(4) Many other modes, also, of introducing light might be mentioned; but all of them may be referred to one mode, that of irradiation, wherever it may be effected, and through whatever instruments the Gods may illuminate. Since, therefore, this illumination accedes externally, and has every thing which it possesses subservient to the will and intelligence alone of the Gods, and as the greatest thing pertaining to it, possesses a sacred irradiating light, either supernally derived from ether, or from the air, or the moon, or the sun, or from some other celestial sphere,—this being the case, it is evident from all these particulars, that such a mode of divination as this is unrestrained, primordial, and worthy of the Gods.

Everyone who [enters] the bedchamber will kindle the [light. This is] like marriages that occur [in secret and] take place at night. The light of the fire [shines] during the night and then goes out. The mysteries of that marriage, however, are performed in the day and the light, and neither that day nor its light ever sets. If someone becomes an attendant of the bridal chamber, that person will receive the light. If one does not receive it while here in this place, one cannot receive it in the other place. Those who receive the light cannot be seen or grasped. Nothing can trouble such people even while they are living in this world. And when they leave this world, they have already received truth through images, and the world has become the eternal realm. To these people the eternal realm is fullness. This is the way it is. It is revealed to such a person alone, hidden not in darkness and night but hidden in perfect day and holy light.

(10) The sun does not thine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.

(72) For it is the only and sole natural light of this world, and besides it there is no more any true light in the house of death; and though it seemeth as if the other stars did shine bright and give light also, yet it is not so, but they take all their lustre and shining light from the sun; as hereafter presently followeth. The true Birth or Geniture and Descent of the Sun and Planets is just thus, as followeth.

(15) 'The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.'

(32) There was neither stone nor earth therein, neither had it [the third birth or geniture] need of any such created or contracted light as now; but the light generated itself everywhere in the centre, and all stood in the light.

(2) A divine nature, therefore, whether it is allotted certain parts of the universe, such as heaven or earth, or sacred cities and regions, or certain groves, or sacred statues, externally illuminates all these, in the same manner as the sun externally irradiates all things with his rays. Hence, as light comprehends the things which are illuminated by it, thus also the power of the Gods externally comprehends its participants. As, likewise, the solar light is present with the air in an unmingled manner; but this is manifest from no light being left in the air, when once that which illuminated it has departed, though heat is still present with it, when that which heated it is entirely withdrawn; thus also the light of the Gods illuminates separately, and being firmly established in itself, wholly proceeds through all beings. Moreover, the light which is the object of sensible perception, is one, continuous, and every where the same, whole; so that it is not possible for any part of it to be separate and cut off from the whole, nor to be inclosed in a circle, nor at any time to depart from its illuminating source.

(3) Moreover, all was very bright and light therein, neither was there need of any other light; but the fountain or wellspring of the Heart of God enlightened all, and was a light in all, which did shine everywhere all over incessantly without any obstacle. For nature was very rarified and thin or transparent, and all stood merely in power, and was in a very pleasant lovely temper.

(3) Since, however, a contrary is receptive of a contrary, according to a mutation and departure from itself, and that which is allied to another thing, and familiar with it through similitude, is capable of receiving it, hence the illuminators receive darkness as a cooperator, and employ in illuminating the light of the sun, or of the moon, or, in short, of the air. Sometimes, likewise, they use collocations of such things as are adapted to the Gods that are about to descend, or they employ incantations or compositions, and these appropriately prepared for the reception, presence, and manifestation of the Gods. And again, sometimes they introduce light through water, because this being diaphanous, is aptly disposed to the reception of light. But at other times, they cause light to shine forth on a wall, having previously prepared the wall for the reception of light in the best manner by the sacred descriptions of characters; and, at the same time, they fix the light in a certain solid place, so that it may not be widely diffused.

(10) First there is the light (as I may naturally compare or resemble it) like the light of the sun, but not so intolerable as the light of the sun is to our corrupted perished eyes, but very lovely, pleasant and delightful, an aspect or glance of love.

(104) Morning and evening are and reach up from the earth to the moon only, and take their original from the light of the sun, and this makes evening and morning, as also the outward day, and the outward dark night, as every one knoweth.

(6) We return, then, to the question whether there could be light if there were no air, the sun illuminating corporeal surfaces across an intermediate void which, as things are, takes the light accidentally by the mere fact of being in the path. Supposing air to be the cause of the rest of things being thus affected, the substantial existence of light is due to the air; light becomes a modification of the air, and of course if the thing to be modified did not exist neither could be modification.

The fact is that primarily light is no appanage of air, and does not depend upon the existence of air: it belongs to every fiery and shining body, it constitutes even the gleaming surface of certain stones.

Now if, thus, it enters into other substances from something gleaming, could it exist in the absence of its container?

There is a distinction to be made: if it is a quality, some quality of some substance, then light, equally with other qualities, will need a body in which to lodge: if, on the contrary, it is an activity rising from something else, we can surely conceive it existing, though there be no neighbouring body but, if that is possible, a blank void which it will overleap and so appear on the further side: it is powerful, and may very well pass over unhelped. If it were of a nature to fall, nothing would keep it up, certainly not the air or anything that takes its light; there is no reason why they should draw the light from its source and speed it onwards.

Light is not an accidental to something else, requiring therefore to be lodged in a base; nor is it a modification, demanding a base in which the modification occurs: if this were so, it would vanish when the object or substance disappeared; but it does not; it strikes onward; so, too it would always have its movement.

But movement, where?

Is space, pure and simple, all that is necessary?

With unchecked motion of the light outward, the material sun will be losing its energy, for the light is its expression.

Perhaps; and we may gather that the light never was an appanage of anything, but is the expressive Act proceeding from a base but not seeking to enter into a base, though having some operation upon any base that may be present.

Life is also an Act, the Act of the soul, and it remains so when anything- the human body, for instance- comes in its path to be affected by it; and it is equally an Act though there be nothing for it to modify: surely this may be true of light, one of the Acts of whatever luminary source there be . Certainly light is not brought into being by the dark thing, air, which on the contrary tends to gloom it over with some touch of earth so that it is no longer the brilliant reality: as reasonable to talk of some substance being sweet because it is mixed with something bitter.

If we are told that light is a mode of the air, we answer that this would necessarily imply that the air itself is changed to produce the new mode; in other words, its characteristic darkness must change into non-darkness; but we know that the air maintains its character, in no wise affected: the modification of a thing is an experience within that thing itself: light therefore is not a modification of the air, but a self-existent in whose path the air happens to be present.

On this point we need dwell no longer; but there remains still a question.

(45) Apuleius said when describing his initiation (vide ante): "At midnight I saw the sun shining with a splendid light." The midnight sun was also part of the mystery of alchemy. It symbolized the spirit in man shining through the darkness of his human organisms. It also referred to the spiritual sun in the solar system, which the mystic could see as well at midnight as at high noon, the material earth bring powerless to obstruct the rays of this Divine orb. The mysterious lights which illuminated the temples of the Egyptian Mysteries during the nocturnal hours were said by some to he reflections of the spiritual sun gathered by the magical powers of the priests. The weird light seen ten miles below the surface of the earth by I-AM-THE-MAN in that remarkable Masonic allegory Etidorhpa (Aphrodite spelt backward) may well refer to the mysterious midnight sun of the ancient rites.

(21) Now the eye sees how to distinguish colors, The eye distinguishes jewels from dust, Makers of base coin hate the daylight, Coins of pure gold love the daylight, Because daylight is the mirror that reflects them, Mystical Meaning of "Daylight" God has named the resurrection "that day;" Wherefore "Day" in 'truth is the mystery of the saints; Know, "Day " is the reflection of the mystery of the saints, Therefore hath God revealed the chapter "Daylight,"

(72) As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon; but as regards size they are both equal.

(129) Thus thou seest that the day was created before the time of the sun and stars; for when God said, [Gen. i. 3] Let there be light; there the light brake through the darkness, but the darkness did not comprehend it, but remained sitting in its seat.

(51) As the sun is a self-subsisting creature, power and light, which shineth not forth from or out of all creatures, but in and into all creatures, and all creatures rejoice in its power.

(4) But when the sun has set, and the moon has set, what light does a person here have? ' ' Fire, indeed, is his light/ said he, c for with fire, indeed, as his light one sits, moves around, does his work, and returns/ ' Quite so, Yajnavalkya.

(99) No more does the sun go away or depart from its seat, but retains and keeps its own place to itself, as a heart; and shineth forth as a light, or as a spirit of the whole body of this world, in all powers of the body.

(109) But when the light, which is the Son of God, shineth into this sea of nature, then it getteth its yellowish and whitish colour, which I cannot compare to anything; you must be content to stay or tarry with this aspect or vision, till you come into the other life.