(2) The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

(33) The highest authorities inform us that the characteristic element of this highest form of all consciousness is the conscious realization of the individual that he IS identical with the Infinite, and is only apparently separated therefrom by the most tenuous and subtle veil of illusion.

(6) 'That which cannot be seen, nor seized, which has no family and no caste, no eyes nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.'

(46) And that is a spirit, as all the rest of the seven spirits are, only the other six are an incomprehensible being therein; for the divine power generateth itself in the comprehensibility of the seventh nature-spirit, as it were hidden or concealed, and incomprehensible to the creatures.

(6) Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark, contrary to what the poets say, that "Zeus stops up the jar of good things, but opens that of evil."

(3) Verily, O Gargi, that Imperishable is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than It there is naught that sees. Other than It there is naught that hears. Other than It there is naught that thinks. Other than It there is naught that understands. Across this Imperishable, O Gargi, is space woven, warp and woof.'

(15) The answer is "LIVING MIND," as far above that which mortals know by those words, as Life and Mind are higher than mechanical forces, or matter--INFINITE LIVING MIND as compared to finite "Life and Mind." We mean that which the illumined souls mean when they reverently pronounce the word: "SPIRIT!"

(22) Consciousness . The ancient occult teaching that "Everything is aware" seems to be fully corroborated by all subsequent investigations. As we have seen in the study of the chapters concerning the Planes of Consciousness, there is manifested consciousness of some form, phase, or degree on all planes of life and being. Wherever there is Substance there is also Motion, and also Consciousness. Substance, Consciousness, and Motion are always found together—never apart or divorced one from another. There can be no Substance without Consciousness and Motion; no Motion without Substance and Consciousness; and no Consciousness without Substance and Motion.

(2) As revealed by the religion of the Mazdayasnians, so it is declared that Aûharmazd is supreme in omniscience and goodness, and unrivalled in splendour; the region of light is the place of Aûharmazd, which they call 'endless light,' and the omniscience and goodness of the unrivalled Aûharmazd is what they call 'revelation.'

(1) The Zand-âkâs ('Zand-knowing or tradition-informed), which is first about Aûharmazd's original creation and the antagonism of the evil spirit and afterwards about the nature of the creatures from the original creation till the end, which is the future existence (tanû-i pasînŏ).

(2) That which is, night to all beings, in it the sage is awake; where all beings are awake, that is the night for the sage who sees (the Self).

(11) You are hidden, you are a world of knowledge, you know that those who are of the One are from shadow.

(1) We undertook to discuss the question whether sight is possible in the absence of any intervening medium, such as air or some other form of what is known as transparent body: this is the time and place.

It has been explained that seeing and all sense-perception can occur only through the medium of some bodily substance, since in the absence of body the soul is utterly absorbed in the Intellectual Sphere. Sense-perception being the gripping not of the Intellectual but of the sensible alone, the soul, if it is to form any relationship of knowledge, or of impression, with objects of sense, must be brought in some kind of contact with them by means of whatever may bridge the gap.

The knowledge, then, is realized by means of bodily organs: through these, which are almost of one growth with it, being at least its continuations, it comes into something like unity with the alien, since this mutual approach brings about a certain degree of identity .

Admitting, then, that some contact with an object is necessary for knowing it, the question of a medium falls to the ground in the case of things identified by any form of touch; but in the case of sight- we leave hearing over for the present- we are still in doubt; is there need of some bodily substance between the eye and the illumined object?

No: such an intervening material may be a favouring circumstance, but essentially it adds nothing to seeing power. ! Dense bodies, such as clay, actually prevent sight; the less material the intervening substance is, the more clearly we see; the intervening substance, then, is a hindrance, or, if not that, at least not a help.

It will be objected that vision implies that whatever intervenes between seen and seer must first experience the object and be, as it were, shaped to it; we will be reminded that anyone facing to the object from the side opposite to ourselves sees it equally; we will be asked to deduce that if all the space intervening between seen and seer did not carry the impression of the object we could not receive it.

But all the need is met when the impression reaches that which is adapted to receive it; there is no need for the intervening space to be impressed. If it is, the impression will be of quite another order: the rod between the fisher's hand and the torpedo fish is not affected in the same way as the hand that feels the shock. And yet there too, if rod and line did not intervene, the hand would not be affected- though even that may be questioned, since after all the fisherman, we are told, is numbed if the torpedo merely lies in his net.

The whole matter seems to bring us back to that sympathy of which we have treated. If a certain thing is of a nature to be sympathetically affected by another in virtue of some similitude between them, then anything intervening, not sharing in that similitude, will not be affected, or at least not similarly. If this be so, anything naturally disposed to be affected will take the impression more vividly in the absence of intervening substance, even of some substance capable, itself, of being affected.

(44) The technique of the Mysteries was unfolded by the Sage Illuminator, the Master of the Secret House. The power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from. his divine vehicle was explained; and to consummate the magnum opus, there was revealed the Divine Name--the secret and unutterable designation of the Supreme Deity, by the very knowledge of which man and his God are made consciously one. With the giving of the Name, the new initiate became himself a pyramid, within the chambers of whose soul numberless other human beings might also receive spiritual enlightenment.

(17) The sixth domain. O thou Amemhet who art sacred more than the hidden gods and the glorious ones, and who art dreadful to the gods. The god in it is called Sechez-at

(3) The Plane of Human Consciousness, as its name indicates, is that plane of conscious activity which is manifested by human beings, high and low, in varying degrees. This Plane of Consciousness, like all the others of the Seven Planes of Consciousness, is divided into seven sub-planes, and each of these into seven, and so on, as explained in preceding chapters of this book. Moreover, at one pole this plane is linked with, and blends into the highest sub-planes of the Plane of Animal Consciousness; while at its other pole it blends into the lower subplanes of the next highest plane, i.e., the Plane of the Consciousness of the Demi-Gods. Again, following the symbol of the Three Linked Circles, the same individual who manifests on the Plane of Human Consciousness is (in a measure) in touch with the two higher planes, known, respectively, as the Plane of the Consciousness of the Demi-Gods, and the Plane of Consciousness of the Gods.

(4) It will be noted that while these Seven Veils serve to conceal the Real Self—in the sense of imposing limitations and shape to it, yet at the same time it reveals the presence of Spirit by means of its outlines. The ancient teachers were wont to illustrate this concealing-revealment by means of a bit of thin gauzy drapery suspended across the space of an open door or open window into which the breeze is blowing. The drapery covers (and thus conceals) the moving wind, yet at the same time it shows a form representing the movement and presence of the wind, and thus reveals the latter. Another favorite illustration was that of an invisible hand, of itself impossible of being perceived, but upon which was placed seven gloves, one over the other. The gloves were filled, and the presence of the hand revealed; but each glove, in turn, is mistaken for the hand itself. The hand is able to feel but faintly, and to act clumsily when the gloves are all on it, but as each glove is taken off it feels more sensitively, and performs more delicate actions; but without at least one of the gloves it is not apparent at all, even to the eyes of its owner.

(35) The consideration of this Plane of Consciousness must be closed here, for reasons which the advanced occultist will at once realize, and which the less advanced student must be told are adequate. Many, not prepared for the full Light must be protected from spiritual and mental blindness by being exposed to rays before they have become accustomed to the lesser lights of the Truth. Rest assured, however, O student, that when your eyes are ready to gaze upon the Sacred Flame, it will no longer be hidden from you.

(33) This is that which all the seven spirits generate, and that is the son of all the seven spirits, and the seven spirits are its father, which generate the light; and the light generateth in them the life; and the light is the heart of the seven spirits.

(51) THE PENTAGRAM. The pentagram is the figure of the microcosm--the magical formula of man. It is the one rising out of the four--the human soul rising from the bondage of the animal nature. It is the true light--the "Star of the morning." It marks the location of five mysterious centers of force, the awakening of which is the supreme secret of white magic.