(53) These three dominions or regimens are the whole man, together with flesh and spirit; and they have severally, for their beginning and dominion or government, a sevenfold form, after the kind and manner of the seven spirits of God, or of the seven planets.

(1) THE Seventh spirit of God in the divine power is the corpus or body, which is generated out of the other six spirits, wherein all heavenly figures subsist, and wherein all things image and form themselves, and wherein all beauty and joy rise up.

(8) The seven senses (prâna) also spring from him, the seven lights (acts of sensation), the seven kinds of fuel (objects by which the senses are lighted), the seven sacrifices (results of sensation), these seven worlds (the places of the senses, the worlds determined by the senses) in which the senses move, which rest in the cave (of the heart), and are placed there seven and seven.

(2) These seven double letters point out the dimensions, East, West, height, depth, North, South, with the holy temple in the middle, sustaining all things.

(9) And for Tiras there came forth the seventh portion, four great islands • in the midst of the sea, which reach to the portion of Ham [and the islands of Kamaturi came out by lot for the sons of Arpachshad as his inheritance].

(59) In these seven dominions or regimens the regimen divideth itself into three distinct beings, where the one is not without the other, nor can they be divided the one from the other. But those seven spirits do each of them generate one another, from eternity to eternity.

(50) Kircher describes the 21 figures in the central panel thus: "Seven principal triads, corresponding to seven superior worlds, are shown in the central section of the Table. They all originate from the fiery, invisible archetype [the triple crown of the throne]. The first, the Ophionic or IYNX Triad, V S W, corresponds to the vital and fiery world and is the first intellectual world, called by the ancients the Aetherium. Zoroaster says of it: 'Oh, what rigorous rulers this world has!' The second, or Ibimorphous Triad, O Q R, corresponds to the second intellectual, or ethereal, world, and is concerned with the principle of humidity. The third, or Nephtæan Triad, X Y Z, corresponds to the third intellectual and ethereal [world] and is concerned with fecundity. These are the three triads of the ethereal worlds, which correspond to the Father Foundation. Then follow the four triads of the sensible, or material, worlds, of which the first two correspond to the sidereal worlds, G I K and γ δ ε, namely, Osiris and Isis, Sun and Moon, indicated by two bulls. They are followed by two triads--the Hecatine, LM N, and the Serapæan, ζ η θ, corresponding to the sublunary and subterranean worlds. These complete the seven worlds of primary Genii ruling the natural universe. Psellus quotes Zoroaster: 'The Egyptians and the Chaldeans, taught that there were seven corporeal worlds (i. e., worlds ruled by the intellectual powers);the first is of pure fire; the second, third, and fourth, ethereal; the fifth, sixth, and seventh, material; the seventh being the one called terrestrial and hater of light, and is located under the Moon, comprising

(44) "After the lower nature has returned to the brutishness, the higher struggles again to regain its spiritual estate. It ascends the seven Rings upon which sit the Seven Governors and returns to each their lower powers in this manner: Upon the first ring sits the Moon, and to it is returned the ability to increase and diminish. Upon the second ring sits Mercury, and to it are returned machinations, deceit, and craftiness. Upon the third ring sits Venus, and to it are returned the lusts and passions. Upon the fourth ring sits the Sun, and to this Lord are returned ambitions. Upon the fifth ring sits Mars, and to it are returned rashness and profane boldness. Upon the sixth ring sits Jupiter, and to it are returned the sense of accumulation and riches. And upon the seventh ring sits Saturn, at the Gate of Chaos, and to it are returned falsehood and evil plotting.

(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.

(58) But in this dark valley there are the seven spirits of God, which have neither beginning nor end, and the one is neither the first, second, third or last.

(33) I see them all seven very well, but when I speculate into them, then the spirit riseth up in the middlemost fountain or wellspring, where the spirit of life generateth itself, which goeth now upwards, now downwards, it cannot apprehend all the seven spirits in one thought, or at once, but only in part.

(5) And the Lord opened ^evgnflood-gates^ of heaven, And the mouths of the fountains of the great deep, seven mouths in number.

(56) De Monte-Snyders declares that each of the above characters forms one syllables of a word having seven syllables, the word itself representing the materia prima, or first substance of the universe. As all substance is composed of seven powers combined according to certain cosmic laws, a great mystery is concealed within the sevenfold constitution of man, and the universe. Of the above seven characters, De Monte-Snyder writes:

(21) And there I saw seven stars of the heaven bound together in it, like great mountains and burning with fire.

(45) The seven qualifying or fountain spirits have their compacted or incorporated body out of nature, that is, out of the seventh nature-spirit in the divine power; which in this book I call the Salitter of God, or the Comprehensibility, wherein the heavenly figures or shapes arise.

(28) And now the whole world of creatures born alive, and things that grow, revolves in sevens. The first-born princes of the angels, who have the greatest power, are seven. The mathematicians also say that the planets, which perform their course around the earth, are seven; by which the Chaldeans think that all which concerns mortal life is effected through sympathy, in consequence of which they also undertake to tell things respecting the future.

(4) From two letters, or forms He composed two dwellings; from three, six; from four, twenty-four; from five, one hundred and twenty; from six, seven hundred and twenty; from seven, five thousand and forty; and from thence their numbers increase in a manner beyond counting; and are incomprehensible. These seven are Planets of the Universe, the Sun, Venus, Mercury, Moon, Saturn, Jupiter, and Mars; the seven days are the days of creation; and these an the seven gateways of a man, two eyes, two ears, two nostrils and a mouth, through which he perceives by his senses.

(8) By these seven letters were also made seven worlds, seven heavens, seven lands, seven seas, seven rivers, seven deserts, seven days (as before), seven weeks from Passover to Pentecost, and every seventh year a jubilee.

(66) And the whole space had so continued, if the seven planets and stars had not risen or sprung up from God's spirits, which seven planets opened again and kindled the chambers of death in the dark house of this world, in all places everywhere; from whence existeth the regimen or dominion of the elements.

(7) This seventh spirit has a colour and condition or kind of its own, as all the other spirits have; for it is the body of all the spirits, wherein they generate themselves as in a body: Also out of this spirit all figures, shapes and forms are imaged or fashioned; moreover, the angels also are created out of it, and all naturality stands therein.