(51) The speaker throughout identifies himself with the divinity whose manifestation is the Sun; he is not the Sun of this or that moment but of Yesterday, To-day and of all eternity, the “One proceeding from the One.”

(2) "And if I lead you into the region of the rulers of the Fate, then will ye see the glory in which they are, and because of their overtowering great glory ye will deem this world before you as darkness of darknesses, and ye will look at the whole world of men, how it will have the condition of a speck of dust for you because of the great distance it is far distant from it, and because of the great condition it is considerably greater than it.

(115) But if it getteth the victory, then it bringeth with its piercing penetration its light and knowledge into the outermost birth or geniture of man; for it presseth back with force through the seven spirits of nature, which here I call the astral spirits, and governeth in the council [or counsel] of reason.

(5) And other lights I saw descend where was The summit of the M, and pause there singing The good, I think, that draws them to itself. Then, as in striking upon burning logs Upward there fly innumerable sparks, Whence fools are wont to look for auguries, More than a thousand lights seemed thence to rise, And to ascend, some more, and others less, Even as the Sun that lights them had allotted; And, each one being quiet in its place, The head and neck beheld I of an eagle Delineated by that inlaid fire. He who there paints has none to be his guide; But Himself guides; and is from Him remembered That virtue which is form unto the nest. The other beatitude, that contented seemed At first to bloom a lily on the M, By a slight motion followed out the imprint. O gentle star! what and how many gems Did demonstrate to me, that all our justice Effect is of that heaven which thou ingemmest! Wherefore I pray the Mind, in which begin Thy motion and thy virtue, to regard Whence comes the smoke that vitiates thy rays;

(2) For as the sun the sight that trembles most, Even so the memory of that sweet smile My mind depriveth of its very self. From the first day that I beheld her face In this life, to the moment of this look, The sequence of my song has ne'er been severed; But now perforce this sequence must desist From following her beauty with my verse, As every artist at his uttermost. Such as I leave her to a greater fame Than any of my trumpet, which is bringing Its arduous matter to a final close, With voice and gesture of a perfect leader She recommenced: "We from the greatest body Have issued to the heaven that is pure light; Light intellectual replete with love, Love of true good replete with ecstasy, Ecstasy that transcendeth every sweetness. Here shalt thou see the one host and the other Of Paradise, and one in the same aspects Which at the final judgment thou shalt see." Even as a sudden lightning that disperses The visual spirits, so that it deprives The eye of impress from the strongest objects,

(61) A blade of grass cannot, pierce a mountain. If the sun that illumines the world Were to draw nigher, the world would be consumed. Close thy mouth and shut the eyes of this matter, That, the world's life be not made a bleeding heart. No longer seek this peril, this bloodshed; Hereafter impose silence on the 'Sun of Tabriz.'" He said, "Thy words are endless. Now tell forth All thy story from its beginning."

(32) In conclusion, you are asked to once more consider the Seventh Aphorism: "The Soul of Man is Sevenfold, yet but One in essence: Man's spiritual Unfoldment has as its end the Discovery of Himself beneath the Seven-fold Veil."

(2) At the third watch the disk of the sun sends out shining rays. On the water blows the wind of gentleness. Wandering in Heaven, one eats the spirit-power of the receptive. And the deeper secret within the secret: The land that is nowhere, that is the true home....

(1) Now next, the praying of the puiificatory formulas (pavamana). — The Prastotri priest (Praiser), verily, begins to praise with the Chant (sdman). When he begins to praise, then let [the sacrlficer] mutter the following: — ' From the unreal (asaf) lead me to the real (sat) I From darkness lead me to light! From death lead me to immortality ' ' When he says ' From the unreal lead me to the real/ the unreal, verily, is death, the real is immortality. * From death lead me to immortality. Make me immortal ' — that is what he says. death, the light is immortality. ' From death lead me to im- mortality. Make me immortal ' — that is what he says. ' From death lead me to immortality '—there is nothing there that seems obscure. Now whatever other verses there are of a hymn of praise (stotra), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgatri priest who knows this — whatever desire he desires, either for himself or for the sacri- ficer, that he obtains by singing. This, indeed, is world-con- quering. There is no prospect of his being without a world who knows thus this Saman.

(19) And the Light of the Sun is as it were a God in the Nature of this World, and by its Virtue [and Influence] it continually kindles the Stars [or Constellations] whereby the Stars [or Constellations] (which are of a very terrible and anguishing Essence) continually exult in Triumph very joyfully. For it [the Sun] is an Essence like the Light of God, which kindles and enlightens the dark Mind of the Father, from whence, by the Light, there arises the divine Joy in the Father.

(4) For by returning to my memory somewhat, And by a little sounding in these verses, More of thy victory shall be conceived! I think the keenness of the living ray Which I endured would have bewildered me, If but mine eyes had been averted from it; And I remember that I was more bold On this account to bear, so that I joined My aspect with the Glory Infinite. O grace abundant, by which I presumed To fix my sight upon the Light Eternal, So that the seeing I consumed therein! I saw that in its depth far down is lying Bound up with love together in one volume, What through the universe in leaves is scattered; Substance, and accident, and their operations, All interfused together in such wise That what I speak of is one simple light. The universal fashion of this knot Methinks I saw, since more abundantly In saying this I feel that I rejoice. One moment is more lethargy to me, Than five and twenty centuries to the emprise That startled Neptune with the shade of Argo!

(31) Therefore I must now look for no other than his fierce wrath, but my stay, trust and refuge is the Champion in the Fight, who has often delivered me from his bands, in this Champion I will fight against him, till my departure out of this life. Of the terrible, lamentable and miserable Perdition of Lucifer in the Seventh Nature-Spirit. The sad Mourning House of Death.

(4) And now if we look round about us every where, upon Heaven and Earth, the Stars and Elements, yet we can see and know no Way [or Passage] where we may go to our Rest; we see no other than the Way of the Entrance in of our Life, and then of the End of our Life, where our Body goes into the Earth, and all our Labour (also our Arts and Glory) is inherited by another, who also vexes himself therewith for a While, and then follows after us; and that continues so from the Beginning of the World to its End.

(98) And thus stood the Soul as a valiant Champion, and said to Satan; Get thee hence, Satan, thou shouldst worship the Lord thy God, and serve him only. I have no more to do with thee. There the Devil, Hell, and the Kingdom of this World, were commanded to be gone, and the valiant Champion got the Victory; and the Devil was fain to get him gone, and the earthly [Part] was overcome. And here now the noble Champion stands upon the Moon, and receives all Might, in Heaven, Hell, and on Earth, into his Power, and rules (with his Soul, in the holy Ternary, in this outward Body) over Death and Life; and here this World is become Christ' own, for he has overcome it; he could live in God, and needed not the earthly Food nor Drink.

(19) And thus he is in this Life threefold, and the threefold Spirit hangs on him, and he is generated therein, neither can he be rid of it, except he [corrupts or] breaks to Pieces; yet he can be rid of Paradise, whensoever his Spirit imagines in the Fierceness [or Wrath] and Falshood, and gives up himself thereto, that so he might be above Meekness and Righteousness in himself, as a Lord, like Lucifer, [and] live in Pride [and Stateliness;] and then Paradise falls [away,] and is shut up; and he loses his first Image which stands in the hidden Element in Paradise.

(1) I cleave the heaven, I open the horizon and I travel over the earth on foot. There come forward to me the Glorious and the Great ones, for I am furnished with numberless Words of Might

(39) By this song I invite or cite the Reader into the other life; there he himself will also be of that choir or chorus, and then first will he give credit to this spirit. What he does not understand here, that he will there behold [for himself].

(30) Summary The student must not fall into the error of supposing that man really has seven separate and distinct souls, either tied together like a bundle of twigs, or else worn as one would wear seven overcoats, one over the other. The symbol is only figurative, and must not be construed literally. There are not seven selves in man—but only One Self concealed by seven veils, each of which while serving to conceal the real nature of the Self yet serves to disclose the presence and power thereof to some degree. It is as if seven planes of variously colored glass, ranging from the darkest to the almost-transparent and colorless, were to be placed before a brilliant light. The darker glass would almost entirely obscure the Light, though yet revealing its presence in some of its rays; the next lighter would reveal more, and obscure less; and so on to the last in which the obscuration was but slight, and the revelation almost perfect. All illustrations of this ineffable fact of the Eternal are, by the very nature of things, imperfect, faulty, and misleading if taken too literally.

(56) And so the Soul of Man is out of the same Balance in the Angle of the recomprehended Will, towards the Light, and also in the first Will in itself, in its own Center, where behind it the Darkness is comprehended, and before it is the End of the eternal Band, and in itself there would be nothing but an anxious Source [or Property;] and if any Thing else were to be in it, then the first Will (in the eternal Band) must conceive another Will in itself, to go out of the dark Source [or Property,] into a joyful Habitation without a Source.

(170) Having put on the completely armed-vigour of resounding Light, with triple strength fortifying the Soul and the Mind, He must put into the Mind the various Symbols, and not walk dispersedly on the empyræan path, but with concentration.