Monad

◆Iamblichus: On the Mysteries | Chapter Va

“In the next place, let us direct our attention to the solution of your inquiries. There is, therefore, the good itself which is beyond essence, and there is that good which subsists according to essence; I mean the essence which is most an…”

◆Iamblichus: On the Mysteries | Chapter Vb

“Again, however, according to another mode of considering the subject, it is necessary to ascribe to the Gods the whole of that which is united, of whatever kind it may be; that which is firmly established in itself, and which is the cause o…”

◆Iamblichus: On the Mysteries | Chapter VI

“What, therefore, shall we say concerning the media? I think, indeed, that from what has been before said, they will be manifest to every one; for these give completion to the indivisible connexion of the extremes. Nevertheless, it is necess…”

◆Iamblichus: On the Mysteries | Chapter VII

“Of the extremes, therefore, one is supreme, transcendent, and perfect; but the other is last in dignity, deficient, and more imperfect. And the former, indeed, is capable of accomplishing all things at once, uniformly in an instant; but the…”

◆Iamblichus: On the Mysteries | Chapter VIIIb

“Hence, through these things such a corporeal-formed division as you introduce, is demonstrated to be false. It is, indeed, especially necessary not to propose any thing of this kind; but if this should appear to you to be requisite, yet yo…”

◆Iamblichus: On the Mysteries | Chapter IXa

“I consider you, therefore, as asking, for it is your inquiry, “ Why, since the Gods dwell in the heavens alone, there are invocations by theurgists of terrestrial and subterranean Gods? ” For 45 what you assert in the beginning is not true…”

◆Iamblichus: On the Mysteries | Chapter XVII

“We will exchange, therefore, this division for the doubt which may be adduced by you against the present opinion. “ For ,” it may be said by you, “ how, conformably to what we assert, can the sun and moon, and the visible natures in the hea…”

◆Iamblichus: On the Mysteries | Chapter XVIIIa

“Your next inquiry doubts, “ how some of the Gods are beneficent, but others malefic .” This opinion, therefore, is assumed from the predictors of nativities. It is, however, entirely remote from the truth. For all the Gods are good, and i…”

◆Pseudo-Dionysius: The Divine Names | Chapter 10, Section 1a

“CHAPTER X Concerning ” Omnipotent ,” ” Ancient of Days “; and also concerning ” Eternity “ and ” Time .” 1. Now ‘tis time that our Discourse should celebrate God (Whose Names are many) as “Omnipotent” and “Ancient of Days.” The former titl…”

◆Pseudo-Dionysius: The Divine Names | Chapter 1, Section 1b

“For even as things which are intellectually discerned 52 52 i. e. The Transcendent Truths which are beyond ordinary knowledge. νοητά . The word νοῦς = Mind in the sense not merely of abstract intellect but of the spiritual personality.…”

◆Pseudo-Dionysius: The Divine Names | Chapter 1, Section 1g

“But if It is greater than all Reason and all knowledge, and hath Its firm abode altogether beyond Mind and Being, and circumscribes, compacts, embraces and anticipates all things 87 87 παντῶν . . . προληπτική—i.e. contains them eternall…”

◆Pseudo-Dionysius: The Divine Names | Chapter 1, Section 1h

“that which makes an individual thing to be one thing); (2) Mental or Spiritual intercourse; (3) Physical intercourse; (4) Sense perception. Here it = either (1) or (2), probably (1). limit, infinity, everything that exists. And yet since…”

◆Pseudo-Dionysius: The Divine Names | Chapter 1, Section 1i

“1 . as “God of Gods” and “Lord of Lords”, 108 108 Ps. cxxxvi. 2, 3 . and “Holy of Holies,” 109 109 Isa. vi. 3 . as “Eternal,” 110 110 Deut. xxxiii. 27 . as “Existent” 111 111 Ex. iii. 14 . and as “Creator of Ages,” 112 112 Gen.…”

◆Pseudo-Dionysius: The Divine Names | Chapter 1, Section 1j

“143 143 God is above Time. For the Nameless Goodness is not only the cause of cohesion or life or perfection in such wise as to derive Its Name from this or that providential activity alone; nay, rather does It contain all things beforehan…”

◆Pseudo-Dionysius: The Divine Names | Chapter 11, Section 1a

“CHAPTER XI Concerning ” Peace “ and what is meant by ” Very Being “ Itself , ” Very Life ,” ” Very Power ,” and similar phrases . 1. Now let us praise with reverent hymns of peace the Divine Peace which is the Source of all mutual attract…”

◆Pseudo-Dionysius: The Divine Names | Chapter 11, Section 1b

“Plotinus says the Godhead is indivisibly divided. doth not leave Its own Unity, but, even in the act of going forth to all things, remains entirely within Itself through the excess of that all-transcendent Unity: concerning these things ‘t…”

◆Pseudo-Dionysius: The Divine Names | Chapter 11, Section 1c

“And the perfect Peace guards each several individuality unalloyed by Its providential gift of peace, keeping all things without internal or mutual discord or confusion, and establishing all things, in the power of unswerving stability, so a…”

◆Pseudo-Dionysius: The Divine Names | Chapter 11, Section 1d

“Now, since thou hast, on a previous occasion, sent me an epistle asking what I mean by Very Being Itself, Very Life Itself, Very Wisdom Itself: and since thou saidst thou couldst not understand why sometimes I call God “Life” and sometimes…”

◆Pseudo-Dionysius: The Divine Names | Chapter 11, Section 1e

“Hence the Good God is called the Fount, first, of the Very Primaries: then, of those creatures which share completely therein; then, of those which share partially therein. 484 484 Migne’s text here is corrupt, I have emended it. (1) The…”

◆Pseudo-Dionysius: The Divine Names | Chapter 11, Section 1f

“472 Contemplation, Act of Contemplation, and Object Contemplated are all united together, and so imply a fundamental Unity which exists ultimately in God. 473 Cf. p. 174, n. 3. 474 D.‘s paradox is the paradox of sanity. We must hold a…”

◆Pseudo-Dionysius: The Divine Names | Chapter 12, Section 1a

“181 CHAPTER XII Concerning ” Holy of holies ,” ” King of kings ,” ” Lord of lords ,” ” God of gods .” 1. Forasmuch as the things which needed to be said concerning this matter have been brought, I think, to a proper ending, we must praise…”

◆Pseudo-Dionysius: The Divine Names | Chapter 12, Section 1b

“Which meaneth that just as things that have no substantial Being 490 490 i. e. The material things (cf. Myst. Theol. I.). This is the ordinary meaning of the phrase in D. are transcended by things that have such Being, together with…”

◆Pseudo-Dionysius: The Divine Names | Chapter 13, Section 1a

“184 CHAPTER XIII Concerning ” Perfect “ and ” One .” 1. So much for these titles. Now let us, if thou art willing, proceed to the most .important Title of all. For the Divine Science attributes all qualities to the Creator of all things…”

◆Pseudo-Dionysius: The Divine Names | Chapter 13, Section 1b

“abundant and inexhaustible supple, whereby It perfects all perfect 498 498 “Perfect,” a term taken from the Mysteries expressing the final state of the initiated. things and fills them with Its own Perfection. 2. And the title “One” impl…”

◆Pseudo-Dionysius: The Divine Names | Chapter 13, Section 1c

“Emily Brontë: “Every existence would exist in Thee.”) And if all things be conceived as being ultimately unified with each other, then all things taken as a whole are One. 507 507 All things possess the same Super-Essence, and that is why…”

◆Pseudo-Dionysius: The Divine Names | Chapter 13, Section 1e

“But be these matters as God wills 513 513 This anthropomorphic phrase is not inconsistent with the conceptions D. has been expounding; because he regards the limits of individual human capacities, etc., as timelessly existent in the Super-…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1a

“65 CHAPTER II Concerning the Undifferencing and the Differentiation in Divinity, and the Nature of Divine Unification and Differentiation. 166 166 περὶ ἡνωμένης καὶ διακεκριμένης θεολογίας καὶ τίς ἡ θεία ἕνωσις καὶ διάκρισις. I. ’ Tis th…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1c

“But if he taketh Scriptural Truth as his Standard, this is the very Rule and Light by which we will (so far as in us lies) proceed straight to our defence, and will declare that the Sacred Science sometimes employs a method of Undifference…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1e

“even as the lights of lamps (to use visible and homely similes) being in one house and wholly interpenetrating one another, severally possess a clear and absolute distinction each from each, and are by their distinctions united into one, an…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1g

“Their ultimate nature, which they possess in their own original being, is beyond Mind and beyond all Being and Knowledge. 203 203 Even the Differentiations finally lead us up into the Undifferenced Godhead Where they transcend themselves.…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1i

“The Godhead is not a Whole because it is indivisible, nor a Part because there is nothing, on the ultimate plane, outside It. Yet It is a Whole because It includes the true existence of all things, and is Partitive because It contains the…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1j

“And since that Supra-Divine Being hath in loving kindness come down from thence unto the Natural Estate, and verily took substance and assumed the name of Man (we must speak with reverence of those things which we utter beyond human thought…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1k

“Indeed, He is not an unity in this sense, and doth not participate in unity nor possess it; 224 224 These two phrases well express the meaning of the title “Beyond things and supernally infusing Unity” (ὑπερηνωμένη), which I have generally…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1m

“καὶ τῆς εἰρημένης ἑνώσεως ἴδια καὶ αὖθις τῆς διακρίσεως εἶνάι τινας ἰδικὰς καὶ ἱνώσεις καὶ διακρίσεις. This, as it stands, must be translated: “They say that certain qualities belong to the said Undifference, and that to Differentiation, o…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1o

“Yet It is a Whole because It includes the true existence of all things, and is Partitive because It contains the principle of separate Individuality whereby Christ possesses a Human Soul distinct from all other human souls, and whereby, too…”

◆Pseudo-Dionysius: The Divine Names | Chapter 2, Section 1p

“224 These two phrases well express the meaning of the title “Beyond things and supernally infusing Unity” (ὑπερηνωμένη), which I have generally translated, like ἡνωμένη, as “Undifferenced.” 225 τῇ ἐξ αὐτοῦ θεώσει . . . θεῶν πολλῶν γιγνομ…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1a

“CHAPTER IV Concerning ” Good ,” ” Light ,” ” Beautiful ,” “ Desire ,” ” Ecstasy ,” “ Jealousy .” Also that Evil is neither existent nor Sprung from anything existent nor inherent in existent things . 1. Now let us consider the name of “Go…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1b

“Hence have they their celestial orders, their self-unities, their mutual indwellings, their distinct Differences, the faculties which raise the lower unto the higher ranks, the providences of the higher for those beneath them; their preserv…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1d

“Nay, even the foundation and the boundaries of the heavens (as we forgot to say while 91 thinking of other matters) owe their origin to the Good. Such is this universe, which lessens not nor grows, and such the noiseless movements (if nois…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1f

“But these things are dealt with in the “Symbolic Divinity.” Here I desire to declare what is the spiritual meaning of the name “Light” as belonging to the Good. 267 267 Two worlds: (1) Nature, (2) Grace. God is revealed in both; the forme…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1g

“and because It is the Cause of the harmony and splendour in all things, flashing forth upon them all, like light, the beautifying communications of Its originating ray; and because It summons all things to fare unto Itself (from whence It h…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1h

“Hence comes the bare existence of all things, and hence their unions, 277 277 ἑνώσεις, διακρίσεις, ταὐτότητες, ἑτερότητες. their differentiations, their identities, their differences, 278 278 Hence parts are united into wholes and wholes a…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1j

“For from It and through It are all Being and life of spirit and of soul; and hence in the realm of nature magnitudes both small, co-equal and great; hence all the measured order and the proportions of things, which, by their different harmo…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1m

“See also the translator’s note on ἔρως . Ed .] And in the “Introductions’ of Scripture 310 310 ἐν ταῖς προεισαγωγαῖς τῶν λογίων. Apparently this was a title of the books ascribed to Solomon. The present reference is Wisdom viii. 2 . th…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1o

“And herein the Divine Yearning showeth especially its beginningless and endless nature, revolving in a perpetual circle for the Good, from the Good, in the Good, and to the Good, with unerring revolution, never varying its centre or directi…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1p

“let us now yet further resume and compact them all together into the one and concentrated Yearning which is the Father of them all, and let us collect together into two kinds their general desiderative 109 powers, over which the entire mast…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1r

“Now we will bid the questioner look towards the truth of things, and in the first place we will venture thus to answer: “Evil cometh not of the Good; and if it cometh therefrom it is not evil. For even as fire cannot cool us, so Good canno…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1s

“And if any one says that it is productive, and that by the destruction of one thing it giveth birth to somewhat else, the true answer is that it doth not so qua destructive. Qua destructive and evil it only destroys and debases; but it tak…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1t

“For in the case of other qualities, such as heat or cold, the things which have been warmed have their being even when they lose their warmth, and many of the creatures there are which have no life or mind; and in like manner God transcende…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1u

“For things of the same kind cannot 333 333 Exuberant vitality is per se a good thing and the more exuberant the better, though, like all good things, it is dangerous, and unless properly directed is disastrous. be wholly contradictory to o…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1v

“cannot be free from pain, nor without a feeling of ill, since there would be something causing Him trouble, yea, all things must in that case be in a state of disorder and perpetual strife; whereas the Good imparts a principle of harmony to…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1w

“For, were they such, they would not have sprung from the Good, nor have a place amongst existent creatures, nor have fallen from Goodness (being by their very nature always evil). Moreover, are they evil with respect to themselves or to ot…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1x

“Hence if they are always in the same condition, they are not evil; for to remain always the same is a property of the Good. But if they are not always evil, then they are not evil by their natural constitution, but only through a lack of a…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1y

“(which are not in their essential nature evil, although alleged to be so), the lion, having lost its savage wildness, will be a lion no longer; and the dog, if it become gentle to all, will cease to be a dog, since the virtue of a dog is to…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1z

“And if they say that matter is necessary for the whole world to fulfil its development, how can that be evil which depends for its existence upon the Good? For evil abhors the very nature of the Good. And how can matter, if it is evil, pr…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1{

“127 There remains but one alternative: Evil is a weakness and deficiency of Good. 31. Good things have all one cause. If evil is opposed to the Good, then hath evil many causes. The efficient causes of evil results, however, are not any…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1|

“Wherefore Its Providential character is shown herein: that It preserves the nature of each individual, and, in making provision for the free and independent, it hath respect unto their state, providing, both in general and in 129 particular…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1

“Intr., p. 5. 259 Here we get once more the Aristotelian classification of causes. The Good is:— (i) Formal Cause (1) immanent in the world (Order— τάξις ); (2) containing the world (Embracing Power— περιοχή ). (ii) Efficient Cause (Caus…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1„

“Good cannot have produced it because a thing cannot produce its own opposite; evil cannot have produced itself because evil is always destructive and never productive. All things that exist are produced by the Good or the desire for the Go…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1…

“In the one case we get Immanence without Transcendence: in the other Transcendence without Immanence. D. holds a Transcendent Immanence (cf. Bradley, Appearance and Reality, rebutting charge of Pantheism). 328 e. g. The cruelty of Nat…”

◆Pseudo-Dionysius: The Divine Names | Chapter 4, Section 1†

“also “I have said, Ye are Gods.” 344 i. e. If totally and essentially by very nature evil with respect to themselves. In so far as they continue to exist they are good with respect to themselves. 345 Evil is the contrary of the Good. H…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1b

“367 367 Sense-perception is a direct apprehension of that which we actually touch, see, hear, taste, or smell; Reason or Inference is an indirect apprehension of that which we do not actually touch, see, etc. Intuition is a direct apprehen…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1c

“You would have expected those which participate in God’s greater gifts to be the higher, and to surpass the rest.” Now if intelligent beings were defined as having no 134 Existence or Life, the argument would be sound; but since the divine…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1d

“All the properties, etc., of each thing exist outside that thing as an element in the Transcendent Being of God. the Existence of those that have any kind of existence, the Life-Process of those which in any way pass through that process.…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1e

“And if these Universals exist by participating in Existence, far more is this true of the things which participate in them. 6. Thus the first gift which the Absolute and Transcendent Goodness bestows is that of mere Existence, and so It d…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1f

“And the highest measure of existence He bestows upon the more exalted Beings, which the Scripture calls eternal; 380 380 2 Cor. iv. 18 but also the mere existence of the world as a whole is perpetual; and its very existence comes from the…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1g

“as an Unity, produce the essences of things: laws which are called in Divine Science 141 “Preordinations” or Divine and beneficent Volitions, laws which ordain things and create them, laws whereby the Super-Essential preordained and brought…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1h

“is attacking the irreligious attitude in science, philosophy, and life. We must seek for all things (including our own personalities) not in themselves but in God. The great defect of Natural Science in the nineteenth century was its fail…”

◆Pseudo-Dionysius: The Divine Names | Chapter 5, Section 1k

“Hence the soul possessing God is in a state of “having nothing and yet possessing all things.” Cf. Dante, cio che per l’universa si squaderna, etc. 382 Cf. Section 5. 383 i. e. The Platonic ideas of things—their ultimate essences. Bu…”

◆Pseudo-Dionysius: The Divine Names | Chapter 6, Section 1a

“144 CHAPTER VI Concerning ” Life .” 1. Now must we celebrate Eternal Life as that whence cometh very Life and all life, 392 392 The Godhead, though called Eternal Life, is really supra-vital, because life implies differentiations, and the…”

◆Pseudo-Dionysius: The Divine Names | Chapter 6, Section 1b

“And wherever (under the form of intelligence, reason, sensation, nutrition, growth, or any mode whatsoever) you find life or the 146 Principle of life or the Essence of life, there you find that which lives and imparts life from the Life tr…”

◆Pseudo-Dionysius: The Divine Names | Chapter 7, Section 1c

“And in the same way we attribute lack of Reason to Him that is above Reason, and Imperfectibility to Him that is above and before Perfection; and Intangible and Invisible Darkness we attribute to that Light which is Unapproachable because I…”

◆Pseudo-Dionysius: The Divine Names | Chapter 7, Section 1d

“Furthermore, we must ask how it is that we know God when He cannot be perceived by the mind or the senses and is not a particular Being. Perhaps ‘tis true to say that we know not God by His Nature (for this is unknowable and beyond the rea…”

◆Pseudo-Dionysius: The Divine Names | Chapter 7, Section 1e

“i and more especially because the Divine Reason is more simple than all simplicity, and, in the transcendence of Its Super-Essential Being, is independent of all things. 419 419 God is called Reason: (1) because He is the Giver of reason;…”

◆Pseudo-Dionysius: The Divine Names | Chapter 7, Section 1f

“The angels are conceived of as being always in such a state of contemplation. 408 God is the Manifested Absolute. Hence qua Absolute He is supra-sapient, qua Manifested He is wise (cf. ch. i, § 1). The Persons of the Trinity possess on…”

◆Pseudo-Dionysius: The Divine Names | Chapter 8, Section 1a

“CHAPTER VIII Concerning ” Power ,” ” Righteousness ,” ” Salvation ,” ” Redemption “; and also concerning ” Inequality .” 1. Now since the Sacred Writers speak of the Divine Truthfulness and Supra-Sapient Wisdom as Power, and as Righteousne…”

◆Pseudo-Dionysius: The Divine Names | Chapter 8, Section 1b

“From this Source come the Godlike Powers of the Angelic Orders; from this Source they immutably possess their being and all the ceaseless and immortal motions of their spiritual life; and their very stability and unfailing desire for the Go…”

◆Pseudo-Dionysius: The Divine Names | Chapter 8, Section 1c

“The wise Elymas, forsooth, did not perceive this; and so is like an unskilled athlete, who (as often happens), thinking his adversary to be weak, through judging by his own estimation, misses him each time and manfully strikes at his shadow…”

◆Pseudo-Dionysius: The Divine Names | Chapter 8, Section 1e

“It thus = (1) “equality”; (2) “rightness.” D. maintains that all things possess the latter though not the former. 421 The highest power our minds can conceive is that of the angels. But God has the dominion over them, and hence His power…”

◆Pseudo-Dionysius: The Divine Names | Chapter 9, Section 1a

“162 CHAPTER IX Concerning ” Great ,” ” Small ,” ” Same ,” ” Different ,” ” Like ,” “ Unlike ,” ” Standing ,” ” Motion ,” ” Equality .” 1. Now , since Greatness and Smallness are ascribed to the Universal Cause, and Sameness and Difference,…”

◆Pseudo-Dionysius: The Divine Names | Chapter 9, Section 1c

“For just as, supposing we were in thought to represent the soul itself in bodily shape, and represent this indivisible substance as surrounded by bodily parts, we should, in such a case, give the surrounding parts a different meaning suited…”

◆Pseudo-Dionysius: The Divine Names | Chapter 9, Section 1d

“Scripture itself declares 451 451 Cf. e. g. Ps. lxxxvi. 8 . that God is Dissimilar to the world, and not to be compared therewith. It says that He is different from all things, and (what is yet more strange) that there is nothing eve…”

◆Pseudo-Dionysius: The Mystical Theology | Chapter IV

“That He Who is the Pre-eminent Cause of everything sensibly perceived is not Himself any one of the things sensibly perceived. We therefore maintain 536 536 Being about to explain, in these two last chapters, that no material or mental qual…”

◆Pseudo-Dionysius: The Mystical Theology | Chapter Va

“That He Who is the Pre-eminent Cause of everything intelligibly perceived is not Himself any one of the things intelligibly perceived. Once more, ascending yet higher we maintain 537 537 It is not (1) a Thinking Subject; nor (2) an Act or…”

◆Pseudo-Dionysius: The Mystical Theology | Chapter Vc

“begins with the notion of Goodness (which he holds to be possessed by all things) and proceeds thence to Existence (which is not possessed by things that are either destroyed or yet unmade), and thence to Wisdom (which is not possessed eith…”

◆Pseudo-Dionysius: The Mystical Theology | Chapter Vd

“safeguards the position against pure negativity by explaining that they are not absent either. The rest of this chapter deals with the qualities (1) of inanimate matter; (2 ) of material life. 537 It is not (1) a Thinking Subject; nor (2)…”

◆Meister Eckhart's Sermons (Field translation) | PREFACEa

““ Meister Eckhart ,” who has been called the “Father of German thought,” was a Dominican monk, and one of the most profound thinkers of the Middle Ages. He was born about 1260 A.D. in Thuringia, and died at Cologne 1327 A.D. In 1295 he w…”

◆The Life and Doctrines of Jacob Boehme | Chapter 2 (part 2)

“That Will, by conceiving of its own self, thereby creates a mirror within its own self. The same takes place in the microcosm of man. By conceiving of his own self man creates a mirror in which he " feels " his own self, and thereby he be…”

◆The Life and Doctrines of Jacob Boehme | Chapter 2 (part 3)

“This other will is the sensitivity and conceivability of the primordial will, by means of which that which is nothing finds itself to be something. By so doing the inconceivable causeless will issues by means of that which it has eternally…”

◆The Life and Doctrines of Jacob Boehme | Chapter 2 (part 4)

“She is passive, but the Spirit of God is active, like the soul in the body." ( Clavis , v. 18.) This eternal Trinity is inconceivable in its aspect as a spiritual potentiality, in the same sense as a fire is inconceivable if it does not bu…”

◆The Life and Doctrines of Jacob Boehme | Chapter 2 (part 5)

“The will beholding itself in the mirror of wisdom causes its own image to appear within the groundlessness, and thus it creates a foundation in its own imagination." ( Menschwerdung , ii. 1.) "Wisdom, the eternal virgin, the playmate of Go…”

◆The Life and Doctrines of Jacob Boehme | Chapter 2 (part 6)

“2.) "If there is to be a light, there must be a fire. The fire produces the light, and the light renders the fire manifest; it receives the nature of the fire within itself and resides in the fire." ( Mysterium , xl. 2.) "Joy enters the s…”

◆The Life and Doctrines of Jacob Boehme | Chapter 2 (part 7)

“The light of God has also the quality of the fire, but in it the wrath is changed into love; hate and bitter pain into mild beneficence and sweet desire or satisfaction." ( Menschwerdung , i. 5–16.) "The fountain of love is a clasping and…”

◆The Life and Doctrines of Jacob Boehme | Chapter 3 (part 5)

“The first of these three states, being a beginning of all power and strength, originates from the quality of the Father; the second, being the source of all activity and differentiation, comes from the quality of the Son; and the third, bei…”

◆The Life and Doctrines of Jacob Boehme | Chapter 3 (part 9)

“"The eternal will, the Father, conducts His heart, His eternal Son, by means of the fire into great triumph, into His kingdom of joy." ( Grace , ii. 21.) "When the Father speaks His Word—that is to say, when He generates His Son—which is d…”

◆The Life and Doctrines of Jacob Boehme | Chapter 4 (part 1)

“p. 89 CHAPTER IV. CREATION. Everything we see in nature is manifested truth; only we are not able to recognise it as such, unless the truth is manifest within ourselves. God is the supreme, fundamental, universal, self-existent eternal…”

◆The Life and Doctrines of Jacob Boehme | Chapter 4 (part 3)

“7.) "We cannot reasonably suppose any formation or differentiation to have existed in the eternal One from which, or according to which (formation) something could have been made; for if such a form, or predisposition to making a form, had…”

◆The Life and Doctrines of Jacob Boehme | Chapter 4 (part 4)

“We may say that the world, as we know it, is constituted entirely of forms of heat, or of motion, or of electric conditions, or light, &c., &c. All this is true in so far as it refers to the relations which it bears towards ourselves. All…”

◆The Life and Doctrines of Jacob Boehme | Chapter 4 (part 5)

“90.) These "angels" (good or evil) are living and conscious powers existing in nature. Neither the power of God nor any angel, or devil or creature of any kind, can have any existence outside of Nature, i.e. , outside of the dark fire-gro…”

◆The Life and Doctrines of Jacob Boehme | Chapter 4 (part 6)

“"The created world was before the mysterium magnum, for all things were then in a spiritual condition in wisdom, as in a continual play or wrestle of love. The one only Will conceived this spiritual form into the Word, and permitted the in…”

◆The Life and Doctrines of Jacob Boehme | Chapter 5 (part 6)

“"In the lightning flash, the fourth form of nature, is the origin of life, and it attains perfection in the constancy of the fire. Here, in the object of division, is the p. 111 spirit born, and this spirit can either go backwards and ent…”

◆The Life and Doctrines of Jacob Boehme | Chapter 6 (part 5)

“But when this took place the love in the light of God broke through that heaven of division and ignited the heat." ( Aurora , xxv. 68.) "God, the eternal light and the eternal will, shines within the darkness, and the darkness has captured…”

◆The Life and Doctrines of Jacob Boehme | Chapter 6 (part 6)

“Not that he contains their essences, but their life arose from his centre in the beginning." ( Threefold Life , iv. 27.) "The sun is the heart of all the powers in this world, and is configurated from the powers of all the stars, while, on…”

◆The Life and Doctrines of Jacob Boehme | Chapter 7 (part 8)

“15.) The forthcoming of the tree of temptation is not to be wondered at, because Adam was endowed with great powers, and an earthly form as a protection to him against the powers of hell. 1 "Reason (man's reasoning) says, 'Why did God perm…”

◆The Life and Doctrines of Jacob Boehme | Chapter 8 (part 8)

“For the internal being is continually labouring to manifest itself outwardly. Thus everything has its own mouth for the purpose of revealing itself, and therein is based the language of nature, by means of which each thing speaks out of it…”

◆The Life and Doctrines of Jacob Boehme | Chapter 9 (part 6)

“He could generate in a virginal state, and procreate by means of his will and out of his own substance, without any pain or laceration." ( Threefold Life , ii. 24.) "If man had withstood the temptation one human being would have been born…”

◆The Life and Doctrines of Jacob Boehme | Chapter 9 (part 7)

“Even in its best aspect the performance is disgusting before the sanctity of that which is divine, it having been caused by sin in consequence of primordial man's degradation, but being patiently submitted to by that which is divine in man,…”

◆The Life and Doctrines of Jacob Boehme | Chapter 10 (part 8)

“9.) "In those heathen that were highly intellectual in the light of nature the interior holy realm was mirrored, and although the true divine intelligence was closed to them, and although they beheld merely an external reflection, neverthel…”

◆The Life and Doctrines of Jacob Boehme | Chapter 10 (part 12)

“For the third time, and at the end of the world, God will move in the name (quality) of the Holy Spirit, when the world will return into the Ether ( Akasa ), and then its dead will be resurrected." ( Threefold Life , vii. 22.) This may per…”

◇The Life and Doctrines of Jacob Boehme | Chapter 6 (part 9)

“Thus he was in possession of divine and terrestrial essentiality; but the terrestrial one was in the divine one like consumed or impotent (latent). The substance or the matter from which the body was made or created contained itself also t…”

◇The Life and Doctrines of Jacob Boehme | Chapter 8 (part 5)

“Thus the earth is filled with hunger after the stars and after the spiritus mundi , so that they have no peace." ( Clavis , 110.) "The earth is turning around because she has both fires, the hot and the cold fire, and that which is below al…”

◆Orphic Hymns | Front Matter, p. 4 (part 1)

“SECT. II. LET us now proceed to his theology; exchanging the obscurity of conjecture for the light of clear evidence; and the intricate labyrinths of fable for the delightful though solitary paths of truth. p. 13 And here I must acquain…”

◆Orphic Hymns | Front Matter, p. 4 (part 3)

“Because it is also necessary that the soul, essentially rational, should receive intellect by participation, and that intellectual energy should be of p. 22 two kinds; one primarily subsisting in the divine intellect; but the other subsist…”

◆Orphic Hymns | Front Matter, p. 4 (part 4)

“Hence according to his theology there are two worlds, the intelligible and the sensible. Hence too his three demiurgic principles: Jovial, Dionysiacal, and Adonical, Δΐι#, ( ) Διονυσιακὴ, Αδωναϊκὴ, from whence many orders and differences o…”

◆Orphic Hymns | Front Matter, p. 4 (part 6)

“34 all things, and yet as separate and apart from all; as the source of all multitude, yet himself perfect unity; and as immensly prolific, yet divinely solitary and ineffably good. Thus, according to Porphyry m , explaining the properties…”

◆Orphic Hymns | Front Matter, p. 4 (part 7)

“And although the same employment is common both to the ruler, and those who are ruled; yet the latter, if destitute of a leader, could no longer conspire together in one occupation; as the concord of the fingers and ` dancers, and the exped…”

◆Orphic Hymns | Front Matter, p. 4 (part 8)

“43 these unnatural habits." As, therefore, it is not wonderful that the greatest part of those who inhabit a pestiferous region, should languish and decline, but that a very few should preserve their natural strength; so we ought not to won…”

◆Orphic Hymns | Front Matter, p. 4 (part 10)

“For in this solemnity grass is carried about, enwrapping the kernels of olives, attended with figs, all kinds of pulse, oaken boughs or acorns, the fruit of the strawberry, wheat, and barley, a mass of dried figs, cakes composed from the me…”

◆Orphic Hymns | Front Matter, p. 4 (part 11)

“As the husbandman, therefore, performs sacred rites, by presenting handfuls of pulse and fruits, so ought we to sacrifice our purest thoughts, and other goods of the soul, thanking the divinities for the sublime contemplations they afford u…”

◆The Secret Teachings of All Ages (Manly P. Hall) | Introductiong

“In reality, however, pleasure (especially of a physical nature) is the true end of existence and exceeds in every way mental and spiritual enjoyments. Pleasure, furthermore, is limited wholly to the moment; now is the only time. The past…”

◆The Secret Teachings of All Ages (Manly P. Hall) | The Ancient Mysteries and Secret Societies Which Have Influenced Modern Masonic Symbolismm

“Of these shoots one is manifested from above, which is the Great Power, the Universal Mind ordering all things, male, and the other, [is manifested] from below, the Great Thought, female, producing all things. Hence pairing with each other…”

◆The Secret Teachings of All Ages (Manly P. Hall) | The Life and Philosophy of Pythagorasd

“Secondly, the degree of 'Theoreticus,' which dealt with superficial applications of the exact sciences, and, lastly, the degree of 'Electus,' which entitled the candidate to pass forward into the light of the fullest illumination which he w…”

◆The Secret Teachings of All Ages (Manly P. Hall) | Pythagorean Mathematicsl

“Therefore, they chose the five-pointed star, or pentagram, as the symbol of vitality, health, and interpenetration. It was customary for the philosophers to conceal the element of earth under the symbol of a dragon, and many of the heroes…”

◆The Secret Teachings of All Ages (Manly P. Hall) | The Pythagorean Theory of Music and Colorh

“The figures on the chart disclose the harmonic relationships existing between the four primary elements according to both Fludd and the Pythagoreans. Earth consists of four parts of its own nature; water of three parts of earth and one par…”

◆The Secret Teachings of All Ages (Manly P. Hall) | Fundamentals of Qabbalistic Cosmogonya

“THE Qabbalists conceive of the Supreme Deity as an Incomprehensible Principle to be discovered only through the process of eliminating, in order, all its cognizable attributes. That which remains--when every knowable thing has been removed…”

◆The Secret Teachings of All Ages (Manly P. Hall) | Fundamentals of Qabbalistic Cosmogonyc

“The dot was called God, as being the supreme individualization of the Universal Essence. Concerning this the Zohar says: "When the concealed of the Concealed wished to reveal Himself He first made a single point: the Infinite was entirely…”

◆The Secret Teachings of All Ages (Manly P. Hall) | Qabbalistic Keys to the Creation of Mane

“Philo Judæus considered Adam to represent the human mind, which could understand (and hence give names to) the creatures about it, but could not comprehend (and hence left nameless) the mystery of its own nature. Adam was also likened to t…”

◆Corpus Hermeticum 1: Poimandres | Section 1d

“Thou seem'st, He said, O thou, not to have given heed to what thou heardest. Did I not bid thee think? Yea do I think, and I remember, and therefore give Thee thanks. If thou didst think [thereon], [said He], tell me: Why do they merit d…”

◆Corpus Hermeticum 3: The Sacred Sermon | Section 1

“The Sacred Sermon 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,…”

◆Corpus Hermeticum 5: The Discourse of Hermes to Asclepius | Section 1c

“And for this cause hath He all names, in that they are one Father's. And for this cause hath He Himself no nome, in that He's Father of [them] all. Who, then, may sing Thee praise of Thee, or [praise] to Thee? Whither, again, am I to tur…”

◆Corpus Hermeticum 6: The All-Father | Section 1b

“So then, Asclepius, the name alone of Good is found in men, the thing itself nowhere [in them], for this can never be. For no material body doth contain It - a thing bound on all sides by bad, by labors, pains, desires and passions, by err…”

◆Corpus Hermeticum 8: The Eight Sphere | Section 1b

“Now the third life - Man, after the image of the Cosmos made, [and] having mind, after the Father's will, beyond all earthly lives - not only doth have feeling with the second God <i.e., the Cosmos>, but also hath conception of the first; f…”

◆Corpus Hermeticum 9: The Decalogue | Section 1c

“This is God's sense-and-thought, ever to move all things. And never time shall be when e'en a whit of things that are shall cease; and when I say "a whit of things that are", I mean a whit of God. For thigs that are, God hath; nor aught […”

◆Corpus Hermeticum 10: The Sermon on the Mount | Section 1a

“The Key <This longer tractate presents itself explicitly as a summary or abridgement of the General Sermons (CH II-IX), and discusses the Hermetic view of knowledge and its role in the lives and afterlives of human beings. The attentive re…”

◆Corpus Hermeticum 11: The Hymn | Section 1e

“And, thus, think from thyself, and bid thy soul go unto any land, and there more quickly than thy bidding will it be. And bid it journey oceanwards; and there, again, immediately 'twill be, not as if passing on from place to place, but as…”

◆Agrippa: The Philosophy of Natural Magic, Chapter XI — How Occult Virtues are Infused into the Several Kinds of Things by Ideas Through the Help of the Soul of the World, And Rays of the Stars; and what Things Abound Most with this Virtue | Chapter XI, Section 1

“CHAPTER XI. How Occult Virtues are Infused into the Several Kinds of Things by Ideas Through the Help of the Soul of the World, And Rays of the Stars; and what Things Abound Most with this Virtue . Platonists say that all inferior bodies ar…”

◆The Heroic Enthusiasts, Part I (Gli Eroici Furori) | INTRODUCTIONf

“He was then advised to doff the Dominican habit, which he still wore; this he was quite willing to do, only he had no money to buy other clothing, and was forced to have some made of the cloth of his monkish robes, and his new friends prese…”

◆The Heroic Enthusiasts, Part I (Gli Eroici Furori) | INTRODUCTIONi

“The life of man is more than an experience or trial; it is an effort, a struggle to reproduce and represent upon earth some of that goodness, beauty, and truth which are diffused over the universe and constitute its harmony. Long, slow, an…”

◆The Heroic Enthusiasts, Part I (Gli Eroici Furori) | First Dialogued

“Some are called in vain to put in a ready appearance, and are chiefly those which proceed from the lower instincts, and which obey the reason either not at all, or very little; and forcing himself to prevent their actions and condemn those…”

◆The Heroic Enthusiasts, Part I (Gli Eroici Furori) | Third Dialoguec

“Here he shows his love not to be like that of the butterfly, of the stag, and of the unicorn, who would flee away if they had knowledge of the fire, of the arrow, and of the snares, and who have no other sense than that of pleasure; but he…”

◆The Heroic Enthusiasts, Part I (Gli Eroici Furori) | Third Dialogueh

“In which generation finding themselves once more through the changes which permutably succeed, they return again to the superior forms. Cic . So that they mean, that souls are impelled by the necessity of fate, and have no proper counsel…”

◆The Heroic Enthusiasts, Part I (Gli Eroici Furori) | Fourth Dialogued

“To be infinite, it must be infinitely pursued with that form of pursuit which is not incited physically, but metaphysically, and is not from imperfect to perfect, but goes circulating through the grades of perfection to arrive at that infin…”

◆The Heroic Enthusiasts, Part I (Gli Eroici Furori) | Fifth Dialoguei

“It seems to me, that it means that his particular intelligence is to the universal intelligence ever the same—that is to say, the one is ever illuminated by the other, over the whole hemisphere; notwithstanding that to the inferior powers,…”

◆Tao Te Ching | Chapter 42

“The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while…”

◆Tao Te Ching | Chapter 62

“Tao has of all things the most honoured place. No treasures give good men so rich a grace; Bad men it guards, and doth their ill efface. (Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others…”

◆Tao Te Ching | Chapter 70

“My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them. There is an originating and all-comprehending (principle) in my words, and an authoritative law for t…”

◆The Writings of Chuang Tzu (Inner Chapters) | Book 124 (part 10)

“Of the sounds of Man very little is said, but they form the subject of the next paragraph. Nothing is said in answer to the disciple's inquiry about the notes of Heaven. It is intimated, however, that there is no necessity to introduce an…”

◇Tao Te Ching | Chapter 1

“The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a n…”

◇Tao Te Ching | Chapter 4

“The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fulness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things! We should blunt our sharp points, and…”

◇Tao Te Ching | Chapter 6

“The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and wi…”

◇Tao Te Ching | Chapter 14

“We look at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three qualitie…”

◆Gospel of Thomas | Logion 12

“The disciples said to Jesus, "We know that you will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."…”

◆Gospel of Thomas | Logion 22

“Jesus saw infants being suckled. He said to his disciples, "These infants being suckled are like those who enter the kingdom." They said to him, "Shall we then, as children, enter the kingdom?" Jesus said to them, "When you make the two one…”

◆Gospel of Thomas | Logion 49

“Jesus said, "Blessed are the solitary and elect, for you will find the kingdom. For you are from it, and to it you will return."…”

◆Gospel of Thomas | Logion 50

“Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established itself and became manifest through their image.' If they say to y…”

◆Gospel of Thomas | Logion 77

“Jesus said, "It is I who am the light which is above them all. It is I who am the all. From me did the all come forth, and unto me did the all extend. Split a piece of wood, and I am there. Lift up the stone, and you will find me there."…”

◆Pistis Sophia | Document FIRSTe

“And having come, coming unto the World I came unto the midst of the Rulers of the Sphere, I was the likeness of Gabriel the angel of the Aeons, and knew me not the Rulers of the Aeons. But they were thinking that I am Gabriel the angel. I…”

◆Pistis Sophia | Document FIRSTf

“And when your time was finished they produced you in [14 ] the World, there not being soul of the Rulers in you; and ye took your part out of the power, this which breathed in unto the Confusion the last Helper, this (power) which is mixed…”

◆Pistis Sophia | Document SECONDb

“I therefore with the power also which came out of me, and the soul which I took from Sabaoth the good, they came close to one another [117 ], they became one effluence of light which enlighteneth greatly greatly; I called unto Gabriel down…”

◆The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 8 (part 5)

“The opinion of Tiele is that the religion of Egypt was from the beginning polytheistic, but that it developed in two opposite directions: in the one direction gods were multiplied by the addition of local gods, and in the other the Egyptian…”

◆The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 8 (part 6)

“, the litany from the tomb of Seti I., published by Naville, La Litanie du Soleil , Leipzig, 1875, p. 13 ff. 2. E.g. , Hymn to Amen-Ra, translated by Goodwin from papyrus No. 17, now preserved in the Gizeh Museum (see Les Papyrus Égypt…”

◆The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 14 (part 7)

“Thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth. Worshipped be thou whom the goddess Maat embraceth at morn and at eve. Thou dost travel across the…”

◆The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 43 (part 98)

“It has been urged that the Egyptians never advanced to pure monotheism because they never succeeded in freeing themselves from the belief in the existence of other gods, but when they say that a god has "no second," even though they mention…”

◇The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 8 (part 3)

“As a result, it seems that the word "God" should be reserved to express the name of the Creator of the Universe, and that neteru , usually rendered "gods," should be translated by some other word, but what that word should be it is almost i…”

◇The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 8 (part 7)

“The sacred Form, beloved, terrible and mighty in his two risings (?), the lord of space, the mighty one of the form of Khepera, who came into existence through Khepera, the lord of the form of Khepera; when he came into being nothing existe…”

◇The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 8 (part 8)

“His name is gracious, and the love of him is sweet; and at the dawn all people make supplication unto him through his mighty power and terrible strength, and every god lieth in fear of him. He is the young bull that destroyeth the wicked,…”

◇The Egyptian Book of the Dead (Papyrus of Ani) | Chapter 8 (part 11)

“, p. 160. 9. Ibid. , p. 161. 10. Ibid. , p. 163. 11. Ibid. , p. 187. 12 The variant version says, "I developed myself from the primeval matter which I had made." and adds, "My name is Osiris, ###, the substance of primeval mat…”

◆Plato: Phaedo | Section 1}

“For I cannot understand how, when separated from the other, each of them was one and not two, and now, when they are brought together, the mere juxtaposition of them can be the cause of their becoming two: nor can I understand how the divis…”

◆Plato: Phaedo | Section 1ƒ

“And now, he said, I think that I may begin again; and to the question which I am about to ask I will beg you to give not the old safe answer, but another, of which I will offer you an example; and I hope that you will find in what has been…”

◆Plato: Phaedrus | Section 1n

“The beginning of our proof is as follows:- The soul through all her being is immortal, for that which is ever in motion is immortal; but that which moves another and is moved by another, in ceasing to move ceases also to live. Only the sel…”

◆Plato: Republic | Section 1d

“And when I speak of the other division of the intelligible, you will understand me to speak of that other sort of knowledge which reason herself attains by the power of dialectic, using the hypotheses not as first principles, but only as hy…”

◆Plato: Republic | Section 1g

“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 her…”

◆Plato: Republic | Section 1h

“Then this is knowledge of the kind for which we are seeking, having a double use, military and philosophical; for the man of war must learn the art of number or he will not know how to array his troops, and the philosopher also, because he…”

◆Plato: Timaeus | Section 1l

“This entire compound he divided lengthways into two parts, which he joined to one another at the centre like the letter X, and bent them into a circular form, connecting them with themselves and each other at the point opposite to their ori…”

◆Plato: Timaeus | Section 1x

“Of the infinite forms we must select the most beautiful, if we are to proceed in due order, and any one who can point out a more beautiful form than ours for the construction of these bodies, shall carry off the palm, not as an enemy, but a…”

◆The Kabbalah Unveiled | Introduction, Section 1a

“p. 43 SPRA DTzNIOVThA (SIPHRA DTZENIOUTHA); OR, THE BOOK OF CONCEALED MYSTERY. CHAPTER I. 1. Tradition .--"The Book of Concealed Mystery" is the book of the equilibrium of balance. [The word "Dtzenioutha" is difficult to translate, but…”

◆The Kabbalah Unveiled | Introduction, Section 1b

“[But the first idea of equilibrium is the Ancient One (the first Sephira, or Crown Kether), because it is the first potential limitation of the boundless light which proceeds from the Limitless One. That is, the central point of Kether is…”

◆Sefer Yetzirah (The Book of Formation) | Section 1e

“He produced Oin, predominant in Anger, crowned, combined, and formed Capricornus in the world, Tebet in the year, and the liver in man. 11. He produced Tzaddi, predominant in Taste, crowned, combined, and formed Aquarius in the world, Seb…”

◇Sefer Yetzirah (The Book of Formation) | Section 1a

“Wescott, tr. (1887) CHAPTER 1 1. In two and thirty most occult and wonderful paths of wisdom did JAH the Lord of Hosts engrave his name: God of the armies of Israel, ever-living God, merciful and gracious, sublime, dwelling on high, who i…”

◇Sefer Yetzirah (The Book of Formation) | Section 1f

“The Third Path is the Sanctifying Intelligence, and is the basis of foundation of Primordial Wisdom, which is called the Former of faith, and its roots, Amen; and it is the parent of Faith, from which virtues doth Faith emanate. The Fourth…”

◇Sefer Yetzirah (The Book of Formation) | Section 1g

“The Eighteenth Path is called the House of Influence (by the greatness of whose abundance the influx of good things upon created beings is increased) and from the midst of the investigation the arcana and hidden senses are drawn forth, whic…”

◆The Masnavi, Book I (Rumi) | PROLOGUEb

“Knowest thou why thy mirror reflects not? Because the rust has not been scoured from its face. If it were purified from all rust and defilement, It would reflect the shining of the SUN Of GOD.6 O friends, ye have now heard this tale, Whic…”

◆The Masnavi, Book I (Rumi) | STORY Ve

“"In yourselves are signs; will ye not behold them?" (Koran li, 21). 12. See Gulshan i Raz, I. 92. Mr. Mansel (Bampton Lectures, p. 49) says: "A thing can be known as that which it is only by being distinguished from that which it is n…”

◆The Masnavi, Book I (Rumi) | STORY IXd

“I knew of myself what ye thought, But I desired that ye should speak it; As this boasting of yours is very improper, So shall my mercy be shown to prevail over my wrath: O angels, in order to show forth that prevailing, I inspired that pret…”

◆The Mabinogion | Tale TALIESINj

“And the king caused them to fetch Elphin in haste from his dungeon, and placed him before Taliesin. And it is said, that immediately he sang a verse, so that the chains opened from about his feet. “I adore the Supreme, Lord of all animati…”

◆The Kalevala | Rune XXIe

“Spake again wise Wainamoinen, When his wonder-tales had ended: "l have little worth or power, Am a bard of little value, Little consequence my singing, Mine abilities as nothing, If but Ukko, my Creator, Should intone his wisdom-sayings, Si…”