It was Franck's primary idea--the principle to which he was dedicated and for which he was content to suffer, { 53} in the faith that men in future times would come to see as he did[12]--that man's soul possesses a native capacity to hear the inward Word of God. He often calls Plato and Plotinus and "Hermes Trismegistus" his teachers, who "had spoken to him more clearly than Moses did"[13] and, like these Greek teachers of the nature of the soul's furnishings, he insisted that we come "not in entire forgetfulness and not in utter nakedness," but that there is a divine element, an innermost essence in us, in the very structure of the soul, which is the starting-point of all spiritual progress, the mark of man's dignity, the real source of all religious experience, and the eternal basis of the soul's salvation and joy. He names this inward endowment by many names. It is the Word of God ("Wort Gottes"), the Power of God ("Kraft Gottes"), Spirit ("Geist"), Mind of Christ ("Sinn Christi"), Divine Activity ("göttliche Wirkung"), Divine Origin ("göttlicher Ursprung"), the inward Light ("das innere Licht"), the true Light ("das wahre Licht"), the Lamp of the soul ("das innere Ampellicht"). "The inward Light," Franck says in the _Paradoxa_, "is nothing else than the Word of God, God Himself, by whom all things were made and by whom all men are enlightened." It is, in Franck's thought, not a capricious, subjective impulse or vision, and it is not to be discovered in sudden ecstatic experiences; nor, on the other hand, is the divine Word, for Franck, something purely objective and transcendent. It is rather a common ground and essence for God and man. It is God in His self-revealing activity; God in His self-giving grace; God as the immanent ground of all that is permanently real, and at the same time this divine endowment forms the fundamental nature of man's soul--"Gottes Wort ist in der menschlichen Natur angelegt"[14]--and is the original substance of our being. Consciousness of God and consciousness of self have one fundamental source in this deep where God and man are unsundered. "No man can see or know himself unless he sees and knows, by the Light and Life that is { 54} in him. God the eternally true Light and Life; wherefore nobody can ever know God outside of himself, outside that region where he knows himself in the ground of himself. . . . Man must seek, find, and know God through an interrelation--he must find God in himself and himself in God."[15] This deep ground of inner reality is in every person, so far as he is a person; it shines forth as a steady illumination in the soul, and, while everything else is transitory, this Word is eternal and has been the moral and spiritual guide of all peoples in all ages.