(45) I am not to be grasped, but I am one who graspeth thee

(523) do not pass from one sensation to the opposite; inviting objects are those which do; in this latter case the sense coming upon the object, whether at a distance or near, gives no more vivid idea of anything in particular than of its opposite. An illustration will make my meaning clearer:—here are three fingers—a little finger, a second finger, and a middle finger. Very good. You may suppose that they are seen quite close: And here comes the point. What is it? Each of them equally appears a finger, whether seen in the middle or at the extremity, whether white or black, or thick or thin—it makes no difference; a finger is a finger all the same. In these cases a man is not compelled to ask of thought the question what is a finger? for the sight never intimates to the mind that a finger is other than a finger. True. And therefore, I said, as we might expect, there is nothing here which invites or excites intelligence. There is not, he said. But is this equally true of the greatness and smallness of the fingers? Can sight adequately perceive them? and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity? And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness? And so of the other senses; do they give perfect intimations of such matters?

(17) The sound and the object and the thought called up by a word are confounded because they are all blurred together in the mind. By perfectly concentrated Meditation on the distinction between them, there comes an understanding of the sounds uttered by all beings.

(70) In such manner it is also in angels and men: for all powers in the body (Corpus) arise, and touch one another, or else angels and men could feel nothing.

(14) When the power-body of the child is fully formed, the work must be so directed that the embryo is born and returns again to emptiness. That is the method of the releasing of the hand.

(26) "The voice is Jacob's voice, but the hands are the hands "of Esau," and he discerned him not, because it was a dispensation from heaven l to remove his power of perception and Isaac discerned not, for his hands were hairy as (his brother) Esau's, so thathe blessed him. .

(601) Am I not right? Yes. Then let us have a clear understanding, and not be satisfied with half an explanation. Proceed. Of the painter we say that he will paint reins, and he will paint a bit? Yes. And the worker in leather and brass will make them? Certainly. But does the painter know the right form of the bit and reins? Nay, hardly even the workers in brass and leather who make them; only the horseman who knows how to use them—he knows their right form. Most true. And may we not say the same of all things? What? That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them? Yes. And the excellence or beauty or truth of every structure, animate or inanimate, and of every action of man, is relative to the use for which nature or the artist has intended them. True. Then the user of them must have the greatest experience of them, and he must indicate to the maker the good or bad qualities which develop themselves in use; for example, the flute-player will tell the flute-maker which of his flutes is satisfactory to the performer; he will tell him how he ought to make them, and the other will attend to his instructions? Of course. The one knows and therefore speaks with authority about the goodness and badness of flutes, while the other, confiding in him, will do what he is told by him? True. The instrument is the same, but about the excellence or badness of it the maker will only attain to a correct belief; and this he will gain from him who knows, by talking to him

(47) And when one power toucheth or stirreth the other, and tuneth or soundeth, then the tune or sound goeth forth, and riseth up again in all the powers of the Father; and so all the powers of the Father are again affected therewith, whereby they are always impregnated with the tune, and continually generate it again in every power:

(15) I shall not be grasped by my arms or seized by my hands