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(42) And so now the Angels and blessed Men [will] remain in the Birth of the Light; and the Spirits of Alteration out of Light into the Source [or Torment,] together with the Spirits of the wicked Men [will remain] in the eternal Darkness, where no Recalling is to be found; for the Spirits cannot go into the Corruptibility [or Transitoriness] again. They are created out of the aLimbus of God, out of the harsh Matrix, out of which the Light of God exists from Eternity; and not like the Beasts out of the Out-Birth, which went forth out of the Limbus of the conceived Purpose of God, which is finite [or takes an End,] and has been [or appeared] here, only that it might be an eternal Shadow and Figure.

(113) But when the astral Spirits are enlightened from the animated or soulish Spirit, which in the Light unites with God, then they grow fervent, and very longing and desirous of the Light. On the other hand, the animated or soulish Spirit of the Devil, which rules in the outermost Birth or Geniture of Man, is very terrible and angry, and of a very contrary or opposite Will.

(30) As has been often mentioned, God is the Essence of all Essences, wherein there are two Essences in one, without End, and without Original; viz. the eternal Light, that is, God, or the Good; and then the eternal Darkness, that is, the Source; and yet there would be no Source in it if the Light was not. The Light causes that the Darkness longs after [or is in Anguish for] the Light, and this Anguish is the Source of the Wrath of God (or the hellish Fire) wherein the Devils dwell: From whence God also calls himself an angry, zealous [or jealous] God. These are the two Principals, the Original of which we know nothing of, only we know the Birth therein, the indissoluble Band, which is as follows.

(8) Thus now the incomprehensible Spirit, which is God, rules every where in this World, and replenishes or fills all, and the comprehensible hangs or depends on him, and dwells in the Darkness, and can neither see, hear, smell, nor feel the incomprehensible one, but sees the Works thereof, and is a Destroyer of them. And

(58) And there shall be a light that never endeth, And to a limit (lit. 'number') of days they shall not come, For the darkness shall first have been destroyed, [And the light established before the Lord of Spirits] And the light of uprightness established for ever before the Lord of Spirits.

(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 generates itself in the Comprehensibility of the seventh Nature-spirit, as it were hidden or concealed, and incomprehensible to the Creatures.

(40) But now the seven qualifying or fountain Spirits are the Father of the Light, and may permit or suffer the Birth of the Light to be as much as they please; and the Light cannot exalt or raise itself higher than the qualifying or fountain Spirits will permit, or give it leave.

(3) He who, dwelling in the darkness, yet is other than the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within — He is your Soul, the Inner Controller, the Immortal. whom the light does not know, whose body the light is, who controls the light from within — He is your Soul, the Inner Controller, the Immortal. — Thus far with reference to the divinities. Now with refer- ence to material existence (adhi-bhuta). —

(1) THE Qabbalists conceive of the Supreme Deity as an Incomprehensible Principle to be discovered only through the process of eliminating, in order, all its cognizable attributes. That which remains--when every knowable thing has been removed--is AIN SOPH, the eternal state of Being. Although indefinable, the Absolute permeates all space. Abstract to the degree of inconceivability, AIN SOPH is the unconditioned state of all things. Substances, essences, and intelligences are manifested out of the inscrutability of AIN SOPH, but the Absolute itself is without substance, essence, or intelligence. AIN SOPH may be likened to a great field of rich earth out of which rises a myriad of plants, each different in color, formation, and fragrance, yet each with its roots in the same dark loam--which, however, is unlike any of the forms nurtured by it. The "plants" are universes, gods, and man, all nourished by AIN SOPH and all with their source in one definitionless essence; all with their spirits, souls, and bodies fashioned from this essence, and doomed, like the plant, to return to the black ground--AIN SOPH, the only Immortal--whence they came.

(35) The Superior World was the home of the immortals. It was also the dwelling place of the archetypes, or the seals; their natures in no manner partook of the material of earthiness, but they, casting their shadows upon the deep (the Inferior World), were cognizable only through their shadows. The third, or Inferior World, was the home of those creatures who partook of material substance or were engaged in labor with or upon material substance. Hence, this sphere was the home of the mortal gods, the Demiurgi, the angels who labor with men; also the dæmons who partake of the nature of the earth; and finally mankind and the lower kingdoms, those temporarily of the earth but capable of rising above that sphere by reason and philosophy.

(61) Now if these seven Spirits in any one Place were not triumphingly, then in that Place there is no Mobility, but a deep Darkness; and although the Spirits are perfect in that Place, yet that Place is a dark House, as you may perceive and understand by a dark Cave or Room close shut up, in which the kindled Spirits of the Planets and Stars cannot kindle the Elements.

(58) But now in this dark Valley there are the seven Spirits of God, which have neither Beginning nor End, and the one is neither the first, second, third, or last.

(11) It is infinite also by right of being a pure unity with nothing towards which to direct any partial content. Absolutely One, it has never known measure and stands outside of number, and so is under no limit either in regard to any extern or within itself; for any such determination would bring something of the dual into it. And having no constituent parts it accepts no pattern, forms no shape.

Reason recognising it as such a nature, you may not hope to see it with mortal eyes, nor in any way that would be imagined by those who make sense the test of reality and so annul the supremely real. For what passes for the most truly existent is most truly non-existent- the thing of extension least real of all- while this unseen First is the source and principle of Being and sovereign over Reality.

You must turn appearances about or you will be left void of God. You will be like those at the festivals who in their gluttony cram themselves with things which none going to the gods may touch; they hold these goods to be more real than the vision of the God who is to be honoured and they go away having had no share in the sanctities of the shrine.

In these celebrations of which we speak, the unseen god leaves those in doubt of his existence who think nothing patent but what may be known to the flesh: it happens as if a man slept a life through and took the dream world in perfect trust; wake him, and he would refuse belief to the report of his open eyes and settle down to sleep again.

(9) A great occult teacher has written of this teaching, as follows: "The Esoteric Doctrine teaches, like Buddhism and Brahmanism, and even the Kabala, that the one infinite and unknown Essence exists from all eternity, and in regular and harmonious successions is either passive or active. In the poetical phraseology of Manu these conditions are called the 'Days' and the 'Nights' of Brahma. The latter is either 'awake' or 'asleep' * * * Upon inaugurating an active period, says the Secret Doctrine, an expansion of this Divine Essence from without inwardly, and from within outwardly, occurs in obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. In like manner, when the passive condition is resumed, a contraction of the Divine Essence takes place, and the previous work of creation is gradually and progressively undone. The visible universe becomes disintegrated, its material dispersed, and 'darkness' solitary and alone, broods once more over the face of the 'deep.' To use a metaphor from the Secret Books, which will convey the idea more clearly, an out-breathing of the 'unknown essence' produces the world; and an inhalation causes it to disappear. This process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end." In this connection, the student of Herbert Spencer will find in the ancient occult doctrines and teachings an unsuspected firm basis for the teaching of his modern master. Spencer in his teaching of the universal presence and activity of Rhythm but echoes the old occult teachings on the subject. Note the following from the pen of the modern prophet of Evolution: "Apparently, the universally coexistent forces of attraction and repulsion which, as we have seen, necessitate rhythm in all minor changes throughout the universe, also necessitate rhythm in the totality of its changes—produce now an immeasurable period during which the attracting forces predominating, cause universal concentration, and then an immeasurable period, during which the repulsive forces predominating, cause universal diffusion—alternate eras of Evolution and Dissolution." The First Aphorism further states: "Light there was not: for the Flame of Spirit was not yet rekindled." This is apt to prove a "hard saying" to those who, having the half-truth only, and not realizing the existence of the other half, have thought of Infinite Reality as being Spirit, of which the Flame is of course the occult and esoteric symbol. But the best ancient wisdom, as voiced by the most careful teachers, have ever taught those qualified to know the whole truth that not only back of Matter, but also back of Spirit, there abides an Eternal and Infinite Essence, which is neither Spirit nor Matter, but which is the unconditioned root and source of both Spirit and Matter. Light and Flame—the two universally recognized esoteric and occult symbols of Spirit—have back of them the "lightless and heatless" Essence of Light and Heat. The Infinite Reality is the Essence of the Spirit Light and Flame—not the Light and Flame itself. The student will be aided in. grasping this truth, if he will contemplate the flame of a lamp, a candle, a gas-flame, or any other kind of physical flame; he will perceive to be present, under and at the centre of the flame, a dark, transparent, "something" which is the "essence" from which the Flame itself proceeds, and upon which it draws for support and sustenance. In occult terminology the counterpart of this on the higher planes of Being is called "the Dark Flame"—it is the Essence of the Flame and Light, and not Flame or Light itself. As an ancient writer has said: "The Essence is the 'spirit of the fire,' and not Fire itself; therefore, the attributes of Fire, i.e., heat, flame, and light, are not the attributes of the Essence, but rather of the Fire of which the Essence is the Cause." Therefore, the Infinite Unmanifest—the sleeping Eternal Parent—must not be thought of by the student as being Spirit, in the sense of the latter term as commonly employed in our thought. Rather is it akin to Pure Space from which the Flame emerges, and in which it is contained. There is close reasoning and distinction here, which will become clear to the student as he proceeds, but which must be noted even now in passing.

(4) In the process of creation the diffused life of AIN SOPH retires from the circumference to the center of the circle and establishes a point, which is the first manifesting One--the primitive limitation of the all-pervading O. When the Divine Essence thus retires from the circular boundary to the center, It leaves behind the Abyss, or, as the Qabbalists term it, the Great Privation. Thus, in AIN SOPH is established a twofold condition where previously had existed but one. The first condition is the central point--the primitive objectified radiance of the eternal, subjectified life. About this radiance is darkness caused by the deprivation of the life which is drawn to the center to create the first point, or universal germ. The universal AIN SOPH, therefore, no longer shines through space, but rather upon space from an established first point. Isaac Myer describes this process as follows: "The Ain Soph at first was filling All and then made an absolute concentration into Itself which produced the Abyss, Deep, or Space, the Aveer Qadmon or Primitive Air, the Azoth; but this is not considered in the Qabbalah as a perfect void or vacuum, a perfectly empty Space, but is thought of as the Waters or Crystalline Chaotic Sea, in which was a certain degree of Light inferior to that by which all the created [worlds and hierarchies] were made." (See The Qabbalah.)

(3) And there is the question How can the infinite have existence and remain unlimited: whatever is in actual existence is by that very fact determined numerically.

But, first, if multiplicity holds a true place among Beings, how can it be an evil?

As existent it possesses unity; it is a unit-multiple, saved from stark multiplicity; but it is of a lessened unity and, by that inwoven multiplicity, it is evil in comparison with unity pure. No longer steadfast in that nature, but fallen, it is the less, while in virtue of the unity thence retained it keeps some value; multiplicity has value in so far as it tends to return to, unity.

But how explain the unlimited? It would seem that either it is among beings and so is limited or, if unlimited, is not among beings but, at best, among things of process such as Time. To be brought to limit it must be unlimited; not the limited but the unlimited is the subject of limitation, since between the limited and the unlimited there is no intermediate to accept the principle of limitation. The unlimited recoils by very nature from the Idea of limit, though it may be caught and held by it from without:- the recoil, of course, is not from one place to another; the limitless can have nothing to do with place which arises only with the limiting of the unlimited. Hence what is known as the flux of the unlimited is not to be understood as local change; nor does any other sort of recognisable motion belong to it in itself; therefore the limitless cannot move: neither can it be at rest: in what, since all place is later? Its movement means little more than that it is not fixed in rest.

Is it, then, suspended at some one point, or rocking to and fro?

No; any such poising, with or without side motion, could be known only by place .

How, then, are we to form any conception of its being?

We must fasten on the bare notion and take what that gives us- opposites that still are not opposed: we think of large and small and the unlimited becomes either, of stationary and moving, and it will be either of these. But primarily it can be neither in any defined degree, or at once it is under limit. Limitless in this unlimited and undefined way, it is able to appear as either of a pair of opposites: draw near, taking care to throw no net of limit over it, and you have something that slips away; you come upon no unity for so it would be defined; approach the thing as a unit, and you find it manifold; call it a manifold, and again you falsify, for when the single thing is not a unity neither is the total a manifold. In one manifestation it takes the appearance of movement, in another of rest, as the mind envisages it.

And there is movement in its lack of consciousness; it has passed out of Intellectual-Principle, slid away. That it cannot break free but is under compulsion from without to keep to its circling with no possibility of advance, in this would be its rest. Thus it is not true to speak of Matter as being solely in flux.

(44) But the seven Spirits, which are in an Angel, which generate the Light and Understanding, they are bound and united with the whole God, that they should not qualify any other Way, either higher or more vehemently, than God himself; but that there should be one and the same Manner and Way between them both.

(22) Thus also the qualifying or fountain Spirits of Man do not wholly comprehend the innermost Birth or Geniture of the Deity, which stands in the Light, but every qualifying or fountain Spirit reaches with its animated or soulish Birth or Geniture into the Heart of God, and unites, qualifies, or mixes in that Place therewith.

(3) According to this concept, God is not only a Center but also Area. Centralization is the first step towards limitation. Therefore, centers which form in the substances of AIN SOPH are finite because they are predestined to dissolution back into the Cause of themselves, while AIN SOPH Itself is infinite because It is the ultimate condition of all things. The circular shape given to AIN SOPH signifies that space is hypothetically enclosed within a great crystal-like globe, outside of which there is nothing, not even a vacuum. Within this globe--symbolic of AIN SOPH--creation and dissolution take place. Every element and principle that will ever be used in the eternities of Kosmic birth, growth, and decay is within the transparent substances of this intangible sphere. It is the Kosmic Egg which is not broken till the great day "Be With Us," which is the end of the Cycle of Necessity, when all things return to their ultimate cause.

(4) In a similar manner, likewise, we must determine concerning the light of these powers. For the images of the Gods, indeed, are replete with a fulgid light. Those of archangels are full of supernatural light. Those of angels are luminous; but dæmons present themselves to the view with a turbid fire. The light of heroes is mingled with many things. And, with respect to archons, the light of those that have the government of the world is more pure; but of those that preside over matter, exhibits itself mingled from things of a dissimilar and contrary nature. And the light of souls manifests itself to be partibly filled with many of the mixtures which exist in generation.