(513) 1168 To say: When father N. ascends to heaven among the gods who are in heaven; 1168 and when he stands by the great w`r.t; 1168 he hears the words of the blessed dead 1169 R` finds thee on the shores (or, lands) of the sky, in the ntiocean, in Nut. 1169 "He comes, who should come," say the gods. 1170 He gives thee his arm on (at) the 'iskn of the sky. 1170 "He comes who knows his place," say the gods. 1171 Pure one, assume thy throne in the boat of R`, 1171 that thou mayest sail the sky, that thou mayest mount above the ways (or, the far-off ways); 1171 that thou mayest sail with the imperishable stars; 1171 and that thou mayest voyage with the indefatigable (stars). 1172 Thou receivest the tribute of the evening boat; 1172 thou becomest a spirit in the D.t; 1172 thou livest in this sweet life in which the lord of the horizon lives. 1173 "Great Flood dwelling in Nut, who indeed has done this for thee?", 1173 say the gods who follow Atum. 1174 A greater than he hath done that for him, he who is north of the nti-ocean of Nut. 1174 He has heard his appeal; 'he has done for him what he said. 1174 He has received his, body in the court of the prince of Nun, 1174 before the Great Ennead.

(31) VII. The Plane of the Consciousness of the Gods If, as we have seen, it is most difficult to speak in understandable terms concerning the phases of life and activity on the last mentioned Plane of Consciousness, what must be the difficulty of even hinting at the life and activities of the highest plane of all—the Plane of the Consciousness of the Gods On this highest of all Planes of Consciousness, however, dwell beings so high in the scale of knowledge, power, life, and bliss that even the imagination of the advanced student or teacher can scarcely grasp the idea. This is the Plane of the Gods, in verity—of being so far advanced that they are practically akin to the conception of the Gods created by man to account for the Universe, and to serve as objects of worship.

(33) And to the east of those beasts I saw the ends of the earth whereon the heaven rests, and the portals of the heaven open.

(28) As almost incredible as it may seem, however, there are among us on earth today certain advanced souls in whom this consciousness has already begun to manifest itself; and their number is growing. Such souls have experienced an actual conscious realization of the truth that the One is All, and that other than the One there is nothing—the entire array of the Cosmic Phantasmagoria being perceived as Illusion, Mirage, Maya, Glamour, Unreality. Into such, the Soul of the Gods is beginning to manifest itself.

(11) Into Thee enter these hosts of gods, and some in fear extol Thee with folded hands. And bands of Rishis and Siddhas exclaim, “May there be peace!” and praise Thee with splendid hymns.

(19) And, thus, think from thyself, and bid thy soul go unto any land, and there more quickly than thy bidding will it be. And bid it journey oceanwards; and there, again, immediately 'twill be, not as if passing on from place to place, but as if being there. And bid it also mount to heaven; and it will need no wings, not will aught hinder it, nor fire of sun, nor auther, nor vortex-swirl, nor bodies of the other stars; but, cutting through them all, it will soar up to the last Body [of them all]. And shouldst thou will to break through this as well, and contemplate what is beyond - if there be aught beyond the Cosmos; it is permitted thee.

(7) Here I must lay hold on the whole divine body in the midst or centre at the heart, and explain the whole body, how nature is or existeth, and there you will see the highest ground, how all the seven spirits of God continually generate one another, and how the Deity has neither beginning nor end.

(2) Beyond the Heaven starless Space doth stretch, stranger to every thing possessed of body. The Dispensator who’s between the Heaven and Earth, is Ruler of the Space which we call Zeus [Above]. The Earth and Sea is ruled by Zeus Below ; he is the Nourisher of mortal lives, and of fruit-bearing [trees]. It is by reason of the powers of all of these that fruits, and trees, and earth, grow green. The powers and energies of [all] the other [Gods] will be distributed through all the things that are.

(32) On this Plane are Personal Gods—many of them—but none of them, alone, may be regarded as GOD, in the sense of the Eternal Parent or Infinite Reality. For even the highest of them have their limitations and restrictions, and all are but Manifestations of the Infinite Unmanifest. Each of these exalted Beings has had its beginning or birth in Manifestation, and each will finally have its ending and disappearance into the Infinite Unmanifest, where all sense of separateness and personality will disappear.

(2) The following symbol, likewise, testifies the truth of this. For by the God “ sitting above the lotus ,” a transcendency and strength which by no means come into contact with the mire, are obscurely signified, and also indicate his intellectual and empyrean empire. For every thing belonging to the lotus is seen to be circular, viz. both the form of the leaves and the fruit; and circulation is alone allied to the motion of intellect, which energizes with invariable sameness, in one order, and according to one reason. But the God is established by himself, and above a dominion and energy of this kind, venerable and holy, superexpanded, and abiding in himself, which his being seated is intended to signify. When the God, also, is represented as “ sailing in a ship ,” it exhibits to us the power which governs the world. As, therefore, the pilot being separate from the ship presides over the rudder of it, thus the sun having a separate subsistence, governs the helm of the whole world. And as the pilot directs all things from the stem, giving from himself a small principle of motion to the vessel; thus, also, by a much greater priority, the God indivisibly imparts supernally from the first principles of nature, the primordial causes of motions. These particulars, therefore, and still more than these, are indicated by the God sailing in a ship.

(4) 'I know well my King, but alone I cannot set out to find him. Abandon your timidity, your self-conceit and your unbelief, for he who makes light of his own life is delivered from himself; he is delivered from good and evil in the way of his beloved. Be generous with your life. Set your feet upon the earth and step out joyfully for the court of the king. We have a true king, he lives behind the mountains called Kaf. His name is Simurgh and he is the king of birds. He is close to us, but we are far from him. The place where he dwells is inaccessible, and no tongue is able to utter his name. Before him hang a hundred thousand veils of light and darkness, and in the two worlds no one has power to dispute his kingdom. He is the sovran lord and is bathed in the perfection of his majesty. He does not manifest himself completely even in the place of his dwelling, and to this no knowledge or intelligence can attain. The way is unknown, and no one has the steadfastness to seek it, though thousands of creatures spend their lives in longing. Even the purest soul cannot describe him, neither can the reason comprehend: these two eyes are blind. The wise cannot discover his perfection nor can the man of understanding perceive his beauty. All creatures have wished to attain to this perfection and beauty by imagination. But how can you tread that path with thought? How measure the moon from the fish? So, thousands of heads go here and there, like the ball in polo, and only lamentations and sighs of longing are heard. Many lands and seas are on the way. Do not imagine that the journey is short; and one must have the heart of a lion to follow this unusual road, for it is very long and the sea is deep. One plods along in a state of amazement, sometimes smiling sometimes weeping. As for me, I shall be happy to discover even a trace of him. That would indeed be something, but to live without him would be a reproach. A man must not keep his soul from the beloved but must be in a fitting state to lead his soul to the court of the King. Wash your hands of this life if you would be called a man of action. For your beloved, renounce this dear life of yours, as worthy men. If you submit with grace, the beloved will give his life for you.'

(36) And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals above them.

(473) 926 To say: The two reed-floats of heaven are placed by the morning-boat for R`, 926 that R` may ferry over on them to Horus who inhabits the horizon, to the horizon. 926 The two reed-floats of heaven are placed by the evening-boat for Horus who inhabits the horizon, 926 that Horus who inhabits the horizon may ferry over on them to R`, to the horizon. 927 The two reed-floats of heaven are caused to descend for N. by the morning-boat, 927 that N. may mount on them to R`, to the horizon. 927 The two reed-floats of heaven are caused to descend for N. by the evening-boat, 927 that N. may mount on them to Horus, who inhabits the horizon, to the horizon. 928 N. mounts on high on this eastern side of heaven where the gods are born; 928 N. will be born (anew there) like Horus, like him of the horizon. 929 N. is justified; the ka of N. is justified; 929 the sister of N. is Sothis; the mother of N. is the morning star. 930 N. hath found the spirits well-equipped by reason of their mouth, 930 sitting on the two shores of the -lake, 930 the drinking-bowl of each spirit well-equipped by reason of his mouth. 930 "Hast thou no eyes?", so said they to N., 930 the spirits well-equipped by reason of their mouth. 930 Said he, "a spirit well-equipped by reason of his mouth." 931 "How has this happened to thee?", so said they to N., 931 the spirits well-equipped by reason of their mouth, 931 "that thou art come to this place which is more august than any place?" 931 N. is come to this place which is more august than any place. 932 The two reed-floats of heaven are placed by the morning-boat for R`, 932 that R` may ferry over on them to Horus who inhabits the horizon, to the horizon. 932 The two reed-floats of heaven are placed by the evening-boat for Horus who inhabits the horizon, 932 that Horus who inhabits the horizon may ferry over on them to R`, to the horizon, 933 because the two reed-floats of heaven were caused to descend for N. by the morning-boat, 933 that N. may mount on them for life and joy to R`, to the horizon; 933 because the two reed-floats of heaven were caused to descend for N. by the evening-boat, 933 that N. may mount on them to Horus who inhabits the horizon, to the horizon. 934 N. mounts on high on this eastern side of heaven, where the gods are born; 934 N. was born (anew there) like Horus, like him of the horizon. 935 N. is justified; the ka of N. is justified. 935 Praise be to N.; praise be to the ka of N. 935 The sister of N. is Sothis; the mother of N. is the morning star. 936 N. comes (to be) with you: 936 N. walks with you in the Marsh of Reeds; 936 he pastures as you pasture in the field of malachite; 937 N. eats of that which you eat; 937 N.. lives on that on which you live; 937 N. clothes himself with that wherewith you clothe yourselves; 937 N. anoints himself with that wherewith you anoint yourselves; 937 N. takes water with you out of the mn-canal (or, lake of the nurse) of N., 937 the drinking-bowl of each spirit well-equipped by reason of his mouth. 938 N. sits as he who lives in the great 'itr.t-palace; 938 N. commands (each) spirit well-equipped by reason of his mouth; 938 N. sits on the two shores of the -lake; 938 N. commands (each) spirit well-equipped by reason of his mouth.

(2) My Master yet had uttered not a word While the first whiteness into wings unfolded; But when he clearly recognised the pilot, He cried: "Make haste, make haste to bow the knee! Behold the Angel of God! fold thou thy hands! Henceforward shalt thou see such officers! See how he scorneth human arguments, So that nor oar he wants, nor other sail Than his own wings, between so distant shores. See how he holds them pointed up to heaven, Fanning the air with the eternal pinions, That do not moult themselves like mortal hair!" Then as still nearer and more near us came The Bird Divine, more radiant he appeared, So that near by the eye could not endure him, But down I cast it; and he came to shore With a small vessel, very swift and light, So that the water swallowed naught thereof. Upon the stern stood the Celestial Pilot; Beatitude seemed written in his face, And more than a hundred spirits sat within. "In exitu Israel de Aegypto!" They chanted all together in one voice, With whatso in that psalm is after written.

(20) The characteristic feature of the Plane of Consciousness of the Demi-Gods is that of Oneness with Universal Life—the consciousness of the Life of All-Manifestation. Varying in many degrees and forms, of course, this is the characteristic feature of all experiences of this great plane of conscious activity. On this plane, the individual feels in close touch with all the rest of Creation—a united part of (not apart from) the ALL. The experience of even a slight momentary contact with this plane of being constitutes the common "mystic experience," of which sages, seers, poets, and illumined souls of all ages have sung, and regarding which they have tried to inform us in words inadequate to the task. The study of these mystic reports throw much light on the subject, and is well worth the time and attention of all true students of the Rosicrucian teaching. But the student must always remember that these experiences are not the end of all thought on the subject, nor the final word of Truth. As valuable as is this part of the teaching, it must never be mistaken for the highest peak of the Mountain of Truth.

(14) And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in the vision caused me to fly and lifted me upward, and bore me into heaven.

(1) Next came the golden Peacock, with feathers of a hundred - what shall I say? - a hundred thousand colours! He displayed himself, turning this way and that, like a bride. 'The painter of the world,' he said, 'to fashion me took in his hand the brush of the Jinn. But although I am Gabriel among birds my lot is not to be envied. I was friendly with the serpent in the earthly paradise, and for this was ignominiously driven out. They deprived me of a position of trust, they, who trusted me, and my feet were my prison. But I

am always hoping that some benevolent guide will lead me out of this dark abode and take me to the everlasting mansions. I do not expect to reach the king you speak of, it will suffice me to reach his gate. How can you expect me to strive to reach the Simurgh since I have lived in the earthly paradise? I have no wish except to dwell there again. Nothing else has any meaning for me.'

The Hoopoe replied: 'You are straying from the true Way. The palace of this King is far better than your paradise. You cannot do better than to strive to reach it. It is the habitation of the soul, it is eternity, it is the object of our real desires, the dwelling of the heart, the seat of truth. The Most High is a vast ocean; the paradise of earthly bliss is only a little drop; all that is not this ocean is distraction. When you can have the ocean why will you seek a drop of evening dew? Shall he who shares the secrets of the sun idle with a speck of dust? Is he who has all, concerned with the part? Is the soul concerned with members of the body? If you would be perfect seek the whole, choose the whole, be whole.'

(1) Let us gather an assembly together. Let us visit that creation of his. Let us send someone forth in it, so that he may visit the thoughts in the regions below. And I said these things to the whole multitude of the great assembly of the rejoicing majesty. The whole house of the father of truth rejoiced that I am the one who is from them. I reflected upon the thoughts that came out of the undefiled spirit about the descent upon the water, that is, the regions below. And they all had a single mind, since it is from one source. They ordered me, and because I was willing, I came forth to reveal the glory to my kindred and my fellow spirits.

(8) O, thou child of man! open the eyes of thy spirit, for I will here shew thee the right and real proper gate of the Deity, as indeed that very one only God will have it.

(6) From this cause, therefore, the perfectly incorporeal Gods are united to the sensible Gods that have bodies. For the visible Gods also are external to bodies, and on this account are in the intelligible world; and the intelligible Gods, through their infinite union, comprehend in themselves the visible Gods; and both are established according to a common union and one energy. In a similar manner, also, this is the illustrious prerogative of the cause and orderly distribution of the Gods, on which account the same union of all the divinities extends from on high, as far as to the end of the divine order. But if this deserves to be doubted, the contrary would be wonderful, viz. that there should not be this union of the visible and intelligible Gods. And thus much concerning the contact with, and establishment of, the sensible in the intelligible Gods.