(50) Accordingly I find, that the birth or geniture of nature stands to this day, and generateth itself, just so as it did when it first took its beginning; and whatsoever riseth up in this world, whether men, beasts, trees, herbs, grass, mineral ores, or be it what it will, all riseth up in such a quality, manner and form as it first did; also every life, be it good or bad, taketh its original thus [as it did from the beginning].

(51) Now this nature is as a dead, unintellectual being, and stands or consisteth not in the power of the birth or geniture, but is a body, wherein the power generateth.

(10) For all qualities in nature are one in another as one quality, in that manner as God is all, and as all things descend and come forth from him: For God is the heart or fountain of nature, from him cometh all.

(45) But that there are so many formings, figurings or framings in him, is caused by his eternal birth or geniture, which first is threefold, and out of or from that Trinity or Ternary it generateth itself infinitely, immeasurably or inconceiveably.

(92) Therefore now it expresseth or speaketh forth all words, according to the innate, instant generating or production of nature; for the spirit of man, which stands in the astral birth, and qualifieth or uniteth with the total universal nature, and is as it were the whole nature itself, that formeth the word, according to the innate, instant birth or geniture.

(8) But as I was in great astonishment, He saith to me again: Thou didst behold in Mind the Archetypal Form whose being is before beginning without end. Thus spake to me Man-Shepherd. And I say: Whence then have Nature's elements their being? To this He answer gives: From Will of God. [Nature] received the Word (Logos), and gazing upon the Cosmos Beautiful did copy it, making herself into a cosmos, by means of her own elements and by the births of souls.

(49) For the human flesh is and resembleth nature in the body of God, which is generated from the other six qualifying or fountain spirits, wherein the qualifying or fountain spirits generate themselves again, and shew forth themselves infinitely, wherein forms and images rise up, and wherein the heart of God, or the holy clear Deity in the middle or central seat, generateth itself above nature, in that centre wherein the light of life riseth up.

(3) What, then, can this be, this something in virtue of which we declare the entire divine Realm to be Eternal, everlasting? We must come to some understanding of this perpetuity with which Eternity is either identical or in conformity.

It must at once, be at once something in the nature of unity and yet a notion compact of diversity, or a Kind, a Nature, that waits upon the Existents of that Other World, either associated with them or known in and upon them, they collectively being this Nature which, with all its unity, is yet diverse in power and essence. Considering this multifarious power, we declare it to be Essence in its relation to this sphere which is substratum or underlie to it; where we see life we think of it as Movement; where all is unvaried self-identity we call it Repose; and we know it as, at once, Difference and Identity when we recognize that all is unity with variety.

Then we reconstruct; we sum all into a collected unity once more, a sole Life in the Supreme; we concentrate Diversity and all the endless production of act: thus we know Identity, a concept or, rather, a Life never varying, not becoming what previously it was not, the thing immutably itself, broken by no interval; and knowing this, we know Eternity.

We know it as a Life changelessly motionless and ever holding the Universal content in actual presence; not this now and now that other, but always all; not existing now in one mode and now in another, but a consummation without part or interval. All its content is in immediate concentration as at one point; nothing in it ever knows development: all remains identical within itself, knowing nothing of change, for ever in a Now since nothing of it has passed away or will come into being, but what it is now, that it is ever.

Eternity, therefore- while not the Substratum - may be considered as the radiation of this Substratum: it exists as the announcement of the Identity in the Divine, of that state- of being thus and not otherwise- which characterizes what has no futurity but eternally is.

What future, in fact, could bring to that Being anything which it now does not possess; and could it come to be anything which it is not once for all?

There exists no source or ground from which anything could make its way into that standing present; any imagined entrant will prove to be not alien but already integral. And as it can never come to be anything at present outside it, so, necessarily, it cannot include any past; what can there be that once was in it and now is gone? Futurity, similarly, is banned; nothing could be yet to come to it. Thus no ground is left for its existence but that it be what it is.

That which neither has been nor will be, but simply possesses being; that which enjoys stable existence as neither in process of change nor having ever changed- that is Eternity. Thus we come to the definition: the Life- instantaneously entire, complete, at no point broken into period or part- which belongs to the Authentic Existent by its very existence, this is the thing we were probing for- this is Eternity.

(48) For the birth or geniture of God also is thus; the seventh nature-spirit does not reach back into its father, which generateth it, but holdeth still and is quiet as a body, and letteth the father's will, which is the other six spirits, to form and image in it how they please.

(30) Now as there are in him chiefly seven qualities, whereby the whole divine being is driven on, and sheweth itself infinitely in these seven qualities, and yet these seven qualities are the chief or prime in the infiniteness, whereby the divine birth or geniture stands eternally in its order unchangeably:

(139) For the outermost birth is nature, and that ought not to reach back into the heart of God, neither can it, but it is the body, in which the qualifying or fountain spirits generate themselves, and shew forth and manifest their birth or geniture by their fruits.

(4) We must, however, avoid thinking of it as an accidental from outside grafted upon that Nature: it is native to it, integral to it.

It is discerned as present essentially in that Nature like everything else that we can predicate There- all immanent, springing from that Essence and inherent to that Essence. For whatsoever has primal Being must be immanent to the Firsts and be a First-Eternity equally with The Good that is among them and of them and equally with the truth that is among them.

In one aspect, no doubt, Eternity resides in a partial phase of the All-Being; but in another aspect it is inherent in the All taken as a totality, since that Authentic All is not a thing patched up out of external parts, but is authentically an all because its parts are engendered by itself. It is like the truthfulness in the Supreme which is not an agreement with some outside fact or being but is inherent in each member about which it is the truth. To an authentic All it is not enough that it be everything that exists: it must possess allness in the full sense that nothing whatever is absent from it. Then nothing is in store for it: if anything were to come, that thing must have been lacking to it, and it was, therefore, not All. And what, of a Nature contrary to its own, could enter into it when it is immune? Since nothing can accrue to it, it cannot seek change or be changed or ever have made its way into Being.

Engendered things are in continuous process of acquisition; eliminate futurity, therefore, and at once they lose their being; if the non-engendered are made amenable to futurity they are thrown down from the seat of their existence, for, clearly, existence is not theirs by their nature if it appears only as a being about to be, a becoming, an advancing from stage to stage.

The essential existence of generated things seems to lie in their existing from the time of their generation to the ultimate of time after which they cease to be: but such an existence is compact of futurity, and the annulment of that futurity means the stopping of the life and therefore of the essential existence.

Such a stoppage would be true, also, of the All in so far as it is a thing of process and change: for this reason it keeps hastening towards its future, dreading to rest, seeking to draw Being to itself by a perpetual variety of production and action and by its circling in a sort of ambition after Essential Existence.

And here we have, incidentally, lighted upon the cause of the Circuit of the All; it is a movement which seeks perpetuity by way of futurity.

The Primals, on the contrary, in their state of blessedness have no such aspiration towards anything to come: they are the whole, now; what life may be thought of as their due, they possess entire; they, therefore, seek nothing, since there is nothing future to them, nothing external to them in which any futurity could find lodgement.

Thus the perfect and all-comprehensive essence of the Authentic Existent does not consist merely in the completeness inherent in its members; its essence includes, further, its established immunity from all lack with the exclusion, also, of all that is without Being- for not only must all things be contained in the All and Whole, but it can contain nothing that is, or was ever, non-existent- and this State and Nature of the Authentic Existent is Eternity: in our very word, Eternity means Ever-Being.

(7) But all the proportions of nature individually are comprehended in the whole nature of the whole, within one unconfused union; and in the soul, the powers of each several part are provident of the whole body in a uniform fashion. There is nothing out of place then, that, by ascending from obscure images to the Cause of all, we should contemplate, with supermundane eyes, all things in the Cause of all, even those contrary to each other, after a single fashion and unitedly. For It is Source of things existing, from which are both being itself, and all things however being; every source, every term, every life, every immortality, every wisdom, every order, every harmony, every power, every protection, every stability, every endurance, every conception, every word, every sensible perception, every habit, every standing, every movement, every union, every mingling, every friendship, every agreement, every difference, every limit, and whatever other things existing by being, characterize all things being.

(49) But now this sharp birth or geniture is the original of mobility and of life, as also of the light, from whence existeth the living and rational spirit, which distinguisheth, formeth and imageth all in this generating.

(2) For this [Re-] birth of Cosmos is the making new of all good things, and the most holy and most pious bringing-back again of Nature’s self, by means of a set course of time,—of Nature, which was without beginning, and which is without an end. For that God’s Will hath no beginning; and, in that ’tis the same and as it is, it is without an end.

[Asclepius] Because God’s Nature’s the Determination of the Will. Determination is the Highest Good; is it not so, Thrice-greatest one?

(122) One quality has always generated the others alike, and none of them have vanished or gone out of sight, just as it is in the whole God; and then the whole body, as it is also in the Ternary, generated itself just as the Deity generateth itself, without or distinct from the body in the Ternary.

(3) It is necessary, therefore, to admit a thing of this kind in partial souls. For such as is the life which the soul received, prior to its insertion in a human body, and such as the form which it readily exerted; such also is the organical body which it has suspended from itself, and such the consequent corresponding nature, which receives the more perfect life of the soul. But with respect to more excellent natures, and which, as wholes, comprehend the principle [of parts] in these, inferior are produced in superior natures; bodies, in incorporeal essences; things fabricated, in the fabricators; and, being circularly comprehended in, are directed and governed by, them. Hence, the circulations of the celestial bodies, being primarily inserted in the celestial circulations of the etherial soul, are perpetually inherent in them; and the souls of the worlds [ i. e. of the spheres], being extended to their intellect, are perfectly comprehended by it, and are primarily generated in it. Intellect, also, both that which is partial and that which is universal, is in a similar manner comprehended in the genera that are more excellent than intellect. Since, therefore, second are always converted to first natures, and superior are the leaders of inferior essences, as being the paradigms of them, hence essence and form accede to subordinate from superior natures, and things posterior are primarily produced in such as are more excellent; so that order and measure are derived from primary to secondary beings, and the latter possess that which they are from the former. But the contrary must not be admitted, viz. that peculiarities emanate from things less excellent to the natures which precede them.

(23) And that is the hidden birth or geniture in nature, which no man by his own reason, wit or capacity can comprehend; but the soul of that man alone who stands in the light of God comprehends it, and no other. The Second Birth or Geniture in Nature, are the seven Spirits of Nature.

(93) Behold! that is the birth or geniture of nature; and so, if in these three qualities, viz. the astringent, the bitter and the sweet, the wrath-fire were not kindled, then thou wouldst plainly see where God is.

(13) But what is the difference between the Wisdom thus conducting the universe and the principle known as Nature?

This Wisdom is a first while Nature is a last: for Nature is an image of that Wisdom, and, as a last in the soul, possesses only the last of the Reason-Principle: we may imagine a thick waxen seal, in which the imprint has penetrated to the very uttermost film so as to show on both sides, sharp cut on the upper surface, faint on the under. Nature, thus, does not know, it merely produces: what it holds it passes, automatically, to its next; and this transmission to the corporeal and material constitutes its making power: it acts as a thing warmed, communicating to what lies in next contact to it the principle of which it is the vehicle so as to make that also warm in some less degree.

Nature, being thus a mere communicator, does not possess even the imaging act. There is intellection, superior to imagination; and there is imagination standing midway between that intellection and the impression of which alone Nature is capable. For Nature has no perception or consciousness of anything; imagination has consciousness of the external, for it enables that which entertains the image to have knowledge of the experience encountered, while Nature's function is to engender- of itself though in an act derived from the active principle .

Thus the Intellectual-Principle possesses: the Soul of the All eternally receives from it; this is the soul's life; its consciousness is its intellection of what is thus eternally present to it; what proceeds from it into Matter and is manifested there is Nature, with which- or even a little before it- the series of real being comes to an end, for all in this order are the ultimates of the intellectual order and the beginnings of the imitative.

There is also the decided difference that Nature operates toward soul, and receives from it: soul, near to Nature but superior, operates towards Nature but without receiving in turn; and there is the still higher phase with no action whatever upon body or upon Matter.