in fixity, is not within the entity of the one in pain; it is only within its own entity. It delights in its fixity just as it delights in its existence within the one in pain, while the locus is pained by it.
(The Carrier and the Carried)
The reason is that fixity is simple and uncompounded, with nothing subsisting in anything else. In existence there is only composition: a carrier and something carried.
The rank of what is carried in existence is always like its rank in fixity: in perpetual bliss.
The carrier is not so. If what is carried brings about delight, the carrier delights; if it brings about pain, the carrier is pained. This did not belong to it in the state of fixity.
Rather, in its fixity the carrying entity appears in what it will be in its existence without end. Every state it will have is beside it, looking toward it, not carried within it.
The entity delights in itself, and the state delights in itself. The condition of the states does not change in its tasting through existence[7], while the condition of the carrier changes through existence. This is a rare and precious science.
The entities know this in fixity only through the state’s looking toward them. Yet they do not know that, if they carry it, they will be pained by it, for they are in a Presence in which they do not know the taste of pains. Rather, they take it as a companion.
If the entity knew that it would be pained by that state when qualified by it, it would be pained in its fixity by its looking toward it, knowing that it would become clothed in it and carry it in its existence. Thus its familiarity with it
Notlar
[7]
(This consideration distinguishes the state from the locus carrying it: the state is fixed in itself, while its effect upon the carrier varies as delight or pain.)
