(2) All things descend from Heaven to Earth, to Water and to Air. ’Tis Fire alone, in that it is borne upwards, giveth life; that which [is carried] downwards [is] subservient to Fire. Further, whatever doth descend from the above, begetteth; what floweth upwards, nourisheth. ’Tis Earth alone, in that it resteth on itself, that is Receiver of all things, and [also] the Restorer of all genera that it receives. This Whole, therefore, as thou rememberest, in that it is of all,—in other words, all things, embraced by nature under “Soul” and “World,” are in [perpetual] flux, so varied by the multiform equality of all their forms, that countless kinds of well-distinguished qualities may be discerned, yet with this bond of union, that all should seem as One, and from “One” “All.” III

(54) Briefly, whatsoever images itself, stands in the Power and Authority of these three head Qualities, and is formed by them, and also is formed out of its own Power.

(111) The sacredness of the triad and its symbol--the triangle--is derived from the fact that it is made up of the monad and the duad. The monad is the symbol of the Divine Father and the duad of the Great Mother. The triad being made of these two is therefore androgynous and is symbolic of the fact that God gave birth to His worlds out of Himself, who in His creative aspect is always symbolized by the triangle. The monad passing into the duad was thus capable of becoming the parent of progeny, for the duad was the womb of Meru, within which the world was incubated and within which it still exists in embryo.

(3) From him (when entering on creation) is born breath, mind, and all organs of sense, ether, air, light, water, and the earth, the support of all.

(52) Yes, they are all three in this World in the full Birth or Geniture of Love, Meekness, Holiness, and Purity, and they are always generated in such a Substance and Being, as was done from Eternity.

(14) Now from one Source all things depend; while Source [dependeth] from the One and Only [One]. Source is, moreover, moved to become Source again; whereas the One standeth perpetually and is not moved. Three then are they: "God, the Father and the Good", Cosmos and man. God doth contain Cosmos; Cosmos [containeth] man. Cosmos is e'er God's Son, man as it were Cosmos' child.

(45) But that there are so many Formings, Figurings, or Framings in him, is caused by his eternal Birth or Geniture, which first is threefold, and out of or from that Trinity, or Ternary, it generates itself infinitely, or immensely, inconceivably.

(33) For all Things are come to be Something out of Nothing: And every Creature has the Center, or the Circle of the Birth of Life in itself; and as the Elements lie hid in one another in one only Mother, and none of them comprehends the other, though they are Members one of another, so the created Creatures are hidden and invisible to one another. For every Creature looks but into its Mother that is fixed [or predominant] in it. The material Creature sees a material Substance, but an immaterial Substance (as the Spirits in the Fire and in the Air) it sees not; as the Body sees not the Soul, which yet dwells in it; or as the third Principle does not comprehend, nor apprehend the second Principle wherein God is; though indeed itself is in God, yet there is a Birth between: As it is with the Spirit of the Soul of Man, and the elementary Spirit in Man, the one being the Case, [Chest,] or Receptacle of the other; as you shall find, about the Creation of Man.

(29) Thus now in the Essence of all Essences, there are three several distinct Properties, which yet are not parted asunder, with one Source [or Property] far from the other; but they are in one another as one only Essence, and yet the one does not comprehend the other. As these three Elements, Fire, Air, Water, are all three in one another, and neither of them comprehends the other; and as one Element generates another, and yet is not of the Essence nor Source [or Property] thereof; so the three Principles are in one another, and one generates the other, and yet no one of them all comprehends the other, and none of them is the Essence [or Substance] of the other. The Depth in the Center [or Ground.]

(60) For this is the Eternal Mother of Nature, of which Heaven, Earth, Stars, Ele-ments, Angels, Devils, Men, Beasts, and all have their Being; and therein ALL stands.

(9) Hence come the seas and all the mountains, from him flow the rivers of every kind; hence come all herbs and the juice through which the inner Self subsists with the elements.

(122) One Quality has always generated the other alike, and none of them have vanished or gone out of Sight, just as it is in the whole God; and then the whole Body, as it is also in the Ternary, generated itself just as the Deity generates itself without or distinct from the Body in the Eternity.

(1) The Glory of all things is God, Godhead and Godly Nature. Source of the things that are is God, who is both Mind and Nature - yea Matter, the Wisdom that reveals all things. Source [too] is Godhead - yea Nature, Energy, Necessity, and End, and Making-new-again. Darkness that knew no bounds was in Abyss, and Water [too] and subtle Breath intelligent; these were by Power of God in Chaos. Then Holy Light arose; and there collected 'neath Dry Space from out Moist Essence Elements; and all the Gods do separate things out from fecund Nature.

(7) And since the higher exists, there must be the lower as well. The Universe is a thing of variety, and how could there be an inferior without a superior or a superior without an inferior? We cannot complain about the lower in the higher; rather, we must be grateful to the higher for giving something of itself to the lower.

In a word, those that would like evil driven out from the All would drive out Providence itself.

What would Providence have to provide for? Certainly not for itself or for the Good: when we speak of a Providence above, we mean an act upon something below.

That which resumes all under a unity is a Principle in which all things exist together and the single thing is All. From this Principle, which remains internally unmoved, particular things push forth as from a single root which never itself emerges. They are a branching into part, into multiplicity, each single outgrowth bearing its trace of the common source. Thus, phase by phase, there in finally the production into this world; some things close still to the root, others widely separate in the continuous progression until we have, in our metaphor, bough and crest, foliage and fruit. At the one side all is one point of unbroken rest, on the other is the ceaseless process, leaf and fruit, all the things of process carrying ever within themselves the Reason-Principles of the Upper Sphere, and striving to become trees in their own minor order and producing, if at all, only what is in strict gradation from themselves.

As for the abandoned spaces in what corresponds to the branches these two draw upon the root, from which, despite all their variance, they also derive; and the branches again operate upon their own furthest extremities: operation is to be traced only from point to next point, but, in the fact, there has been both inflow and outgo at the very root which, itself again, has its priors.

The things that act upon each other are branchings from a far-off beginning and so stand distinct; but they derive initially from the one source: all interaction is like that of brothers, resemblant as drawing life from the same parents.

(9) 'From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman, name, form, and matter (food).'

(3) And as all things have been & arose from one by ye mediation of one: so all things have their birth from this one thing by adaptation.

(42) In the middle region of the Table appears the all-form-containing personified Spiritual Essence--the source and substance of all things. From this proceed the lower worlds as nine emanations in groups of three (the Ophionic, Ibimorphous, and Nephtæan Triads). Consider in this connection the analogy of the Qabbalistic Sephiroth, or the nine spheres issuing from Kether, the Crown. The twelve Governors of the Universe (the Mendesian, Ammonian, Momphtæan, and Omphtæan Triads)--vehicles for the distribution of the creative influences, and shown in the upper region of the Table-are directed in their activities by the Divine Mind patterns existing in the archetypal sphere, The archetypes are abstract patterns formulated in the Divine Mind and by them all the inferior activities are controlled.

(66) As all Powers go forth from God the Father and Son, in the Holy Ghost, and so one touches the other, from whence exists the Tune or Mercurius, so that all the Powers sound and move themselves.

(5) Since, however, the order of all the Gods is profoundly united, and the first and second genera of them, and all the multitude which is spontaneously produced about them, are consubsistent in unity, and also every thing which is in them is one,—hence the beginning, middles, and ends in them are consubsistent according to the one itself ; so that in these, it is not proper to inquire, whence the one accedes to all of them. For the very existence in them, whatever it may be, is this one of their nature. And secondary genera, indeed, remain with invariable sameness in the one of such as are primary; but the primary impart from themselves union to the secondary genera, and all of them possess in each other the communion of an indissoluble connexion.

(1) [Asclepius] All things, then, in themselves (as thou, Thrice-greatest one, dost say) are cosmic [principles] (as I should say) of all the species which are in them, [or] as it were, the sum and substance of each one of them.

[Trismegistus] So Cosmos, then, doth nourish bodies; the Spirit, souls; the [Higher] Sense (with which Celestial Gift mankind alone is blest) doth feed the mind. And [these are] not all men, but [they are] few, whose minds are of such quality that they can be receptive of so great a blessing.