(38) In those colours grow all manner of fruits, which rise or spring up in the Salitter, and the Mercurius or sound mingleth itself therewith, and riseth up in all the powers of the Father, and then sounding and tunes rise up in the heavenly joyfulness.

(134) Whereby in the heavenly pomp such fair beauteous forms, ideas, figures and vegetations always spring up, as also various colours and fruits; and this the qualifying or fountain spirits of God do in God, as a holy play, sport or scene. Now behold!

(1) When the Septentrion of the highest heaven (Which never either setting knew or rising, Nor veil of other cloud than that of sin, And which made every one therein aware Of his own duty, as the lower makes Whoever turns the helm to come to port) Motionless halted, the veracious people, That came at first between it and the Griffin, Turned themselves to the car, as to their peace. And one of them, as if by Heaven commissioned, Singing, "Veni, sponsa, de Libano" Shouted three times, and all the others after. Even as the Blessed at the final summons Shall rise up quickened each one from his cavern, Uplifting light the reinvested flesh, So upon that celestial chariot A hundred rose 'ad vocem tanti senis,' Ministers and messengers of life eternal. They all were saying, "Benedictus qui venis," And, scattering flowers above and round about, "Manibus o date lilia plenis." Ere now have I beheld, as day began, The eastern hemisphere all tinged with rose, And the other heaven with fair serene adorned;

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.

(26) For as the Deity presenteth itself infinitely in its rising up, so there are unsearchable varieties of colour and form among the angels: I can shew thee no right similitude of it in this world, unless it be in a blossoming field of flowers in May, which yet is but a dead and earthly type. Of the Angelical Joy. Question.

(2) These waters are honey for all things, and all things arc honey for these waters. This shining, immortal Person who is in these waters, and, with reference to oneself, this shining; immortal Person who is made of semen — he is just this Soul, this Immortal, this Brahma, this All.

(3) Furthermore, the whole body feels strong and firm so that it fears neither storm nor frost. Things by which other men are displeased, when I meet them, cannot cloud the brightness of the seed of the spirit. Yellow gold fills the house; the steps are white jade. Rotten and stinking things on Earth that come in contact with one breath of the true power will immediately live again. Red blood becomes milk. The fragile body of the flesh is sheer gold and diamonds. That is a sign that the Golden Flower is crystallized.

(31) And when the light riseth up out of the sweet fountain-water in the heat, in the astringent and bitter qualities, then the bitter and astringent qualities taste the light and sweet water, and the bitter quality catcheth the taste of the sweet water, and in the sweet water is the light, but only of a sky-colour or azure, which is blue.

(30) But the Sweetness is like Oil or Fire, wherein the Flash continually kindles itself, so that it shines: But the Oil being sweet, and mingled with the Matrix of the Water, therefore the shining Light is steady, [constant and fixed,] and sweet: But seeing it cannot, in the Nature of the Water, continue to be an Oil only (because of the Infection of the Water) therefore it becomes thick; and the [Nature or] Kind of the Fire colours it red; and this is the Blood and the Tincture in a Creature, wherein the noble Life stands. Of the Death and of the Dying. The Gate of Affliction and of Misery.

(5) 'He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.'

(12) 'Tis like water in a vessel, or light through a glass; If they think they come from themselves, they are wrong. When the vessel leaves the fountain, it sees its error; The glass also learns, when the moon sets, When his eyes are opened by the command, "Arise!" Then that disciple smiles a second time, like the dawn. He laughs also at his own previous laughter, When he returns from his long and distant wanderings He says, "Lo! this was the truth, this the secret! To experience joy in that distant valley? What a delusion I was under! what a mistake!

(26) O! is not that a cheerful Welfare, when the Soul dares to look into the Holy Trinity, wherewith it is filled, so that its always the Hallelujahs or Songs of Praise break forth in God's Deeds of Wonder, where the perpetual growing Fruit springs up [in infinitum] endlessly, according to thy Will, where thou enjoyest all, where there is no Fear, Envy, nor Sorrow, where there is mere Love of one another, where one rejoices at the Form and Beauty of another, where the Fruit grows to every one according to their Essences [and Taste or Relish,] as there was tasted to every one according to their Essences [or Desire?] Of the Way [or Manner] of the Entrance.

(110) Just as a sour bitter green apple is forced by the sun, that it becometh very pleasant or lovely to be eaten, and yet all its qualities are tasted; so the Deity keepeth its qualities also, but striveth or struggles gently, like a pleasant lovely sport or scene.

(148) In this rising up of the heart, the Mercurius in the heart is stirred up or awakened, as also in the whole Salitter of heaven there riseth up in the Deity the miraculous, wonderful and fair beautiful imaging of heaven, in several manifold various colours and manners, and each spirit presenteth itself in its own peculiar form.

(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,

(4) But what is the solid food and what the liquid? For the Good Wisdom is celebrated as at once bestowing and providing these. I suppose then, that the solid food is suggestive of the intellectual and abiding perfection and sameness, within which, things Divine are participated as a stable, and strong, and unifying, and indivisible knowledge, by those contemplating organs of sense, by which the most Divine Paul, after partaking of wisdom, imparts his really solid nourishment; but that the liquid is suggestive of the stream, at once flowing through and to all; eager to advance, and further conducting those who are properly nourished as to goodness, through things variegated and many and divided, to the simple and invariable knowledge of God. Wherefore the divine and spiritually perceived Oracles are likened to dew, and water, and to milk, and wine, and honey; on account of their life-producing power, as in water; and growth-giving, as in milk; and reviving, as in wine; and both purifying and preserving, as in honey. For these things, the Divine Wisdom gives to those approaching it, and furnishes and fills to overflowing, a stream of ungrudging and unfailing good cheer. This, then, is the veritable good cheer; and, on this account, it is celebrated, as at once life-giving and nourishing and perfecting.

(3) * Which are the Vasus? ' These are Vasus, for upon them this excellent (vasu) world is set, (for they give a dwelling (vasayante) to the world), There- fore they are called Vasus/

(87) This corporeal exsiccation or drying, I call in this book the divine SALITTER, for it is therein [in the seventh fountain spirit of nature] the seed of the whole Deity, and it [the seventh spirit] is as it were a mother, which receiveth the seed, and always generateth fruit again, according to all the qualities of the seed.

(35) Great and mighty are these Secrets, and he that seeks and finds them, has surpassing Joy therein; for they are the true heavenly Bread for the Soul. If we consider and receive the Knowledge of the heavenly Tincture, then there rises up the Knowledge of the divine Kingdom, of Joy, so that we wish to be loosed from the Vanity, and to live in this Birth; which yet cannot be, but we must finish our Day's Work.

(60) And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the mist are connected, and the one gives to the other.