(30) Also the Power of the kindled Body, in the Power proceeded forth without and beyond the Fire, qualifies, mixes, or unites gently, pleasantly, and very sensibly; and herein rightly is understood the Divine Being.

(16) For then it is thus joyful and triumphing, and all Powers rise up in it and triumph, and so raise the Bestial Body, that it trembles: This is a true Glimpse of the divine Quality, as the Quality is in God. But in God all is Spirit.

(39) But in its Power, in which its Life stands, wherewith it qualifies, mixes, or unites with the Word of God, it will in its Mother, in the Power of the Word at the last Judgment-Day, be set or put again into its heavenly Place, and be separated from the wrathful, and dead or mortal Palpability, and spring up in the Heaven of this World, in a heavenly Form, and be a Fruit for Men in the other Life. [“Here understand, the Power of the Principle, out of which the Apple and All grows, shall in the Renovation of the World spring up again in Paradise with the Wonders.”] [Deut. 13. 14. Rom. 12. 8.] [Or Body alive.]

(52) But it is the Body of God, and has all Power as the whole Geniture has, and the generating Spirits take their Strength and Power out of, or from the Body of Nature, and continually generate again, and the astringent Spirit continually compacts or draws it together, and dries it; and thus the Body subsists, and the generating Spirits also.

(93) But in this hard, severe, and cold Power, stands the corporeal Being, or the Body wherein the Spirit of Life is generated; and out of that same Spirit the Light and Understanding is generated, whereby then the Senses, and Trial or Probation of all Powers, exist.

(121) Now the captivated or incorporated Power of all the seven qualifying or fountain Spirits had its Propriety in the Body, and is risen in the Body, and has generated itself in the same Manner as the whole Deity generates itself from all the seven qualifying or fountain Spirits.

(29) Then first is discerned the Glance or Splendor, and out of the Splendor the Fire-crack, and after the Fire-crack the Power of the kindled Body; and the Light with the Power of the Body elevates itself instantly above the Crack, and rules or reigns much higher, deeper, and more powerfully than the Fire-crack.

(35) But we must give some explanation of these powers. The matter requires a more definite handling. How can there be a difference of power between one triangular configuration and another?

How can there be the exercise of power from man to man; under what law, and within what limits?

The difficulty is that we are unable to attribute causation either to the bodies of the heavenly beings or to their wills: their bodies are excluded because the product transcends the causative power of body, their will because it would be unseemly to suppose divine beings to produce unseemliness.

Let us keep in mind what we have laid down:

The being we are considering is a living unity and, therefore, necessarily self-sympathetic: it is under a law of reason, and therefore the unfolding process of its life must be self-accordant: that life has no haphazard, but knows only harmony and ordinance: all the groupings follow reason: all single beings within it, all the members of this living whole in their choral dance are under a rule of Number.

Holding this in mind we are forced to certain conclusions: in the expressive act of the All are comprised equally the configurations of its members and these members themselves, minor as well as major entering into the configurations. This is the mode of life of the All; and its powers work together to this end under the Nature in which the producing agency within the Reason-Principles has brought them into being. The groupings are themselves in the nature of Reason-Principles since they are the out-spacing of a living-being, its reason-determined rhythms and conditions, and the entities thus spaced-out and grouped to pattern are its various members: then again there are the powers of the living being- distinct these, too- which may be considered as parts of it, always excluding deliberate will which is external to it, not contributory to the nature of the living All.

The will of any organic thing is one; but the distinct powers which go to constitute it are far from being one: yet all the several wills look to the object aimed at by the one will of the whole: for the desire which the one member entertains for another is a desire within the All: a part seeks to acquire something outside itself, but that external is another part of which it feels the need: the anger of a moment of annoyance is directed to something alien, growth draws on something outside, all birth and becoming has to do with the external; but all this external is inevitably something included among fellow members of the system: through these its limbs and members, the All is bringing this activity into being while in itself it seeks- or better, contemplates- The Good. Right will, then, the will which stands above accidental experience, seeks The Good and thus acts to the same end with it. When men serve another, many of their acts are done under order, but the good servant is the one whose purpose is in union with his master's.

In all the efficacy of the sun and other stars upon earthly matters we can but believe that though the heavenly body is intent upon the Supreme yet- to keep to the sun- its warming of terrestrial things, and every service following upon that, all springs from itself, its own act transmitted in virtue of soul, the vastly efficacious soul of Nature. Each of the heavenly bodies, similarly, gives forth a power, involuntary, by its mere radiation: all things become one entity, grouped by this diffusion of power, and so bring about wide changes of condition; thus the very groupings have power since their diversity produces diverse conditions; that the grouped beings themselves have also their efficiency is clear since they produce differently according to the different membership of the groups.

That configuration has power in itself is within our own observation here. Why else do certain groupments, in contradistinction to others, terrify at sight though there has been no previous experience of evil from them? If some men are alarmed by a particular groupment and others by quite a different one, the reason can be only that the configurations themselves have efficacy, each upon a certain type- an efficacy which cannot fail to reach anything naturally disposed to be impressed by it, so that in one groupment things attract observation which in another pass without effect.

If we are told that beauty is the motive of attraction, does not this mean simply that the power of appeal to this or that mind depends upon pattern, configuration? How can we allow power to colour and none to configuration? It is surely untenable that an entity should have existence and yet have no power to effect: existence carries with it either acting or answering to action, some beings having action alone, others both.

At the same time there are powers apart from pattern: and, in things of our realm, there are many powers dependent not upon heat and cold but upon forces due to differing properties, forces which have been shaped to ideal-quality by the action of Reason-Principles and communicate in the power of Nature: thus the natural properties of stones and the efficacy of plants produce many astonishing results.

(6) "The third mystery of that Ineffable on the other hand,--the man indeed who shall accomplish that mystery, not only if he [himself] cometh forth out of the body, will he inherit the kingdom of the mystery, but if he complete that mystery and accomplish it with all its figures, that is if he go through with that mystery and accomplish it finely and pronounce the name of that mystery Of its efficacy. over a man who cometh forth out of the body and hath known that mystery,--let the former have delayed or rather not have delayed,--one who is in the dire chastisements of the rulers and in their dire judgments and their manifold fires,--amēn, I say unto you: The man who hath come forth out of the body,--if the name of this mystery is pronounced on his behalf, they will hasten quickly to bring him over and hand him over one to another, until they bring him before the Virgin of Light. And the Virgin of Light will seal him with a higher. seal, which is this [ . . .?], and in that month will she let him light down into the righteous body which will find the godhead in truth and the higher mystery, so that he inherit the Light-kingdom. This, therefore, is the gift of the third mystery of the Ineffable.

(11) Now behold! An Angel and a Man is also thus: The Power in the whole Body has all the Qualities, as it is in God the Father.

(21) Carnal reason deceives us; do thou contradict it, O God, show us all things in this house of deception, Show them all as they really are!" It is said in the Hadis that on the last day The command, "Arise," will come to every single body. The blast of the last trump will be God's command The souls, also, of each will return to their bodies, On that morn each soul will recognize its own body, The soul of the goldsmith will not enter the tailor; The soul of the wise will enter the body of the wise,

(31) In this Tone rises up the Power of all the six Spirits, and becomes a palpable Body, to speak after an angelical Manner, and subsists in the Power of the other six Spirits, and in the Light; and this is the Body of Nature, wherein all heavenly Creatures, Ideas, Figures, and Sprouts, or Vegetations, are imaged or fashioned. The Holy Gates.

(12) First the compacted figured Body is indivisible and incorruptible, and not to be felt by Man's Hands; for it is constituted or composed out of the Divine Power, and that Power is so knit and bound together, that it can never be destroyed again.

(73) Thus one Power continually touches and stirs the other in the whole Body, and all the Powers rise up into the Head before the Princely Council, which proves the stirring of all the Powers.

(91) From that Power springs up thy Light, so that thou seest, understandest, and knowest in the same Power, what thou art to do; for that Light glimmers in thy whole Body; and the whole Body moves in the Power and Knowledge of the Light, for the Body helps all the Members in the Knowledge of the Light, which signifies God the Son.

(7) In like Manner also the Spirit went forth from the Heart into all the qualifying or fountain Veins of the Body, and kindled all the seven Spirits, and so the royal Body was glorified in the Twinkling of an Eye, and there he stood as a King of God, in an unsearchable Clarity or Brightness, transcendently excelling the whole heavenly Host or Army. [Viz. the seven Spirits of Nature which they were constituted of.]

(20) It may be interesting to take a hasty glance at the presence of these three forms of manifestation, as follows: Substance . The ancient occult teaching that "Everything has body" seems to be fully corroborated by all subsequent investigation. But it must be noted that by " substance" or "body" is not necessarily meant what modern science calls "matter," for the latter is merely one form or phase of " substance" or "body." Matter, as we know it, has a great range of manifestation, within the limits of which are found the hardest granite or steel or diamond, as well as the finest and most subtle and tenuous gases. The discovery by science of what it calls "radiant matter" opens out a field to science previously tilled only by the occultists and metaphysicians. Such matter is really not "matter" at all, but "super-matter," and a higher form of "substance" or "body," But, known to the occultists, there are forms of "substance" or "body" as much finer and rarer than radiant matter as the latter is rarer and finer than the granite, steel, or diamond. Even the hypothetical Ether of science is gross by comparison with some of the forms and phases of "substance" or "body" known to the occultists and alchemists. As a writer has said: 'The field of matter, as known to science, as compared with the real extent of the Principle of Substance, is as no more than a hair-line drawn across a yard-stick." The occult teachings inform us that there are living beings in existence on other planes whose bodies are composed of substance so fine and subtle that the term "ethereal" is the only one to be even fairly adequate to be employed in connection with them. Remember, the occult teaching is that "Everything has substance or body." And "everything" includes All-that-is-Manifest.

(86) The six rise up in a full or a compleat Birth according to the Power and Condition of each of them, and when they are risen up, then is their Power mingled one in another, and the hardness dries it, and is as it were the whole Being.

(127) For in the Driving together of the Body, presently likewise rose up the Birth also in great Triumph, as a new-born King, in God; and all the seven qualifying or fountain Spirits showed themselves very joyful and triumphing.

(79) For our Bodies also at the Resurrection will have no more such hard Flesh and Bones, but be like the Angels; and though indeed all Forms and Powers shall be therein, and all Faculties and Members even to the privy Parts, and these shall be in another Manner of Form, and so also the Entrails and Guts, and yet we shall not have the hard Comprehensibility or Palpability.