(13) The First Aphorism further states: "Things there were not: for Form had not re-presented itself." Here, again, we are presented with an unescapable conviction. A "Thing" is "Whatever exists, or is conceived to exist, as a separate entity, and as a separable or distinguishable object of thought." Every "Thing" must manifest "form." "Form" is (1) the shape or structure of anything, as distinguished from the material of which it is composed, hence, the configuration or figure of anything; (2) the mode of acting or manifestation of anything to the senses, or to the intellect; (3) the assemblage of qualities constituting a conception, or the internal constitution making an existing thing what it is." Strictly speaking a "Thing" must be capable of being thought of or pictured as composed of qualities, attributes, or properties distinguishing it from other things; hence every "Thing" must manifest form in order to be so distinguished and perceived by the senses or by the intellect as a Thing. The Eternal Parent—the Infinite Unmanifest—cannot be held to manifest Form, or to display or present any particular quality, property, or attribute of Manifestation, when in its state of Unmanifestation. When the Eternal Parent takes upon itself the robes of Manifestation it proceeds to manifest the appearance of Things—these Things each displaying Form, and certain qualities, properties, or attributes which distinguish them from other manifested Things. It it axiomatic in metaphysics and philosophy that the Unmanifest cannot be thought of as possessing or manifesting (in its essential nature) any one set of qualities, properties, or attributes which appear later in its Manifestation of Things, as distinguished from the opposite set of qualities, properties, or attributes. And it cannot be thought of as possessing (in its essential nature) of both of the opposing sets of qualities, attributes, or properties, for "opposites cancel each other," and "antinomies condition not." Instead of possessing qualities, properties, or attributes—or Form, in any of the meaning of that term—the Unmanifest must be regarded as possessing the "possibility of infinite manifestation of Form, qualities, properties, and attributes in its manifestations," or "the infinite possibility of the manifestation of Form, qualities, properties, or attributes in its manifested Things." The Infinite Un-manifest cannot be thought of as a Thing, either in itself, or by means of its symbol of Infinite Space. Rather, as an illumined occult master has expressed it, it must be regarded as "An Omnipresent, Eternal, Boundless, and Immutable Principle , regarding which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. It is beyond the range and reach of thought—it is unthinkable and unspeakable." In the period of the Cosmic Night, there being nothing present except the Infinite Unmanifest, therefore it is seen that, necessarily, "Things there were not: for Form had not re-presented itself." There is no logical escape from this conclusion.

(2) If nothing, then, is void, so also Space by its own self does not show what it is unless you add to it lengths, breadths [and depths],—just as you add the proper marks unto men’s bodies. These things, then, being thus, Asclepius, and ye who are with [him],—know the Intelligible Cosmos (that is, [the one] which is discerned by contemplation of the mind alone) is bodiless; nor can aught corporal be mingled with its nature,—[by corporal I mean] what can be known by quality, by quantity, and numbers. For there is nothing of this kind in that.

(11) If, then, abstracting all that belongs to bodies and things called incorporeal, we cast ourselves into the greatness of Christ, and thence advance into immensity by holiness, we may reach somehow to the conception of the Almighty, knowing not what He is, but what He is not. And form and motion, or standing, or a throne, or place, or right hand or left, are not at all to be conceived as belonging to the Father of the universe, although it is so written.

(3) Let be this everywhere and this ought, in comparison or this nowhere and this nought. Reck thee never if thy wits cannot reason of this nought; for surely, I love it much the better. It is so worthy a thing in itself, that they cannot reason thereupon. This nought may better be felt than seen: for it is full blind and full dark to them that have but little while looked thereupon. Nevertheless, if I shall soothlier say, a soul is more blinded in feeling of it for abundance of ghostly light, than for any darkness or wanting of bodily light. What is he that calleth it nought? Surely it is our outer man, and not our inner. Our inner man calleth it All; for of it he is well learned to know the reason of all things bodily or ghostly, without any special beholding to any one thing by itself.

(2) 'The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,

(13) Thou hast a similitude of this, in that the earth and stones are proceeded out of the incomprehensibility.

(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.

(9) But how can we conceive a thing having existence without having magnitude?

We have only to think of things whose identity does not depend on their quantity- for certainly magnitude can be distinguished from existence as can many other forms and attributes.

In a word, every unembodied Kind must be classed as without quantity, and Matter is unembodied.

Besides quantitativeness itself does not possess quantity, which belongs only to things participating in it, a consideration which shows that Quantitativeness is an Idea-Principle. A white object becomes white by the presence of whiteness; what makes an organism white or of any other variety of colour is not itself a specific colour but, so to speak, a specific Reason-Principle: in the same way what gives an organism a certain bulk is not itself a thing of magnitude but is Magnitude itself, the abstract Absolute, or the Reason-Principle.

This Magnitude-Absolute, then, enters and beats the Matter out into Magnitude?

Not at all: the Matter was not previously shrunken small: there was no littleness or bigness: the Idea gives Magnitude exactly as it gives every quality not previously present.

(1) AND therefore travail fast in this nought, and this nowhere, and leave thine outward bodily wits and all that they work in: for I tell thee truly, that this work may not be conceived by them.

(9) For the One is indivisible; wherefore also it is infinite, not considered with reference to inscrutability, but with reference to its being without dimensions, and not having a limit. And therefore it is without form and name.

(8) Instead of “obscurity” the coffin has without a determinative, but shows what the word means

(14) The First Aphorism further states: "Action there was not: for there were no Things to act." This statement requires little or no explanation. There being no Things present, there were no Things to act. And all action of the Infinite must be through, by, or in Things. All action requires Change, and where there is no Change there can be no action. And yet, it must not be thought that the Infinite Unmanifest is powerless, for it possesses all Power; it must not be thought that it is motionless, for in itself it is Abstract Motion. Speaking in finite terms, it may be said that in its state of the Infinite Unmanifest the Eternal Parent dwells in a state of such infinite Motion that as compared with relative Motion it is in a state of Absolute Rest.

(17) Therefore the eternal Word, or Heart of God, wrought thus in the dark and spiritual Matrix, which in itself, in the Originality without the Light, would be [as it were] dumb [or senseless,] and has generated a corporeal and palpable, [or comprehensible] Similitude of its Essence, in which all the Forms were brought forth out of the eternal Formation, and brought into Essence. For out of the spiritual Form, the corporeal [Form] is generated, and the eternal Word has created it by the Fiat, to stand thus. Or unknown.

(10) But how can I form the conception of the sizelessness of Matter?

How do you form the concept of any absence of quality? What is the Act of the Intellect, what is the mental approach, in such a case?

The secret is Indetermination.

Likeness knows its like: the indeterminate knows the indeterminate. Around this indefinite a definite conception will be realized, but the way lies through indefiniteness.

All knowledge comes by Reason and the Intellectual Act; in this case Reason conveys information in any account it gives, but the act which aims at being intellectual is, here, not intellection but rather its failure: therefore the representation of Matter must be spurious, unreal, something sprung of the Alien, of the unreal, and bound up with the alien reason.

This is Plato's meaning where he says that Matter is apprehended by a sort of spurious reasoning.

What, then, is this indetermination in the Soul? Does it amount to an utter absence of Knowledge, as if the Soul or Mind had withdrawn?

No: the indeterminate has some footing in the sphere of affirmation. The eye is aware of darkness as a base capable of receiving any colour not yet seen against it: so the Mind, putting aside all attributes perceptible to sense- all that corresponds to light- comes upon a residuum which it cannot bring under determination: it is thus in the state of the eye which, when directed towards darkness, has become in some way identical with the object of its spurious vision.

There is vision, then, in this approach of the Mind towards Matter?

Some vision, yes; of shapelessness, of colourlessness, of the unlit, and therefore of the sizeless. More than this would mean that the Soul is already bestowing Form.

But is not such a void precisely what the Soul experiences when it has no intellection whatever?

No: in that case it affirms nothing, or rather has no experience: but in knowing Matter, it has an experience, what may be described as the impact of the shapeless; for in its very consciousness of objects that have taken shape and size it knows them as compounds for they appear as things that have accepted colour and other quality.

It knows, therefore, a whole which includes two components; it has a clear Knowledge or perception of the overlie but only a dim awareness of the underlie, the shapeless which is not an Ideal-Principle.

With what is perceptible to it there is presented something else: what it can directly apprehend it sets on one side as its own; but the something else which Reason rejects, this, the dim, it knows dimly, this, the dark, it knows darkly, this it knows in a sort of non-knowing.

And just as even Matter itself is not stably shapeless but, in things, is always shaped, the Soul also is eager to throw over it the thing-form; for the Soul recoils from the indefinite, dreads, almost, to be outside of reality, does not endure to linger about Non-Being.

(8) So that we are left wondering whence it came, from within or without; and when it has gone, we say, "It was here. Yet no; it was beyond!" But we ought not to question whence; there is no whence, no coming or going in place; now it is seen and now not seen. We must not run after it, but fit ourselves for the vision and then wait tranquilly for its appearance, as the eye waits on the rising of the sun, which in its own time appears above the horizon- out of the ocean, as the poets say- and gives itself to our sight.

This Principle, of which the sun is an image, where has it its dawning, what horizon does it surmount to appear?

It stands immediately above the contemplating Intellect which has held itself at rest towards the vision, looking to nothing else than the good and beautiful, setting its entire being to that in a perfect surrender, and now tranquilly filled with power and taking a new beauty to itself, gleaming in the light of that presence.

This advent, still, is not by expectation: it is a coming without approach; the vision is not of something that must enter but of something present before all else, before the Intellect itself made any movement. Yet it is the Intellect that must move, to come and to go- going because it has not known where it should stay and where that presence stays, the nowhere contained.

And if the Intellect, too, could hold itself in that nowhere- not that it is ever in place; it too is uncontained, utterly unplaced- it would remain for ever in the vision of its prior, or, indeed, not in vision but in identity, all duality annulled. But it is Intellect and, when it is to see, it must see by that in it which is not Intellect .

No doubt it is wonderful that The First should thus be present without any coming, and that, while it is nowhere, nowhere is it not; but wonderful though this be in itself, the contrary would be more wonderful to those who know. Of course neither this contrary nor the wonder at it can be entertained. But we must explain:

(2) For by thine eyes thou mayest not conceive of anything, unless it be by the length and the breadth, the smallness and the greatness, the roundness and the squareness, the farness and the nearness, and the colour of it. And by thine ears, nought but noise or some manner of sound. By thine nose, nought but either stench or savour. And by thy taste, nought but either sour or sweet, salt or fresh, bitter or liking. And by thy feeling, nought but either hot or cold, hard or tender, soft or sharp. And truly, neither hath God nor ghostly things none of these qualities nor quantities. And therefore leave thine outward wits, and work not with them, neither within nor without: for all those that set them to be ghostly workers within, and ween that they should either hear, smell, or see, taste or feel, ghostly things, either within them or without, surely they be deceived, and work wrong against the course of nature.

(18) Now some of the things said should bear a sense peculiar to themselves. So understand, for instance, what I'm going to say. All are in God, [but] not as lying in a place. For place is both a body and immovable, and things that lie do not have motion. Now things lie one way in the bodiless, another way in being made manifest. Think, [then,] of Him who doth contain them all; and think, that than the bodiless naught is more comprehensive, or swifter, or more potent, but it is the most comprehensive, the swiftest, and most potent of them all.

(8) What, then, is this Kind, this Matter, described as one stuff, continuous and without quality?

Clearly since it is without quality it is incorporeal; bodiliness would be quality.

It must be the basic stuff of all the entities of the sense-world and not merely base to some while being to others achieved form.

Clay, for example, is matter to the potter but is not Matter pure and simple. Nothing of this sort is our object: we are seeking the stuff which underlies all alike. We must therefore refuse to it all that we find in things of sense- not merely such attributes as colour, heat or cold, but weight or weightlessness, thickness or thinness, shape and therefore magnitude; though notice that to be present within magnitude and shape is very different from possessing these qualities.

It cannot be a compound, it must be a simplex, one distinct thing in its nature; only so can it be void of all quality. The Principle which gives it form gives this as something alien: so with magnitude and all really-existent things bestowed upon it. If, for example, it possessed a magnitude of its own, the Principle giving it form would be at the mercy of that magnitude and must produce not at will, but only within the limit of the Matter's capacity: to imagine that Will keeping step with its material is fantastic.

The Matter must be of later origin than the forming-power, and therefore must be at its disposition throughout, ready to become anything, ready therefore to any bulk; besides, if it possessed magnitude, it would necessarily possess shape also: it would be doubly inductile.

No: all that ever appears upon it is brought in by the Idea: the Idea alone possesses: to it belongs the magnitude and all else that goes with the Reason-Principle or follows upon it. Quantity is given with the Ideal-Form in all the particular species- man, bird, and particular kind of bird.

The imaging of Quantity upon Matter by an outside power is not more surprising than the imaging of Quality; Quality is no doubt a Reason-Principle, but Quantity also- being measure, number- is equally so.

(16) An Ideal-Principle approaches and leads Matter towards some desired dimension, investing this non-existent underlie with a magnitude from itself which never becomes incorporate- for Matter, if it really incorporated magnitude, would be a mass.

Eliminate this Ideal-Form and the substratum ceases to be a thing of magnitude, or to appear so: the mass produced by the Idea was, let us suppose, a man or a horse; the horse-magnitude came upon the Matter when a horse was produced upon it; when the horse ceases to exist upon the Matter, the magnitude of the horse departs also. If we are told that the horse implies a certain determined bulk and that this bulk is a permanent thing, we answer that what is permanent in this case is not the magnitude of the horse but the magnitude of mass in general. That same Magnitude might be fire or earth; on their disappearance their particular magnitudes would disappear with them. Matter, then, can never take to itself either pattern or magnitude; if it did, it would no longer be able to turn from being fire, let us say, into being something else; it would become and be fire once for all.

In a word, though Matter is far extended- so vastly as to appear co-extensive with all this sense-known Universe- yet if the Heavens and their content came to an end, all magnitude would simultaneously pass from Matter with, beyond a doubt, all its other properties; it would be abandoned to its own Kind, retaining nothing of all that which, in its own peculiar mode, it had hitherto exhibited.

Where an entrant force can effect modification it will inevitably leave some trace upon its withdrawal; but where there can be no modification, nothing can be retained; light comes and goes, and the air is as it always was.

That a thing essentially devoid of magnitude should come to a certain size is no more astonishing than that a thing essentially devoid of heat should become warm: Matter's essential existence is quite separate from its existing in bulk, since, of course, magnitude is an immaterial principle as pattern is. Besides, if we are not to reduce Matter to nothing, it must be all things by way of participation, and Magnitude is one of those all things.

In bodies, necessarily compounds, Magnitude though not a determined Magnitude must be present as one of the constituents; it is implied in the very notion of body; but Matter- not a Body- excludes even undetermined Magnitude.

(5) And therefore be wary that thou conceive not bodily that which is meant ghostly, although it be spoken in bodily words, as be these, up or down, in or out, behind or before, on one side or on other. For although that a thing be never so ghostly in itself, nevertheless yet if it shall be spoken of, since it so is that speech is a bodily work wrought with the tongue, the which is an instrument of the body, it behoveth always be spoken in bodily words. But what thereof? Shall it therefore be taken and conceived bodily? Nay, but ghostly, as it be meant.