(23) And there stand the three Principles in Strife. The first Principle, viz. the Kingdom of Sternness [or wrathful Fierceness] says, Go forth in the Midst of the strong Might of the Fire, it must be [so;] then says the second [Principle] in the Mind, Stay and consider, God is here with the Virgin, fear the Abyss of Hell; and the third [Principle,] viz. the Kingdom of this World says, Here we are at Home, we must have it [so,] that we may adorn and sustain the Body, it must be [so;] and it takes the Region of the Air, viz. its own Spirit, and brings that [Region] out at the Mouth, and keeps the Distinction according to the Kingdom of this World.

(3) ' Which are the three gods? ' 'They, verily, are the three worlds, for in them all these gods exist.' s Which are the two gods? J

(3) And thus it is said in the following verse: There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i. e. as identified with the hiṅkâra, the prastâva, &c.), and the other forms of the Sâman. Greater than these there is nothing else besides.'

(7) 'Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatâ). 'Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite.

(1) The Shaikh laughed, and said to him, "O friend, This is the tree of knowledge, O knowing one; Very high, very fine, very expansive, Thou hast run after form, O ill-informed one, Sometimes it is named tree, sometimes sun, Sometimes lake, and sometimes cloud. 'Tis one, though it has thousands of manifestations; Its least manifestation is eternal life! Though 'tis one, it has a thousand manifestations, That one is to thy personality a father, In relation to another He may be wrath and vengeance,

(25) For that which is predominant or chief in the striving, imageth or formeth the growth and vegetation according to its kind, and the others always help to promote it; now the one, now the other, now the third, and so on.

(76) And the three first are those of the east, and three are of †the north, and three [after those on the left] of the south†, and three of the west.

(43) "According to the mystical canon, there are always on earth a certain number of holy men who are admitted to intimate communion with the Deity. The one who occupies the highest position among his contemporaries is called the 'Axis' (Qūtb) or 'Pole' of his time. * * * Subordinate to the Qūtb are two holy beings who bear the title of 'The Faithful Ones,' and are assigned places on his right and left respectively. Below these is a quartette of 'Intermediate Ones' (Evtād); and on successively lower planes ate five 'Lights' (Envār), and seven 'Very Good' (Akhyār). The next rank is filled by forty 'Absent Ones' (Rijal-i-ghaib), also termed 'Martyrs' (Shuheda). When an 'Axis' quits this earthly existence, he is succeeded by the 'Faithful One' who has occupied the place at his right hand. * * * For to these holy men, who also bear the collective titles of 'Lords of Souls,' and 'Directors,' is committed a spiritual supremacy over mankind far exceeding the temporal authority of earthly rulers." (See Mysticism and Magic in Turkey, by L. M. J. Garnett.)

(84) ["It has in it the first Principle; the spirit of the soul has the second; and the astral or starry spirit in the elements has the third, viz. this world."]

(14) [...] [...] [...] [...] [ ... you have heard about the] abundance of each one of them certainly. [Now] concerning the Triple-Powered Invisible Spirit One, hear!

(91) And in the seed there are three distinct things, whereof the one cannot fathom the others, and yet the others are in that one only seed, and they all qualify, mix or unite one with another, as one being; and they are also one being, and yet also three distinct things, according to the kind and manner of the Ternary or Trinity in the Deity.

(16) Three are the gateways of this hell leading to the ruin of the self— lust, wrath, and greed. Therefore let man renounce these three.