(17) TABLE Ill, Figure 52. The eight globes and the central square represent the seven days of creation. The three worlds wherein creation occurs are symbolized by three concentric rings. The German words in the outer ring are extracts from the first chapter of Genesis. The words around the outside of the outer ring are The First Day. The four small globes inside the outer ring deal with the abstract phases of creation. The upper globe containing the triangle encloses the words Heaven and Earth. The globe to the right contains the word Light, and the one to the left, Jehovah Elohim in the upper part and Darkness in the lower part. The globe at the bottom contains the word Day in the upper half and Night in the lower.

(34) TABLE XIV, Figures 5, 7, 8. Figure 5 shows the triangle of triune Divinity in the midst of a cross. At the left is a small triangle containing the words The Secrets of Elohim, and at the right is another inscribed The Secrets of Nature. On the horizontal arms of the cross are the words The Tree of Life and The Tree of the Knowledge of Good and Evil. The plate explains the interblending of the spiritual and infernal powers in the creation of the universe. Figure 7 is called The Road to Paradise. It probably indicates the positions of the sun, moon, and planets at the moment of their genesis. Figure 8 is the earth before the flood, when it was watered by a mist or vapor. The words at the left are The Tree of Life; those at the right, The Tree of the Knowledge of good and Evil. The diagram with the symbol of Mars is devoted to a consideration of the rainbow.

(20) In his introduction to the Table, Kircher summarizes its symbolism thus: "It teaches, in the first place, the whole constitution of the threefold world--archetypal, intellectual, and sensible. The Supreme Divinity is shown moving from the center to the circumference of a universe made up of both sensible and inanimate things, all of which are animated and agitated by the one supreme power which they call the Father Mind and represented by a threefold symbol. Here also are shown three triads from the Supreme One, each manifesting one attribute of the first Trimurti. These triads are called the Foundation, or the base of all things. In the Table is also set forth the arrangement and distribution of those divine creatures that aid the Father Mind in the control of the universe. Here [in the upper panel] are to be seen the Governors of the worlds, each with its fiery, ethereal, and material insignia. Here also [in the lower panel] are the Fathers of Fountains, whose duty it is to care for and preserve the principles of all things and sustain the inviolable laws of Nature. Here are the gods of the spheres and also those who wander from place to place, laboring with all substances and forms (Zonia and Azonia), grouped together as figures of both sexes, with their faces turned to their superior deity."

(28) TABLE XI, Figures 1.-11. Figure 1 is the solar system according to Genesis. The o on top of the radius of the circle is the dot of Eternity--the Beginning of Beginnings. The whole diameter is the outflow of God, manifesting first in the heaven of heavens--the Schamayim, in which region human understanding cannot function. The space from k to i contains the heavens of Saturn, Jupiter, and Mars; l to m, the heavens of Venus and Mercury; m to h, the heavens of the sun. The letter e is the moon, the circle of the earth.

(30) TABLE XII, Figures 12-19. Figure 12 is called A Mirror of Astrological Aspects. Below it is an astrologer's wheel. Figure 13 is similar to Figure 12. Figure 14 is a secret alchemical formula. The words around the circle read: Out of one in all is all. Figure 15 is an unsatisfactory attempt to show the comparative sizes of the suns and planets and their distances from each other. Figure 16 is the solar system with its internal and spiritual heavens. A B is the solar system; C is the sphere of fixed stars; D, E, F, G are the systems of the spiritual worlds; H is the throne of the living God; J, K, L, M, and N are the Great Beyond, unmeasurable.

(25) TABLE VII., Figure 6. In Figure 6 the letter a marks the center of eternity. The motion of the rays toward b, d, and c was the first divine manifestation and is symbolized by the equilateral triangle, b, d, c. The eternal world within the inner circle became manifest in the water (salt), the light (mercury), and the fire (sulphur) of the archetypal world, represented by the three circles (f, e, g) within the triangle of complete equality (h, i, k), which is in turn surrounded by the circle of the high throne. The circle f is named understanding; e, wisdom; g, reason. In circle i is the word Father; in circle h, Son; in circle k, Spirit. The seven outer circles are the seven spirits before the throne. The lower part of the figure is similar to Figures 53 and 54. The outer circles are the angelic world ending in the cognizable world of the Sons of God. Then comes the circle of the visible constellations and fixed stars; within this is the solar system with the sun as the center (l). Ungrund means the Abyss.

(24) TABLE VII, Figures 1-5, 7, 8. (Table VIII has Figure 6.) Figure 1 is the triune divine sulphur, the All-Perfect out of the All-Perfect, the Soul of creatures. The threefold Divine One is symbolized by three interlaced circles designated alchemically salt, sulphur, and mercury. In the central triangle is the divine name Ehieh. Geist means spirit. The other words require no translation. Figure 2 is common destructive sulphur. A bar placed in the triangle makes it the character of earth. Figure 3 is true oil of vitriol, composed of a circle with two diameters and two reversed half-circles hanging below. In this are hidden the characters of all metals. Tin is symbolized by Figure 4 and iron by Figure 5. Figure 7 is the solar system according to Copernicus. Figure 8 is the last judgment. The sun is removed from the center of the solar system and replaced by the earth. This changes the respective positions of all the other planets except Mars, Jupiter, and Saturn, which retain their respective circles. The letter a signifies the circle of the sun; b, that of Mercury; c, that of Venus; d, (sic) that of the moon; and E, that of the earth. Inward from the sphere h are the great circles of damnation.

(57) The Table as a whole is susceptible of many interpretations. If the border of the Table with its hieroglyphic figures be accepted as the spiritual source, then the throne in the center represents the physical body within which human nature is enthroned. From this point of view the entire Table becomes emblematic of the auric bodies of man, with the border as the outer extremity or shell of the auric egg. If the throne be accepted as the symbol of the spiritual sphere, the border typifies the elements, and the various panels surrounding the central one become emblematic of the worlds or planes emanating from the one divine source. If the Table be considered from a purely physical basis, the throne becomes symbolic of the generative system and the Table reveals the secret processes of embryology as applied to the formation of the material worlds. If a purely physiological and anatomical interpretation be desired, the central throne becomes the heart, the Ibimorphous Triad the mind, the Nephtæan Triad the generative system, and the surrounding hieroglyphics the various parts and members of the human body. From the evolutionary viewpoint the central gate becomes the point of both entrance and exit. Here also is set forth the process of initiation, in which the candidate after passing successfully through the various ordeals is finally brought into the presence of his own soul, which he alone is capable of unveiling.

(33) "When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. And when he ordered twelve loaves to be set on a table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. The veils too, which were composed of four things, they declared the four elements; for the plain linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire.

(33) TABLE XIII, Figures 1-4. Figure 1 is Ain Soph, the Incomprehensible Abyss of Divine Majesty, an endless welling up, limitless in time and space. Figure 2 symbolizes the three Divine Principles--Father, Son, and Holy Ghost. Around the triangle is written: I Shall Be That I Shall Be. At the apex of the triangle is the word Crown; in the left point, Wisdom; in the right point, Understanding. Figure 3 represents the Trinity with its outflow. The words above the upper sphere are Revelation of the Divine Majesty in Jehovah Elohim. The lower circles contain the names of the Hierarchies controlling the lower worlds. The words within the circle of stars read: Lucifer the Son of the Aurora of the morning. The letter C represents the Universal Mercury. The words within the circle read: The first beginning of all creatures. Figure 4 represents the abode of Lucifer and his angels, the Chaos spoken of in Genesis.

(40) Of these fifteen triads Kircher writes: "The figures differ from each other in eight highly important respects, i. e., according to form, position, gesture, act, raiment, headdress, staff, and, lastly, according to the hieroglyphics placed around them, whether these be flowers, shrubs, small letters or animals." These eight symbolic methods of portraying the secret powers of the figures are subtle reminders of the eight spiritual senses of cognition by means of which the Real Self in man may be comprehended. To express this spiritual truth the Buddhists used the wheel with eight spokes and raised their consciousness by means of the noble eightfold path. The ornamented border enclosing the three main panels of the Table contains many symbols consisting of birds, animals, reptiles, human beings, and composite forms. According to one reading of the Table, this border represents the four elements; the creatures are elemental beings. According to another interpretation, the border represents the archetypal spheres, and in its frieze of composite figures are the patterns of those forms which in various combinations will subsequently manifest themselves in the material world. The four flowers at the corners of the Table are those which, because their blossoms always face the sun and follow its course across the sky, are sacred emblems of that finer part of man's nature which delights in facing its Creator.

(45) The outer circle contains the figures of the Zodiac; the second, their signs and that part of the human body which they rule; the third, the months of the year, with brief notes concerning temperaments, etc. The fourth circle contains the elements accompanied by their appropriate symbols, and the following seven circles mark the orbits of the planets; also the planetary angels, the seven major members of the Universal Man, and the seven metals, each division appearing under its appropriate element according to the elemental names in the fourth circle. In the twelfth circle appear the words: "There are Three Principles, Three Worlds, Three Ages, and Three Kingdoms." In the thirteenth circle appear the names of the twelve arts and sciences which are considered essential to spiritual growth. In the fourteenth circle is the word Nature. The fifteenth circle contains the following words. "It is the great honour of faithful souls, that from their very birth an angel is appointed to preserve and keep each of them." (See first English translation, London, 1893.)

(9) Of Figure 15, the symbol of salt, von Welling writes, in substance: The cube has six sides, corresponding to the six days of creation, with the point of rest (the seventh day) in the center of the cube. On each surface of the cube appear the signs of the four elements [triangles]. The alchemists declared that salt was the first created substance produced by the fire (Schamayim) which flowed out of God. In salt all creation is concentrated; in salt are the beginning and end of all things. The cube, furthermore, is composed of twelve bodies, each of which has six sides. These bodies are the twelve fundamental pillars of the true invisible church, and when these twelve bodies are multiplied by their six sides the magical number 72 results. The wise have said that nothing is perfect until it has been dissolved, separated, and again united so that it becomes a body composed of twelve bodies, like the cube. The cube also consists of six pyramids with the six surfaces of the cube as their bases. The points of these six pyramids meet at the center of the cube. These six pyramids, each consisting of four triangles, signify the elements, and produce the magical number 24, which refers to the Elders before the Throne. The six surfaces and the point constitute the magical number 7. If 7 be multiplied by 7 again, and so on 7 times, the answer will reveal the method used by the ancients for measuring the periods of eternity; thus: (1) 7 X 7 = 49; (2) 49 X 7 = 343; (3) 343 X 7 = 2,401; (4) 2,401 X 7 = 16,807; (5):16,807 X 7 = 117,649; (6) 117,649 X 7 = 823,543; (7) 823,543 X 7 = 5,764,801. (This is not to be taken as earth years or times.) The 5,000, 000 represents the great hall year; the 700,000 the great Sabbath year, wherein all human beings gradually gain true understanding and become heirs to their original and eternal inheritance, which was lost when they were enmeshed in the lower elements. The 64,800 is the number of the fallen angels, and the last one year signifies the liberation of Lucifer and return to his original estate.

(24) Pythagoras conceived the universe to be an immense monochord, with its single string connected at its upper end to absolute spirit and at its lower end to absolute matter--in other words, a cord stretched between heaven and earth. Counting inward from the circumference of the heavens, Pythagoras, according to some authorities, divided the universe into nine parts; according to others, into twelve parts. The twelvefold system was as follows: The first division was called the empyrean, or the sphere of the fixed stars, and was the dwelling place of the immortals. The second to twelfth divisions were (in order) the spheres of Saturn, Jupiter, Mars, the sun, Venus, Mercury, and the moon, and fire, air, water, and earth. This arrangement of the seven planets (the sun and moon being regarded as planets in the old astronomy) is identical with the candlestick symbolism of the Jews--the sun in the center as the main stem with three planets on either side of it.

(55) According to Pythagoras, the position of each body in the universe was determined by the essential dignity of that body. The popular concept of his day was that the earth occupied the center of the solar system; that the planets, including the sun and moon, moved about the earth; and that the earth itself was flat and square. Contrary to this concept, and regardless of criticism, Pythagoras declared that fire was the most important of all the elements; that the center was the most important part of every body; and that, just as Vesta's fire was in the midst of every home, so in the midst of the universe was a flaming sphere of celestial radiance. This central globe he called the Tower of Jupiter, the Globe of Unity, the Grand Monad, and the Altar of Vesta. As the sacred number 10 symbolized the sum of all parts and the completeness of all things, it was only natural for Pythagoras to divide the universe into ten spheres, symbolized by ten concentric circles. These circles began at the center with the globe of Divine Fire; then came the seven planers, the earth, and another mysterious planet, called Antichthon, which was never visible.

(10) The body of every thing was likened to a rock, trued either into a cube or more ornately chiseled to form a pedestal, while the spirit of everything was likened to the elaborately carved figure surmounting it. Accordingly, altars were erected as a symbol of the lower world, and fires were kept burning upon them to represent that spiritual essence illuminating the body it surmounted. The square is actually one surface of a cube, its corresponding figure in plane geometry, and its proper philosophic symbol. Consequently, when considering the earth as an element and not as a body, the Greeks, Brahmins, and Egyptians always referred to its four corners, although they were fully aware that the planet itself was a sphere.

(4) The Book of Successful Contemplation (Ying Kuan Ching) says: The sun sinks in the Great Water and magic pictures of trees in rows arise. The setting of the sun means that in Chaos (in the world before phenomena, that is, the intelligible world), a foundation is laid: that is the condition free of opposites {wu chi). Highest good is like water, pure and spotless. It is the ruler of the Great Polarity, the god who is revealed in the sign for that which greatly disturbs, Chin (19). Chen is also symbolized by wood, wherefore the image of trees in rows appears. A sevenfold row of trees means the light of the seven body-openings (or heart-openings). In the norlii-west is the direction of the creative. When it moves on one place farther, the abysmal is there. The sim which sinks into the Great Water is the image for the creative and abysmal. The abysmal is the direction of midnight (mouse, Tzu% north). At the winter solstice the thunder (Chin) is in the middle of the Earth quite hidden and covered up. Only when the sign Chin is reached, does the Light-pole come over the earth again. That is the picture representing the row of trees. The rest can be correspondingly inferred.

(51) Zoroaster declared that the number three shines throughout the world. This is revealed in the Bembine, Table by a series of triads representing the creative impulses. Of the Isiac Table Alexandre Lenoir writes: "The Isiac Table, as a work of art, is not of great interest. it is but a composition, rather cold and insignificant, whose figures, summarily sketched and methodically placed near each other, give but little impression of life. But, if on the contrary after examining it, we understand the purpose of the author, we become soon convinced that the Isiac Table is an image of the heavenly sphere divided in small parts to be used very like, for general teaching. According to that idea, we can conclude that the Isiac Table was originally the introduction to a collection followed by the Mysteries of Isis. It was engraved on copper in order to be used in the ceremonial of initiation." (See New Essay on the Isiac Table.)

(99) The main point, however, is proved: the alchemical philosophers used the symbols of salt, sulphur, and mercury to represent not only chemicals but the spiritual and invisible principles of God, man, and the universe. The three substances (salt, sulphur, and mercury) existing in four worlds, as shown in the table, sum up to the sacred number 12. As these 12 are the foundations of the Great Work, they are called in Revelation the twelve foundation stones of the sacred city. In line with the same idea Pythagoras asserted that the dodecahedron, or twelve-faced symmetrical geometric solid, was the foundation of the universe. May there not be a relation also between this mysterious 3 times 4 and the four parties of three which in the legend of the third degree of Freemasonry go forth to the four angles of the cherubim, the composite creature of four parts?

(31) The two end figures represent the obverse and reverse of the same diagram and are termed Table Three. They are "designed to show the Condition of the whole Man, as to all his three essential Parts, Spirit, Soul, and Body, in his Regenerated State." The third figure from the left is called the Second Table, and sets forth "the Condition of Man in his old, lapsed, and corrupted State; without any respect to, or consideration of his renewing by regeneration." The third figure, however, does not correspond with the First Table of William Law. The First Table presumably represents the condition of humanity before the Fall, but the Gichtel plate pertains to the third, or regenerated, state of mankind. William Law thus describes the purpose of the diagrams, and the symbols upon them: "These three tables are designed to represent Man in his different Threefold State: the First before his Fall, in Purity, Dominion, and Glory: the Second after his Fall, in Pollution and Perdition: and the Third in his rising from the Fall, or on the Way of regeneration, in Sanctification and Tendency to his last Perfection." The student of Orientalism will immediately recognize in the symbols upon the figures the Hindu chakras, or centers of spiritual force, the various motions and aspects of which reveal the condition of the disciple's internal divine nature.