(8) And as is mentioned before, these seven Forms divide themselves again every one in itself into an Infinity of Forms, according to the Discovery of the Spirit, and therein stands the Essence of all Essences, and it is all a great Wonder; and our whole Teaching does but aim at this, that we Men might enter into the light holy Wonders; for at the End of this Time all shall be manifested, and every Thing shall stand in that wherein it is grown; and then when that Substance (which at present it possesses and brings forth) perishes, then it is all an Eternity.

(7) Now we have set forth in the Theological Outlines whatever Divine Causes we have found in the Oracles, of these unions, and distinctions, by treating each separately, according to our ability; by explaining some things, by the infallible Word, and unfolding them; and by conducting the religious and unpolluted mind to the bright visions of the Oracles; but others, as being full of mystery, by approaching them according to the Divine tradition, which is superior to mental energy. For all the Divine properties, even those revealed to us, are known by the participations alone; and themselves, such as they are in their own source and abode, are above mind and all essence and knowledge. For instance, if we have named the superessential Hiddenness, God, or Life, or Essence, or Light, or Word (λόγος), we have no other thought than that the powers brought to us from It are deifying, or essentiating, or life-bearing, or wisdom-imparting; but to Itself we approach during the cessation of all the intellectual energies, seeing no deification, or life, or essence whatever, such as is strictly like the Cause pre-eminently elevated above all. Again, that the Father is fontal Deity, but the Lord Jesus and the Spirit are, if one may so speak, God-planted shoots, and as it were Flowers and superessential Lights of the God-bearing Deity, we have received from the holy Oracles; but how these things are, it is neither possible to say, nor to conceive.

(14) How, then, do we ourselves come to be speaking of it?

No doubt we deal with it, but we do not state it; we have neither knowledge nor intellection of it.

But in what sense do we even deal with it when we have no hold upon it?

We do not, it is true, grasp it by knowledge, but that does not mean that we are utterly void of it; we hold it not so as to state it, but so as to be able to speak about it. And we can and do state what it is not, while we are silent as to what it is: we are, in fact, speaking of it in the light of its sequels; unable to state it, we may still possess it.

Those divinely possessed and inspired have at least the knowledge that they hold some greater thing within them though they cannot tell what it is; from the movements that stir them and the utterances that come from them they perceive the power, not themselves, that moves them: in the same way, it must be, we stand towards the Supreme when we hold the Intellectual-Principle pure; we know the divine Mind within, that which gives Being and all else of that order: but we know, too, that other, know that it is none of these, but a nobler principle than any-thing we know as Being; fuller and greater; above reason, mind and feeling; conferring these powers, not to be confounded with them.

(2) But as to Sense and all things similar, I will set forth the whole discourse when [I explain] concerning Spirit. For man is the sole animal that is twofold. One part of him is simple: the [man] “essential,” as say the Greeks, but which we call the “form of the Divine Similitude.” He also is fourfold: that which the Greeks call “hylic,” [but] which we call “cosmic”; of which is made the corporal part, in which is vestured what we just have said is the divine in man, —in which the godhead of the Mind alone, together with its kin, that is the Pure Mind’s senses, findeth home and rest, its self with its own self, as though shut in the body’s walls.

(7) Thus we give you to understand, that this World (when the Will was moved) was created out of the Darkness, and the Out-going out of the Will in itself is God; and the Out-going out of God is Spirit, which has discovered itself in the dark Will; and that which was discovered were the Essences, and the Vulcanus was the Wheel of the Mind, that divided itself into seven Forms.

(16) As we are to know, that when God would manifest the eternal Mind in the Darkness, in the third Principle nwith this World, then first all Forms in the first Principle till Fire were manifested, and that Form now which comprehended the Light, that became angelical and paradisical; but that which comprehended not the Light, that remained to be wrathful, murderous, sour and evil, every one in its own Form and Essence. For every Form desired also to be manifested, for it was the Will of the eternal Essence to manifest itself. But now one Form was not able to manifest itself alone in the eternal Birth, for the one is the Member of the other, and the one without the other would not be.

(5) But the different, since Almighty God is present to all providentially, and becomes all in all, for the sake of the preservation of all, resting upon Himself, and His own identity within Himself, standing, as beseems an energy, one and ceaseless, and imparting Himself with an unbending power, for deification of those turned to Him. And we must suppose that the difference of the manifold shapes of Almighty God, during the multiform visions, signifies that certain things are different from the phenomena under which they appear. For, as when language depicts the soul itself, under a bodily form, and fashions bodily members around the memberless, we think differently of the members attributed to it, as befits the soul's memberless condition; and we call the mind head, and opinion neck,--as intermediate between rational and irrational--and anger, breast; and lust, belly; and the constitution, legs and feet; using the names of the members as symbols of the powers. Much more then, as respects Him, Who is beyond all, is it necessary to make clear the difference of forms and shapes by reverent and God-becoming, and mystic explanations. And if you wish to apply the threefold shapes of bodies to the impalpable and shapeless God, you must say, that the Progression of Almighty God, which spreads out to all things, is a Divine extension; and length, the power extending itself over the whole; and depth, the hiddenness and imperception incomprehensible to all creatures. But, that we may not forget ourselves, in our explanation, of the different shapes and forms, by confounding the incorporeal Divine Names with those given through symbols of objects of sense, we have for this reason spoken concerning these things in the Symbolic Theology. But now, let us suppose the Divine difference, as really not a sort of change from the super-immovable identity, but as the single multiplication of itself, and the uniform progressions of its fecundity to all.

(1) That, however, which is the greatest thing is this, that he who [appears to] draw down a certain divinity, sees a spirit descending and entering into some one, recognizes its magnitude and quality, and is also mystically persuaded and governed by it. But a species of fire is seen by the recipient, prior to the spirit being received, which sometimes becomes manifest to all the spectators, either when the divinity is descending, or when he is departing. And from this spectacle the greatest truth and power of the God, and especially the order he possesses, as likewise about what particulars he is adapted to speak the truth, what the power is which he imparts, and what he is able to effect, become known to the scientific. Those, however, who, without these blessed spectacles, draw down spirits invisibly, are without vision, as if they were in the dark, and know nothing of what they do, except some small signs which become visible through the body of him who is divinely inspired, and certain other things which are manifestly seen, but they are ignorant of all the most important particulars of divine inspiration, which are concealed from them in the invisible.

(9) In order, then, to know what the Divine Mind is, we must observe soul and especially its most God-like phase.

One certain way to this knowledge is to separate first, the man from the body- yourself, that is, from your body- next to put aside that soul which moulded the body, and, very earnestly, the system of sense with desires and impulses and every such futility, all setting definitely towards the mortal: what is left is the phase of the soul which we have declared to be an image of the Divine Intellect, retaining some light from that sun, while it pours downward upon the sphere of magnitudes the light playing about itself which is generated from its own nature.

Of course we do not pretend that the sun's light remains a self-gathered and sun-centred thing: it is at once outrushing and indwelling; it strikes outward continuously, lap after lap, until it reaches us upon our earth: we must take it that all the light, including that which plays about the sun's orb, has travelled; otherwise we would have a void expanse, that of the space- which is material- next to the sun's orb. The Soul, on the contrary- a light springing from the Divine Mind and shining about it- is in closest touch with that source; it is not in transit but remains centred there, and, in likeness to that principle, it has no place: the light of the sun is actually in the air, but the soul is clean of all such contact so that its immunity is patent to itself and to any other of the same order.

And by its own characteristic act, though not without reasoning process, it knows the nature of the Intellectual-Principle which, on its side, knows itself without need of reasoning, for it is ever self-present whereas we become so by directing our soul towards it; our life is broken and there are many lives, but that principle needs no changings of life or of things; the lives it brings to being are for others not for itself: it cannot need the inferior; nor does it for itself produce the less when it possesses or is the all, nor the images when it possesses or is the prototype.

Anyone not of the strength to lay hold of the first soul, that possessing pure intellection, must grasp that which has to do with our ordinary thinking and thence ascend: if even this prove too hard, let him turn to account the sensitive phase which carries the ideal forms of the less fine degree, that phase which, too, with its powers, is immaterial and lies just within the realm of Ideal-principles.

One may even, if it seem necessary, begin as low as the reproductive soul and its very production and thence make the ascent, mounting from those ultimate ideal principles to the ultimates in the higher sense, that is to the primals.

(2) With respect to the powers, therefore, which remain in the heavens in the divine bodies themselves, there can be no doubt that all of them are similar. Hence, it remains that we should discuss those powers which are thence transmitted to us, and are mingled with generation. These, therefore, descend with invariable sameness for the salvation of the universe, and connectedly contain the whole of generation after the same manner. They are likewise impassive and immutable, though they proceed into that which is mutable and passive. For generation being multiform, and consisting of different things, receives the one of the Gods, and that in them which is without difference, with hostility and partibility, conformably to its own contrariety and division. It also receives that which is impassive, passively; and, in short, participates of them according to its own proper nature, and not according to their power. As, therefore, that which is generated [or has a subsistence in becoming to be,] participates of being generatively, and body participates of the incorporeal, corporeally; thus, also, the physical and material substances which are in generation, participate of the immaterial and etherial bodies, which are above nature and generation, in a confused and disorderly manner. Hence they are absurd who attribute colour, figure, and contact to intelligible forms, because the participants of them are things of this kind; as likewise are those who ascribe depravity to the celestial bodies, because their participants sometimes produce evils.

(53) And there begins the unfathomable [or unsearchable] Multiplication; for the flowing and springing Spirit, that proceeds from the first and second Principle, confirms, fixes and establishes all; and in the whole Birth it is as a Growing or Multiplying uin one Will; and the Birth attains here the seventh Form, vis. the Multiplication into an Essence of Love. And in this Form consists Paradise, or the Kingdom of God, or the numberless divine Birth, out of one only Essence xinto all Essences.

(3) It is by Spirit that all things are governed in the Cosmos, and made quick,—Spirit made subject to the Will of Highest God, as though it were an engine or machine. So far, then, [only] let Him be by us conceived,—as Him who is conceivable by mind alone, who is called Highest God, the Ruler and Director of God Sensible, —of Him who in Himself includes all Space, all Substance, and all Matter, of things producing and begetting, and all whatever is, however great it be. XVII

(8) Both God and man have a twofold constitution, of which the superior part is invisible and the inferior visible. In both there is also an intermediary sphere, marking the point where these visible and invisible natures meet. As the spiritual nature of God controls His objective universal form-which is actually a crystallized idea--so the spiritual nature of man is the invisible cause and controlling power of his visible material personality. Thus it is evident that the spirit of man bears the same relationship to his material body that God bears to the objective universe. The Mysteries taught that spirit, or life, was anterior to form and that what is anterior includes all that is posterior to itself. Spirit being anterior to form, form is therefore included within the realm of spirit. It is also a popular statement or belief that man's spirit is within his body. According to the conclusions of philosophy and theology, however, this belief is erroneous, for spirit first circumscribes an area and then manifests within it. Philosophically speaking, form, being a part of spirit, is within spirit; but: spirit is more than the sum of form, As the material nature of man is therefore within the sum of spirit, so the Universal Nature, including the entire sidereal system, is within the all-pervading essence of God--the Universal Spirit.

(5) "And so I will tell you at the expansion of the universe all these words concerning the power and also concerning the soul, after what type they are fashioned, or what ruler fashioneth them, or what are the different species of the souls. And so will I tell you at the expansion of the universe how many fashion the soul. And I will tell you the name of all of them who fashion the soul. And I will tell you the type, how the counterfeiting spirit and the destiny have been prepared. And I will tell you the name of the soul before it is purged, and moreover its name when it hath been purged and become pure. And I will tell you the name of the counterfeiting spirit; and I will tell you the name of the destiny. And I will tell you the name of all the bonds with which the rulers bind the counterfeiting spirit to the soul. And I will tell you the name of all the decans who fashion the soul in the bodies of the soul in the world; and I will tell you in what manner the souls are fashioned. And I will tell you the type of every one of the souls; and I will tell you the type of the souls of the men and of those of the birds and of those of the wild beasts and of those of the reptiles. And. I will tell you the type of all the souls and of those of all the rulers which are sent into the world, in order that ye may be completed in all gnosis. All this will I tell you at the expansion of the universe. And after all this I will tell you wherefor all this hath come to pass.

(1) Be not intoxicated with these goblets of forms, Pass by these cups full of forms, linger not; There is wine in the cups, but it proceeds not from them. Look to the Giver of the wine with open mouth; When His wine comes, is not cup too small to hold it? O Adam, seek the reality of my love, When sand was made meal for "The Friend of God," Know, O master, the form of wheat was dispensed with. Form proceeds from the world that is without form, The Divine art without form designs forms (ideals),

(1) Now then, O Blessed One, after the Theological Outlines, I will pass to the interpretation of the Divine Names, as best I can. But, let the rule of the Oracles be here also prescribed for us, viz., that we shall establish the truth of the things spoken concerning God, not in the persuasive words of man's wisdom, but in demonstration of the Spirit-moved power of the Theologians, by aid of which we are brought into contact with things unutterable and unknown, in a manner unutterable and unknown, in proportion to the superior union of the reasoning and intuitive faculty and operation within us. By no means then is it permitted to speak, or even to think, anything, concerning the superessential and hidden Deity, beyond those things divinely revealed to us in the sacred Oracles. For Agnosia, (supra-knowledge) of its superessentiality above reason and mind and essence--to, it must we attribute the superessential science, so far aspiring to the Highest, as the ray of the supremely Divine Oracles imparts itself, whilst we restrain ourselves in our approach to the higher glories by prudence and piety as regards things Divine. For, if we must place any confidence in the All Wise and most trustworthy Theology, things Divine are revealed and contemplated in proportion to the capacity of each of the minds, since the supremely Divine Goodness distributes Divinely its immeasurableness (as that which cannot be contained) with a justice which preserves those whose capacity is limited. For, as things intelligible cannot be comprehended and contemplated by things of sense, and things uncompounded and unformed by things compounded and formed; and the intangible and unshaped formlessness of things without body, by those formed according to the shapes of bodies; in accordance with the self-same analogy of the truth, the superessential Illimitability is placed above things essential, and the Unity above mind above the Minds; and the One above conception is inconceivable to all conceptions; and the Good above word is unutterable by word--Unit making one every unit, and superessential essence and mind inconceivable, and Word unutterable, speechlessness and inconception, and namelessness--being after the manner of no existing being, and Cause of being to all, but Itself not being, as beyond every essence, and as It may manifest Itself properly and scientifically concerning Itself.

(2) But this power is never drawn down to its participants either in the production of the worlds, or in the providential inspection of the realms of generation, or in predicting concerning it. For it imparts to all things good, and renders all things similar to itself. It likewise benefits the subjects of its government most abundantly, and without envy, and by how much the more it abides in itself, by so much the more it is filled with its own proper perfection. And it does not itself, indeed, become any thing belonging to its participants, but it causes the things which receive it to partake of its peculiarities, and preserves them in an all perfect manner. It also abides at the same time perfectly in itself, and comprehends them at once in itself, but is neither vanquished nor comprehended by any one of them. In vain, therefore, are men disturbed by a suspicion of this kind. For divinity is not divided together with the above mentioned modes of divination, but produces all of them impartibly. Nor does he effect different things at a different time, in a distributed manner, but produces all of them according to one energy, collectively and at once. Nor is he detained about signs, being comprehended in, or divided about, them; but contains them in himself, and in one order, and comprehends them in unity, and produces them from himself, according to one invariable will.

(2) For, let “ ignorance and deception be error and impiety ,” yet it does not follow that, on this account, things which are offered to the Gods, and divine works, are false. For a conception of the mind does not conjoin theurgists with the Gods; since, if this were the case, what would hinder those who philosophize theoretically, from having a theurgic union with the Gods? Now, however, in reality, this is not the case. For the perfect efficacy of ineffable works, which are divinely performed in a way surpassing all intelligence, and the power of inexplicable symbols, which are known only to the Gods, impart theurgic union. Hence, we do not perform these things through intellectual perception; since, if this were the case, the intellectual energy of them would be imparted by us; neither of which is true. For when we do not energize intellectually, the synthemata themselves perform by themselves their proper work, and the ineffable power of the Gods itself knows, by itself, its own images. It does not, however, know them, as if excited by our intelligence; for neither is it natural that things which comprehend should be excited by those that are comprehended, nor perfect by imperfect natures, nor wholes by parts. Hence, neither are divine causes precedaneously called into energy by our intellections; but it is requisite to consider these, and all the best dispositions of the soul, and also the purity pertaining to us, as certain concauses; the things which properly excite the divine will being divine synthemata themselves. And thus, things pertaining to the Gods, are moved by themselves, and do not receive from any inferior nature a certain principle in themselves of their own proper energy.

(10) But observe it well: the first of the six Forms generates but one P Source like itself, after the Similitude of its own Fountain- Spirit, and not like the first Mother the Harshness, but as one Twig or Branch in a Tree puts forth another Sprout out of itself. For in every Fountain-Spirit there is but one Center, wherein the Fire-Source or Fountain rises, and the Light arises out of the Flash of the Fire, and the first six-fold Form is in the

(2) From It the contemplated and contemplating powers of the angelic Minds have their simple and blessed conceptions; collecting their divine knowledge, not in portions, or from portions, or sensible perceptions, or detailed reasonings, or arguing from something common to these things, but purified from everything material and multitudinous, they contemplate the conceptions of Divine things intuitively, immaterially and uniformly, and they have their intellectual power and energy resplendent with the unmixed and undefiled purity, and see at a glance the Divine conceptions indivisibly and immaterially, and are by the Godlike One moulded, as attainable by reason of the Divine Wisdom, to the Divine and Super-wise Mind and Reason. And souls have their reasoning power, investigating the truth of things by detailed steps and rotation, and through their divided and manifold variety falling short of the single minds, but, by the collection of many towards the One, deemed worthy, even of conceptions equal to the angels, so far as is proper and attainable to souls. But, even as regards the sensible perceptions themselves, one would not miss the mark, if one called them an echo of wisdom. Yet, even the mind of demons, qua mind, is from It; but so far as a mind is irrational, not knowing, and not wishing to attain what it aspires to, we must call it more properly a declension from wisdom. But, since the Divine Wisdom is called source, and cause, and mainstay, and completion and guard, and term of wisdom itself, and of every kind, and of every mind and reason, and every sensible perception, how then is Almighty God Himself, the super-wise, celebrated as Mind and Reason and Knowledge? For, how will He conceive any of the objects of intelligence, seeing He has not intellectual operations? or how will He know the objects of sense, seeing He is fixed above all sensible perception? Yet the Oracles affirm that He knoweth all things, and that nothing escapes the Divine Knowledge. But, as I have been accustomed to say many times before, we must contemplate things Divine, in a manner becoming God. For the mindless, and the insensible, we must attribute to God, by excess--not by defect, just as we attribute the irrational to Him Who is above reason; and imperfection, to the Super-perfect, and Pre-perfect; and the impalpable, and invisible gloom, to the light which is inaccessible on account of excess of the visible light. So the Divine Mind comprehends all things, by His knowledge surpassing all, having anticipated within Himself the knowledge of all, as beseems the Cause of all; before angels came to being, knowing and producing angels; and knowing all the rest from within; and, so to speak, from the Source Itself, and by bringing into being. And, this, I think, the sacred text teaches, when it says, "He, knowing all things, before their birth." For, not as learning existing things from existing things, does the Divine Mind know, but from Itself, and in Itself, as Cause, it pre-holds and pre-comprehends the notion and knowledge, and essence of all things; not approaching each several thing according to its kind, but knowing and containing all things, within one grasp of the Cause; just as the light, as cause, presupposes in itself the notion of darkness, not knowing the darkness otherwise than from the light. The Divine Wisdom then, by knowing Itself, will know all things; things material, immaterially, and things divisible, indivisibly, and things many, uniformly; both knowing and producing all. things by Itself, the One. For even, if as becomes one Cause, Almighty God distributes being to all things that be, as beseems the self-same, unique Cause, He will know all things, as being from Himself, and pre-established in Himself, and not from things that be will He receive the knowledge of them; but even to each of them, He will be provider of the knowledge of themselves, and of the mutual knowledge of each other. Almighty God, then, has not one knowledge, that of Himself, peculiar to Himself, and another, which embraces in common all things existing; for the very Cause of all things, by knowing Itself, will hardly, I presume, be ignorant of the things from Itself, and of which It is Cause. In this way then, Almighty God knows existing things, not by a knowledge of things existing, but by that of Himself. For the Oracles affirm, that the angels also know things on the earth, not as knowing them by sensible perceptions, although objects of sensible perception, but by a proper power and nature of the Godlike Mind.