Adam Weishaupt

Intro to the

Higher Mysteries II

Second degree



It is difficult, to speak with people of subjects for which our languages do not have any words yet; where our whole language is arranged onto the opposite; where the impressions of the senses insure us from youth incessantly the opposite, and upon that our abstract terms, intelligence, logic and reason are built; where our whole cogitation system, even our Inner Consciousness is basically shattered; where all our feelings, thoughts, judgments, sciences, our first basic principles as doubtful, to be supposed to appear as delusions, where it seems fury, the opposite against a whole world, to maintain against his inner and external feeling. However with this all We want to dare submitting our thoughts, and with human being tongues to report things, that we hardly presume in the distance through our highest reason to ourselves, but which we will never develop in this figure completely and clearly; We want to see who is strong enough to work itself out of this general delusion, at making itself rid onto a time of the body and the senses, to transfigure itself, and to think into another world.

No human being has innate terms. We receive all our terms first through the senses, in the measure as such better or worse, several or fewer they are. These are at the beginning bare feelings. General information and abstract terms arise first from repeated feelings; are not anything as feelings of the similarities, can therefore without preceding individual feelings, and consequently without preceding use of the senses, not to be thought at all; onto that our whole intelligence and reason are built than onto their only basis, or would one from birth blind and deaf human being have presumably reason and sanity? Our this-time terms of the world and their parts depend on these senses alone; with other senses also our showings, feelings would change; if the building of our eye would be microscopic: so we would be seen a new completely other world, having another language and philosophy.

If We do not have any innate term now; all terms bare alone being negotiated through the senses; these senses being capable of a humiliation and increment, a decrease and increase: if in a still enclosed way the experience shows that with every diversification or Modification along with their parts the world appears to us differently; we consequently must achieve with other senses of the world and their parts completely other ideas; there with the alteration of the feelings also the abstract terms, all that is based on that, after alteration of its basis must change: so we have to maintain all cause with the greatest confidence, that this earth so presumably, when all remaining part of the world that are not what they appear to us at and before themselves; that with that all our knowledge is built onto this varying Suppositum to all, however; that everything these ours terms built onto that and not to lead abstractions into the interior of the thing itself; that the indissoluble one of most tasks striking there just comes of that; that therefore there are philosophies so many and various, when different organized beings succeeded for the reality; that the to us confessed five senses without ground to be accepted as the single and last one from which one can imagine the world.

If these conditions are correct, also everyone must let be liked so, to accept following results as true, as undoubtedly even if on the other hand also his whole interior should have outrage feeling, because they are only direct ends and results from the preceding one, and the outrageous internally feeling prove only, that to think this former kind too very much with our nature, so to speak is joined onto the most intimate, than that one could believe that current lecture should find many supporters and confessors; it would be also ridiculous if people afterwards wanted to talk and to act; when also the most eager confessor do not find such necessary, and such lessons are bare for those which attend to the highest considerations of the nature and their being which remember to jog to at the borders of the human reason. It is only supposed to serve bare, the pride and to humiliate impertinence of the human being,, to lead back, onto the one that suits to them near, what is essential for their felicitousness, to market the speculation spirit and to call for the action, to show, what they do not know, also never will investigate, to uncover the unrhymed one of the previous systems, to preserve to human being in front of confused ways that materialism and his putative thickness expose; to devise new grounds for the so strongly contested one and our almost not to be proved perpetuity of our I, to represent a so consolate, nearly entirely ridiculed lesson in a new aspect, and to provide old, worn off things new charm and the glory of God and his factories', to place in a new, unexpected, irrefutable way before eyes; to prove, that the blown up human being, so proud of his reason, ridiculed the inscrutable without cause, that perhaps impossibilities are possible.






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