(5) The lower knowledge is the Rig-veda, Yagur-veda, Sâma-veda, Atharva-veda, Sikshâ (phonetics), Kalpa (ceremonial), Vyâkarana (grammar), Nirukta (etymology), Khandas (metre), Gyotisha (astronomy); but the higher knowledge is that by which the Indestructible (Brahman) is apprehended.'

(17) “Om Tat Sat”— this has been declared as the threefold designation of Brahman. By means of it were created, at the beginning, the Brāhmins, the Vedas, and the Sacrifices.

(8) The Lord said: Brahman is supreme, imperishable. Its essential nature is called Adhyatma (Self-knowledge); the act of sacrifice that causes the birth of beings is named karma (action).

(2) This, then, is the revelation of their names, so far as we can give it; and we ought to say what we think their Hierarchy is. For I suppose we have sufficiently shewn above, that the purpose of every Hierarchy is an unswerving devotion to the divine imitation of the Divine Likeness, and that every Hierarchical function is set apart for the sacred reception and distribution of an undefiled purification, and Divine Light, and perfecting science. And now I pray that I may speak worthily of the most exalted Minds--how the Hierarchy amongst them is exhibited through the Oracles. One must consider, then, that the Hierarchy is akin, and in every respect like, to the first Beings, who are established after the Godhead, who gave them Being, and who are marshalled, as it were, in Its very vestibule, who surpass every unseen and seen created power. We must then regard them as pure, not as though they had been freed from unholy stains and blemishes, nor yet as though they were unreceptive of earthly fancies, but as far exalted above every stain of remissness and every inferior holiness, as befits the highest degree of purity--established above the most Godlike powers, and clinging unflinchingly to their own self-moved and same-moved rank in their invariable love of God, conscious in no respect whatever of any declivity to a worse condition, but having the unsullied fixity of their own Godlike identity--never liable to fall, and always unmoved; and again, as "contemplative," not contemplators of intellectual symbols as sensible, nor as being led to the Divine Being by the varied texture of holy representations written for meditation, but as being filled with all kinds of immaterial knowledge of higher light, and satiated, as permissible, with the beautifying and original beauty of super-essential and thrice manifested contemplation, and thus, being deemed worthy of the Communion with Jesus, they do not stamp pictorially the deifying similitude in divinely-formed images, but, as being really near to Him, in first participation of the knowledge of His deifying illuminations; nay more, that the imitation of God is given to them in the highest possible degree, and they participate, so far as is allowable to them, in His deifying and philanthropic virtues, in the power of a first manifestation; and, likewise as "perfected," not as being illuminated with an analytic science of sacred variety, but as being filled with a first and pre-eminent deification, as beseems the most exalted science of the works of God, possible in Angels. For, not through other holy Beings, but being ministered from the very Godhead, by the immediate elevation to It, by their power, and rank, surpassing all, they are both established near the All-Holy without any shadow of turning, and are conducted for contemplation to the immaterial and intelligible comeliness, as far as permissible, and are initiated into the scientific methods of the works of God, as being first and around God, being ministered, in the highest degree, from the very source of consecration.

(8) 'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'

(5) Necessarily, then, the first leaders of our Hierarchy, after having been filled themselves with the sacred gift, from the superessential Godhead, and sent, by the supremely Divine Goodness, to extend the same gift successively, and, as godly, earnestly desiring themselves the elevation and deification of those after them, presented to us--by their written and unwritten revelations--in accordance with their sacred injunctions, things supercelestial, by sensible images, the enfolded, by variety and multitude, and things Divine, by things human, and things immaterial, by things material, and the superessential, by things belonging to us. Nor did they do this merely on account of the unhallowed, to whom it is not permitted even to touch the symbols, but because our Hierarchy is, as I said, a kind of symbol adapted to our condition, which needs things sensible, for our more Divine elevation from these to things intelligible. Nevertheless the reasons of the symbols have been revealed to the Divine initiators, which it is not permitted to explain to those who are yet being initiated, knowing that the Lawgivers of things divinely transmitted deliberately arranged the Hierarchy in well-established and unconfused ranks, and in proportionate and sacred distributions of that which was convenient to each, according to fitness. Wherefore trusting in thy sacred promises (for it is a pious duty to recall them to thy recollection) -- that, since every Hierarchical sacred word is of binding force, thou wilt not communicate to any other but those Godlike initiators of the same rank with thyself, and wilt persuade them to promise, according to hierarchical regulation, to touch pure things purely, and to communicate the mysteries of God to the godly alone, and things perfect to those capable of perfection, and things altogether most holy to the holy, I have entrusted this Divine gift to thee, in addition to many other Hierarchical gifts.

(4) Let us affirm, then, that the supremely Divine Blessedness, the essential Deity, the Source of deification, from Which comes the deification of those deified, bequeathed, by Divine Goodness, the Hierarchy, for preservation, and deification of all rational and intellectual Beings. And to the supermundane and blessed inheritances there is bequeathed something more immaterial and intellectual (for Almighty God does not move them to things divine, from without, but intelligibly, since they are illuminated as to the most Divine will from within, with brilliancy pure and immaterial), but to us--that which has been bequeathed to them, uniformly, and enveloped, is bequeathed from the Divinely transmitted Oracles, in a variety and multitude of divisible symbols, as we are able to receive it. For the Divinely transmitted Oracles are essence of our Hierarchy. And we affirm that these Oracles--all such as were given from our godly initiators in inspired Letters of the Word of God --are most august; and further, whatever our leaders have revealed to us from the same holy men, by a less material initiation, and already akin, as it were, to the Heavenly Hierarchy, from mind to mind, through the medium of speech, corporeal, indeed, but nevertheless more immaterial, without writing. Nor did the inspired Hierarchs transmit these things, in conceptions clear to the commonalty of worshippers, but in sacred symbols. For it is not every one that is hallowed; nor, as the Oracles affirm, does knowledge belong to all.

(2) The purpose, then, of Hierarchy is the assimilation and union, as far as attainable, with God, having Him Leader of all religious science and operation, by looking unflinchingly to His most Divine comeliness, and copying, as far as possible, and by perfecting its own followers as Divine images, mirrors most luminous and without flaw, receptive of the primal light and the supremely Divine ray, and devoutly filled with the entrusted radiance, and again, spreading this radiance ungrudgingly to those after it, in accordance with the supremely Divine regulations. For it is not lawful for the Mystic Rites of sacred things, or for things religiously done, to practise anything whatever beyond the sacred regulations of their own proper function. Nor even must they attempt otherwise, if they desire to attain its deifying splendour, and look to it religiously, and are moulded after the example of each of the holy minds. He, then, who mentions Hierarchy, denotes a certain altogether Holy Order, an image of the supremely Divine freshness, ministering the mysteries of its own illumination in hierarchical ranks, and sciences, and assimilated to its own proper Head as far as lawful. For each of those who have been called into the Hierarchy, find their perfection in being carried to the Divine imitation in their own proper degree; and, what is more Divine than all, in becoming a fellow-worker with God, as the Oracles say, and in shewing the Divine energy in himself manifested as far as possible. For it is an Hierarchical regulation that some are purified and that others purify; that some are enlightened and others enlighten; that some are perfected and others perfect; the Divine imitation will fit each one in this fashion. The Divine blessedness, to speak after the manner of men, is indeed unstained by any dissimilarity, and is full of invisible light --perfect, and needing no perfection; cleansing, illuminating, and perfecting, yea, rather a holy purification, and illumination, and perfection--above purification, above light, preeminently perfect, self-perfect source and cause of every Hierarchy, and elevated pre-eminently above every holy thing.

(2) Then what is the Hierarchy of the Angels and Archangels, and of supermundane Principalities and Authorities, Powers and Lordships, and Divine Thrones, or of the Beings of the same ranks as the Thrones--which the Word of God declares to be near, and always about God, and with God, naming them in the Hebrew tongue Cherubim and Seraphim--by pondering the sacred ranks and divisions of their Orders and Hierarchies, you will find in the books we have written--not as befits their dignity but to the best of our ability--and as the Theology of the most holy Scriptures guided, when they extolled their Hierarchy. Nevertheless, it is necessary to say this, that both that, and every Hierarchy extolled now by us, has one and the same power, throughout the whole Hierarchical transaction; and that the Hierarch himself, according to his essence, and analogy, and rank, is initiated in Divine things, and is deified and imparts to the subordinates, according to the meetness of each for the sacred deification which comes to him from God; also that the subordinates follow the superior, and elevate the inferior towards things in advance; and that some go before, and, as far as possible, give the lead to others; and that each, as far as may be, participates in the truly Beautiful, and Wise, and Good, through this the inspired and sacerdotal harmony. But the Beings and ranks above us, of whom we have already made a reverent mention, are both incorporeal, and their Hierarchy is both intelligible and supermundane; but let us view our Hierarchy, comformably to ourselves, abounding in the variety of the sensible symbols, by which, in proportion to our capacity, we are conducted, hierarchically according to our measure, to the uniform deification --God and Divine virtue. They indeed, as minds, think, according to laws laid down for themselves; but we are led by sensible figures to the Divine contemplations, as is possible to us. And, to speak truly, there is One, to Whom all the Godlike aspire, but they do not partake uniformly of this One and the Same, but as the Divine balance distributes to each the meet inheritance. Now these things have been treated more systematically in the Treatise concerning "Intelligible and Sensible." But now I will attempt to describe our Hierarchy, both its source and essence, as best I can; invoking Jesus, the source and Perfecting of all Hierarchies.

(3) Every Hierarchy, then, is, according to our august tradition, the whole account of the sacred things falling under it, a most complete summary of the sacred rites of this or that Hierarchy, as the case may be. Our Hierarchy, then, is called, and is, the comprehensive system of the whole sacred rites included within it, according to which the divine Hierarch, being initiated, will have the communication of all the most sacred things within himself, as chief of Hierarchy. For as he who speaks of Hierarchy speaks of the order of the whole sacred rites collectively, so he, who mentions Hierarch, denotes the inspired and godly man--the skilled in all sacred knowledge--in whom the whole Hierarchy is clearly completed and recognized within himself. Head of this Hierarchy is the Fountain of Life, the Essence of Goodness, the one Triad, Cause of things that be, from Which both being and well-being come to things that be, by reason of goodness. Of this most supremely Divine blessedness --exalted beyond all, the threefold Monad, the really Being,--the Will, inscrutable to us, but known to Itself, is the rational preservation of beings amongst us and above us; but that (preservation) cannot otherwise take place, except those who are, being saved are being deified. Now the assimilation to, and union with, God, as far as attainable, is deification. And this is the common goal of every Hierarchy,--the clinging love towards God and Divine things divinely and uniformly ministered; and previous to this, the complete and unswerving removal of things contrary, the knowledge of things as they are in themselves; the vision and science of sacred truth; the inspired communication of the uniform perfection of the One Itself, as far as attainable; the banquet of contemplation, nourishing intelligibly, and deifying every man elevated towards it.

(5) The Divine Rank of the Hierarchs, then, is the first of the God-contemplative Ranks; and it is, at the same time, highest and lowest; inasmuch as every Order of our Hierarchy is summed up and fulfilled in it. For, as we see every Hierarchy terminated in the Lord Jesus, so we see each terminated in its own inspired Hierarch. Now the power of the Hierarchical Rank permeates the whole sacred body, and through every one of the sacred Ranks performs the mysteries of its proper Hierarchy. But, pre-eminently, to it, rather than to the other Ranks, the Divine institution assigned the more Divine ministrations. For these are the perfecting images of the supremely Divine Power, completing all the most Divine symbols and all the sacred orderings. For though some of the worshipful symbols are consecrated by the Priests, yet never will the Priest effect the holy Birth in God without the most Divine Muron; nor will he consecrate the mysteries of the Divine Communion, unless the communicating symbols have been placed upon the most Divine Altar; and neither will he be Priest himself, unless he has been elected to this by the Hierarchical consecrations. Hence the Divine Institution uniquely assigned the dedication of the Hierarchical Ranks, and the consecration of the Divine Muron and the sacred completion of the Altar, to the perfecting powers of the inspired Hierarchs.

(2) Thus, for instance, if one thing is intellectual [as is the case with our dianoia], but another is wholly inanimate or physical, then that which proceeds to a less extent has a more principal power than that which is more extended, though the former falls far short of the latter in magnitude and multitude of domination. For these things, also, another reason may be assigned, and which is as follows: in all theurgical operations the priest sustains a twofold character; one, indeed, as man, and which preserves the order possessed by our nature in the universe; but the other, which is corroborated by divine signs, and through these is conjoined to more excellent natures, and is elevated to their order by an elegant circumduction, this is deservedly capable of being surrounded with the external form of the Gods. Conformably, therefore, to a difference of this kind, the priest very properly invokes, as more excellent natures, the powers derived from the universe, so far as he who invokes is a man; and again, he commands these powers, because through arcane symbols, he, in a certain respect, is invested with the sacred form of the Gods.

(7) We have shewn, then, that the Rank of the Hierarchs is consecrating and perfecting, that of the Priests, illuminating and conducting to the light; and that of the Leitourgoi purifying and discriminating; that is to say, the Hierarchical Rank is appointed not only to perfect, but also at the same time, to enlighten and to purify, and has within itself the purifying sciences of the power of the Priests together with the illuminating. For the inferior Ranks cannot cross to the superior functions, and, besides this, it is not permitted to them to take in hand such quackery as that. Now the more Divine Orders know also, together with their own, the sacred sciences subordinate to their own perfection. Nevertheless, since the sacerdotal orderings of the well-arranged and unconfused order of the Divine operations are images of Divine operations, they were arranged in Hierarchical distinctions, shewing in themselves the illuminations marshalled into the first, and middle, and last, sacred operations and Ranks; manifesting, as I said, in themselves the well-ordered and unconfused character of the Divine operations. For since the Godhead first cleanses the minds which He may enter, then enlightens, and, when enlightened, perfects them to a Godlike perfection; naturally the Hierarchical of the Divine images divides itself into well-defined Ranks and powers, shewing clearly the supremely Divine operation firmly established, without confusion, in most hallowed and unmixed Ranks. But, since we have spoken, as attainable to us, of the sacerdotal Ranks and elections, and their powers and operations, let us now contemplate their most holy consecrations as well as we can. II. Mysterion of Sacerdotal Consecrations. The Hierarch, then, being led to the Hierarchical consecration, after he has bent both his knees before the Altar, has upon his head the God-transmitted oracles, and the Hierarchical hand, and in this manner is consecrated by the Hierarch, who ordains him by the altogether most holy invocations. And the Priest, after he has bent both his knees before the Divine Altar, has the Hierarchical right hand upon his head, and in this manner is dedicated by the Hierarch, who ordains him with hallowing invocations. And the Leitourgos, after he has bent one of two knees before the Divine Altar, has upon his head the right hand of the Hierarch who ordains him, being completed by him with the initiating invocations of the Leitourgoi. Upon each of them the cruciform seal is impressed, by the ordaining Hierarch, and, in each case, a sacred proclamation of name takes place, and a perfecting salutation, since every sacerdotal person present, and the Hierarch who ordained, salute him who has been enrolled to any of the aforenamed sacerdotal Ranks. III. Contemplation.

(386) He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brâhmana.

(2) 'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false . As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).

(15) The souls peering forth from the Intellectual Realm descend first to the heavens and there put on a body; this becomes at once the medium by which as they reach out more and more towards magnitude they proceed to bodies progressively more earthy. Some even plunge from heaven to the very lowest of corporeal forms; others pass, stage by stage, too feeble to lift towards the higher the burden they carry, weighed downwards by their heaviness and forgetfulness.

As for the differences among them, these are due to variation in the bodies entered, or to the accidents of life, or to upbringing, or to inherent peculiarities of temperament, or to all these influences together, or to specific combinations of them.

Then again some have fallen unreservedly into the power of the destiny ruling here: some yielding betimes are betimes too their own: there are those who, while they accept what must be borne, have the strength of self-mastery in all that is left to their own act; they have given themselves to another dispensation: they live by the code of the aggregate of beings, the code which is woven out of the Reason-Principles and all the other causes ruling in the kosmos, out of soul-movements and out of laws springing in the Supreme; a code, therefore, consonant with those higher existences, founded upon them, linking their sequents back to them, keeping unshakeably true all that is capable of holding itself set towards the divine nature, and leading round by all appropriate means whatsoever is less natively apt.

In fine all diversity of condition in the lower spheres is determined by the descendent beings themselves.

(396) I do not call a man a Brâhmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brâhmana.

(1) Now that the Hierarchy itself has been, in my judgment, sufficiently defined, we must next extol the Angelic Hierarchy, and we must contemplate, with supermundane eyes, its sacred formations, depicted in the Oracles, in order that we may be borne aloft to their Divinely resplendent simplicity, through the mystic representations, and may extol the source of all Hierarchical science with God-becoming reverence and with thanksgivings. First of all, however, let this truth be spoken --that it was through goodness that the superessential Godhead, having fixed all the essences of things being, brought them into being. For this is the peculiar characteristic of the Cause of all things, and of goodness surpassing all, to call things being to participation of Itself, as each order of things being was determined from its own analogy. For all things being share in a Providence, which bubbles forth from the superessential Deity, Cause of all things. For they would not be, unless they had participated in the Essence and Origin of things being. All things then, without life, participate in It by their being. For the being of all things is the Deity, above being; things living participate in its life-giving power, above all life; things rational and intellectual participate in its self-perfect and preeminently perfect wisdom, above all reason and mind. It is evident, then, that all those Beings are around It, which have participated in It, in many forms.

(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).'

(16) 'That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires, is his.'