(6) But the variety of disposition arises from inordinate affection to material things. And for this reason, as they appear to me, to have called night Euphrone; since then the soul, released from the perceptions of sense, turns in on itself, and has a truer hold of intelligence (Fronhsis). Wherefore the mysteries are for the most part celebrated by night, indicating the withdrawal of the soul from the body, which takes place by night. "Let us not then sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as an helmet the hope of salvation." And as to what, again, they say of sleep, the very same things are to be understood of death. For each exhibits the departure of the soul, the one more, the other less; as we may also get this in Heraclitus: "Man touches night in himself, when dead and his light quenched; and alive, when he sleeps he touches the dead; and awake, when he shuts his eyes, he touches the sleeper." "For blessed are those that have seen the Lord," according to the apostle; "for it is high time to awake out of sleep. For now is our salvation nearer than when we believed. The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light." By day and light he designates figuratively the Son, and by the armour of light metaphorically the promises.

(16) Thou completest the hours of the Night, according as thou hast measured them out. And when thou hast completed them according to thy rule, day dawneth

(17) In the soul sleep a strange process occurs, namely, the preparation for the sloughing off of the lower sheaths of the soul, leaving it free to enter the life on the Astral Plane clad only in the garments of its highest stage of spiritual attainment reached by it. Each soul awakens on the Astral Plane prepared to dwell on the plane of its highest and best, leaving the rest behind it. It awakens on the plane in which the highest and best in itself is given a chance to develop and expand, and to make progress, for the soul may, and does, make great progress in these between-births sojourns on the Astral Plane.

(8) There is reported to us from the highest occult sources of information the fact that the ALL presents Itself alternately in great periods of Manifestation (called the Cosmic Days), followed by a like great period of Unmanifestation (called the Cosmic Nights). During the Cosmic Night the Eternal Parent exists as if wrapped in an unconscious and dreamless sleep, from which with the Dawn of the new Cosmic Day it awakens gradually into Manifestation. The Cosmic Day, in turn, gradually finds itself changing into a Twilight, which slowly but surely darkens into the Cosmic Night when all again is stilled and quiet. And so on, and on, and on, in infinite sequence and repetition—in infinite rhythm—the Cosmos presents this succession of Days and Nights: of Manifestation and Unmanifestation. And, so it has been forever and ever, and will continue forever and ever, without end, ceasing, or interruption. Such is the report of the wise and the illumined teachers of the race.

(75) As Adam went out of the clear Light of God into the dark Kingdom of this World, and the Soul of Adam stood between two dark Principles (as between Death and Hell) and grew up in the Body, so also would Christ (in his growing Body) rise up from the Dead at Midnight, and make the Night in his holy Body to be a clear eternal Day, whereinto no Night ever came, but the Light of God the Father and of the Lamb shone therein.

(40) And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names: for the angel that went with me made known to me their names, and showed me all the hidden things.

(8) At the approach of the day all manifest objects come forth from the unmanifested, and at the approach of the night they merge again into that which is called the unmanifested.

(5) This I ask Thee, O Ahura! tell me aright; who, as a skilful artisan, hath made the lights and the darkness ? Who, as thus skilful, hath made sleep and the zest (of waking hours)? Who (spread) the Auroras, the noontides and midnight, monitors to discerning (man), duty's true (guides) ?

(2) The entrance of this spirit, also, is accompanied with a noise, and he diffuses himself on all sides without any contact, and effects admirable works conducive to the liberation of the passions of the soul and body. But sometimes a bright and tranquil light shines forth, by which the sight of the eyes is detained, and which occasions them to become closed, though they were before open. The other senses, however, are in a vigilant state, and in a certain respect have a cosensation of the light unfolded by the Gods; and the recumbents hear what the Gods say, and know, by a consecutive perception, what is then done by them. This, however, is beheld in a still more perfect manner, when the sight perceives, when intellect, being corroborated, follows what is performed, and this is accompanied with the motion of the spectators. Such, therefore, and so many being the differences of these dreams, no one of them is similar to human dreams. But wakefulness, a detention of the eyes, a similar oppression of the head, a condition between sleeping and waking, an instantaneous excitation, or perfect vigilance, are all of them divine indications, and are adapted to the reception of the Gods. They are also sent by the Gods, and a part of divine appearances antecedes according to things of this kind.

(103) Though this great work in man has remained hidden till this very day, yet God be praised, it will now once be day, for the dayspring or morningredness breaketh forth. The breaker through, or opener of the innermost birth, sheweth and presenteth itself with its red, green and white flag, in the outermost birth upon the rainbow. Observe: Now thou objectest, How then could there be day and night, and not also morning and evening? Answer.

The FUMIGATION with TORCHES. NIGHT, parent goddess, source of sweet repose, From whom at first both Gods and men arose, Hear, blessed Venus, deck'd with starry light, 3 In sleep's deep silence dwelling Ebon night! Dreams and soft case attend thy dusky train, Pleas'd with the length'ned gloom and feaftful strain. Dissolving anxious care, the friend of Mirth, With darkling coursers riding round the earth. Goddess of phantoms and of shadowy play, Whose drowsy pow'r divides the nat'ral day: By Fate's decree you constant send the light To deepest hell, remote from mortal sight For dire Necessity which nought withstands, Invests the world with adamantine bands. Be present, Goddess, to thy suppliant's pray'r, Desir'd by all, whom all alike revere, Blessed, benevolent, with friendly aid Dispell the fears of Twilight's dreadful shade.

(2) "Very well," [the boys] replied. But they really did not [light] the sticks of pine, instead they put a red-colored thing in place of them, or some feathers from the tail of the macaw, which to the night watches looked like lighted pine sticks. And as for the cigars, they attached fireflies to their end. All night [everybody] thought they were defeated. "They are lost," said the night watchmen. But the pine sticks had not been burned and looked the same, and the cigars had not been lighted and looked the same as before. They went to tell the lords. "How is this? Whence have they come? Who conceived them? Who gave birth to them? This really troubles us, because it is not well what they do. Their faces are strange, and strange is their conduct." they said to each other. Soon all the lords summoned [the boys]. "Eh! Let us play ball, boys!" they said. At the same time they were questioned by Hun-Camé and Vucub-Camé: "Where did you come from? Tell us, boys!" said the Lords of Xibalba. "Who knows whence we came! We do not know," they said, and nothing more. "Very well. Let us play ball, boys," said the Lords of Xibalba. "Good," they replied.

(72) And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the sixth portal, and rises from it and sets thirty mornings.

(2) "And I appeared in the cloud of the hymen, in silence, without my holy garment. With my will I honored my garment, which has three forms in the cloud of the hymen. And the light that was in silence, the one from the rejoicing power, contained me. I wore it. And its two parts appeared in a single form. Its other parts did not appear on account of the fire. I became unable to speak in the cloud of the hymen, for its fire was frightful, lifting itself up without diminishing. And so that my greatness and the word might appear, I placed likewise my other garment in the cloud of silence. I went into the middle region and put on the light that was in it, that was sunk in forgetfulness and that was separated from the spirit of astonishment, for he had cast off the burden. At my wish, nothing mortal appeared to him, but they were all immortal things that the spirit granted to him. And he said in the mind of the light, 'AI EIS AI OU PHAR DOU IA EI OU, I have come in great rest in order that he may give rest to my light in his root, and may bring it out of harmful nature.'

(45) With veils drawn over their faces, and asleep; But when the morn shall burst forth and the sun arise Every creature will raise its head from its couch; To the unconscious God will restore consciousness; They will stand in rings as slaves with rings in ears; Dancing and clapping hands with songs of praise, Singing with joy, "Our Lord hath restored us to life!" Shedding their old skins and bones, All pressing on from Not-being to Being, On the last day, as well the thankful as the unthankful.

(128) And instantly, in the same moment, the light was generated and rose up out of the seven spirits in the centre of the heart, as a newborn son of the king, which also instantly, in a moment, transfigured the body of all the seven qualifying or fountain spirits from the centre of the heart; and externally from without the light of the Son of God transfigured it.

(72) And on that night has the night decreased in length by a †ninth† part, and the night has become eleven parts and the day seven parts.

(7) From the One who constantly stands, there appeared an eternal Life, the Invisible and Triple Powered Spirit, the One that is in all existing things and surrounds them all while transcending them all. A shadow [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [ ] ... [ ] [ ] ... [ ] he [was filled with power. And] he stood before [them], empowering them all, and he filled them all.

(1) IT WAS CLOUDY AND TWILIGHT THEN ON the face of the earth. There was no sun yet. Nevertheless, there was a being called Vucub-Caquix, who was very proud of himself. The sky and the earth existed, but the faces of the sun and the moon were covered. And he [Vucub-Caquix] said: "Truly, they are clear examples of those people who were drowned, and their nature is that of supernatural beings.

(8) The same multitude of beings, coming forth again and again, merge, in spite of themselves, Ο Pārtha, at the approach of the night, and remanifest themselves at the approach of the day.