(130) Therefore he has set upon him the crown of honour, of might, power and authority, so that there is in heaven no higher nor more excellent nor mightier than he is, except God himself in his Ternary. And this is one king, rightly described, with a true ground in the knowledge of the spirit. Of the second King LUCIFER, now so called, because of his Fall.

(439) 812 To say: N. is Satis who has taken possession of both lands, 812 the burning one who has seized her two lands. 812 N. has ascended to heaven; 812 he has found R` standing; he approaches him; 813 he sits down beside him; 813 R` allows him not to throw himself on the ground, 813 knowing that he (the king) is indeed greater than he (R`). 813 N. is more spiritual than the spirits, 813 more excellent than the excellent ones; 813 N. is more enduring than the enduring ones. 814 N. has triumphed over the lady of the tp.t; 814 N. has taken his stand with him in the north of the sky; 814 N. has taken possession of both lands as king of the gods.

(67) He is Executioner in the Kingdom of this World; the Stars are the Council, and God is the King of the Land, and whosoever departs from God, falls into the Council of the Stars, which run many upon the Sword, and make them lay violent Hands upon themselves, and [bring] some to a Rope, others to the Water; and there he is very busy, and is the Driver or Executioner.

(10) To the west of that Circle, the Knowledge-Holding Deity of the Great Symbol, red of colour, smiling and radiant, embraced by the Red DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

(20) Uriel, one of the holy angels, who is over the world and over Tartarus.

(10) To the south of that Circle, the Knowledge-Holding Deity called [He] Having Power Over Duration of Life, yellow in colour, smiling and radiant, embraced by the Yellow DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

(251) 269 To say: O ye, who are (set) over the hours, who are (go) before R`, make (ready) the way for N., 269 that N. may pass through in the midst of the border guard of hostile mien. 270 N. is on the way to his throne, (like) one whose places are in front, who is behind the god, with bowed head, 270 adorned with a sharp (and) strong antelope's horn, 270 like one in possession of a sharp knife, which cuts the throat. 270 The driver-away (?) of suffering from the bull, the punisher of those in darkness, 270 (is) the strong antelope's horn, which is behind the Great God. 271 N. has reduced them to punishment; N. has crushed their head. 271 The arm of N. will not be resisted in the horizon.

(10) To the east of that Circle, the deity called the Earth- Abiding Knowledge-Holder, white of colour, with radiant smiling countenance, embraced by the White DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

(4) "And Yew and the guard of the veil of the Great Light, and the receiver of Light and the two great guides and the great Sabaōth, the Good, will be kings in the first saviour of the first Voice of the Treasury of the Light, [the saviour] who will be in the region of those who have received the first mystery of the First Mystery. For in sooth Yew and the guard of the region of those of the Right and Melchisedec, the great receiver of the Light, and the two great guides have come forth out of the purified and utterly pure light of the first Tree up to the fifth. "Yew in sooth is the overseer of the Light, who hath come forth first out of the pure light of the first Tree; on the other hand the guard of the veil of those of the Right hath come forth out of the second Tree; and the two guides again have come forth out of the pure and utterly purified light of the third and fourth Trees of the Treasury of the Light; Melchisedec again hath come forth out of the fifth Tree; on the other hand Sabaōth, the Good, whom I have called my father, hath come forth out of Yew, the overseer of the Light. "These six then by command of the First Mystery the last Helper hath caused to be in the region of those of the Right, for the economy of the ingathering of the upper light out of the æons of the rulers and out of the worlds and all races in them,--of every one of whom I will tell you the employment over which he hath been set in the expansion of the universe. Because, therefore, of the importance of the employment over which they have been set, they will be fellow-kings in the first [saviour] of the first Voice of the Treasury of the Light, who will be in the region of the souls of those who have received the first mystery of the First Mystery.

(4) Search round thy neck, and thou wilt find the belt Which keeps it fastened, O bewildered soul, And see it, where it bars thy mighty breast." Then said to me: "He doth himself accuse; This one is Nimrod, by whose evil thought One language in the world is not still used. Here let us leave him and not speak in vain; For even such to him is every language As his to others, which to none is known." Therefore a longer journey did we make, Turned to the left, and a crossbow-shot oft We found another far more fierce and large. In binding him, who might the master be I cannot say; but he had pinioned close Behind the right arm, and in front the other, With chains, that held him so begirt about From the neck down, that on the part uncovered It wound itself as far as the fifth gyre. "This proud one wished to make experiment Of his own power against the Supreme Jove," My Leader said, "whence he has such a guerdon. Ephialtes is his name; he showed great prowess. What time the giants terrified the gods; The arms he wielded never more he moves."

(55) Ye †mighty kings† who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azâzêl, and all his associates, and all his hosts in the name of the Lord of Spirits.'

(2) I did not die, and I alive remained not; Think for thyself now, hast thou aught of wit, What I became, being of both deprived. The Emperor of the kingdom dolorous From his mid-breast forth issued from the ice; And better with a giant I compare Than do the giants with those arms of his; Consider now how great must be that whole, Which unto such a part conforms itself. Were he as fair once, as he now is foul, And lifted up his brow against his Maker, Well may proceed from him all tribulation. O, what a marvel it appeared to me, When I beheld three faces on his head! The one in front, and that vermilion was; Two were the others, that were joined with this Above the middle part of either shoulder, And they were joined together at the crest; And the right-hand one seemed 'twixt white and yellow; The left was such to look upon as those Who come from where the Nile falls valley-ward. Underneath each came forth two mighty wings, Such as befitting were so great a bird; Sails of the sea I never saw so large.

(5) And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star.

(10) From the centre of the Circle [or Mandala], enhaloed in radiance of rainbow light, the supreme Knowledge-Holding [Deity], the Lotus Lord of Dance, the Supreme Knowledge-Holder Who Ripens Karmic Fruits, radiant with all the five colours, embraced by the [Divine] Mother, the Red DdkinT, [he]

(7) Whose eyes are like blue lotus's , his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

(15) And I would ask Thee this, O Mazda! (concerning the coadjutor of the wicked): What is the award for him who prepares the throne for the evil, for the evil-doer , O Ahura! for him who cannot else reclaim his life, not else save with lawless harm to the tiller's herd, to the pious husbandman's flock, who speaks no word with lying, (who abjures the Lie-demon's faith )?

(5) The head of the person who is there in that orb is Bhur — there is one head, this is one syllable. Bkuvar is the arms — there are two arms, these are two syllables. Svar is the feet 1 ' Truth* is another meaning (beside ' the Real') of the word satyam. anrtam* — there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is * Day ' (ahan). He slays ( */kan) evil, he leaves it behind ( «/ha) who knows this.

(15) The seven stars carried by this immense Being in his right hand are the Governors of the world; the flaming sword issuing from his mouth is the Creative Fiat, or Word of Power, by which the illusion of material permanence is slain. Here also is represented, in all his symbolic splendor, the hierophant of the Phrygian Mysteries, his various insignia emblematic of his divine attributes. Seven priests bearing lamps are his attendants and the stars carried in his hand are the seven schools of the Mysteries whose power he administers. As one born again out of spiritual darkness, into perfect wisdom, this archimagus is made to say: "I am he that liveth, and was dead; and, behold, I am alive forever more, Amen; and have the keys of hell and of death."

(3) Thus we have here one identical Principle, the Intellect, which is the universe of authentic beings, the Truth: as such it is a great god or, better, not a god among gods but the Godhead entire. It is a god, a secondary god manifesting before there is any vision of that other, the Supreme which rests over all, enthroned in transcendence upon that splendid pediment, the Nature following close upon it.

The Supreme in its progress could never be borne forward upon some soulless vehicle nor even directly upon the soul: it will be heralded by some ineffable beauty: before the great King in his progress there comes first the minor train, then rank by rank the greater and more exalted, closer to the King the kinglier; next his own honoured company until, last among all these grandeurs, suddenly appears the Supreme Monarch himself, and all- unless indeed for those who have contented themselves with the spectacle before his coming and gone away- prostrate themselves and hail him.

In that royal progress the King is of another order from those that go before him, but the King in the Supreme is no ruler over externs; he holds that most just of governances, rooted in nature, the veritable kingship, for he is King of Truth, holding sway by all reason over a dense offspring his own, a host that shares his divinity, King over a king and over kings and even more justly called father of Gods.

(14) His is Grehma ; aye, his! And to (oppose) Thee he will establish the Kavis and (their) scheming plans. Their deeds of power are but deceits since they have come as an aid to the wicked , and since he has been (falsely) said (to be set) to conquer the Kine , he who shall kindle that (very) help of grace which removes our death afar, (and lightens Thy saving flame).