(54) Although here the Tongue of Man cannot utter, declare, express, nor fathom this great Depth, where there is neither Number nor End, yet we have Power to speak thereof as Children talk of their Father. But to dive into the whole Depth, that troubles us, and disturbs our Souls; for God himself knows neither Beginning nor End in himself.

(3) "Very well," replied the Spirit of the River, "am I then to regard the universe as great and the tip of a hair as small?" "Not at all," said the Spirit of the Ocean. "Dimensions are limitless; time is endless. Conditions are not invariable; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimension. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end. He investigates fulness and decay, and does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not invariable. He who clearly apprehends the scheme of existence, does not rejoice over life, nor repine at death; for he knows that terms are not final. "What man knows is not to be compared with what he does not know. The span of his existence is not to be compared with the span of his non-existence. With the small to strive to exhaust the great, necessarily lands him in confusion, and he does not attain his object. How then should one be able to say that the tip of a hair is the ne plus ultra of smallness, or that the universe is the ne plus ultra of greatness?"

(17) But what of the Infinite Number we hear of; does not all this reasoning set it under limit?

And rightly so if the thing is to be a number; limitlessness and number are in contradiction.

How, then, do we come to use the term? Is it that we think of Number as we think of an infinite line, not with the idea that any such lire exists but that even the very greatest- that of the universe, for example- may be thought of as still greater? So it might be with number; let it be fixed, yet we still are free to think of its double, though not of course to produce the doubled quantity since it is impossible to join to the actual what is no more than a conception, a phantasm, private to ourselves.

It is our view that there does exist an infinite line, among the Intellectual Beings: for There a line would not be quantitative and being without quantity could be numerically infinite. This however would be in another mode than that of limitless extension. In what mode then? In that the conception of the Absolute Line does not include the conception of limit.

But what sort of thing is the Line in the Intellectual and what place does it hold?

It is later than Number since unity is observed in it; it rises at one point and traverses one course and simply lacks the quantity that would be the measure of the distance.

But where does this thing lie? Is it existent only in the defining thought, so to speak?

No; it is also a thing, though a thing of the Intellectual. All that belongs to that order is at once an Intellectual and in some degree the concrete thing. There is a position, as well as a manner of being, for all configurations, for surface, for solid. And certainly the configurations are not of our devising; for example, the configurations of the universe are obviously antecedent to ourselves; so it must be with all the configurations of the things of nature; before the bodily reproductions all must exist There, without configuration, primal configurations. For these primals are not shapes in something; self-belonging, they are perfect without extension; only the extended needs the external. In the sphere of Real-Being the configuration is always a unity; it becomes discrete either in the Living-Form or immediately before: I say "becomes discrete" not in the sense that it takes magnitude There but that it is broken apart for the purpose of the Living-Form and is allotted to the bodies within that Form- for instance, to Fire There, the Intellectual Pyramid. And because the Ideal-Form is There, the fire of this sphere seeks to produce that configuration against the check of Matter: and so of all the rest as we read in the account of the realm of sense.

But does the Life-Form contain the configurations by the mere fact of its life?

They are in the Intellectual-Principle previously but they also exist in the Living-Form; if this be considered as including the Intellectual-Principle, then they are primally in the Life-Form, but if that Principle comes first then they are previously in that. And if the Life-Form entire contains also souls, it must certainly be subsequent to the Intellectual-Principle.

No doubt there is the passage "Whatever Intellect sees in the entire Life-Form"; thus seeing, must not the Intellectual-Principle be the later?

No; the seeing may imply merely that the reality comes into being by the fact of that seeing; the Intellectual-Principle is not external to the Life-Form; all is one; the Act of the Intellectual-Principle possesses itself of bare sphere, while the Life-Form holds the sphere as sphere of a living total.

(14) Do not make the mistake of supposing that the little world you see around you--the Earth, which is a mere grain of dust in the Universe--is the Universe itself. There are millions upon millions of such worlds, and greater. And there are millions of millions of such Universes in existence within the Infinite Mind of THE ALL. And even in our own little solar system there are regions and planes of life far higher than ours, and beings compared to which we earth-bound mortals are as the slimy life-forms that dwell on the ocean's bed when compared to Man. There are beings with powers and attributes higher than Man has ever dreamed of the gods' possessing. And yet these beings were once as you, and still lower--and you will be even as they, and still higher, in time, for such is the Destiny of Man as reported by the Illumined.

(11) It is infinite also by right of being a pure unity with nothing towards which to direct any partial content. Absolutely One, it has never known measure and stands outside of number, and so is under no limit either in regard to any extern or within itself; for any such determination would bring something of the dual into it. And having no constituent parts it accepts no pattern, forms no shape.

Reason recognising it as such a nature, you may not hope to see it with mortal eyes, nor in any way that would be imagined by those who make sense the test of reality and so annul the supremely real. For what passes for the most truly existent is most truly non-existent- the thing of extension least real of all- while this unseen First is the source and principle of Being and sovereign over Reality.

You must turn appearances about or you will be left void of God. You will be like those at the festivals who in their gluttony cram themselves with things which none going to the gods may touch; they hold these goods to be more real than the vision of the God who is to be honoured and they go away having had no share in the sanctities of the shrine.

In these celebrations of which we speak, the unseen god leaves those in doubt of his existence who think nothing patent but what may be known to the flesh: it happens as if a man slept a life through and took the dream world in perfect trust; wake him, and he would refuse belief to the report of his open eyes and settle down to sleep again.

(10) The human reason, whose reports we must accept so long as we think at all, informs us as follows regarding THE ALL, and that without attempting to remove the veil of the Unknowable: (1) THE ALL must be ALL that REALLY IS. There can be nothing existing outside of THE ALL, else THE ALL would not be THE ALL. (2) THE ALL must be INFINITE, for there is nothing else to define, confine, bound, limit; or restrict THE ALL. It must be Infinite in Time, or ETERNAL,--it must have always continuously existed, for there is nothing else to have ever created it, and something can never evolve from nothing, and if it had ever "not been," even for a moment, it would not "be" now,--it must continuously exist forever, for there is nothing to destroy it, and it can never "not-be," even for a moment, because something can never become nothing. It must be Infinite in Space--it must be Everywhere, for there is no place outside of THE ALL--it cannot be otherwise than continuous in Space, without break, cessation, separation, or interruption, for there is nothing to break, separate, or interrupt its continuity, and nothing with which to "fill in the gaps." It must be Infinite in Power, or Absolute, for there is nothing to limit, restrict, restrain, confine, disturb or condition it--it is subject to no other Power, for there is no other Power. (3) THE ALL must be IMMUTABLE, or not subject to change in its real nature, for there is nothing to work changes upon it nothing into which it could change, nor from which it could have changed. It cannot be added to nor subtracted from; increased nor diminished; nor become greater or lesser in any respect whatsoever. It must have always been, and must always remain, just what it is now--THE ALL--there has never been, is not now, and never will be, anything else into which it can change.

(1) 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' 'Sir, in what does the Infinite rest?' 'In its own greatness--or not even in greatness 2.'

(18) It appears then that Number in that realm is definite; it is we that can conceive the "More than is present"; the infinity lies in our counting: in the Real is no conceiving more than has been conceived; all stands entire; no number has been or could be omitted to make addition possible. It might be described as infinite in the sense that it has not been measured- who is there to measure it?- but it is solely its own, a concentrated unit, entire, not ringed round by any boundary; its manner of being is settled for it by itself alone. None of the Real-Beings is under limit; what is limited, measured, is what needs measure to prevent it running away into the unbounded. There every being is Measure; and therefore it is that all is beautiful. Because that is a living thing it is beautiful, holding the highest life, the complete, a life not tainted towards death, nothing mortal there, nothing dying. Nor is the life of that Absolute Living-Form some feeble flickering; it is primal, the brightest, holding all that life has of radiance; it is that first light which the souls There draw upon for their life and bring with them when they come here. It knows for what purpose it lives, towards What it lives, from Whence it lives; for the Whence of its life is the Whither... and close above it stands the wisdom of all, the collective Intellectual-Principle, knit into it, one with it, colouring it to a higher goodness, by kneading wisdom into it, making its beauty still more august. Even here the august and veritably beautiful life is the life in wisdom, here dimly seen, There purely. For There wisdom gives sight to the seer and power for the fuller living and in that tenser life both to see and to become what is seen.

Here attention is set for the most part upon the unliving and, in the living, upon what is lifeless in them; the inner life is taken only with alloy: There, all are Living Beings, living wholly, unalloyed; however you may choose to study one of them apart from its life, in a moment that life is flashed out upon you: once you have known the Essence that pervades them, conferring that unchangeable life upon them, once you perceive the judgement and wisdom and knowledge that are theirs, you can but smile at all the lower nature with its pretention to Reality.

In virtue of this Essence it is that life endures, that the Intellectual-Principle endures, that the Beings stand in their eternity; nothing alters it, turns it, moves it; nothing, indeed, is in being besides it to touch it; anything that is must be its product; anything opposed to it could not affect it. Being itself could not make such an opposite into Being; that would require a prior to both and that prior would then be Being; so that Parmenides was right when he taught the identity of Being and Unity. Being is thus beyond contact not because it stands alone but because it is Being. For Being alone has Being in its own right.

How then can we deny to it either Being or anything at all that may exist effectively, anything that may derive from it?

As long as it exists it produces: but it exists for ever; so, therefore, do its products. And so great is it in power and beauty that it remains the allurer, all things of the universe depending from it and rejoicing to hold their trace of it and through that to seek their good. To us, existence is before the good; all this world desires life and wisdom in order to Being; every soul and every intellect seeks to be its Being, but Being is sufficient to itself.

(11) Nor do the Laws of Nature become less constant or effective, when we know them, likewise, to be merely mental creations. They are in full effect on the various planes. We overcome the lower laws, by applying still higher ones--and in this way only. But we cannot escape Law or rise above it entirely. Nothing but THE ALL can escape Law--and that because THE ALL is LAW itself, from which all Laws emerge. The most advanced Masters may acquire the powers usually attributed to the gods of men; and there are countless ranks of being, in the great hierarchy of life, whose being and power transcends even that of the highest Masters among men to a degree unthinkable by mortals, but even the highest Master, and the highest Being, must bow to the Law, and be as Nothing in the eye of THE ALL. So that if even these highest Beings, whose powers exceed even those attributed by men to their gods--if even these are bound by and are subservient to Law, then imagine the presumption of mortal man, of our race and grade, when he dares to consider the Laws of Nature as "unreal!" visionary and illusory, because he happens to be able to grasp the truth that the Laws are Mental in nature, and simply Mental Creations of THE ALL. Those Laws which THE ALL intends to be governing Laws are not to be defied or argued away. So long as the Universe endures, will they endure--for the Universe exists by virtue of these Laws which form its framework and which hold it together.

(2) What, then, of the "Number of the Infinite"?

To begin with, how is Number consistent with infinity?

Objects of sense are not unlimited and therefore the Number applying to them cannot be so. Nor is an enumerator able to number to infinity; though we double, multiply over and over again, we still end with a finite number; though we range over past and future, and consider them, even, as a totality, we still end with the finite.

Are we then to dismiss absolute limitlessness and think merely that there is always something beyond?

No; that more is not in the reckoner's power to produce; the total stands already defined.

In the Intellectual the Beings are determined and with them Number, the number corresponding to their total; in this sphere of our own- as we make a man a multiple by counting up his various characteristics, his beauty and the rest- we take each image of Being and form a corresponding image of number; we multiply a non-existent in and so produce multiple numbers; if we number years we draw on the numbers in our own minds and apply them to the years; these numbers are still our possession.

(38) I do not say that I cannot err at all. For there are some things which are not sufficiently explained, but are described, as it were, from a glimpse of the great God, when the wheel of nature whirled about too swiftly, so that man, with his half-dead and dull capacity or apprehension, cannot sufficiently comprehend it; though what thou findest not sufficiently explained in one place thou wilt find it done in another; if not in this book, then in the others. Now thou wilt say, It does not become me to ask such questions; for the Deity is a Mystery, which no man can search into. Answer.

(130) Thou wilt be such an eternal, almighty god therein, as a prisoner in a deep prison or dungeon, where thou wilt neither attain nor see the eternal light of God. But the kindled bitter wrath of God will be thy boundaries, out of which thou canst never get.

(5) These Ten Numbers, beyond the Infinite one, have the boundless realms, boundless origin and end, an abyss of good and one of evil, boundless height and depth, East and West, North and South, and the one only God and king, faithful forever seated on his throne, shall rule over all, forever and ever.

(3) That, then, which so transcends, which is not subject unto sense, [which is] beyond all bounds, [and which] cannot be grasped,—That transcends all appraisement; That cannot be supported, nor borne up, nor can it be tracked out. For where, and when, and whence, and how, and what, He is,—is known to none. For He’s borne up by [His] supreme stability, and His stability is in Himself [alone],—whether [this mystery] be God, or the Eternity, or both, or one in other, or both in either.

(6) All his prayer and remembering were numerous powers according to that limit. For there is nothing barren in his thought.

(3) And there is the question How can the infinite have existence and remain unlimited: whatever is in actual existence is by that very fact determined numerically.

But, first, if multiplicity holds a true place among Beings, how can it be an evil?

As existent it possesses unity; it is a unit-multiple, saved from stark multiplicity; but it is of a lessened unity and, by that inwoven multiplicity, it is evil in comparison with unity pure. No longer steadfast in that nature, but fallen, it is the less, while in virtue of the unity thence retained it keeps some value; multiplicity has value in so far as it tends to return to, unity.

But how explain the unlimited? It would seem that either it is among beings and so is limited or, if unlimited, is not among beings but, at best, among things of process such as Time. To be brought to limit it must be unlimited; not the limited but the unlimited is the subject of limitation, since between the limited and the unlimited there is no intermediate to accept the principle of limitation. The unlimited recoils by very nature from the Idea of limit, though it may be caught and held by it from without:- the recoil, of course, is not from one place to another; the limitless can have nothing to do with place which arises only with the limiting of the unlimited. Hence what is known as the flux of the unlimited is not to be understood as local change; nor does any other sort of recognisable motion belong to it in itself; therefore the limitless cannot move: neither can it be at rest: in what, since all place is later? Its movement means little more than that it is not fixed in rest.

Is it, then, suspended at some one point, or rocking to and fro?

No; any such poising, with or without side motion, could be known only by place .

How, then, are we to form any conception of its being?

We must fasten on the bare notion and take what that gives us- opposites that still are not opposed: we think of large and small and the unlimited becomes either, of stationary and moving, and it will be either of these. But primarily it can be neither in any defined degree, or at once it is under limit. Limitless in this unlimited and undefined way, it is able to appear as either of a pair of opposites: draw near, taking care to throw no net of limit over it, and you have something that slips away; you come upon no unity for so it would be defined; approach the thing as a unit, and you find it manifold; call it a manifold, and again you falsify, for when the single thing is not a unity neither is the total a manifold. In one manifestation it takes the appearance of movement, in another of rest, as the mind envisages it.

And there is movement in its lack of consciousness; it has passed out of Intellectual-Principle, slid away. That it cannot break free but is under compulsion from without to keep to its circling with no possibility of advance, in this would be its rest. Thus it is not true to speak of Matter as being solely in flux.

(23) But if it undertakes to speak of the unmeasurable Space, [or infinite Geniture,] then it becomes full of Lies, and is troubled and confounded: For it belies the unmeasurable Deity; as Antichrist does, which will have the Deity to be only above the starry Heaven, that thereby himself may remain to be God upon Earth, riding upon the great Beast, which yet must shortly go into the original Lake of Brimstone, into the P Kingdom of King Lucifer; for the Time is come, that the Beast shall be revealed and spewed out; concerning which we may be well enough understood here by the Children of Hope; but there is a Wall and Seal before the Servants or Ministers of Antichrist, till the Wrath be executed upon her Whoredom, and that she has received her full Wages, and that the Crown of their Dominion which they have worn be their Shame, and till the Eyes of the Blind be opened; and then she will sit as a scorned Whore, which every one will adjudge to Damnation. The very sublime Gate of the Holy Trinity, for the Children of God.

(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.

(25) But, yet, even the highest of these advanced Beings exist merely as creations of, and in, the Mind of THE ALL, and are subject to the Cosmic Processes and Universal Laws. They are still Mortal. We may call them "gods" if we like, but still they are but the Elder Brethren of the Race,--the advanced souls who have outstripped their brethren, and who have foregone the ecstasy of Absorption by THE ALL, in order to help the race on its upward journey along The Path. But, they belong to the Universe, and are subject to its conditions--they are mortal--and their plane is below that of Absolute Spirit.

(20) Behold what power, what swiftness, thou dost have! And canst thou do all of these things, and God not [do them]? Then, in this way know God; as having all things in Himself as thoughts, the whole Cosmos itself. If, then, thou dost not make thyself like unto God, thou canst not know Him. For like is knowable unto like [alone]. Make, [then,] thyself to grow to the same stature as the Greatness which transcends all measure; leap forth from every body; transcend all time; become Eternity ; and [thus] shalt thou know God. Conceiving nothing is impossible unto thyself, think thyself deathless and able to know all - all arts, all sciences, the way of every life. Become more lofty than all height, and lower than all depth. Collect into thyself all senses of [all] creatures - of fire, [and] water, dry and moist. Think that thou art at the same time in every place - in earth, in sea, in sky; not yet begotten, in the womb, young, old, [and] dead, in after-death conditions. And if thou knowest all these things at once - times, places, doings, qualities, and quantities; thou canst know God.