(37) From the world of physical pursuits the initiates of old called their disciples into the life of the mind and the spirit. Throughout the ages, the Mysteries have stood at the threshold of Reality--that hypothetical spot between noumenon and phenomenon, the Substance and the shadow. The gates of the Mysteries stand ever ajar and those who will may pass through into the spacious domicile of spirit. The world of philosophy lies neither to the right nor to the left, neither above nor below. Like a subtle essence permeating all space and all substance, it is everywhere; it penetrates the innermost and the outermost parts of all being. In every man and woman these two spheres are connected by a gate which leads from the not-self and its concerns to the Self and its realizations. In the mystic this gate is the heart, and through spiritualization of his emotions he contacts that more elevated plane which, once felt and known, becomes the sum of the worth-while. In the philosopher, reason is the gate between the outer and the inner worlds, the illumined mind bridging the chasm between the corporeal and the incorporeal. Thus godhood is born within the one who sees, and from the concerns of men he rises to the concerns of gods.

(1) IF we consider now the Springing up of the Life, and in what Place of the Body it is where the Life is generated, then we shall rightly find the whole Ground of Man, and there is nothing so secret in Man but that it may be found. For we must needs say, that the Heart is the Place, wherein the noble Life is generated, and the Life again penetrates the Heart.

(24) By this you might find and understand the Ground, how the Kingdom of this World is generated, and how one Kingdom is in the other, and how one is the Chest and Receptacle of the other, and where yet there is no captivating at all, but all is free in itself: and Man stands manifested in all three [Principles,] and yet knows neither of them in the Ground, except he be generated out of the Darkness into the Light, and then that a Source knows the fierce Eternity, as also the Out-Birth of the Eternity. But he is not able to search out the Light, for he is environed therewith, and it is his Dwelling-House; whereas yet he is (with this Body) in this World, and with the Originality of the Soul in the Ground of the eternal Source, and with the noble Blossom of the Soul in the Kingdom of Heaven with God, and is thus rightly a Prince in the Heaven, over Hell and Earth; for the fierce Source [or Torment] touches it not; but the Blossom makes out of the fierce Source [or Quality] Paradise, [viz.] the high exulting Joy in the Springing up.

(13) Since the superior (or spiritual) center is in the midst of the other two, its analogue in the physical body is the heart--the most spiritual and mysterious organ in the human body. The second center (or the link between the superior and inferior worlds) is elevated to the position of greatest physical dignity--the brain. The third (or lower) center is relegated to the position of least physical dignity but greatest physical importance--the generative system. Thus the heart is symbolically the source of life; the brain the link by which, through rational intelligence, life and form are united; and the generative system--or infernal creator--the source of that power by which physical organisms are produced. The ideals and aspirations of the individual depend largely upon which of these three centers of power predominates in scope and activity of expression. In the materialist the lower center is the strongest, in the intellectualist the higher center; but in the initiate the middle center--by bathing the two extremes in a flood of spiritual effulgence--controls wholesomely both the mind and the body.

(10) Man's Image born of a Woman, here in this Life, is in a threefold Form, and stands in three Principles [or Beginnings;] viz. the Soul, that has its Original out of the first Principle, out of the strong and sour Might of the Eternity; and it swims [or moves] between two Principles, begirt with the third [Principle;] it reaches with its original Root into the Depth of the Eternity, in the Source [or Quality] where God the Father from Eternity enters (through the Gates of the Breaking through, and Opening) in himself, into the Light of Joy; and it is in the Band, where God calls himself a jealous, angry and austere God, and is a Sparkle out of the Omnipotence, appearing in the great Wonders of the Wisdom of God, through the dear Virgin of Chastity; and with the Form of the first Principle [it stands] in the Gate of the Sourness of Eternity [mingled, united, or] qualified with the Region of the Sun and Stars, and begirt with the four Elements; and the holy Element (viz. the Root of the four Elements) that is the Body of the Soul, in the second Principle, in the Gate [before or] towards God; and according to the Spirit of this World, the Region of the Stars is the Body of the Soul; and the Production of the four Elements is the Source-house, [or House of Operation,] or the Spirit of this World, which kindles the Region, so that it [springs forth or] operates. 1 1. And thus the Soul lives in such a threefold Source [or working Quality,] being bound with three Cords, and is drawn of all three. The first Cord is the Band of Eternity, generated in the Rising up of the Anxiety, and reaches the Abyss of Hell. The second Cord is the Kingdom of Heaven, generated through the Gates of the Deep in the Father, and regenerated out of the Birth of Sins, through the Humanity of Christ, and there the Soul also (in the Incarnation of Jesus Christ the Son of God) is tied up, and is drawn by the dear Virgin, in the Word of God. The third Cord is the Kingdom of the Stars, qualifying [or mingling] with the Soul, and it is hard drawn and held by the four Elements, and carried and led by them.

(10) Of these three motions then in everything perceptible here below, and much more of the abidings and repose and fixity of each, the Beautiful and Good, which is above all repose and movement, is Cause and Bond and End; by reason of which, and from which, and in which, and towards which, and for sake of which, is every repose and movement. For, both from It and through It is both Essence and every life, and both of mind and soul and every nature, the minutiae, the equalities, the magnitudes, all the standards and the analogies of beings, and harmonies and compositions; the entireties, the parts, every one thing, and multitude, the connections of parts, the unions of every multitude, the perfections of the entireties, the quality, the weight, the size, the infinitude, the compounds, the distinctions, every infinitude, every term, all the bounds, the orders, the pre-eminences, the elements, the forms, every essence, every power, every energy, every condition, every sensible perception, every reason, every conception, every contact, every science, every union, and in one word, all things existing are from the Beautiful and Good, and in the Beautiful and Good, and turn themselves to the Beautiful and Good. Moreover, all things whatever, which are and come to being, are and come to being by reason of the Beautiful and Good; and to It all things look, and by It are moved and held together, and for the sake of It, and by reason of It, and in It, is every source exemplary, final, creative, formative, elemental, and in one word, every beginning, every bond, every term, or to speak summarily, all things existing are from the Beautiful and Good; and all things non-existing are superessentially in the Beautiful and Good; and it is of all, beginning and term, above beginning and above term, because from It, and through It, and in It, and to It, are all things, as says the Sacred Word. By all things, then, the Beautiful and Good is desired and beloved and cherished; and, by reason of It, and for the sake of It, the less love the greater suppliantly; and those of the same rank, their fellows brotherly; and the greater, the less considerately; and these severally love the things of themselves continuously; and all things by aspiring to the Beautiful and Good, do and wish all things whatever they do and wish. Further, it may be boldly said with truth, that even the very Author of all things, by reason of overflowing Goodness, loves all, makes all, perfects all, sustains all, attracts all; and even the Divine Love is Good of Good, by reason of the Good. For Love itself, the benefactor of things that be, pre-existing overflowingly in the Good, did not permit itself to remain unproductive in itself, but moved itself to creation, as befits the overflow which is generative of all.

(14) Now therefore the Soul stands in two Gates, and touches the two Principles, viz. the eternal Darkness, and the eternal Light of the Son of God, as God the Father himself does. Now as God the Father holds his unchangeable eternal Will to generate his Heart and Son, so the Angels and Souls keep their unchangeable Will in the Heart of God. Thus it [the Soul] is in Heaven and in Paradise, and enjoys the unutterable Joy of God the Father which he has in the Son, and it hears the inexpressible Words of the Heart of God, and rejoices at the eternal, and also at the created Images, which are not in Essence [or Substance,] but in Figure.

(2) And the former, indeed, measures the essences of intelligibles by sacred ways; but the latter, abandoning principles, gives itself up to the measurement of the idea of body. The former is a knowledge of the father; but the latter is a departure from him, and an oblivion of the God who is a superessential father, and sufficient to himself. The former, likewise, preserves the true life of the soul, and leads it back to its father; but the latter draws down the generation-ruling man, as far as to that which is never permanent, but is always flowing. You must understand, therefore, that this is the first path to felicity, affording to souls an intellectual plenitude of divine union. But the sacerdotal and theurgic gift of felicity is called, indeed, the gate to the Demiurgus of wholes, or the seat, or palace, of the good . In the first place, likewise, it possesses a power of purifying the soul, much more perfect than the power which purifies the body; afterwards it causes a coaptation of the reasoning power to the participation and vision of the good , and a liberation from every thing of a contrary nature; and, in the last place, produces a union with the Gods, who are the givers of every good.

(18) But though we speak of the paradisical Essence, and also of the Principle of this World, of its Power and wonderful Birth, and what the divine and eternal Wisdom is, yet it is impossible, for us to utter and express it [all;] for the Lake of the Deep can be comprehended in no Spirit, (whether it be Angel or Man,) therefore the innumerable eternal Birth and Wisdom makes a wonderful eternal Joy in Paradise. This innumerable Power and Wisdom may now also be known by us Men, in the third Principle, if we will take it into our Consideration; if we look upon the starry Heaven, the Elements and living Creatures, also upon Trees, Herbs, and Grass, we may behold in the material World, the Similitude of the paradisical incomprehensible World; for this World is proceeded out of the first Root, wherein stand both the material, and also the paradisical spiritual World, which is without Beginning or Transitoriness.

(40) Therefore seeing the Mystery in the Light of the Virgin thus wonderfully meets us, we will here, for the seeking Mind (which in earnest Hope seeks that it might find the Pearl) open yet one Gate, as the same is opened to us in the Virgin. For the Mind asks; Seeing that the Sun, Stars, and Elements were never yet in the second Principle (where the Virgin generates herself out of the Light) therefore how could they be able to know the Virgin in Adam, so that they labour thus eagerly with Longing after the Virgin? The Depth in the Center.

(6) For neither can he who perceiveth It, perceive aught else; nor he who gazeth on It, gaze on aught else; nor hear aught else, nor stir his body any way. Staying his body's every sense and every motion he stayeth still. And shining then all round his mond, It shines through his whole soul, and draws it out of body, transforming all of him to essence. For it is possible, my son, that a man's soul should be made like to God, e'en while it still is in a body, if it doth contemplate the Beauty of the Good.

(3) And now when we consider our Mind, in the Light of Nature, and what that is, which makes us zealous [or earnest,] which burns there [in] as a Light, and is desirous [thirsty or covetous] like Fire, which desires to receive from that Place where it has not sown, and would reap in that Country where the Body is not at Home [or dwells not,] then the precious Virgin of the Wisdom of God meets us, in the middlemost Seat in the Center of the Light of Life, and says; The Light is mine, and the [Power or] Virtue and Glory is mine, also the Gate of Knowledge is mine, I live in the Light of Nature, and without me you can neither see, know, nor understand any Thing of my Virtue, [or Power.] I am thy Bridegroom in the Light; and thy Desire [or Longing] after my Virtue [or Power] is my Attracting in myself; I sit in my Throne, but thou knowest me not; I am in thee, and thy Body is not in me. I distinguish [or separate,] and thou seest it not. I am the Light of the Senses, and the Root of the Senses is not in me, but near me. I am the Bridegroom of the Root, but she has put on a rough Coat. I [will] not lay myself in her Arms till she puts that off, and then I will rest eternally in her Arms, and adorn the Root with my Virtue [and Power,] and give her my beautiful Form, and will espouse myself to her with my Pearl.

(53) And now when the Light of all the three Principles shines; then the Tincture goes forth from all the three Principles, and it is highly [worthy] to be observed, that the middlemost Principle receives no Light from Nature; but as soon as the Darkness is broken up, [or dispelled,] it shines in most joyful Inhabitation, and [has] the noble Virgin dwelling in the Joy, viz. in that Tincture; and the Deity appears so very highly and powerfully in Man, that we cannot find it so in any other Thing, let us take what we will else into our Consideration.

(2) So, then, [man] hath his place in the more blessed station of the Midst; so that he loves [all] those below himself, and in his turn is loved by those above. He tills the Earth. He mingles with the Elements by reason of the swiftness of his mind. He plunges into the Sea’s depths by means of its profundity. He puts his values on all things. Heaven seems not too high for him; for it is measured by the wisdom of his mind as though it were quite near. No darkness of the Air obstructs the penetration of his mind. No density of Earth impedes his work. No depth of Water blunts his sight. [Though still] the same [yet] is he all, and everywhere is he the same.

(2) Art therefore, perceiving this innate desire thus implanted by nature, and distributed about it (art itself also being multiformly distributed about nature), variously attracts and derives it as through a channel. Hence it transfers that which in itself is orderly and arranged into the privation of order, and fills that which is beautiful and commensurate with deformity. But the venerable end in each particular thing, which is connascent with union, it transfers to another indecorous plenitude, which is an assemblage of different things according to a common passion. It likewise imparts a matter from itself, which is unadapted to the whole generation of what is beautiful, either because it does not entirely receive it, or because it transfers it to other things. It also mingles many different physical powers, which it manages as it pleases for the purposes of generation. Hence we have universally shown, that the apparatus of a venereal connexion of this kind proceeds from a certain human art, and not from a certain dæmoniacal or divine necessity.

(59) Therefore we write out of a School, wherein the earthly Body (with its Senses) never studied, nor never learned the A, B, C; for in the Rose of the Virgin we learned that A, B, C, which we supposed we could have learned from the Thoughts of the Mind; but that could not be, they were too rough, and too dark, they could not comprehend it. And therefore the earthly Body must not learn in this School, and its Tongue cannot raise itself up to it; for the Mind of this School stood hidden in the Gate of the Deep, in the Center. Therefore we ought not to boast of this School at all, for it is not the proper one of the Senses [or Thoughts,] and Mind of the earthly Man; and if we go forth from the Center of the noble Virgin, then we know as little from this School as others; just as it was with Adam when he went out of the Paradise of God, into the Sleep of being overcome, then at his awaking in this World he knew no more of Paradise, and he knew his loving Virgin no more.

(57) But that they have hitherto ascribed such acute Knowledge to the Soul, after the Departure of the Body, that thing is very various, according as the Soul is variously armed. It it here (in this Body) entered into the new Birth, and if itself was entered, with its noble Champion [Jesus Christ,] through the Princely Potentates, Gates of the Deep, to God, so that it has received the Crown of the high Wisdom from the noble Virgin, then indeed it has great Wisdom and Knowledge, even above the Heavens, for it is in the Bosom of the Virgin, through whom the eternal Wonders of God are opened. This [Soul] has also great Joy and Clarity, [Brightness or Luster,] above the Heavens of the Elements; for the Glance of the holy Trinity shines from it, and clarifies, [brightens, or glorifies] it.

(1) Now was alone rejoicing in its word That soul beatified, and I was tasting My own, the bitter tempering with the sweet, And the Lady who to God was leading me Said: "Change thy thought; consider that I am Near unto Him who every wrong disburdens." Unto the loving accents of my comfort I turned me round, and then what love I saw Within those holy eyes I here relinquish; Not only that my language I distrust, But that my mind cannot return so far Above itself, unless another guide it. Thus much upon that point can I repeat, That, her again beholding, my affection From every other longing was released. While the eternal pleasure, which direct Rayed upon Beatrice, from her fair face Contented me with its reflected aspect, Conquering me with the radiance of a smile, She said to me, "Turn thee about and listen; Not in mine eyes alone is Paradise." Even as sometimes here do we behold The affection in the look, if it be such That all the soul is wrapt away by it,

(2) Since, however, of the parts of the soul, one is the leader, but the other follows, and the virtues and the vices subsist about these, and in these; it is evident that with respect to the virtues also, some are leaders, others are followers, and others, are composed from these. And the leaders, indeed, are such as prudence; but the followers are such as fortitude and temperance; and the composites from these, are such as justice. The passions, however, are the matter of virtue; for the virtues subsist about, and in these. But of the passions, one is voluntary, but another is involuntary. And the voluntary, indeed, is pleasure; but the involuntary is pain. Men also, who have the political virtues, give intension and remission to these, co-harmonizing the other parts of the soul, to that part which possesses reason.

But the boundary of this co-adaptation, is for intellect not to be prevented from accomplishing its proper work, either by indigence, or excess. For that which is less excellent, is co-arranged for the sake of that which is more excellent. Thus in the world, every part that is always passive, subsists for the sake of that which is always moved. And in the conjunction of animals, the female subsists for the sake of the male. For the latter sows, generating a soul; but the former alone imparts matter to that which is generated. In the soul however, the irrational subsists for the sake of the rational part. For anger and desire are co-arranged in subserviency to the first part of the soul; the former as a certain satellite, and guardian of the body; but the latter as a dispensator and provident curator of necessary wants.

But intellect being established in the highest summit of the body, and having a prospect in that which is on all sides splendid and transparent, investigates the wisdom of [real] beings. And this is the work of it according to nature, viz. having investigated, and obtained the possession [of truth] to follow those beings who are more excellent and more honorable than itself. For the knowledge of things divine and most honorable, is the principle, cause, and rule of human blessedness .

(2) Farther still, to the former that which is highest and that which is incomprehensible pertain, and also that which is better than all measure, and is in such a manner formless, as not to be circumscribed by any form; but the latter is vanquished by inclination, habitude, and propensity; and is detained by appetites directed to that which is less excellent, and by familiarity with secondary natures. Hence, in the last place, it is formalized by all-various measures derived from them. Intellect, therefore, which is the leader and king of all beings, and which is the demiurgic art of the universe, is always present with the Gods with invariable sameness, perfectly, and without indigence, being purely established in itself, according to one energy. But soul participates of a partible and multiform intellect, having its attention directed to the government of the whole. It also providentially attends to inanimate natures, becoming at different times ingenerated in different forms.