(40) Thus he masters all, from the atom to the Infinite.

(1) Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far extends water, so far yon moon. These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world. One's self identified with the sixteenfold Prajapati

(2) This moon is honey for all things, and all things are honey for this moon. This shining, immortal Person who is in this moon, and, with reference to oneself, this shining, immortal Person consisting of mind— he is just this Soul, this Immortal, this Brahma, this All.

(20) Observe this too, my son; that each one of the other lives inhabiteth one portion of the Cosmos - aquatic creatures water, terrene earth, and aery creatures air; while man doth use all these - earth, water air [and] fire; he seeth Heaven, too, and doth contact it with [his] sense. But God surroundeth all, and permeateth all, for He is energy and power; and it is nothing difficult, my son, to conceive God.

(21) He can show through one of his pores all suns, moons, planets and stars in all the worlds in the ten directions.

(2) All manner of bodily thing is without thy soul and beneath it in nature, yea! the sun and the moon and all the stars, although they be above thy body, nevertheless yet they be beneath thy soul.

(12) Or take it another way: Since in our view this universe stands to that as copy to original, the living total must exist There beforehand; that is the realm of complete Being and everything must exist There.

The sky There must be living and therefore not bare of stars, here known as the heavens- for stars are included in the very meaning of the word. Earth too will be There, and not void but even more intensely living and containing all that lives and moves upon our earth and the plants obviously rooted in life; sea will be There and all waters with the movement of their unending life and all the living things of the water; air too must be a member of that universe with the living things of air as here.

The content of that living thing must surely be alive- as in this sphere- and all that lives must of necessity be There. The nature of the major parts determines that of the living forms they comprise; by the being and content of the heaven There are determined all the heavenly forms of life; if those lesser forms were not There, that heaven itself would not be.

To ask how those forms of life come to be There is simply asking how that heaven came to be; it is asking whence comes life, whence the All-Life, whence the All-Soul, whence collective Intellect: and the answer is that There no indigence or impotence can exist but all must be teeming, seething, with life. All flows, so to speak, from one fount not to be thought of as one breath or warmth but rather as one quality englobing and safeguarding all qualities- sweetness with fragrance, wine- quality and the savours of everything that may be tasted, all colours seen, everything known to touch, all that ear may hear, all melodies, every rhythm.

(41) And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they are bound together.

(1) There is above the Celestial Lights an Incorruptible Flame always sparkling; the Spring of Life, the Formation of all Beings, the Original of all things! This Flame produceth all things, and nothing perisheth but what it consumeth. It maketh Itself known by Itself. This Fire cannot be contained in any Place, it is without Body and without Matter. It encompasseth the Heavens. And there goeth out from it little Sparks, which make all the Fires of the Sun, of the Moon, and of the Stars. Behold! what I know of God! Strive not to know more of Him, for that is beyond thy capacity, how wise soever thou art. As to the rest, know that unjust and wicked Man cannot hide himself from the Presence of God ! No subtilty nor excuse can disguise anything from His piercing Eyes. All is full of God, and God is in All!

(32) One of the great axioms is, "Within everything is the seed of everything," although by the simple processes of Nature it may remain latent for many centuries, or its growth may be exceedingly slow. Therefore, every grain of sand contains not only the seed of the precious metals as well as the seed of the priceless gems, but also the seeds of sun, moon, and stars. As within the nature of man is reflected the entire universe in miniature, so in each grain of sand, each drop of water, each tiny particle of cosmic dust, are concealed all the parts and elements of cosmos in the form of tiny seed germs so minute that even the most powerful microscope cannot detect them. Trillions of times smaller than the ion or electron, these seeds--unrecognizable and incomprehensible--await the time assigned them for growth and expression. (Consider the monads of Leibnitz.)

(3) If the Universe exists at all, or seems to exist, it must proceed in some way from THE ALL--it must be a creation of THE ALL. But as something can never come from nothing, from what could THE ALL have created it. Some philosophers have answered this question by saying that THE ALL created the Universe from ITSELF--that is, from the being and substance of THE ALL. But this will not do, for THE ALL cannot be subtracted from, nor divided, as we have seen, and then again if this be so, would not each particle in the Universe be aware of its being THE ALL--THE ALL could not lose its knowledge of itself, nor actually BECOME an atom, or blind force, or lowly living thing. Some men, indeed, realizing that THE ALL is indeed ALL, and also recognizing that they, the men, existed, have jumped to the conclusion that they and THE ALL were identical, and they have filled the air with shouts of "I AM GOD," to the amusement of the multitude and the sorrow of sages. The claim of the corpuscle that: "I am Man!" would be modest in comparison.

(28) Come forth into Heaven, sail across the firmament and enter into brotherhood with the Stars, let salutation be made to thee in the Bark, let invocation be made to thee in the Morning Bark. Contemplate Râ within his Ark and do thou propitiate his Orb daily. See the Ant fish in its birth from the emerald stream, and see the Abtu fish and its rotations

(69) And through that oath the sun and moon complete their course, And deviate not from their ordinance from eternity to eternity.

(7) To Real Being we go back, all that we have and are; to that we return as from that we came. Of what is There we have direct knowledge, not images or even impressions; and to know without image is to be; by our part in true knowledge we are those Beings; we do not need to bring them down into ourselves, for we are There among them. Since not only ourselves but all other things also are those Beings, we all are they; we are they while we are also one with all: therefore we and all things are one.

When we look outside of that on which we depend we ignore our unity; looking outward we see many faces; look inward and all is the one head. If man could but be turned about by his own motion or by the happy pull of Athene- he would see at once God and himself and the All. At first no doubt all will not be seen as one whole, but when we find no stop at which to declare a limit to our being we cease to rule ourselves out from the total of reality; we reach to the All as a unity- and this not by any stepping forward, but by the fact of being and abiding there where the All has its being.

(10) Whatever glorious or beautiful or mighty being exists anywhere, know that it has sprung from but a spark of My splendour.