(60) For this is the eternal mother of nature, of which heaven, earth, stars, elements, angels, devils, men, beasts, and all have their being; and therein ALL stands.

(5) And said: "Already did I rest content From great amazement; but am now amazed In what way I transcend these bodies light." Whereupon she, after a pitying sigh, Her eyes directed tow'rds me with that look A mother casts on a delirious child; And she began: "All things whate'er they be Have order among themselves, and this is form, That makes the universe resemble God. Here do the higher creatures see the footprints Of the Eternal Power, which is the end Whereto is made the law already mentioned. In the order that I speak of are inclined All natures, by their destinies diverse, More or less near unto their origin; Hence they move onward unto ports diverse O'er the great sea of being; and each one With instinct given it which bears it on. This bears away the fire towards the moon; This is in mortal hearts the motive power This binds together and unites the earth. Nor only the created things that are Without intelligence this bow shoots forth, But those that have both intellect and love.

(45) Nature laboureth with the utmost diligence in its power to produce heavenly figures, shapes or forms; as we see, in men, beasts, fowls and worms, as also in the increase or growth of the earth, that all things are done, shew and appear most perfectly and ingeniously.

(28) But here thou must elevate thy mind in the spirit, and consider how the whole nature, with all the powers which are in nature, also the wideness, depth and height, also heaven and earth, and all whatsoever is therein, and all that is above the heavens, is together the body or corporeity of God; and the powers of the stars are the fountain veins in the natural body of God in this world.

(5) Above thyself in nature is no manner of thing but only God.

(14) So he who hath the whole authority o'er [all] the mortals in the cosmos and o'er its lives irrational, bent his face downwards through the Harmony, breaking right through its strength, and showed to downward Nature God's fair form. And when she saw that Form of beauty which can never satiate, and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God's own Form, she smiled with love; for 'twas as though she'd seen the image of Man's fairest form upon her Water, his shadow on her Earth. He in turn beholding the form like to himself, existing in her, in her Water, loved it and willed to live in it; and with the will came act, and [so] he vivified the form devoid of reason. And Nature took the object of her love and wound herself completely around him, and they were intermingled, for they were lovers.

(5) O splendour of God! by means of which I saw The lofty triumph of the realm veracious, Give me the power to say how it I saw! There is a light above, which visible Makes the Creator unto every creature, Who only in beholding Him has peace, And it expands itself in circular form To such extent, that its circumference Would be too large a girdle for the sun. The semblance of it is all made of rays Reflected from the top of Primal Motion, Which takes therefrom vitality and power. And as a hill in water at its base Mirrors itself, as if to see its beauty When affluent most in verdure and in flowers, So, ranged aloft all round about the light, Mirrored I saw in more ranks than a thousand All who above there have from us returned. And if the lowest row collect within it So great a light, how vast the amplitude Is of this Rose in its extremest leaves! My vision in the vastness and the height Lost not itself, but comprehended all The quantity and quality of that gladness.

(2) There are, then, [certain] Gods who are the principals of all the species. Of Heaven,—or of whatsoe’er it be that is embraced within the term,—the essence-chief is Zeus; for ’tis through Heaven that Zeus gives life to all. Sun’s essence-chief is light; for the good gift of light is poured on us through the Sun’s disk.

(46) For Nature would fain be delivered from this vanity, that it might procreate heavenly forms in the holy power.

(14) The Great Nature is My womb; in that I place the seed of life, and thence are born all beings, Ο Bhārata.

(10) This is why Zeus, although the oldest of the gods and their sovereign, advances first towards that vision, followed by gods and demigods and such souls as are of strength to see. That Being appears before them from some unseen place and rising loftily over them pours its light upon all things, so that all gleams in its radiance; it upholds some beings, and they see; the lower are dazzled and turn away, unfit to gaze upon that sun, the trouble falling the more heavily on those most remote.

Of those looking upon that Being and its content, and able to see, all take something but not all the same vision always: intently gazing, one sees the fount and principle of Justice, another is filled with the sight of Moral Wisdom, the original of that quality as found, sometimes at least, among men, copied by them in their degree from the divine virtue which, covering all the expanse, so to speak, of the Intellectual Realm is seen, last attainment of all, by those who have known already many splendid visions.

The gods see, each singly and all as one. So, too, the souls; they see all There in right of being sprung, themselves, of that universe and therefore including all from beginning to end and having their existence There if only by that phase which belongs inherently to the Divine, though often too they are There entire, those of them that have not incurred separation.

This vision Zeus takes, and it is for such of us, also, as share his love and appropriate our part in the Beauty There, the final object of all seeing, the entire beauty upon all things; for all There sheds radiance, and floods those that have found their way thither so that they too become beautiful; thus it will often happen that men climbing heights where the soil has taken a yellow glow will themselves appear so, borrowing colour from the place on which they move. The colour flowering on that other height we speak of is Beauty; or rather all There is light and beauty, through and through, for the beauty is no mere bloom upon the surface.

To those that do not see entire, the immediate impression is alone taken into account; but those drunken with this wine, filled with the nectar, all their soul penetrated by this beauty, cannot remain mere gazers: no longer is there a spectator outside gazing on an outside spectacle; the clear-eyed hold the vision within themselves, though, for the most part, they have no idea that it is within but look towards it as to something beyond them and see it as an object of vision caught by a direction of the will.

All that one sees as a spectacle is still external; one must bring the vision within and see no longer in that mode of separation but as we know ourselves; thus a man filled with a god- possessed by Apollo or by one of the Muses- need no longer look outside for his vision of the divine being; it is but finding the strength to see divinity within.

(1) PRAISE to the Holy Creator, who has placed his throne upon the waters, and who has made all terrestrial creatures. To the Heavens he has given dominion and to the Earth dependence; to the Heavens he has given movement, and to the Earth uniform repose.

(7) Here I must lay hold on the whole divine body in the midst or centre at the heart, and explain the whole body, how nature is or existeth, and there you will see the highest ground, how all the seven spirits of God continually generate one another, and how the Deity has neither beginning nor end.

(59) Here you must lift up your eyes beyond nature, into the light-holy triumphing divine power, into the unchangeable Holy Trinity, which is a triumphing, springing, moveable being, and all powers are therein, as in nature.

(138) But it must not so be understood as if the Deity were separated from nature; no, but they are as body and soul: Nature is the body, and the heart of God is the soul. Now a man might ask, What kind of light then was it that was kindled? Was it the sun and stars? Answer.

(4) Will not, therefore, he who surveys this conspicuous statue of the Gods, thus united to itself, be ashamed to have a different opinion of the Gods, who are the causes of it, so as to introduce among them sections, and separations, and corporeal-formed circumscriptions? I, indeed, should think, that every one would be thus disposed. For if there is no ratio, no habitude of symmetry, no communion of essence, nor a connexion either in capacity or in energy, between that which is adorned and the adorning cause; if this be the case, there will neither be found in the world a certain extension according to interval, nor local comprehension, nor partible interception, nor any other such like connascent equalization in the presence of the Gods [with mundane natures]. For in things which are of a kindred nature, according to essence and power, or which are, in a certain respect, of the same species, or homogeneous, a certain comprehension, or conservation, may be discovered. But in such things as are entirely exempt from all mundane wholes, what opposing circumstance, or transition through all things, or partible circumscription, or local comprehension, or any thing else of this kind can justly be perceived? I think, therefore, that the several participants of the divinities are of such a nature, that some partake of them etherially, others aerially, and others aquatically; which also, the art of divine works perceiving, employs adaptations and invocations, conformable to such a division. And thus much concerning the distribution of the more excellent genera into the world.

(16) For then it is thus joyful and triumphing, and all powers rise up in it and triumph, and so raise the bestial body that it trembleth: This is a true glimpse of the divine quality, as the quality is in God. But in God all is spirit.

(4) [Thus] there begins their living and their growing wise, according to the fate appointed by the revolution of the Cyclic Gods, and their deceasing for this end. And there shall be memorials mighty of their handiworks upon the earth, leaving dim trace behind when cycles are renewed. For every birth of flesh ensouled, and of the fruit of seed, and every handiwork, though it decay, shall of necessity renew itself, both by the renovation of the Gods and by the turning-round of Nature's rhythmic wheel. For that whereas the Godhead is Nature's ever-making-new-again the cosmic mixture, Nature herself is also co-established in that Godhead.

(17) Let every nature of the World receive the utterance of my hymn! Open thou Earth! Let every bolt of the Abyss be drawn for me. Stir not, ye Trees! I am about to hymn creation's Lord, both All and One. Ye Heavens open and ye Winds stay still; [and] let God's deathless Sphere receive my word (logos)! For I will sing the praise of Him who founded all; who fixed the Earth, and hung up Heaven, and gave command that Ocean should afford sweet water [to the Earth], to both those parts that are inhabited and those that are not, for the support and use of every man; who made the Fire to shine for gods and men for every act. Let us together all give praise to Him, sublime above the Heavens, of every nature Lord! 'Tis He who is the Eye of Mind; may He accept the praise of these my Powers!

(1) [Asclepius] [Is Cosmos] good, Thrice-greatest one?

[Trismegistus] [’Tis] good, as I will teach thee, O Asclepius. For just as God is the Apportioner and Steward of good things to all the species, or [more correctly] genera, which are in Cosmos,—that is to say, of Sense, and Soul, and Life,—so Cosmos is the giver and bestower of all things which seem unto [us] mortals good;—that is to say, the alternation of its parts, of seasonable fruits, birth, growth, maturity, and things like these. And for this cause God doth transcend the height of highest Heaven, extending everywhere, and doth behold all things on every side.