THE BIBLE IN THE LIGHT OF NATDRE, 
 OF MAN, AND OF GOD. 
 
 "VOL- I. 
 
 REV. A. CHISHOLM. 
 

 S. 15". b/;.. 
 
 ^ PRINCETON, N. J. ^ 
 
 Presented bvA x~(£^a\dX£^T~\-V \~^V\or^- 
 
 by 
 
 .C5^ 
 
 Division 
 Section 
 
^ 
 
THE BIBLE 
 
 IN THE LIGHT OK 
 
 NATURE, OE MAN, AND OE GOD, 
 
 ALSO IN ITS ESSENTIAL RELATIONS TO THE 
 RELIGIONS OF THE WORLD. 
 
 BY 
 
 REV. ALEXANDER CHISHOLM, 
 
 Boglashi)!, GL'n - Urquhail, Inverness, 
 
 VOL. I. 
 
 TO THE CALL OF ABRAHAM. 
 
 Are there more Gods than one ? 
 There is but one only, 
 The Living and 'I'rue God. — Shorter Catechisiit. 
 
 The Lord, He is the God; the Lord, He is the God.— ^ Kings xviii. 30- 
 
 INVERNESS: A. C II IS HOLM. 
 
 I 89 I. 
 (All Rights Reserved). 
 
PREFACE. 
 
 The Bible is constructed like the subjects whereof it speaks. 
 These are God, Nature, Man, God. God is first and last and, through- 
 out, All in all. It is a Revelation and Representation of these, or 
 of the absolute appearing in the relative, of the Divine Being in 
 His self-manifestations. It comes forth from the Spirit All Father- 
 Son as nature and man do ; and has its Plenary Inspiration and 
 Infallibility from and in the Spirit. Its holy men of old speak as 
 they are moved by the Spirit. It is thus also fitted for its 
 purposes, as to the all-man all-world, and as to God in both (2 Tim. 
 iii. 14-17). The writer can truthfully and thankfully say that he 
 got more of real instruction and true knowledge, in early life, 
 from his godly parents, Alexander Chisholm and Marjory Fraser, 
 than he ever yet got through all other means put together. It is 
 his decided duty and great pleasure to add that the members of the 
 family, Hugh, a girl who died in inftmcy, John, Margaret, Duncan, 
 Mary, and he (the youngest), were of incalculable help to each other 
 in receiving and mutually imparting the same. The religious 
 Authors who have exercised formative influence on his mind are 
 Thomas Boston (Fourfold State), Bishop' Butler (Analogy), and Dr 
 John Owen, Prince of Expositors. How he came to see the 
 essential structure of the Bible is too mysterious and delicate here 
 to describe ; and may bo equally unnecessary for the Reader to 
 know. He is eagerly anxious that he and the people should come 
 as nuich as possible to know the Bible in all that it is and speaks 
 of, as understood and wi-itten by the sacred writers themselves ; 
 each to know his God and his duty, to know God and Jesus Christ 
 whom He hath sent, which is everlasting life. 
 
 A, C. 
 
 April, 1891. 
 
T 
 
THE BIBLE 
 
 IN THE LIGHT OF NATURE, OF MAN, AND OF GOD 
 
 IN ITS ESSENTIAL RELATIONS TO THE RELIGIONS 
 OF THE WORLD. 
 
 IN the beginning God created the heaven and the earth. By 
 faith we imderstaud that the worlds were framed by the 
 word of God, so that things which are seen were not made of 
 things which do appear. It is more than assumed, it is asserted, 
 that the universe is created by the power which it manifests ; 
 omnipotence of the absolute, self-existent, eternal, and unchange- 
 able Being ; an assertion which comprises the full meaning of the 
 theistic view in the Christian sense of the Father doing all things 
 in and through the Son by the Spirit, or the Father doing all in, 
 through, and by the Son, and the Father and Son doing all by 
 the Spirit. The ultimate evidence of the being of God is the 
 correspondence between the mind in man and the mind in nature ; 
 nature manifests mind, and mind interprets nature, each as 
 correlative of tlie other ; and so it used to be said that the Spirit's 
 work and witness in the heart is the greatest and ultimate 
 evidence of the existence of God. There are ever kept in view, 
 both in word and work, the ideas of substance and personality, 
 and of fatherhood and sonship, in some respects resembling the 
 same as realised among men ; three persons in the order of Spirit, 
 Father, Son, in one nature ; farther than this the theistic view 
 needs not be said to have more generalised truth to contain. The 
 steps in the round of modified departure from, and return to, this 
 central truth, liave a certain order, marked more by measure and 
 gradation than nature and kind. From monotheism, with three 
 in one, is often a straying into tritheism, that each of tlie three is 
 a distinct and sejiarate God ; next is henotheism, or each of all a 
 God ; then polytheism, with its partially generalised personalities ; 
 thence to pantheism, in which the personality is viewed as becom- 
 ing one with the phenomena ; and, lastly, atheism, which means a 
 negation of all religion, except towards oneself, as the remaining 
 
 1 
 
God for and to himself and others. Atheism, in a less aggravated 
 and personal form, sometimes assumes the existence of space, 
 matter, and motion to be adequate causes of eyery appearance ; 
 and, in one of its mildest forms, it holds that no sufficient evidence 
 of the existence of God has yet been furnislied. It is unnatural 
 to man, and the remaining step is the return to the stai'ting point 
 of the one living and true God. Monotheism is natural to man 
 and to all things ; and it underlies all those other isms, even in 
 their darkest and strongest forms and imports In infidelity there 
 is a denial of, or disbelief in, Christ being a pei'sonal manifestation 
 of the Deity, or such manifestation having ever been made or 
 being possible. 
 
 Between God and the heaven and the earth the connection is 
 causal ; He is the first cause ; He created them in the beginning. 
 That everything that happens must have a cause, and that there 
 is not an infinity" of secondary causes are the two indisputable 
 postulates of all philosophy. It lies at the basis of human 
 intelligence that the ultimate realit}^ is a being with onniipotent 
 and eternal causal enei'gy ; the laws of nature are an exjjression of 
 volition ; and the whole course of nature or world process is, in its 
 existence, a continued act of will ; while, in its content, it is a 
 logical course or process. The will requires an end for some 
 reason ; and that implies that both the will and the end are 
 reasonable. Power, or force, presupjjoses will to exercise it, and 
 intellect and righteous mode or law to give its exercise intellectual 
 fitness for just action and end ; and yet will presupposes power to 
 exercise it. The exercise of will and intellect in the region beliind 
 and beyond that of subject and object, as known in the relative, 
 may be difficult to form into thought or formal act of the mind, 
 because it does lie in that region, and because of the difference 
 between the absolute and the relative ; yet it is in that region 
 that the will and the intellect, and all else, have their real and 
 essential power and force ; our life is hid with Christ in God. 
 Intellect does need an object in order to its exercise and opera- 
 tions ; it does need the distinction of subject and object for its 
 exercise, just as consciousness needs the same, in the relative ; 
 but both have their higher existence and exercise in their essential 
 relation to, and radical being in, the absolute. Its intuitions are 
 wider, its reasonings fewer, and its affirmations larger, as its power 
 is higher or greater ; and there is every ground to conclude tl.e 
 existence of a self-existent, infinite, and eternal intellect. The 
 union of will and intelligence with power is manifested by the 
 whole luiiverse, as well as in idea; and the universe may be a 
 necessary end of the divine activity or contingent. 
 
 The I'elative presupposes the absolute, on wliich it depends for 
 its essence and existence, and to which the whole series of relative 
 realities point and tend ; the relative is a modification of the 
 absolute and infinite, its i^henomena veiling it yet manifesting it ; 
 the absolute is a reality and a reason beyond analysis ; universal 
 
being is organic, with an aspect of finality as foi'med with a system 
 of definite directions, not an inflexible monotonous mechanism 
 capable of analysis by mere process of reducing complicity to 
 simplicity and special law to general law. Correlation is not 
 existence ; a thing is not explained by merely tracing it back to 
 its rudimentary forms, and b}^ exhibiting its growth. The nature 
 of the power of the iiltimate reason transcends intuition and is 
 beyond imagination ; in essence it is unknown and unknowable ; 
 yet it is manifested through phenomeiia to our consciousness ; and 
 wliat is made manifest is interpreted by the intellect in its cogni- 
 tion by perception and reflectijn. The primary fact recognised or 
 revealed by it, in the relative, is the distinction between self and 
 non-self, a distinction which is accompanied by the idea of moral 
 obligation. The source of this obligation lies in what is beyond 
 the physical, and on which man is dependent. There 
 is a supreme power over all, and a law of righteousness in 
 the moral order of all, throughout the universe ; and this power 
 and this law are rec .ignised by the human mind as those of the 
 ultimate personal reality, and such as ought and must be sub- 
 mitted and conformed to. The human intellect discerns and 
 testifies that the ideas of truth, justice, goodness, and beauty, 
 faintly and dimly reflected in itself, do belong to an order of 
 principles existing in the absolute as anterior and superior to 
 the relative in which m:m finds himself. By a law of its being it 
 is compelled to refer the complete realisatiuu of these ideas to the 
 ultimate reality ; and, having this reality manifested to it through 
 consciousness as law, which is another name for reason and 
 righteous will, wherein consists personality, it is natui'ally led to 
 view this reality as the highest and central personal object of all 
 desire. 
 
 Mental plienomena, equally with external phenomena, manifest 
 the ultimate reality as law, to which they add the further revela- 
 tion that the reason is true and riglit, that the law is just and 
 rigliteous, that the will is ethical in the character of reason and 
 righteousness, and that the person is good and holy. 
 
 There is also a noteworthy manifestation of the ultimate 
 reality by necessary truths, as axioms of ethics, self evident and 
 ui changeable and independent of experience. In man the Ego 
 testifies of itself that it is something which is one, identical, per- 
 manent, rational, volitional, and free ; and his belief in the unity 
 of it rests on his being able to appear to himself at all, not on his 
 appearing to himself as such a unity. While the idtimate 
 personality contains within itself the conditions of its existence, 
 the ideas of being, substance, and casuality in jjcrsonality are some- 
 hoAv transcendant and incomprehensible to us ; and while reason 
 and liberty in Him must be in essence and in truth, they are so in 
 a way and form unknown to us. The existence of the j)crfect 
 Being, and that He is the supreme active cause and Ruler in all 
 things, may be difficult for us here to reconcile with such a world 
 
as ours is, with its guilt and misery ; but the sokitioii of the 
 terrible problem may be in the natui-e of things passing through a 
 course of formation and improvement from the lowest to the 
 highest, in their relations and interactions as things of the 
 relative as one whole, and in the relations of the absolute and the 
 relative with each other, in Him in whom they all exist, in whom 
 they are renewed, and in whom they are perfected, all in one, 
 Christ. 
 
 Though we cannot know the universe in its origin or beginning, 
 yet there can be no true and valid objections to theism and the 
 world's creation by divine agency from science and forms of the 
 laws of consciousness. Physical science knows nothing of the 
 cause which formed the first cell of any creature, how that cause 
 developes there from the organism, and how it creatively rules 
 its evolutions ; but the facts of science compel the mind to infer 
 an ultimate reality with a superhuman intelligence ; not an 
 abstraction or notion of a being, but a being Avith aspects or 
 attributes of independence, self-existence, infiuit}', and eternity. 
 The Bible does not contradict the facts of science and philosophy, 
 of human experience, or of universal natural religion. Let it 
 receive the justice of careful, intelligent, and prayerfvd examination 
 of its statements and contents ; let it speak out its own meaning 
 in its own way ; and it will make known to us the truth we need 
 to know and we ought to accept. 
 
 Evolution presupposes creation, or the pre-existence of what is 
 evolved. Both in creation and in evolution there is activity, and 
 also passivity ; the one in the subject, the other in the object. 
 The self-existent is self-active and self-passive. There is a derived 
 self-existence in the created or evolved, Avith a derived self-activity 
 and self-passivity. Being implies oneness of what is, with an 
 envelopment, or involution, on all sides, of what is not, or of non- 
 being ; and development, or evolution, is the coming, actively and 
 passively, of the one otit of that envelopment, or involution. The 
 envelopment, or involution, as non-being, in relation to and 
 contact with being, implies a form, as crust or shell, in which 
 being meets with non-being, where they forever inter-act and 
 CO act, where they forever give themselves each unto death to tlie 
 other. Here being is forever giving itself into nothing ; but in 
 and through becoming nothing, it ever becomes being, it ever 
 washes and purifies, renews and resumes itself ; it ever decays, 
 dies, and disappears, and it ever revives, reappears, and grows. 
 On all sides of it, and of all its parts, cells, or atoms, this is so. 
 
 The point comuKjn to both, that of being-nonbeing, is like a 
 point with a zero-like circle, a centre and its circle; while the 
 centre being is three in one ; and the circle is a corresponding 
 three in one. Its out-motion puts one half of the circle to the 
 one side, and the otlier to the other ; each forming into a circle 
 witli a centre-being, and both togetlicr forming a son-being, a son- 
 bud, or some son-form, as in jilants and animals. Its first 
 
ont-growth is its three in one from one to four, its next from four 
 to seven, and its third from seven to ten, which is its normal three 
 parts in one ; making ten, with four special being-nonbeing points 
 of one, four, seven, ten. These four specially creative points 
 imply three in one in each, or twelve ; but the tenth, as a new 
 starting point, is as the first, making a one-ten ending-beginning 
 point forever onwards, with an inner fourth and seventh of like 
 form and meaning. At the shoulder point of every out-growth 
 there is ever being formed this being-nonbeing point ; containing 
 the sum-substance of the past for a new onward growth, for fruit, 
 food, or seed. Such is the case in the smallest cell and atom, and 
 iipwards in gradation to the highest formation in earth, animals, 
 and man, in the twelve signs of the zodiac, and all else. So did 
 the Creator, Himself, appear to act in creating the heaven and the 
 earth ; and so does He ever act in all His works of heaven and 
 earth, and all their host. This is the Bible's spirit moving on the 
 face of the waters ; this is the sacred Om of the heathen nations ; 
 this is the halcyon nest of the waters of chaos brooding the 
 beginnings of creation. The absolute thus appears to have this 
 incidental self-being-nonbeing working Om ; existing, or having 
 being, in and out of being-nonbeing, forever outgoing in to and 
 fro, descending and extending, movement, respiration, and 
 circulation, in the relative, in all its ten whole, and ten form 
 gradation of pails and points. 
 
 In the revolutions of evolution the first point is for ever passing 
 into the fourth, the fourth into the seventh, the seventh into the 
 tenth, and the tenth into being the first again. When the first is 
 becoming great-grandfather, the fourth is becoming grandfather, 
 the seventh is becoming fatlier, and the tenth is becoming sons or 
 children ; this is seeing one's children, and his cliildren's children, 
 to the fourth generation. Every ending-beginning may be 
 correctly termed the beginning as to the point, part, period, 
 dynasty, or that to which it stands as beginning ; and the sum- 
 substance of essentials and elements, principles and laws, and all 
 else, is taken as alread}' created, eternally existing, or eternally 
 being created and eternally having being, all in one om, to be 
 newly evolved in renewed being, and all thereto pertaining. What 
 })receded thus passes into being the succeeded, with variations and 
 distinctions difficult to recognise. Whether the earth has passed 
 through the course of changes, correctly taken in the number and 
 order of three in one, or into and through a fourth, as nebulous 
 ring, gaseous spheroid, liquid spheroid, and solidified earth, may 
 be legitimately and profital)ly studied in the light of what is or 
 may be known of other heavenly bodies, of such distinctions as in 
 some respects still true of earth, and of the laws and facts of its 
 constant and periodic changes in actual course. It is remarkable 
 that the same numbei's and order obtain in the theory of meteors 
 into comets, comets into suns, and suns into cooling planets. 
 
jjassiug into and through the fourth into externally solidified crust 
 form. 
 
 Eartli is inner and cultivated land, the holy land, as distinct 
 from ground, the outer uncultivated, and common land. In all 
 the changes that the earth, or nature, undergoes, it holds true 
 that matter and force are eternally changeless in quantity; 
 nothing is lost, nothing is annihilated. The varied phenomena of 
 nature arc produced by modes of motion Avhich arc interchangeable ; 
 and matter passes from one state into another, but with no absolute 
 loss in the process. Beginning's primal power is the eternal 
 powei', ever working in unbroken oneness and undiminished 
 quantity ; manifesting its divine character and origin in the 
 uniformity of its laws and the circularity of its modes ; in short, 
 that it is The One in all that is. This Divine Personal Spirit gives 
 form and fulness to the earth out of being without form and void ; 
 without increasing or diminishing the absolute quantity of matter 
 or motion. In the process of doing this there is an unbroken and 
 endless chain of link-like oms, making one circle, or whole om, 
 through the whole scale of being ; all in a natural, systematic, and 
 scienti'ic gradation from the smallest and faintest form and throb 
 of the om's inner one and outer form of the smallest bcKinnino^ 
 cell to the full form and siun-contents of universal being. The 
 one of the om is the infinite and eternal spirit, and the circle is 
 the external form of the miiverse, and of each part and point of it. 
 Its gradation is from the smallest atom and organism to the 
 universal system of systems in one full form and contents 
 
 Spirit, whatever and however it is or may be in itself, is, in our 
 present ultimate knowledge of it, and at least relatively, a simple 
 unity. The creature, physically considered, is a changing mode of 
 motion in a transient form of matter ; but both the motion or 
 force in motion, and the matter, have a gradation of existence and 
 relations onwaixls from the first, and outwards from the inmost 
 being in the eternal, self-existent, and creative spirit. Various 
 opinions have been formed and entertained respecting the origin 
 of the human soul ; that of the creationists' being, that it is 
 created by a fresh act, for each new body ; that of the traducianists, 
 that it is engendei'ed by the parents and transmitted like the 
 bodily characteristics ; and that of infusionists, that it pro-exiited 
 elsewhere, but is infused into the body at some given moment ; 
 while the transmigi'ationists think that it previously inhabited the 
 body of some other man or animal, which doctrine is a develop- 
 ment of the preceding or third opinion. 
 
 Life's gradation is the Divine Spirit, the human si)irit, animal 
 life, and plant life ; the lowest appearing first, the next higher 
 thei'eafter, and so the rest in order, on to the Spirit who is 
 invisible, yet manifested in fill. A triad of dynasties, each of 
 three in one, or into a fourth, may be taken as the nebulous ring, 
 the gaseous spheroid, tlie liquid spheroid, and the solidified earth ; 
 when the earth, in its solidified state, may be taken in relation to 
 
the continued form of tliese three into one, Okeanos, and moving 
 on, under Chronos, Zeus, and Christ ; making one clear triad, 
 each into and through a fourth, with Christ as rising from the 
 dead at the eighth point of resurrection or head part of glory. 
 From beginning's opening out in the creation of heaven and earth, 
 the onward gradation's four jjoints are the first day's Hght and 
 firmament, the fourth day's light in the firmament, the creation of 
 man, and man's passage through the Garde) i into new life ; the 
 sons-begetting process being from the Garden to the Deluge. 
 Under Zeus, or Abraham, there are Abraham, Isaac, Jacob, and 
 Joseph. How they are formed into twelve is shown in Jacob's 
 family of twelve sons, with the feminine side in Dinah. The 
 Chaldean triad of Triads, put into one triad of one man triad, like 
 Jacob's sons under Joseph, are. Ana, Ea, Bel ; Sin, Shamash, 
 Raman; Nindar, Maruduk, Nergal ; Nebo, Belit, Ishtar. Special 
 distinctions need not here be dwelt on. 
 
 Created objects are classified in Scripture in the oi'dcr and 
 gradation of their creation : an order and gradation for ever and 
 everywhere kept among all objects ; any exception proving the 
 rule. How far the existing classifications by scientific men agree 
 with this of Scripture cannot be but very partially noticed in this 
 work. Scientists mark such natural distinctions as between the 
 inorganic and the organic ; the former necessarily demanding the 
 attention and study of the naturalist of whatever character, but 
 specially that of the geologist and mineralogist ; the latter 
 demanding that of all, but specially that of the biologist. The 
 subject is taken as being the characteristics of organised bodies as 
 distinguished from, or compared with, unorganised bodies. The 
 way taken to ascertain these is by an examination of their 
 chemical composition, form or shape, arrangement of parts, mode 
 of increase, and periodic or cyclical changes. Order and number of 
 elements and parts, both in progression and proportion, enter 
 largely into these characteristics. Every living body possesses the 
 power of absorbing or inserting into itself certain congenial 
 materials from without, and of assimilating the same to itself as 
 food for its piTservation and growth. It CL>nstantly gives out and 
 drops away the decayed or dead poi'tions of its substance. It has 
 the power of begetting or reproducing its like. It is also an 
 advance of the inorganic body. It possesses the substance, and is 
 subject to, and affected by, the physical and chemical forces and 
 laws of tVic inorganic ; but it is more, and possesses more than the 
 other. It is living, and possesses energ_y in a sense peculiar to 
 life ; it has a measure of power of self-acting, towards self and iion- 
 selt, witliin certain limits. 
 
 The laws of Arithmetic are well api)licable to the standard of 
 human existe ce. It is natural that they should be so ; for they 
 enter into, and are essential to, the nature of all being. Among 
 all nations the Deity has ever been known and acknowledged as 
 one. The One ; yet also as tlu-ee in one, The Triune, or the Divine 
 
8 
 
 Trinity in unity. The three persons, Father, Son, and Spirit, 
 imply and siippose each other, as do the pronouns, I, Thou, and 
 He. The one Spirit cannot be Father without bein<r Son, nor Son 
 without ])eing Father ; nor can the Spirit, in being Father, or Son, 
 or botli, cease to be still the Spirit, as the third person and com- 
 mon in and to each and both. The Son is the only begotten in 
 the bosom of the Father ; the eternally being begotten of the 
 eternally begetting Father ; the one eternal Spirit eternally self- 
 existent, self-begetting, self-being-begotten, self-acting, and self- 
 passive Spirit ; implying all being :ind all relations, all law and all 
 life. Scripture represents the Father and the Son as addressing 
 each other with the first and second personal pronouns, and as 
 speaking of the Spirit and the Spirit as speaking of them ; but it 
 does not represent the Father nor the Son as speaking to the 
 Spirit, nor the SjDirit as speaking to them. In every work and 
 every act no one person of the three acts without the other two. 
 There is order in their existence, their relations, and their work. 
 
 God is light. All thii:gs were in the eternal and universal Om 
 in the beginning. In the evening-niorning first day is the 
 Almighty fiat, Let there be light. The sun, moon, and stars 
 appear out by the fourth day. Man, created in God's image, is 
 one personal sum of all ; and through the Garden he and Eve 
 re-appear as gods knowing good and evil. Light has thus the 
 natuivl stages of three in one, or into and through a fourth, and 
 so have all things. Face contains a summary expression of a 
 ])erson or thing. The Spirit's moving on the face of the waters, is 
 His begetting, ii" Ihe original state of the elements, the creatural 
 beginnings of the ideals and types of things in His own mind or in 
 Himself. It is the original of the Ancients' representation of one 
 beholding himself in a well or watery mirror, falling in love with 
 the reflected self, and dying of love for it, passing through death 
 into new life in the creature in begetting the creature. It is done, 
 as all things are done, in the Son, as given in love for the world, 
 the whole kosmos as whole and each part to the lowest atom. It 
 is a continuation in the creature of the being begotten sonship 
 God is love in self-begetting a^* in the Son, in begetting creatural 
 self-reflection in every created being, and self-image in full-form 
 man. The same is continued in nature and man begetting ; all 
 which is done by God as love and in love to Himself and to all ; 
 and all which teaches that man ought so to do all things in love 
 to God, to himself, and to his neighbour as to himself, and in 
 gradation throughout nature. It implies the true spii'itual and 
 natural religion of living, moving, and having being in God. 
 Man's response is in seeking God's face to be begotten in him, to 
 appear in it as God's image subjectively, and for ever to enjoy it 
 as objectively made known. This is strongly essential to the 
 soul's ever livingly everlasting desire and yearning for immortality. 
 The existence of God and the immortality of the soul are here 
 together in the unbi'oken chain of connections, and in nature, 
 
character, and action, in life and through all change and all death 
 into life of all life 
 
 The waters here signify the first out-spreading of the Spirit's 
 elemental work ; the two sides, like the two first and opening 
 leaves of a plant, spreading out each to its respective side. It is 
 one firmament, one heaven, one outer side ; the inner part being 
 continued as the moi-e secret and sacred part, and its other side as 
 the begetting side. The spirit continues in the outer side as 
 Elohim ; in the inner and begetting part as Jehovah who is, and 
 who was, and who is to come ; ever coming and becoming. Father, 
 Son, Father, Son, forever. At every tenth point transition 
 passage, the sum-total of the outer is absorbed witli that of the 
 inner, purified, renewed, and carried on in further growth or some 
 form of advance ; more easily seen in the onward course of the 
 work. 
 
 The phrase evening-morning is a form of the luiiversal creative 
 Om of ending-beginning, darkness-light, death-life, nonbeing-being, 
 oldness-newness, nothing-all, of endless evolution in endless 
 revolution ; never-ending force in self-preserving and self-propagat- 
 ing circle of influences and forms of action and relations. Concen- 
 tration of inner powers and energy into mid-line of force is implied 
 in every motion of mind and body, and shows marked prominence 
 in some motions moi'e than in others ; a fact well wortliy of 
 study, and easily known and understood. These evening-mornings, 
 like all other thi-igs, exist in triads ; and are, therefore, here and 
 through scripture so treated. The first is from one to four, the 
 second from foiu- to seveii, and the third from seven to ten, all 
 formed into one sum man triad, with a self-younger as Father- 
 Son, for ever and in all relations. Here there are only seven 
 expressly stated, three in one twice, only two triads. Man is 
 created at the seventh point, but does not come to manhood till 
 his fourth point, which is the seventh of the animals and the 
 tenth of the plants. At this level the full-form creation of ten 
 points in the outer or physico- plant nature, the middle part of 
 which is peculiarly the work of the second triad of days from four 
 to seven, and the third or head ])art is the manhood sum of the 
 whole occupying, as sum-total and rejiresentative form and sub- 
 stance, the [jart from seven to ten. The three parts of this head- 
 sum ;ire the face, containing the five senses, tovich, taste, smell, 
 hearing, and sight ; all in the sixth siun of that of prc.^ervation, 
 in hunger and thirst, and all desire for all means and manner of 
 action and enjoyment conducive thereto ; all also in sum for pro- 
 pagation in begetting and rearing oflt'spring. The second part is 
 in the mid-head juxrt, or cerebrum, answering to the body mid- 
 part of from four to seven ; and the third part is in the cerebellum, 
 or lesser brain, which is beneath the back i)art of the cerebrum. 
 The bi-ains two lateral masses, called cerebral hemispheres, are each 
 divided by deep depressions into three lobes, the anterior or front 
 lobe, the middle one, and the posterior one. This back part 
 
10 
 
 seems to be the seat of the intellect, the oraculuin in the most 
 holy place ; and here is the inmost secret and saci'ed place of the 
 all creative l)egetting Om, of the Divine Spirit and sum-total 
 substance and form of all thin^^s, as at the beginning, the eternal 
 and all-comprehensive ending-beiiinning. Full manhood is thus 
 in three parts in one, or ten points in one, all being Om. 
 
 The Greek term for man is Anthropos, composed of ana, up ; 
 trepo, I turn ; and opa, eyes ; formed up in gradation of all 
 things in all steps and stages to the highest and most heavenly 
 part, the eyes, the intellect, as most God-like, and expressing — I 
 so view all and work all and in all, the perfect mail (Christ) being 
 All and in All. The a is their first and father letter. Alpha ; the 
 n is the inner closing-opening or producing consonant letter, as in 
 ana up, and in the Chaldean Gocl Ana ; t is hard d, but softened 
 by h into ha forward sound (as in the Gaelic tha); the o is the om 
 vowel ; p, as emphatic b, audicates giving more of the hos or os 
 son sense, as in Joseph. They have a phrase — aeon ton aeonon, 
 age of jiges. The a is as already noticed ; the e is the vowel letter 
 marking the outer line, as it does also in Hebrew with 1 as in El ; 
 the o is the om vowel ; the n is as already noticed (as b is the 
 labial form as in Abba); t holds the place of the hardest form of 
 d of man-name, Adam, as in Japhet, and Het, and Het-ites or 
 Hit-tites ; and the on is repeated in the third word, as Genitive 
 (begetting) plural form of beginning all things by, of, out of, and 
 from the nominative singular one inner on, or labial om (including 
 any number of inner on's). Man is thus the man, or the father 
 son man, of the age of ages ; and, for the sake of brevity and con- 
 venience, may be called the Aeonic Man. It should he carefully 
 noticed that the inner is not from the outer ; but that the outer 
 is from the inner. Man is not from the ape, or from anything 
 else, but from God in the inmost om and oraculum place and 
 sense. The outmost is from its next inner, in gi'adation to 
 inmost man ; who is, in the inmost, most original, and highest 
 sense, of and from God in eternal begetting sense — man is the Son 
 of God — Christ is the Son of Man, the Son of God. Buddhism 
 has the all-comprehensive and all-expressive maxim, that a man is 
 born into the world he has made. There is a self-made sense true 
 of all things. The inner line of force makes a surrounding world 
 for itself, in moving on and recomposing itself at every transition 
 point, modified exam])les of which are in the effect of early train- 
 ing, in one's conduct, in making a dwelling-place, in home-making 
 of beasts and birds, and, indeed, in all activities in all things. It 
 is also pre-eminently true that a man is made by the conditions, 
 influences, and circumstances of his being at birth, and any, and 
 every time, liut in the highest and most proper sense, all things 
 are of (iod, who is ever in necessary, creative, formative, and 
 renewing contact and inbeing relations with all things. 
 
 The work of creation is given in the order of each res])ective 
 evening-morning day. The first-day work is sj)oken of as being 
 
11 
 
 the production of light, the division of it from the darkness, and 
 calhng the hght day, and the darkness night. In the second 
 day's work is making a firmament, tliereby the waters above are 
 divided from those below, and the firmament is called heaven. 
 The third day's work is in gathering together the waters under 
 heaven into one place, the division thereby into dry earth and seas, 
 and calling them earth and seas. The three days' work, np to 
 this point, are here snmmed into earth, one form of three kinds 
 gradation of plant life, grass, herb yielding seed, and tree yielding- 
 fruit. In the fourth day's work lights are spoken of as being in 
 the firmament of heaven to divide the night from the day ; to be 
 for signs, and for seasons, and for days, and for years ; and to be 
 for lights in the firmament of the heaven to give light upon the 
 earth. These are the twelve signs of the zodiac and the great 
 milky way. Then follows what is said of the sun, moon, and 
 planets ; God made two great lights, the greater light to rule the 
 day, and the lesser light to rule the night ; the stars also — these 
 last being the planets. And God set them in the firmament of the 
 iieaven to give light upon the earth, and to rule over the day and 
 over the night, and to divide the night from the darkness. 
 The sun is the head-sum of these lights, and the moon 
 is the feminine side of the same. Venus is God-like, the 
 om inner being of them, ever acting in Father-Son begetting, 
 renewing, sustaining, and working all, as to all persons 
 and tilings, in all conditions, circumstances, and relations. 
 The fifth day's work is as to water and air life-pro- 
 ductions. Let the waters bring f. a-th abundantly the moving 
 creature that hath life, and fowl that may fly above the earth in 
 the open firmament of heaven. And God created great whales, 
 and every living creature that moveth, which the waters brought 
 forth abundantly, after their kind, and every winged fowl after 
 his kind. Here the Om-form production is called the waters ; 
 the productions ai'e the moving creatures that have life, divided 
 further into fishes and fowls. Higher forms succeed in mid-part 
 gradation ; and they are to fill the waters in the seas, and to 
 multiply in fowl forms on the earth. It is in the open fii-mament 
 the fowls ai'e to fly. The sixth day's work is in the production of 
 terrestrial living creatures proper. God said, let the earth bring 
 forth the living creature after his kind, cattle and creeping thing, 
 and beast of the earth after his kind. And (iod made the beast 
 of the earth after his kind, and cattle after their kind, and every- 
 thing that creepeth upon the earth after his kind. All produc- 
 tion is out of the luiiversal Om by God, in all gradation and 
 relations. ISow, when man is being made, the Om is in the terms 
 us and image ; let us make man in our image, after our likeness. 
 In being so made, man is also plural ; and let them have dominion 
 over the flsh of the sea, and over the fowl of the air, and over tlie 
 cattle, and over all the earth, and over ever}' creeping thing that 
 creepeth upon the earth. So God created man in His image ; ia 
 
12 
 
 the image of God created He him ; male and female created He 
 them. Each creative or begetting act is performed in the double 
 character of masculine and feminine ; the Divine One of the Om 
 and a relative counterpart form for the feminine side circle of the 
 Om. In the first verse there is God as the one, and the term 
 beginning is the feminine side ; He created in the beginning. 
 God and the beginning are together one ; I am Alpha and Omega, 
 the beginning and the end, the first and the last. The creative 
 act is a self-act by the one self-existent Being. It is much the 
 same in the third verse ; God said let there be light, or let light 
 be ; God, in begetting intercourse with light, producing that light ; 
 and that light, in the same begetting intercourse with God, 
 begetting itself, God also producing Himself in it ; or God-light, 
 as masculine and feminine, producing this God-light. This is the 
 Egyptian god-godess, Neith or Ne-ith, the self-begetting and all 
 creative inner being of all beings : commonly paraphrased in the 
 words, I came from myself, or I eternally come from myself. It 
 is the divine inner being, eternally self-begetting, all-creative and 
 self-begetting, in all gradation, from the light in its lowest and 
 smallest form and sense to the human intellect in God's image ; 
 from the God-beginning Om form and sense to the same of the 
 end ; the beginning and the end, as the one of the first and of the 
 tenth, being the same ; and so through all the world of worlds 
 and th3 age of ages. It is the Athene of the Greeks ; a, from ; 
 theos, God, or thea, goddess ; and nao or neo, I beget, or I am 
 born in being self-begotten , in brief, the self- begetting and all- 
 begetting God-Goddess. It is Ishtar of the Chaldeans ; the Ish, 
 or Isha, being like the same in Hebrew for man and woman, and 
 the second part, tar, for the one inner principle of nature. It is 
 the Bible's Jesus, the eternal, universal, and all-creative Om word; 
 in whom is the all-life that is the light of men, as men of the ages 
 and comprehending all world beings ; who was in the world as its 
 inner and all-filling being, who made it, and who lighteth every 
 man that cometh into the world. The outwai'd object taken for 
 it is the planet Venus, the Greek Aphrodite, whose relative posi- 
 tion, orbit, course, and influences, bear peculiar resemblances to 
 the six days' works. The fourth is what the ancients called the 
 mysterious number four ; because it is the first number through 
 which the three in one pass into being a new or renewed three 
 in one up to the next mysterious number seven. The three in 
 one from seven to ten make the third of the triad of triads, 
 written one and a zero, which together make the Om form of the 
 imiversal and all com])rehcnsive circle and one, or the all-one, 
 within it. At this point is the end like the beginning, at wliich 
 the beginning goes on anew, ending-beginning, ending-beginning, 
 for ever. 
 
 The firmament spoken of is not the outer infinite space where 
 the system of systems of heavenly bodies exist in one whole space, 
 and each in its respective part space ; but that between the waters 
 
13 
 
 above, and those below. All things have been created in the same 
 way ; but here the account is specially of this earth and of what 
 relates to it in its immediate vicinity and connections ; and the 
 range of these and of the space occupied by them is widening as 
 they are produced up to the Gaixlen state. This firmament is 
 called heaven, as the high place. 
 
 Every beginning has ending as the oldness which it puts off 
 and away ; so that this ending is to it as night is to day, darkness 
 to light, non-being to being, death to life, and such like in all 
 changes. Thus it is always an evening-morning, and ending- 
 beginning creative act by the self-existent, eternal, omnipotent, 
 and omnipresent Being. This creative act has the zero and one, 
 the cell or radicle, or Om form of the eternal one being, Avhose act 
 it is. It has the Father-Son, two-one, or three in one of 
 Trinitarian relations, in and underlying all forms through all 
 changes. Protoplasm and ozone are the lowest known forms of 
 material substance, the ozone being more related to liquid or sea 
 and sky, and protoplasm more to earth or solid matter. They 
 must be two forms of the one that is common to them both, 
 possibly the ether, which must be the Omic oue of the first and 
 tenth, and of all between. The one must be in the self-being and 
 the self-being must be in it all. 
 
 The self-being is to this whole one in all its forms, as the 
 human spirit is to the human body as the repi'esentative epitome 
 of things ; the hiiman spirit having its first and last, or ending- 
 beginning, and all through in highest sense and form, in the 
 intellect as essential epitome. Such phrases as let there be, let 
 the earth bring forth, are fiats of the self-being, passing on actively, 
 and passing through all forms of being ; and they imply the self 
 to self sense of tliat fiat, continued in the onward and outward 
 gradation of things, as they are being ci'cated and evolved. This 
 self to self, self of self, and self from self sense is essential to what 
 is said in the words, bring forth, yielding seed, yielding fruit, 
 after its kind, and emphatically in the words, whose seed is in 
 itself. The ending-V)eginning sum of it and of all is in the words, 
 let us make man in our image, after our likeness. The same 
 epitome is carefully and briefly put into the summary repetition 
 of, and it was so ; what in itself is so is the It, the He, the Being ; 
 what is in gradation of variation of form is what it is bec(.)ming ; 
 and both arc the eternal Father-Son of all things, of the All in 
 All. Tlie eternal self-energy of the Eternal Being manifests 
 itself in tlie constant and persistent ending beginning force and 
 motion of that Being's intelligent and just will ; a causative 
 force effective in some ])articulars and in some not ; in some per- 
 manently effective and in some only temporarily so ; visibly per- 
 manent and effective or only invisibly so ; just according to the 
 eternal purjjosc, character, and ways of that intelligent, just, and 
 good-will manifested in the nature, laws, and forms of all beings. 
 Gradation belongs to force and motion, causation and effectiveness, 
 
14 
 
 permanence and visibilit}'^, in common witli all other things ; and 
 all that gradation, and all to which it belongs, are from the Om 
 snm of perfection and of all else. Visibility has a peculiar and 
 prominent relation to the second or middle part, from four to 
 seven, for itself and for its co-existences, overlappings, and sur- 
 roundings, of the other two parts of from one to four and from 
 seven to ten. 
 
 2. The very shape of arithmetical figures was intended, and is 
 fitted to indicate the natural meaning and nse of numbers in 
 nature, and particularly in all forms, relations, and manifestations 
 of all beings. The Om has been already noticed ; it represents 
 the t.um-total of all things. From one to six the number of 
 strokes, or short lines, is the same with the number indicated by 
 them. Six is made of six short lines with the opening to the 
 right, and denotes the number six with an opening forward into a 
 third triad. Seven's iipper line is the transition line at the 
 shoulder and neck place, and its downward line is the sum of the 
 lower and mid-parts in one sum-substance ])assing through. 
 Eight is the human figure come out of his creative transition 
 seventh line ; and is the purification and circumcision place, 
 denoting all the six jjoiuts of the six days having passed in oiim- 
 substance thruugh the seventh, or circular circumcising neck 
 point, into creation's head-sum man of all ten points in one 
 universal Om, of natiu'e, man, and God. Nine is the zero of ten 
 with the one of all entering into it to form the one-all Om, which 
 is ten in one and zero in fi'ont. The one of ten is taken as the 
 last, that is the whole, of the past, and the first, that is the whole 
 of the future, both in the eternal present tense of being in T am. 
 parapln-ased into, I am Alpha and Oniey:a, the beginning and the 
 ending, saith the Lord, which is, and which was, and which is to 
 come, the Almitrhty. The tenth and eleventh are, therefore, 
 counted as one, as containing all in one Joseph, of Jehovah will 
 increase and multiply, will give more, all more, and evermore. 
 But Avhat will be given in the next ten, and every ten, is not a 
 new, or another Ood, man, and nature, not another Al)solute and 
 another Relative ; but the same infinite, eternal, and unchange- 
 able, and TUiiversal Being, of whom, and through whom, and to 
 Avhom, are all things. It is the one Spirit in the one Om, the one 
 Joseph, the one Jesus, re-creating, rencnving, and re-begetting all 
 things ; in the twelfth, the Joseph double self into second self 
 Benjamin, both as one self-existent and self-begetting, in God- 
 Rachel, Zeus-Athene, Joseph-Aseuith, sense, of I come from my- 
 self. It is the full form triad of triads in one triad, or into, and 
 through, a fourth, a seventh, a tcnrh-hist-first, an eternal ending- 
 beginning Father-Son begetting and beinu' begotten one three in 
 one Om. The alphabet is also shaped in imitation and indication 
 of natural forms and figures, intention and |>ur|)oscs, numbers and 
 their import and use. 
 
15 
 
 In mathematics the Om first form is the point, having position 
 but not magnitude, but having all magnitude in the inner all one; 
 and that one coming out in the one mid line, which may have, 
 and actually has, its Om in any and every point as the centre of 
 the universe and of every thing therein existing ; and which may 
 be drawn from any one point to any other. Nature and the 
 Bible mathematically agree, and are one in themselves, in man, 
 and in the whole relative as the region of the self-acting and self- 
 manifesting of the absolute one eternal Being. Everyone can 
 examine, ascertain, and verify this for himself, at anyrate up to 
 the fourth proposition of Euclid's mathematics. Tliough Alex- 
 andria was Euclid's native place, there is a fourth point, and there 
 is a fourth proposition, difficult for any, unless in the light of the 
 nature of things, and not less for a Hamite, an Ishmaelite (man- 
 ass), an Arab, to get over, namely, the line differentiating Ham 
 from Sliem and Jajijhet, placed across the mysterious fourth point. 
 The Egyptians might not eat bread with the Hebrews ; for that is 
 an abomination (an unnaturalness) to the Egyptians. 
 
 The heaven and the earth are the omic and aeonic form of the 
 all one of things in the beginning ; that of the whole universe, 
 that of every system of worlds therein, that of every world in every 
 system, and that of every thing in each world and all worlds. God 
 as the All-One in the all Omic Zero brings forth the heaven and 
 the earth. As the beginning is feminine towards Ged as the One 
 in the creation of the heaven and the earth, so is the earth, as 
 without form and void, and having the face of its secret place, in 
 the sense of feminine secret parts, the deep, hid under darkness for 
 covering or veil, as on the face of the bride. This Om is like a 
 deep well, the well of the waters of creation into created being and 
 life, as the opening of the absolute out into the rehitive. Waters 
 here, and in such connections, signify the original substances of 
 things in their elemental sense and state. As the face of man, or 
 of any being, is the summary' means of communication between the 
 inner and outer world, in all inner and outer being and meaning, 
 so the face of the waters, in this all omic secret place, means the 
 seed elements of creatural beings ; and the moving by the spirit 
 on this omic face is the spirit's begetting intercourse for the pro- 
 duction of the earth in form and being. So is Jesus, HimsL'lf, 
 conceived by the Spirit in tlie womb of the Virgin Mary. The 
 letter m is the emphatic closing-opening form of the closing- 
 opening letter v, as in Eve, the mother of all living; d, as in 
 Adam, is the inner hard form of v, and thus the v is the well- 
 form or feminine of the d one form, as Eve is of Adam. Tlie 
 HeDi'Cw, like the Gaelic, has bh, dh, mh, with their GaeHc sounds. 
 The feminine is the Om mother of all living ; the other is the man- 
 father of all living. D repeated becomes r, and clianges Adam 
 into Aram, which put with Abba into one word makes Abram or 
 Abraham. The m, taken as emphatic of v in Eve, and put with 
 r, as the repeated of d in Adam, gives Mara, or Miriam, tlie 
 
16 
 
 feminine of Abrahaui, and of Aaron. So the Spirit's omic work 
 here is the same as in man's creation and Adamic dynasty, in the 
 xVbrahamic dynasty, and in Jesus and the Christian dispensation. 
 Being's lowest form of outer covering is non-being, and it forever 
 exists in self-being and self-motion, putting ofl and on the relative 
 as its outer garment, gradually from the lowest non-being form, 
 through all kinds and measures, again to non-being re-being. The 
 nearest to non-being is darkness and death, the next remove is in 
 a measure of light and life, and so on through all gradation in the 
 whole scale of being. The omic contact of the relative with the 
 absolute is the secret place of the Most High. In creating and 
 evolving the relative, the absolute must have an omic form, or 
 feminine side, in begetting intercourse, with which it produces 
 the relative by self-action in that omic form. The eighteenth 
 Psalm says — He made darkness His secret place ; His pavilion 
 round about Him were dark waters and thick clouds of the skies. 
 All force acts in to and fro motion through an omic ring, or a 
 number of rings in a sheath-like line of least resistance. The 
 omic ring is three in one, in which there is a triad of triads, or 
 ten points into one wliole and a new beginning twelfth. It is all 
 days in one day of all works in one creation whole. So it is put 
 in the fourth verse of the second chapter — These are the genera- 
 tions of the heavens and the earth when they were created, in 
 the day that the Lord God made the earth and the heavens 
 
 Aeon is that which has the eternal absolute in its inner being ; 
 with the eternal form, which the eternal absolute takes in the 
 relative, for its outer body form. The letter a is the first-last 
 father-son vowel with the Omic vowel o as feminine through the 
 whole mid-line ; and the letter e is the vowel passing out from the 
 fourth point in and along the outer line, with the vowel i in the 
 outmost or last syllable, as in Elim. So a e are the dividing 
 point at the fourth point, showing full form and sense of the lower 
 part ; a e i show the full form of the whole ; and hence a e i mean, 
 all always, which together with on (being) give Aeon, the all 
 always Being and Form. Abba is father ; Adam is man, who, 
 being repeated in begetting a son, becomes Aram, meaning man- 
 father ; so Adam becomes Father Abram, in the Abrahamic 
 dynasty. In an inner and deeper sense and sound is the ch, 
 sounded deep down as in the Gaelic cha ; the less deep and loud 
 letter in which the ch man comes to dwell is the c, or ea, as in 
 Cain, Cainan, Canaan, Isaac ; and so cha, or ca, indicates son and 
 possession, (jr man-son in possession. The guttural sounrl of d is 
 dli, as Adhandi in Gaelic ; and that of c is c h, as in the (Gaelic 
 cha ; while bh is sounded like v. Thus ca or cha being the 
 inmost son-form of man, and actually begotten, tiie Adam becomes 
 father in Aram, and grandfather in Abraham (expressly ssud to 
 mean great-father, that is, grandfather). In the next begetting of 
 the Adam (man) is like the seventh ])oint or creation point of 
 Adam, and he becomes renewed and circumcised great-grand- 
 
17 
 
 child, to begin tlie Abba (father) again, and repeat tlie d into r, 
 and so on in ever forward sense of a, the ending-beginning in all 
 and in each step. The name, person, and time, of Abram, signify 
 that the Adam, or man, has become, in the Aeonic dynasty sense, 
 a grandfather on earth. The first Father, at first and in the 
 higher and proper sense always, is God, Adam being, in fact and 
 as genealogically traced by Luke, the Son of God ; the second is 
 Adam, or God- Adam ; the third is Abram, or God- Abram ; all 
 making three in one (Jod-man, to pass through the fourth point 
 passage into the next point of open and onward course. But, 
 while man is produced, in his son-svmi of lower part, at tiie fourth 
 point, it is at tlie seventh point that he is produced in his son- 
 sum second part, or son-sum-substance of lower and mid-parts, 
 into the third of from seven to ten. Correctly and aj)propriately 
 the first letter form in the word Chaldea is ch, or cha, the 1 is for 
 El, the d for man as in Adam, the e for the out-splitting, and the 
 last a for the whole as passing in the Om o and one of a, into 
 Abrahamism ; as the chaotic state of things at the beginning pass 
 
 
 Abracadabra 
 
 
 
 
 Abracadabr 
 
 
 11 a's 
 
 30 a's 
 
 Abracadab 
 
 
 4 b's 
 
 13 b's 
 
 Abracada 
 
 
 4 c's 
 
 7 c's 
 
 Abracad 
 
 
 4 d's 
 
 5 d's 
 
 Abraca 
 
 
 3 r's 
 
 11 r's 
 
 Abrac 
 
 
 — 
 
 — 
 
 Abra 
 
 
 26 
 
 66 
 
 Abr 
 
 
 11 
 
 
 Ab 
 
 
 — 
 
 66 -H 6 of every new- 
 
 A 
 
 
 37 -f 36 = 73 
 
 form's place = 666. 
 
 
 
 
 11 steps 
 
 73 -f- 4 
 
 sacred points 
 
 
 10 in (1) 
 
 
 = 77. 
 
 
 a 
 cad 
 
 
 
 
 acada 
 
 
 
 
 racadab 
 
 
 
 
 bracadabr 
 
 
 
 
 Abracadabra 
 
 
 
 
 bracadabr 
 
 
 
 
 racadab 
 
 
 
 
 acada 
 
 
 
 
 cad 
 
 
 
 Form of cone and of world. 
 
 into all-very-good creation. The d in Adam now comes to its last 
 form in t, as the substance of Chaldeanism comes out in and with 
 
 Q 
 
18 
 
 Abraham in Lot ; the sum-substance of which being El-o-t, or El- 
 Adam as old passing into the rt-newed state or dynasty. The 
 term for man now is Ish ; the I being the one, advanced and more 
 heavenly form of a i, the sh being in Hebrew of three in one 
 Aeonic form, and with cha, bringing out the inmost form of (rod- 
 man from the lowest de])th and highest height oi' Being in earth 
 and heaven. These, put together into one, give Isaac, or Ishaach, 
 which is lah-ish-acha, or Jehovah-man-all. Isaac has his lower part 
 ni Ishmael (man-ass, or man-lower-part), and his division into two in 
 Jacob as inner and Esau as outer. Isaac now becomes father, 
 hence the name Jacob, or Jah-ish-aac-abba ; Abraham becomes 
 grandfather ; and Jacob is the Aeonic Son. All this retains the 
 father-son form and sense of the past ; but it takes the advanced 
 fulness of character implied in the Jehovah-ish-aach, which is 
 formally expi'essed and actually realised in Joseph, as father-son 
 sum of all in three in one parts, and twelve in one point. Ab, or 
 Abba (father), and all the rest are carefully put together, and 
 conA'eniently expressed in the word Abracadabra, as given in the 
 foregoing triangular and conical forms. It shows the to and fro, 
 backwards and forwards, decreasing and increasing, states and 
 movements of things, by having a letter dropped oft' in eaci: point 
 of descent and decrease, and a letter put on at each point of ascent 
 and increase. It briefly and beautifully, concisely and connectedly, 
 shows the all changes of all things ; as are also very fully and 
 affectingly given in the Chaldean Ishtar's descent, in the Egyptian 
 Osiris, in the Greek Dionusos, and in the Balder of North Europe, 
 &c. Though the letter a is the only vowel used in it, the vowel o 
 is really the one employed, for a is made of o and i, as the one 
 Om in all existences and actions, all forces and forms, and all else. 
 Om mani padme hum are the sacred words among the 
 Buddhists, which so far coi respond to the Abracade.bra, and form 
 the Buddhists' Paternoster for all occasions and all things. The 
 most sacred canon of the Hindus and the ritual of the Parsees are 
 supposed to be little understood l)y their priests, and much less by 
 the people ; whence it is dithcult for foreigners to interpret, botli 
 the ritual and the canon. That such important matters should 
 be so, may have arisen, partly, at least, from such selfish motives 
 as keep the breviary of the Roman Catholics in a language not 
 understood by the people. These mysterious words are sometimes 
 printed or written on long scrolls of paper, which are wound witliin 
 a small brass cylinder. The writing is often on many parts of the 
 paper, in Aeonic connections, and the cylinder is caused to rotate 
 on an axis, each revolution of the cylinder counts as a prayer, :is 
 if the words were repeated by word of mouth, and is in imitation 
 of the Aeonic revolutions and changes in one's coiu'se of life, and 
 that of the whole world. Tlic}^ arc the three in one, or fourth, in 
 eternal duration of universal and omni])otent being ; they are tlie 
 self-existent and creative inbeing of all Aeonic formations ; and 
 their revolution in evolution is tiie turning of the wheel of the all 
 
19 
 
 in one excellent law. The absolnte seeks to discover the one in 
 the Om, and does ever succeed in finding that one, by ever going 
 into it in begetting intercourse, and that one is itself. So every 
 creature seeks to find the inbeing builder of himself, and goes into 
 the Om and 0ms of his whole course of life to find it ; and that 
 builder he finds to be himself with the real sense of the Divine 
 Being in him. To act in the natural way of the excellent law is 
 the way thus to find the divine inbeing ; in living in, and Avith 
 whom (as Enoch's walking with God), is to be saved in life, and 
 finally to cast off" one's building or tabernacle, and to attain to 
 Pai'adise, the ultimate ami first Nirvana Om of pure, perfect, and 
 happy being. In short, the Om mani padma hum are the three 
 parts into one, or foiu-th, or ten points, or one, four, seven, ten, in 
 one ever ending-beginning being. They are so in all motion, in 
 the Tora or Law, in the Lord's Prayer and all formations. One 
 to live and act in such conformity to this as to become himself in 
 the sense of the original first cause self is to find the true self, the 
 first, last, and all self of the inmost and universal being, with 
 cori-esponding blessedness and glory. 
 
 It is a Platonic doctrine that, in the generation of all things, 
 intelligence and final causes precede matter and efficient causes. 
 The same is taught in the Vadic Hymns. Scientists, equally with 
 Christian men, recognise and teach that life precedes material 
 organisation. Four difterent terms have been emjjloj-ed by the 
 (ireeks to distinguisli the four, or three in one, parts gradation in 
 the human frame : soma, as the lower and outer ; psuche, as mid- 
 part ; pneuma, as third part ; and nous, as the finest and fullest 
 sum, and nearest in spiritual nature to being divine. In the New 
 Testament these words are translated — soma, body ; psuche, soul ; 
 pueuma, spirit ; and nous is mind in the highest and sum-sub- 
 stance sense. It has already been repeatedly noticed, and is 
 everywhere implied, that each outer form appears before its next 
 inner form ; and that the outer is made by the inner, not the 
 inner by the outer. Each outer is a second-self form, self- 
 reflection, and self-manifestation as the relative is of the absolute. 
 The original and first second-self is non-being, into being, as in let 
 there be. The next is the liighcst and lowest, the first and lasl, 
 form, namely, darkness, as first covering of the creative Om into 
 light. It is through the face and the senses in the face that the 
 intellect has communication, in sum, with the outward world. 
 Face of the deep denotes that the deep Om has all the senses, and 
 is in a mature state for the spirit to act on in creative and 
 begetting intercourse ; and its nuptial veil of darkness, the well- 
 fitting and the only available one in the actual state of things, is 
 on it for tlie occasion. Then the face of the waters denotes the 
 same in respect to the seeds of creation ; and the moving on the 
 face of the waters denotes the actual intercourse taking ])lace. 
 What is here stated is continuous; it all goes on now and ever ; 
 it is the all begetting and being begotten process in one act. 
 
20 
 
 Naturally and historically the iirst part of all and any production 
 appearinj^ in the issue is the highest part of the head. Descent 
 in all things always precedes ascent ; no one has ascended into 
 heaven but He who came down from heaven, the Son of Man who- 
 is in heaven ; so is it in all nature, in all man, and in all God's 
 ways and works. Every kind and measure of a different way have 
 always and rightly been regarded as unnatural and of evil omen ; 
 not according to the all very good way of the all very good spirit 
 and Om. The oldnesses of the past are put off and away in every 
 new creation, begetting, and renewal ; and all oldnessses are here 
 summed in one word, darkness, and all newnesses in the one word, 
 light. The Spirit with His one Om of all 0ms is the creator and 
 begetter of all things implied in that which is most like Himself, 
 Light, and that all Light is the creature of the Spirit with the one 
 all Om, saying let there be light and all in it as one sum being, 
 out of the preceding darkness as one non-being. 
 
 What fii'st appears iu light is the firmament in, through, and 
 along which things exist, move, and have their being. This 
 firmament, by creation and according to the nature and necessity 
 of eternal order and constitution, lies between the above and the 
 below, and between the north and the south ; and its to and fro 
 motion is in the main between east and west, south and north, 
 down and up, but also iu all directions. Its lower part is in the 
 sea, its opening division at the meeting of the surface of the sea 
 with that of the dry grouud, its middle part on earth, and its 
 third or head part in what is called the open firmament, the sky 
 or airy firmament. Each part is also a firmament in itself, so is 
 each formation, of whatever kind or magnitude. It is tlie high 
 place. 
 
 The tenth point is the same as the first point ; the hairs 
 on the head are as the grass under and about one's feet on 
 the earth ; and both the hairy scalp and the grassy surface of 
 earth are respectively the first part to appear in nature's out- 
 comings. The eyes are the first of the organs of sense to appear. 
 Birds iu moulting, and other animals in casting their outer 
 covering, begin to do so at the head and foreparts ; and the young 
 of all come forth head foremost. Falling on the face is a common 
 phraseology through the scriptures, betokening the putting off 
 and away of the old face of outer oldnesses in an act of renewing 
 intercourse. The production of light is tlie work of the first day. 
 From one to four it is comparatively undivided and indistinct 
 from the darkness, till the appearance of the sun, the Om eye of 
 day, and of the hills and hollows, and of distinct body con- 
 figuration of creation's parts and points, plants, birds, beasts, and 
 man, as in the hundred and fourth psalm. Every Om's creative 
 act of production is the day of that production ; therein it has its 
 creation and being, its type and measure, and duration, and its 
 distinct division and separation from the darkness and the other 
 days. Tlie bounds of every being are like the waters at first, as 
 
21 
 
 to beginning, ending, and all around state ; a state of non-being 
 being, ending-beginning, old and new ; it is from the same creative 
 Spirit and Om that it comes and goes, as to itself and its all ; and 
 these ending-beginning waters it has above and below, east and 
 west, south and north, and all around. Every being is so situated, 
 like the great milky way, and this world's great line of empire 
 from east to west, with its human frame-like shape, its course of 
 :sun and seasons, its zodiac signs and stages, its breath and 
 breathings and begetting beings, its changes and passages through 
 heavens and hades, its north and south and all-around seas, ever 
 dying and ever living, a distinct being, yet one of all and with all 
 beings in one Being, wherein it lives, and moves, and has its 
 Being. This firmament God calls heaven : it is heaven ; in it the 
 Most High hath His abode ; God who dwells in the high and the 
 holy place, yet also with him, and in him, who is humble in heart 
 and contrite in spirit. God does more respecting any and every 
 being than saying. Let there be, let be, let (do so and so) ; there 
 are the phrases, the Spirit of God moved, God divided, God 
 called, God made, God set, God created, God blessed, I have given, 
 God ended, God rested. There is more than the possession and 
 out-putting of energy, the exercise of force, the setting something 
 in motion. Energy, force, and motion have laws of causation and 
 relations, order and regularity, t^'pe and form, facts and fitnesses, 
 implj^ng the omnipotence and omnipresence of the all and infinite 
 intelligence and will of the eternal and supreme Being, who is All 
 and in All as to all things. In Him they live and move and have 
 their being. These all wait upon Thee that Thou mayst give 
 t'lem their meat in due season. That Thou givest them they 
 gather; Thou openest Thine hand, they are filled with good. 
 Thou hidest Thy face, they are troubled ; Thou takest away their 
 breath, they die, and return to their dust. Thou sendest forth 
 Thy spirit, they are created ; and Thou renewest the face of the 
 earth. The glory of the Lord shall endure for ever ; the Lord 
 shall rejoice in His works. Every blade of grass and every hair 
 of every disciple's head, everything from the smallest and slightest 
 motion in the Spirit's work of moving on the face of the waters to 
 the one universal motion and movements of universal being, is 
 under the constant care and ceaseless working of the All-Father 
 in heaven. 
 
 In the evening-morning third day are the gathering of the 
 waters into one plac3, the appearing of the dry land ; and the earth 
 bringing forth grass, herb yielding seed, and the fruit tree yield- 
 ing fruit after his kind, whose seed is in itself, upon the earth. 
 Hitherto the whole world Aeonic formation is in its watery or first 
 part state. The light spoken of is the dusk and dawn, or evening- 
 morning light, together in one, as tenth and first points in one, or 
 at the firsn or Om out-coming point, as in the early morning ; 
 the second part light will ap])ear at the fourth point ; and the 
 third part state with man. The first or lower part of the firma- 
 
22 
 
 meat is with the mid-line of the lower part of earth which is to 
 continue under the waters ; the second part is the open firmament 
 which is to be occupied by the dry land, with seas to south and 
 north and all around, also by tlie atmosphere and living beings^ 
 as insects and birds and the clouds ; and tlie third is the space 
 which is tlie pathway where the sun, moon, and planets move 
 along the Zodiac. Every begotten being has from its beginning a 
 head cover like the first kind and form of its beginning. Each 
 sprout-like icicle that shoots out of the ground grows up and 
 melts or drops down with a small quantity of earth on its head 
 The head-sum of everything tells the tale of its who or what, and 
 its whence and whither ; dust thou art and to dust shalt thou 
 retui'n, yet the spirit shall return to the (iod who gave it — vanity 
 of vanities, yet eternal reality. The Chaldean pictures represent 
 the lower part of the full Aeonic formation, as in man, as a sea- 
 being with form and scales of a fish, in allusion to the lower part 
 of the world being thus and continuing thus in the sea. The dry 
 land is called earth, and the gathering together of the waters is 
 called seas ; both terms are Aeonic ; the difference between earth 
 and common land is made clearer and more distinct in the second 
 chapter. 
 
 Plants are spoken of as being brought forth by the earth, as 
 are also its kinds of living creatures in the twenty- fourth verse ; 
 while sea and sky animals are spoken of as being brought 'forth by 
 the waters. Plants are classified into the tripartite kinds of grass, 
 herb yielding seed, and fruit tree. Plants, taken in their natural 
 state and improved by cultivation, pass through the transition 
 stages of the one, four, seven, ten, into varieties like species. 
 This shows the importance of cultivation ; but shows also the 
 immutability of natural laws, and the mysteriously creative and 
 renewing character of the transition points of passage. The races 
 of varieties thus obtained are perpetuated with perpetual cultivj> 
 tion ; but when allowed to grow wild, and scatter their seed in 
 ordinaiy soil, they will, in time, lose their improved character, by 
 steps and stages, as in Ishtar's descent, down to their original 
 state and type of natural species. An instance of these remark- 
 able chanscs, and of home interests, is in the improvement and 
 reversion of the Brassica obracea, which, in its wild state, grows 
 on the sea-shore ; but which, xindcr proper cultivation, passes 
 through the transition points into the A-arieties of cabbage, cauli- 
 flower, brocoli, savoys, and curled greens. Its first change is in 
 being formed into a heart or globe, as in ordinary cabbage ; 
 corresponding to the typical Om shape of the earth and all things, 
 and appearing anew, as is here said of earth, let the dry land 
 appear. It now begins to bring forth its new plant ft)rms through 
 regular transition stages, in accordance with the fiat, let the earth 
 bring forth grass, herb, tree ; and anon it appears as cauliflower, 
 and brocoli, with flowei'-stalks become thickened and shortened, 
 and other peculiarities. It is unnecessary to follow out these 
 
chans^-es here ; the forms effected are weW known ; only it may be 
 added that the curled form of the greens variety is supposed to 
 arise from the celhdar tissue, parenchyma, becoming largely 
 developed between the vessels, and perhaps marking the limit of 
 effective imijrovement and the line of distinction between plant 
 and animal life. Similar changes are produced by imj)rovement 
 in cereals, as in wheat, barley,, oats, and such-like, which are 
 supposed to be races of varieties of wild-state species now imknown. 
 
 SECOND PART. 
 
 The fourth day's work is given in the verses 14-19, both 
 included. And (iod said, let there be lights in the firmament of 
 the heaven to divide the day from the night ; and let them be for 
 signs, and for seasons, and for days, and years ; and let them be 
 for lights in the firmament of the heaven to give light upon the 
 earth ; and it was so. And (xod made two great lights ; the 
 greater light to rule the day, and the lesser light to rule tlie night ; 
 He made the stars also. And God set them in the firmament of 
 the heaven to give light upon the earth, and to rule over the day 
 and over the night, and to divide the light from the darkness ; 
 and God saw that it was good. And the evening and the morning 
 were the fourth da\'. 
 
 The order of creation is preserved and continued in the con- 
 tinued act of creation ; so tluit what it is now is what it was at 
 first and is at all times. To know what it is now is to know what 
 it was at first and is at all times. The gradation in order and 
 relations now is what it ever has been. It is so in all matter, or 
 all the substances that aflcct the senses as occupying space, 
 nebulous, gaseous, liqu'd, and solid ; states which the component 
 parts of matter take accoixiing to the relative strength and effect 
 of the forces uniting them, and the energies disuniting them. It 
 is so in the relations of the smallest ])articles, whether as molecules, 
 or mechanical and combined units, or as disunited and free atoms 
 in the form of chemical units. Even in the primordial clement, 
 or the farthest back state in which njatter can be conceived of by 
 the human mind, as one-all matter, there must be order of two 
 polarities and a middle state common to both, like subject and 
 object, and their common state in consciousness, in the intellect, 
 in the will, and every three in one state ; whatever that one 
 element may be, as ether, or whatever else. (Combination of 
 particles takes place in definite proportion of weight and measiu'e, 
 and according to the periodic law of advance by sections and over- 
 lai)pings ; the elements being seldom found in a simple or free 
 state, but in a compound of two, three, or four, seldom more. 
 
24 
 
 The sun is formed on the universal Omic principle ; the nucleus 
 appearing like a gaseous mass of inconceivable heat or heat caus- 
 ing power, next the photosphere and chromosphere, lastly the 
 corona. The spots of the sun are in Aeonic relations. The law 
 of speciality and intensity is a part of the law of variety in unity, 
 suited to all origin, adaptations, and ends. Different figures of 
 growths in nature are caused by the different forms of the motion 
 of force. The circular shape of the Om point and cell is 
 necessarily related to the centre and circle of any thing and all 
 things, such as when the major and niinor axes are equal, and the 
 foci and centre coincide ; and is to be seen in the shape and 
 revolutions of beings or objects. Beings shaped straight, or erect, 
 ]»resent the direct out-going or growth of the Om centre in mid- 
 line direction ; and is to be seen partly in everything, and most 
 prominently in man's erect and upright creation. God made man 
 upright in mind and body. Spiral motion is a combined form of 
 the forward and circvilar motions ; and is found in many things in 
 heaven and earth The ellipse is a curved line, in oval form, such 
 that the sum of two straight lines, drawn from two points within 
 to any point in the curve, shall be always the same ; the two 
 points being called the ellipse. In conic sections it is formed by 
 the section of a cone by a plane. When the plane cuts the cone 
 parallel to the base, the section is a circle ; when through both 
 sides obliquely, it is an ellipse ; when parallel to the side, it is a 
 parabolla ; when the cutting makes a greater angle with the Viase 
 than tlie side, it is a parabolla ; and when the j)lane passes through 
 the vertex, it (the section) will be a triangle. The three in one 
 out-growth of the Om makes a pyranudal formation in stages like 
 the Assyrian Ziggurat, with a head containing the representatis'c 
 sum-substance of the whole growth. Ziggurats had the niunber 
 of parts and points in the structure, giowth, or formation intended 
 to be repi'esented ; and essentially the number was three in one 
 parts and ten ])oints, as in creation hei'e and in the creation of 
 any natural beings. It was sometimes called the house of the 
 mountain. So scripture says, the mountain of the Loid's h( use 
 shall ])e established upon the top of the mountains, and be exalted 
 above the hills, and all nations shall come to it. Psalms fifteentli 
 and twenth-fourth, and fifth chapter of Matthew, refer to this 
 Aeonic and Omic mountain. Among tlie Greeks it was ]\Iount 
 Ida and the Olympia. The Assyrians called it also the Mountain 
 of Countries ; because it is the world prominence of the Aeonic 
 line and seat of emjjire, and has its gradation throughout the whole 
 scale of being. The hills and hollows on tlie surface of the earth, 
 and the ruggedness (however small) on natural objects, and ■. ery 
 specially the circular marks on the sun's disc, and that of the 
 moon, are natural forms of the universal Om. Fixed stars, or 
 suns, alternately exj^and and contract their rays, showing a 
 periodic to and fro alternation, like other things. Zodiacal light 
 has also its times and seasons ; appearing as a faint luminosity 
 
25 
 
 in the skj, visible in the west, immediately after twilight in 
 spring, and in the east, towards tlie close of autumn, befoi'e sun- 
 rise, being very distinct in tropical regions. 
 
 In all formations there must be some contraction and expan- 
 sion, and a passing through a transition point into further expan- 
 ■sion or an alternation of contraction and expansion at one central 
 point. In comets, the head, which is a luminous Om or nucleus, 
 surrounded by diffuse light, called coma because resembling hair, 
 repi'esents the contracted and absorbed Om form, and the tail the 
 expanded body leading to or from the head or Om sum ; the tail 
 beinir frequently bifurcated, as opening into two at the fourth 
 point, and sometimes (jpening out into more branches. Nutation 
 shows a necklace-like form of the Om in the circle which the 
 earth's pole descril)cs I'ound the pole of the ecliptic ; a waved or 
 undulating circle, supposed to be caused by the action of the 
 moon on the protuberant parts of the earth at the erpiator ; and a 
 motion which accompanies the motion called precession. Preces- 
 sion of equinoxes makes a change equal to one degree in seventy- 
 one years, or thirty degrees in about two thousand years. It is 
 ao instance of the universal Aeonic movement. 
 
 Time has to do with the measure of motion and action, as well 
 as with the duration of things ; it is the Om season in which a 
 thing is being done, evolved, brought forth or to pass, or having 
 being. Everything has its time and season. Besides annual 
 periods, there are jilants wliose flowers exhibit diurnal ]jcriods of 
 opening and cL'sing. This led Linna?us to arrange a nundjcr of 
 such into a floral clock, in which each hour of the day was marked 
 by the opening of some flower. A measui-e of light is in every 
 measure of motion of the ether, and is with ether in all motion 
 pervading all substances and through all space. Light, as being 
 the woi'k of the flrst day, is the outmost, and in it things appear 
 from the first day to the foiu'th. Its intensity is as the square of 
 the distance, so it is again in fourth point distance stage the work 
 of the fourth day. Its day Ibrm is a tnree in one parts of morn- 
 ing, mid-day, and evening, in ten or twelve double parts of grada- 
 tion of all its forms and measures of intensity, Iroin earliest 
 dawn to latest dusk ; the mid-part, from four to seven. l)eing the 
 heiglit of day, having the sun for head-sum representative of all 
 light, as man is head-sum representative of all creation. Light is 
 also within, passing through the Omic ])arts and points of jihysical 
 and plant forms, ])]ant and annual life, animal and man s higher 
 parts life, with peculiar relation to intellect, and an oveidajjping of 
 things in outward gi'adiition. Light in its first full and undivided 
 state is white, as it is in coming from the sun. When passing 
 through its natural gradation of colours, it presents seven distinct 
 primary colours, as in a prism and here in creation work ; these 
 colours being violet, indigo, blue, green, yellow, orange, red. It 
 should be noticed that its white and full form is again reached in 
 man, with a peculiar relation to intellect ; while it is in the same 
 
26 
 
 full form in the sua from the fourtli point, which is light's own 
 seventh point. When it forms into part combinations, as in halos 
 and the rainbow, red is innermost ; showing a correspondence of 
 gradation, as here in the relations of warm-blooded animals. On 
 the same principle the dittusion and reflection of light by the air, 
 transmitting it obliquely, present a ruddy illumination of the sky 
 and the clouds, sometimes at sunrise, sometimes at sunset. The 
 gradation of absorption of light, ]jassing from a heavenly body 
 through the atmosjjhere, varies with the difference of altitude or 
 elevation, above the horizon, at the usual rate of one, four, seven, ten, 
 or one, four, eight, twelve, sixteen, twenty, etc., both wliich are really 
 the same. In the production of things from tlie beginning to the 
 fourth point, the ozone and the protoplasm, botli in themselves 
 and their place in the creative work, are in comparative conceal- 
 ment and confinement ; but at the fourth point the ozones is openly 
 connected, under the sun, with the creation work of sea and air, 
 while the protoplasm continues in special connection with the 
 ground, or earth and its production work in their natural state, 
 and with the earth in the sense and work of cultivation. While 
 ether and light, ozone and protoplasm, have each and all so great 
 and ini])ortant parts in all first and all continued creation, the 
 creator is not an}- or all of them, but the personal and eternal 
 (jrod, the All Father-Son, All in All. Ozone has continued work, 
 in comparat'.ve outwardness, in plant life above groimd, also in 
 sea and air life, while ])roto]jlasm has its work more concealed in 
 the \inder ground ])art of plants and in the cidtivation of the 
 ground as earth. 'Die creative inner and all-wherc onniipreseut 
 and omnipotent Being is Johovah increasing and multiplying, and 
 nassing on in all beings to increase and midt iply. Works of ozone 
 and protoplasm are carried on, at all times, in the various 
 operations connected with the changes that take place in all things, 
 specially in those of the preservation and propagation of i)lant and 
 animal life, just as expressed or im|)lied here in these works of 
 creation. 
 
 And Ood said, let the waters bring forth abundantly the mov- 
 ing creature that hath life, and fowl that may fly above the earth 
 in the open firmament of heaven. And (Jod created great whales, 
 and evei'y living creature that moveth, which the waters brought 
 forth abundantly, after their kind, and every winged fowl after 
 his kind ; and (Jod saw tha^. it was good. And (iod blessed them, 
 saying, be fruitful, and nndtiply, and fill the waters in the seas, 
 and let fowl midtiply in the earth. And the evening and the 
 morning were the fifth day. 
 
 In every day's work there is a three in one implication of let 
 there be, let the earth, or as here, let the waters bring forth, and 
 that it IS God that does it all, and all very good. Immediately 
 all things are of, from, and by Ood ; of His own will, self-will, and 
 self-action. This self-being, this self-will, and tliis self action, are, 
 as far and as much as possible, imparted to whatever is made ; so 
 
27 
 
 that what is farther made is in a secondary sense of, from, and by 
 the things ah-eady made. Still, He as God is commcn to both 
 and in both respects ; so that by Him as the eternal Spirit and 
 Father-Son, or in the Son, are made all things that are made. In 
 every step there is a further form of Om act of creation and 
 evolution into a further formation, in an immediate sens •. There 
 is the use of the already made as the Om couch, in which the 
 creative act takes j)lace. The head-simi substance of the made is 
 absorbed in the creative act, or intercourse, to pass, in a renewed 
 and refined kind, together with that which is being evolved from 
 within, into the new formation or creature. While this substance 
 of the outer or already made, is taken with the inner which is 
 being evolved, there is from and by the Spirit that which is 
 common to both, as the Spirit Himself is conmion to both. 
 Corresi^onding to these are the germ and s])erm in begetting inter- 
 course, together with what by the Spirit's special and higher work 
 is common to both, all making three in one being. Ozone and 
 l^-otoplasm are present in the germ and sperm ; and they together 
 become one with that which is common to both, as their higher 
 and real being, as that which is in immediate and eternal relation 
 and union with the S[)irit, and that which is the one substantive 
 all of the words, after its, or their kind. The coming forth of the 
 newly made, or newly begotten, puts the already made, in its 
 immediate relations, into the place and relation of fathei', or 
 immediate progenitor, the next outer into that of grandfather, and 
 the next into that of grea*--<.>'randfather. This order in these 
 relations and changes is ever kept and marked in nature. Plants 
 exhibit it in foliage and flowering, in root and stem, and all else. 
 Trees have their three in one duration of leaves. The leaves of 
 some cease to perform their special functions when the ))ud is 
 completed, and are deciduous ; some continue until new ones come 
 forth next season, and are annual ; while others continue for 
 several years, to three stages back, and are ])ei'sistent. That 
 plant life is natui'ally and closely related to animal life must be 
 well known to everyone. But what the nature and closeness of 
 that relation are, what in the one passes into the other and 
 becomes an essential part of it, and how all life is one though ever 
 being distributed through all gradation in all sorts of variations, 
 for ever closing and opening, ending yet beginning in and through 
 that ending, are not and cannot be so easily or so well known. In 
 the original Om and root, all things arc one. That one is three in 
 one, which, in the on-going and out-going of the endless course of 
 all possible existences, is infinitely and endlessly repeated and dis 
 tributed in orderly gradation of relations of unity in variety, of 
 successive and co-existent forms of beings ; the same substances 
 and the same laws being in the same eternal unity in the same 
 eternal variety, of the ever changing ever the same whole one of 
 all ones. 
 
?8 
 
 There can be nothing in the effect but what was previously in 
 its cause, sum-cause, or cause of causes. It cannot become a 
 cause, or produce a new effect, witliout turning on itself. In 
 turning on itself it is active towards itself as passive ; and it 
 actively, through or with itself passively, or by passive and active 
 self-intercourse, produces itself anew. Self-existence imjjlies all 
 existence, and self-reproduction implies all-reproduction ; and both 
 imply all in all. This self-one underlies all things, and is the 
 inmost being of and in all things. Becoming new, or being new, 
 implies having passed from old being into distinct new being, a 
 father into a son, a cause into an effect. The father-son and the 
 self-one of each, which is the self-one of both, and is common to 
 both, are the one self-one, l)otli in the father-son and all distinc- 
 tions, and as imderlyiug all distinctiors. It is tlie self-one, three 
 in one ; the self-existent, the eternally-begetting being begotten 
 all in all. The same self-begetting being begotten self-one is ever 
 jiassing into being self-son, in wliich it is also father, the previous 
 self-fatherhood becoming self-grandfatherhood ; and so backwards 
 and forwards, and all ways in all relations and distinctions. All 
 this self-oneness in all self-distinctions and self-relations is essential 
 to all being; and implies that all beings, whatever their distinctions 
 and varieties maj^ possibly be, are one self-one. 
 
 3. The relative is the sphere of the outgoings and incomings, 
 the descending and ascending, the «11 motions, movements, and 
 manifestations of all beings in all gradation and relations of having 
 being, as the lower and the outer of the absolute ; it is the 
 begetting second-self, couch, and counter-part of the absolute. So 
 are the absolute and the relative co-related. So it is said of Eve 
 in relation to Adam, in the sense of mother and father of all being, 
 "The man is not of tlie woman, but the woman of the man. 
 Neither was tlie man created for the woman, but the woman for 
 the man." That which is lowermost and outmost appears as such; 
 it is of and for its next inner and higher in part and whole ; it is 
 derived from and is rooted in its inner and higiier, and continues 
 to be so through all its duration of its distinct existence ; and in 
 head-sum substance it returns to it in onward and upward grada- 
 tion of being. So it is in all things within the relative as relative, 
 and so is the relative in relation to the absolute. Kvcr^'thing is 
 in contact wiiii tlio absolute, yet in gradation of rehitions to each 
 and all of all beings in the relative ; or the relative, in each and 
 all of its l)eings, as distinct and as one whole, is so in contact to 
 the absolute ; and it botli contains and is contained in the absolute. 
 Thus all things are co-related and co-united in root and fruit, 
 stem and Ijranch, distinctions after their kind, and all else. Dust, 
 as original elements, they all are, and to dust shall they return; 
 of God they all are, and to Him they all go. So it is as to man, 
 the representative sum total of all. Everything in the Bible, in 
 man, and in nature indicates and vindicates the truth of these 
 statements. Union and interdependence, amid all disunions, 
 
29 
 
 separations, and severances, apparent imperfections, anomalies, 
 and inconsistencies, and all incidental oppositions and kinds of 
 evil are everywhere. The substance of fire, air, earth, and water, 
 as an ancient classification, pass through ceaseless changes, from 
 one being and class of beings to another, throughout the whole 
 scale of beings — all according to eternal order and law. 
 
 Protoplasm and ozone pass through absorptive, digestive, and 
 renewing changes in advancing stages and parts, steps and points, 
 in the process of preservation and propagation in plant life. In 
 like manner they pass through a like course in animal life. 
 Physical forces and substances are ever being absorbed into plant 
 formations, and through them, or they, into animal formations. 
 Plant forms indicate, among other things, the manner in which 
 the course of these processes is conducted. Organs of 
 nutrition assume forms according to the functions which they 
 have to perform in the economy of plant life. This is seen in 
 root, stem, and leaves. The part of the common axis, or stem, 
 which is underground, is its descending part, or root system ; the 
 other, or ascending part, is the stem system ; and the life of the 
 whole and its processes have two kinds of relations — the one to 
 earth and protoplasm, the other to heaven and ozone. 
 
 Type and kind hold true of everything in its wliole connection 
 and course of being, of nature, colour, character, and contents ; 
 varying in the cells as in the plants, in such forms as crystals of 
 lime and phosphoric acid, air, and oily matters, wax and fat, sugar 
 and starch. From one to four and from seven to ten, or at the 
 ending-beginning of every thing, as in the fruit and seed, cell and 
 underground state, ozone and protoplasm have more of oneness, 
 and hidden form and action, than from four to seven, when the 
 ozone is more in the open firmament, with its outward forms and 
 states of being. Still they are everywhere distinct in themselves 
 and their work. Plant life is so nearh' akin to animal life that of 
 some formations it is difficult to say to which life they belong. 
 Nature's co-existences are so evolved and arranged that outer 
 formations overlap their inner. Animal life is produced on the 
 fifth and sixth days, or from the fourth day to the seventh or 
 eighth. Plant life is produced on the third, which is therefore its 
 first ; and from its third, which is the first of animal life, it over- 
 laps the animal life, whose seventh is on the level of the tenth of 
 the plant life, and the fourth of man. It should be carefully 
 observed that there is no life-producing work on the fourth, or on 
 the first or tenth, which two arc regarded as one and mostly the 
 same in ending-beginning sense. What is specially to be dealt 
 with in these mysterious numbers is light, or Ood as the original, 
 creative, and renewing source, and omnipotent, personal, and 
 begetting energy of all. So is it as to the seventh, which is also 
 pre-eminently the day of God's rest, self-refreshing, and rejoicing 
 in His works. These v»'orks are summed in man, who, as head- 
 sum of all things, sliares with all and as the sum of all in that 
 
30 
 
 rest, self-refreshing, and rejoicing of God. At these sacred points 
 and passages things liave a kind of pecidiarlv composite and 
 common-looking character and expression, which are transitional, 
 and make them somewhat more difficult to distinguish the one 
 from the other than at other points and times. 
 
 The closeness of relation of plant life to animal life at first, or 
 from one to foiir, is much hidden. In the out-growth from the Oni 
 seed and cell the spougicle is the type of the lower ])art, and the 
 leaf is that of the upper. 
 
 Life in plant and animal is an undeniable fact ; but what is 
 the life of plant or animal is difficult if not impossible to say. 
 Every thing is somehow like and somehow unlike all other things ; 
 and what in any thing lies beyond the point or line of all dis- 
 tinctions, or miist be taken isolately as siich, or only related to its 
 zero, be it Ishtar or essence, is, as such, more for the capacities of 
 consciousness than for forms of thought, of senses, and of language. 
 That certain forms of matter exhibit a tendency, in certain con- 
 ditions, to pass through a definite course or series of changes, in a 
 determinate order, or sequence, does not make known what the 
 life in these forms is. As the laws of the conservation of energy 
 and matter, and of the course of changes and se([uences of events, 
 are the method by which the First Cause conducts His works and 
 governs the universe ; so, on a lower scale, are the laws by which 
 and according to which all life and motion possess and engage 
 themselves in the being and work of the same universe. Life can 
 be traced to the lowest form of cell life, in size not more than the 
 fifty-thousand-millionth part of a cubit inch, and multijjlying sucli 
 minute forms equal in number to the whole world's human 
 population in a few hours ; but what it is in itself is at ever}' 
 point and in every form unknown. It can be traced to that clear, 
 colourless, and structureless something called protoplasm ; and 
 from it, thi'ough the whole scale of world foi-mations, from the 
 most minute fungus to the stateliest plant and animal; yet every- 
 where a rigid definition of it is impossible. Though every living 
 thing has its life in that ])rotoplasmic comjjound, and has it as 
 means of nourishment ; yet both the life and the protoplasm are 
 distinct, and each the effect of the true and original cause of both, 
 t.ie Divine Spirit, the real cause of matter, of life, and of mind in 
 all creation. The vitality of every spore, cell, and seed is from 
 and by that Spirit ; and so is the creation of the cell itself, whether 
 by a single and simple act for each individual and each species, or 
 by a process of work and development, or by both. Science can 
 and does tell much of the indications, manifestations, and circum- 
 stances of life, but nothing of its essential being, or its origin, 
 unless in the Bible way of reference to the woi'k and way of all 
 creation by the Spirit as in this chapter. Atoms may possess life 
 energy of kinds and gradations ; but, if so, it is because of the 
 Spirit's ])resence and creative work in them and about them. 
 The sun is in si>me respects the soui'ce of light and heat, both 
 
31 
 
 which are essential for plant and animal life ; but the originator 
 of them is not the sun, but He who is the originator both of the 
 fourth-day sun and of them, and of all light, and life, and all else 
 from the beginning, or all ending-beginning of all being. The 
 sun, in shape and meaning, is one, and possibly the leading one 
 in our planetary system, of the man}' summary Oms, which are 
 outward forms and symbols of the universal organs of creation and 
 of the great and hidden marvel and mystery of life. Among the 
 ancients the doctrine taught was that the spirit dwelt in every Om 
 point, in light such as of which Scripture says that it is 
 inapproachable and full of glory ; that He was tlie author, 
 fountain, source, and creative and begetting cause of all created 
 or creatively begotten beings ; and that His ])i-esence and work 
 were in seven, or ten, otherwise twelve points gi'adation of 0ms, 
 frequently, as in the Book of Revelation, called the seven spirits, 
 or Om-days as in this chapter. Everything thus produced has its 
 0;ns for dwelling-place and preservation, and for re-pi'oduction in 
 co-re' ations with the spirit and all co-existences ; and in eacli case, 
 and for each pur]jose, it goes out, or down, or both, through its 
 allotted course, all in the spirit, and the spirit in it. The Spirit's 
 Father-Son form of being, presence, and work in it is its prototype 
 and creatural realisation in parts and forms of being. In its 
 evolution and gradation each advanced step contains the substance 
 of its lower, outer, and past, together with what is its next inner 
 and higher being, the summary and essential form and 
 characteristic of it, as in itself, and as distinguished from all 
 others. 
 
 Motion implies change ; and a measure of descent and ascent, 
 of out-going and in-coming is true of every formation, during its 
 course of existence. Activity, of some kind and in some measure, 
 is everywhere. Form also, of some kind and in some measure, is 
 necessary to every existence ; varying from the distinction of 
 being from non-being to the most composite, complicated, and 
 complete organisation. Substance, life, and form, are ultimately 
 traceable to the spirit as the living, creative, and formative cause. 
 Of all forms and means of being and having being it can be said, 
 they are the land which the Lord thy (jod giveth thee. Life may 
 have a number of steps in its gradation of forms before the lowest 
 point at which it is known to us in protoplasm ; that so-called 
 physical basis and medium, through which life is known to be 
 brouglit into relation to, and to be manifested in, the external 
 Avorld ; that chemical compound, which, in a sense secondary to 
 that of the formative work of the spirit, is capable of forming any 
 structure the most complex, yet does not differentiate into such 
 distinct i)arts as necessarily constitute organisation. Like other 
 things, it is subject to the laws of gradation ; the number of its 
 composing elements being four, nitrogen, oxygen, hydrogen, and 
 carbon ; and the number of conditi(nis ajjparently connected with 
 its life being about the same, free oxygen, water, a certain 
 
32 
 
 measure of light and heat varyhig between the freezing-point and 
 a hundred and thirty degrees (Adam's age of manhood), and other 
 materials of necessary lifc-sustaiuing use. Conditions of life, as 
 externally manifested, are secondary to those of life's hidden and 
 immediate relations to the spirit in these hidden conditions. Not 
 only is this so in the earliest stage, or steps, of the means of pro- 
 pagation, but also in all stages ; a fact well known in the case of 
 many jjlant seeds and animal ova. Wheel-animalcules (Rotifera), 
 so highly organised as to possess a nervuus system, organs of sense 
 (even vision) and reproduction, mouth, stomach, and alimentary 
 canal, are found in continued possession of life in the absence of 
 all or some of the secondaiy or external conditions, or in a state 
 susceptible of resurrection. These minute beings may be kept in 
 a dried dust state, and seemingly quite lifeless, and thereafter 
 restored to their former activity and vigour by the application of 
 water, or of the absent conditions. There is something more in 
 every vital phenomena than forces and ])rinciples merely chemical 
 and physical ; that something is difticult to know in itself and its 
 relations and contact with the creative, life-going, and life-sustain- 
 ing spirit. Digestion, nutrition, and reproduction, have not been 
 and cannot be explained by what is merely chemical and physical. 
 Nature, the Bible, and mythology, agree on this point, as on other 
 matters. 
 
 Some kind and degree of life are present in every thing ; yet 
 at a certain stage or level of gradation there are characteristics by 
 which is recognised the distinction of living and non-living ; and 
 so, again, there are characteristics by which the living are divided 
 into plants and animals. At their higher levels these plants and 
 animals are, in a general manner, easily distinguished, by such 
 marks as the animals possessing, and the plants not possessing, a 
 nervous system and organs of sense, a stomach or internal means 
 of receiving and digesting solid food, and the power of voluntary 
 change of place. But, at the lower levels, and in the less highly 
 organised, the distincti^^ns between the two divisions are more 
 dithcult to determine ; and hence, at these levels, a closer compari- 
 son and <^i'eater care are necessary for correct reference of 
 individuals to their appropriate places in the respective divisions. 
 
 No animal life is spoken of before the fifth day ; or until after 
 the production of plants, and the appearance of external and 
 formal means of light and heat, as is the sun. Accordingly, the 
 food of plants is fluid or gaseous, as both they and it belong 
 formally to the period frcm one to four; and the food of animals 
 is the protoplasmic compound, elaborated by plants, and so ready- 
 made as means of nutrition of animals by oxidation, or process of 
 burning, by which the contained energy is made to pass into the 
 living tissue of animals. Animals thus appear on the fifth-day 
 level, and so in natural relations to plant work, light, heat, and 
 all means necessary for its distinct existence and maintenance. 
 
33 
 
 Proteinaceous matter, or substances, of protoplasm, exist in 
 forms tit for and used in plant life, previous and preparatory to 
 the compound state of it which forms a basis and means for animal 
 life. Water, ammonia, carbonic acid, and some proportion of 
 certain mineral salts, are the inorganic compounds which form the 
 food of plants, and which they unburn or deoxidate, under the 
 influence of sun-light, into the unstable and organic elements of 
 food. While the substances in food for plants and animals are, 
 in themselves originally and always the same, the higher nature 
 and level of animals require and necessitate that they should be 
 raised from their food-state for plants to that of animals, and this 
 is done by the laws, modes, and processes of the vital chemistry of 
 the plants. This process, or work, is completed through the plant 
 fourth-jjoint transition change, by which the compounds of ozone 
 and protoplasm are fully fitted for animal life in all gradation. 
 These formations which outwardly mark this transition passage, 
 are, in some respects, distinctly plants, while, in other respects, 
 they are as distinctly animals ; such as certain fungi which are 
 plants, yet require organised compounds, as animals do, for their 
 nourishment. There are well-known organisms exhibiting at one 
 period of their life an aggregate of phenomena which appear to be 
 of distinctly plant nature, whilst at another pei'iod to be as 
 distinctly animal, the change from the one to the other taking 
 place through their fourth-point passage. The most obvious 
 characteristics are those of external form, or outward configuration, 
 but no absolute distinction of this kind exists between plants and 
 animals. Some plants, as vaucheria, the protococcus nivalis, and 
 others, are, in their embryonic state and form, possessed of cilia, 
 by which they swim, and bear so much i*esemblance to infusorian 
 animalcules as to have been for sometime taken as belonging to 
 that division of the protozoa, the cilia being anticipating marks of 
 transition to animal life as about formally to appear. The sponges 
 and many of the protozoa, which are decided animal formations, 
 also retain so much of the nature and form of plants as to have 
 often been, and even still to be, taken for plants. The flustra, or 
 sea-mat, among the molluscoida, is frequently regarded as sea- weed, 
 and many zooi)hytes, as corals, sea-shrubs, and hydroid polypes 
 liavc been for sometime described as plants. Internally plants 
 and animals arc comjjosed of molecular, cellular, and fibrous 
 tissues, and are, therefore, similar in internal structure. In 
 chemical composition, both plants and animals contain representa- 
 tive compounds difiering, not in kind, but in proportion of the 
 same to each other. The hydrated starch of plants becomes 
 glycogen, secreted by the liver of the manunalia ; the cellulo:<e, a 
 compound so characteristic of plants, is found in the outer covering 
 of the sea-squirts (Ascidian molluscs) ; and the green-colnuring 
 comi'ound, chlorophyll, also strongly characteristic of ])lant nature, 
 is found, in a rudimentary or normal form, in animals of the 
 infusoria and the coelenterata. Power of moving from place to 
 
 3 
 
34 
 
 place is generally distinctive of animals, but many plants, some in 
 their etnbrj'onic, and others in theii- mature form, jjossess this 
 power by cilia, such as those characteristic of so many of the lower 
 forms of animal life ; many of the lower phxnts, such as the 
 desmids, and diatoms also show that power through life, while 
 many animals in their adult condition become fixed or attached to 
 some foreign object. Tliese clianges occur at their natural levels ; 
 they mark the points at which the new steps of the creative work 
 and evolution takes place, and the beginning and measure of 
 the overlapping of coexistences, and they show the descent and 
 outgoing everywhere for places, means, and works of new creations, 
 maintenance of life, and propagation of beings. Plants and 
 animals are nearly allied everywhere ; and at every point of 
 ti'ansition passage the closeness of that alliance is much the same 
 as at the first point of disunion, departure, or separation ; the 
 distinctions between adult and 0])en formations of repeated 
 growths, as a tree made up of repeated shoot-growth, being more 
 apparent and easily observed. The balance and relations between 
 protoplasm and ozone, as between all things whatsoever, is as if 
 ever being disturbed, yet ever being preserved. Action and 
 reaction b}' plants and animals, as to ozone and protoplasm, are 
 also as to earth and atmosphere, and as to each other as 
 divisions and individuals, in food, reproduction, and common 
 activity. Production of free oxygen characterises plant reaction 
 on the atmosphere ; production of carbonic acid chai'acterises the 
 reaction by animals upon it — the plants decomposing tlie carbonic 
 acid and retaining the carbon, to the setting free of the oxygen, 
 while the oxygen is absorbed, and the carbonic acid is emitted by 
 the animals. Action and reaction ai'e indeed universal. 
 
 Physiology comprises a triad of parts or departments, namely, 
 functions of co-relation, of nutrition, and of reproduction. 
 Morpliology also comprises a triad of departments, namely, 
 histology, under which minute tissues are investigated, embryonic 
 development through changes prior to mature character, and 
 anatom}', which is conceiued with the shape, structure, and 
 arrangement of parts of maturely developed beings. Distribution 
 is as to the relations and conditions in ^^•hich beings ai'e bjing 
 placed. Throughout each and all of these, Omic and Aeonic order 
 and arrangement, forms and functions, relations and gradations, 
 substances and laws, are present in all unity and variet}-, cul- 
 minating in man as representative summary or cosmos. It should 
 be borne in mind that the most invariable mark of ascertained 
 distinction between plants and animals is in the proportionate and 
 graduated nature of tlie food used respectively by eacli, and in 
 the results of its conversion as used. The real and essential 
 distinction between plant life and animal life is in the latter being 
 (if a liiglier nature than the other, and so is it in respect of food 
 and ottier tilings ; the grades of plant life being in the Omic third- 
 day creation work, and the grades of animal life being in the 
 
35 
 
 creation work of from the fourth to the seventh. The same law 
 of distinction holds in the gradation of plant life taken 
 by itself, and in that of animal life taken by itself ; all in 
 accordance with the gradation in this chapter and throughout 
 Scripture and throughout universal nature. The number of 
 primary difFei'ences is the number of these Omic days of creation, 
 namely, two triads, each being three in one, or into and through a 
 fourth, with the third as summary in man. The teaching of 
 science is in agreement with this. All known animals are found 
 to be constructed on six plans, or morphological types, and on 
 corresponding six degrees of physiological division of labour or 
 {■•pecialisation of function. So that every animal is found to be, 
 by natural gradation, a resultant of these two tendencies, the 
 morphological and the physiological. 
 
 The animal kingdom comprises these six types as so many 
 sub-kingdon's, all the members of each agreeing with each other 
 in being formed on the same definite type of structure, and ditfer- 
 ing from each other in the grade or level of their I'espective 
 organisation, and corresponding specialisation of function. They 
 are named Pi-otozoa, Collenterate, Annuloida, Annulosa,', Mollusca, 
 and Vertebrata. The gradation of each being and of all beings in 
 one, in the outer form without inwards, is the gradation from 
 below, behind, or first level upwards or onwards, and the process 
 of evolution is in the gradual out-bringing or out-growing, in out- 
 ward or upward gradation, of the being, in tlie order of its inward 
 gradation, each inner coming out before its next inner. Its 
 original type holds true of it, in all its stages and conditions, 
 evolved or unevolved ; in its typical sense it is always one. The 
 highest degree of specialisation, in stnicture and function, which 
 it attains in its adult condition, is its inmost degree from the 
 beginning, and is also one ; its general character being also true 
 of it in its unevolved, equally as in its evolved condition, except- 
 ing the modifications due to external influences in its evolved 
 condition. In the inward gr.tdatiuu of its original type and condi- 
 tion, each inner part contains the essential and refined substance 
 of its outer. So, in its evolved condition, each higher contains the 
 essential and refined substance of its lower. Natural selection is 
 here as to substance of being ; and, in its natural gradation, it 
 extends to matters of maintenance, pi'opagation, and all things ; 
 in religion it is the doctrine and work of election ; both the 
 natural selection and the spiritual election being each ra.lically 
 fixed in its respective type, universal, and eternal decree un- 
 erringly executed. Absorption of refined, or renewed, substance, 
 so selected, is as a diet of food, or supply of recruit, to the onward 
 movement and growth ; the special points of such changes being 
 those of one, four, seven, and ten. The nature of the original 
 difference in kind and degree of structure and function, or 
 c-ganisation and specialisation, is in accordance with the difici-ence 
 n the nature of tha life of the being, spjcies or_^class, sub-kingdom 
 
36 
 
 or kingdom, of beings ; and all is traceable and referable to the 
 Divine Spirit as the original and universal cause and executor of 
 all things. With Him is the all-being Om, which, according to 
 ancient belief and doctrine, contains all the seeds of all things, in 
 all gradation of being and types of beings ; ever begetting beings, 
 and ever pregnant with beings. In a secondary sense the creature 
 acts as He acts ; the creature is made to act in creating, the be- 
 gotten in begetting, the produced in producing. The develop- 
 ment of the individual being is the rapid and brief repetition or 
 recapitulation of the development of the species under the law, or 
 creative operation of the physiological functions of transmission 
 and nutrition, or reproduction and adai)tation. And (Jod said, let 
 the earth bring forth the living creature after his kind, cattle, and 
 creeping thing, and beast of the earth after his kind ; and it was 
 so. And God made the beast of the earth after his kind, and 
 cattle after their kind, and every thing that creepeth upon the 
 earth after his kind ; and God saw that it was good. In the 
 primary and secondary sense it is God's work ; God said, God 
 made, and God saw — it is all of God, and therefore good. 
 
 And God said, let us make man in our image, after our like- 
 ness ; and let them have dominion over the fish of the sea, and 
 over the fowl of the air, and over the cattle, and over all the earth, 
 and over every creeping thing that creepeth upon the earth. So 
 God created man in His own image, in the image of God created 
 He him ; male and female created He them. And God blessed 
 them, and God said unto them, be fruitful, and multiply, and 
 replenish the earth, and subdue it ; and have dominion over the 
 fish of the sea, and over the fowl of the air, and over every living 
 thing that moveth upon the earth. And God said, behold, I have 
 given you every herb bearing seed, which is upon the face of all 
 the earth, and every tree in the which is the fruit of a tree yield- 
 ing seed ; to you it shall be for meat. And to every beast of the 
 earth, and to evexy fowl of the air, and to every thing that 
 creepeth upon the earth, wherein there is life, I have given every 
 green herb for meat ; and it was so. And God saw everything 
 that He had made, and, behold, it was very good. And the even- 
 ing and the morning were the sixth day. All that is here spoken 
 of is in man. 
 
 Man is the representative sum-substance and sum total of 
 creation. In the beginning the sum of creation is spoken of in 
 the terms the heaven and the earth, in relation to God and as His 
 creation. Here the sum is in man in I'elation to God and in His 
 image ; the two are God and man, with the lieaven and the earth 
 implied, or all in one God-man, the Logos, though the embryo 
 of each higher being, or order of beings, does not pass outwardly 
 and formally through each of the series of changes correspondiug 
 respectively to the permanent typical forms of those lower in the 
 scale of division, so that it could be said to be each of them at each 
 respective level ; yet it is internal to them all at each and all of 
 
37 
 
 their points or steps of being, and does pass with them, 
 internally and invisibly, through those changes. Man is rad.cally 
 and internally contemporaneous with them all from the beginning, 
 or in the eternal ending-beginning of all. At his appearance at 
 the end of the six days of creation, he is six Omic days old. 
 
 The classification of beings in this chapter is, as that of 
 creation, in three parts, not descending to further particidars, 
 though, as has been already abundantly shown, in exquisite agree- 
 ment with nature's particulars everywhere. The three of the 
 fifth day's creation are the inhabitants of the sea, those more 
 commonly moving in the sky or open firmament, and those that 
 are fowls, but are less frequently moving on the wing. Those of 
 the sixth day are also three, the creeping creatures as lower part 
 division, the beasts of the earth as outer and wilder animals, and 
 the cattle as next to man in the inner and higher part or circle. 
 Man's erect form and posture of body indicate his being the inmost 
 mid line being of the whole Om circle of the beings of sea, earth, 
 and sky. Hence the Chaldeans pictured him with the lower part 
 of fish-like form, the middle part human-shaped, but having sonie 
 leading animal to the right, and another to the left, as a bull or a 
 lion, or composite figures on each side, as representing all ter- 
 restrial animals, one of outer circle, and another of inner circle ; 
 and the head human, but having the mouth and nose formed into 
 a bird's beak, to denote the sum-substance of all, and one com- 
 bination of substances, laws, and relations in one Omic round 
 form as to heaven and earth, God, and the whole universe. Man, 
 as all summary being, contains a representative sum of all sub- 
 stances and all laws, in all relations and gradations ; also, all 
 resemblances and all differences. So that, in all things, he is like 
 and unlike all things. There is in liim the inmost and highest 
 form of sum-substance of everything, of all which he is the represen- 
 tative sum ; and in his highest nature and character all things 
 are brought to an Omic focus next to being God, and ending- 
 beginning in and from God ; being so at the beginning, at the end, 
 and ever in the inmost mid line as hidden or revealed, closed or 
 opened, evolved or unevolved. So it is true of him that, in the 
 inmost and highest sense, and as the ancients would say, the s])irit 
 of the gods (the Divine Spirit) is in him, the sum-sense of Elohim 
 is in him, and in all in nat\u-al gradation. In the God plural 
 sense of Elohim is the pronoun iis, in the words. Let us make ; 
 and in the secondary sense or method of creation, repeatedly 
 expressed in the words, L^t bring forth, is the same plural im[)lied. 
 Let us — the all things as they are to be represented by him — 
 bring forth man in our image, after our likeness. In other words, 
 let us, the God Elohim in the primary sense, and us, the all tilings 
 in the secondary sense, make man in our image, after our likeness. 
 But the Elohim form is the outer of Jehovah, which is always 
 singular : the Lord our God is one. Elohim is the sum of all 
 forms of the divine manifestations, while Jehovah is always the mid 
 
38 
 
 line inner living und life-giving one Being, the inmost and highest 
 of Father-Son, being and having beinLT. In these three res])ects 
 man is made, or is brought into being, and having being among 
 all, and representing all, beings. 
 
 The pronoun, us and our, being plural as applied to God, and 
 man being made in God's imige, and after His likeness, and, 
 indeed, in the ima^e and after the likeness of all, the pronoun is 
 plural also as applied to m:ui. in the third person, them, let tiiem ; 
 an additional form of reason lieing in man's double character and 
 personality of male and female, man and woman. Image and 
 likeness are not used as identical in meaning ; the one signifies 
 what man is as summary reflection of Gud and all invisibly, or in 
 all inner and higher respects, underlying, above, and beyond, the 
 region of the senses ; the other signifies what is meant as the 
 further, outer, and lower sense and form of that reflection in the 
 accompanj'ing outer world, or region of the senses ; both being in 
 all natural gradation. The three parts gradation of the higher 
 sense is given, in the New Testament, as knowledge, righteousness, 
 and holiness. Dominion is in all natural order, relations, and 
 gradation, from God to and in man and all nature. It is intended 
 for being, in character and act, like God's character and in fulfil- 
 ment of God's will expressed in the divine manifestations, laws, 
 and method of government, or like God in Himself, in man, and 
 in all nature and course of events ; not for the degeneration, 
 degradation, and destruction of the world or the creature, but for 
 salvation, for preservation, and propagation, for increase and 
 improvement; Christ came not and comes not to destroy the 
 world, but to save the world, and destroy the works of the devil. 
 Next to the highest nature in man, under God, is animal life, next 
 to it again is plant life, and next to this last is inorganic matter ; 
 all from the Divine Spirit, to Him, and in immediate contact with 
 Him. Scientists find that one of the stirest marks of distinction 
 between plants and animals, is in the nature of the food taken 
 respectively by each, and in the results of the conversion of that 
 food. Taken generally, and apart from certain minute organisms, 
 it may be said that the food of plants consists of inorganic matter, 
 as compounds of water, ammonia, carbonic acid, and some 
 quantities of certain mineral salts ; while all known animals 
 require protcinaceous matter ready-made for maintenance of life, 
 manufactured in the first instance by and from plants. So, again 
 taken generally, plants are, in this chapter, given in natural 
 gradation to animals and man. The levels, relations, and over- 
 lajjpings in this gradation need not here be examined ; but it is 
 helpful for this, and for all ptirposes connected with it, to have 
 some acquaintance with the lowest known orders of animal life, 
 alongside of wliat has been ah*cady observed of the like orders of 
 plant life. The primary division of the animal kingdom into the 
 Aeonic parts number of sub-kingdoms, has already been noticed ; 
 the rest of the gradation downwards, and part into its next, is 
 
39 
 
 into classes, orders, families, genera, species, varieties, and races. 
 A system of classificatioix may be superficial and artificial in being 
 founded on merely external and adaptive resemblance of groups to 
 each other ; natural, in being founded on essential and funda- 
 mental structure ; or philosophical, in being founded on real points 
 of resemblance and difl'erence, as in the facts and laws of structure 
 and function, or morphology and physiology. The Bible is not 
 committed by an attempt to inake systems and definitions. 
 
 The only kind of linear classification that is possible is that in 
 which nature arranges the objects in their natural relations to the 
 lines of transition and to each other. This arrangement implies 
 natural relations inwai-ds and outwards, backwards and forwards, 
 upwards and downwards ; and it is tliat of nature and the Bible. 
 At the fourth point of plant life special light and heat are produced 
 in the work of that day, implying the natural means of what is 
 called heat-stiftening and ozone distinct existence and use, which 
 are connected with the process of absorption and change of plant 
 substance and life into new or renewed animal life. Animal life 
 is contained in the Om line from the beginning, but is tluis pro- 
 duced or evolved into external world existence, through the fourth 
 jjoint, and made to appear at the fifth point (the half-division 
 number), which places the plants in the position outer to the 
 auimals ; so that the fourth point passage of the plants is the first 
 point passage of animal life into external woidd existence, the 
 seventh of the plants is the fourfh of the animals, and the first of 
 man, and the tenth of the planis is the seventh of the animals, 
 and the fourth of man. This shows the leading levels, over- 
 lappings, and co-existences of all things ; and points to the causes 
 and occurrences of composite beings, as also the nature and levels 
 of the structures, functions, and kinds of food of the respective 
 divisions. 
 
 Man is tlie culminating head-sum of tlae six Omic days of 
 creation ; two triads forming into one in him, as in the human 
 body there are two parts, of a triad each into the third, or liead 
 triad of face, cerebrum and cerebellum ; in which last there is the 
 sum-substance of all. His first day of formal existence is the 
 seventh from the beginning; and it is creation's mysterious 
 passTge in him with Ood It is in this day's mystei'ious state that 
 God blesses him and addresses him, as is stated in the three verses 
 beginning with the twenty-eighth. In nature, in the Bible, and 
 the religions of the world, this seventh point is that of the birth 
 of the Aeonic Son, of seven points summary sacrifice, and of the 
 weekly Sabbath, as also of pecidiar blessing, formal engagements, 
 and renewal into further life. It is in these mysterious passages 
 of transition lines at one, four, seven, ten, tliat the leading 
 creative or begetting, transforming or renewing, changes occur. 
 In these secret and sacred passages there is always an ending- 
 beginning, a re-creating and renewing contact witli the Divine 
 Spirit, as at the first or the beginning of creation, similar to, if 
 
40 
 
 not the same as, the contact of the relative with the absolute, a 
 1 eturn to, or forming into, unity or oneness, and a re-opening and 
 a re-division, a dying and a begetting, a generating act and a new 
 birth. The Spirit is, in the highest sense, self-existing and self- 
 acting ; and in a secondary sense, every being is self-existing and 
 self-acting. This is a first essential in the divine image in each 
 created being. In the creature's act of Ouiic begetting there is a 
 solf-begetting, yet xnider and dependent on the Spirit in the act. 
 The co-rolatiou between these mysterious lines of passage is such 
 that each lower order or level of beings is essentially and formally 
 related to and dependent on the next higher in generative act and 
 all else. As elsewhere said, all things are of God. In a secondary 
 sense all things are also of themselves; of the earth ("let the 
 earth bring forth "), of the water ("let the water bring forth"), 
 and of themselves in process of reproduction. Fi'om the so- called 
 beginning to the seventh point, and always, there is an underlying 
 and comparatively hidden work of the Spirit, which is completed 
 and finished in the formal production of man. The whole seven 
 contain two triads into one, or ten points up to the garden. It is 
 a whole underh-ing beginning -svork, clearly implying, in its one 
 whole creation sense, a work of one Omic whole beginning day. 
 So, in the fourth verse of the second chapter, it is referred to as 
 the day in which the Lord God made the earth and the heavens, 
 as meaning the same with the first words of the first chapter ("In 
 the beginning God created the heaven and the earth"). Thus the 
 beginning spoken of is the Spirit's creative Avork, in its ]jrimarv 
 and secondary sense from one to seven or ten, in the y)cculiarh' 
 and compai-atively hidden sense, really so at all times ; an ending- 
 beginning Omic day's creation, ever beginning and being finished, 
 and ever being carried on. Hjdroid beings have their own marks, 
 as in numbers and circlets of tentacles ; the numbei s being from 
 one to ten or twelve, seldom more, and capable of extensile and 
 contractile, or to and fro, action within the Omic number eight, or 
 from seven to ten inches. Other marks of thts • tentacles are in 
 their three circles of consistence in ectoderm, and endoderm, and 
 body cavity enclosing a diverticulum, or side way, for repniduction 
 by the side of the nutritive ojjening or passage, all as in the main 
 body ; and being also furnished with side thread-cells like side 
 buds. 
 
 The hydra is peculiarly fitted for increase in numbers by 
 artificial and mechanical means. Each of all the pieces into which 
 it may be divided will gradually develope into a new and perfect 
 polypite. This seems to arise partly from the original purity and 
 strength of its protoplasm and ozone, partly from partaking so 
 largely of the plant and animal double life, and partly from con- 
 taining within it a transition line, and the implied peculiarly 
 creative work of the Spirit in that line. Equally remarkable arc 
 its susceptibilities to the laws of seasons, and to the powers and 
 influences of the sun and moon, as being for signs and seasons, 
 
41 
 
 days and years, and to rule over day and night, as stated in the 
 first chapter. Its i-eproduction by germination, being more of plant 
 nature, and afjpearing in order of creation before animals, is 
 carried on in the summer season, when it produces one or more 
 buds at a time, along its lower part from two to five, or from the 
 second to the fifth day plant production time of the Bible. The 
 stages of the growth of these buds are, first, the i>rocess of out- 
 coming into full bud form ; then a tubular growth of it in its 
 ectoderm, endodenn, and enclosed calcal (closed-end) diverticulum, 
 or side way of the body cavity, which prolongation of growth 
 brings it to the level of the fifth jjoint or day. And now, at the 
 level of animal production, it takes a composite form, as if a j)lant 
 fruit, yet also a young auiuial Jiydra with mouth and tentacles, 
 showing the animal production point in relation to the Aeoi-ic inner 
 line, and to the transverse transition line, as also a summary of the 
 continued relations of plants and animals ni their whole nntural 
 history. The young buds produce fresh ones before they become 
 detached from the parent body, a process indicative, among other 
 things, of plural growths and births, so common in nature. 
 
 The hydra mode of reproduction, in which the sexes arc more 
 perceptibly distinct and animal like, takes places at two points of 
 the parent body, in the lower part and also in the higher part 
 near the tentacles, the production in the lower part having sacks 
 m which the ova are enclosed, and that near the other extremity 
 being a conical process, showing an advance towards the cone and 
 rod forms. Those below and above mature and fall off from the 
 body-wall simultaneously ; when they come into sexiial contact, 
 and the ova are fecundated. It is probable that the contents of 
 those produced at the base of the tentacles are of the nature of 
 sperm for fecundating, and milky substances for nourishing the 
 ova of the lower production ; and thus answering the require 
 ments of the ])Liut nature and the animal nature of the young 
 creatures, as distinct natures, yet closely united in one whole body, 
 and showing the order and advance in the relative growth and 
 gradation, parts and processes, of the whole body and its divisions. 
 Shortly, its lower part is fitted for adhering to some object, and 
 it is furnished at the other end ■ with mouth and tentacles. Its 
 Greek name is Hudra, a water serpent ; and it is su])poscd to be 
 the water form of the serpent, taken as figurative and illustrative 
 means in the temptation of Adam and Eve, with her connection 
 of eating the fruit and sum-absorption. Triinsifion lines and forms 
 of work are everywhere present, with an accom])anying nu^asure of 
 life and sensitiveness. In the nervous system they gr;idually form 
 a web-work and graduated convolutions, from tlie lowest point of 
 rudimentary form to the liighef-t in the human brain, the 
 cerebellum, of which the weight is one-tenth of that of the whole 
 bi'ain. Transition lines and 1:heir effects are everywhere mathe- 
 matically aiTanged. A species of this web-work is found at the 
 base of the tentacles of these Hydra. 
 
42 
 
 Another step of advance in these Hydroid Zoophytes is in 
 Clytia, in which the zooids are for some time attached to the 
 parent colony, then become detached, and pass some time in 
 independent existence, after which they produce reproductive 
 elements and perceptible social forms, when they appear as a 
 species of jelly-fish, or Medusa. It is umbrella-shaped, or an 
 upper counterpart of its parent Om ; coming to be 0})en reversely 
 by the Omic rod having reached the head point of its line of 
 graduated luunber of advances, where and when the rod's head, 
 which is always an Om, stands as upper, as the heaven is towards 
 the earth as two sides of the open firmament, between which all 
 works of creations, begettings, and renewals are carried on, in, to 
 and fro, give and get, open and close, ending-beginning way. By 
 its opening and closing action, it is enabled to swim and get its 
 means of subsistence. From the centre of its concave side shoots 
 down and back a nutritive form possessing a mouth and digestive 
 cavity. It is penetrated throughout by transition lines in a 
 mathematical complex system. A series of tentacles suspend or 
 trail behind, from its circular margin, with small bend-like protu- 
 berances, as if indicating its natural history in steps and stages 
 of growth, of manner of life and increase, its relations to other 
 formations, and ancestral coinicctions with its Omic source of 
 being and having being. When come to full growth, its ova and 
 spermatozoa and young are generated, and begin to repeat the 
 course of its parent being. 
 
 Among the Lucernarida (of the Hydrogoa) there are instances 
 of interesting phenomena worthy of notice, as in what is called 
 the Hydra-tuba, resembling the fresh-water Hydra. Its gradation 
 of changes are its out-coming from the parent Om as a locomotive 
 ciliated being; after some time becoming fixed, trumpet- ;haped, and 
 having a moutli and tentacles ; then increasing in number by ger- 
 mination into colonies; next becoming enlarged, and passing througli 
 fourth-point changes; yet again dividing transversely by fusion into 
 a number of segments ; when, lastly, each segment of the division 
 becomes detached, witli mouth, digestive cavity, and a swim- 
 ming btll-head, or umbrella, by which it moves througli 
 the water, as at first. These six changes correspond to the six 
 creation days through which the Omic one, rod, or radicle passes 
 in its creative or begetting work from the first to the sevcntli 
 point or day. It should be remembered that the three ])oints 
 from seven to ten are im])hed in the seven or as a simiming uj) 
 head to tlie seven, making a trind of triads ; a I'emarkable instance 
 of which being in the eiglith, ninth, and tenth ribs of the human 
 body being imited to the seventh, while the eleventh and twelfth 
 are separate and free. Throngliout this course of changes, ujj as 
 it were to the Gardfcn tenth point of plants, .seventh of animals, 
 and fourth of man, they are paiilv ])hysical, partly plant, and 
 partly animal ; but the sum of the whole is in their next and 
 liighest stage. Their size when divided into segments is not more 
 than lialf an inch in height ; in their jjresent advanced stage and 
 
43 
 
 state of feeding and active life tliey attain to a size sometimes of 
 some feet in circumference ; they mature, develop sexual f orn s 
 and essential elements of reproduction, and go through acts of 
 fecundation ; and on emitting ova they die, when the newly pri)- 
 (luced young begin again to repeat the same course from the 
 minute and fixed state. Thus they are formed into one head-sum 
 of all their natural history ; as the seed or semeu is the ending- 
 beginning, root-sum, and the fruit, head, or representative off- 
 spring, is the ending-beginning head-sum of all ; and as man is in 
 and as to all, Chi-ist ni and as to man and all, and God in and as 
 to Christ, man, and all. 
 
 4. The account of the Omic days is brought on and up into 
 the accounts of the Omic ages. The former is the gradual fulfil- 
 ment of tht fiat, fact, and fulness of let there be, let bring forth, 
 and let us makf, in one whole man, as the inmost being, full form, 
 and head-sum, of the whole gradation of creations in one sum- 
 creation of God-made man, in God's image and after His likeness, 
 the Son of God. The latter is the gradual fulfilment of the fiat, 
 fact, and fulness of be (fruitful, &c.), have (dominion and posses- 
 sion, ifec), as to this Son of God of Sons of God and man, having 
 his inmost being and meaning, as also his highest level, form, and 
 reality in Christ the Son of God and of man, and as to the 
 graduated duration of the age of ages. This work of fiat and 
 fulfilment is in gradation from the lowest to the highest, from the 
 inmost to the outmost, and from the hindmost to the foremost, of 
 every step and stage, particle and part, and whole, of every being 
 and measure of time ; and this giadation of all is the existing and 
 continued fact fi'om what is called the beginning to the end, or 
 from the ending-beginning point, to that same again, in the ever 
 ending-beginning Om. The gradation in the Omic days is the 
 gradation in the beings, order, relations, and times, of the pro- 
 ductions s))oken of, distinctly and as one whole. It is the 
 gradation in all after their kinds, and in each of all after its kind. 
 And all is found now to be as here stated and described, as one 
 whole creation of creations ; man being the inmost and head-sum 
 of all, having in him, given to him, ])ut under him, brought to 
 him, and named by him ; and the correlations of him and them, 
 and of all in him and them, arc such that he and they and all in 
 them are for each other in this gradation, luider God, and towards 
 God, in Christ, by the one Spirit. The whole Om, i.e., and Aeonic 
 being is in the Omic form and meaning of He and She, man and 
 woman, Adam and Eve ; she from him and she and he from God. 
 All things are from man, as the inmost and head-sum of all, and 
 are appropriately brought to him, and pivcn to him and for him ; 
 and so are he and all in relation to God. 
 
 Man, as to his body, is said to have been formed of the dust of 
 the ground ; of the physical materials of particles and atoms and 
 elements of wild nature, yet formed in a gradation of refinement 
 in the imnost and hio'hcst kind of this world's creaturehood. 
 
i4 
 
 Much of what has been ah'eady stated, in way of showing the 
 agreement between nature and the Bible, is fi'om the regions of 
 tlie too small and the too distant for the human senses without 
 artificial aids, as the ndcroscope and the telescope, to supply the 
 general reader, for forming a clear and comprehensive view of the 
 subject, through means additional to what lies within his ordinary 
 reaoh. From many causes, among which is a false or assumed 
 delicacy, the anatomy of the human body is less distinctly, 
 intelligently, and systematically known than it ought to be. A 
 few sentences may be hei'e devoted to this part of the subject. 
 The leading division is into the usual three in one parts of lower, 
 middle, and higher; each forming into a head-sum of grove in 
 Omic contents, shape, and meaning ; and each a summary of 
 distinct yet combined necessaries of preservation, jjropagation, and 
 correlative existence and action. The lower and outer has more 
 to do with the physical, the plant, and the animal, departments of 
 nature, yet in necessary and essential relation and union with the 
 middle and higher ; its numerical and relative position being from 
 one to four, and opening out with the middle in the fifth number; 
 whence the number five is naturally somewhat peculiar to the 
 Egyptians ^r Ham race, as the lower of thi'ce, Ham, Shem, and 
 Japhet. The middle, as inner and higher from without and below, 
 has more to do with manhood, family, and social life ; its numeri- 
 cal and relative position being from four to seven, and is more of 
 Shem race character. It is yet in necessary and essential relation 
 to the other two ; it implies the lower and much of the higher. 
 The third, or inmost and highest, has more to do with the 
 intellectual and the national character of things (peculiarly sliown 
 by the Greeks at the time of their sharing in the greatness of the 
 Aeonic seat of empire), and approaching to the level of Melchizedek 
 character in the universal gradation of man and nature. It is also 
 a summary of all, as of the lower form in highest character in the 
 face, or frontal part of the head, as of the second or middle in 
 highest character in the cerebrum or mid head part, and as of the 
 third, or whole head summai'v form in highest character in the 
 cerebellum or highest of all in the most holy place. The human 
 frame, and al)ovc all the human head, is a miniature universe, one 
 ()m of all 0ms, in all gradation of all combinations of all individual 
 0ms ; each Om a universe as one of all in one, with God in grada- 
 tion in and with His creatures in each of a'l in one ; proclaiming 
 in unison and with one accord, "The Lord our (Jod is One." 
 
 The skeleton is made up of two hundied ilistinct and se])arate 
 bones, some of which become united in middle age. The lower 
 part is made up of three in one parts, the pelvis and its two limbs, 
 the le^rs. Each of the two limbs is in three in one parts, the foot, 
 the two bones from it to the knee, and the one thence to the 
 pelvis. The three parts of the foot are the toe bones, which are 
 two in the great toe and three in each of the others ; the instep 
 part in five b aies ; and the ankle part in seven, twenty-six in all. 
 
45 
 
 Between the foot and the knee are two, the splint-bone and the 
 shin-bone ; in the npper part of the leg are the thigh-bone and 
 lap-bone ; and the knee-cap is common to the lower and upper 
 parts. The pelvis is formed of the two hip bones, the sacrum, and 
 the coccyx. The thigh-bone is the longest and strongest bone in 
 the whole body ; its prominent ball-like head fitting into the deep 
 cup-like hollow of the hip-bone, forming a ball and socket joint, 
 all at the titan thigh and hip place (k own to Samson), and 
 corresponding to the titan shoulder poi it of mid-part of the body. 
 At the left and at the right of the body the hip-bone is in three 
 distinct bones in early life, which are united in adult years ; and 
 each haunch bone is also compo.sL'(l of three, the ilium, ischium, 
 and pubis ; the pubis being tiie small bones forming the front 
 part of the hip-bones. The upper limbs, or the hands, are attached 
 to the trunk by the shoulder girdle consisting of shoulder blade 
 and collar-bone ; they have in each the upper arm of one bone, 
 the fore arm of two, and the hand which consists of eight wrist 
 bones, live palm ones, and fourteen finger ones, twenty-seven 
 in all. It should be carefully observed that the j^elvis 
 and its limbs now stand as the whole lower part of the 
 whole body ; so that the vertebrae column stands related 
 as one wliole to the several of the frontal side of the body ; 
 having four small vertebroe in the coccyx, and five in the 
 sacrum, both forming the back part of the pelvis, five vertebrae 
 in the loin, twelve behind the thorax or chest, and seven 
 in the neck — thirty-three in all The whole body has much the 
 form of a tree ; the vertebric column has its lower end to the back 
 of the pelvis ; the next, which is tlie loin part, is without ribs like 
 the bare part of the trunk of a tree ; then the dorsal ])art has two 
 pairs of ribs of twelve each, seven true ribs of each being fixed in 
 front to the breast-bone, and five false ribs of each not fixed in 
 front ; and the eighth, ninth, and tenth pairs being attached to 
 the seventh and to the breast-bone, while the eleventh and twelfth 
 pairs are qiiite free. Thus, there are twenty-four ribs, thirty-three 
 vertebra;, and six hip-bones. The verteV)rre of the neck have 
 the peculiarity from all the others, in possessing in each 
 of their short lateral processes an opening for the passage of a 
 blood-vessel. The first two of the seven neck vertebrae are known 
 by the names atlas and axis. The five bones of the saci-am are 
 united into one oxified piece in adult life. There are many things 
 which show that the ancients had somewhat full and exact, though 
 not microscopic, knowledge of the anatomy of the human frame. 
 The coccyx (Latin for cuckoo), which consists of four vertebra, 
 was so named because of its resemblance in shape to the beak ( f 
 a cockoo, and mainly because it stands behind the fourth point 
 transition, begetting, and relieving passage, without taking much 
 to do with the ingoings and outgoings of the natural course of 
 things. The first or highest vertebra of the neck is a ring or Om- 
 shaped bone in which there are two cup like hollows, into which 
 
46 
 
 fit the two bjny projections of the occipital bone of the skull (one 
 on the fi'out side and one on the back side of the spinal opening), 
 by which the head can move or bend forwards and backwards, or 
 the body so move under it. In the Aeonic movement of the body 
 the face is supposed to be somewhat east and south and tlie back 
 to the north and west, in natural imitation of the ecliptic motion 
 of the sun, as between the shoulder points at tlie northern and 
 southern tropics. In the north was the mountain Calypso, and in 
 the south the mountain Atlas, as if supporting the heaven as the 
 world's head ; while the passage from east to west lay along 
 towards the west between the two, corresponding to the spinal 
 opening between these Omic hollows, in which the projection's 
 stand and move for support to the head, and for motion forwards 
 aiad backwards and round from side to side. The south side one 
 Avas, therefore, called Atlas, and the other Calypso ; and both stand 
 on the next and it on the next in Aeonic backward succession of 
 the Omic vertebrae of the backbone. The second bone, called the 
 Axis, is formed into a modified projection, like a peg or pivot, on 
 which the Atlas-Calypso is fixed ; and on this peg-shaped vertebra 
 it moves round to the right and left. 
 
 Each vertebrfe is an Om ; so is each joint in the body ; the 
 leading Om in each part being in its head-sum grove, of which 
 there is one in each part (lower, middle, and head), the head part 
 boing in three parts and three groves in one in a further gradation 
 into one. The face is made up of fourteen l)ones, of whicli twelve 
 are in six pairs and two single ones They are, one lower jaw- 
 bone, one ]>loughshare bone of the nose, two scroll-bones of the 
 nose, two tear or weeping bones, two nasal or nose bones, two 
 clieek-bones, two ]jalatc bones, two upper jaw-bones. Thus they 
 are six double ones and two sintrle ones, or eight, otlierwise six in 
 each side of the face. Ishtar's descent for renewal, or new creation, 
 of anytliing, was sometimes taken as consisting of fourteen steps, 
 yet generally as seven steps; because both numbers are really tlie 
 same as one same descent and one same face, one same course, 
 number, or parts of creation, as in the first chapter. The idea 
 and fact of creation, new creation, or i-euewal, is frequently 
 expressed in Scripture by he fell on his face, or lie fell on 
 his face to the ground ; which means that he changed and 
 ])assed from the oM, in whatever sense or character, to the 
 new, or next. Of such expressions is, he bowed himself ; 
 the himself having the same meaning with the face, which is a 
 summary of himself. When tlic six double ones are taken as six 
 single whole one ', and tlie other two as one, the number is seven 
 i 1 all ; and they coiTt;sj)ond to the six days in creation, into the 
 Seventh in which the eighth, ninth, and tenth are implied, as lias 
 bjen seen in the case of the ribs ; wliilc the two single ones aix* 
 meant as free, in Joseph and IJenjamin nuniber. The skull is 
 made up of separate bones, fixed Ih-mly together, and forming a 
 lox-like oval case (cranium) containing the bniin. Tuere are three 
 
47 
 
 layers in this brain case ; an outer layer of hard bone, showing the 
 usual Om three in one form of three-fold circle or ring, Avith the 
 one or radicle in brain substance or contents. Taken as distinct 
 bones, they are eight in number and arranged thus, one ethmoid 
 bone at the base of the front part and at the root of the nose, one 
 splenoid bone at the base of the skull, one (occipital) farthest back 
 at the base of the back, two at the sides, two at the sides and top, 
 and one forming the forehead or crown All may be taken as six, 
 seven, or eight, otherwise ten. In one sense the thirty-three ver- 
 tebrae of the back-bone correspond to the Aeonic manhood number 
 of thirty years, with three for the bodily parts and fulfilled work, 
 as in the case of Ciirist. The whole is also sometimes taken as 
 twenty-four in number, corresponding to the number of the tribes 
 and Apostles, and the twenty-four Elders ; these being (from 
 below), phalanges, metatarsus, tarsus (of foot) ; fibula tilera, 
 patella, femur (leg), ischium, symphysis, pulcis, ilium (pelvis), 
 metacarpus, carpus, radius, ulna, humerus (hand), dorsal vertebrae 
 cervical vertebrae, lower maxilla, occipital bjue, lamboidal suture 
 pai'ietal suture, and frontal bone. Bones consist of three parts sub 
 stance, one-third of organic or animal matter and two-thirds of inor- 
 ganic or mineral matter; but the proportion varies with one's age, 
 the animal matter being nearly tlie only apparent matter in infancy 
 and the mineral nearly the only in old age, and the pi'oportion of 
 one third animal being in mid-life. Blood is carried to them by 
 the arteries. A vertebra is of the usual Om shape with three 
 parts from withoiit to within, three projections without and three 
 implied within, and a rib from each shoulder point tuining round 
 inwards ; while the spinal foramen or canal, through which the 
 spinal cord passes, u hexagonal. Thus out of the Om comes the 
 one of everything in all gradations, laws, and relations, as to sub- 
 stances, numbers, forms, and all else. The lower part of the body 
 is out from its head-grove point, having its first part from one to 
 four in the pelvis, from four to seven in the usual form of opening 
 and tvro sides in the legs, and its third part in the feet with their 
 Aeonic numbers on the earth which has its all of the same char- 
 acter. The middle part has its first ])art from one to four com- 
 paratively hidden, then its opening with two hands from four to 
 seven, and its third part in the outer hands parts. The brain is 
 divided into two lateral parts, out from the Omic dark part to the 
 face or front of the head, called hemispheres ; which in turn are 
 each divided into three parts, or lobes, the posterior, middle, and 
 anterior. 
 
 Histology is concerned with the ultimate structures of the 
 bodily parts, called tissues ; the most important of which are seven 
 in number, the rest being in Omic union with these, particularlv 
 with the seventh. They are, those forming bones (osseous), 
 forming fat (adipose), fibre and ligament (fibrous), gristle (cartil- 
 aginous), muscle or llcsh (muscular), nerve and brain (nervous), 
 and connective. Tissues make up the organs, and organs make up 
 
48 
 
 the body. There are seven systems of organs, the food and 
 digestive system, the motor or muscular system, the nervous 
 system (directing), the nervous system (receptive or sensory, 
 including the five senses), the respiratory system, the blood 
 system, and the bony system, or skeleton. Bones serve for 
 measures of extension between 0ms, for protection to the 
 more delicate organs of the body ; and, with the attached 
 muscles acting in the to and fro way of extension and attraction 
 for bodily movements. In all things, at all times, and everywhere, 
 the fiat let there be precedes in cause, fact, and eftect, the fiat let 
 bring forth. So the muscular tissue, though first and in itself 
 one, divides into two, the involuntary and the voluntary. It can- 
 not be too carefully remembered, or too oft repeated, that there 
 can be no being or having being but as implied in the Divine 
 Ti'inity. The Spirit is the original, self-existent, eternal, and 
 universal Om. His outcoming necessarily implies Father one to 
 the Son one, yet all the one Spirit. The Spirit, in coming forth as 
 Son, comes forth from Himself in His self-character of Father to 
 Himself as Son. In the eternally continiied being and act, or in 
 so being and having being, He is for ever (Neith-liko) coming 
 forth from Himself, from being His own son to being His own son; 
 His so doing is also His coming forth from being His own Father 
 to bei^ig His own Father ; and a triad form of this coming forth 
 is in father-son, grandfather-grandson, great-grandfather-great- 
 grandson, through tlie fourth point into a son-triad of father-triad, 
 and both triad of triads, into tlie usual tenth point. This was 
 pictured by the x\ncients in tlie form of a bifurcate or trifurcate 
 instrument, like tlie tliree-pronged sceptre called trident, and the 
 Hebrew letter shin. The three prongs, projections, or branches, 
 are always implied, as in the outside of each vertebra, already 
 noticed ; the middle one being the onward midline, stem, trunk, 
 and balancing three in one midbcing, in which the father-son 
 begetting, creative, renewing, and all eternal and universal act of 
 the Spirit takes place ; whence it is the all in all being, position, 
 and work of Christ the mediator. It is the origin and meaning of 
 the term Druid (Gaelic, Tri-aodh or Tri-ath) ; and it is St 
 Columba's profession aiid preacliing motto, " 'S e mo Thri-aod " 
 (Thri-aon or tri-Adhamli Thriath) Mac Dhe (my Trinity is the Son 
 of God). An apparent instance of two branches is in the merry- 
 bone in the breast of a bird, and the arrangement of the ribs about 
 the neck of man and many beasts ; but the main midline of such 
 instances is in the neck, in the bird's beak, and in the nose of man 
 and beast as marking the whole forward part. It is the secret 
 meaning of what is called (but seldom understood) the unicorn, 
 the all one horn of eternally begetting being, the cornucopia (horn 
 of plenty) the all one horn of eternally preserving being. It holds 
 true of cycles as it does of individual single beings. 
 
 The forward measure of the step, stage, and cycle, is the back- 
 ward measure of the same ; the all and only begotten, or being 
 
49 
 
 begotten, Son, is all that is in the begetting Father, the all Divine 
 Spirit. It is unnecessary to follow out this farther here. Both 
 the involuntary and the voluntary muscular tissues throughout 
 the body have one common source and cause in the Spirit's work, 
 but coming forth in the let there be and let bring forth, or father- 
 son, mode of action and movement, in backward and forward 
 measure of what is to be brought forth or forward, in midline 
 being and direction. Force moves in these measured steps, stages, 
 and cycles, from closing-opening 0ms to closing-opening 0ms, all 
 in contact with the Spirit. Instances of involuntary movements 
 are in the beating of the heart and the circulation of the blood, in 
 the work of digestion and muscular tissues in the whole alimentary 
 canal, and in the receptive nerves ; the field of the voluntary, or 
 what is one's own, or secondary part, is more in the outer line, as 
 in the limbs, the face, and the whole outer region of the body. 
 Even in the mind there is an inner power and an inner activity of 
 that power which precede, and are independent of, the voluntary 
 and secondary (which goes far to explain hypnotism). Moreover, 
 the involuntary stands as inner, and in causal connection to, the 
 voluntary or secondary, in gradation from perfection down to zero 
 or Om, and in a counterpart gradation from perfection at that end 
 to zero or Om at the .irst end. Thus there is perfection with zero 
 at both ends and from end to end. The Relative with its grada- 
 tions of imperfections is thus incidentally necessary to the 
 Absolute, and finds its perfection in its to and fro union and 
 motion with the Absolute. Christ as Son is of, and from, the 
 Father ; He is also the Relative as well as the Absolute ; and, 
 apart from the Father-Son sense, and the Absolute sense. He can 
 say, I can do nothing of myself, the Father is greater than I; but, 
 as All in All, He does all in all. 
 
 Not to dwell here on the muscles and the substances for bodily 
 food, something may be noticed about the blood. All parts of 
 the body contain blood except some tissues with which the outside 
 layer of the skin, nails, hair, and centre of the cornea or front of 
 the eye are connected. Blood-vessels are of three kinds, arteries, 
 veins, and capillaries ; blood colour being more of a l^right red in 
 the arteries, but more of a dark rod or blue in the veins. In 
 reality the three parts of rainbow colour, and, therefore, the seven 
 colours are in the blood. Blood consists of two parts, the liquid 
 part and the corpuscles ; the latter are again of two kinds, the 
 more intensely red and the white or colourless ; or rather in 
 gradation of three, and then seven, or ten (as always in white). 
 It contains all the fourteen elements found in the body ; having 
 seven by three, or twenty-one, of solids, and seven by twelve, or 
 about eighty-four of water ; and again the watery part consisting 
 of water and dissolved albumen (white of egg). Its fluid part 
 consists of two jjarts, serum (watery and yellowish), and fibrin ; 
 which latter is white, tough, and fibrous, and forms a kind of 
 mathematically arranged network during coagulation or clotlnng. 
 
 4 
 
50 
 
 This fibrin seems to enter largel}' into the matter forming; the cell 
 Avails of the corpuscles and of the tissues and harder parts of the 
 body, though not apart from the other matters. 
 
 What is of peculiar interest is what is known of the corpuscles 
 of the blood. The red ones are so minute that about one-third of 
 ten thousand of them placed side b}- side in a single line would go 
 into the measure of one inch ; or one-third, or one triad, the 
 one way, and three-thirds, or triad of triads, the other way. In 
 certain circumstances, they arrange themselves in thesj ways. 
 They form themselves in the piled arrangement at a certain time 
 after the blood has been drawn from the body. It has been 
 already seen that the sarcous elements of which the fibrilia), of 
 which in turn the fibres forming tissue consist, are disc-like Om 
 bodies, which are laid one uj)on the other, and which, by the 
 colour at their junction being varied as at transition lines, give a 
 striped ap-pcarance to the fibres. Transition lines, whether direct 
 or transverse, do cause the formation to appear stri[)ed, Jacob's 
 rods-like. All 0ms have circular transition lines, there being a 
 triad of 0ms, an outer, middle, and inner, with the point of the 
 one or rod in the centre, in one Om ; all which are distinctly 
 found in all such corpuscles. These red ones carry oxygen from 
 the lungs to the tissues, and carbonic acid gas from the tissues 
 back to the lungs ; for all force acts by to and fro motion, in the 
 primary sense. This carrying work is, as in all nature and all 
 religions, a going down and up, a going out and in, a re-creating, 
 renew^ing, and reviving, an Omic and Aeonic gradation process of 
 putting off the old and putting on the new, of eternal life in 
 eternal being and having being. Among the blood's chief 
 functions in this work are to supply the glands with materials for. 
 producing gastric and j)ancreatic fluids as juices and bile, on the 
 action of which the work of digestion greatly depends ; to receive, 
 absorb, and convey to all parts of the body nutritive matter as in 
 ordinary food, water, and oxygen, which last burns up hydrogen 
 and carbon, by which chemical union heat is produced, and is 
 equalised in temperature by the blood through the whole body ; 
 to supply the tissues with matter for their renewal and growth, 
 and at the same time to moisten every part and particle ; and to 
 carry all refuse from all parts and tissues to the organs by which 
 it is excreted from the body. 
 
 Those blood corpuscles, whose appearance is such that it is 
 difficult to say whether they are colourless or white, have their 
 distinctive characteristics mostly arising from their being of the 
 summary nature and form of the first and tenth points. They arc 
 larger in size by one-third than the red ones ; and they are so 
 comparatively few in number that they are only three, or a triad, 
 to every thousand of the red ones. They are the chiliarchoi over 
 the divisions of the community, or the king-queen 0ms of the let 
 bring forth, under the let there be, Aeonic line of perpetual 
 reproduction and renewal, in the universal reign of Eternal Empire 
 
51 
 
 of the Eternal Father-Son by the Eternal Spirit. From the out- 
 most circle to the centre of each there are six circles of dots, each 
 inner of which is smaller than its outer, somewhat like the dotted 
 disc of the sun ; yet moon-like, each, or some, of these wonderful 
 corpuscles appear to be continually changing in form. Their con- 
 tractile and e.Ktensile amoeba like modes of action have been called 
 amoeboid movements ; but their movements are comparatively 
 slow, and their situation is near the walls of the blood vessels or 
 tubes, while the red ones are in the quick and- fast activities of the 
 ever-cii'culating blood movement. 
 
 Thus it may be seen that these minute forms of being have 
 their being and their having being in the nature and order of 
 gradations and relations, source, substances, and laws, which 
 nature, the Bible, and the religions of the world everywhere teach. 
 Each of them has its sum-substance of ail that obtains in nature 
 in ils miniature Om being and history. Each individual is a little 
 Avorld, and so is each combination of individuals, each commiuiity 
 and each combination of communitieg. As a positive being, or at 
 all a being, it cannot be imreal, informal, or unmeaning ; nor can 
 it yet be without its incidental zero, shadow, or second self. Its 
 comparative vacuity, or cavity, is essential to it, as such is to all 
 being, within and without, and in gradation of transition lines, 
 direct, transverse, circulai", spiral, and all ways. So it has its net- 
 work of fibrin, fluid, and comparatively open spaces within and in 
 its walls, skin, garment. Its cell contracts and extends, bends 
 and bulges, in all form and fashion, way and work, in self-action, 
 yet under influences, according to condition and purpose ; all in 
 all ways of to and fro directions of its life, by the All-Spirit of all 
 life. Its net-work of form is present with it and in it, in all with- 
 in and without, and corresponds to the causes and effects, laws 
 and means, habits, customs, and necessities of its being and living; 
 just as is true of all, from the most minute to the most mighty. 
 Scripture does not, any more than nature, overlook its gradation 
 of kinds; but takes all things under the "after its kind" rule of 
 wise classification, founded in essential nature and creation, both 
 Avhich are ever the same as faithfully taught in Scrij)tui'e. 
 Scriptiu'e speaks of the blood as the life of animal being-5, as in the 
 words, for the blood is the life ; words which, together with much 
 more of its teaching and reguhitions about blood, sacrifices, and 
 ■other tilings respecting life, show how carefully and successfully 
 this and kindred subjects were studied and unlerstood by the 
 sacred writers. Life, in its difterent kinds in nature, is known in 
 connection with light, liquids, solids, and gases ; all these, in some 
 sense and form or other, have to do with all life of all kinds, in 
 Him who is the Light of life and the L'fe of the world ; ai d all 
 these have to do with the smallest toi'])Uscle, and relative sub- 
 stances of the blood. Man is a rej)resentative being, in sum- 
 substance, of all substances and laws, plants and animals, and all 
 the processes within and without, of creation and providence. 
 
52 
 
 The lowest known f(n*m of the Om is the lowest known form of the 
 means of giving and getting, and of getting and giving life and al 
 else ; but it is the same in the highest and in all between, in 
 nature, and in man, and not less in the Bible. 
 
 Man has the whole world, within and without, to subdue from 
 the wildest and roughest to the tamest and the most refined ; to 
 reduce everything to its lowest and original sense and form, or to 
 its first state, which is its highest and finest state ; and jet to re- 
 create and reproduce, renew and cause to grow again, everything 
 after its ki)id, in and after the Spirit. He and his lowest blood 
 beings and formations are correlated in mutual dei)endence, 
 towards each other and towards the Spirit, for life, breath, and all 
 things. His teeth are a representative and actual combination 
 for representative and actual purposes. What is called Ptyalin, 
 and has the property of changing the starchy matters of food 
 into grape sugar, form, with water and a little salt, the 
 so-called saliva or spittle used in insalivation. But this 
 saliva is secreted and prepared from the blood by small 
 bodies, which are significantly six in number, and are situated 
 above and below, in the cheeks and luider the tongue. 
 Everything has its relations to heaven and earth ; and there 
 is an incidental titan meaning in the words, " the poison of asps 
 is under their lips — their feet are swift to shed blood." The food 
 has to pass over the mouth of the wind-pipe with its epiglottis and 
 under the nasal opening. Its three stages of descent to the 
 stomach are those of the oesophagus, which are, the jjharynx, or 
 upper part, the thorax, and through the diaphragm. The stomach 
 itself has its tliree formative divisions or layers of outer coat of 
 skin, middle or involuntary muscular fibres, and inner of skin of 
 mucous membrane ; which last is covered with small Oms, being 
 the mouths of open tubes, called gastric glands, surrounded by a 
 net-work of blood-vessels from the blood of which the glands 
 secrete the fluid called gastric juice. The gastric juice consists of 
 water and some salt, hydrochloric acid, and pepsin ; and is the 
 means of dissolving and changing the nitrogenous and albuminous 
 matters of the food into peptones, which are mixed witli the food 
 by the constant churning motion kept on by the continually con- 
 tracting muscuhir coat of the stomach. The fats are rchiced into 
 globules ; and the mixture is now called chyme, the small blood- 
 vessels of the mucous coat beginning at once to absorb the most 
 liquid part. Continuous with the right-hand side of the stomach 
 is the small intestine, also of tliree layers similar to tliose of the 
 stomach ; and in it the chyme is now mixed witli three kinds of 
 liquids, and gets the name, chyle. One of these three is the pan- 
 creatic juice, or the juice secreted by the gland called pancreas. It 
 flows as needed into the mixture, and acts in further changing the 
 starchy matters, and the albuminous compounds. A second is the 
 bile, which, after being secreted by the liver, is stored in the gall- 
 bladder ; contains alkaline substances made up of compounds of 
 
53 
 
 soda ; and acts in reducing the fatty matters into a state fit for 
 entering the blood. In the third, the intestinal juices, there are three 
 glands different in kind and situated in the lining membrane of 
 the small intestine, called respectively, the glands of Brunner, the 
 glands of Lieberkuhu, and Pe^'er's patches ; and by the action of 
 these the chyme is changed into what is called chyle, the food's 
 last known stage before entering the blood. The number of steps 
 in the process of changing matters of food into the state fit for 
 entering the blood is six, namely, chewing by the teeth, or masti- 
 cation ; insalivation by saliva ; swallowing, or deglutition, by the 
 tongue, pharynx, and oesophagus ; chymification, or digestive con- 
 version of it into chyme by the juice secreted by the lining mem- 
 brane of the stomach ; further digestion, called chylification, in 
 the small intestine by the intestinal juices, the pancreatic juices, 
 and that called bile ; and its absorption into the blood by the villi 
 of the small intestine. Though these might be taken through the 
 transition line of the seventh point with the three kinds of glands 
 secreted and acting under the head of intestinal juices, and the 
 natunl connection of union with the seventh up to ten ; yet the 
 real changes are rather six in the sense of passing into a state of 
 saliva, of chyme, of chyle, and of each of the three known as 
 intestinal juices, the pancreatic juices, and the bile ; while the 
 three, which in connection with the seventh or with these through 
 the seventh make the triad of triads into one whole ten, are the 
 three intestinal juices, called the glands of Brunner, the glands of 
 Lieberkuhu, and Peyser's patches, Among the difficulties in the 
 way of a satisfactory knowledge of these last is that of making a 
 distinct separation of their secretions, without which their real and 
 respective functions cannot be clearly determined. Hitherto the 
 process is a gradation of Ishtar descent, in putting off the raw 
 unfitness of the matters being changed and reducing them into a 
 state fitted for entering into the blood, by which, in the sense of 
 Ishtar ascent, they are to be distributed to all parts of the body 
 for renewed strengtli and growth. Each change is made at its 
 natural level or transition line. The breaking down of the raw 
 materials in mastication, and the chewing of them in insalivation, 
 are in the level of the tenth point of plants, the seventh of 
 animals, and the fourth of man, the ])hysical being every- 
 where included. Chymification is on the next lower down 
 level or line of the tenth point of the physical, the 
 seventh of plants, the fourth of animals, and first of man. 
 In natural order chylification is made in the line of the 
 seventh point of the physical, the fourth of the plants, and the first 
 of the animals. What now remains is the lower part of plants 
 down from four to one ; and the middle part of the physical from 
 seven to fuiu", that is as here implied in the human body. The 
 remaining line of change is that at one of the materials in their 
 plant nature, and at four of the physical. Perhaps anything of 
 the mixture that may be peculiar of animal nature does not go 
 
54 
 
 down farther than the first point sense of animals, which is the 
 lowest line of chylification, or, after the change at the first point of 
 plants, it keeps farther in, and is distributed and mixed with the 
 more fleshy part, while the more suited to the plant nature goes 
 into the plant life in or connected with the blood. Thus the three 
 last juices, so indistinct in nature and functions, may contain 
 much peculiarly related to the lower part and outer region of tlie 
 body. 
 
 The ascent of the blood is the means of the re-creative distribu- 
 tion of the food-matter to all parts of the body. A tripartite 
 circulation of the blood is into the general, the pulmonary, and 
 the portal ; the first of which is carried on outwards through 
 three sets of vessels, arteries, arterial capillaries, and venous 
 capillai'ies, and inwards through the veins ; the second is from the 
 right side of the heart (as the former is from the left) out through 
 the vessels of the lungs and back to the left side ; and the third 
 is from the heart to the stomach, spleen, pancreas, and intestines, 
 where the blood is collected by the portal veins and conducted 
 to the liver, in turn to be ci'llected by the hepatic veins into the 
 current which is on its way back from the lower parts of the body. 
 In conformity to the gradual up and out growing and three in one 
 form of the body and of other things, the heart is somewhat 
 triangular or conical in shape, with the point of the cone down- 
 wards. As animal appears on the fifth day, so the heart is situated 
 with its points beating between the fifth and sixth ribs. It is in 
 the usual Om form of three parts inwards, two parts or covers of 
 skin called pericardium, then its proper wall ; the three being of 
 tissue, and within all is the body cavity. Its one, four, seven, ten 
 form is in two ways, from below and upwards, and then in summary 
 chest or form. From below upwards the order is in the Aeonic 
 natural gradation. The outer of its two pericardial covers is loose, 
 and therefore encloses a transition cavity all round between itself 
 and the second cover, which latter lies so close to the heart tliat 
 the second transition space all round is very thin or small ; while 
 the space, or already mentioned cavity, between the two covers is 
 so open as to contain a plentiful watery fluid called the pericardial 
 fluid. All this indicates, among other things, that there obtains 
 here, as in natui'o, the gradation of lower and outer being more of 
 water and plant kind in relation to the higher and inner or middle 
 part, which is more of blood and animal kind. The lower part of 
 pericardial double cover is attached to the diaphragm and to the 
 blood-vessels by which the heart commiuiicates witli the rest of 
 the body ; which again shows the distinction of lower and outer 
 plant in relation to higher and inner animal life, in orderly, 
 natural, and essential relations, as represented here and elsewhere 
 through tlie Bible. Be it observed that the lower part of all this, 
 like the first three days of creation woik, is in relative form and 
 position from one to four ; and that the rest of it is the all-round 
 outer, like the other days of creation work, from four to ten, as 
 
55 
 
 all-i'ound upper and outer in physical and [ilant sense. Now the 
 heart proper must be more animal in nature, and must have two 
 parts in upward and outward Aeonic succession to the already 
 noticed first or lower part, making in all three parts in outward 
 succession. It must also be in two parts broadwise, one on each 
 side of the upward mid-line, and buth below and above the trans- 
 verse line that divides the middle part from the upper. This 
 is found to be the actual division. It is the Oniic and Aeonic 
 form and meaning of the six days creation work, of man and 
 nature, of Christ's Cross and Kingdom, of all things and 
 the whole courise of things. The upward mid-liuc, which 
 is of curtain-like form of skin, is called the septem ; 
 the transverse curtain is in two parts, one on each 
 side of the mid-line, each being valve-shaped and thence 
 so-called ; and the four parts or chambers are into upper two, or 
 left and right auricles, and lower two, or left and right ventricles. 
 The order of succession and advance in numerical, essential, and 
 relative implication is here further seen in these valves and in the 
 veins of the heart. The valve which divides the left ventricle 
 from the left auricle is made up of a double fold of the same skin 
 that doubly lines the heart, also of two joints or cusps like the 
 points of the new moon, hence called the bicuspid valve ; and, 
 being further somewhat shaped like a bishop's mitre, it is some- 
 times called the mitral (Gaelic, currachd an righ, king's cap). 
 That which divides the right ventricle from the right auricle is 
 made up of the same skin, but in three flaps or cusps, and hence 
 called the tricuspid valve. It is unnecessary here to speak of the 
 relations of sun and mo^n, and the masculine and feminine 
 principles in nature ; they are relations that exist everywhere ; 
 and the indications of them here are evident and unmistakeable. 
 Universal analogy seems to teacli that the sun is supplied from 
 behind, or somehow, with matter, or force, or both, for its cease- 
 less lightgiving. The largest blood-vessel or tube, the aorta, leads 
 from the left ventricle down into smaller pipes, thence into 
 capillaries which form a net-work in ^he tissues. These capillaries 
 uniting form veins which open into larger veins, by which they 
 pass into still larger veins ; then, ascending on the right side into 
 the one inferior vena cava, they terminate in the right auiicle. 
 By the contracting and distending of this auricle alternately with 
 the right ventricle the blood passes through the tricuspid valve 
 into this right ventricle, when the valve closes against its return, 
 whereby a rebound forwards is given to it out of the ventricle into 
 the pulmonary artery, by which it jjasses into the lungs, getting 
 reboimding force from valve closing behind, to pass through the 
 arteries, capillaries, and veins of the lungs into the pulmonary 
 veins. From these veins it gathers into the left auricle and 
 thence through the bicuspid valve into the left ventricle, and 
 thence again into the aorta. Chordae tendinac ai'c distensile 
 cords, which are connected to the muscles of the skin of the 
 
56 
 
 ventricles, and are the means of keeping the bicuspid and the 
 tricuspid frcm receding into the auricles when closing behind the 
 onflowing blood. 
 
 Valves occur at Aeonic intervals, as transition points of passage, 
 in the whole course of the blood, from its seat in the left ventricle 
 through the whole body until it returns to the same seat, which 
 it enters through the bicuspid valve. At this valve is, therefore, 
 the ending-beginning point of its circulation as one whole ; in 
 which order of connections the valve is the first point Om valve 
 and the tenth point Om valve, as two, yet one, as the first and 
 tenth always are. Thus it is the seat and centre point, the all 
 summary Om, of prophet, priest, and king, or of the physical, the 
 plant, the animal, and the human, in the sense of all being and 
 having being. The measure of its gradation outwards is down- 
 wards to between the fourth and fifth creation days, where animal 
 life formally and distinctly appears ; the under the fifth rib point 
 of killing by the spear or sword, the side point of the body of 
 Jesus pierced by one of the soldiers, whence forthwith came there 
 blood and water. The tripartite gradation is summarily indicated 
 in the tricuspid valve ; and the one, four, seven, ten, of parts and 
 transition lines for the whole body is in the full central and four- 
 fold summary of the heart's division into four chambers. Of all 
 persons and things the bicuspid is the currachd and curusan, the 
 cap and cup, the Father-Son begetting actor, as to ovitgoing and 
 incoming, in endless round of ever ending ever-beginning course. 
 The sun holds the mid-point in the mid -line and momitain of the 
 mighty inovement ; and the moon's course is round by the four 
 parts, or chambers, marked by signs of the different forces and 
 phases. Up from nature's lowest level, and in from its outmost 
 horizon, to its bicuspid gates of life and sun's zenith of strength, 
 are ci'cation's ever proceeding works, Abraham's sojournings and 
 wars of Kings, the wars of Troy and of Israel, all growths and 
 advancements in all that is good, the universal struggle for 
 existence, and all progression through antagonism. 
 
 The nervous system is directing and receptive. Its two parts 
 are the cereV)ro spinal containing the brain, tlie spinal cord, and 
 the spinal nerves ; and the sympathetic which extend to the 
 thorax, the abdomen, muscles, and blood vessels. Nervous matter 
 is the curd of milk, and is in three layers. The function of the 
 nerves is to conduct nervous impulses to a nerve centre, and are 
 called sensory or efferent nerves, or from a centre as tlie brain or 
 spinal cord to muscles which they cause to contract, and are called 
 motor or efferent nerves. Those in the head are called cranial 
 nerves, those along the back of the chest the dorsal nerves, those 
 along the small of the back the lumber nerves, those to the back 
 of the abdomen the lumber plexus, and those reaching to the 
 Cauda equina the sacral plexes. 
 
 5. The brain consists of thi*ee double parts, the anterior or 
 front, tlie middle, and the posterior, divided through the middle 
 
57 
 
 from the front to the back into two lateral hemispheres, which are 
 ■divided from side to side into three parts in each hemisphere ; cor- 
 responding to the six parts of the face in two eyes, two ears, and 
 two nostrils, and to the whole bod\' in three parts of the left and 
 three of the right. Two parts are each common to all, the month 
 and the cerebellum ; the former lying beneath the front part and 
 the latter beneath the back part of the head. That which con- 
 nects tlie spinal cord and the brain or head is what is called the 
 medulla oblongata or oblong marrow, immediately below the cere- 
 bellum. The brain's average weight in man is about fifty ounces, 
 and about six less in woman. The front part is a representative 
 summary of the lower and outer part or region of the whole body ; 
 the middle is that of the middle and inner with the sum sub- 
 stance of the front part, as that of the head as the third summary 
 part of the whole body with the second in sum-substance. The 
 cerebellum is the sum- substance of the whole ; and it is so fine in 
 consistence and so highly complicated in structure as to be 
 hitherto beyond all human means of analysis, as well as anatomy, 
 and beyond all human power of distinct perception. It is the seat 
 of the intellect, the oraculum of the most holy place in the Taber- 
 nacle and the Temple, as in man and all nature. It weighs about 
 one-tenth of the entire brain ; and it is the Ark of the Covenant 
 with its decalogue, the ten words, in one-tenth point of all tens 
 and all tens of all tens of nature and man. Entirely without it 
 there is no intelligence, no will, no consciousness ; but its 
 gradation in distinct character downwards, a'ld in whatever 
 direction, is dithcult for the writer, and jierhaps equally for the 
 reader, to follow far. From the under surface of it and oblongata 
 twelve pairs of nerves pass out through the body, as the twenty- 
 four elders of the body congregation and the commonwealth of 
 Israel ; some being sensory and some motor in inlet and outlet, 
 and find pasture of the Good Shepherd's flock of creatures, sub- 
 jects, and those whom He is not ashamed to call brethren ; for He 
 has prepared for them a city. These nerves, though In one way 
 thus twelve in number, pass out and in through nine, otherwise 
 ten, pairs of openings in the base of the skull, aiid are hence 
 sometimes called the nine pairs. They have essential, Omic, and 
 Aeonic, I'espect to the six days' ci'eations, otherwise ten, into 
 Joseph-Benjamin twelve summary of siunmaries of tribes and 
 Apostles, in gradation of all numbers of beings, the mid-line 
 Apollo's nine muses, in orderly gradations and relations through 
 the world of worlds and age of ages In colour the grey matter in 
 the brain is outer, and the white inner ; the former serving as the 
 body in which the latter dwells and acts in knowing and being 
 known, giving and getting, to and fro, union, communion, and 
 action with the inner and outer world. The double front, and the 
 doiible middle, parts of the cerebrum are so large as to occupy the 
 whole space from front to back, excepit the lower part of the 
 back, where the sum-substance of them forms with the cerebellum 
 
58 
 
 the third double part, of all which the cerebellum proper and their 
 ultimate substance are the highest, finest, and inmost sxim-sub- 
 stance of the whole body. 
 
 In the medulla oblongata and the spinal cord the grey matter 
 is inner and the white is outer ; the grey being arranged in the 
 former as a somewhat mixed and irregular mass, but in a more 
 regular column in the latter. The white seems to be more of the 
 nature of ozone, and the grey more of that of protoplasm. The 
 grey is more cellular, and the white more of tissue antl in the 
 walls of all cells. Everywhere the white acts in to and fro gland 
 woi'k secreting and begetting new or renewed forms or additions 
 fro n itself, and, in a lower and secondary sense, from the grey. 
 The white has its head sum substance in the cerebellum. In the 
 medulla oblongata and spinal cord it embraces and covers the 
 grey, with the spinal canal through the entire centre. From the 
 back to tlie front a middle line passes dividmg the whole column 
 into right and left lateral sides, corresponding to the mid-line of 
 the whole body and each part therein. No Om, or cell, is an 
 absolute circle, much less an absolute globe ; otherwise there 
 could be no intercommuuicative, in and out, to and fro, dealing 
 between the absolute and the relative. It is rather in tlie shape 
 of the third letter of the alphabet, more or less closed with an 
 inner and outer space and contents. The iinclosed points are 
 called cornua (pi. of cornu, a horn). It is so in most parts of the 
 body ; the opening being to the front, or downwards. The 
 kidneys are an exception, having their open side to the back and 
 themselves mostly concealed in fat to keep their excretion from 
 the life matters of the body. The arms and hands, the ribs and 
 many of the nerves, close inwai'ds ; and the whole body close in 
 by bending forward its u])per and lower parts. Most things in 
 man and natiu-e have this bending in but open form in measures 
 of modification of nature's closing-opening, and ending-beginning, 
 forms. Even the Om one, or rod, and all lines, however straight, 
 are made up of additions of onward motion in Om rings of this 
 sha))e. The Ancients represented the sun's path round the earth 
 as thus open at the midnight turning point from west to east, as 
 if crossing a transverse transition line of what they called ocean 
 stream, a matter to be noticed farther on. The si)inal cord is 
 about eighteen inches long, which make a triad of six inches each, 
 in respect to the three parts of the body. An upright formation 
 with two branches at the upper end, one to the left and another 
 to the right, like a cross, or the human body with o\itstretched 
 arms, stands in the base of the cerebellum, and is called the 
 ventricles. Here also the two halves of the cerebellum are con- 
 nected by a band, or bridge, of nervous fibres, called Pons Varolii. 
 There is no impassable gulf between Ood and any of His creatures. 
 This bridge and the medulla oblongata are the seat of the nerves 
 connected with breatliing, swallowing, and other involuntary 
 movements; and tliey are two parts most essential to life, its 
 enjoyments, and its activities. 
 
59 
 
 Perhaps the most remarkable of the many remarkable forma- 
 tions and fi<i:ures in this wonderful part of the body, the cerebellum, 
 is its tree of life (Arbor Vitse). Its plate-like layers of white and 
 grey matter so lie together and to each other, in such gradations 
 and relations, that, when cut crosswise, they present the form of 
 a tree of most exact and beautiful shape. This fact is personally 
 of pecnliar interest to the writer, from the wonderful circumstance 
 of a birth-mark, of a like distinct tree form, being situated in the 
 outward skin and flesh, extending from above his left shoulder to 
 within a small distance from the base of the cerebellum. The 
 connections of these facts with each other, and with their causes, 
 purposes, and ends, may be not less difficult to know than delicate 
 to comment upon. It is peculiarly striking how clear and strong 
 is the resemblance between these things and the moon's representa- 
 tions of man and tree, of Omic hills and hollows, innumerable 
 Omic, or cell-like forms, Oraic convolutions, revolutions, and 
 phases, the wliite and grey consistence, the course and nature of 
 motion and influences, and all the rest, in relation to the sun, and 
 to sea, and earth, and sky. At the same time the nature, posi- 
 tion, and functions of the cerebellum point to a kind of being of 
 less outward prominence but greater inwai'd power than either or 
 both of sun and moon. Though covered with darkness it yet 
 dwells in self-light, which is inapproachable and full of glory ; and 
 is ever in communication with all other kinds of light and life. It 
 is an inner being of sum-substance and form of every being, giving 
 and getting, creating ani renewing, all this, whether sun and 
 moon, sea and earth and air and all else. It has its being and 
 Avork from the beginning and the Spirit's moving on the face of 
 the waters as really up to the fourth day, before the outward 
 a})pearance and prominence of sun and moon, as in them and with 
 them thereafter to the seventh, or the tenth. It is common to 
 all, and, therefore, has here the sum representations of all. Its 
 convolutions are equally fitted for the lowest and lowliest of creep- 
 ing creatures as for the highest forms of beings of the greatest 
 magnitude. 
 
 The term soul, when employed in the Bible as distinct from 
 spirit, seems intended to apply to life as existing and being mani- 
 fested in the cerebrum, and the region of the senses through the 
 whole body, except the cei'ebellum ; and to comprehend all that is 
 implied in animal, social, and moral life. Personal experience is 
 enough for any one to know that the heart, not the intellect, is 
 the scat of all conscious pain and pleasure, approval and disap- 
 proval of conscience included. How much and how far intelligence 
 exists in, and is ])redicative of, these kinds of life, in gradation 
 down to their lowest level, if not to the lowest level of plant and 
 physical existence, in co-existences and overlappings, is not here 
 said ; what is said is suited to truth and for ordinary powers of 
 perception and practice. The cerebellum is, in some respects and 
 forms, in all things ; but it is also, in its distinct foruis and 
 
60 
 
 iiiiplications, the sura-substance of all things in their inmost, 
 highest, and most refined sense and character ; while yet, in its 
 inmost and highest distinctions, it does possess a nature, 
 kind, and character oi being, higher and inner than they 
 all. It has peculiarly to do with the double idea of 
 being from itself and they from it, of let there be and let 
 produce ; not apart from them, but with them, in them, 
 and for them, and they all so in turn towards it. The breath of 
 life is in gradation in them, and under man and God's breathing 
 into his nostrils the breath of life, and he becoming a living soid ; 
 a soul human and higher than theirs, and his intellect human and 
 higher in measure and kind than theirs. To become as God's, 
 knowing good and evil, implies more than the perception of the 
 fact of being subject to divine authority ; it implies, moreover, 
 personal and conscious enjoj^nent and reproduction of the good in 
 t'le highest and nearest sense in which the creature is capable of 
 knowing it, as God knows it. It implies the sum-substance of 
 all things subjective and objective, matters of sense and all kinds 
 of life, as well as of intellectual and divine nature. The very 
 physical structure and connections of the cerebellum and of the 
 whole body most clearly and evidently indicate this. 
 
 A representative summary of the nerves and the bodily senses 
 is situated in the face, having their roots in the medulla oblongata ; 
 about the middle point of which the tree of life has its trunk fixed, 
 as if rooted in the side of it opposite from that of the nerves, and 
 from which it spreads through the outward length or measure of 
 the cerebellum ; while the cerebrum occupies the whole space 
 above in four parts or lobes, the anterior lobe, corpus collosum, 
 middle lobe, and posterior lobe. The cranial nerves are in twelve 
 pairs, and the spinal nerves in thirty-one pairs ; all being in 
 special, though not exclusive connection and relation to the spinal 
 cord, the face, the cerebrum, the medulla oblongata, and the cere- 
 bellum, in short the cerobro-spinal system. The sympathetic 
 system is in two lines or chains, one on each side of tlie vertebral 
 column on the back walls of the thorax and abdomen. Their 
 connections are branched with the spinal nerves ; from which it is 
 seen that the two systems are naturally and formally connected, 
 in some respects, distinct. Nerves of the sympathetic system 
 accompany and arc distributed to the walls of all arteries of the 
 body and arc in special connection with the heart, stomach, and 
 intestines, winch are also so far under the control and direction of 
 the cerebrospinal nerves. The influences and effects on and in 
 the body are under the Omic laws of ending-beginning, cl':sing- 
 opening, and s-ich like; causing contractions and distensions, and 
 other effects, connections, and successions. Under the influence of 
 fear these sympathetic nerves cause the muscular walls of the 
 blood-vessels to contract, by which the quantity of blood contained 
 is reduced and pallor ensues. This arises from the influence or 
 message being expellant and destructive, as in the case of a marble 
 
61 
 
 struck against a stone wall. A pleasant and attractive influence 
 has an opening effect on and in a blood-vessel, or gland, and a 
 consequent filling and flushing of the vessel and gland by the blood, 
 leading to animation and blushing, even when attached to shyness 
 and shame. 
 
 The gradations and correlations of the various systems and 
 parts, laws and influences, existing and at work in man, are such 
 and so much resemble external nature, the world and all therein, 
 in particular outward human society, that what is internal to him 
 can be and often is spoken and written of in like words and modes 
 of speech as in speaking and writing of what is external to him. 
 The gradations and correlations among all the creatures of the 
 world, from the most narrow to the widest sense, and in connection 
 with him as their inmost and highest created being, or part of 
 their comprehensive being, are such that the history of them and 
 that of him, in creation and through the course of their and his 
 common existence, is necessarily and actually much the same. It 
 is, therefore, quite correct, proper, and convenient to give the 
 world's history in the form of the history of man, in the father- 
 son sense and form of parts, as ages and eras, {)eriods, persons and 
 things. In the highest sense it is the history of the absolute in 
 the relative, of the Divine Spirit's self-manifestations, in Father- 
 Son way and sense of all works in all beings. 
 
 Every new being in advance is by the outgrowth and creative 
 evolution of the midline, and the absorption of the renewed sum- 
 substance of the lower and outer. Thus, it may be said that the 
 supreme and creative fiat of let there be, takes its secondary self 
 of let bring forth into the sum- form of let us make ; as in the 
 words, Let us make man in our image, after our likeness. Man 
 is, therefore, the creature of God in the highest and most original 
 and direct sense, and also of the combination into the highest 
 sum substance in contents and kind of all the other creatures, 
 while it still holds true tliat they all are out-branches from him, 
 and of him, as he is the mid-line of them all. God Himself lives 
 and acts in the mid-line sense of self-living and life-giving as 
 Jehovah, and He is, and acts, in the more manifestative and outer 
 sense of God Elohiin, the last name being plural in the sense of 
 His outer sum of all His distinctions in Himself and in all His 
 ways and works. His inmost, most seci'et, and most sacred name 
 is Jehovah — His name as to life and being, both which are 
 unknown, and seemingly unknowable, alike in Him and in His 
 creatures. All moving force has a head and body form, with an 
 out-going of self-like yet varying forms, small at every beginning, 
 as the grass and creeping things, and such like, at the outgoings 
 of all the creative days. So mosses and convolvolus forms, hairs 
 and parasites, attach to everj'thing after its kind. To and fro 
 force is in six principal and sj)ecial directions of three pairs, 
 downwards and upwards, backwards and forwards, to the left and 
 to the right. At the head of each of the three parts of the body 
 
62 
 
 tlicy make an Oniic grove, as an ending-beginning, closing opening 
 seat and centre of life and all else, with hairs and other marks, 
 fill gathered into one sum-total of forces and forms, marks and 
 meanings of third lumiber in the face and beard, and of fourth 
 number at the whole sum wnder the hairy scalp. These groves 
 occur in front at the head of each pai't, because it is the closing- 
 opening point of the Om, and they occur in front because it is 
 the main closing-opening side of the Ora, which is not an 
 absolutely formed and closed circle. The same openings are also 
 to the left and right in the out-goings cf the limbs, of a breast, a 
 nostril, an ear, and an eye to each side. In short, tlie mid-line 
 divides all parts and openings into left and right, the cerebellum 
 not excepted. The back and front forces and forms of each part 
 of the vertebral column, join those of the sides round and inwards 
 towards the front in the line of least resistance and greatest 
 attraction towards food and family matters, as the ribs and nerves 
 in connection or contiguity to the internals. A branch or limb 
 cannot grow out of any formation except where an Om is present 
 at the point of the to and fro force, which makes its way out thus 
 through the Om. Such forces open out the bud in seed and stem, 
 frequently with a new bud on each side, as at a shoulder point, 
 leaving the false leaves behind, and growing into tree-form 
 branches of temporary or permanent duration. The first arrange- 
 ment of branches is in two sides, next in four perpendicular rows, 
 then into spiral forms, as already noticed in plants. It should 
 be observed that thus the one, four, seven ten form and sense are 
 ever present in every shape and growth in persons and things. 
 Every formation or being, whether in Om or cell, in seed or stem, 
 in plant or animal, or whatever form, has its gradation in four 
 principal directions and modifications of the universal one, four, 
 seven, ten. Man, as the mid-line of all the creatures, which he 
 gives out from the side in gradation of these transition points and 
 lines, is, as distinct from them, naked, except the outer 
 part of his head, they being to him iiis outer being and 
 garment, somewhat as the relative is to the absolute, in 
 all which God is the inmost, highest, eternal, and luiiversal 
 Being. In this inmost sense Jehovah stands to Elohim 
 and other divine names ; and comes out at the ajjuropriate Omic 
 and Aeonic point in this part of Genesis, and at all such points at 
 all times and in all things ; a special instance being in Joseph and 
 in Israel under Moses, when the distinction is exj)ressly and 
 formally stated as thus between Jehovah and God Almighty. It 
 is both essentially impossible to make an outward visible imago of 
 Him, and sinfully improj)er to attempt it. He is known and 
 kuowable as He makes Himself known ; and man and natine 
 make Him known in tlic way and measure they are like Him and 
 fulfil His will. 
 
 The Lord God planted a Garden castwai'd in Eden ; He did so 
 as Jehovah and God. Eden is the representative sum-total of the 
 
63 
 
 all very trood six days' creations ; and stands for the place, condi- 
 tion, and circumstances in which the Garden is planted, as tlie 
 central and summary Ora, or grove, and seat of empire of the 
 Avhole world. Tlie gradation from without inwards is, outward 
 nature, Eden, and the Garden-grove, making three in one, into 
 the fourth or inmost form of being, namely, man, as the one, or 
 highest and inmost sum-substance of all. Eden, in its literal form 
 and meaning, and also as to what it thus represents, is the outer 
 of Adam ; being so, somewhat as El, or its plural Elohim, is to 
 Jah or Jehovah. A, as sounded in awe, is the all ending-beginning 
 sound, and is so taken in Abba, Eather. lah is the first modifica- 
 tion of it fi'om the lowest sound-point in the larynx outwards or 
 onwards, as Son is in coming out from the Father in the self- 
 living and life giving Jehovah Father-Son sense. El, or Elohim, 
 is pi'onounced in the right side of the mouth ; and, in that act, in 
 the whole fact, in the whole Bible, in man, and in nature, it is the 
 outer of Jehovah, the God manifested form and sense of the all 
 self-living and all life-giving Jehovah. The Aeonic movement of 
 the world's scat of empire is from the east westwards; so the God- 
 planted Garden is said to have been eastward, or in the east, in 
 Eden, in man's outer and God made all very good condition and 
 circumstances of happy state. Eden is thus always eastward in 
 its all-giving sun-rise situation of world seat of empire, relative to 
 its situations of its further movement. So is it in the words con- 
 nected with its coming into Chaldea or Babylonia, from the east, 
 men were on their way from the east. East and south are taken 
 in the Avorld's northern hemisphere, in man, and in the Bible, as 
 hinder and lower. Not only the chief seat of empire proper, but 
 a gradation of seats, as in a niunber of centres, or towns, were 
 and are taken as partaking in the nature of Eden, or the Garden 
 of the Lord ; as a principal or special place of Jehovah God, of 
 man, and of natm-e ; the inmost and highest being in it, as in 
 everything, being God, Jehovah, the eternal all-creative and 
 begetting and beautifying Spirit. The lowest form and means of 
 creation are ex})ressed in the words, the waters of life, having 
 their outer forms in the primary, and then the compound, 
 elements, of fire, air, earth, and water, and outmost in the visible 
 forms of fire, gases, solids, and liquids. 
 
 In its comprehensive sense, the Garden is the all creations of 
 the six, or ten, days, or the world as one under man as representa- 
 tive head summary ; in its narrow, or inner sense, it is man as the 
 human race ; in its inmost sense, it is the individual personal man, 
 body, sold, and spirit. His body is the representative sum-total 
 of the physical, plant, and animal natures, in one human nature ; 
 and, in each of these, natural substances, forces, and laws obtain. 
 Another form of gradation is in the water as in the lower part of 
 physical and plant kinds in nature and man, the blood as in 
 animals and man, and the breath of life and soul into sjjirit, also 
 in animals or all, but in the highest creatural sense in man. The 
 
64 
 
 Di\ine Spirit is one, yet also Father-Son two, and again three in 
 one in Father, and Son, and Spirit common to both, one God. So 
 is the Spirit in His work, in one, four, seven, ten, sense and form ; 
 its one course being like one outgoing, onflowing, father-son, and 
 three in one, into fourth, or four directions movement. Taking 
 running, and therefore living, water, in full mighty river of all life, 
 substance, law, and virtue, as the sum-symbol of the spirit's, 
 presence and course of work, it thus as a river went out of Eden 
 to water the Garden. It went out of Eden as all the waters of all 
 Eden to water all Eden, but in an inner and special sense to water 
 the Garden, as the inner of Eden ; much in the same way a-; 
 ground is the outer state as distinct from earth as the cultivated 
 state of the soil and other things. 
 
 It has been already seen how the human body, and all and 
 each of its systems, are divided into parts and purposes, forms and 
 functions ; and also how natural forces move in numbers of 
 directioi:is, all in one universal course, in the whole body, and all 
 bodies and beings in nature. The course of the sun in diTirnal 
 and annual revolutions, including the four seasons, the course and 
 changes of the moon and planets, and the precession of equinoxes, 
 all in relation to earth, to the zodiac, and to the milkyway, have 
 been seen to be under the same laws in the one universal course 
 of movement, and in the exact manner represented in the Bible. 
 Moving force has been found to have a head and body. So the 
 river parted and became into four heads ; one, Pison, towards the 
 north ; the second, Gihon, towards the south ; the third, Hiddekel, 
 towards the east ; and the fourth, Euphrates, towards the west, 
 a division corresponding to much of the symbolism in Ezekiel and 
 other parts of the Bible. It means the Spirit's course of work in 
 nature, man, and the government of the world. In this state of 
 things the Lord God put man ; things to be constantly and care- 
 fully, divinely and humanly, naturally and spiritually, kept and 
 dressed, preserved and propagated ; in the ever ending-beginning 
 let there bo, let bring forth, and let us make ; and in the after its 
 kind nature, forms, and laws of all, under the highest summary of 
 in our image, and after our likeness. The Omic (iarden is taken 
 in its gradation upwards and inwards, the physical being taken 
 with the plant formations in the name of trees of tlie Garden ; the 
 animals in their being all brought to Adam to name them, eacli 
 name containing the representative sum-substance of the individuil 
 and of its class after its kind, in nature and man ; and then man 
 himself as inmost and highest and sum-substance of all. It is the 
 all come to maturity in man and the world. 
 
 Particular care should be taken to understand as much r.s 
 possible of the connection of all that is contained in these repre- 
 sentations to the Divine Spirit, in His living and life-going, 
 creative and controlling, renewing and regulating, absorbing and 
 reforming, inbeing and Father-Son, Jehovah-Elohim or Lord God, 
 meaning and mode of working. It is expressly said that the Lord 
 
65 
 
 God planted the Garden ; made to grow every tree that is pleasant 
 t J the sight, and good for food ; the tree of life also in tlie Garden, 
 and the tree of knowledge of good and evil ; took the man and {)ut 
 him into the Garden of Eden to dress it, and to keep it ; and com- 
 manded the man, saying, Of every tree of the Garden thou mayest 
 freely eat ; but of the ti'ee of knowledge of good and evil, thou 
 shalt not eat of it ; for in the day that thou eatest thereof thou 
 shalt surely die. Noah planted a vineyard, and Abraham planted 
 a grove ; but this Garden, this grove, this Om, is planted by the 
 Lord God. Abraham and Noah are traced in Christ's genealogical 
 table as each the son of a like patriarch, though having a special 
 and pre-eminent position in that Aeonic line of eras and ancestors ; 
 but Luke says, what is naturally and historically given here in 
 Genesis, that Adam is the Son of God ; being so as the sum- 
 substance man of creation, the first man, and the all man. The 
 six days' creations at first, and at all continued first outcoming 
 into being, are, in the first and highest sense, immediately from 
 the Spirit in the Father-Son work of one, four, seven, ten, or great- 
 grandfather, grandfather, father, son, sense ; He being as God, or 
 Jehovah God, in each relation, as faintly expressed in the term, 
 God-father. All the creations have Him as their God-Father of 
 all sum relations ; out of which state of relations man, in his all- 
 sense of God-made man, passes into being self-made in self-begetting 
 a son, and therein into becoming father. Adam, in the proper 
 sense, can have only one son, the son appointed by God instead of 
 Abel, the son begotten by Adam in his own likeness, after his 
 image, even Seth. In this transition change the sum-substance 
 of the God-Father past is absorbed into man and woman becoming 
 as Gods, knowing good and evil. 
 
 It is in this Father-Son sense and form that every seven or ten 
 can have the eleventh and twelfth nvimbers, which occupy every- 
 where their summary place and meaning. Jesus Christ is the 
 eternal and only begotten Son of the Father, the First-born of 
 creation, the First-born of every creature, the First-begotten from 
 the dead, and the First-born among many brethren, all in this 
 Father Son sense. He is Jehovah-God Son in the whole absolute 
 and in the whole relative. What He is in the absolute He is in 
 the relative as the one whole out-coming and second-self from the 
 absolute ; and He is so in gradation outwards and inwards, down- 
 wards and upwards, as well as backwards and forwards, or eternally 
 onwards. Father-Son, in the absolute, implies no succession in tiie 
 ordinary meaning ; for the one Divine Spirit in being begnttt-n as 
 Son is being begotten of Himself as Father ; according to Christ's 
 saying, I and the Father are one. The Egyptian representation 
 of this is in Neith, that of Greece in Athene, and that of Scripture 
 is in Melchizedek and Christ as Son of God. He comes as Son 
 from Himself as Father. This neitlier implies, nor gives pLice or 
 countenance to, selfishness. It wholly and absolutely excludes it ; 
 for, as He says. He came not from Himself but from the Father. 
 
 5 
 
66 
 
 This excludes the self-destrnctive nature and meaning of selfish- 
 ness, which is the sum-substance of siu. Self-sacrifice and selfish- 
 ness are oppositcs, and are exclusive of each other ; the latter is 
 put away by the former in Christ. As the absolute, as such, has 
 no Om, or help-meet, but its self-absolute, in gradation to its 
 incidental non-absolute ; so man in his highest sense has no help- 
 meet distinct from himself. As the relative is from the absolute, 
 and is the Om of the absolute, as I'cal whole one and head sum- 
 substance of the relative, so the woman is the Om of the man, as 
 the real whole one and head sum-substance of the woman. The 
 absolute, as such, is not the relative, as such, nor is the relative, 
 as such, the absolute, as such. Hence they are each, as such, dis- 
 tinct from each other ; but the absolute is common to both, and is 
 the real one and sum substance of, and in, both ; all making three 
 in one. The absolute, in self-living, self-moving, and self-having 
 being, forms a self-relative, or second self, with which, and in 
 which, it liv^es, moves, and has being, without losing its original 
 distinct absolute sense. As the absolute, as such, is tlie whole and 
 only one such ; and as the relative, as such, is the whole and only 
 one such ; they are, as such, distinct two, and are eternally so. 
 They also imply and suppose each other ; and this means that the 
 one is distinct from, yet in union with, the other ; which means a 
 to and fro distinction, yet a to and fro union and oneness. Again, 
 they are living, moving, and having being, as such, as distinct, 
 and as in union ; which implies a to and fro living, 
 moving, and having being, towards each other, as one 
 whole and as two distinct, yet mutually implying each other 
 iu the living, the moving, and the having being, which are common 
 to both, as the Spirit is common in Father-Son. The one whole is 
 thus two, and is therein one. Taking the three in one as one 
 triad, it becomes two triads, and therein three in one triad, in the 
 •same way as has been alreadv' found true of the one. Each triad 
 is as one, consisting of ones ; the two triads are one triad in what 
 is common to both ; and this mid-line triad sense, in which the 
 two triads are one, is the summary of the two triads, con- 
 tained in it, which makes the head sum-substance of the 
 number three from seven to ten, as already foinid in the 
 ribs from seven to ten, otherwise twelve, joined to the 
 seventh, and as man is the head sum of the sixth into seventh 
 days of creation. The first triad of the Omic days' creations is at 
 the fourth day, where it comes, in sum-substance of physico-plant, 
 into animal life on the fifth day ; the second triad from four to 
 seven. This contains the sum-substance of the first triad of plants, 
 into one triad of both in sum-substance into man, as one triad of 
 triads on the creative level of his distinct one, his animal four, and 
 pi vnt seven. The whole of this is into Ham-man creation, and 
 this is ever the birth-point, or level, of Ham, as old world lower 
 pirt of the Adam all-man, and of the Ishmael and Arabs, as 
 Abrahamic world lower part. At his distinct fourth point, which 
 
67 
 
 is the seventh of the animals (Ham's fourth) and the tenth of the 
 plants, is the Shem birth-point, at which the tenth point of plants 
 and seventh of animals are to be absorbed into the ever onward 
 line of first-borns of Israel. Hence is the offering of tenths or 
 tithes, and the sacrifice of animals in passing through death into 
 new and first-born life ; all which belong also to the seventh day 
 of creation, and, in short, to every transition line of one, four, 
 seven, ten. All fruits, or sum-substance of plants, and all animals 
 are, therefore, in him, and are given to him ; one tree being for- 
 bidden to eat of, the tree of knowledge of good and evil. All this 
 is creation work, a dawn to mid-day season of days, a spring and 
 summer season of seasons, to man's nadir-zenith point and posi- 
 tion, where there is no parallax in his being or having being 
 towards his heaven and his God. 
 
 Man is here at the level of manhood self-action in self-preserva- 
 tion and self-propagation, in all relations. Hitherto the creative 
 Avork has been that of production, in let there be, let bring forth, 
 and let ns make ; in which work the outer at every point is 
 absorbed, in sum-substance, into the new formation produced at 
 that point ; there being a triad sum-substance absorbed at every 
 fourth point, and a triad of triads so absorbed at every seventh 
 point, into one head sum triad into one tenth point, as in the 
 head into the one point cerebellum ; all under eleventh and 
 twelfth Father-Son Spirit, into the produced one all-man, now 
 arrived at maturity. Now and here, the same creative work is to 
 be carried on as that of reproduction and continuous repetition, in 
 one model of one all-man Adam, formed and ever being formed of 
 the dust of the earth, or of all the elements of all things from the 
 sim])lest to the most compound and complex ; in natiu-al grada- 
 tions and relations of individuals and combinations of formations ; 
 oach after its kind, and all in one in the image of God and after 
 His likeness. Each being, from the most single and simple to the 
 highest composition and combination, has a body and head of some 
 three in one form of outer and lower, of inner and higher, and of 
 inmost and highest, being, in creative contact with the universal 
 Spirit. The whole is one body under man, as one head, in Christ 
 Fatlier-Son Spirit. In the most comprehensive sense, man is one 
 all-man, tlirough all duration ; but this is, in to and fro nature of 
 things, divided into Aeons, or ages and eras ; and each of these 
 has a liead man Adam as part of the whole all-man line of 
 patriarclial periods. The gradation of these Aeonic heads is into 
 dynasties, as from Adam as Son of God to Noah and the Deluge, 
 inider Adam as lower part of himself as all-man ; from Noah to 
 Christ, under Abraham ; and from Christ as Head, or three into 
 one, to the making all things new. Under these are period-men 
 as given in Christ's genealogical table ; each being the only be- 
 gotten such son of his predecessor. Under each sucli head the 
 beings of natui'e ai-e in gradation outwards and downwards as 
 j^iven in these days of creation ; which gradation of creations in 
 
68 
 
 all relations, is ever being carried on in ending-beginning, Father- 
 Son Spirit creative course of productions, as lower all-part ; then 
 in ever begetting reproduction course, as mid all-part; and both 
 into one sum-substance heads in Aeonic onward course of age of 
 ages. 
 
 Adam's sleep is the all passing out through the tenth jjoint 
 all sum, as the all-passing out through the first point ; the one 
 into begetting mode of production, as the other into the creative 
 n)ode. Force forms an Om in all motion like itself. So man 
 makes an Om, a woman, out of and like himself. The man and 
 woman arc the Spirit's sum-Om in the whole of the creations and 
 creatures, and now they are His Om in begetting and reproductive 
 work in all gradations in man and nature. Eve is the mother of 
 all living. Thus she is taken out of the man, and is, therefore, 
 called woman ; thus she is the mother of all living, and is, there- 
 fore, called Eve ; and thiis, therefore, shall a man leave his father 
 and mother, and shall cleave to his wife, and they shall be one 
 flesh. 
 
 And they were both naked, the man and his wife, and they 
 were not ashamed. It has been s'^en that the action of the 
 muscular walls of the blood-vessels is mainly regulated by the 
 branches of the sympathetic nerves,- which are distributed to the 
 walls of those vessels. Hence, when, as under fear, those nerves 
 cause the muscular coat to contract, the quantity of blood flowing 
 into the vessel is thus reduced, and the result is pallor. But 
 when, as under the influence of anything causing shame, the 
 sympathetic system is so affected that the blood vessels distend or 
 dilate, the cpiantity of blood fills them, and the ]n\vt to which they 
 are distributed indicate the eftect in blushing. Here the condition 
 of the man and woman is prior to the knowledge of good and evil, 
 which could, from without or from the brain, or from any single 
 cause or concurrent causes, influence the nerves so as to actuate 
 the blood vessels. Tlie man and woman Om in coming up from 
 the original creative point, as inmost of out-branching creations, 
 and as so in each creation and creature, has those outer creations 
 and creatures for covering and absorbed means of onward growth, 
 somewhat like a child in the womb, till now come forth as nature's 
 naked child in the sum-substance of the creatures and creations. 
 Here also man is in his lower boi-n j)art of three in one all-man 
 form ; as Ham is the lower of Ham, Shem, and Japhet. Ham in 
 his congenial regions of the world is generally naked up to 
 puberty, and partially thereafter, and is not ashamed. Born out 
 of the womb of nature's place, position, and processes of creation, 
 as an infant out of its mother's womb, man is naked until clothed 
 in the articles of clothing furnished by, and suited to, the provi- 
 dence of his new condition and circumstances. The main point 
 of implication is the transition condition of nature's creation and 
 childhood, as to any creation, in passing from the comparatively 
 passive and irresponsible perioi of existence to full development,, 
 
69 
 
 formal matiirit}', and responsible manhood ; all in peculiar relation 
 to the reproduction and redistribution of created beings, or the 
 external and open, as well as the internal and hidden, ways of 
 preservation and proj^agation of them, after their kind, in time 
 and space. The Garden into which they are put is an Omic grove, 
 the outward, visible, and svimmary form of the original and 
 typical Om of all forms and processes of creation with the Spirit, 
 in the secret and sacred source of all being and all wellbeing. 
 And out of the ground made Jehovah God to grow every tree that 
 is pleasant to the sight, and good for food ; the tree of life also, 
 in the midst of the Garden, and the tree of knowledge of good and 
 evil. The miiverial tree form of all creations and manifestations 
 lies at the foundation ot all forms of religion, and of all forms of 
 existence. At the sea-river grove of Eridhu, in Chaldea, it was 
 symbolically held that there had sprung up there, in a pure and 
 sacred place, a black pine, with living roots of lustrous cr^-stals, 
 extending downwards into the deep unseen, and towards the 
 centre of the Omic earth, having a creative connection with an 
 all fountain-head grove, never penetrated and never seen b}^ man, 
 yet everywhere appearing in inward and outwai'd i-epresentations 
 formed in its image, and after its likeness. It is the sum-emblem 
 of the Spirit's universal manner of work in Christ as the universal 
 manifestation of the absolute and the relative, and of the absolute 
 in the relative. The sea-river is the outflowing of the Spirit in all 
 gradations of beings. The crystal roots denote the Spirit in all 
 elements and all kinds of life, in all ramifications and relations in 
 all existences. The deep imseen and centre of the Omic eai'th 
 symbolise the zero-shaped passage of the Spirit's issues. And the 
 mysterious grove beyond all created ken is the eternal and all 
 sum-source of the relative in the absolute, of all types and all 
 potential and possible existence in the absolute manifested in the 
 relative. The black pine represents the Omic and Aeonic mid- 
 line in everything ; black, because unseen, and because it is the 
 all Omic one, the Spirit's all creative, productive and begetting 
 rod, Christ the Father-Son creative and redemptive mid-line All in 
 All. Hence pine wood was much used among the Ancients in 
 charms and conjurations against all evil and untoward influences. 
 Its very shadow was held sacred, wholesome, and eftcctive in 
 putting away all evil as the all shadow of all good. It is the 
 Spirit's eternal and luiiversal life-source and all-heal sanitation. 
 In gradation inwai'ds man's fruit trees symbolise his means and 
 ways of food and seed for preservation and propagation. The 
 same gradation obtains also in animals inwards from beasts and 
 birds of prey, reaching to man's inmost soul and spirit, and 
 ultimately to the Divine Spirit in the Father-Son. 
 
70 
 
 CHAPTER III. 
 
 It is known that molecnles, such as the bacteria, increase by a 
 process of endogenous division, till they form short staff-shaped 
 filaments ; that by the same process they increase still farther into 
 long filamentous bodies, when they get the name, vibrios ; and that 
 both forms, the bacteria and vibrios, exhibit a serpentine or 
 vibratile movement in the fluid or infusion in which they live. 
 The serpentine form of being and action of force, in both body 
 and mind, has always been taken as the sum-emblem of the mid- 
 line in preservation and propagation in all relations of all beings. 
 Nothing can be made and nothing can exist without a mid-line ; 
 and no system, no vesicle, no passage, part, or particle of anything 
 or in anything can be without a mid-line. The digestive canal 
 has its mid-line passage, and everywhere in its circular and 
 longitudinal wall ; and so it is in the intestinal canal. It is so in 
 all the blood vessels, as the heart, with its ventricles and auricles, 
 the aorta, arteries, veins, and cells, and not less in the capillaries, 
 out to the epidermis, and tllro^lgh each hair over the body. So it 
 is in the nervous system, with its brain, spinal cord, and senses ; 
 and equally so in the respiratory system. And so is it in the 
 seminal system, forming into its diverticulum of lateral tube, with 
 caecal, or cupid-blind, one extremity, and springing from the 
 side of the general digestive system, with which it forms into one 
 common tubular outlet or passage, as representative of all systems, 
 forming into one ending-beginning and dying-living process of 
 preservation and propagation, as to the whole body and all bodies. 
 At every point in and over the whole body the dead refuse is being 
 separated from the living matter ; so that every ])oint, in form 
 and action, is a dying-living point. Man's breath is in his nostrils, 
 as the passage of life and death ; and so it is in every pore and 
 passage. The open passage of the urine, or dead sea water, is the 
 passage of the semen, as water of life. There is no new creation 
 or creature, no renewal of being, no recommencement of work or 
 process, no real begetting, without or short of going down to the 
 Leucadian rock and the waters of life of the secret Om and its 
 summary transition passage. Through all summary or universal 
 death is the only way to all summai'y or universal life, and the 
 passage is ever as into new eai-th and heaven, tlirough an ending- 
 beginning of, in the beginning God created the heaven and the 
 earth, through an ending-beginning of Eden Garden Om. in the 
 image and after the likeness of tlic original all prototype, through 
 which the absolute is being ever sacrificed into putting off 
 the all old and putting on the all new relative. By the 
 mysterious combinations and working of these zeros and ones, cells 
 and radicles, testes and rods, or Omic mid-lines, evei-y formation 
 
71 
 
 is produced in autitypal image and likeness oh' the one original 
 prototype. There exists only one original and universal type of 
 all things ; and all beings are outgrowths in natural gradations of 
 that all prototypal one. These outgrowths, all and each, enlarge 
 and diminish in to and fro, dilating and contracting as cells and 
 their walls do, open and close as buds do, branch out to an 
 equatorial circle, and form into an Omic cap top as the eai'th, 
 cones, and all else do. So does the human body grow in one tree 
 form, diminutively summarised and represented in the tree of life 
 in the cerebellum. The most original and universal idea is the to 
 and fro form and motion, or action, of force in Omic one and zero 
 being. This to and fro motion is upwards and downwards, as in 
 a straight line, rod, staff, or stem ; also in every direction out- 
 wards and inwards between the centre and the circumference at 
 every point in the line, rod, staff, stem, trunk, and all else. This 
 gives a tree to have branches in all directions, varying in ways 
 already noticed. One variation in the human body is, that the 
 forces are brought to converge and meet at certain points to form 
 parts and appendages, as limbs and branches within and without, 
 into one representative of things and all systems of things into one 
 tree body of upright trunk and left and right limbs. It is t!ie 
 only possible f(n'm for satisfying the requisitions and conditions, 
 the intentions and i-esults, of crucifixion. Thus all are one tree of 
 life, ever jjassing through death into life, ever dying but never 
 dead, ever ])utting off and away its oldness in ever becoming new. 
 All to and fro force has its ending-beginning extremities, its mid- 
 line, and centre points, and its Omic circles and layers ; implying 
 all relations, gradations, and possibilities of variation ; yet all in 
 gradation of types and unities, from all one and its all nothing to 
 all one and its all nothing. Force in motion is active and passing 
 into acquiring, possessing, and occupying new space, new land, a 
 God-i)romised land. The all-sum Garden is ci'eation's ending- 
 beginning point of ever passing into being fruitful, mto nudtiplying, 
 and into replenishing the earth, as also in subduing and occupying 
 it. It means progression through antagonism, a wandering to and 
 fro, a going down into, and an exodus out of Egypt ; a war with 
 the Kings, in Trojan war fashion ; and a course of building cities 
 along the world's midline seats of empire. 
 
 6. The midline is one, in all round and longwise extended form. 
 It is two, with a sum of two and fro force to the left, and another 
 to the right ; hence is increase by fission. It is in waving motion 
 into shoulder points ; and hence increase is by gemmation. It is 
 in layei's ; and so increase is by encystation. It is in Aeonic suc- 
 cession, and thus increase is by genealogical begettings. Be the 
 form of increase whatever it may, it is founded on its previous 
 mode and form of creation ; and all have their root types and 
 beings in the original Om. This original Om, thnnigh the deep 
 sleep outbringing of it, is taken in its external world form in the 
 field sum outer layer of things, then in the Eden sum mid layer, 
 
72 
 
 and thereafter in the Garaen snm inner layer. This gradation 
 corresponds to that of physical formations as outer, the plants as 
 mid beii.gs, and the animals as inner. Both gradations are one ; 
 and man and woman are put therein, as to outward condition and 
 circumstances, and in personal formation of personal sum of things. 
 Eden is in respect to place as Eve is in respect to person. Abba, 
 Abha, Ava, into Java, or Father-Son Jehovah, is the Father of all 
 living. Under this the man name is taken from Abba or Abha 
 into Adam or Adhamh (as sounded in Hebrew and Gaelic), as 
 being, under Jehovah God, the Father of all living. The fifth 
 letter sound in the English alpliabet is in Hebrew the outer of the 
 first (Aleph), as in El (God). So Eden is the outer of the man as 
 to place ; and the two make Adani-Edeu, or man-place, father of 
 all. Eve is Ebha, as feminine of Adhamh, Abha, or Jabha. With 
 Eden, or Edhin, she makes Eve-Eden, the woman-place mother of 
 all living ; and with Adam, she makes Adam-Eve, the man-woman 
 father-mother of all living. 
 
 Of all living beings the serpent of the to and fro force, motion, 
 and desire is the most subtle, artful, original, and universal. 
 With it, and in its action, one goes out to the outmost and down 
 to the lowest level of begetting reproduction. All living beings, 
 as one all-man, act as in one Garden-Eden-field world, as the 
 original all Om of creation, brought forth into the external world 
 for all living thus to act therein in this universal begetting repro- 
 duction. The organ and act of the begetting process are of the 
 serpentine to and fro form and meaning. It is in tlie image, and 
 after the likeness of the Jah, Adhamh, Ebh, a ad Edhen mid-line 
 tree of life and tree of knowledge of good and evil. It is from 
 the level of consciousness and to and fro subject and object, up to 
 the highest liglit of intellect and highest flight of imagination. 
 Brahmans and liuddhists, Hebrews and Greeks, and the Ancients 
 ever^'where have held that animal desire, soul-desire (in Socio- 
 moral sense), and imagination, into selfishness, are the three in 
 one serpent of the world, that they are naturally and necessarily 
 good, but that, when unnatural and selfish, they are evil, and 
 must be renewed. The work of the (harden is to keep it and 
 dress it, renew it, improve it, and ])reserve it ; all which can be 
 done only by begetting, or reproducing and regenerating, and so 
 preserving evei'ything after its kind. The order of doing so is by 
 beginning at the outmost and lowest points, the real change being 
 from the lowest and inmost to the outmost and highest. 
 
 The work can be done only by the all-father one and the all- 
 mother one, the Serpent and Eve — the Serpent here taking the 
 place of God in all respects. It has been seen that, in the nature 
 and order of action, the one is before the Om ; and, therefore, the 
 serpent is the leading actor in the process of action in and through 
 which creation is passing into begetting, production into reproduc- 
 tion, involuntary and irresponsible, into voluntary and responsible 
 action. It is put in to and fro question and answer, denial and 
 
73 
 
 affirmation, ignorance and knowledge, nntruth and trnth, -wrong 
 and right, darkness and light, death and life, notliing and all, no 
 God and all being gods, and all possible implications of all-snm 
 of all things, ever passing from what they are in, ever parsing into 
 Avhat they are about to be. All the absolute and all the relative, 
 all actuality and all possibility, all any way, every way, and 
 otherwise, must be aiacl are implied and included. It means the 
 all-sum of all good and all evil ; the passing of the all very good 
 through all evil into all good, through all darkness and death 
 into all light and life, througli all Omic nothing into being as 
 srods ; all in Omic and Aeonic summarv of uradations and rela- 
 tions. It comprises three triads of sum-substance pai*ts, each and 
 all as one originating from, and terminating in God, the All in all. 
 First, let there be passes into, let bring forth ; both in sum- 
 substance pass into, let us make man in our image, and after our 
 likeness, which in all sum-substance is being as gods ; or, in the 
 inmost and highest possible sense, the whole sum-substance is 
 God, the beginning and the end, the first and the last, the ever 
 ending-beginning All. Then, the involuntary, as in nature and 
 the inferior animals and in man, passes into the spontaneous and 
 voluntarj' in man, and it is difficult to say how far down in the 
 scale of ci'eation ; and the voluntary iurther becomes com])ara- 
 tively supreme iti man, under God and terminating in Him, as 
 well as originating fi-om Him. Again, all things are given to man 
 in their natural gradation, the earth to dwell in, to- cultivate it, 
 and to live on its yield and increase ; the trees, or 
 all plant life, the animals, or all animal life — all these 
 given to him, made subject to him, and in all sum-substance 
 in him ; and he, with the woman, in one corporate humanity, piit 
 into the world of three in one field, Eden Garden as sum-total 
 under God, and terminating and originating in God. Thus each 
 one, each sununary, and all, form out of, and again form into, a 
 three in one whole being of nll-man Son of God. Motion implies 
 change. Force and all things are constantly jjassing through 
 change, from what takes place in the smallest i)article to the 
 greatest and liighest transition change that ever takes place in the 
 successions of the age of ages. There seems to be nothing in the 
 creation, course, and government of the world more mysterious or 
 more difficult of understanding than the lines of transition ])assage 
 and chavige They are, in a peculiar way, creative lines in the 
 Spirit's work, in which the mode of His operation is iiuknown. 
 He is ever creative at every point ; but, at Aeonic intervals, one, 
 four, seven, ten, lines occur and serve as special ending beginning 
 creative passages of changes as through death into renewed life. 
 An instance of these changes is in the involuntary passing into the 
 voluntary, in gradation w]) to man's free will in its mysterious 
 relation to causation, human responsibilit}', and divine sovereignty. 
 What can be undei'stood rcs])ecting this matter may be more 
 easily perceived in the light of the facts and correlations of things 
 
rather than from any formal statement that can be made regard- 
 in<ij it. in the sti'ictest, inmost, and highest sense, the Spirit is 
 all snm being ; and the incidental all sum being, as to all created 
 beings and peculiarly as to these transition changes, is summed 
 uj) into the serpent representation. All incidental implications as 
 to being and action, creatural free will and free yet responsible 
 action, are here contained in this serpent sum total, and are 
 treated clearly and concisely, formally and fully, in the Epistle to 
 the Romans. The sum of creation's transition lines is implied in 
 this all sum transition into the creative begetting process specially 
 spoken of from the Garden to the Deluge. The rigliting, remedy, 
 and renewal of tilings are in the omnipresent Father-Son mid-line 
 and living-purifying water and blood, or the Spirit in Father-Son 
 Jehovah God. The species of animal meant by the serpent as an 
 emblem of the all-parts action is supposed to have been of the now 
 extinct order of tish-bird-reptiles, the Ichthyopterj-gia (ichthus, a 
 fish, and,pterux, a wing), also called Ichthyosauria (ichthus, and 
 saura, a lizard). Some of this order were in shape of body and 
 limbs, partly fish, partly reptile, and partly bat-like ; and were 
 fitted for sea and air and earth modes of life. The Deinosaur, 
 found in fossil remains in the oolitic and cretaceous rocks, is said 
 to have been not less than sixty or seventy feet in length. This 
 agrees with the Chaldean representations in tripartite emblem of 
 the human body as a summary of creation and begetting pro- 
 duction ; the lower part being fish-iike, the middle part human 
 with a terrestrial animal to the left and to the right, and the head 
 human with the face partly bird like. The Biblical representa- 
 tions of the same will be found farther on. Here the representa- 
 tion is in tripartite one sum of the Spirit's way of creation work 
 passing through the all-sum of the incidental shadow of all (as to 
 creation), as through one sum transition passage into the begetting 
 or reproductive process. What is meant by the serpent being the 
 most subtle is the lowest and nearest ending form and nature of 
 the creation mode of production, as in the transition through 
 which each and all pass, to the lowest and nearest beginning form 
 and nature of the begetting mode. It is the most subtle in being 
 the all-sum transition line of the ending-begiiming of the ore mode 
 into the other, on all levels, and in all parts and points. In its 
 lowest and outmost, inmost and highest, sense and form, it is the 
 relative non-l)eing of all being and all having being. It is the 
 denying and opposing mimic and murderer of whatever is, the 
 first, last, and all enemy. Everything has its sum-total 
 personality ; and this gives it to have its personality, as father of 
 lies, and all implied relations. Its assuming and presuming 
 existence has the pride of being absolute, eternal, and universal, 
 ever in heaven and falling from heaven, ever destroying, being 
 destroyed, and selfdestroyed, but ever in endless incidental 
 existence, power, and rule, in heaven, earth, and sheol. It is the 
 
75 
 
 seven Maskim, the seven evil spirits, the foes of heaven, and earth, 
 and great Ea. Bnt there is one liigher than the highest of them, 
 the eternally begotten Son. 
 
 Whatever l, done through the secondary sense of anything is 
 originated through, and in creative and productive relation to the 
 original presence, power, and action, of the Spirit, who is really 
 the underlying and all-sum of both forms. These are much the 
 same as the covenant of grace and the covenant of works ; the one 
 being the original, inmost, and undeilying, and peculiaidy 
 related to let there be ; the other being more in the actual work- 
 ing out of things, and more related to let produce. Again the 
 one, that of grace, is more related to all things being freely given 
 in and to man, as his being, his faculties and his freedom, his 
 power, possessions, promises, and prospects, and all ; the other 
 being more related to his exercising and occupying all things in 
 accoi'dance with, and fulfilment cf, the divine will. What is given 
 to man is a matter Ijoth of work and trust, the preservation, pro- 
 pagation, and improvement of all things as tliey are already made. 
 Whatever he is or can do is all of grace, even his very being. 
 The sum of what God is in him, to him, and through him, and all 
 things is charity ; and the sum of wliat he and all are or can be 
 in right being, and having being is charity ; what Buddha would 
 call universal charity. He is to hope in God and all good. 
 Divine grace and true faith are specially related to his mid-line, 
 inmost, and highest being. By both in mid-line Christ he is to 
 do all ; all as a work of faith, patience of hope, and labour of love. 
 At every stage of force, form, and function, in all habits, laws, and 
 customs, there is a thovi shalt not eat thereof, thou shalt not do 
 anything but agreeabl}^ to the powers that be. Against anyone 
 acting otherwise, there is the Jewish ultimatum of, we have a law 
 that he ought to die. hi the higher part of the outer line in 
 nature, in the Bible, and in human society, there is always found 
 a self-deified order of titans in power, possession, and pretensions, 
 whose sum-substance is laid up for absoi'ption through transition 
 changes into the ever new order of things. This sum-substance is 
 always carried in from the titan shoulder point and on through 
 the transition line into the new order and growth. The serpent 
 does not iise the double appellation, Lord God, in speaking of God, 
 but simply (iod, the Elohim as the outer of the full form of 
 Jehovah God, or Lord God. Elohim, as outer to Jeliovah, is in 
 the inmost, highest, and most essential sense, the tree of knowledge 
 of good and evil, the tree of all divine manifestations in all grada- 
 tions and formations of beings, in all laws and relations, order, and 
 course of events, in the sense and way in vvliich the invisible 
 things of God are ever being made known in the things that arc 
 made, as elsewhere sununed into His eternal power and Godhead. 
 Jehovah, as in all respects inner to Elohim, is in all respects the 
 tree of life to all this. At the end of each season the sap of 
 plants descends, the shoots cease to grow, and the buds close to 
 
76 
 
 au Om shape. In the boo:iuning of next season the sap ascends 
 from the lowest level, forming as it were a new tree, along the 
 trunk and branches and to the buds, whicli last re-open with new 
 ones at the shoulder point in the side of each. The shoot point is 
 thus made au Om (as the woman out of Adam's deep sleep), for 
 the forward mid shoot and for the side ones, making three in one. 
 In animals the ribs, both false and true, do not stretch out, but 
 turn round from the vertebne towards the front, the true and 
 perfect ones meeting in the sternum, and each pair forming an 
 Om. So Adam, in descending and ascending, as implied in the 
 deep sleep at the (Jarden time, comes forth in ;m end-begiiniing 
 newness with an accompanying Om, called rib, as it comes in rib- 
 circle form, not at either side, but at the begetting grove situation 
 below and in front, often called by the Ancients the south 
 and the east. It is a sum-substance starting of all in a 
 begetting process and renewal, from the beginning, and is, there- 
 fore, somewhat similar to what may be seen to obtain in the 
 instance of the honey-bee. In the lower part it is much as in 
 plants ; then passes into animal changes and forms ; and lastly, 
 comes out in distinct man and woman. The child in the womb 
 goes through all this ; a kind of course whicli accounts for the 
 a})petitcs oixlinary or otherwise of females during pregnane}', and 
 obtaining with natural modificat'ons in all beings. The masculine 
 and feminine priucijjles in nature are represented by the serpent 
 and the woman ; and these work up and in from the lowest and 
 outmost to the inmost and highest in the all-life .lah ; all having 
 been created in God's image now become as gods. All thus 
 move forward in cicative and renewing process in every thing to 
 the level of mature development ; then in self-preserving and 
 self-propagating condition and action under the highest all-sum- 
 mary in Jehovah-God. The gradation of parts in nature is the 
 same in man and tlie government of the world. Special 
 resemblances exist between the parts of all things on the same 
 level. The outer and lower in kind is emblematic of its inner and 
 higher, as that t>f physical nature as to plants, and that of plants 
 as to animals. What is true in the nature and history of the one 
 is emblematic of what is true in the nature and history of the 
 other, as in a tree in respect of animal ard man. This kind of 
 emblems in relative an«l compai'ative gradations is fmnid in dreams 
 and in the wiitings of the ancients everywhere. Thus three kinds 
 of trees woi(^ C)nnd. naturally emblematic of the three parts of the 
 one universal tree in nature aiid man. The ap])le tree symbolised 
 the lower p;irt of man ; the ])omegranate, or grain apple tree, 
 symbolised the middle part, or the whole jcgion of the senses 
 summed into the face ; the mandrake symbolised the cerebellum 
 summary and Ishtar or Athenfe nature of the whole ; and the 
 original, inmost, and highest in eternal nature of beings was 
 symbolised Ijy the black pine among the ('li;ddeans, and gopher 
 
77 
 
 wood among the Hebrews. It is possible that the black pine and 
 the gopher wood tree were the same, at anyrate in meaning of 
 symbol. 
 
 The eating of the fruit, and the effects of doing so, are in the 
 usual gradation. The tree being good for food is in special 
 relation to the preservation of life or of having being ; its being 
 pleasant to the eyes, or the 0ms, is in special relation to propa- 
 gation ; and that it is desirable to make wise in the special relation 
 to the inner being of all that goes to constitute the person or 
 thing. The tree of life has more to do with being and let there 
 be ; but this tree of knowledge of- good and evil has more to do 
 with having being and let produce ; and the fruit is the sum- 
 substance of having being and let produce, in summary and 
 highest relation to God Himself iu all sense of having being and 
 of let produce. The serpent is the sum-substance of to and iro 
 force, in the character of masculine and feminine, as to sul> 
 stances and laws, in the form, from root to head, of the Om and 
 rod, as full form organ or means of the propagation of being and 
 let there be. Necessarily and essentially the gradation of this 
 is from the lowest entity of being up to God Himself, as is indeed 
 here formally rej)resented ; for the serpent is to eat, in this sense 
 of fruit-eating, and through all the days of its life or of existence, 
 dust or the elemental and essential sum-substance of all being in 
 the Father-Son propagation of all being, from the lowest and out- 
 most to the inmost and highest. The Hebrew term for eye is that 
 also for a well of water, and for any closing-opening of any kind 
 or measure ; it being applicable to the smallest jjore in the human 
 skin, or anything else down the scale of being, as well as up to the 
 open firmament, or the open universe. The true translation or 
 rendering of the term is 0ms, or any word of that impoit. The 
 intercourse is first between the serpent and the E'vC-Om, in the 
 sense of the physical and the plant beings, as lower and outer ;. 
 then it is between Adam-husbaud and her in the animal and human 
 sense ; and again it is in the highest sense summed up into deal- 
 ing with the Lord God. That the eating thus is forbidden and yet 
 necessary to do or to be done is essential and necessary to the very 
 being, fact, aiid idea or meaning of the to and fro force and form,, 
 being and having being. Not to eat the fruit is stagnation and 
 deatli, cessation and annihilation of being, and absolute and 
 luiiversal nonbeing, which is self-contradictory, senseless, and 
 impossible. To eat is to do what is forbidden and is also to die ; 
 but both to do and to die must be; and througli universal eating 
 and dying can luiiversal or any being continue to be and to have 
 being. The to and the fro of being, of force, and of everything 
 forbid each other, yet cannot continue to be without each other. 
 They are in all relations, and imply all relations. They are both 
 competitive and concurrent ; they meet and become one in the 
 mid-point and mid-line in everything ; they originate with the 
 Spirit as the universal and common cause, and in the same thty 
 
have their eiiding-heginuiug. The Spirit is in essential inbeing 
 and omnipresent contact in and with every person, part, and 
 particle of all beings. He is being ever self-manifested in modes 
 and forms of being, as in the spirit, soul, and substance of beings, 
 in the modes and forms of force and motion in beings, and in the 
 outward modes and forms of appearances, actions, and events in 
 and among beings. The modes and measures of His self-manifesta- 
 tions are modes and measures of modifications of Him These 
 modifications imply identity and continuity in and throujrh change 
 in kinds, modes, and measures of relative forms and limitations, 
 restrictions, progressions, and antagonisms, and all the known 
 laws of beings. All these imply each its respective duration and 
 manner of being in time and space. Thus there is constant and 
 endless putting off and on of all these modes and measures of 
 modifications of being ; each of the two having a law of an 
 eternal nay to the other, yet each mode and measvire of modifica- 
 tion having its mode and measure of duration, in time and space, 
 alternating under these two eternal nays. The antagonism of 
 tliese nays is essential and necessary to the being or possibility of 
 anv form of being, force, motion, and action, yet it is so as centred 
 and rooted, or in having its Om and rod, in the mid-line and the 
 Spirit. The two nays are, as all things are, in eternal unity and 
 harmony in the Spirit and the mid-line, the Om and I'od, and the 
 Father-Son, all being and all having being in all relations and 
 duration. 
 
 In manifestations of being there is an out-coming, a let there 
 1)3, a let produce, and a let lis make, in distinct forms, with a law 
 of alternations, of spending and storing of force and energy, in 
 progression through antagonism, in preservation and proi)agatiou 
 through change. Let there be. or let there be all, has its nay of 
 let there be nothing ; let produce all, of let all be reduced to 
 nothing ; let us make all, and all-sum, of all, of let us unmake all 
 to universal nothing. The all-sum nothing is the ultimate all-sum 
 of the line of least resistance, through which all being, and modes 
 and measures of manifestations and modifications of being, travel, 
 or live, move, and have their being. The sum of the nay to being 
 is non-being. But it is through this transition centre and line of 
 non-being that the all-sum rod of being passes into all forms of 
 bein"'. Such centres, or comparative centres, are the Oms, the 
 valves, the transition ending-beginning, or stopping-starting points 
 of all beings ; the all centre is the Om of the all-being. 
 
 The Elohim of things, as the}' are, forbids the change implied 
 ill eating the fruit ; the all-change of the whole Elohim form of 
 all things being put off in the whole Elohim-being passing through 
 a begetting or new-birth process, from the lowest and outmost to 
 the highest and inmost; the all change of death to the all- 
 oldnesses and renewed life in and to the all-newnesses of things ; 
 y^'t the change of the Spirit's ever ])utting forth an ever-living and 
 iiffc-giving Jehovah-Elohim being in all things, ever new, and 
 
79 
 
 therefore ever naked, but ever being newlj-clothed, blessed, and 
 beautified. The change is a new creation, a re-creation, a repro- 
 duction, a making again all things new, exactly in the order of 
 the works of the Omic and Aeonic days of creation. In and 
 through the serpent and the woman the work of the one and Om 
 is gone through, as from the beginning to man and Jehovah-God, 
 and in the same order. The whole is being killed and caused to 
 die, and passes through the process into new life ; and the sum-sub- 
 stance of the whole in laws, forms, and all else, passes in the same 
 Avay mto like newness. As being created it is, in whole and every 
 part, naked, but not knowingly till it is known through experience. 
 [n the sense of the oldness of the letter, or old Elohini of laws aud 
 all else, to eat is sin ; but the Spirit ever putting forth all Jehovah- 
 Elohim being in ever newness, the old Elohim of law and all else 
 is changed into being also put forth in ever newness, and there- 
 with the oldness of law, sin, and death, with all their old implica- 
 tions and accompaniments. The sum-substance of all pass on in 
 the usual three relative layers. The curse is in gradation of 
 consigning all to their respective sphei-es, positions, functions, 
 doing, and suffei'ing, in the preservative begetting and propagating, 
 from the turning or transition point of manhood to the return of 
 the dust tu the dust as it was, aud the return of the spirit to God 
 who gave it. The absolute in coming forth into and in the 
 relative, and going back or withdrawing, is the all sum of to and 
 fro form of growth from elemental seed dust and spirit's forth- 
 coming from (>od to the return to the same, or the eternal one 
 sum ending-beginning of all. Here, from manhood to the 
 complete return, the forthcoming fidness passes on hy absorption 
 in the being begotten into the begotten, till the old form or old- 
 ness of the fulness is put off; while in sum-substance both the 
 fulness and its form are continued and nothing is lost. The 
 absolute continues in all respects as the absolute, while passing 
 into, and existing and acting in, its sum-Om, the relative. Eacli 
 sum-stance, in passing on in the mid-line new life, ])uts off or 
 aside an overlapping father, with the implied grandfather, and 
 great grandfatlier. The lowest and outmost ending-beginning of 
 the begotten productions are in form and substance nearest to 
 lifeless aud dried up, or outhardened, matter, as in the prickles of 
 thorns and thistles, liere taken for all such outmost and extreme 
 points in all nature as to man and all formations. The turning 
 here is the Ebal and Gerizzim of the all-man's entering into the 
 actual possession, use, and enjoyment of the land which the Lord 
 God gives, namely, the earth aud all tilings ; this being man him- 
 self as tiio representative sum substance of all under the Lord 
 God ; and, in the liighest and inmost sense, man and woman with 
 all as become as gods, and, therefore, the Lord God as all in all. 
 The true and full ])ossession and portion are Christ, Jehovah - 
 Elohim in all sense and respects in Christ, the eternal aiul 
 universal Spirit in the wliolc absolute an 1 the whole relative. 
 
80 
 
 111 eating the fruit the serpent, as the Omic one, acts with the 
 ■woman as tlie Omic feminine, in the invohintary region from the 
 lowest and outmost points as in the physical and plant formations 
 and up to voluntary action in animal life ; tlieii the serpent and 
 the woman in sum-stance and form of the action pass into the 
 region of tlie voluntary, where the sum stance and form assume 
 the voluntary nature and character, and the act is performed as 
 by man and woman ; and at this point, and on this level, the 
 whole Om, in sense and form, is brought to the utmost and barest 
 nakedness, and of creation work as distinct from begetting work ; 
 and thus must begin with the Spirit and Jehovah Elohim in the 
 begetting sense, as it ever begins and ends, and ends and begins, 
 in the creation work. Both the en atioii work and the 
 begetting work begin and end, and end and begin, in and 
 with the Spirit and Jehovah Elohim. In knowledge of 
 their nakedness the man and woman, as representing all 
 downwards from the level of not yet including the Lord God 
 in the begetting sense, make and use aprons of fig tree leaves. 
 The fig tree is emblematic of homo, homestead, and home life. 
 It is not said whether the leaves used were sear, decayed, and 
 fallen off the tree, or green, fresh, and living. It is implied that 
 the condition of things is at the maturity level of the leaf as outer 
 to the blossom of plants, and the grove-growths on the animal 
 part of the human frame. The plant condition is at the first 
 tenth point fruit for food and leaf for covering, as in creation 
 development, at which further growth, with fui'ther flowering and 
 fruit-beanng, will follow in begetting co-existence. Everything is 
 naked in coming out of its Om. There is implied the ever new 
 setting up of house and home conveniences and comforts. 
 Up to this level creation formations were tlie outer home-form 
 of man in and under Jehovah Elohim ; that form of old home 
 conditions is cast off, as the leaves of the fourth year back of even 
 evergreen trees are cast off, while the new season growth are being 
 produced. Thus two stages in the effect of eating are gone 
 through, namely, the being good for food in the sense of sustaining 
 and developing life, and of seed-forming into maturity for begetting 
 mode of reproduction, all in the involuntary region and condition ; 
 and next, in the opening of the eyes, all the senses, or in all 
 respects of full development. These two are the lower and middle 
 parts ; there being implied the physical, plant, animal, and socio- 
 moral as})ects of character, but not the highest sense of intellectual 
 summary. Accor^lingly it is hearing with the ears, as specially 
 related to the cerel)rum, or body and head middle part, that is 
 spoken of as means of coming to deal with the Lord God's voice 
 and y)crson. 
 
 There is a gradation of dependence of the lowest and outmost 
 on the next inner and higher, and of each inner and higher on tlie 
 next, up to God. As to being, life, and action, there is an implied 
 reference in each lower and outer to its higher and inner, in all 
 
81 
 
 things physical, plant, animal, social, and moral, in relation to the 
 cerebellum and its intellectual summary, and in it to the Divine 
 Spirit. This is strongly expressed in conscience in referring all 
 things to the Supreme Lawgiver in the intellectual summary and 
 to the Spirit, a matter to be noticed farther on. Now the act is 
 in dealing formally and Omically with Jehovah Elohim, in which 
 the man and woman come into the intellectual summary develop- 
 ment, and become as gods. At this point they are in bare naked- 
 ness of full Omic development and condition for all begetting mode 
 of production. Here is the eternal fact of what is elsewhere 
 expressly said, thy Maker is thy Husband, and of the truth and 
 reality of becoming as gods. In truth and reality Jeliovah 
 Elohim is the inmost being in all beings. In a good sense tl" e 
 Serpent and the woman are the full-form Om with the Spirit in 
 the Jehovah Elohim creative and begetting work ; and it is this 
 which gives it to be, in the bad sense, the sum or personal evil in 
 representative character. This appears farther in the statement 
 concerning the relative being and begetting in the preservation, 
 propagation, and relations of all persons and things. 
 
 Each being has its kind and form, place and function, assigned 
 to it by the nature and necessity of the essential mode of existence 
 and the all disposing will of Jehovah Elohim. The curse, or 
 destiny, of the serpent is in being consigned to moving on its 
 belly, on the universal Om, in all gradation of production, and in 
 eating dust, or in forming, emitting, and issuing elemental seed 
 of all being in creative and begetting action. The gradation in 
 the serpent representation, taken outwards and downwards, is, 
 first, the necessary mid-line of to and fro action ; then the second- 
 self, or outer and lower nature and form of the one whole to and 
 fro meaning and action; and, lastly, this incidental second or 
 outer and lower side being in an incidental and necessary evasion 
 of, and kind of opposition to, the Spirit's all gradation of inner 
 and liigher sense, and ultimately to itself into sum-total of ever 
 suicidal working in reducing all beings into nothing. In doing 
 all this, it serves in ever forming a gradation of a necessary line of 
 least resistance, and so forming an all-suitable and all-easy Omic 
 belly, or couch, and transition lines, for all being. In this it has 
 its destiny under all cattle, and under every beast of the field, a 
 destiny of lower and outer, behind and beyond all substance and 
 mode and law of being ; and all that is true of it, is true of it all 
 the days of its life of incidental killing and self-killing, yet 
 indirectly and necessai-ily serving in all creative and begetting 
 action among all being. It belongs to all being, au'l all 
 beings belong to it. In its full personal form it ever 
 and correctly says to Jesus, as in speaking of all the 
 kingdoms of the world, all these are mine, and I will give 
 them to whomsoever I will. Jesus does not deny it ; but He 
 commands him to keep to his destiny of province, place, and 
 position, relations and functions — of, behind Me Satan. In this 
 
 6 
 
82 
 
 behind sense Jesus never personally nor in His disciples so much 
 as looks behind. Remember Lot's wife. In this sense the 
 Jehovah Elohim, as supreme and inmost in all gradation and 
 relations of being and having being, in all creative and preserva- 
 tive, begetting and propagating action, puts difference and opposi- 
 tion, antagonism and enmity, between the Serpent and the woman, 
 between her seed and his seed. Thus the ()m and rod in the 
 good sense is upper and inner to the same in the bad sense ; and 
 this is true in all creative and begetting seed, in respect to all 
 being from the highest to the lowest ; the sum-seed, on the one 
 hand, being Jesus, and, on the other hand, being Satan. And 
 thus the woman's seed, as upper and inner, ever and in all 
 gradation downwards and outwards, bruises the head of the 
 serpent's seed ; and the serpent's seed, as lower and outer, or in 
 the behind sense, and in the same gradation, bruises the heel of 
 the woman's seed. The tripartite gradation is, first, in the cattle 
 as symbolic of the higher in man, and domestic and clean .-uiimals 
 among the inferior creatures ; then, beasts of the field as to the 
 iiiiddle part in man, and all beasts between the domestic animal 
 and the creeping things ; and thirdly, the lower part of man, 
 and the creeping things of the external world, down to tiie lowest 
 being (Gen. 27). 
 
 The destiny of the woman is in the usual three parts, first, in 
 greatly multiplying her sorrow and conception, sorrow all 
 incidental to the turning-point and changes of passing from 
 creation's full development into the sphere, condition, action, and 
 declining life of the begetting side of every being's course of 
 existence, and of her as the one whole feminine or mother of all 
 living side ; second, in the same side of bringing forth children ; 
 and thirdly, in her desire being to her husband, all into the three 
 in one, or fourth point sum, of being ruled over by her husband, 
 a ruling of being upper and inner in all respects, as the one is to 
 the zero form. Man's destiny is the whole summary and is also 
 in three parts, first, in relation to the ground, as the lower j)art of 
 all in himself, as simple man and all-man, the forbidden eating 
 being ])ut into the form of expression of thou shalt eat it all the 
 days of thy life. Then for the second or middle part, it is the 
 cultivated ground or eai'th, tilled into bringing forth, and 
 constantly in need of continued cultivation and imjn-ovement ; 
 which condition, at best, will have its incidental declining, wild, 
 and bad side of running out to tlie outer condition symbolised by 
 thorns and thistles. The third, or head, part is put in the words, 
 sweat of thy face, which is the summary ending-beginning and, 
 therefore, followed by, till thou return to the ground, for out of it 
 thou wast taken ; for dust thou art, and unto dust shalt thou 
 n-turn. In the highest sense of man's return it is that of the 
 spirit to the Spirit, to God who gave it. 
 
 Adam gave names to the animals in their relations in himself 
 and outwardly to himself. He now calls the name of his wife. 
 
83 
 
 Eve, because she is the mother of all living, in her relations in 
 him and to him. The inner meaning of creative power and work 
 is from the same source and of the same nature as in the begetting 
 mode of production. It is that of the Divine Spirit in the Jehovah 
 Elohim Father-Son sense. But the change of passing from the 
 creative proper to the begetting proper is such that the latter is, 
 in a sense, the sum-brother and son of the other as sum-brother 
 and father. Adam is first the sum-man of creation ; but, by pass- 
 ing into the begetting sense, he becomes, in his begetting sense, 
 the son of his creation sense. Eve, as a term and in meaning, is 
 related to Abba or Abba, to Adam or adhamh, and to avah or 
 ovah in the name Jehovah. As the feminine, in form and mean- 
 ing, she is the original and virginal sister wife of these, and the 
 mother of all living. All this is the ending-beginning transition line 
 passage into the begetting mode of reproduction. What is said is 
 true in some way and measure of everything after its kind. 
 
 Unto Adam also and to his wife did the Lord God make coats 
 of skins, and clothed them. The gradation as to the nakedness 
 and its covering is in the usual three parts, fix'st, when it is said 
 that they were both naked, the man and his wife, and were not 
 ashamed ; then on eating the fruit, when it is said that the eyes 
 of them both were opened, and they knew that they were naked, 
 and they sewed fig leaves together, and made themselves aprons ; 
 and thirdly, when the Lord God is spoken of as having made coats 
 of skins, and clothed them. The first is under let there be, when 
 they are as newly born out of the creative region into the be- 
 getting region, and they knew not the act or the fact of the 
 change, or their consequent state. The second is under let pro- 
 duce, which has always the original, virginal, and essential let 
 there be for its inner and father-brother and mother-sister ; while 
 itself is the outer son-brother growth and covering. Tliis let 
 produce outer growth and covering of the internal eternal and 
 unchangeable let there be, has its creation gradations from the 
 beginning up to the Garden summary, and is taken as sum- 
 substance in the forbidden but to be eaten fruit. This sum- 
 substance fruit is the Omic form of things like the all-Om with 
 the Spirit at the beginning. It contains the sura of creation 
 work up to the eating of it, including even the three in one sum 
 of the eaters ; so that the eating is the all self-eating and the all 
 else eating. This is the universal sacrifice of eating all else and 
 all one self, or the universal Om eating itself, and so ever reducing 
 all to the original all-nothing-nothing-all, or ending-beginning, 
 state with the spirit ; out of which all are forever rea])pearing, 
 through eternal and \iniversal death into eternal and imiversal 
 life. 
 
 The outer all of let produce is the fig tree home of the let 
 there be ; and the fig leaves ai*e the representative clothing forms 
 of the formations of the region of the let produce, such as the 
 leaves of plants, the scales and skin-forms of fishes, and the 
 
84 
 
 fouthers of birds, all included iu the Chaldean representation of 
 the all-man's lower part. This let pi-oduce covering is in modified 
 and overlapping sense and form continued up, with the sum- 
 substance of the all lower part, in and on the middle part, and 
 thirdly summarised into the face and cerebrum, indicated in the 
 Chaldean representation bv the nose being formed like the beak of 
 a bix'd. In all this let produce sense of gradation and modifica- 
 tions, the man and woman sewed fig leaves together, and made 
 themselves aprons ; aprons because the gradation of modifications 
 of all things is more distinct, open, and full, in the front than in 
 the back, and contains all the summary 0ms, groves, and open- 
 ings, while the back is more of the erect one or rod form with its 
 essential head in the cerebellun). Taking the wtiole body as one 
 Omic form, it moves, in all action and change, in and through the 
 means of all that it is, and has, in its front side ; this being the 
 serpent destiny of walking, or moving in, all the (begetting) days 
 of its life, and being also the absolute's all moving in all having 
 being in and through the relative, as belly, front, or mode and 
 means of manifestations. The sum-substance part of the body is 
 the cerebellum and the back, under and in relation to which all 
 the rest live and act ; and is the highest to cover the rest, and to 
 represent the Lord God in all relations to the rest. Along it is 
 the tree of life, the diverticulum to which is the tree of knowledge 
 of good and evil. Through it lies the let there be in relation to 
 the rest as the let produce, as a whole and each part and particles. 
 Thus the Lord God gives being to, and makes coverings, or skins, 
 to, the all man and woman, including all beings. As the wliole 
 relative is the means, or skins, in which the whole absolute dwells 
 in having being, the Lord God in the things that are made ; so 
 the man and woman are in their outer forms of sense region and 
 means of appearing and having being. As the creation works 
 culminate and are summed into man-woman as made in the image 
 of God ; so the man-woman develo{»ment for begetting mode of 
 production is in skins, coverings, and manifestative means of 
 having being, like those of the Lord God Himself, and made for 
 them alike as for Himself. 
 
 Man as rational recognises the truth of a God, divine things, 
 and moral actions. The gradation in his powers is the same as in 
 the divine ways of work within and without. Empirical know- 
 ledge is much as to things iu the mass. It partly involves 
 instinct and sensation, and partly the beginnings of the scientific 
 proper. Instinct and intuition lie nearest to consciousness. The 
 distinguishing characteristics of science are truth and generality ; 
 trutlis partly separated and partly integrated, and generalisations 
 graduated. It passes into the philoso[)hical in unified and highest 
 generality. It rests on phenomena discovered by the senses. It 
 postulates uniformity, and is excluded whenever it can be denied, 
 but compels conviction within the range of its own postulate. All 
 truths arc united by ties and bonds, the number and intricacies of 
 ■which man cannot fully trace. 
 
85 
 
 7. The next part higher is the sphere of reason, corresponding 
 to the sun hght opening up of things at the fourth day of creation. 
 The senses make known that particuUir or single things exist, but 
 do not show them as distinct from the genei'al. Reason, as the 
 faculty of relations or the power of conceptual thought, sees the 
 universal in the particular — particular because partaking in the 
 general idea. The general issues in the particidai*. Philosophy 
 may be said to be the science of concepts. Unity and diversity 
 combined give the concept. The binding force, or Logos, is the 
 main attribute of reason ; or reason and speech ai'e tlie Logos in 
 this form of things. Sensation and science co-operate, subserve, 
 and are included in reason. Reason finds formations and combin- 
 ations among the objects presented to it, sees them in their 
 relation? to each other as particular and general, parts and wholes; 
 and makes new formations in certain relations after the manner 
 of those in nature, both the formations of it and of nature being 
 alike and confirmatory of each other. Within its sphere are 
 analysis and synthesis, forms of deduction, proportion, equation, 
 and redistributions. It finds three in one, or into a fourth, every- 
 where, and it makes use and application of the same in such ways 
 as in the Syllogism and analogy. It finds in the whole gradation 
 of things and of the knowledge of things the fact that the lower 
 or preceding is substantially carried forward into and continued in 
 the higher and succeeding, and also that the analogy of things 
 and of its own formations exhibit the same. A higher form of 
 knowledge is thus foreshadowed, indicated, predicted, and reason- 
 ably to be expected ; a kind of knowledge consistent with reason 
 and with all forms of knowledge, though in some respects higher 
 than and ditferent from those forms prior and antecedent to it. 
 It, and indeed all thingrs and all knowledge, say that it is the one 
 God, the Three in One, that is manifested in all ; at whatever 
 time and in whatever manner and measure within the range of 
 creatural ken. But what kind of knowledge that higher one is, 
 reason cannot define ; no logical definition can be given of it, 
 either before or after man attains to it, onh^ reason naturally 
 agrees with it, and cannot in the natiire of things really contradict 
 it. The comparative value of general propositions relates to the 
 exercise of reason. General isation is the jiroduct of abstraction ; 
 abstraction consists in di'opping out of sight a cei'tain nmnber of 
 particular facts and constructing a formula which will embrace the 
 remainder ; and the comparative value of general propositions 
 turns on the relative importance of the particular facts selected 
 and on those rejected. Man finds not only the creatures around 
 him on earth by the law and order of their creation distinguished 
 into orders, groups, classes, and so on, but the heavenly bodies 
 also in mighty systems, groups, and clusters, existing and moving 
 in orderly relations and arrangements, making up one boundless, 
 wisely regulated, controlled, and conducted whole ; and, endowed 
 with reason, he is fitted and led within a limited sphere to imitate 
 the action and rule of the infinitely wise Creator and Ruler of All. 
 
86 
 
 Within the^ame sphere is the exercise of conscience, a subject 
 surrounded with many difficulties and diversity of opinions. It 
 should be borne in mind that tlicre is not, and that seemingly 
 there cannot be, any creature or capacity that is only or wholly 
 passive, at any time or in any condition or circumstances. Active 
 and {)a8sive are ])redicable of everything. From the very begin- 
 ning tliere seems to be nothing that is absolutely or wholly new. 
 The substance, qualities, and laws of everything are traceable 
 through the past to the beginning and its relations to the absolute. 
 The law of continuity in these respects is unbroken and unchanged, 
 even through the special points of creative energy, as in one, four, 
 seven, ten. Conscience, in the first view and form of it, is original 
 and simple ; but within the sphere opened up for the exercise of 
 it, of reason, and of free will, it is actively and passively associated 
 with reason, free will, and social feelings, atfections, and 
 emotions. It has its relations, interactions, and influences with 
 all that is within and without ; so much so that it, like every other 
 capacity, is in a sense itself opened up into an apparently complex 
 form and character. Under the law of cause and effect, and of 
 the active and passive, it influences and is influenced, acts and is 
 acted upon, just like any other power or fjiculty. It presupposes 
 and is dependent on intellectual light and relations, as these arc 
 presupposed by justice, and moral and physical freedom. In social 
 life and action the truth of the greatest generality is to conscience 
 as it is in physical and intellectual relations to reason. Intellect 
 perceives the truth ; conscience acts it out in the social relations 
 aiad activities of the living agent. It has its intuition and instinct 
 and exercise as to what is and what ought to be ; what man's duty 
 is to himself, to others, and to God, or to nature, to man, and to 
 God, all according to the universal rule of justice and true freedom. 
 Its rule of utility and pleasure is in truth and justice. Intellect, 
 light, truth are, to the first element in God's image, knowledge ; as 
 conscience, life, and practical knowledge, are to the second, 
 righteousness. These before being opened up and in being again 
 combined form and manifest the third element, holiness ; and the 
 three are what the will, or the person, ought to be. The term 
 image seems to mean the divine archetypal idea, and first form 
 and measure of all things, in a higher, more inward, and more 
 essential sense than the term likeness ; the former seems to mean 
 the more spiritual and invisible, and the latter the visible and 
 cor])oreal. This is man as created, re-created, renewed, or re-made. 
 To be so is man's duty to God, to himself, and to all others. This 
 has the sanction of tlie rule, or law, or necessities of man's being, 
 of man as an individual, and as apart or whole of human existence, 
 and, above all, of God in whom he lives, moves, and has his being. 
 Without it there can ];c no pro))er ground for self-respect, for the 
 respect of others, or for that of God ; nor can there be any opprov- 
 able action or conduct. The essential meaning and order of the 
 three Christian graces, faith, hope, and love, corresi)ond with this. 
 
87 
 
 Man is meant to be in sympathy with God in all the moving 
 power and character of His creative and governing purpose, with 
 a believing, righteous, and lovirg soul. In truth, none can dis- 
 cern the relations of things without entering into the forces and 
 qualities which really constitute these relations ; and none can 
 enter into these forces without sharing the divine impulse which 
 has constituted the universe, without entering into the principles 
 of the tie that bind them together. To discern human lite implies 
 entering into the ties which bind men together. No man can 
 make progress in the possession of truth without making progress 
 in the love and righteous practice of it ; and he cannot make the 
 latter pi-ogress without also making progress in the possession of 
 truth. The sense and action of conscience are founded on that 
 which constitutes its underlying and unchanging element of 
 natural and eternal justice and freedom. The straight line in 
 which man is absolutely bound to be just, is also the line in which 
 he is absolutely free to be just ; the being bound and the being 
 free are both together essential to responsibility. To this in its 
 essential and personal form and meaning the voice and verdict of 
 conscience refer in all things. The law in the moral government 
 within and without is the same ; it is the law of the Divine 
 Creatoi', Ruler, and Judge. To be in favourable relations to this 
 line or level is to be in peace with God and virtually with all ; to 
 be in righteous conformity of character and conduct to it is to be 
 in conscious peace ; the op])osite of that state and conformity 
 implies moral bondage and remorse or disjjeace, to be in conflict, 
 or to be out of harmony, with God, with one self, and with all 
 others. Like all things in the relative it is limited, dependent, 
 and incomplete, not supreme or final ; and so is the government 
 itself while yet conducted in the relative. In itself it is nothing, 
 but it is all in what God is in it and to it. It is on its way to a 
 greater perfection on a higher level of knowledge, union, action, 
 and enjoyment in this life, that is, in the third stage of seven to 
 ten, and to a complete perfection in a stage and state still higher, 
 towards which the whole work of knowledge, righteousness, and 
 holiness, otherwise of faith, hope, and love, is being omnipotently 
 conducted. 
 
 Conscience and moral i)rinci|)les have been from the beginning 
 what they are now. In the Chaldean penitential hymns forgive- 
 ness is prayed for as to sins seven times seven in evil or 
 heiujusness. One prayer is put in the form of five doul)le lines 
 and two summary lines, meaning the signiticant twelve ; and all 
 have much resemblance in spirit, sense, and form to the psalms of 
 David. Conscience has to do with all social relations and inter- 
 course in all beings, in a rudimentary sense even in the lowest 
 atom, and growing in form, power, and exercise as being grows 
 through all its ascending stages ; this is a law common to all 
 things. It implies freedom or justice among all beings in all states 
 and stages, conditions and circumstances, interrelations and inter- 
 
88 
 
 actions ; a freedom fouuded on equality in the sense of the fact of 
 
 being and of being as such, in the sense of distinct existence, and 
 
 in the sense of distinct personality ; and that equality founded on 
 
 that which is the one common source, one common underlying 
 
 element, one common sphere of existence and activity, and one 
 
 common end ; all having one common sanction and binding will in 
 
 the character and power of the eternal yea of truth and the eternal 
 
 ought, must, and shall be of the law of riglit and righteousness, 
 
 from, under, with, and to the one common absolute as Father of 
 
 the whole relative and all that is in it, our Father and the Father 
 
 of our Lord Jesus Christ, who combines in Himself, as (Jod-man, 
 
 the whole absolute and the whole relative. The prototN'pe of all 
 
 this i i in the relation between the Father-Son and the Spirit. Let 
 
 no one defraud men of the liberty and rights they have in Christ 
 
 Jesus. The equality of rights is founded on three things ; on being 
 
 from the same common source or Father ; on being of the same 
 
 nat'ire and class of being ; and standing on the same level in the 
 
 scale of being. All of the same race, class, or species, and on the 
 
 same level, or from the same parent or predecessor, and existing 
 
 in the same universal relation to the absolute source or Father, 
 
 the Creator, have absolute equality of original and natural rights. 
 
 From the first form of created being throughout the whole created 
 
 universe each one being has in it the substance of its created 
 
 parent, both and all having an essential, necess.iry, and causal 
 
 continuity of existence and dependence on the absolute. It is 
 
 thus a substantial continuation of its parent or predecessor, of 
 
 which it is itself the continuation, the identical substance, with 
 
 the same laws, nature, conditions, and relations, as there is need 
 
 of such provision. Again, the parent, or predecessor, has also 
 
 counterpart claims on the descendants, as they owe their existence 
 
 and their all to the parent in an immediate sense, as the first and 
 
 original parent stands immediately related to the absolute, and'as 
 
 the whole relative stands in whole and y)ai't to the whole 
 
 absolute. Having the same nature and being of the same 
 
 class or species imply the same relations and the same general 
 
 necessities, an<l therefore the same rights in the whole" or 
 
 each ])art or individual ; also a sameness of rights and duties in 
 
 relation to all other orders and classes of beings, and as a whf)le 
 
 and each to the one absolute. And lastly, as standing on the 
 
 same level in the same scale of being, the same species has _the 
 
 same field of existence, activities, and adv.^ntages, means and 
 
 op])()rtunities, the same common motives, rules, and ends ; as also 
 
 the^same common relations in all that is Avithin and to all that is 
 
 without. All this holds true throughout the whole sum of being 
 
 in all relations from tlu^ smallest atoms and entities to the highest 
 
 order of things Mith the Lamb in the midst of the Throne" in 
 
 Heaven. 
 
 Law, morality, conscience, are everywhere. Light and righ 
 are eternal, essential, and universal. AVithout them there can b 
 
89 
 
 no life aiul no living ; with them will, force, motion, act omni- 
 potently with iiitiuite wisdom and infinite righteousness, forming 
 everywhere in })art and infinite in "whole into the sum of all virtue 
 and all influences. Love, the ending-hegimiing of all things, God 
 is Love. The eternal yea has its eternal incidental nay, no-yea. 
 The yea has tlie right to l)e all aud is the positive all m all grada- 
 tion, but is denied by its incidental nay. To this original point 
 is traceable the struggle between right and wrong and the 
 universal struggle for existence. Tlie fact of the incidental nay is 
 not evil in the sense of being the necessary incidental shadow of 
 the 3'ea or of being ; and its apparent strugjjle for existence is for 
 good in so far as it is the original means of manifestation of the 
 original yea. The couch of yea as all being is nay of non-being ; 
 and the gradation from nay or nothing is up to the yea of all 
 being. The nay is of the same import in relation to an}' part of 
 the gradation as in relation to the one whole gradation of being. 
 It is evil in the sense of want of perfect conformity or any opposi- 
 tion to the yea, whether in part or wliole of the gradation 
 of being. The full form of the nay is in being the zero 
 of the whole one absolute. At this point of full 
 absolute and its fidl zero is the beginning and end of 
 the whole relative. It is the full Om-point of the Spirit's work, 
 out of which and into which is the Father-Son work of creating 
 and begetting all things. There can be no change without the 
 nay, the nothing, or the Om one and zero. Without it there 
 must be absolute stagnation, cessation, and annihilation to non- 
 existence ; and even all that is into an absolutf> and universal nay, 
 which is absurd and impossible. There can be no existence 
 without a measure of the yea and the nay correlated and also 
 related to one common mid-])oint and mid-line. Rut the nay or 
 zero cannot stand as outer or lower of any position and substantial 
 being, because it is nothing. The gradation nuist be in varied 
 forms and measures of being, witli the impHed !ind attached nay, 
 zero, or Om. The absolute is self-causing and all-causing. The 
 absolute in self-cansing passes itself into the nay, notliing, zero, or 
 non-self. It does so as Father to itself, through that nothing or 
 zero, in becoming its own Son-self. The zero of what it was is 
 mother to the zero of what it is now. The zero is tluis caused to 
 change from the former zero as mother, into being the present 
 zero as daughter, with tlie change-causing absolute as Father, and 
 the former zero as mother. As self-causing the Father })asses 
 into being Son in the sense of the Son being from Hiniself in. being 
 from the Father ; and in this sense the Son is tlie true .Melchizcdek 
 without father and without mother. In the all-causing sense the 
 Son is from the Father or from Himself, l)ut not from the miy or 
 zero ; iia which sense there is with or in Him no yea and nay, but 
 all yea, as observed in the New Testament. He is the Truth 
 without any nay. And Sarah is thus daughter of the same Father 
 as Abraham, but not of the same mother. It is the Father that 
 
90 
 
 implies all relations ; au^i, therefore, gives to be brother and 
 sister. The zero is thus, ia relation to the whole absolute, the 
 sum of the whole point or line of least resistance, with and through 
 which it is possible to act in Father-Son creative and begetting 
 sense. The whole and every part of the relative thus conies our, 
 and down from the whole absolute, all in the Father-Son and Om 
 of and by the Spirit ; out and down through the gradation of 
 beings to the outmost and lowest, otherwise the inmost and 
 highest, point and level at the all zero, which is at the all 
 absolute, both for ever together making the full Om of one and 
 zero. 
 
 As the zero, or Om, is attached to the one, or rod, of all being, 
 the side of least resistance will first be in the direction of the 
 onward force, motion, and action, the absoluteness or closed valve 
 being behind. This is the to and fro, or backwards and forwards, 
 creative and begetting mode of action. It is the one, or rod, 
 coming directly from itself and father-self, implying two and the 
 common underlying spirit, or three in one. The process being 
 eternal imjjlies that the Father and Son are eternally co-existent, 
 while eternally passing on in eternally begetting and being 
 begotten. So in a sense all the ancestors in the eternal genea- 
 logical line are co-existent, while eternally passing on in eternally 
 begetting and being begotten. They, as Christ says, are all alive 
 to Him. In this no one dies ; nothing is lost. The absolute 
 coming forth on the zero least resistance or Om side, it is implied, 
 as Christ says, that the Father is greater in this sense than the 
 Son ; the Father is greater than I, or he is greater than Himself ; 
 while the mid-point, or mid-line, or rod of mid-points, holds the 
 real and formal absolute as the balancing point, or line of points, 
 or line of rods. Every three in one form has thus a right, a left, 
 a back, and a front, or one, foiu-, seven, ten, round the mid-line, 
 or round each rod measure, or nitervals between every two cells, 
 or valves, or walls, or transition lines, in nature and in the Bible, 
 as well as in the religions of the Ancients, the left is taken as the 
 weaker side, and the front as the begetting siilo. There must be 
 equality and inequality everywhere, a gradation of inequality 
 regulated by an equalising power according to an ecpialising 
 standard. So it is in all nature, in all man, in all beings. Other- 
 wise there can be no force or ijiption, being or having being, 
 creation or begetting. There must be everywhere a to and fro, a 
 going out and coming in, a going down and coming u]), a back- 
 wards and forwards, an Ishtar being, action, experience, and efllect, 
 in all onward course, in all Om and rod sense and form of all 
 being. Tin-oughout there is the zero and serpent, Cain and Judas, 
 side of incidental ine([uality and imperfection, darkness and death, 
 and nothing ; yet all things move on in the eternal Jehovah 
 Elohim Jesus of all being and having being. There is thus a 
 sense in which the universal struggle for existence is right, another 
 in which it becomes wrong. It is absolutely right that the 
 
91 
 
 absolute should have all possible claims, because of being the 
 absolute, and because the whole possible relative, incidental or 
 otherwise, owes its existence and its all, even to being so much 
 as an image or incidental shadow of the absolute, to tlie aljsolute. 
 From Him, and through Him, and to Him, are all things ; all 
 things belong unto Him. Every being has right to the only means 
 essential and suitable to, and pi'ovided by nature for, its life and 
 existence; it is its right to itself as well as to God, and its (iod's 
 provision for it. Every being contains its sum-substance of its 
 parent or predecessor in the same line of the scale of being, and 
 of the beings or substances that have constituted its predecessor 
 and itself ; and is dependent on such or the same for its subsist- 
 ence. There can be no integration of matter without matter to 
 integrate ; there can be no living without the means of life. Even 
 self-causation, or self-creation, implies, first, the necessity of 
 being ; then the self, or ego, making itself, of itself, for itself, 
 and necessarily existing in eternal continuity of eternal identity. 
 To know anything thoroughly is to know it to its nothing, to its 
 Om of non-being ; anil this is essential to absolute onmiscience, as 
 Cod knows Himself. To cause anything wholly and thoroughly 
 is to cause it from its non-being ; and this is essential to omni- 
 potence, as God is self-cause and all cause. 
 
 Unmaking and re-making are necessary to all preservation and 
 jjropagation ; it is a going down to the original Omic nothing and 
 growing up again a uew being and having being, as in eating the 
 fruit and in Adam knowing his wife. There is in the nature of 
 every thing a growing up to full development or manhood ; then 
 a bearing fruit as in ])lants, and begetting reproduction as in 
 animals and man. In the fruit there is the sum-substance of the 
 past growth to the full development ; then a going down in seed- 
 sowing to the Omic nothing, a dying in the soil, to new life and 
 re-g^rowth to full development. So at manhood there is the 
 begetting by seed going down to the Omic nothing, and there a 
 passing into a new life and being and re-growth to manhood. All 
 this is the Jehovah Elohim, as implied in the nature of things, and 
 in the fruit-bearing and having children, is always represented in 
 Scripture as being from and by God. It also implies being as gods, 
 and doing as (Jod does. In every Omic change there isgoingto God, 
 and a beginningagain out from Him and with Him. At the seventh 
 creative and begetting day or level there is a bringing uj) and in 
 (Jod's image and likeness, as in Adam and Enoch ; and at the tenth 
 ])oint there is a becoming as gods, to begin again as gods or as 
 God Elohim. What is not fit for passing into being with God is 
 passed on in sum-substance, or scapegoat, into a repetition of the 
 creative and begetting course or cycle : this is the true doctrine of 
 transmigration of being. 
 
 Every atom of matter, and every entit}- of force, and every 
 form and measure of motion, are under a species of law^and con- 
 science. Every atom has a freedom common to all others ; no two 
 
92 
 
 n'oms are in absolute touch, they must be eciually free. AVhether 
 the creatures arc fixed and comparatively stationary, as in the case 
 of plants, or have the power of locomotion, the law and conscience 
 of equality of freedom and ri<;lits must be kept. Man has all 
 things under him for his use and needs, but he is bound to con- 
 form to law and conscience. Conscience is the con, or co, or Om, 
 of every thing and of all things. Its utterances and axioms are 
 may be, should or ought to be, must be, and shall be ; they are 
 such in nature, in man, and in God. The gradation of being is 
 its gi:adation. It is original and co-existent with all things ; it is 
 co-eternal and co-extensive with all being ; but, as opened out, 
 active, and passive, it has an acquired experience. The Father, or 
 the absolute, may beget the Son ; it is an admissible permission, 
 with a background of possibility of existence and action. This 
 passes into ought, miist, and shall beget. The Son must be in 
 perfect conformity to the Father and the fulfilment of Him ; and 
 must be the same in nature and express image of His person, and 
 be so for e\er. The whole is one necessity of existence. Some 
 thing, God, must exist. Being is a physical, moral, and 
 intellectual necessity in necessary freedom. God must be ; and 
 must be all in all. The all good eats up the all evil, in eating up 
 its all self eternally into and in eternal newness of being and of 
 all. There may not, ought not, must not, and shall not, be any 
 change in God as such, or as that which is conmion to Father-Son, 
 the Spirit. This is the prototj-pe and the sum of conscience in the 
 all being of the absolute and relative. The intellect is first 
 and forever one ; but, like Father-Son, subject and object, and 
 other things, it appears and acts in the varied forms of reason, 
 while it retains its unchangeable oneness. It has to do with the 
 fact, the truth, the what is in, into, or within any and every 
 being ; it jienetrates into thing and brings out the fact, the what 
 is in it. Conscience is the sheath, the manner, the how of all 
 existence, all life, and all activity, the self-consistence of being 
 and of the shadow or image of being, the standard law of the how 
 of all being and having being, and reaching to all that is incidental 
 to being. Sin must be what it is, and must be dealt with as such. 
 The will is the heart and soul of the forward force in living 
 instinctive and intuitive consciousness. It is enlightened, con- 
 trolled, and directed by intellect and c(mscience. It is under the 
 infl'U'Ucc of cTusation and motive both within and without, always 
 in reference to ihe unchanging and omnipres'iit Spirit, that con- 
 stitutes the original, supreme, and universal standard, rule, and 
 causal energy ; the exemplification being in the Son, who says, 
 not my will l)ut Thine be done. To say that there must be an 
 external cause apart from the self-cause, the free-will, to begin the 
 change f)r act, is not true. That which supplies the power is 
 already there, and it can, at least, bestir itself, and begin to move, 
 however imperfect its initial efforts, without any external cause to 
 set it in motion. The will is a very limited force in human nature ; 
 
93 
 
 but within narrow limits, it i« free to commence a struggle without 
 any external action upon it, and constantly does so. If not, then 
 the whole language which ascribes righteousness and sin, merit 
 and demerit, to human action, is erroneous from beginning to end, 
 and the very essence of the Christian Gospel is false. Man lives, 
 moves, and has his being in God. He and all creatures are for 
 ever under let there be. But he and they have a kind of a derived 
 let there be, a self-causing, and an all-causing within a limited 
 sphere. Still there is a necessary causation, or causal necessity, of 
 the conditions of being and of having being, which must be con- 
 formed to, a necessity which is not inconsistent with, antagonistic 
 to, or contradictory of real freedom and responsibility. Form is 
 neces^sary to thought ; but the mind is fi'ee to think in form, as iu 
 distinct thought, word, and act. It has been already seen that 
 gradation is necessary to being and to having been, as in to and 
 fro, out and in, and other directions of motion and action ; and so 
 is it true of the will and its character, conditions, and uKjtives, 
 neither necessity nor freedom being excluded. Necessity and 
 freedom are true of all beings ; despite all incapacity and circum- 
 fctances, culpable or otherwise, of any possible kind or amount. 
 Work to be noble, or acceptable, must be work for good ; it is a 
 duty to God, to one self, and to others ; and an essential of its 
 fulfilment is that the doer should be left a free agent. In the 
 gradation in which the will is to act it is implied that the moral is 
 above the physical, yet that the physical and the moral are in one 
 harmony ; and that the moral agent is to act in that harmony in 
 all imitable and divinely aided respects, as God Himself does. 
 
 The ideal of the ethical man requires him to limit his freedom 
 of action to a sphere in which he does not interfere with the 
 freedom of action of others. He is to seek the common weal as 
 much as his own, and, indeed, as an essential part of his own 
 welfare. Peace is both means and end with him ; and he founds 
 his life on a more or less complete self-restraint, which is the 
 negation of a seliish and sinful struggle for existence, and self- 
 aggrandisement. Society not only has a moral end ; but, in its 
 perfection, social life is embodied morality. The limitation of the 
 mistaken and wrong struggle for existence is one of the highest 
 objects and ends of Society. History teaches that no race multi- 
 plies until it docs of its own development ; no race has had to kill 
 itself down in order to get bread. The will is the one whole mid- 
 line of the three departments of forces, lower, middle, and 
 upper. In Christ it is the fulfilment of a'l things ; the Apollo 
 conformity to the will of Zeus ; the I have performed the work 
 the Father gave me to do. It is the mid-line of all I'ight and 
 righteousness, all light and love, all good and glory. 
 
 Imagination is image making, the creative faculty, the Omic 
 capacity in creation, preservation, and begetting reproduction. 
 Its full-form is in the original ()m, in man's creation in the divine 
 image, in the woman's distinct foi*mation, and in eating the fruit 
 
94 
 
 and begetting action. An act of it is necessary in perception; and 
 an act of generalisation is necessary to convert perceptions of the 
 same sort into conceptions. It is necessary to every new forma- 
 tion, in generalisation as well as in ])erception, in formations of 
 simplicity and complexity, of iniiformity and multiformity. It has 
 always its centre point, which is the point of knowledge of good 
 and evil, of going to tlie Omic nothing and constructing a new 
 formation. Love between the sexes has to do with the connection 
 of the organs of generation to the spinal cord and by it to the 
 brain ; and the mental and moral feelings are influenced. There 
 follow animal desire, admiration, and esteem, leading to the selec- 
 tion of the object and convenience of place and means of company 
 and intercourse. The outward bodil}' changes, corresponding to 
 Omic changes within, at the age of puberty, such as hairs on the 
 chin and cheeks, change of voice with enlargement of the larynx 
 and fall of the voice, and the manly look and action, in man ; the 
 growth of hairs on the pubes, the itdl formed parts, with fatness 
 on the mamma and over the female's whole body, giving it an 
 attractive look, have also to do with it. The motion of the nerve, 
 ill man and womEUi, is mostly by thought, sight, and touch, in all 
 which the imagination holds an essential part and [)lace. In the 
 lower animals the nerve is aft'ccted by touch, sight, and the 
 olfactory nerves ; and a lower species of imagination holds a place 
 corresponding to that in man's higher one. In truth the nerve 
 and imagination act so in every thing, as both iiaving to do with 
 the beginning and new forming of things. A going back to the 
 absolute and a kind of intercourse with it, as the creative cause, is 
 necessary to the origin of species, and, indeed, to the production 
 ■of any new formation. In tlic Spirit's whole work there is some- 
 thing inner and higher than creatural means and action. The 
 highest foru) of the Spirit's begetting work is in the eternal Father- 
 *Son ; and in the conception of Jesus there is no man-intervention. 
 It is the bringing in the first begotten into the world, accompanied 
 with. And let all the angels of God worsliip Him. It is the head 
 sum of what is peculiar in all the jiatriarchs of Christ's line of 
 genealogy, as may be seen furtlier on. 
 
 The full form of the imagination is to be used in tlie introduc- 
 tion of an age of the highest form of inspiration. In tlie past it 
 has been that influence in intercourse with the Holy Spirit which 
 rendei'ed the pei-son so intlueuccd infallible in the communication 
 of truth, prophetic or truth as being revealed thus by the S{)irit. 
 Scripture gives no logical detinitiou of it ; and in the nature of 
 things such cannot be given. It is a work spoken of as of the 
 Divine Spirit in jiecidiar eontacr, and action with the human spirit, 
 iu knowledge as comminiicated on or at the meeting line of the 
 absolute and the relative, by wiiich the recipient mind is given to 
 see what is made known as with a glance, or without the 
 ordinary mental process of tliinking by ordinary efforts and 
 means, and has to do with the light <>T things as thev 
 
95 
 
 are at the time, or are to be, or Loth. The mind is 
 caused to see them as from the stand-point of the Spirit, 
 in the oneness of the light in which they are seen, and in 
 the oneness of the aspect or aspects in which they are made to 
 appear. This knowledge is not communicated through sensation, 
 nor through a process of reasoning or exercise of the ordinary 
 faculties. The mind i-eceives it as standing behind all these. It 
 is the nearest approach, short of the beatific vision, to seeing them 
 as the Spirit sees them. But it is in the natural gradation of 
 parts of sense and form that the mind can retain it and com- 
 municate it to others. It must, therefore, take the form natural 
 to thu mental faculties for apprehending, retaining, and communi- 
 cating it. At first the mind is passive, but not without being 
 also active in Ijeing rece})tive. All ])assivity has its concomitant 
 activity. Some minds and some states of mind are more fitted 
 for being subjects of inspiration than others ; an important matter 
 but not to be dwelt on here. The inspiration ma}' come as if by 
 a whisper or word, as a flash of light in meditation or study, in 
 he exercise and experience of a deep reverie, in a dream, a trance, 
 or a vision. In the inmost and immediate sense inspiration, like 
 all divine activ'ty, is in let tliere ])e as w.tliout any ordinary 
 means, then in let j)roduce as in the exercise of the mental powers 
 and rejjresentations specially selected and formed. Instances of 
 such representations are numerous through the Bible, and in the 
 experiences of men. Objects already known, and whose qiialities, 
 connections, and relations having to do with or bearing resem- 
 blance to the matter being made known, are taken into a fitted 
 construction or formation to represent that matter. The point of 
 the Spirit's operation herein is like that in photography, the point 
 of being made bare anil naked of all else to receive the impression 
 of the object or knowledge to be retained and made known. It 
 is a special (.)mic operation for special pin'])oses ; being yet much 
 of the same nature with all Omic operations in nature. The 
 exercise of the natural powers of the mind in what is called 
 imagination is much of the same kind, or is much in the likeness 
 of this operation, and so is every Omic operation in nature, in 
 man, and in all things. 
 
 Tliose persons who are peculiarly susceptible and capable of 
 inspiration might be said to be prophets, whatever the amount of 
 their prophetic experience may be. The knowledge communicated 
 as related to things which take place on earth is susceptible of 
 being formed into distinct thoughts and clusters of thoughts, and 
 of being exjiressed in signs, words, and discourse in common 
 language. The secret things of (Jod, as those which do not 
 belong to the manifested mind of God in the course of things on 
 earth or in the relative, are not revealed ; they ])elong, as Moses 
 says, to the Lord Ood, and cannot be uttered, or it is luilawful to 
 utter them, as Paul says of his own experience in his approach to 
 them in the third heaven. So says Jesus to Nicodemus, If I told 
 
96 
 
 yuu of lieavenly things. The mode of the Spirit's operation here, 
 as iu all works, is inscrntable and indescribable. There may be 
 some resemblance between this operation of the Spirit on the 
 conscionsness of the subject and the mode of communicating 
 sound by tlie medium of the air, light by that of the ether, and 
 other sensations by that of touch. Impressions by external 
 objects are thus made on the nerves, and through the nerves on 
 the brain, and through it on or in the mind. The mind from 
 within makes impressions on the brain, the brain on the nerves, 
 and the nerves outwards. The action of the Spirit may come iu 
 at the outer or any Omic point in these connections ; but it is 
 most likely to come in at the inmost point of contact with the 
 mind as in the original Om and in moving on the face of the 
 waters, from which point the thought formation is constructed in 
 the usual gradation as the matter made Icnown is to exist or 
 occur. 
 
 During the human spirit";- time of abode in the body its means 
 of communication with the outward world is through the senses, 
 as outlets and inlets, by which the mind, iu the ordinary exercise 
 of its faculties, holds intercovirse with its objects. The ether 
 seems to be the ultimate means of intercourse between the mind 
 and the external world ; and the motion of it seems to be modified 
 by the material formations of ci'eated thir^gs, as outward matter 
 in its infinite variety forms, that of the body, and the nebulous, 
 gaseous, and liquid elements. 
 
 Discernim; the signs of the times may in certain respects be 
 often without inspiration. The works of nature have fixed laws, 
 and are conducted with connections and certainties which are 
 arithmetical and geometrical ; the ability to discern tlie times may 
 be through study, attention, observation, comparison, and com- 
 putation. But there are aspects of things, in which they are 
 always to be viewed as under a complicated, mysterious, and 
 sovereign control, and therefore to be understood by some special 
 light, as in inspiration, dreams, and other ways. The knowledge 
 given is always absolutely certain, though frequently not under- 
 stood. As to Scripture, the inspiration is plenary or common to 
 all the writings ; but the way to get to see this fact is to get to 
 the standpoint of the Spirit or tiie sacred writer in seeing the 
 trutli as so inspired. This is what was meant by tlie sacred 
 writers ; and one guiding rule of interpretation is not only to get 
 mto the standpoint of the writer and the Spirit, but also to take 
 each particular passage or statement in the combined light of the 
 whole. 
 
 Commfin dreams are from various common causes ; but pro- 
 phetic dreams have a cause underlying the conditions and relations 
 of life and common natural }>henomena. It may be impossible and 
 unnecessary to know whether angels and departed spirits have any 
 thing and how much to do with these dreams, or whether they are 
 wholly and exclusively caused by the Spirit. The ethereal element 
 
97 
 
 may have something to do with them as means, it cannot be the 
 real agent. The language or imagery in dreams are often 
 natural objects and ways of action, relations and connections, 
 representative of what is thereby made known concerning the 
 objects or events predicted. Physical means are made use of to 
 represent what is to be prominently physical in the event ; social 
 means are added to the physical to represent what is to occur in 
 the social ; in matters prominently intellectual, public, and 
 national, the highest means of representations in nature are made 
 use of. All that is according to the normal and healthful course 
 of nature is indicative of good ; all that is otherwise is so of evil. 
 The low, mean, and dangerous among brute animals are symbolic 
 of the same among men. Physical difficulties and dangers repre- 
 sent the same in social life. Relations are interchangeably used, 
 the official very commonly for the social and the social for the 
 official • so also as to trades and occupations. Distinct sounds, 
 words, sentences, even lines of poetry in language or languages 
 known to the person (seldom in an vmknown one), are frequently 
 made use of. The sentences and lines of poetry may be such as 
 were known to the person before, or may be quite new. In short, 
 all natural objects are in some respects representative of each 
 other, and they are so employed in dreams up to reason. In the 
 sphere of reason the lower representations are continued and made 
 use of with the addition of rational groups of conceptions, social 
 relations and conditions, and forms of speech, and so forth. Pro- 
 phetic dreams hold equally true with inspiration ; they are 
 infallible, though they are in the use of means of knowledge mostly 
 conducted by representations. Of the beatific vision little can be 
 said. It is inscrutable and indescribable. It takes the form, 
 gradations, and like relations of known things, into the sphere, 
 state, and objects proper to it. 
 
 The creation of the woman out of or from the side of the man 
 at the fourth point of embryonic or personal development may be 
 seen to be quite consistent with what obtains elsewhere in nature. 
 There is nothing more difficult of understanding or belief in it 
 than in many other modes of increasing and multiplying in nature ; 
 nothing more so than in the absolute becoming an opened out 
 form of two in the relative ; an opening and closing which is 
 constantly taking place in everything in the relative, as siibject 
 and object in consciousness, and all else. Man bears God's image 
 in what he is and does, or in himself and in his history. In 
 his first he is one, in his second he is one one, in his third he is 
 three ones, in Ins fourth is a transition point. This answers to 
 God's name, El-El-oh-im, that is El, two Els, three Els, and tlie oh 
 standing for the fourth point, and im for an indefinite plural ; 
 the God personally is Jah and El as one on to the fourth point 
 God, then Gods, or Jehovah Gods in one inner line of Jehovah 
 and all outer lines and forms of Elohim or Elohistic manifestations. 
 It is Lord of Lords, God of Gods, King of Kings, All in All. All 
 
 7 
 
98 
 
 things are manifestations and repeated forms of the one El. 
 Every .person and thing is a god in so far as lie or it is a true 
 manifestation of the deity ; in this sense all persons and thing-; 
 are im of El. When the woman is spoken of as being taken out 
 of or from the side of man, in his deep sleep of summarising the 
 sexual divisions of all creations, one form of the leading idea is 
 that man is the distinct personal summary of all creations, from 
 the very first, lowest, and outmost, to himself as the inmost and 
 highest ; and that, in this deep sleep of taking all the creations 
 into two sides, the woman is taken as the whole female, or Omic 
 rib, side of the whole sum man, and that he is distinct from hei- 
 is, and continues to be, the male side of the whole sum, and 
 indeed of every individual, creature, or form of being. 
 
 8. The taking the woman out of man's side answers somewhat 
 to the opening out of the absolute into the relative twofold form 
 of heaven and earth, firmament above and earth below. It 
 answers to God and His image. His necessary shadow, or one and 
 zero, God the Absolute, and man His summary image of all mani- 
 festations. Somewhat in the same way is man towards the woman. 
 So elsewhere it is said that the head of the woman is man, as the 
 first whole formal and typical existence or created being ; that the 
 head of every man is Christ, the first and full formal existence 
 and type in all things, God-man. In this original and fmidamental 
 relation of things is to be found the nature, fouii'lation, and 
 standard of tlie equality and inequality, the resemblances and 
 differences, between man and woman, their correlative states and 
 status, rights and duties. All manifestation, in its inmost and 
 highest import and ideal, is a manifestation of God in Christ by the 
 Spirit ; its highest creatural form on earth is in man and is taken 
 as the main or head and trunk line in the world's whole history ; 
 and its gradations are chiefly in outer and under directions. The 
 history of any person or thing must contain the facts and implica- 
 tions of these outer and under directions legarding him or it ; 
 then those related to the actual time of being and action ; lastly, 
 how he or it passes into the future. 
 
 The rule of subduing the earth is the divine command and 
 example ; the whole rule is implied in the image of God, or in 
 what there is of (iod in man as the sum of what God is in the 
 whole inferior creation. The image in the order of its tliree parts 
 is the sum of the learning and training, the social experience, and 
 the accomplishments, of a young' man through the three stages of 
 his young and private life, as a preparation of what he is to be in 
 person and practice when he appears in public and enters into 
 public and conjugal life. So fitted and equipped, man is })laced 
 in the Garden ; and the second test and proof of liis fitness for the 
 life on earth, on which he is entering, is the naming of the creatures of 
 earth among and over which he is to live out that life. The naming 
 is as to what is also within him ; for he contains in himself the 
 substance of the physical and animal, together with the divine 
 
99 
 
 image in the sense of knowledge, righteousness, and holiness. The 
 naming also implies that all things within him, as also without 
 him, are to be kej^t, to be enjoyed, and to be made use of in the 
 gradnated relations, kinds, and positions founded in creation and 
 divine appointment. Wliile the second test is naming the animals, 
 and correspond to the animal life from the fourth or fiftli point tu 
 tlie distinct creation of man, the first is as to all plants that have 
 been given him ; and it is of importance to notice that the fruit 
 was forbidden before the naming of the animals, as there was also 
 made known the work of keepmg and dressing the Garden. So 
 that the order is, first, the j^hysical and plant life in express rela- 
 tion to the water in rivers, the keeping and dressing of the Garden, 
 and the forbidding of the fruit ; then the naming of the .mimals, 
 in relation to all animal life to the double siunmary of things in 
 man and woman or wife; thirdly, the summary trial in the 
 Garden, all ending in becoming as gods; it is all the fourth point, 
 snni, maturity. 
 
 The naming of the animals implies the power of speech. To 
 know external objects an image of them on the retina is necessary; 
 in order to perception by the mind an act of the imagination, or 
 an act of forming an image of the object by converting the mei-e 
 sensation into perception, is necessar}^ ; an act of generalisation is 
 necessary to convert perceptions of the same kind into conceptions; 
 the representation of the conception by a sound is naming ; and 
 names are language. This is tho gradation of creation, and a 
 matter worthy of careful stndy ; tliough it cannot be dwelt on 
 here. The outward and audible or visible sign of reason is 
 language. Speech and reason are an expression of the Logos, or 
 summary manifestation of the All-Being. The undei'hnng element 
 or being has no form ; it is as the Spirit, formless and unchanging, 
 yet all-causing as to form, change, and all else. The first distinct 
 form or manifestation of it is in the Father-Son, universal Logos, 
 with interactions of subject and object, all relations, and all else, 
 and the Spirit in common. In creation a distinct form is given 
 to every thing, which, in relation and interaction with other dis- 
 tinct objects, implies subject and object; and the thii'd underlying 
 being is common to both in all. The means of the distinctive 
 form is the skin, crust, shell, or body given it and assumed by it 
 in coming forth into distinct being. If this body or formative 
 means be taken off" or cast off, the creature becomes unknowable 
 by sensation, and therefore by imagination and perception ; hence 
 no conception can be formed of it and no name given to it, except 
 from what was previously known of it, or wiiat may be known of 
 it from inference, or otlicr sources. In dreams, trance, and 
 visions the distinctive crust or form may be given and made use 
 of only for the time being. Even then, if the form be different 
 from all that is known in nature, tlie object represented will be 
 impossible to utter, except vaguely and faintly through its nearest 
 comparative resemblance to objects already known in nature. It 
 is so with language. The mind must begin first with sound in the 
 
100 
 
 form of a vowel, as a ; then the parts of the sound must come out, 
 as in creation, and in order to creatural and word distinction, in 
 father-son forms cut and crusted by consonants, as h or hh, 
 sounded as in Gaelic as v. Abababa expresses three in one, a 
 being the one vowel. This applies to persons and things. So is 
 it in nature, as in the crowing of the domestic fowl. It is the 
 first word representative form of creation, a repetition of which is 
 being forever made in all continued creation, preservation, repro- 
 duction, and activity personal and otherwise. El very act, ste[), 
 and stage is an opening and closing, an ever recurring 
 repetition of Abba, or Abababa, as full form of three in 
 one doing all. Among the inferior animals, the three in 
 one is distinctly sounded and oft repeated, as by the domestic 
 fowl, pigeons, and numberless others, as may be noticed 
 by proper attention. Syllables, words, and sentences, are 
 further redistributions of tiiese vowel-consonant forms. These 
 crusted or clothed forms are necessary to distinct thoughts, as 
 liodily forms are necessary to distinct outward creations. The 
 deaf and dumb can form and make crusted signs, but cannot form 
 and utter words. The automatic action of the nerves and muscles 
 may be defective in such cases. This opinion seems to be 
 supported by the fact, that what effectually cures the nerves and 
 muscles of stammering, cures also and simultaneously of deafness. 
 These defects may be due to a peculiar relation to a transition 
 line, or to a peculiarity of the line on which they are conceived 
 and born. 
 
 Each step in the gradation of plant and animal life closes and 
 opens on or in the creative line which distinguishes it, as such 
 lines distinguish and separate the orders, classes, genera, and 
 species, from each other, though in a larger and more permanent 
 manner. The ca})acity of speech or sound has the same gradation 
 as in other things. Words are names of concepts, not of things ; 
 the mind in thinking forms crusted thoughts which it utters in 
 crusted sounds. Form, in some distinct and separate manner, is 
 essential to every thing, except the universal and underlying- 
 Spirit, of whom no image is to be made ; the attempt being a 
 violation of the second commandment, and a successful attempt 
 being an impossibility. In order to make an image, form, or 
 manifestation, it is necessary to imitate nature, or go back to the 
 underlying all creative Being, as the source of all things, in 
 physical formations, plant and animal generation, conscious action, 
 and imagination. To go back on ourselves is jjcrsonal selfishness 
 and self-deification. To go back on another person or thing is 
 going back on our fellow creature, ])erson or thing, which is a 
 species of selfishness and deification of such behigs. To cause or 
 lead others to do so to us, or to themselves, or to other created 
 
 persons or things, or to use persons or things, short of God, as 
 such, is a gradation in selfishness or a species of deification ; and 
 
 n everv case it is sin, darkness, and death. The spirit in all 
 
101 
 
 things is the back<i;roiuid Being of all possibilities. The inter- 
 iictions in the laws of force, light, life, "snbject and object, sex, and 
 all action, are givings of self and selves to Him, and gettings from, 
 or out of Him, in all living, moving, and having being. One is 
 active and passive in self-giving and all-giving to Him ; and is so 
 also in self-getting and all getting from Him. This implies that 
 all things are, in some respects, in Hixn as they are known in all 
 their time and modes of being, and that he is the prototype of 
 them all in His outcoming in all Father-Son, creative, and beget- 
 ting modes. Both masculine and feminine, or brother and sister, 
 son and daughter, are from Him ; but the feminine comes forth as 
 sum of the less resistance in a second and secondary place and 
 relation, out from the Oraic side of the masculine as the sum of 
 the greater force ; and hence the woman is spoken of as from or 
 out of the side of man. The to and fro force as masculine is with 
 and in man, as a force reflection of the Spirit ; and the comple- 
 ment of that force is in the feminine. There is a reflection of 
 force in the power of resistance ; in this sense man is alternately 
 positive and negative, active and passive in himself, and towards 
 the Spirit ; and so, in a less sense, is the woman towards man and 
 the Spirit. To resist the Holy Ghost in a sinful sense implies the 
 assumption of equality, independence, and opposition towards 
 Him. This sex form of less resistance is original and essential to 
 force, motion, life, creatural sex, and all else ; and has a repre- 
 sentation of a self-acting common being, as in the absolute, in the 
 common gender embryo, flowerless plants from those at the bottom 
 of the sea upwards, and such forms. 
 
 The idea that man was first, or ujj to his fourth point, which 
 is seventh of the animals and the tenth of the phj-sico-plant life 
 and formations, of botli genders, implies that the whole from the 
 beginning to that level is taken and regai'ded as the lower part ; 
 then from it to the begetting of Seth and the mentioned sons and 
 daughters, as the middle part, and from it to Adam's death as the 
 overlapping and completing third part. This stage of develop- 
 ment corresponds to the age of puberty, or about thirteen as con- 
 taining three parts of four years each, otherwise thirty, or three 
 tens, of full manhood. At the beginning of their conjugal life 
 Adam and Eve were placed hi Pai'adise or the Garden of Eden. 
 Men have never been able to agree about the locality of Eden. 
 Inhere is far more than a particular locality meant. It is a state 
 of holiness and happiness, of innocence and bliss. The ])leasures 
 are physical and animal ; animal, social, and moral ; and also a 
 summary of these with what is spiritual and religious in the 
 highest sense ; or they are chiefly in knowledge, righteousness, 
 and holiness. The garden, in the most real and fullest sense, is 
 man himself, or man and wife, and the world. They, the place, 
 the sum of things, and the state of things, are from the same 
 source, the Creator Himself. Man as the all-sum represents God 
 as the All-sum ; and the one all-sum is made, and is to be kept 
 
102 
 
 and continued like the other All-sum. Tliej, Adam and Eve, are 
 an epitome of earthly or created things. As to their bodies they 
 are of eai-th and identical in nature with earth. The right to 
 earth, or the place and state in which they are placed, is the same 
 right they have to their being and to have a continued being on 
 earth. 
 
 In the onward course of things the head sxmi of the substance 
 of the past is ever being eaten i\]). The Jehovah Elohim, head 
 sum of all beings, is absorbed in the gradation of all beings 
 upwards and inwards, under the all-man and all-woman representa- 
 tion, in the serpent to and fro force and process of action and 
 influence gradation, from the lowest and outmost to the highest 
 and inmost in the Jehovah Elohim sum. The nectar and 
 ambrosia, or the divine nature and sum, of things are eaten up by 
 the gods, or gathered up and in as things of the gods, the divine 
 perfections, principles, powers, and forces. Chronos is said to have 
 swallowed and absorbed each of his sons to the Deluge, when Rhea 
 gave him an emetic of a stone in swaddling clothes, which led to 
 hi;; giving forth himself and all in Zeus, or Abraham. All in all 
 gradations are included or caused to follow in the same absorption 
 of all and each, to the very low^est, into, and through, the 
 Paradisaic line of transition, to reappear in naked newness of being 
 and having being. It is the all-fruit, eaten, and ever being eaten, 
 by all ; and all become as gods, or are, as to being and having 
 being, as one Jehovah Elohim. Every new man, and thing, is 
 made of a seed and nourishing substance brought forward from 
 the preceding one ; also in the same manner and likeness or image 
 (Adam begat a son in his own likeness, after his own image), and 
 way of renewal and repetition of the old or past. Transition in 
 these respects is not by buying and selling of land and slaves. 
 Land cannot, in the nature of things and the nature of common 
 justice, be subjected to buying and selling. The only forfeiture 
 or alienation of it is by and through sin ; and even the sinner has 
 his continued right to it so long as he is continued in life on earth, 
 and so long as he possesses and enjoys that right with comparative 
 pi'opriety. Man's capacity of improvement, which of itself 
 distinguishes him from the inferior animals, has always and every- 
 where, even in Eden, a sufficient scope and sphere of exercise, of 
 work, and enjoyment. He is to dress and keep the (Jarden, to 
 work it, improve it, and keep it from a state of deterioration. His 
 physical endowment is so inferior to that of all the other creatures 
 of earth, that, without this capacity for supplementing what 
 nature has done him in the physical sense, he could scarcely mam- 
 tain an existence in any part of earth. His improvement is 
 implied, in an active and passive sense, in his original endowments 
 and the corresponding nature of his surroundings. It has also its 
 essential and necessary connection with social development, with 
 learning to co-operate in society, with civilisation. Whatever 
 time elapsed between his original personal creation and 
 
103 
 
 his being placed in the Edenic state, he is represented 
 as being introduced into that state as endowed, matured 
 equipped, and every way fitted for that state in its public, con- 
 jugal, social, and universal character. 
 
 The Garden is the transition lino, state, place, and passage 
 from the creative into the begetting character of all tilings from 
 the lowest and most minute being up to man and God ; the fruit 
 is the puberty or maturity for so doing ; and the act of eating the 
 fruit is the act of pas^sing from the creative into the begetting 
 being and having being. According to a Chaldean tradition, the 
 Garden, or grove, and its sacred tree were sometimes separated 
 from the holy ^Eonic mountain and transferred to a near and 
 accessible neighbourhood. The head or tenth point of the outer 
 line is the head or tenth point also of the transition line lying 
 across from left to right ; and is, therefore, at the distance of from 
 seven in the midline to this tenth point of outer position. But 
 the whole absorption, as of all, and as of each of beings, must pass 
 through the midline of all as such, and of each as such. The 
 appellation, Tintirki, the place of life, was given to Babylon, to 
 the mid district in Accad or Upper Chaldea, and to a place at 
 Eridhu in the deepest plain of the lowlands at the mouth of the 
 Euphrates, or its meeting point with the sea, a spot consecrated 
 to Ea and Oannes. These places of life wei'e the representative 
 groves of that country for the time being, or for all time. Saviour 
 Meridug was said to be the son of Eridhu, because that place was 
 regarded as the sum or ten-one grove, or begetting place of Ea- 
 Oannes, in their combined work of all creative and begetting new 
 and renewed life and all formations. The Saviour of the world, 
 under the name Meridug, appears through the begetting by the 
 Spirit, in the combined meanings of Ea and Oannes, as the visible 
 appearing out of the invisible, and of being the medium or 
 mediator in which and in whom all things and all persons pass 
 through all transition lines and points. 
 
 The law of impelling and resisting force, like that of subject 
 and object, underlie and is essential to all movement. The impel- 
 ling form and tlie resisting form are mutually and alternately 
 present. The force which is really one becomes alternately the 
 one and the other ; its form and action are essential to all 
 activities, in all relations, and in all causal connections and com- 
 binations. Every entity of force has its crust or vesture, and its 
 opening and closing valve, a nerve action, a heart beating, and an 
 absorption or ingathering from its surroundings, in a single or 
 original form or in a superstructure and supcrorganic environment. 
 It has its essentials of its original being, which it never loses, its 
 vowel spirit which never perishes. It is forever active and 
 passive, passive in being active and active in being passive ; in 
 being so it forever forms, and forms into, a new vesture or crust ; 
 it has its measure in time and space ; and it has an experience and 
 a history. Its acquisitions are subject to growth and decay, to 
 
104 
 
 enlargement and diminution ; the substance of which consists of 
 shell or vesture formations and of what they contain of the 
 unchanging element ; and this substance, in a fit state for its 
 digestion or use, it absorbs, eats, or carries along with it for future 
 need. What of this substance is of shell essentials goes into its 
 shell formation ; and what of it is of unchanging inner element 
 goes into its inner element. It has its youth, its mid-time 
 existence and decline, or its closing and opening. In its redistribu- 
 tive formation it has its gradation of steps and stages, it carries 
 the essential substance of its former acquisitions and surroundings, 
 in the name and meaning of jewels or precious things, with it into 
 the next and new stage ; but the new nature of the new stage 
 requires a new means of life. These means are partly new, and 
 partly refined from the past to suit the new and higher level and 
 life, and so on upwards and onwards. The ascending line corre- 
 sponds with the forward creative movement in the creation of all 
 things, the nebulous and gaseous, the gaseous and liquid, the 
 water and milk, the milk and honej^, the honey and nectar, the 
 nectar and manna, six in all ; the seventh being in the super- 
 natural as the hidden manna and the tree of life, as the sum and 
 substance of the past relative. Signs or essential marks of all 
 past steps are preserved and retained forever ; nothing is lost ; the 
 great fossil strata remain in their natural order and relations, 
 already completed as six in number. Earth's crust contains six 
 layers of them, said to be each a mile in thickness The form and 
 distinct beneficial result of past civilisations may be difficult for 
 man, as now living, to recognise ; but their substance and bene- 
 ficial eflPects are never lost, nor do they ever pass away ; they have 
 eternal life. In this way the new superstructure and super- 
 environment contain the substance of its predecessor. It passes 
 through the creative one, four, seven, ten passage line. In doing 
 so it undergoes a change by the creative <nergy and softening, 
 moulding, renewing, and reforming touch of the unchanging 
 element the Spirit ; and resumes its ingathering or absorbing of 
 materials from its surroundings, in the original manner of absorp- 
 tion by the cell. While there is thus a continuity, as of Father- 
 Son genealogy, kept on, it has its resemblance also to grafting. 
 Briefly put, there is the original being ; then tliere is the 
 formation of its acquisitions, or learning, in its native light and 
 power, through intei'course and experience with itself, with its 
 surroundings, and with the underlying and omnipresent Spirit ; 
 there is the ingathering and carrying along with it of the 
 substance and results of that experience ; in going into another 
 new step, there is its passing through the creative or re-creative 
 passage, resembling sleep, trance, vision, death ; in the reappear- 
 ance of it in a risen and renewed life there is the beginning of a 
 step or era of another scale of six steps, forniations, or children ; 
 terminating again in a seventh, or tenth, according to its position 
 in its scale of redistribution. 
 
105 
 
 From the Spirit outwards the natural gradation obtains in the 
 whole scale of beino:. The Spirit's seven summary parts work, 
 called in Revelation the seven spirits, had, in the Chaldean con- 
 ception, corresponding seven evil spirits, called Maskim. They 
 had their birthplace and proper sphere in the Abyss, the incidental 
 dark zeio or Omic shadow of the fountain head grove of the Deity, 
 or the Spirit ; the land that no creature has ever seen or ever 
 penetrated. Thence is all life ; so the Psalmist says, with Thee 
 is the fountain of life ; in Thy light shall we see light. They 
 correspond as incidental dark reflections of the Spirit's work in 
 seven or ten steps and stages of all gradations, to the Spirit's 
 creative or causative steps and stages in all work and all being 
 and having being, as in the sun and planets, the signs of the 
 Zodiac, the division of eras, times and seasons, and all else, and 
 pre-eminently in transition lines, as in passing through death into 
 life, in the war of the Kings, the Trojan war, and all such. Their 
 substanlial and positive original forms are in the good .mgels and 
 all created spirits as distinct forms in distinct likeness of the 
 Spirit. Hence they were represented as reflective messengers of 
 the gods or of the manifestative Elohim. The lower of every 
 being is, in a sense, its female, or couch-bearing part. So, at the 
 lowest point or level of every gradation, is this zero counterpart, 
 as negative to positive, darkness to light, death to life, evil to 
 good. These evil spirits were, therefore, called throne bearers to 
 the gods in all gradation of motion, movement, and action, as 
 moving with the lightning, on the wind, en the clouds, and all 
 else. Scripture speaks of God ns making darkness His secret 
 place, His pavillion dark waters and thick clouds ot the sky, as 
 riding on a cherub, as making the clouds His chai'iot. His spirits 
 His angels, and the flame of fire His ministers. Like Thetis, they 
 had for special abodes the hollows of the sea, and the bowels of 
 mountains, the mysterious transition lines and stages of the 
 Spirit's relations and actions. Like the holy angels they are of a 
 higher nature than material earthly creatures ; and are, therefore, 
 so in sex or intersexual relations, angels, and they as ii.cidentals, 
 being from the Spirit otherwise than by ordinary genera- 
 tion. They are foes of great Ea ; and in transition changes, 
 they have a conspiracy against Ana like that of the gods 
 of the Greek Olympia against Zeus ; like that against Christ, as 
 described in the Second Psalm and recorded in the Gospels, and 
 all such downwards. In these transition plots and ways of action 
 all nature is included, as in eclipses, darkness, earthquakes, and 
 so forth, such as attended Christ's death ; the Aeonic meaning of 
 this nature inclusion being that spiritual powers are to outward 
 things as water and mind ai-e to such commotions of earth or 
 nature. Their work is mischief and misery ; and prayer and pj-aise 
 they heed not. Their favourite spheres of abode and action are 
 in all meeting-places, as the lower heavens where sky and earth 
 meet, then of water and earth, and otlier such. Symbolic repre- 
 
106 
 
 sentatioiis of them are everywhere, as in cloud formations, 
 devouring denizens of the deep, the more destructive birds of air 
 and beasts of earth, men oppressors and tyrants, and whoever ur 
 whatever tends to reduce things to confusion or chaos or any form 
 of evil. An eclipse of the sun or the moon was taken as symbolic 
 of a transition change in a community, or nation, or Church, or 
 the passing on of the seat of empire from a place or country. Such 
 changes are summary works of the Spirit, and His ways of work, 
 and so incidentally of their works and ways. This explains why 
 an eclipse was spoken of as the work of monsters or wild devour- 
 ing beasts ; the eclipsed or suffering object's associates and titulary 
 gods, as the true God, or in gradation the Sungod, Ishtar, and 
 other planets, the Zodiac, and others of the all Elohim, apparently 
 forsaking it or him, the object ; till Nebo was sent to Ea, who sent 
 Meridug to go and overthrow or drive away the evil spirits. These 
 spirits have their full growth as attached to outward formations in 
 Aeonic titan points, and answer to the Greek opposites of tlie 
 Spirit in tlie lower world of transition lines, as Minos, etc., and in 
 the distinctive characters of nature [)owers and forces. The minor 
 spirits of the same nature, but lower in gradation, were the 
 Anunnaki, answering to the evil genii of (ireece, and to ghosts 
 generally. 
 
 Fear of ghosts is connected wath feelings of exposure, naked- 
 ness, weakness, and guilt ; in such circumstances as in darkness, 
 in the distance from society and shelter, being comparatively bare 
 or naked as to the common means of nature, as in sickness, 
 conscious nearness to death, and all such, as in which one feels 
 possibly or pi'e^umably exposed to righteous judgment and suffer- 
 ing, or to evil genii or spirits of evil. For a covering, because of 
 the angels, long hair has been given to woman. Every being has 
 a form of covering ; the absolute has the relative in its infinite 
 variety of forms, and all other beings after its kinds. Shell, crust, 
 or garment is formed in and by nature through the weaving inter- 
 action of natural forces according to natural laws, as im})elling and 
 resisting forces. Permanently effective force works out changes of 
 relative position of two kinds, the invisible and the visible. In the 
 former of these two the transposition among the units of particles 
 are those constituting molecular changes, including chemical com- 
 position and decomposition, or molecular modii'ication. In the 
 latter the sensible transpositions result from certain of tlie units, 
 instead of beinu; put into different relations with their immediate 
 neighbours, are carried away from them, and deposited elsewhere, 
 which is called sensible re-arraugements. These sensible re-arrange- 
 ments are the means of form and structure, and the action implied 
 in them is also implied in the formation of crust through the 
 interaction of impelling and resisting forces meeting in the internal 
 or external skin or crust formation in the surface of the body. 
 
 Paradise is from the Greek, meaning garden. It was described 
 by the Chaldeans as a great mountain, with a garden, watered by 
 
107 
 
 springs becoming great rivers, having two trees of sacred character 
 and wonderful properties, and as being the principal 
 abode of divine, luiman, and all creatural Ufe. It was 
 located in the first great transition point in the eternal 
 and universal tree. In relation to the beginning of the world the 
 locality was supposed to be in the far east ; and in relation to the 
 side of the westwards lying midline, along which the special abode 
 or seat of empire moved through such transitions, it lay to the 
 north, or in the tenth point of the outer line and of the transition 
 line. It lay along all the transition line, through which the 
 mountain midline forever passes. Tliis transition line was the 
 Arabi through which was the change of renewal as through death 
 into life. Tlu'ough this mysterious line the spirits of the departed 
 passed to dwell in the place of everlasting bliss. Prolonged life 
 on eartli passed through it as renewed in the main (mountain) 
 line. The outer formations of things also passed througli it 
 renewed as such, and the oldnesses of all things disappeared. 
 The mountain was often spoken of as that of Bel, in the Apollo- 
 Briereus sense, or Christ's two-fold nature, the divine and the 
 human. The north and south wei-e symbolised by the two horns 
 of a buffalo at rest, for the Greek mounts Calypso and Atlas, 
 touching the heavens as if supporting the northern and southern 
 skies. The hills in the countries along the main line marked its 
 orderly parts ; and, therefore, had palaces and temples built on 
 them, often with hanging gardens, sometimes watered by 
 machinery ; the leading idea of such gardens being, as in nature, 
 that of groves for begetting, nursing, and advancing all kinds of 
 life. The course of existence of all beings or of any one being is a 
 tree. The nearer that course is to the spirit the purer, better, and 
 liappier it is. The Nirvana, or true heaven, is in being in the 
 highest and nearest state and character to the spirit in Christ of 
 which one is capable. 
 
 To overcome all troubles and trials, pass safely through 
 difficulties and dangers, obtain deliverance from all evil, and attain 
 to Nirvana, are all by the spirit in the midline Mediator. The 
 battle of Bel-marduk and the dragon held an important place in 
 the cycle of Chaldean tradition and Assyrian sculptures. Bel- 
 marduk may be taken as the Greek Apollo-Briereus, or God 
 manifested and working in divine and human form of mediator and 
 Saviour in all things. Mummu-tiamat was the impersonation of 
 chaos or of all darkness and disorder, as the sum of the dark 
 shadows of universal being. The fickle and flickering, subtle and 
 supple, delusive, deceitful, and dangerous meeting line of light and 
 darkness, life and death, good and evil, was represented by the 
 serpent or dragon as the animal bearing the nearest resemblance 
 to this line, which in reality is the transition line, and, therefore, 
 the nearest m false resemblance to the shadow of the spirit and 
 mode of working of the spirit. The personality or personification 
 of evil is the full shadow form of the outer line or of the transition 
 
108 
 
 line, and so far of the spirit. Eternal Avarfare is waged on this 
 line between all being and all shadow of being ; a warfare 
 incidental to the eternal laws, relations, and interactions of all 
 being, as positive and negative, attraction and repulsion, subject 
 and object, and all else. Tiamat is tlic Egyptian Typhon, and the 
 Bible Satan, the personal or personified evil. Ann as Father and 
 His heavy bent armour, the sickle, sheplierd sword and bent bow 
 were supposed to be, like Saul and his armour, too old and unfit 
 for the purpose of gaining ever anew in a war that is ever new. 
 As David, or the natural sun ever moving in light and life, strength 
 and splendour, it was Belmarduk's work to go eternally forth in 
 the Aconic war chariot, armed with ever new sword, bow, and 
 thunderbolt, sending lightning and arrows of light and life before 
 and all around. Arrow shooting and all means and acts of war- 
 fare and hunting have to do with putting away the old or what is, 
 and begetting and bringing in and on the young and new and what 
 is about to be. The sum of this is in sonship or the eternally 
 being begotten ; and it is, therefore, in Belmarduk, as moving 
 forward from Anu. So do Adam and Eve, as the all-man and all- 
 woman, and all created beings, now move forward from God, or the 
 Spirit, in the Father Son sense, in all begetting j)roduction and 
 modes of action. 
 
 Jehovah Elohim sent the man forth from the Garden of Eden, 
 to till the ground from whence he was taken. So He drove out 
 the man ; and He placed at the east of the Garden of Eden Cheru- 
 bims, and a flaming sword which turned every way, to keep the 
 way of the tree of life. Jesus Christ is the whole tree of persons 
 and things ; the three-fold sense and form of knowledge, right- 
 eousness, and holines-i, into the one or fourth sense of personal 
 life in glor}'. He, or the spirit manifested in Him, is the real and 
 inmost being and meaning of the whole tree of life and of know 
 ledge of good and evil in all gradations, in all sum of Jehovah 
 Elohim. The symbolic tree jiarts of hemlock, apple ti'ee, ])ome- 
 granate, and mandrake, and all that they symbolise, have their 
 whole meaning in Him, as the whole absolute and the whole 
 relative ; and in Him is the highest and inmost approximation by 
 man and nature to being as gods, or as God. In Him is the only 
 way of conformity to the divine will, the only way of being like 
 God in conduct as well as in character, the only way of doing as 
 God does. From the dust of elemental being man and all things 
 are taken, formed, created, or made ; so man is sent forth to till 
 the ground, or to act in forming or making all things from the 
 same elemental dust, in begetting and all manner of acting like 
 the Lord (Jod. In this there is not and there must not be any 
 going back, no turned faces. The ground and the promised land 
 are before, not behind ; and the way is straight through the 
 mysterious line of the one, four, seven, ten points. To try to live 
 in the reverse way and on the dead matter of the past or outmost 
 is to try, as a ju'ophet speaks farther on, to live on dead dust in its 
 
109 
 
 worst form of one's own excrement, or as the dog returning to its 
 vomit, the former of which no creature ever does. It is selfishness 
 of the most corrupt kind and to the most awful death ; a death to 
 all absolute and to all relative, yet a sin and a death becoming 
 nothing in that very separation, and therefore disappearing with 
 the reappearing and resurrection of all good. That natui'e and 
 man may be, perhaps must be, I'aised higher and nearer to being 
 as God than is yet made known is most likely ; but that advanced 
 state and level of exaltation must be in the line of the one, four, 
 seven, ten of the Spirit in Christ. The restoration to Paradise, or 
 to a higher Paradise, is by looking, acting, and going forward in 
 the Spirit's line and way of all work in Christ. The sending forth 
 is from one point, step, and stage to another, as from the past and 
 the old ever into the ever onwai'd and the ever new. The new 
 birth is never in and by the return to the same Om or mother's 
 womb form of things. A fairy ring never grows but once in the 
 same exact spot. The begetting Om is brought forth in the like- 
 ness of the Spirit's original creative Om ; still they are not essen- 
 tially or literally identical. 
 
 In plants the bud gives out only one forward shoot in the one 
 season ; the bud at the end of that shoot giving out the next, and 
 so on. This forward or stem shoot is the genealogical son-shoot of 
 each season ; the other side-bud shoots are its, " and he begat sons 
 and daughters." At the end of the season the sap and the growing 
 power return to the roots and lowest and utmost points in the soil, 
 or ground, leaving the stem bud and all the other buds feminine, 
 and distinct in form, each a virgin because at the end of its respec- 
 tive young shoot ; each shoot top one and each side one being 
 thus made a distinct outward Om, as Eve from Adam when in 
 deep sleep. The very descent of the sap and growing power is a 
 wife-knowing in the sense of getting in, and from, the original 
 Omic soil and roots, as in original and ever original creation, the 
 new seed to ascend in all gradation to each Omic bud through 
 which the respective shoots grow forth and out in season. It is a 
 return and retlow of the blood, an ebb and flow of the sea, a closing 
 and opening of valves, an inspiration, an expiration, an all Ishtar 
 descent and ascenf, the changes of the moon and of sun and 
 seasons, and night and day, the march of eras and seats of empire, 
 the all work of Jesus through all death into all life, and through 
 the relative into the absolute. In all sexual intercourse there is 
 this going down and out to all parts and particles of the body of 
 each for the seed which contains a quota of sum-substance from 
 every part, point, and particle ; and this is gathered up and in to 
 the Omic organs and laid in womb's place and relations for a new 
 growth after its kind, whether of ])lant, of animal, or of man, 
 or all in one. In the Garden transition state, the fruit eating 
 repi'esents the Serpent to and fro action or intercourse of thus 
 getting up and in of creative sum-substance from the original Om 
 of the spirit's creative work to the begetting Om and womb place 
 
110 
 
 and relations in cacii being in gradation up and in to the Jehovah 
 Elohim all sum and beings. 
 
 The reason given for sending the man forth from the (harden 
 is, lest he put forth his hand, and take also of the tree of life, and 
 eat, and live for ever. In the nat;ire of thing.-^ the fountain of 
 life, the tree of life, eternal life in itself, and the nature and 
 essential virtues of that life ai'e above and beyond the hand, the 
 will, the power, the influence, of man. Our life is hid in God 
 with Christ; the gift of God is eternal life through Jesus Christ 
 our Lord. The tree of knowledge of good and evil stands to the 
 tree of life much as Elohim stands to Jehovah, as the region of 
 the senses stands to the Ishtar, or inmost and highest region, in 
 all beings. The reception, possession, and eajoyment of the gift 
 of eternal life are not by natural means and the natural senses, or 
 all that is implied in the sense region summarised in the hand 
 representation, although all these have their connection to it, as 
 they have to all persons and things, but by faith. It is not 
 meant that eternal life is denied, or withheld from man, but that 
 the region of being and work implied in eating the fruit is distinct 
 Irom that of the inmost and highest region of eternal life, in 
 respect to which man walks not by sense but by faith. More must 
 be said of this farther on. 
 
 God placed at the east of the Garden of Eden cherubims, and 
 a flaming sword, which tui'ned every way, to keep the way of the 
 tree of life. The cherubims were a compound image. Their 
 number is always from one to four, never niorc than four ; and 
 they are the mitldle representation in every formation and being. 
 The Chaldean form of Christ's ancestral line finds a prominent 
 ])lace and revelation in the legend of Eahan, written Oannes in 
 Greek. It is described as having the lower part of the body of 
 fish with feet coming out below similar to those of a man ; a head 
 partly fowl partly human; and having the power and use of 
 human reason and speech. This being came out of the Erythean 
 Sea, an ancient name of the Persian Gulf, but also meaning the 
 waters of chaos or the nebulous, gaseous, and liquid elements in 
 one, and denoting further the Spirit's work as necessary at every 
 point through all time as at the first. Its comjdex form denotes 
 the gradation of the first seven or ten days, fish including plants 
 together with fowls in one lower part, with appropriate place in 
 the face summary ; then animal life, and lastly human life, with 
 human reason and speecli. 
 
 9. This compound figure represents man in his whole world 
 summary, as the all-man, containing the whole works of creation 
 in the tripartite division of lower, middle, and higher sub-sum- 
 maries. It is difficult to know what terms the Chaldeans applied 
 to the different parts of this division. One term, Kirubim, is 
 knowni, and is supposed to be the same with the Hebrew, Cherubim. 
 The Hebrews ap])lied a distinct name to each part, and one for 
 them all as one, Teraphim for the lower, Cherubim for the middle, 
 
Ill 
 
 and Seraphim for the higher, while Elohim is the one for the 
 whole, as outer of the whole inner Jehovah. The inner form of 
 im is am, as in Adam, Abraham, and others. The man Micah, 
 spoken of in Judges chapters 17 and 18, had a teraphim in liis house 
 of gods, or of Elohim. It suited the Danites, as lower part people 
 and for lower jjurposes of new land, new beginning and begetting 
 in life. The Cherubims have to do with moi-e of pubhc, social, 
 and moral life, in addition to Teraphic implications of life. The 
 two together are contained in the four form image of the Chaldean 
 representation, more distinctly appearing in the Hebrew Cherubim, 
 with the head of a bull, that of a lion, that of an eagle, and that 
 of a man, as sunmiary higher forms of the creations of the world. 
 In these, as the things that are made, there are made known the 
 invisible things of God, as His eternal power and Godhead, His 
 pei'fections and powers, principles and laws. The third or higher 
 part is s^'mbolised tiy the Seraphim, containing the sum-substance 
 of the others, together Avith more of the higher nature of things, 
 as in fire, light, and spirit. The Chaldeans and the Hebrews, and 
 the other ancient nations, maintained that these compound images 
 represented all known manifestations of God through time, all the 
 world's works and ways, arts and sciences, service and suffering, 
 all the sum-substance and result of the past, all the indications 
 and meaning of the present, and all the prospects of the future on 
 earth and in heaven. They are panphibious, in the sense of all 
 life-living and all life-giving, the source, the sphere, and the giver 
 all things. In the eternal, fullest, and highest sense they are 
 Elohistic, as summary representations of all divine manifestations 
 in the Father-Son, God-man, all-man and each Aeonic man in 
 Christ's genealog}", all men and all nature. Their sum-manifesta- 
 tion, as in all creative and begetting work, forever disappears and 
 reappears. So the Chaldean Eahan was spoken of as disappearing 
 and reappearing more perceptibly in distinct and well-known 
 changes, as at night, at death, and all the more marked and 
 impressive changes, but really in all things and at all times ; 
 plunging back to its first liquid clement or ante-creation state of 
 things, to reappear in the morning or renewal of everything. The 
 Being so represented (really the Divine Spirit) is said to have set 
 down His revelations in Books, or inspii'ed writings, which He con- 
 signed to the keeping of men. He also continues to appear and 
 reappear constantly and forever ; and does so in most special and 
 affecting ways, at long intervals. In Chaldean tradition or revela- 
 tion, it is stated that between the first appearance and the first 
 king there was an interval of two luuidred and sixty thousand 
 years, or ]ieriods of time. This interval seems to have 
 been that from the beginning to the first man Adam, 
 and may mean the lower part in physico-plant sense 
 of a hundred and thirty thousand and the middle part of the 
 same rate and meaning, corresponding to the Bible manhood 
 age of Adam, multiplied by one thousand of creatural kinds 
 
112 
 
 represented. Each whole part is one consistin<^ of three parts, 
 which can be taken and written as one with tln-ee, as in thirteen ; 
 an Om, or zero, added for a female counter [)art, makes one hundred 
 and thirty : and this is exactly the sum for the plant, again for the 
 animal, and lastly for Adam. The one thousand by which this 
 sum is multiplied stands for the unnumbered or numberless beings 
 thus conveniently and proportionately counted, or taken in a 
 summary form. So is it in such e.xpressions as the thousands of 
 Israel, in the Isarelite number of one hundred and forty-four 
 thousand, and such like. So the Biblical and Chaldean immbers 
 are really the same, and are literally intelligible and true. 
 
 Ter of the term teraphim, is much the same as the Egyptaiu 
 Tau, and the Hebrew tera, or tora, for the full literal sum of all 
 divine manifestations, as in man and the ten commandments ; and 
 aph or eph is the hard and outer of abh of abba. The er is the 
 repjeated form of d in Adam, as in the Egyptian Ra and in 
 Abraham. Tora is more of an inner nature than tera, and bor,h 
 symbolise respectively tlie inner and outer of things, as of the law. 
 The term teraphim, the Pei'sian telephim, thus represents the 
 lower, outer, or inferior tripartite nature of all persons and things. 
 The representation is much the same as in the creative ancestral 
 gods of the Chinese and the household gods of the Romans. The 
 middle, or more social, moral, and public, part is taken in sum 
 representation luidcr cherubim, as from four to seven of all things. 
 And the seraphim have more to do with the cerebellum and the 
 intellect. The three terms apply to all beings, from the lowest 
 to the Lord God Himself, but do so in the gradation of lower, 
 middle, and higher. The term teraphim has more properly to do 
 with all the creations up to the social opening up of things after 
 the naming of the animals b}^ Adam, and by every Adam or being, 
 in coming out of his deep sleep as distinct man and wife, and in 
 passing through the fruit-eating into becoming as gods, or as 
 teraphim form and sense of Elohim. The term applies pi'operly 
 to the head-sum substance of all beings in all that lies between 
 the beginning and the puberty stage, and opening out and forth 
 into the middle or socio-moral part of beings, as all and each. At 
 this level each being comes to be a first-born of creation, and all 
 in one sum become the all-man first-born of creation in Adam, and, 
 in the inmost and highest and fullest sense in Christ, the First- 
 born of creation. 
 
 Accordingly, the Ancients made an image intended to represent 
 a first-b(jrn son child, sj)lit open the top of its head, and sprinkled 
 it with salt and oil, in token of the creations up from the watery 
 elements, of the oil of ])lant sap, of animal oil and moist or fatty 
 substances, of circumcision, and of the whole of the Spirit's work 
 in regard to all things. To denote the to and fro action in nature, 
 in creation, propagation, preservation, speech, and all motion, the 
 name of the sum-substance of all inferior or lower Elohim, as in 
 the to and fro serpent representation, was written in a golden 
 
113 
 
 l)late, which was then placed under the child image's tongue ; ai.d 
 it was asked to converse and tell of what it knew. Two lampt^, 
 one on each side, were added, to serve as eyes and as all-sum of 
 things of left and right sides. Of course, in its cupid sense, it was 
 blind. It was regarded as a representation of the source and 
 means of prophecy in relation to all the past, the present, and the 
 future ci-eations, and the full head sum breaking forth of the all 
 knowledge in eating the fruit of the tree of knowledge of good and 
 evil. In sum -substance all this passes on in tora law and light, 
 or all mode and meaning of things, into the higher or middle part 
 and the cherubim, and thirdly into the highest form in seraphim ; 
 the whole being iu Elohim. Thus the teraphim, cherubim, 
 and seraphim, are a gradation of all that God makes Him- 
 self known as being and as doing in all His ways and works, 
 bearing the distinct characters of prophet, priest, and king. A 
 formal summary of the whole is in the most holy place of the 
 Tabernacle, as in the head, and in it the cerebellum. This explains 
 Rachel's conduct in taking with her the teraphim all sum-siibstance 
 of Laban and Padanaram ; that of the Danites in taking with 
 them the teraphim and accompaniments from Micah ; and that of 
 Michal in placing a teraphim image for David. The aspirated 
 first part forms of these names are ther, cher, and sher, and are 
 pronounced iu Hebrew, as in Gaelic, far down the throat ; but 
 without the aspiration they are ter, ker, ser. Their articulation 
 is in tripartite gradation. They are pronounced in the same spot 
 when down the throat, and again nearly the same spot with the 
 tongue and palate. T is the hard form of d, c of g or of ch, and s 
 of sh. 
 
 The number of the seraphim is never beyond six. The misery 
 and suffering sustained in and by parting with and passing from 
 the happiness connected with a lower sphere is compensated for by 
 the deliverance from the incidental evils of that lower and the 
 greater happiness connected with the higher ; and there are many 
 premonitions and anticipations, predispositions and presumptions, 
 not to say promises and proofs, of this greater happiness in pro- 
 longed existence and into the actual enjoyment of it. The first 
 letter of teraphim is a form figurative of the human body, or an 
 erect form of three ])arts in one, which is the same really in every 
 formation, even in that form assumed by the serpent, and also of 
 the cross. The first part of it, tera or tora, means the original and 
 essential form of three in one, throughout all nature and man, 
 after the imiige of the triune God. Tora, in the first sense, repre- 
 sents eveiy thing as coming forth into its form of being ; every 
 thing as coming out of the original cell, out of the nothing zero 
 form. It is two in representing the opening of the passage as in 
 the firmament above and the earth beneath, and the second ste]) 
 in advance ; so also is it in plant and animal life. It has the 
 number of the three layers form. As that within grows on, it 
 leaves behind the first, and so on ; succession of parts being lef r, 
 
114 
 
 behind till it is uvit in three into a foiu'th or head form all, when 
 it passes into the cherubim part. The normal orifice form is in 
 actnal conception and birth, or actual repro(hiction. The two-fold 
 form is the two sides of it in persons and things, as man and wife, 
 father and mother, brother and sister, organs of reproduction iu 
 form and sex. There is something in the substance and laws of 
 things that is essential and eternal ; and iu this sense the essentials 
 of all things are co-existent and coeval. For the knowledge and 
 use of these all men consult what is meant by these figures, in 
 whatever form, the highest being the intellect consulted in all 
 wisdom. So do the farmer and the man of business, the scientist 
 and the philosopher, the naturalist and the theologian, the artist 
 and the theorist, every one in every power and (;apacity. God 
 ought to be cousulted as He makes Himself known iu all grada- 
 tion in nature and man, in all His works, ways, and word ; and 
 man cannot act in anything without consciously or unconsciously 
 doing so. Tera, Tora, or Tara is the same as in Tera, the father of 
 Abraham ; and has its reverse form in arah of Moiuit Ararat. 
 
 The word cherub means animation, soul, and wind, as in, He 
 breathed into his nostrils and he became a living soul. The posi- 
 tion of the cherubim is speciall}^ in the middle part, or sphere of 
 the social, the moral, and the public. A cherub may mean a gust 
 of wind or'motion of the divine Spirit ; a thought or purpose m 
 action, or any measure of knowledge, righteousness, and holiness. 
 So God is spoken of as riding on a cherub, to denote His 
 sovereign, speedy, and majestic action, in His public manner 
 of the moral government of the world. In the full 
 compound image, the head of the eagle stands for the sea and the 
 air as to things without and within, that of the lion for the head- 
 sum of the outward wiklnesses of animals and all nature and man, 
 and that of the bull for the pure, tamed, and man-service animals 
 and all such iu nature and man. The head-sum or lord of all is 
 that of man, as the all-one become as gods or as the one whole 
 Elohim representation. The number of the teraphim is meant to 
 be not more than two or three images, generally one ; that of the 
 cherubim, four ; and that of the seraphim, six, making at most 
 twelve, as in Jacob's family. They are representations of God as 
 manifested in nature and in man, materially and mentally ; in 
 thought creations, word creations, and all combinations of 
 formations. 
 
 Each individual of all things, however minute, is a creature or 
 Son with an internal Spirit ; and this part and sjjirit form has its 
 work of force preservation and propagation. 'J^he sunnuary good 
 reflection of every thing is its good angel ; the summary dark 
 reflection is its evil angel. This is true of things and perscms, of 
 properties and perfections, of faculties and capacities, of feelings 
 and emotions, of thoughts and words; and thus angels were and 
 are attached each to the appropriate soul, if not created with or 
 included in the creation of that soul, formation, or being. The 
 same is true of all light, truth, ])rincij)le, rule, law ; it is true of 
 
115 
 
 every thing in the sense of uioclel, standarJ, and example. The 
 angel is the ideal of everything ; it is the being, formation, or 
 creature as first formed in the mind of the Spirit ; it is the 
 distinctive, identical, and specific nature, character, or form of it 
 in its most original and highest sense, as conceived in the creative 
 mind, as faculty or imagination of the Spirit. It is the Spirit's 
 first mental image of it, tlie Spirit's thought-image and creation of 
 it. It is the first ideal form of the relative and every being and 
 formation in it, as coming out of the absolute ; and hence all the 
 sum-angels, or legions of angels, attended and ministered to Jesus, 
 and do so to the whole relative and all beings and each being in 
 it. It is in the usual threefold gradation of lower, second, and 
 third orders of angels. The distinction between the angel and 
 the spirit in man is somewhat as that between the spirit in man 
 and that in the inferior creatures or animals. Every repre- 
 sentation has its angel ; so a legion is said to have been in one 
 representative character in the New Testament. It is always of a 
 higher nature than that of what it represents on or under its own 
 le . el ; but it also serves in representing and ministering to all 
 things and persons higher than that level. So in Hebrews the 
 angels are all spoken of as worshipping the Son ; and in Revela- 
 tion the angel is spoken of as the fellow-servant of John and of all 
 the prophets. As being the first ideal form, they ai'e also the last 
 ideal form in all being and all change ; and have, therefore, 
 peculiar relations and work in connection with conception, birth, 
 and other changes through life, and death. This angelic form of 
 things is the beginning of special changes, internal ar;d external, 
 so often spoken of in Scripture, as the three men app( aring to and 
 forming in Abraham and Lot, the armed man appearing to and 
 forming in Joshua, and many such-like in the Bil»le, as in some 
 form or other in all things in nature, man, and the Bible. Dreams 
 of a lower nature are throiigh the angelic teraphim regarding 
 things in the region of the cherubim, and through the angelic 
 cherubim regarding things in the region of the seraphim. 
 The teraphim arc often implied in the cherubim and both 
 in the seraphim, if not so always, when the distinction is not ex- 
 pressed, or somehow indicated. The other two are implied in the 
 •Cherubim when taken as one whole compotmd image, as here at 
 the Garden. Hence fire, though it has its tripartite gradation, is 
 in the highest sense seraphic, and is here in that sen^e in the 
 flaming sword, indicative of the highest and most powerful means 
 of executing t!ie divine will on earth. At the same time the con- 
 dition of things here being mainly in the sense of entering into the 
 socio-moral, public, and family life ])art, the cherubic form and 
 sense are formally most prominent ; and it is only of the cherubim 
 -anything is distinctly said. The substance or meaning of such 
 representations as of dreams and prophecies is the new being or 
 beings implied and forthcoming. 
 
IIG 
 
 The sword is the sum-symbol of all force and action, and there- 
 fore of death into and unto life. All force goes out from and in to 
 the cei'cbellum, though thi'ough the nerves and muscles, in all 
 parts of the body. The cherubic image and expression belong 
 principally to the sides and the front, and are most mai'ked in the 
 face. The tree of life underlies, and is inmost to, the tree of 
 knowledge of good and evil. Both have their inmost and highest 
 seat in the cerebellum, and forming out in its tripartite gradation 
 in tlie connections of tlie lower part grove, of the midpart breast 
 and shoulder grove, and of the head part facial grove. The 
 nebulous, gaseous, and fluid forms of substances have like gradation 
 in their more watery form in the lower part, in their more bloody 
 form in the mid part, and in their more ethereal form in the third 
 part. What is called a sea of water is more expressive of the 
 lower part, a sea of blood is so of the mid part, and a sea of glass 
 is so of the head part. Still all kinds of substances, fluid and 
 solid of whatever kind, do in seme sense and form belong to all 
 parts of the body, and so of nature. All force, in all substances 
 and all laws, has thus its all to and fro motion and action in all 
 directions, in relation to the tree of life as inmost and highest sum- 
 substance of all, to guard it, or to preserve and propagate it, as 
 the tree of life, through all the processes of motion, action, and 
 cliange, conditions, and relations. A smokeless and pui-e flame of 
 fire is supposed to be a fit symbol, like tlie intellect, of all sum- 
 substance of all force, substances, qualities, and laws of all being 
 and having being. 
 
 The principal representation of this in all nature is the natural 
 sun ; rising forever in the east and setting forever in the west, 
 forever in motion relative to north and south, and causing and 
 controlling the seasons and seasonable changes everywhere ; so 
 guarding, or preserving and propagating in all trees or formations 
 and gradations of life, and so turning every way to keep the way 
 of the tree of life. In the body the face answers to the sun in 
 nature ; each sense is a living or flaming sword, and the tongue is 
 the sum-sense sword, as the all of the sun comes by force and 
 motion through the ether, the air, and all reflective and com- 
 municative means of nature. Force, in the sense of strength, 
 power, and might, is in all gradation in nature and man, physical, 
 moral, and intellectual, or natural and spiritual. The highest and 
 inmost place is that of the intellectual and spiritual. So all force 
 and all means and ways of force go out and down, Ishtar-like,, 
 from and in to the cerebellum, the highest and inmost court of 
 causation and control, of might and right, of heaven and earth, in 
 nature, in man, and God. The special centre of existence and 
 influence, in the meaning and form of the Cherubim and flaming 
 sword, on earth is always the world seat of empire in its gradations 
 of seats of empire, which each nation ever strives to possess. Its 
 (Jherubim and flaming sword are always placed to the east, 
 as here said to be the east of the (Jarden ; just as they 
 
117 
 
 are in the sides, front, and face of the body, while the 
 tree of life has its situation prnicipally in the back, 
 inmost and highest portion of the body, with the inmost and 
 highest head sum in the cerebellum. AH things thus rise and 
 grow, as in nature, in and from the east, but move sun-wise for 
 ever westwards. This motion westwards, or onwards and upwards, 
 is essential and necessaiy to all life, all trees of life, the all tree of 
 all life. Life is hid in God with Christ ; but it is with and in 
 Christ as the Son, the eternally being begotten Son who is in the 
 bosom of the Father, in the Father-Son (east yet west) creative 
 begetting force and motion. 
 
 Begetting in the proper, inmost, and highest sense is inclusive 
 of all works of creation in respect of all beings up to the level of 
 the Garden. To stretch the hand, as done in eating the fruit of 
 the tree of knowledge of good and evil, is not to eat of the tree of 
 life and live for ever. This latter is inner and higher than the 
 tree of knowledge of good and evil, than the region of sense, than 
 all the Elohim of things, belongs more to the Father-Son begetting 
 proper, and is next to that Father-Son sense as in God. In the 
 inmost and highest sense substances and laws, all formations, and 
 beings, are rather begotten than created. This is the record, that 
 God hath given to us eternal life, and this life is in His Son. He 
 that hath the Son hath life. There can be no inner or higher or 
 fuller act done in or by any being than the Father-Son begetting 
 act, or that of the Son coming from the Father and returning to 
 the Father. The sum-substance meaning of the act of faith in 
 Christ the Son, and tiie Father in Him, and thus having the All- 
 Spirit as well as thus acting by the All-Spirit, is the sum-substance 
 saving act. This faith which is the substance of things hoped foi', 
 the evidence of tilings not seen, is that by which the elders 
 obtained a good report, by which is understood and enjoyed in 
 substance that the worlds were framed by the word of God, that 
 whereby whatsoever is born of God overcometh the world, and 
 that he who overcometh the world is he that believeth that Jesus 
 is the Son of God. The restoration of man and of nature is 
 implied in all returning motion, foi'ce, and action ; and the all 
 returning is in that of the Son to the Father that sent Him. 
 
 CHAPTEll IV. 
 
 The things of nature and of man arc the same, and are so con- 
 ducted and governed by Him whose are all things. The physical 
 configuration of the seat of empire portion of earth, is taken as 
 resembling the human body, with the east and south for the left 
 and front, the north for the i-ight shoulder, and the body turning 
 from looking towards the east in the morning, to the '^ south at 
 
118 
 
 mid-day, and the west at sunset. Tlieie is thus a line of shoulder 
 Doints from cast to west along the line of the northern tropics, a 
 mid-line along the equator or at the proportionate distance from 
 the northern tropics, and the lower part of the body lies to the 
 south of that distance, three in one city of head -sum of it being 
 on its appropriate line as at Egypt. This agrees with the relations 
 of the sun's diuinal and .seasons' motion, as to the earth, the 
 zodiac, aud the planets. A]] motion is taken as being in some 
 accordance to this. Water in motion is always an emblem of the 
 Spirit. The river in its main and undivided body is the Spirit in 
 the creative and recreative, renewing and refreshing sense, of the 
 whole coui'se of work ani blessing in nature and in man. In 
 cellular or globular formations the gradation is from the centre 
 outwards and onwards ; in annular ones it is in repeated forms, 
 measures, and numbers outwards and onwards ; in man there is an 
 epitome of all, but the whole is summed up into the full form of the 
 ])arts in one upright frame. The to and fro work is carried on in all 
 directions. Tlie creature that, in the incidental otherwise of things, 
 as it were mimics all that is and ought to be, is the Serpent 
 representation. Hence the Serpent is taken as a fit eml)lem and 
 symbol of an embodied falsity, an all-formed and all-forming 
 mimic body of the lower and outer incidental modes and forms 
 in which all realities seem to become a mere empty mocking 
 shadow, a falsity, a lie. At the parts and points at which it 
 asserts itself as the substance, reality and truth, it parts wifh the 
 substance of which it is the shadow and passes into its full 
 unreality and untruth ; and there becomes the incidental means 
 and occasion of the real and true to appear in full form omni- 
 potence. It is in its apparent nakedness and semitransparent 
 appearance, though really thick skinned crust, limbless and harm- 
 less form yet poisoning liquid, like matter, that it most nearly 
 )-esemblcs the underlying element of the poison curing, truly 
 spiritual, pure, living, and life-giving spirit. It is in this resjiect 
 that it symbolises the highest or deepest foi-ms of subtle nature 
 and action in the three departments of natural desire or lust, self- 
 I'ighteonsness, and self-deification ; and it finds expression in what 
 men call deceit, liypocrisy, and sin against the Holy Ghost. Sin 
 in itself and in its whole history is incidental and occasion taking. 
 Its curse is that the course of things will keep it in the place, 
 relations, and manner of the shady existence belonging to it in the 
 nature of things, that, Simei-like, it must not go outside that place, 
 and that the day thou dost go, or the day thou eatest of the 
 forbidden fruit thou shalt surely die. The oldncsses of things are 
 ever being left below and beliind and without in a gradation 
 passing into a dark shadow and disa])pearing. Tlie very shade of 
 the shadow or reflection of existence dejjends on existence or that 
 of which the shadow or shade is or to which it belongs ; in eating 
 ixp tiiat existence it becomes, as it were, existence and necessarily 
 disappears in its shadow and shade sense, while the existence 
 
119 
 
 forever remains in eternal continuity. Tliis is the curse on man 
 and woman, on all nature, and on the Serpent and sin in all that 
 sin is or can be. It is the incidental shadow of nature's Ijlessing, 
 01', in its hig!iest nature and form, the Spirit's blessing, the 
 blessing in necessary disguise, and hence appearing, and being 
 bestowed and enjoyed, in its true character and garment of grace, 
 a reward of grace in spite of dark and deadly demerit, yet a 
 rewai'd of graceful congruity in being according to the nature of 
 things and according to the recipient's trained conformity of action 
 and conduct. 
 
 The eating of the forbidden fruit goes on throughout the whole- 
 of nature in all time and man's whole existence on earth. A 
 summary net and form of it take place at every point of transition 
 small and great. Man becomes conscious of it in his own case as 
 he grows in consciousness of volition and free action. .The great 
 leading transition points are most easilv seen in the three leading 
 stages of tJie highest and most distinct formations in plant, animal, 
 and human kinds of life ; but it is equally real and true in the 
 life and history of nations taken as single or combined, in those of 
 man's whole time on earth, and in those of all creation. Such 
 absorptive transitions have their prototypal summaries in the three 
 personalities in the Divine Being. The present seems to be one 
 of these great transition times. There is a special sense in which 
 the flaming sword is love, as the sum of all virtue, and all kinds 
 of love in plant and animnl ; in the aniuial, social, and 
 moral sense, and in the moral, intellectual, and spiritual sense. 
 Then all these kinds of love, summed into the love of the Spirit, 
 is love to God ; and it is that to God and man and all beings in 
 the one God-man ; it being all clothed and crowned in knowledge, 
 righteousness, and holiness. As the seraphim of a lower three they 
 are in one point the teraphim in lower relation to the next higher. 
 So man driven out, or sent forth, cannot get back into tiie Garden, 
 or Eden, or get forward into it but thi'ough what is symbolised by 
 these tln-ee images and the flaming sword. Of the three pairs of 
 sensation forms in tlie face or head of animals and of man, and 
 indeed in some sense of all beings, the first is the mouth and 
 nostrils, to which the highest sul)stances of matters of life from 
 below gives exercise. This substance is incense as the combina- 
 tion or substance of matters of life from below and in conneetion 
 with the stomach and the heart. The second is that of the 
 nostrils and the organs of hearing, in sum as connected with the 
 heart and the lungs. And the tliird or higliest is the hearing and 
 seeing, being in sum connected with all the three. The substance 
 of matters of life in connection with the second is voice in sound 
 and singing, metre and nuisic, prayer and praise, as of all beings, 
 or all the sons of God together. Tiiat of matters connected with 
 the third is the reflection of the divine character iu the divine 
 image and in becoming in the true sense to bo as gods. In the 
 first there is tiie sum-substance retui-n of all substance and all law 
 
120 
 
 niid force to God, who is the all-sum Giver and all sum Gettei". In 
 1 lie second it is the response of all good, and all good will in all 
 beings to God and His glad tidings in Christ, the fill absolute and 
 r 11 relative Father Son One Spirit. In the third it is the being 
 aU glorious and the all glory giving, like Him and to Him of whom, 
 tlu'oiigh whom, and to whom, are all things So is it in the Song 
 of Song-!, chapter two, verses eleven to the fifteenth, and the whole 
 book and all books. 
 
 As man eats of the tree of knowledge of good and evil, he is 
 restored to the tree of life, as ]):issing through the creative points 
 which are forever in contact with all possible action. The tree of 
 life is the inmost being of the tree of knowlcd,<;e of good and evil, 
 but its enjoyment is in righteousness. Knowledge and righteous- 
 ness must be together in enjoying any kind of life. A living agent 
 and his living, moving, and having being must be in light and 
 freedom, or knowledge and righteousness ; whether he is conscious 
 of the same or not. Jesus Christ is both trees as the sum of all 
 trees ; and man has both in passing through sin and death into 
 righteousness and life. Christ is said to have died to sin once, 
 and that in living He forever liveth to God. The birth of Cain 
 and Abel is spoken of as having taken place after the expulsion. 
 The phrase to know, implies an intercourse with the object as 
 uncovered ; it is a knowledge of what the object really is in its 
 inmost nature to its iniderlying being. Sexual intercourse has a 
 special connection with the brain through all bodily connections 
 by the muscles, the nerves, and the spinal cord ; and so with the 
 social and moral feelings in to the intellect. An act of naked 
 receptive power or element is necessar}^ in receiving or giving a 
 sensation or impressicm ; and a formative act of generalisation is 
 necessary to convert that impression or perception into a formal 
 concept or conception. This holds equally true of physical, 
 animal, moral, and intellectual acts and processes. Diflf'erence of 
 sex is implied in all things ; it is as real in mind as in bod}'. The 
 faculties in both sexes are identical; but they have respectively 
 their peculiar qualities. The average brain weight of 
 woman is about five ounces less than that of man. There 
 is a coni]>arative absence of originality in woman. It is 
 man's to know, the woman's to be known. The female 
 intellect is pecidiarl} receptive, prompt, and subtle to take in all 
 outward impressions. In no one department of creative thought 
 can woman be said to have approached man ; their success in 
 fiction is no real exception. The outcome, or effect, of any thing, 
 as opened up, is often called birth, as the whole relative is the 
 whole manifesting birth, outcome, or production of the absolute. 
 In its first sense it is necessarily one ; in its second it is into two 
 sides. 
 
 Adam's knowing Eve is here the sunuuarising of the whole 
 past from the beginning into two siun-sons, Cain and Abel. As 
 all-man and all-woman, Adam and Eve act in passing out of the 
 
121 
 
 old creative past into the new beginning present, this all sense 
 being inclusively true of all beings. All things thus become 
 relatively two, one old sum son and one new sum-son, of that 
 passing act or change, Cain and Abel, and make, with their pre- 
 vious oneness in the Adam-Eve, three in one, or into the fourth or 
 Seth-son in the great Aeonic line. Of only two tons, the first, as 
 elder, stands for the older and outer, and the second, asyonnger, 
 for the newei and inner, of all persons and things, or all beings, 
 represented by them. So are Cain and Abel, so are Esau and 
 Jacob, and all such, into the all sum of the Jews and Jesus Christ. 
 Chain is implied in the term Christ, as the old and outer of all 
 beings. Ye are not of the world, as I am not of the world. This 
 is equivalent to saying, and to the fact, that of four sons the 
 fourth is the Aeonic son ; so is Judah, and so is David taken as 
 the fourth, and so is all such, into Christ the All-son. The word 
 Cain, hke its aspirated sound, indicates the hard, hnrsh, and 
 rough old and outer of all things from the beginning This outer 
 is older, because a})pearing and being formed first, l)ut is from the 
 inner, and is the outer and older of the inner Abel, as Elohim is in 
 relation to Jehovah. So Eve says that she has gotten a n\an from 
 the Lord, the Elohim Cain man of the Jehovah Abel man. The 
 literal etymology of Abel is Abba-El, Father-God. It is the inner 
 Jehovah-El a? from the beginning in all beings and each being, 
 here implied as the all sum son of the all-man and the all-stun son 
 of the Father-Son begetting in the whole onw ird course of being ; 
 the inmost and the highest being the Divine Spirit as such. The 
 Divine Being is in it as Jehovah-El inner and as the spirit inmost 
 sense; all here moving out of the creative into the begetting 
 sense, and so in the sense of Jehovah-El Father-Son -^^ense, and the 
 outer of all this being in the Cain Jehovah-El Father-Son sense, 
 and passing in the outer form of the line of genealogical begetting. 
 Moreover, that Adam and Eve are become as gods has this sanie 
 implication. The Abel of things is younger, and born or pro- 
 duced as second sum-son, because appearing later and coming 
 forth as the inner. It should be remembered that the inner is 
 always, by nature, necessity, and relations of thing, the real being 
 and that which puts out tlie outer before it for being the couch, 
 the cover, and the means of subsistence for itself in its onward 
 movement in time and space. The inner is thus the Abel, the 
 Father-God, in all gralations of beings from the Spii'it outwards 
 and downwards. 
 
 Abel is a kee})er of sheep, but Cain is a tiller of tlie ground. 
 The ground is the raw, rough, lower, and outer of all things, 
 needing cultivation, improvement, and preparation for inner, 
 higher, finer, and more refined being and having being, in all 
 gradations. This is true as to the physical, plant, animal, human, 
 and heavenly. Glass, brass, silver, and gold, and the ])recious 
 stones represent somewhat of the gradation in kind and improve- 
 ment by nature and man in the i)hvsieal ; and to the 
 
122 
 
 Cainites belong much of the work and Judas bag-keeping 
 of such, up to certain transition changes, of which the jn-esent 
 seems to be one. The most refined in tlie physical is the living 
 nature of its forces, sul)stances, and laws ; whicli are in contact 
 with the self-living and all life-giving Spirit, and pass in improved 
 condition through the gradation of plant, animal, and human, to 
 the Elohistic level and divine contact of being as gods, and having 
 eternal life in God with Christ. Cain represents the outer and 
 lower of all this as essentially good and being ever improved out 
 of incidental deterioration ; and, in a second sense, as having an 
 incidtntal evil attached, yet being ever put awa}^ positively by 
 tbe positive good, and negatively by self-destruction, as the 
 opposite of the Spirit's self -living and all life-giving. What is 
 said of the Serpent as evil, of sin, and of Satan, has its peculiar 
 implication in the Cain representation. In this character the 
 Baptist addresses the Pharisees and Sadducees, generation of 
 vipers ; and Jesus says, ye are of yoin- father the devil. In an 
 evil sense the seed of the serpent is sin, and personally the 
 Cainites. When fully and formally taken, the evil father-son 
 personality is Satan, as in the words, ye are of your father tlie 
 devil, and Paul's words, thou son of the devil ; and the last and 
 utmost sense of the representation is the opposite of the Holy 
 Spirit, as in saying that Christ had an unclean spirit, and in the 
 sin against the Holy Ghost. 
 
 The true inner of all beings is the Abel, the Father-God, tlie 
 creative and begetting, giving and receiving, the truly converted, 
 improved, and refined. Cain's work is to till, or cultivate, the 
 ground, and so convert it to what is called earth, in its universal 
 sense. Cain himself means here mostly the outer as ground and 
 plants. It is to do so, as incidental and necessary evil, indirectly 
 to righteousness and life, and directly to self-destruction, self- 
 extinction, and self-disappearance. It is to do so, as essentially 
 good, though having evil attached, and though being compara- 
 tively outer and lower than Abel And it is to pass, ;is converted 
 and renewed sum-substance into Abel, and itself to pass on as 
 outer to Abel in sc;ipegoat being and work. The world as com- 
 parative and congenial to the Cainites is thus the ground in its 
 raw, rough, and rugged wildness in gradation of all outer physical, 
 plant, and animal being and having being ; while the inner and 
 higher in all is comparative and congenial to Abel, as in the 
 arrangement of things at the meeting and parting of Esau and 
 Jacob. Plant life in its crab or wild state is so to Cain ; in its 
 grafted or converted and improved state it is so to Abel. The 
 trenching and hari-owing, the cutting and killing, belong to Cain ; 
 the sowing and growing, the im{)roved life anii livinji, belong to 
 Abel. The gradation of all wildness of animal life, as symbolised 
 by so many instances from the worm to the lion and the li'viathan, 
 is Cain's ; that of the clean, tame, and more homely, as symbolised 
 by sheep, is Abel's. The giving and sacrificing of others to oufFer- 
 
123 
 
 iiijr and death are Oain's by character ami office ; the character 
 being the coin|)aratively wild and incidcntall}' evil, though 
 indirectly to good, and the office being comparatively and by posi- 
 tion and relations Elohistic though indirectly to Jehovah-El. 
 Cain is thus all as being forever changed and converted into being- 
 Abel ; Elohim is all in the eternal outgoing and incoming of 
 Jehovah, tiie all creative and begetting Spirit. 
 
 It has been seen that the work of all creations is in orderly 
 gradation from the original and virginal Om of the Spirit to the 
 distinct formation of the woman ; that the deep sleep of Adam is 
 from the original Om to that distinct formation of the woman ; 
 that Adam's knowing Eve, his wife, is from the original 
 Om as one, and each Om in each being, up to the distinct 
 Eve's one sum-Om birth of C!ain and Abel ; and here if5 
 seen that the all-sum woi-king through time is, in wliole and 
 in each sum part and stage from the original Om to its Omic 
 ending-beginning recommencement, by the older and outer Cain, 
 fvnd the youmier and inner Abel, or the outer Eloliim and the 
 inner Jehovah, with tiie eternal spirit as inmost and highest. 
 Pjvery thing is being forever changed, converted, n.nd renewed, but 
 is c(aiveuiently spoken of as to the sum-substance in passing through 
 the transition lines of passage. Hence are the words, in the pro- 
 cess of time it came to pass, that Cain brought of the fruit of the 
 ground an otiering unto the Lord. The fruit is the head-sum of 
 the yield of tlie ground ; the offering of the sum-substance which is 
 to ])ass in and as scapegoat, while the incidental evil is to pass awaj^ 
 and disap])ear. The offering has thus to pass to the Lord through 
 Abel, Apollo-Briereus, Jesus Christ, through tlie sacrificial and all 
 fulHlling seventh point, or one, four, seven, ten, into tlie div.ne 
 conformity, divine image, and eternal life. This means the shed- 
 ding of blood, without which there is no remission and no real 
 transition ; and of which the mere fruit offering, and that of the 
 groimd, not the earth, comes intrinsically short, like the Jewish 
 offerings of Christ's time. 
 
 10. Ahel's offering is of the firstlings of his flock and of the fat 
 thereof. It is the head sum-sid)stance of the whole of what he 
 possesses in all gradation, and the fat or best thereof, the first, 
 best, and highest of all, including also the same out of Cain's all, 
 as the sum-substance of the |)hysical and plant is in the animals 
 and man. The fat so far represents the ending beginning 
 protoplasm and ozone in every creative and ])pgetting work. In 
 self-sacrifice the inner being, life, soul, and spirit of that being 
 sacrificed, die to what they are and have been into being wluxt they 
 are becoming in themselves and to (iod, leaving off and behind the 
 oldnessesof things of whatever kind. C-hange of being and of all is 
 incidental to being ;nid to idl ; yet being and all continue essentially 
 and identically the same, as it were unchanging in all changes. 
 So is it in all force, all life, and all being. So the offerer gives 
 himself and all his in all gradation thouuh in head sum-substance, 
 
124 
 
 as in fruit, or firstling of flock and the fat thereof. He does so 
 formally and at certain times of special transition, or always, as 
 in service and suflTering, and in changing and parting with what 
 is being sacrificed or offered ; while he really continues to be, to 
 carry with him and in him the sura-substance of all things, and 
 holds communion with God in whom he lives, moves, and has his 
 being.' The offering thus implies imitation of God's example in all 
 things, a giving of the beino,- and his all to God, and a festive com- 
 muni:n with God in faith's sense of soul exercise of all powers, 
 faculties, and capacities. What is offered by Cain is thus himself, 
 in himself, and belonging to liim in all gradations ; and what is 
 offei'cd by Abel is likewise thus himself, in himself, and belonging 
 to him in all gradations. 
 
 The Lord's disregarding the offering of ( 'ain, or rather himself 
 and his offering, is the beginning and following out of casting off 
 and away of the old and unacceptable of things. It implies the 
 head sum-substance of the unacceptable, then the heart and soul 
 being of him as indicated in his wrath, and thirdly the whole 
 sense region of him, as indicated by the falling of his countenance, 
 which is the facial accumulation of all tlie senses. Taken as head- 
 sum, that the Lord has not respect imto Gain and his offering cor- 
 responds to the cerebrum and cei eoellum ; that Cain is very wroth 
 answers to the midpnrt and head-part of the whole body, and that 
 his countenance fell is as to the sense region, and summed into the 
 frontal and facial part of the head. Cain is thus the all of Adam, 
 as the :dl-man, that is forever being put off"; and Abel, or 
 Father-God inner of all from the beginning, is thus the all of 
 Adam to be continued as inner forever onwards through death into 
 life. In reasoning respecting his wi'ath, it is shown that it is 
 without all proper cause or ground. If he does well, he will he 
 accepted ; and in doing well, whetlier in tlie sense of being Abel, 
 or being in or with Abel in doing well, or as distinct from Abel, 
 there can be no good cause, gi'ound, or room for envious and 
 jealous M-rath or unpleasant feeling. If he does not well, sin lies 
 at tfie door, or Cm of all inlet and outlet, of all to and fro action. 
 Sin lies at the door of C/ain as guilty of it, as seeking more evil to 
 do and to bear, as crjdng for judgment and piuiishment according 
 to law and justice, and as standing in outer and special relation to 
 Cain. As it is through and in connection with the inner Abel 
 that the outer Cain gets being and well-beiUj:, so it is also through 
 him and in connection with him that he can have favourable rela- 
 tions to Jehovah and have deliverance from sin and all evil. The 
 connections, co-relations, and relative positions and actions of both, 
 as distinct and as one in the one all-man, imply all this ; and the 
 outward official position, standing, and relations of Cain iniply the 
 same. It thus belongs to Cain to give Abel as the world or all 
 saciitici'. as it belonged to the Jews and Romans to give Jesus 
 Christ as tlie world or all sacrifice. That Jesus says, that the 
 judge iu dealing with Him would, or could, not have any power 
 
125 
 
 over Him were it not given him from above, implies that the 
 judge had that power ; and Scripture expressly speaks of him that 
 had the power of death, that is, Satan. Deatli is because of sin. 
 The form, meaning, and relations, of all beings to the necessary 
 zero and the line of least resistance imply the possibility of 
 incidental evil or sin. The fact of that evil or sin is known in 
 nature, in man, in the government of the world, and in the Bible. 
 The necessity and the fact of sacrifice are known in the same con- 
 nections and ways. Rule goes with Omic getting. 
 
 The power of the judge over Jesus, as given from above, is the 
 rule here spoken of, and thou shalt have rule over him, that is 
 over xVbel, as the judge had powei' over Chi-ist. As the power 
 spoken of by Jesus was from above, so the rule here is spoken of 
 by Jehovah Himself. In all things the to and fro force from 
 within outwards is the same from without inw^ards, that backwards 
 is the same forwards, and that downwards is the same upwards. 
 There can be no force, motion, action, or being independent of, or 
 apart from, the eternal, universal, and all-siun One Being. In the 
 gradation of account of eating the fruit the excuse is followed in 
 and lip to the Lord God Himself, the woman whom Thou gavest 
 to be with me, she gave me of the tree, and I did eat. All sin has 
 a necessarily incidental connection with all vokuitary and 
 involuntary action, with all character, condition, and conduct, with 
 all being and having being. The nature, sense, and action of 
 conscience are such that it refers every good and evil in and up to 
 Jehovah the inmost and highest being, with whom there is forgive- 
 ness that He may be feared, that every evil may be remitted and 
 righted, rectified and remedied, and all things made new. 
 
 From man's distinct creation to the Garden is his distinct first 
 part, from one to four ; in the Garden is the entrance into marriage 
 and family life, or the transition passage into that life ; and here, 
 from the beginning of this the fourth chapter to the death 
 of Abel is the sum-substance of the middle part of life 
 from four to seven, the family, socio-moral, and public 
 life. Here Cain is man in general, man from the Lord as 
 P^lohim is outer from Jehovah ; and Abel is Father-God man, or 
 the Father-Son Aeonic (iod man, is inner of and to Cain. The svim 
 of all relations and all else is in Adam and Eve, coming out in full 
 distinctness as man and woman, brother and sister, man and wife ; 
 and now coming out in the full distinctness of acting as man and 
 wife in family life, and social and public life, with the full dis- 
 tinctness of all the relations of parents and children, brothers and 
 sisters, conditions and dealings in family, social, and public life, 
 all given in a brief summary of what obtains in all time. 
 
 As tiller of the ground and in the process, or whole course, of 
 time, in all particulars as well as in all sum, Cain brings ot the 
 fruit of the ground, as the yield of all his being and having being, 
 in all relations and gradations of all things, an offering to the 
 Lord, as the result of occupy till I come, in all occupying and all 
 
cominjj;. In like manner ever does Abel, as keeper of sheep, or 
 the inner of all things throughout all time. The sum-substance 
 of the All-man, as Cain, is the outer ; that, as Abel, is the second, 
 or mid-part ; and that, as Jehovah in and of all is the third or 
 inmost and highest. The change is in the Lord's respect to all as 
 coming to Him through Abel, but not as immediately and without 
 the God-man mediator, from Cain, also in Cain's wrath, and in the 
 falling of Cain's countenance ; or, which is the same, it is in the 
 passing on out of and from the oldnesses of all things in new 
 Jehovah sense, in new sum-substance, and in new scapegoat, while - 
 tlie incidental evil is put away. All well-being and all w^ell-doing 
 have always all acceptance, from the lowest and outmost to the 
 inmost and highest. Formal evil does not enter, does not find 
 acceptance, and does not avail or prevail with Jehovah. Sin may 
 lie and lurk at the door ; but it cannot enter ; and the sinner, as 
 such, cannot. The inhabitants of Siddim could not enter with or 
 after Lot and his visitors, the foolsh virgins could not, even 
 Israel as Egyptian and faithless could not. Sin, as incidental to 
 force, has its summary representation in personal evil as a roaring 
 lion seeking whom to devour ; as incidental to all laws, it has the 
 same in what is conveyed and expressed in such words as, we arc 
 not ignorant of his (Satan's) devices. Sin is all-betraying and all- 
 destroying as to itself, and as to the sinner himself, and all else. 
 
 In the Cain side of the representation the Om is the ground ; 
 in that of Abel it is the flock ; and in that of dealing by all, as to 
 all things, with Jehovah, it is the door, in the all-suin Om of all 
 outlet and inlet in all being and having being. The words, unto 
 thee shall be his desire, and thou shalt rule over him, are much 
 the same in form and meaning as those addressed to the woman, 
 thy desire shall be to thy husband, and he shall rule over thee. 
 The desire of the inner is always to the outer ; which latter has 
 itself and its all from within, but is being made, or is ever growing 
 up, into all forms of substances, forces, an 1 laws, possessions and 
 p)owers, rule and dominion. The desire of Jehovah is to His outer 
 self in the Elohim, that of the Father to the Son, that of the 
 Spirit to the Father-Son all in all. Wisdom sa}s, the Lord possessed 
 me in the beginning of His way, before His works of old. I was 
 set up from everlasting, from the beginning, or ever the earth was. 
 So in all time, manner, and process of works, then I was by Him 
 as one brought up with Him ; and 1 was daily His delight, rejoic- 
 ing always before Him ; rejoicing in the hal)itable ])art of His esirth; 
 and my delights were with the sons of nuMi. The desire of the 
 woman and of the man with her, is to the fruit, and the desire of 
 tlie Lord God, in the same gradation, is to tliem, and to all from 
 within outwards ; while sin gets not farther inwards than the door, 
 but is being put away by the jjersonal door, Cin-ist, who says, I 
 am the Door. The desire of the woman, as last appearing, and as 
 mother of all living, is to Adam, as her all-man husband. The 
 desire of Jesus Christ as all sum nf the inner is to the sons of men. 
 
127 
 
 or to Himself the all-son of man, as all outer. He, as all inner, 
 gives Himself to all outer, or to Himself as all outer, and receives, 
 gets, and takes all sum-substance of the outer to Himself, to the 
 Father, in one eternal Spirit. 
 
 Christ's desire is to the Jewish nation and all the nations of the 
 earth ; but they have laws, rule, and power to arrest Him, judge 
 Him, and put Him to death. The desire of the sap from the 
 earth, and the light, the air, and the rain of heaven, are to the 
 plant formations ; so that the desire of physical and plant sub- 
 stances, and all that go to animal life, is to animal creatures ; and 
 so the desire of all is to man, the all-man, the sons of men or the 
 all-son of God and of man, or that of Jehovah to the Elohim. Still 
 it is essentially and necessarily implied in the universal law of to 
 and fro being, and having being, that the desire of the outer is to 
 the inner, and that it universally and always gives itself and its 
 all to the inner, from which it ever gets it. He gives Himself in 
 all, to all, and for all ; and, in doing so. He gets all, takes all, and 
 possesses all. They truly and well say. He saved others ; Himself 
 He cannot save. Univei'sal loss in univei'sal death must be ; but 
 it is all to everlasting life and everlasting gain. He that loses his 
 life shall save it to everlasting life. In not saving Himself, but 
 giving Himself, His life, and His all. He and they in Him give 
 themselves, their life, and their all, to death ; but in doing so. He 
 and they save themselves, their life, and their all. This is the call 
 of the universal and eternal to and fro being and having being. 
 The middle point, or the middle of all mid-points, between the to 
 and the fro, is the Son of God Son Man, of Apollo, of Aliel, of 
 Jesus Christ. This is essential to the nature of the constitution of 
 all things, it is the organic law of Messiah's kingdom. He says 
 that He is the Son of God, making Himself equal with God. 
 
 They of the outer line are gods; but they shall die as men. 
 When He comes up to the stage of from seven to ten, and has 
 decisive dealings with them, all things are summed into this mid- 
 point of Son of God and being equal with God. Their oldness, 
 outness, and wildness, their self-indulgence, self-righteousness, and 
 sclf-deitication, are summed into one perversion of Ciiiu we, in Cain 
 envy, jealousy, wrath, rivalry, denial, and opposition unto death, 
 towards the Abel He, the I am He. 'I'his decisive dealing takes 
 place where they arc ; the talking between Cain and Abel is when 
 they are in the field. There Cain rises up against Abel his brother, 
 and slays him. When they were come to the place, which is 
 called Calvaiy, there they crucified Him. The Cain conduct is a 
 summary of the slaying of the Lamb of (Jod from the beginning of 
 the world ; that ujjou you may come all the righteous hlood shed 
 upon the earth, from the bloo>l of righteous Abel unto the blood of 
 Zacharias, son of P)arachias, whom ye slew between the temple and 
 the altar. Verily I say unto you, All these tilings shall come u])ou 
 this oreneration. 
 
128 
 
 Incidental evil and its manifold aggravations are not sinless 
 because the to and fro law of force and motion is necessary to, 
 and causative of, concurrent and competing motion and action, 
 co-operation and competition, all comparisons and contrasts, 
 affirmation and denial. The remedy, or tliat which is fitted and all- 
 sufficient to put away sin is not m excuses, not in the power of 
 Rome and of the world, not in the perversions and the seeking of 
 signs as by the Jews and all nations, not in Greek gradation of 
 intellect as in Socrates, Aristotle, and l^lato, and the world with its 
 wisdom, but in the All-one mid-line meditator Son of God, the 
 All in AH. This includes all possible particulars and instances of 
 all possible good ; and nothing can be lost or safely despised. 
 Each mission has its opposition through de.ith into life. On tlie 
 return of Tiberias Gracchus from Sardinia he drew forcible atten- 
 tion to the fact that eighty thousand of the inhabitants had been 
 killed or sold as slaves. So incensed were the classes at his 
 advocacy of the cause of the suffering toilers of the world that a 
 mob of them murdered him in the streets of Rome. They sub- 
 sequently murdered his equally noble brother Cains for treading 
 in his footsteps. Distinctions as of Socrates being the son of the 
 marble cutter, and of Jesus being the son of the carpenter, are not 
 to be overlooked in literal or symbolic representations. 
 
 All relieving and remedial means and movement have always 
 been rightly viewed by suffering humanity as a reviving and 
 redeeming visitation (f Jehovah ; and the leader of each such move- 
 ment was appropriately crowned with an emblem of the character of 
 that in which he excelled. The three colours taken for the 
 Aeonic parts were green for the lower part, red for the middle, and 
 white for the third. Jesus is the King of Kings and Lord of 
 Lords, and is crowned Lord of All. A president of finance strict 
 in faithfulness and perfect in good will and work is accounted a 
 stranger because so much of a remarkable rarity ; and he is rightly 
 and readily naturalised by a people maltreated by caste and class, 
 thieves and robbers, and crowned with a chaplet of foliage, in 
 token of a thing so new as if the world was passing into a 
 resurrection of new life, light, and goodness. And they rejoice to 
 glorify him as Alemeon, son of Theon. The cross is an all-balanc- 
 ing emblem, with its upright mid-line of onwards to and fro 
 Aeonic movement, its cross beam of to and fro side and round 
 directions of force, its right and left hands and shoulder points of 
 titan thieves and robbers, and the sum-substance of all passing 
 upwards and onwards into the new tind universal kingdom, tlie 
 kingdom of truth and justice, mercy and ])cace, purity and love, 
 and joy in the Holy Ghost. 
 
 I'lato and the dialecticians may speak of principles and 
 (pialities, and of such as the three moral impulses of iiascibility, 
 concupiscence, and sympathy ; but Jesus makes them three in one, 
 by coaxing concupiscence from its ancient realm and bringing 
 it down to want, and marrying them together by the tic of 
 
129 
 
 sympathy into placability and peace, not Cain irascibility and envy, 
 jealousy and wrath, murder and rapine. Cain outer gods usurp 
 and assume the place, position, and rights of all things in endless 
 particulars, as rent, surplus, profit, tithes, and all else of God, of 
 man, and of nature. Their arrogance carries its god in its hand, 
 the sword ; and tliey are ever slaying Abel, because his works are 
 good and their own evil. The good is thus ever d^dug to evil, 
 and is ever living in newness of being and having being. 
 
 In this full gradation the particulars are, Cain's offering, Abel's 
 offering, the sacrifice of all sum-substance in Abel's death, and all 
 into the Lord's dealing with Cain, and the crying of the all sum- 
 substance blood to the Lord from the ground. Ir, is from the 
 ground, or oldest and outmost, hindmost and lowest, up to the 
 Lord and on in the ever newness of things. The ground is thus 
 the outer sum layer, circle, or form of the all original Om ; the 
 flock is the inner layer, circle, or form of it ; and the shoulder 
 point of the field, in which Cain and Abel meet and have the all 
 concentration of things, is that into which the all sum-substance 
 is brought into the all Umic form and meeting with J(diovah and 
 parting with all oldness into all newness. This meeting with the 
 Lord is always the turning point in every Ishtar descent or 
 transition change. Here the Ishtar stripping of all old articles of 
 garment of old things is completed ; full account is rendered to 
 the Supreme Judge, Lawgiver, Governor, and Giver of all good ; 
 the Ishtar sum-substance of things are passed on, also the scape- 
 goat passes on in its newness and new outer place and relations , 
 and the all incidental oidnesses and evils are put away and dis- 
 appear for ever. The Chaldean, Egyptian, Greek, and other 
 ancient representations of this agree with what the Bible every- 
 where says of it. It contains the everlasting covenant in all sum- 
 substar^ce of Father Son substances, forces, and laws of all being 
 and having being, in the one eternal Spirit ; and is formally made 
 known in Jesus Christ, the Absolute and the Relative Jehovah 
 Elohim. It is confirmed by the death of the Abel-Christ Testator ; 
 and the Divine Oath is attached to it in the declaration made as 
 to the continuity of all things in preservation, pro2)agation, and 
 relations of all beings in wellbeing. 
 
 The declaration is here put in the form of assurance of the 
 safety of Cain's life. Cain's real sum-substance dies to the oid- 
 nesses of things and lives to the newnesses of them in, and with, 
 Abel, only as outer in gradation ; and the real sum-substance of 
 the matter and meaning of the covenant, confirmation, and oath, 
 forever accompanies that simi-substance of things, or is the same 
 therewith, in their ever inner Abel and outer Cain, or Jehovah 
 and Elohim, sense. The mark of this covenant belongs really and. 
 essentially to the Jehovah sum-substance ; but outwardly, re[)rc- 
 sentatively, and (officially, it belongs also to the external form and 
 Elohim manifestation and meaning of things. So this mark is set 
 on Cain, in its sevrn or tenfold Omic and Aeonic form ; and this. 
 
 9 
 
130 
 
 seven or ten form is accordingly the measure and maimer of 
 vengeance on any killing Cain. This mark has to do with the 
 divine image, the cross, the essential form of force in motion, and 
 all else in nature, man, and (iod. Its inmost and highest form 
 is in the Spirit or the divine nature and personality ; then ])ai'ti- 
 cularised by gradation in tlie Divine Name, as said to be in the 
 Angel of the Covenant or the Father-Son Mediat(.r of the covenant 
 and its Angel and its all and all included ; farther, as on the white 
 stone or Ishtar substance and him that overcometh of Kevelation, 
 the Abel sense of all of all beings, as the saints and their 
 gradation in all existences ; and lastly in all outer things of 
 Cain gradation. 
 
 Cain's curse is his natural destiny in the process of time and 
 action. He is excluded and confined to the sphere of the older 
 and outer forms of things. The change of renewal implied in his 
 offering, in that of Abel, and in the death of Abel, and the Lord's 
 dealing with him thereon, is all the way through all things from 
 the ground's opened mouth, or original Cm, and in all purifving 
 and renewing merit, virtue, and influence of offerings, sacrifice, 
 and divine dealing, up to the Lord. His is the whole outer course 
 of motion and work in nature, man, and Elohim ; and the strength 
 of these is in, and derived from, the self-living and all life-giving 
 Jehovah. Li the nature and action of things as in these, this 
 strength is forever being expended and dying out, and is being 
 kept up and continued in them as possessed in and derived from 
 Jehovah, or in the gradation of Jehovah, Abel, und Cain form. 
 The outer Cain coiu'se of all cannot have this strength in selfish- 
 ness and wicked and murderous ojjposition ; and cannot have it 
 even in any gradation of nature, but as in and derived from 
 Jehovah, through Abel dying-living renewal. His destiny is to be 
 the to and fro fugitive and vagabond ni the earth, in to and fro 
 tilling the ground into cultivated earth, or to and fro action with 
 the Abel of all things ; to be in the condition and relations of 
 being ever di'iven from the face, or refined senses and influences, 
 of earth, or cultivated ground or nature of things, driven also thus 
 from the face or inner mid-line communion with Jehovah, and so 
 hid in the exclusion and disap2Jearance ; and to be slain by every 
 ])erson and thing, so parting with him and piitting him away in 
 all wildness, oldness, and outness. The vengeance on these 
 slaying him is in their gradation of Abel suftcring in so far as they 
 are of the Abel being and having being ; and in their causing and 
 self-causing suffering so far as tiiey are of the Cain kind. Abel, 
 (jr Christ, in dying as sin and for sin, puts away sin and death, 
 and |)asses on in righteousness and life ; thus in uum destroying 
 the works of the devil, and advancing the works of all that is good 
 and godly. 
 
 From the inmost and highest i)oint of gradation in the presence 
 of the Lord, Cain goes out and dwells in the laud of Nod (wander- 
 ing), to the east of Eden. Nod is the reverse of Eden in word 
 
131 
 
 and meaning ; and the east is the outer to the left and front, into 
 passing behind, or east and south. As the outer of the all-man, his 
 position is continued as comparative fugitive in the earth (erec, earth 
 in process of tillage ; Adamah being more of a cultivated and fruitful 
 earth). Bjing the all-outer of the all-man, his wife comes forth 
 with him, or from him in Eve fashion, as the outer form of the 
 all-Eve Om mother of all living. She is thiis an original and 
 virginal sister wife, or all relations wife, as is the case in the 
 female side of each of the men of the main mid-line of Christ's 
 Aeonic genealogy. His knowing her is in connection of creation 
 from the beginning and in connection of distinct conception from 
 the outcoming of things in the all-man's distinct Cain and Abel 
 form. His Aeonic genealogy and city, or line of seats of empire, 
 are given first, because he is taken as the elder son ; and the 
 inner and younger Abel is continued by Jehovah in the all-man 
 through Seth. His Aeonic city Son, or first seat of empire Sod, 
 is Enoch, as nams of son and city in the sense of the reverse of 
 Cain, or ain, an eye or Om, and chain, a possession, together 
 making Ompossessiou, or city and seat (of empire) of central and 
 comparatively settled condition as distmguished from all wandering 
 life. The term Enoch is thus related to land and city at the 
 beginning and at the seventh, otherwise tenth point end ; so it is 
 the name of the seventh son from Adam. The Cain succession 
 and city are the outer of the Aeonic line to the Deluge. 
 Tubaljain contains the sum of the whole Adamic Cain in outer 
 relation to the Jabal and Jubal meanings of Jehovah Father God, 
 into one whole sum-substance of all, in the summary and universal 
 standard and type of the Tau or Tora. Naamah is the one sister 
 cf all, as Dinah is that of all Jacob's family. She is the Omic 
 means of all in passing into a new order of things ; bu^, this is 
 not stated here, because it is the history of the Adamic Abel 
 which is continued, not that of the Adamic Cain. 
 
 Lamech's addi'ess to his two wives is in respect to the artificial 
 means and ways of work and life, through which men pass into 
 self-made beings and having being. He has thus slain a man, 
 man as only natural, not thus artificially iuiproved, to his wound- 
 ing or dying to the old and unimproved character and condition of 
 things, besides the deadly and destructive use made of artificial 
 means like the sword ; and a young man, the past youth of man 
 and the world, to his hurt, or suffering and loss in parting with 
 the simple and easy naturalness of the past in passing into the 
 new mechanical, artificial, formal, and dry order and manner of 
 things. If Cain shall be avenged sevenfold as a merely natural 
 sevenfold man formation or being, Lamech shall be avenged 
 seventy sevenfold, or two sevens placed beside each other, 77, 
 being double seven for him as now double man, or double all-man 
 and all world. This double state applies to all through all time 
 to the Deluge and to the end of the world, and specially to Christ's 
 
132 
 
 time, to which the Aeonic men are seventy-seven in number ; and 
 on His work the seventy-seven sin of the woild from the very 
 beginning is forgiven, and the incidental Cain-Judas disappears as 
 to the past, but has its peculiar snccession of its kind and after its 
 kind. 
 
 CHAPTER V. 
 
 The re-appearancc of the whole creation in the begetting mode 
 of reprudnction is in the Adamic all-man Aeonic son Seth, the first 
 particular and distinct sum-son under the Abel of all things is 
 continued under these head-sum names, ever dyjng to, and ever being 
 slain by, the Cain of them. Sheth (Shin orisli and Heth) signifies 
 appointed and given place to, or inner and Hittite man, as internal 
 strength and continuity of the Jehovah Elohim all Aeonic mid- 
 line. This continuity is in all-man begetting ; so the next name 
 is Enos (ain, an eye, a well, an Otn, and ish, a man), the Omic 
 and Aeonic man. He is in the position of beginning or mature in 
 sexual, moral, religious, and all manly feelings. So it is at this 
 level it is said that men began to call upon the name of the Lord. 
 Here is introduced the book of the generations of Adam ; 
 perhaps an already written document, and containing the whole of 
 this chapter. The day that Cod created man here means the 
 time when He did so. In fii-st Saniuel xxix. 3, David's time with 
 Achish is called days or 3'ear.s. Man as then created is spoken of 
 as plui'al, male and female, and having one name Adam. It is 
 the representative summary all-man. As man was created in the 
 image of God and after His likeness ; so from that point the 
 Aeonic genealogical descent is continued in that image and that 
 likeness from Cod and as the Son of Cod through Adam, Seth, 
 Enos, and the rest, without speaking of Abel and Cain, who are 
 taken, not as particular Aeonic genealogical persons, but as the 
 whole two Omic layers, as inner and outer of the Omic and Aeonic 
 all-man, throughout the whole genealogy. The Oaiic layers of 
 relations, taken from within outwards and backwards, are the 
 Spirit as inmost and highest in all beings and common to 
 both Father and Son, and therefore stands as sum third Person, 
 to them as first and second, and yet is eternally the Omic One 
 containing the three, or three in one. The onward motion and 
 movement leave a gradation of grandfather, great-grandfathei', 
 and such in ever ending-beginning succession. But the all-sum 
 head is in the Sj)irit and Father-Son, or simjjiy Father-Son, with 
 the Spirit as the all common, all-invisible, and all inclusive, One 
 Being. Hence the wh(;le genealogy consists of the successive 
 Aeonic individual head-sum sons ; each son becoming father in 
 begetting a son, and being put in tlie form of son of, son of, in one 
 
133 
 
 Omic and Aeouic liue of sou head-sum of all beings. The Spirit 
 is the all-sum Being. In self-begetting, He becomes All-Son, and 
 necessai'ily All-Father to that All-Son. He is thus the all-sum 
 personal One Being as ever original and ever virginal Omic and 
 Aeonic Spirit ; He is the all-sum personal One Being as ever 
 original and vii'ginal Omic and Aeonic Father ; and He is the all- 
 sum personal one Being as ever original and virginal Omic and 
 Aeonic Son. In Himself He is the one absolute Being ; but as 
 Spirit-Father-Son He is the whole sum of the whole possible 
 relative, and implies and contains all possible relations. He is 
 infinite, eternal, and unchangeable; but implies and contains all 
 possible Omic and Aeonic ending-beginning measures and limits, 
 days or times, changes and vicissitudes. , While He is all as Self- 
 Being, He is as nothing and unthinkable excejit as in the self- 
 begetting of the self-being-begotten Son in whom the Father-Son 
 all manifestations are possible. 
 
 As Father, the Spirit is eternally passing away and disappear- 
 ing in self-begetting and self-being-begotten and in self-appearing 
 and self-being-manifested in the Son. Hence the Son is the only 
 and whole Logos, or personal manifestation of the Deity. No one 
 hath seen the Father at any time ; the only begotten Son who is 
 in the bosom of the Father, He hath declared Him. Thus, in 
 studying the cosmos, or world of these manifestations, or any 
 formation, part, or particle, of the universe of beings, the mind 
 finally arrives at a point, or level, at which all beyond is unthink- 
 able, the region of no Father-Son form of manifestations, where all 
 is as nothing, as Omic zero of non-being ; yet in that whole region, 
 in that whole zero, is the infinite, eternal, and iiuiversal Om and 
 One of the All-Being. 
 
 The genealogical line of Father-Son succession is most 
 expressly given by Luke ; who begins with Jesus, and traces the 
 connection through each one named as son of that one's prede- 
 cessor to the words, the Son of God. The whole line is one of 
 sons, or of the son, the son of man Son of God, or Son of God 
 son of man. Jesus was supposed to be the Son of Joseph, but was 
 really of the Spirit ; and so is the whole line as the head-sum line 
 of all things. Joseph is Jehovah-ish-eph, Jehovah man Father- 
 Son. Jesus is the Greek form of the Hebrew Joshua, to which 
 eph is added in Joseph (eph being the aspirated strong form of 
 Abba). Each son in the line is a son in this sense of the Jehovah 
 Father-Son all-man ; and Jesus is the sum son of them all. 1 n 
 being so, He is the being-begotten, or self-being-begotten of the 
 self-begetting and self-being-begotten Spirit, through the Spirit's 
 ever original and virginal Om in Mary, the female side of the 
 all ever dying ever living all being of beings. Mary, or Miriam, 
 signifies sea waters, or the all bitter, or dying-living, waters, 
 ever ending-beginning in ever being changed into living and life- 
 giving sweet waters b}^ the Spirit's ever creating and begetting 
 work. The Spirit in the Father-Son Jesus is the Tree of Life ; 
 
134 
 
 und a branch, or the branch, the one, of it cliauges all waters of 
 Marah into living life-giving sweet waters. Mary is thus the Spirit's 
 Omic female side of all being and having being, the Spirit's ever 
 original ever virginal sum Om, the All-Mim Lady of the All-sum 
 King of Kings and Lord of Lords, the all-sum sister-wife of each 
 sum Father-Son man in the all Omic and Aeonic line in all 
 gradations and I'elations of universal being. These gradations arc 
 indicated by the words, and he begat sons and daughters. 
 
 Cain is the whole sum-substance in whole sum-son of the lower, 
 outer, and oldei", of all things. So, at the (jrarden, the whole 
 creation work, from the beginning up to that point, becomes 
 distinctly the lower, older, and outer, of the middle or higher, 
 inner, and newer or younger, Abel of all things. This occurs at 
 the fourth, or one, four, seven, ten, point matxirity or manhood of 
 things, as at the Garden, here in Cainan, the third Aeonic son or 
 the fourth with Adam included. So is it in Ham as related to 
 Shem, in Ishmael in relation to Isaac, and in Israel as a nation 
 out of Egypt into Canaan. Taking all the lower, older, and outer 
 as Elohim in relation to the middle or higher, newer, and inner 
 Jehovah, the meaning of tlie words, then began men to call upon 
 the name of Jehovah, and of Ex. vi. 2-4, may be easily perceived. 
 In every change, great and small, the second layer from without 
 becomes the outer with the sum-substance of the previous outer ; 
 so the Abel of the actual period becomes the advanced Cain of the 
 new period, the Jehovah of the actual becomes the Elohim of the 
 new period and its dispensation, the Jews of Christ's time become 
 the Cain-Judas outer to the Christians, and the Jehovah from 
 Moses to Christ becomes Jesus of the world's Christian time. 
 
 Mahalaleel is praise, or praiser, of God. In nature and mau 
 the time and conditions in entering the middle are specially 
 marked and accompanied with joyous expression and jul)ilant out- 
 bursts of prophecy and music. So is the Song of Moses, the 
 prophecy and music connected with the election and unction of 
 Saul to be king, David's passing into pulilic and kingly life 
 through the victory over Goliath and the Philistines, the singing 
 of him in dances by the women, and his own musical services to 
 the king. So is the singing of birds as known in nature, and dis- 
 tinctly referred to in the Song of Solomon. Insti'u mental music 
 belongs more to the outer layer, circle, and region of things. So 
 the Cain Jubal is said to have been the inventor of such, the 
 father of such as handle the harp and pipe. To have all sorts of 
 music and mvisical means introduced into divine worship is a sign 
 of oldness and outness of things and the near ay)])roach of the 
 height and end of the period, and its customs and habits, foi'ms, 
 and fashions. As the male embryo passes, at a certain stage of 
 growth and development, from the common sex form into the 
 distinctly male ; so does the voice pass at the maturity stage into 
 the Mahalaleel character and exercise of male, and both male and 
 female into the ])rophetico-musical stage. Mahalaleel consists of 
 three singing syllables into a long fouith one, as in the crowing of 
 
135 
 
 the domestic fowl, Jupiter's true sum-bird ; it is the one, four, 
 seven, ten of all music. 
 
 The organs which act together in producing the voice are in 
 action similar to the parts of a wind instrument, as the lungs to 
 the bellows, the windpipe to the pipe, the larj-nx to the reed-box, 
 the vocal chords to two flexible reeds, and the throat, mouth, 
 and nose to the resonance or sound box. The whole vocal appar- 
 attxs is natiu'e's musical instrument. 
 
 Jared is Jehovah ruling with the sum-substance of descent and 
 ascent, like the Chaldean Ishtar. Here is the sixth j^oint like that 
 of creation, at which the titans or shoulder point powers for good 
 or ill form into f^dl greatness, like Saul from the shoulders and 
 upwards. 
 
 11. Enoch is con)])osed of ain, an Om, or the Om, and a form 
 of chain by transposition of letters, as quite common in Hebrew 
 names. It is Ivve related to the seventh point transition Omic 
 line, through which the whole six points of the begetting passes in 
 sum-substance into the head-i)art, as the whole of creation into 
 the man sunniiary in Adam. At the level of Enos it is said that 
 men then began to call upon the name of. the Loi'd ; and this 
 calling in continuance up to Enoch is now summed into the 
 expressiiin, Enoch walked with God. Here the whole lower and 
 mid parts pass into the third or head part, which is the world- 
 meaning of the words, and he was not ; for God took him ; the 
 heaven-meaning being that he, or the Enoch spiritual substance of 
 heavenly good of things, passed into the heavenly region and state 
 of bliss. In the seventh point transition passage is always the 
 great sacrificial and God man festive change, as in the works and 
 formations of creation ])assing into man, in the ram sacrifice of 
 Isaac, and the crucifixion of Christ. Enoch's walking with (iod, 
 his change, and his transition and translation, are of the same 
 nature and meaning with those of Christ ; and so they are 
 representative and prophetic of those of Christ, as stated in Jude's 
 Epistle. Ten is the number of the Aeonic men from Adam to 
 Noah, Enoch being the seventh. The number representative of 
 l)ersons and things in all full national sense, is a thousand. These 
 ten Aeonic men, with a thousand saints of sum-substance signifi 
 cance under each, make up the whole ancient world sunmiary 
 representation and ])rophecy of all such in all beings through all 
 duration and changes. The Lord comes with these sum-substnnce 
 tea Aeonic men, each the head-sum of a thousand sum-substance 
 saints, in the putting away of the ancient world oldnes-ses of all 
 persons and things, as in one ])urging f>nd purifying Deluge ; and 
 so does He in Christ's work at Jerusalem, and always and all 
 whei'e. 
 
 The third triad of the Aeonic gradation of persons and things 
 is more difficult of clear perception in distinct particulars because 
 it is mostly a summary triad of the lower and middle triads. 
 Methusaleh relates to a change as if through death and hell, 
 
 through the ten points summary transition by the sum- 
 
136 
 
 siiLstance of all the things of God, man, and nature, from all oldnesses 
 hito a new order of things, as in a new world. This is made more 
 distinct in Lamech, which name here indicates that the Abel and 
 Cain of all beings are about to be, or are being, changed into 
 ncnviu ss of an improved character. Christ's crucifixion was from 
 the sixth hour, and there was darkness over all the earth till the 
 ninth hour, and the tenth is the summary hour. So here the 
 Lamech (Abel and Chain) time is about the ninth ; and Noah is 
 the summary head-sum man in time, persons, and things, from the 
 old past through the Deluge transition line into the new world ; 
 his tripartite sum-son substance of all being Ham, Shem, and 
 Japhet. 
 
 The number of years is iU'ranged and collocated in thei)" natural 
 three in one relative positions, and columns, of one cohunn. The 
 young come forth from thigh and shoulder Omic and tiansition 
 absorption and sexual and rearing communications, being b()rn and 
 brought up in front, with special relation to east and 
 south, in conformity to the natural shape of the body 
 and the course of nature, ])articularly of the sun and the 
 seasons. From one to four there is the opening out of every 
 thing; from four to seven there is the full ojiening ; and 
 from seven to ten is the closing again into the one and Omic zero 
 of the ten. The number of relative positions corresponds to the 
 number of the Omic layers, and the relations of son, father, grand- 
 father, and great-grandfather. When one is brought forth at the 
 front or inmost point the outer lioe arrives at its tenth point and 
 has its sum-substance, with that of the other lines, absorbed into 
 and caused to pass through the transition line into the next new- 
 three in one form. Thus the outer munerical line can never be 
 more than between nine and ten in number ; and so is it necessarily 
 with the other inner and inmost line:^. The beginning or birth 
 figure is always the same as the ending figure, namely, one. The 
 tenth point great-grandfather is thus forever being put away and 
 disappearing ; but its sum-substance and scapegoat form pass on 
 as renewed, while its oldnesses disappear. The grandfather line 
 takes the place of the great-grandfather line, whenever one is born 
 or produced in fnmt ; the fiither line takes the ])lacc of the grand- 
 father ; and the son line takes that of the father ; all just as in all 
 Father-Son creative and begetting relations in all beings and 
 periods of time or duration through universal space and the 
 eternal Age of ages. The dnys of creation are Omic and Aecnic 
 forms of gradation of creative action and mode of production now 
 and ever going on in all original substances and laws of being up 
 to the begetting mode of production as visibly known. The whole 
 in relation to man, as the ail-man, head sum is taken as 
 one wirli two zeros written as one hundred. His puberty 
 age for tlie lower ])art is about thirteen ; his manhood 
 age of lower and middle taken together into three in one 
 form is about thirty ; and the figure three, as standing for 
 both, is ])laced after the one with a zero in the third position to 
 
137 
 
 mark the third hue ;uk1 the female «ide, all making one, tliree, 
 nothing, and written as one hundred and thirty, as Adam's age 
 when he begets his Aeonic full seventh point son Seth. The 
 Hebrew language is written and read from right to left, or from 
 east to west with the course of the sun and the seasons, or the 
 whole Aeonic course of nature. The whole Aeonic line from Adam 
 as Son of God to Jesus as Son of God consists of about seventy- 
 seven of Aeonic sum-sons. This line put in arithmetical figures 
 must be written and read from cast to w-est and from south to 
 north. 
 
 Cainan 1 4 7 10 Cainites. 
 
 3 (5 9 
 
 2 5 8 
 
 Euos 147 10 Naamah (Sister). 
 
 3 6 9 
 
 2 5 8 
 
 Seth 1 4 7 10 Tubal Cain 1 4 7 10 
 
 3 6 9 3 (i 9 
 2 5 8 2 5 8 
 
 Adam 1 4 7 10 Jubal 1 4 7 10 
 
 369 369 
 
 2 5 8 2 5 8 
 
 Son of God 1 4 7 10 Jabal 1 4 7 10 
 
 Animals 
 
 Plants 
 
 Crusted Earth . . . . 
 
 Chaos 
 
 (iaseous Spheroid . 
 Ncbulmis King 
 
 36 9 
 
 
 
 3 6 9 
 
 2 5 8 
 
 
 
 258 
 
 1 4 7 10 
 
 Laraech 
 
 1 
 
 4 7 10 
 
 3 69 
 
 
 
 3 6 9 
 
 2 5 8 
 
 
 
 2 5 8 
 
 I 4 7 10 
 
 :\[cthusael 
 
 1 
 
 4 7 10 
 
 3 6 9 
 
 
 
 3 6 9 
 
 2 5 8 
 
 
 
 25 8 
 
 1 4 7 10 
 
 Mchujael 
 
 1 
 
 4 7 10 
 
 3 (] 9 
 
 
 
 3 6 9 
 
 2 5 8 
 
 
 
 2 5 8 
 
 1 4 7 10 
 
 Irad 
 
 1 
 
 4 7 10 
 
 3 6 9 
 
 
 
 3 6 9 
 
 2 5 S 
 
 
 
 258 
 
 1 4 7 
 
 Enoch 
 
 
 1 4 7 
 
 3 6 
 
 
 
 3 6 
 
 2 5 
 
 
 
 2 5 
 
 1 4 
 
 ( lain 
 
 
 1 4 
 
 3 
 
 
 
 3 
 
 2 
 
 
 
 2 
 
 1 
 
 Adam 
 
 
 1 
 
 Creator (Triune) . 
 
 The column from (Creator to Cainan is written and read in the 
 same way onward to Jesus the Son of God, as given in Luke's 
 Gospel. Its outer side is in the Cainites. Things take the same 
 form everywhere. At the feasts of the ancient Celts the minstrels 
 sang and the harpers and pipers played, while the houseliold and 
 the guests sat and ate in three Omic rings, the more hont)m'ed in 
 the inmost ring, the shield-bearers in tlie next or middle, and the 
 
138 
 
 javeliu-men in the outer. All had a share of the viands witliout 
 distinction ; and equality reigned. This Omie character of things, 
 among many other customs and habits to be noticed farther on, 
 shows that their religion was that of nature, of (ienesis, and really 
 of the whole Bible. 
 
 CHAPTER VI. 
 
 Men begin to multiply, and by improvement to become doub'y 
 men. Daughters wei'e born to them ; which means that both 
 sexes increased in all gradations. At the Aeonic shoulder point 
 the titans appear, with implied female sides. In Dan. ii. 43, sub- 
 kingdoms are said to mingle themselves with the seed of men ; 
 but that they shall not cleave to one another as iron not to clay. 
 Noah is much the same as Jonah, the ending-beginning Jehovah 
 sum-substance of all beings. 
 
 Elohim, as the outer of Jehovah, says, the end of all things is 
 come before me ; a sa3'ing evidently uttered m the manifcstative 
 meaning and form of me, in all gradations of beings. Thus the 
 change refei's specially to the things that manifestly appear, as 
 creatures of earth and the earth itself ; the creatures of the deep 
 not being distinctly spoken of. 
 
 Ham, Sliem, and Japheth, are the trijjartitc of the Jehovah 
 Elohim, or the Jehovah Elohim All-man. Ham is the asjjirated 
 A, or Ja, or Jah, from the lowest and inmost origin and source of 
 Omic opening onwards in all life-breathing to the closing-opening 
 m ; all as lower and outer in creative and begetting respects ; and 
 hence including Cain in all natural and all artificial and advanced 
 states and stages. It necessarily includes what belongs to itself, 
 to its position, and to its sphere, of the Elohim in a good sense or 
 ])erverted sense, and so also of the inner Jehovah, only always as 
 lower and outei- of Shem. The inner, higher, and more real mid- 
 ])art Son is Shem, summed into the production of man, and 
 therefore called Shem, from Ish, man, and Ham, or the Jehovah 
 man including Ham, or Jehovah all-man as made in the image of 
 God. The image of Jehovah is in the Elohim ; so man is made in 
 the image and likeness of Elohim, or made as 'Eloliim all-man. 
 Ph is the hard and strong form of bli of Abba or Abhii, father ; tli 
 is the same of dh, as in Adam, or Ad ham, man ; and Jah is 
 Jehovah. Thus Japheth is Jehovah, and man as made and as 
 father-son, or Jehovah man creative and begetting, or the third 
 part head-sum Jehovah Elohim all-man, in all descent and ascent, 
 outgoing and incoming, substance and form of all beings. The 
 last part of Jajjlieth, heth, is the shoulder point name for giant or 
 titan, as in Heth and Hittite. 
 
 There is a manifest distinction between what is said of man, 
 beast, the creeping thing, and the fowls of the air, and what is 
 
139 
 
 said of the earth as also being corrupt and filled with violence, 
 which latter is said to be through them, the Elohim as evil. Both 
 "he Jehovistic and Elohistic all good is in and represented by 
 Noah and his family, or in him in his three sons sense in generation 
 gradations of beings. The evil Elohim, or the evil Elohistic head- 
 sums, or generation sums, of all, is in the gradation head-sums of 
 man, beasts, the creeping thing, and tlie fowls of tlie air, to be 
 destroyed from the face, or all cultivable region of being and 
 having being, of the earth or world. And through them these 
 second, these evil Elohistic head-siuns, the earth also, in the sense 
 of all being and having being, represented by these evil head-sums, 
 is become corrupt before God, or in this evil character of the 
 Elohim, or of the men, means, and modes of His matiifestations, 
 and is filled wath violence. The self-indulging, self-righteous, and 
 self-deified titans, or powers that be, are the head-sum leaders in 
 being corrupt and violent, in causing, in spreading, and in intensify- 
 ing the corruption and violence, in all kind and character, manner 
 and measure, of that corruption and that violence, in man, beast, 
 the creeping thing, and the fowls of the air. The term earth, as 
 distinguislu'd from the term ground, signifies more than the 
 ])hysical world. It means the ground and the world, the cosmos 
 or whole order of things, as being cultivated and civilised, 
 improved and refined, Ijeatified and beautified, being, with God 
 and in God's image, likenes--, and example, made all very good 
 and very glorious. 
 
 The phrase, through them, im[)lies that the })0\vers that be, as 
 evil, have selfishly, corruptly, wickedly, and violently misappro- 
 l)riated the things of nature, man, and God ; that they have 
 violated and perverted all good laws, beliefs, traditions, 
 customs, and habits ; that they have corrupted the minds 
 and manners of themselves and others ; that they are misusing 
 and abusing the natural means and modes of natural production ; 
 that they are maltreating the people and denying them, and 
 depriving them of their rights and vital interests ; and that all 
 such things in all such conduct of all such cori'upt, wicked, and 
 violent beings musL be put away and they themselves in all their 
 gradation must be put away therewith. They have corru[)ted 
 their way in all manner of contrast with what is said of Enoch 
 and Noah, namely, that they walked with God, that they were led 
 and were leaders on the everlasting way of right and uprightness, 
 mercy and truth, justice and righteousness, rectitude and refine- 
 ment, purity and peace, good and glory. The female side is most 
 frequently taken in Scripture as metaj)horical or figurative of the 
 really weaker side, the line of least resistance, the side of all 
 imperfection, and all wrong, the side here called the daughters of 
 men. In sexual communication one's sulwtance, as Solomon 
 speaks of it, is given away to others, and made to pass on in pre- 
 servation and production, while the giver and therein the loser of 
 the substance gradually })asses to the ])osition of the older of 
 things until he is absorbed and disajjjjcar. 
 
140 
 
 llepcutauce by the good Eloliiui is in the religious, intellectual, 
 moral, social, sense-perceptive, all-life, and jihysical, sum-substance 
 being aljsorbed into the Jehovah midline and made to pass on 
 through the transition line into the new order of things ; while 
 the scapegoat Elohim passes on in scapegoat sense, and the evils 
 and oldnesses are })ut away and disappear. In these absorption 
 and transition changes the evil Elohim always makes every endea- 
 vour to <^ake and keep all things of nature, man, and Jehovah to 
 itself ; but it docs so on the Omic female, weak, and wicked side ; 
 and in the ver}'^ endeavour Omically loses it and itself therein in 
 best substance, therewith in scapegoat sense, and therefrom in 
 incidental evil sense. 
 
 Noah is called the eighth in the second chapter of second Peter, 
 because, as has been already repeatedly seen, the seventh or 
 eighth is otherwise the tenth. He is one, as the head sum Deluge 
 man, or ancient world Aeonic man into the new world ; he is the 
 fourth as the three sons, Shem, Ham, and Japheth, in one or into 
 ihe fourth; he is the seventh or eighth, as the iiead-sum, like Adam, 
 coming forth from the sixth through the seventh into the eighth 
 point ; and he is the tenth, as being the tenth from Adam as at 
 the plant life tenth point at the Garden. He is thus cori'cctly 
 and really the one, foui', seven, ten sum-man. In each of these 
 numbers he rcjjresents the sum substance of all beings passing 
 through the transition Deluge into the new world. That the 
 Deluge is universal is necessarily implied in the nature of things 
 as in the causes, modes, and purposes of the event, in the asser- 
 tions made respecting it, in tlie terms used, and in the law of 
 contrast of the words and statements. 
 
 The Ark represents the Omic and Aeonic form of beings and 
 having being. It specially represents such summaries as the 
 world in its Omic circular layers of outer, middle, and inner ; the 
 works and beings of creation up to the Garden as continued and 
 conducted under the begetting mode of ])roduction from the 
 Garden to the Deluge, all under the head sum ten Aeonic men ; 
 the human bod}-, as head-sum repiesontatiA^e of all formations, or 
 rather the whole all-man as representing and in the fullest sense 
 containing all things ; and, in the highest, inmost, and imiversal 
 sense, the Spirit in the Jehovah Elohim all l^eing and all having 
 being, all as ])assing through a miiversal renewing change. 
 The words, before me, here used as by Elohim, denote His Being, 
 region, and sphere of manifestations, as the region of the 
 senses, and the having being, of man denote resjjecting man. It 
 consists of three parts lower, middle, and upper, after ttie mmner 
 of the woi'ks of creation and begetting mode of prixluction, and 
 coiTes))onding to Ham, Shem, and Japheth in Noah, as sum-sons. 
 Each of these three contains a triad, making ten according to the 
 ten Aeonic men. Its rooms, apartments, or chambers, imply the 
 same and are as to all beings in all rejM'esentative gradations out- 
 wards and downwards, in all parts, jjoints, and particles. Gopher 
 
141 
 
 has the middle letters pli in the sense down and up, out and in, 
 ending-beginning of the creative and begetting in all beings. It 
 is the strong and hard of bh, as in Abba or Abha ; and means the 
 passing as it were out of being into being, the Spirit's beginning 
 again in all things. It is symbolic of the Spirit's original, invisible, 
 and universal ending-beginning work. It indicates the same as 
 the black pine of the Chaldeans. So here the colour within and 
 Avithout is black, or pitch. It is the ending of all colour in black, 
 in the transition line to all colour in white, or the all-sum colour 
 white into the all-sum colour white through the no-colour black. 
 The common black bird, when it happens to change its colour, 
 changes it intcj pure white. The black stone of the Persians is 
 said to have been before or at the creation purely white ; but that 
 it is black in passing through the changes that take place in time, 
 in sin, and in all misery, while in itself it is forever purely and 
 heavenly white. This Gopher symbol is most appropriate in pass- 
 ing from all life through death into all life, from all light through 
 all darkness into all light, from all colour through no colour into 
 all colour in Noah's natural covenant sign of the Rainbow, spoken 
 of farther on, from of all flesh and all being througli the end or 
 ending-beginning of all flesh or all being into all forms of being 
 and having being. The Ark is a ship, boat, or Om, the sum of 
 the line or side of least resistance, in zero form, lying and moving 
 like the Halcyon's nest, but containing the all Being the Spirit 
 with the sum-substance of all beings, moving as originally, and 
 ever originally, on the face of the waters, brooding into reproduc- 
 ing the world into all newness. In measure the length is three 
 hundred cubits, the breadth fifty, and the height thirty. The 
 height is that of manhood in thirteen, or thirty, otherwise three 
 and ten, or three times ten. The breadth is the average age of 
 man, the breadth of the hand with its five fingers as the circular 
 layers of the Om in one, four, seven, ten, to the small outmost as 
 if ever being absorbed or passing on in scapegoat sense next to the 
 incidental and disappearing shadow and evil ; the other hand side 
 being the same right roinid the circle, and the two sides together 
 making ten of all circles in all round breadth. The length is 
 three hundred, one hunch-ed or ten times ten Aeonic length of 
 each man. Ham, Shem, and Japheth, somewhat like Adam's one 
 hundrjd and thirty at his jjuberty or manhood age. Or the whole 
 being the all-man, it has its creation tripartite division into lower 
 to the fourth point or to the fifth and the production of animal 
 life, the middle to the seventh, and the third to the Garden ; and 
 in the begetting sense, with each part thereof having its respective 
 creation part as underlying it, the lower is to Cainan, the middle 
 to Enoch, and the third to Noah. 
 
 The whole is come to its full all-man ago of a hundred, or a 
 hundi-ed and twenty. But it is in three parts sons. Ham, Shem, 
 and Ja])heth, each being of that age of a liundred ; and the three 
 make three hundred. The breadth is the mid-time and jubilee of 
 
142 
 
 each ill fifty ; and the puberty or nianliood of each is thirteen or 
 thirty. Taking the creative time from the beginning always to 
 the Garden or puberty Paradise time, as the lower part, and 
 the whole begetting time from the Garden to the Flood, as 
 the mid-time, the third or overlapping head part of Noah all- 
 man is from the Flood to Abraham. The third or head part is taken 
 always as the part and time of rest and peace ; and this is 
 meant in the term or name Noah (rest, peace, comfort), and in 
 what is said of him in the previous chapter, that this same shall 
 comfort us as concerning our woi'k and toil of our hands, because 
 of the ground which the Lord hath curs.^d. The only way to that 
 comfort is through the great transition change ; when his sons 
 formally take the Aeonic midline position, he goes to the over- 
 lapping and co-existent side, and they each in his respective place, 
 as Ham keeping to the south in the westwards Aeouic movement, 
 Shem iu the midline, and Japheth in the north. 
 
 The new has always the sum-substance of the old or past, as 
 in a new born child, and the overlapping father and God-father head 
 part of the old and past ; and both his newness and this ovcrlaj)- 
 ping imply peace, rest, and comfort. So this kind of entrance 
 into, and this kind of new and youthful possession of the new 
 land, with head and God-man overlapping, are accompanied with 
 the command of keeping and ob-serving this time as a Sabbath. 
 The overlapping of the middle part from the lower begins at the 
 fourth point, as that of tiie lower of Abraham towards Ishmael or 
 that of plant lile towards animal life ; l)ut the overla])j)iiig of the 
 head part from the middle, or the middle and lower, begins at the 
 seventh point, as that of the whole of Abraham towards Isaac, or 
 the whole works of the six days creation towards Adam, or man as 
 newly created. Thus there is a seveuth part Sabliath implied in 
 the rest, peace, and comfort. Also the Jubilee fifty implies a 
 Sabbath ; so all rest, peace, and comfort are imi)lied, or an all 
 summary of all things in this universal all-man change. The all- 
 man, as Adam, comes forth out from the sixth day creation ; the 
 all-man, as Noah three sons, comes forth out from the sixth point, 
 or son, in the begetting mode of production ; and the all-man, as 
 Abraham, ccmes forth, out from Noah's sixth hundred, or sixth 
 and two zero marks of the three in one Aeonic line. In this form 
 of things the whole from the beginning up to tlie Deluge is taken 
 as the whole lower part, the whole from the Deluge to Christ as 
 the middle part, and the head part and time thence onwards to 
 Christ's next transition advent. 
 
 A window is made to the Ark, and in a cul)it it is finished 
 above. The window is t'^e distinct all-sum Cm of the cerebellum, 
 and the one cubit is the one of the first and tenth ])oints, or the 
 all-sum radicle or rod of the all-sum Om in the all intellect of the 
 all-sum man. It is the all-sum Om of the Spirit at the original 
 first point and ever ending-beginning tenth point and all between. 
 In the lower j)art head sense it is the Teraphic Om and one. In 
 
143 
 
 external nature it is the sun in the all-sum Om and rod ; the rod 
 being the all-sum of all rays of light, heat, and living and enhven- 
 ing influences. Zohar is the Hebrew term used for light and here 
 for window, or Om light ; and it is here said to be finished above, 
 as being the Spirit's all-Om from which all new birth is, as Jesus 
 tells Nicodemus, from above as the highest summary of creation, 
 and from above in relation to the all-nature head-sum, and to the 
 all-man head intellect. Window in the secondary sense is in the 
 cerebrum as the head and body midpart, throiigh which the 
 intellect receives and gives out impressions, impulses, and actions 
 involuntary and voluntary to the outer sense region in the face or 
 frontal part of the head and the corresponding outer sense region 
 of the body and of nature. Window in this sense is here called 
 chalon, as when Noah is said to have opened the window^ and sent 
 out a raven. Zohar window light corresponds to the light existing 
 before the six days' ci'cation and to the same in the first day 
 let there be light fiat ; and chalon window opening is the 
 sun moon planets or stars light being brought forth, or opened on 
 the fourth day between the first or lower part from one to four, 
 and the second or mid-part from four to seven. This agrees with 
 man looking out at the fourth point and the outcoming of the fish 
 and fowl life with the already out plant life, and with Noah look- 
 ing out and putting out tiie raven is for the whole lower part life 
 of fifth day creation in fish, fowl, and night birds, with the already 
 out second and third days physico-plant formations. Noah's first 
 outlooking, being at the fourth and fifth creation days, is called, 
 after forty days, which phrase means four of ten, or four and ten 
 as in the fifteen mentioned, or four times ten as in the forty. 
 When Lot went out of Sodom he sought permission to go into 
 Zoar ; and the sun was risen upon the earth Avhen he entered into 
 Zoar. As an all-man outer of Abraham beginning a new having 
 being, he could not flee or move forwards and upwards into the 
 mountain of the mid-part, or come out of the mid-part of his being 
 but by going the way of Zoar by moving forwards through his 
 lower part way and measure of growth from one to fonr in his 
 Zohar sense completed in the coutcoming or rising of the sun on 
 the earth, as at the fourth day of creation. The Zohar window is 
 thus above the earth and man, above at the fourth point of every 
 first part growth of the universal and all-man growth. Again it 
 is abcjve at the seventh point of the i)lants or ft>urth of animal 
 life and distinct man's creation ; and it is above at the tenth point 
 all ending-beginning siun, which is the seventh of animal life and 
 fourth or puberty manhood point of man, making in all the 
 transition line of one, fom*, seven, ten, or the all ending-beginning 
 Om and one as at the ^irst, or the Spirit's universal Om. 
 
 The door is the Spirit's Om of Father- Son creative and begetting 
 action. It is in the side, the south, the front, as of the Iniman 
 body, in the grove begetting place of the lower, the grove rearing^ 
 place of the middle, and the summary grove of the face ; each 
 
. 144 
 
 grove possessing a sum-inlet and outlet of all the senses, and the 
 sum-substance line of the spirit and the intellect lying along the 
 back up to tlie all-sum substance in the cerebellum, like nature's 
 sun looking out of the dark blue ethereal sky. All new birth is 
 in being produced on the side or face of the earth, but from behind ■ 
 or out of the Spirit's invisible Om Father-Son invisible action. 
 The description is summed up in the tripartite division of lower, 
 second, and third stories or ];arts shalt thou make it. 
 
 It is here noteworthy that the Ark has a prominent place 
 among the sacred emblems of the religions of the Ancients ; and 
 that the traditions i.>f the Dtluge are still universal through the 
 world. Tlie localisation of the landing and resting of the Ark, as 
 spoken of in the traditions of each nation or people, is either 
 within their own bounds or at what they consider to be the 
 central part or i)oint of the places within the area of their tradi- 
 tions. This implies a vague idea of a universal seat of empire 
 with a general Aeonic impression, anticipation, and presentiment, 
 that the Deluge is one Omic event of a succession of such Aeonic 
 changes, great and small, in the outward coiu'se of things. Among 
 the Armenians its resting place is su])poscd to have been in Mount 
 Baris above Minyas in the land of Armenia. In the Assyrian 
 tablets it is told how Sisit's ship went to Mount Nizii*. The 
 Greeks say that the Ark of Deucalion landed and rested on the 
 mountain of Colhuacan. The tradition of the Fiji says that two 
 mischievous young men had killed the favourite bird of the god 
 Ndengei ; that on the ground of this insult and offence the god sent 
 a destroying flood ; but that another god sent out two canoes by 
 which those to be saved were to pass into a third big boat made 
 of the fruit of the shaddock, which moved with eight of the 
 Fijians on the waters till it rested on Mount Mbengga. In 
 Samoan and Hervey gi'oups of islands the island Rakanga of coral 
 formation is said by the inhabitants to have been the landing and 
 resting place of the Deluge Ai'k. In another one of the same 
 islands its landing is localised within their own insular area. The 
 tradition says that the first King of Mangaia and a few of his 
 people escaped in safety. Its cause was supposed to be an all 
 sexual desire between the waters below and those above for re{jro- 
 ductive intercourse with each other. In this reproductive inter- 
 course the Spirit acts in the F'ather-Son Om and one as the all 
 line of least resistance, or female side, and the all-sum rod, or 
 radicle ; and the sum-substance in the conceived and being 
 begotten being r.iust thus ])ass through this line of least resistance, 
 which is the transition passage line of the change, to the landing 
 l)lace of the out\vard grove ]jlace moimtain of begetting, and that 
 of new-boi'n rearing. In this passing tlirough the com])aratively 
 hollow, or oj)en vessel side, the being begotten being, while being 
 produced or renewed through the intercourse of the Spirit's 
 Fatlier-Son action symbolised by that of the waters above and 
 below, must be, as it were, ever being brought fortli out of the 
 
145 
 
 waters and moved safely on and above the waters, to a lauding 
 and resting place on eartli as a central place, or seat of empire, 
 between the upper and lower waters, as the earth itself is between 
 these waters, and as the mid-part of the body is between the 
 lower and upper parts. This mid-place line of safety is symbolised 
 by the Ark, or ship, or boat, or mountain ridge. So these 
 Islanders held that King Raugi and his sum-substance band, or 
 company, traversed alongside of the dip, or hollow, of Viviaunoa 
 hub on the mountain ridge terminating at Paeru. 
 
 Resemblances between Noah's Ark and the boat arks of other 
 ancient nations are such that they all must have been intended to 
 symbolise the same things. The Ark of the Covenant also has its 
 corresponding arks among the natural and sacred symbols of these 
 nations. In all cases the number of principal parts was the 
 natural three. The lower was of a simpler and more common 
 form, like the Hebrew outer court ; the second part contained 
 more images and symbols, as in the holy place ; and the third 
 part contained the sum-substance sacred Tau, the universal sum- 
 mary symbol, like the law in the most holy place. There was a 
 double concave broad-based pillar indicating the form of the inner 
 Jehovistic mid-line and its outer Elohistic form. Cherubic figures 
 were of like kind, form, place, and purpose with those of the 
 Hebrews. There was another figure like an insect or bird, some- 
 times called the symbolic beetle, sacrabaeus, or Ateuchus Sacer, 
 with wings extended, and holding in its claws a globular form as 
 the all-sum Om out of which the spirit brings forth all kinds and 
 forms of beings. Above all there was sometimes a canopy, with 
 or without figures, and representing the heavens. When figures 
 were present, they were somewhat like those in the holiest place 
 of the Ark, being the highest head representations, as sapphires 
 and seraphim, wings of light as of the invisible Being, and stones 
 of tire The things of earth and the relative are copies of things 
 in the heavens and the absolute. 
 
 Jehovah as I, even I, brings a flood of waters upon the earth, 
 to destroy all flesh, wherein is the breath of life, fi"om under 
 heaven ; and everything that is in the earth shall die. But the 
 sum-substance Omic Covenant of Jehovah is to be preserved and 
 established with the all-man Noah, and his, in all gradations 
 of beings. The Spirit's self-begetting Father-Son action is eternal 
 and eternally putting away the old and producing tlie new, 
 containing the sum-substance of the old through eternal renewal 
 in eternal newness. In doing so the Spirit himself is the mid- 
 point, mid-part, and mid-line of eternal source and foundation ; 
 absolutely white, but invisible and, therefore, as if pitch dark, 
 stone, Leucadian Rock, everlasting mountain ridge. Passing on 
 in this action, or eternal act, into Father-Son, the eternally being- 
 begotten Son is the same or is ever becoming the same foundation, ^ 
 Rock of Ages, Aeonic range and ridge of Jehovah's mountain mid-" '' 
 line, in and on which the all-sum life of all beings, as produced" 
 
 10 
 
146 
 
 and as ever being produced, passes onwards, through the eternal 
 chain of changes and special transition ])assagcs, in eternal Omid 
 or covenant security and safety ; while all incidental olduesses and 
 evils are forever being put off and away. All this finds outlet and 
 expression in the gradation of let thei*e be, let produce, let us 
 make, and in the begetting mode of production ; the s]jecial form 
 of univei'sal sum change being the Flood, accompanied with a 
 removal of the world's seat of empire into an advanced place, 
 position, and condition. 
 
 Noah is the first full era begetting man, of trijjartite })uberty 
 or manhood stage and stature in Ham as lower, in Shem as mid- 
 part, and in Japlieth as higher or third part. The second or mid- 
 part full era begetting man is Abraham, with his tripartite puberty 
 or manhood stage and stature in Tshmael, mid-part in Isaac, and 
 the head-sum in the six sons of Kiturah. The head all-sum full 
 era, or fulness of time, man is the man Christ Jesus, Son of God 
 Son of man ; who contains in Himself the all-sum of Adam, Noah, 
 Abraham, Isaac, and Jacob, as one Josepli, or contains in Himself 
 the whole sum substance of all the Aeonic line of gencalcgy as 
 given by Luke. The Deluge of passing out of the ancient world 
 into the Abrahamic era is the ])uberty or maturity era head-sum 
 stage change into the Abrahamic mid-part era, and both are 
 summed into the all-head-sum part in the Man Christ Jesus. 
 Noah is the lower part era head -sum of all-world nation of nations; 
 Abraham is the mid- part era head-sum of all-world nation of 
 nations ; and the Man Christ Jesus is the higher or head-sum part 
 of all-world nation of nations. Noah's whole old w(n-ld sense is 
 summed as one lower part in Ham, the Abrahamic mid-part in 
 Shem, and the all-sum Japhet head part in Jesus. The whole 
 part as lower must be improved into Abraham's lower part, which 
 is done in Ishmael, and again in Israel as coming out as national 
 sum-substance of Egypt in the Exodus. The Red Sea of the 
 Exodus thus corresponds so far to the Deluge. In both cases the 
 change is that of the lower part passing at the puberty stage into 
 the mid-part. Thus the Flood is the era ])uberty stage and 
 change into the era mid-part begetting stage, condition, and action, 
 as in the case of an individual man and woman at that age and 
 stage of life in body and mind. The waters above and below are 
 the universal semen of all s[)erm and germ of male and female in 
 all gradation of Father-Son begetting action in all l)eings. The 
 full gradation is from the Spirit in all Omic Father-Son action in 
 all gradation of beings. This is the real and true meaning of the 
 words of Jehovah, I, even I, do bring a flood of waters upon the 
 earth. As the Spirit originally moved on the face of the waters 
 of Omic elemental seed of all creation, at the beginning ; so now, 
 at the ending or ending-beginning of all things, there is a universal 
 rc-beginninjx of re-creating, renewing, and re-begetting sum-sub- 
 stance, as out of and from the original Om into the mid-part era 
 new world. 
 
147 
 
 Christ's reference to Noe and the Flood (Mat. xxiv.) is of this 
 imporr : they were eating and drinking, marrying and giving in 
 marriage, until the day that Noe entered into tlie Ark, and knew 
 not until the Flood came, and took them all away. All oldnesses 
 and evils are put off and away only in and by creating, begetting, 
 renewing, and advancing the good, according to the saying, over- 
 come evil with good. Noah in his Aeonic all-man and tripartite 
 sons, and masculine and feminine sides in all gradations of beings, 
 and with all siun-siibstance of kinds and gradations of food in 
 semen and substance for continued subsistence, is to come into 
 the Ark ; to come in and with the All-Sum Being Jehovah. The 
 manifestive Good Elohim is included ; and so the Elohistic old- 
 nesses and incidental evils, implied or attached, are put off and 
 away. All Sabbatic and renewing change implies its measure of 
 Jehovah's t-elf-resting and refreshing, including the resting and 
 refreshing of all beings in all gradations in and with him (Ex. xxxi. 
 17) This is Lamech's prophecy in saying of Noah, this same shall 
 comfort us concerning our work and toil of our hands, because of 
 the ground which Jehovah hath cursed. Noah is taken in the all- 
 man universal sense into the Ark by Jehovah, as the all-man 
 Adam in the sense of all animals (named by him) or all beings, 
 arid Eve as mother of all living, were put into the Garden by 
 Jehovah Elohim. Every being is taken in its masculine and 
 feminine side. Thus did Noah ; according to all that Elohim 
 commanded him, so did he. The diviiie dealing with him in its 
 highest and inmost and most immediate sense is by the Spirit 
 acting in the Jehovah sense ; but, in the more outwai'd, mediate, 
 and manifestative sense, it is as Elohim in forms of thought and 
 feeling, word and action. Thus internally and externally the 
 Noah all-man does according to the internal Jehovah and the 
 external Elohim. 
 
 CHAPTER VIL 
 
 12. Jehovah's call to all is to come to Him. Of Him, and 
 tlu'ough Him, and to Him, are all things. From the lowest and 
 outmost ground, in the first out-coming substance and laws in 
 lowest formations. He brought and ever brings, in onwards and 
 upwards creative evolution, all things or beings. These He 
 brought to their head-sum in Adam, who named them in knowing 
 and conscious recognition of them in and with himself as the man 
 and all-mon. In and with Adam He put them into the Garden, 
 througli which they passed and ever pass into begetting cijntinuit}'. 
 In all to and fro direction He gives out and takes in, brings forth 
 and brings in, opens and closes, descends and ascends, destroys 
 and constructs. Here He brings all to Noah, and Noah and 
 em to Himself, as the all and ever ewdiijg beginning Father-Son 
 
148 
 
 Jehovah. His life and charactei- must he in them as their life and 
 character, in all orderly, natural, and necessary gradation. 
 Righteousness is the term to express this character in man, and 
 clean is that to express it in animals or living substance in all 
 gradation outwards and downwards to the outmost and lowest 
 entity. All substance has some measure of life after its kind ; 
 and so the term substance is very properly here employed. All 
 from the Spirit in the inmost and highest sense thus to the 
 smallest entity, or to non-being, is to be destroyed in the sense of 
 putting off and away their oldnesses and incidental evils ; while 
 nothing is anyways essentially destroyed, nothing is lost. The 
 Noah all-man and his house thus of all beings are called and caused 
 to enter the Ark, the Om of universal }eproduction. This All- 
 Sum being of things is said to be before Jehovah. Jn the 
 inmost and highest sense He is the eternal Father-Son l)egetting 
 and being-begotten. In this Noah sum of being before Him there 
 is His outer, like the region of the senses in man ; and it forms 
 into union and oneness with man in Son of God Son of man. In 
 the farther outer sense it is He, Jehovah, in all self-living and all 
 life-giving in all gradations in all beings. 
 
 Generation in the first verse stands for the whole ancient 
 world era from the Garden to the Deluge ; the creation sense 
 underlying, or being implied therein. I5cings unclean, or uneat- 
 able by man, and therefore relatively outer, are taken as outer to 
 the clean, in the Omic and Aeonic order, relations, and gradations 
 of begetting. In number the former are to be taken in twos, the 
 latter in sevens. Greater preservative care is to be taken of the 
 inner and cleaner. From the sixth, and thi-ough the seventh, 
 man comes forth as the all head sum man, and all the rest are in 
 him or belong to him, and are in gradation connection with him. 
 The sacred character of the transition change numbers of one, 
 four, seven, ten, belongs pre-eminently to the inner Aeonic line ; 
 having the Maskim or evil spirit's character as incidental to this 
 sacred character. The inferiority and comparative externality of 
 those called unclean are marked by counting them in twos, the 
 two between one and four, the two between four and seven, and 
 the two between seven and ten, making six in all. This number 
 six is equal to the number of the creation days ; and, when taken 
 as three in one times in a horizontal arrangement, or in a square of 
 one, two, and three Omically arranged, it makes the number of man 
 and the beast alluded to in Revelation. These forms are 666, and 
 
 666 
 
 123 
 3 1 2 
 23 1 
 
 6 6 6 
 
 Israel's number in Revelation is 12 x [12 x 1000 = 144,000. 
 The one is an all triad of triads, the other an all triad of triads into 
 a fourth and mature sum, times itself, times thousand. In meaning 
 
149 
 
 and intention, work and effect, tlie whole is to keep seed alive npon 
 the face of the earth ; it is a xniiversal begetting renewal. 
 
 The face of the earth is its specially manifestative sphere of 
 divine action in creative and begetting work, preserving and pro- 
 pagating processes in all relations and gradations. The words, 
 yet seven days, signify the Spirit's moving of the seed waters from 
 the original Om, as in the six days into the seventh day of creation, 
 the deep sleep of Adam, and every begetting action and special 
 change, forth into actual flowing for conception and new birth. 
 During forty days and forty nights the flowing seed waters will 
 rain or run, as living and life-giving, seed-giving and seed-jireserv- 
 ing, waters. Each of the begetting forty is one evening-morning, 
 or eiiding-beginning, Omic day like the days of creation, in the 
 gradations of all beings. Tliey are all three in one, or into a 
 fourth, one sum-number, as ten in each of the three into the fourth 
 or whole sum ; corresponding to Ham, Shem, and Japheth, into 
 one all-man Noah. Ten is the full Aeonic number of three triads 
 in one. Here there is this full Aeonic ten number for each of 
 Noah's tripartite sons, making the puberty, or manhood, number 
 of thirteen, or thirty, into one, or fourth, all-sum ten of all-man, 
 through whom the whole old world smn-substance seed passes in 
 Deluge seed flowing and food substance through the great transi- 
 tion passage between,- and from, the old world era into the new 
 world era. It is the fourth jioint and a zero of old world as lower part. 
 Noah is six hundred years old when the Flood of waters is 
 upon the earth. The three figures represent the relative positions 
 of sons at manhood, of son, father, grandfather. He is the sum of 
 the Aeonic man from the Garden to the Deluge, with the head- 
 sum meaning of six or seven, at which man was made, and at 
 which evei-y Aeonic mid-]iart son comes forth ; and he occupies 
 the whole level of transition line of one, four, seven, ten, here at 
 the Deluge as Adam did at the Garden. His sons are not counted 
 in this number ])y positive figures ; but the two nothings are for 
 the Omic positions of Ham and Shem read from right to left, and 
 that of head-sum Japhet is the Noah-sum six, Noah and they being 
 regarded as the one all -man. It is to the seventh otherwise tenth 
 point of the all-man from the gai'den. Noah's overlapping, or great- 
 grandfather, or god-sire, time, is in the three hundred years after the 
 Flood ; being the three from seven to ten, when they are propagating 
 the Deluge seed and replenishing the earth the new seed population. 
 Of Noah's six hundredth year the second month is the sr.ni of the 
 first part from one to four of the transition line ; and the seven- 
 teenth day means the seventh point and the tenth point of the 
 same, all indicating the passage line through which the Ark 
 and its contents were to cross into the new world. Then the 
 absorption of the sum-substance, in matter of seed and subsistence, 
 of tlie whole old world, from the Spirit's Omic waters of the 
 beginning to the all-ending tenth point of that whole old world 
 order in the Spirit's Omic waters of the Flood, begins. The 
 absorption is thus in sum-substance from the waters of the begin- 
 
150 
 
 ning and the end, of the above and the below sexes, of the Spirit's 
 Omic underlying' and Omie overljing, into and through Noah's 
 three in one sum-sons generations for renewed seed and substance 
 in the new order of things, in all gradations of all beings. Each 
 of the Aeonic nien from the Garden to the Deluge implies a seat of 
 empire. All these ten are now formed into the Ham, Shem, and 
 Japhet three in one Noah all-man of all-world ; Ham in the south, 
 Shem in the middle, and Japhet at the shoulder (ti'opics) and 
 northwards, the renewal and advancement of which into another 
 advanced stage of world seat of empire being in the Abrahaaiic 
 era in ])arts and into the Christian era in all-sum. 
 
 The shutting in of Noah b}' Jehovah is similar to that of Lot 
 by his visitoi's, in separation of what is to be absorbed and made 
 to pass on from what is to be put oft' and away. In such an act 
 the thoughts, feelings, and senses are coni])aratively closed to all 
 else. It implies an Ishtar universal descent and ascent through 
 the past and continued creation and generation into this regenera- 
 tion ; the creation always underlying the generation and both 
 miderlying the regeneration and renewal. All the high hills, that 
 are inider the whole heaven, are covered. These hills are of Omic 
 and Aeonic character, and so is their being covered in the Spirit's 
 regenerating and renewing action and the influence of the Omic 
 waters. Five cubits as the half of ten agree with animal life com- 
 ing forth on the fifth creation day ; and fifteen agree with the 
 three Aeonic siim-sons in the extent and measure of the regenerat- 
 ing change. The titan mountains are levelled by their sum- 
 substance being absorbed, the scapegoat substance made to pass 
 on, and their oldntsses and evils pass away; and the Aeonic 
 mountains advance, by which process the low places, lowly persons, 
 and every thing of right and rightful being are exalted and 
 advanced. The waters prevailed upon the earth a hundred and fifty 
 days ; a jubilse or honeymoon fifty days answering to each of 
 Noah's tripartite sum-sons, and a matter finding distinct recogni- 
 tion in the laws of Moses respecting persons newly married. 
 
 All the oldnesses and evils, in all gradations from titan 
 personalities to the mimic shades of the most minute beings, are 
 ever being cast oft' and away ; while all of the Spirit are ever being 
 re-created, regenerated, and renewed and caused to move onwards 
 and upwards in strength, beauty, and blessedness. The titans 
 become Beelzebuhs (lords of flies and beasts of prey, cannibals and 
 kennel-keepers); and they call Christ Beelzebub, and all good and 
 (Jhristian persons and things by kindred appellations. In their 
 insane and evil selfishness they madly succeed in their self- 
 destructive work of separating themselves from the sum-substance 
 of all good and putting it away from them, and so unwittingly 
 doing much of the Spirit's will and work (Acts 13, J7-29). Their 
 process of perverting and profaning all things sacred and secular 
 cidminates and terminates with tiiemselvcs and their self- 
 destruction. Their Judas-like bag keeping and Master-betraying, 
 
151 
 
 their sixth point and shoulder position, and their practices 
 of consunnnate evils, are jjeculiarly related to the drying np of the 
 Euphrates, the preparing of the ways of kings and the Irog-like 
 unclean spirit of the dragon, the beast, and the false pr(,)phet ; for 
 such are the spirits of devils, working miracles, which go forth into 
 the kings of the earth and of the whole world, to gather them to 
 the battle of that great day of God Almighty. 
 
 The Spirit underlies and prevades every thing. He creates, 
 controls, and carries on the whole coarse of the world. In every 
 thing there is a shady side of dark, selfish, mimic form of rivalry 
 and opposition to Him. The ancient Chaldeans had their own 
 way of describing this. The spirits, or these rival representations, 
 were too numerous to be named. So they were spoken of as 
 legions, or hosts, or specified classes, or combinations of beings ; 
 one general name being Anumiaki. Those selfish mimics of spirits 
 in the outer and ovei'lapping parts culminating in the titan point, 
 and those in the hollows, or parts and points of the transition 
 lines, were called Maskim. They were in the hollows of the ocean, 
 along the rim of the ocean stream, the rim of boat-shaped earth, 
 of the sun's other side transition line. They were also in the 
 hollows of every smaller transition line, as of rivers, and all else. 
 In the sky they were in every change atmospheric or other-kind, 
 from calm to storm and tempest ; also on earth in every change of 
 formation, most conspicuously in all catastrophe, convulsion, and 
 commotion, inundations and earthquakes. They are never 
 submissive to Mulge, lord of the abyss, or to Ziana, Ana, Spirit oi* 
 Lord of heaven, or to Zikia Ea, Spirit of earth. In sum they are 
 foes to Ea. In the outer world, or outer titan line and formation, 
 they are present at every part and point, and mimic the Spirit's 
 perfecting and completing work, as if to continue on and up the 
 outer titan form to heaven in all opposition to the Aeonic midline 
 of Divine Empire. At the end of every period and era, and in less 
 conspicuous gradation outwards and downwards, they appear as if 
 working for the dethronement of the supreme Ruler, like the 
 Oreek representation of the conspiracy against Zeus. They are 
 mules of no substantial sex. They are neither right men nor 
 women ; and they have neither Omic wives nor Aeonic children. 
 They heed no progress or supplications. They have no real law 
 or order, and do no real beneficence. They are out of way beings, 
 yet by evei-y wayside, but not for safety. They are zero throne 
 bearers to the gods and imagine themselves gods. They stick as 
 incidental evils to all essential g(X)d. They are parasitic imrealities 
 and empty non-entities on all substantial realities and positive 
 existences. Their accomplishments are in contrast, their perfection 
 in opposition, and their deity and doom in selfishness. As in the 
 Babel disorder and confusion, they disappear at the end of every 
 thing and vanish. So be it always to the selfishness of such that 
 are such enemies to themselves. 
 
152 
 
 CHAPTER VIII. 
 
 God remenibei-ed Noah and all in the Ark. The inmost and 
 liighest point of transition is in the term remember, the central 
 point of the Spirit's cerebellum Om and conceptive Father-Sou 
 action, and issuing in Elohistic manifestation. The Aeonic num- 
 ber of from one to ten begins and ends in one with the Omic zero; 
 and the whole is the full Aeonic length of the one of triad of 
 triads, or nine, otherwise ten, otherwise twelve, making the full 
 one of ones length of the one as produced in creative and begetting 
 work. This one with its Om is the one cubit and its window 
 above the Ark as the figure ten, or one and zero, at the beginning 
 and end of the full Aeonic number of triad of triads. Accoiding 
 to this is the measuring by the three triads of nine inches, as the 
 natural and normal measure of the conceptive one, but into a 
 fourth triad as the one sum of the three, and taken as twelve, 
 to make one foot, and a triad of feet into one yard. 
 This, like everything else, shows that the naming and '.umbering 
 of things in Genesis and through the whole Bible are tlie same in 
 all nature, among all nations, and at all times. The whole Om 
 is thus brought out in its triad of triads of full length triad, or 
 whole one, in the six otherwise ten days of creation ; and then in 
 the begetting sense in each of the ten Aeonic sons from the 
 Garden to the Deluge The whole shows that the whole history 
 of all beings is in these two modes of production, the creative and 
 begetting, and in triads and triad-; of triads, tens and tens of tens, 
 with one window and one cubit, or one whole Om of one and its 
 zero form, as above and below, ending-beginning, and all thi-ough, 
 one Spirit's work. 
 
 The Ark is. the original, ending-beginning, and universal Om. 
 Its contents are the all beings of the world as absorbed, or brought 
 back into it, in Ishtar descent way back through the creation 
 length of seven or ten, to be re-created or stored up in Ishtar 
 return way, for being again, anew, and newly begotten in a new 
 order of things. Its Gopher wood is, as it were, the S])irit's 
 muscular and tissued coverings of the whole Om and its Omic 
 rooms, in seven or ten Aeonic numbers smnmed in three parts, as 
 in the triads of the days of creation. Ishtar's descent and 
 ascent of seven, or ten, steps each make the fifteen mentioned, 
 or five each for Noah's parts sons. The Om or Ark is 
 thus ever being emptied and filled, or emy)tying- filling, 
 closing-o])ening, ending-beginning, like a vessel or valve, like the 
 seasons, like plants, like the moon, the tides, and the monthly 
 courses ; like man's life's stages and those of nations and tlie seats 
 of empire, like the setting and the rising of the sun, in short like 
 all changes in nature, in man, and in all of the Spirit. In no 
 change and in no work or one act does the Spirit, or the Loi*d 
 
153 
 
 God, destroy, or put off and awa}^, in simple and sole revenge. 
 He causes, controls, and conducts His works in righteousness and 
 love, truth and mercy, piirity and peace, or in the harmonious 
 exercise of all His perfections ; and the revenge is incidental to 
 His works, as sin is, and because sin is so. In and through His 
 working He is ever putting off and away all the sin and the 
 suffering, all incidental evils. And the all-man Noah only remains 
 and they that are with Him in the Ark, that is to say, all the 
 sum-substance of all beings pi'eserved and to be reproduced in a 
 new order of things. The flowing of the waters is this filling of 
 the conceptive Om in conceptive action, to be followed by the new 
 birth. Tlie Ark moves on the face of the waters as the Spirit 
 does at the beginning ; the face being the begetting change region. 
 
 In the growing up of the seed, as in creation, or in the womb, 
 Jehovah is coming forth and the seed is coming forth and out in 
 manifestative Elohim manner and character, to re-appear on the 
 earth, as new world new seed beings, in substantial continuity, 
 identity, and overlapping scapegoat. The completion of the 
 conceptive intercourse, or the opened space, as by the withdrawal 
 from each other of the two objects already called the above and 
 below, as in relation to the beginning firmament, is marked by a 
 wind or air passing between them, or over the earth. Then the 
 waters assuage, their flowing ceases ; the fountains of the deep 
 and the windows of heaven, or the Om below and that above are 
 stopped, and the ozone or sperm rain from heaven, or the above, is 
 restrained. The presence of the wind, in addition to what has 
 already been said (»f it, implies that all the elemental sub- 
 stances, conditions, and relations, necessary to life and living 
 are jjresent. It has already been observed that when the 
 sap in plants descends the l)uds become 0ms and serve 
 as such at the beginning of the next season when the sap has 
 returned upwards to pass in one sense forms through into new 
 shoots. In every Aeonic ten form the one at the tenth point 
 makes its Om for farther or begetting advance by the Adam 
 deep sleep return all the way of the ])ast to the original Om, which 
 is really its tenth point Om and its one. In the embryo of sei)arate 
 bodies of different sexes the growth is in the universal to and fro 
 action, as the descending and ascending sap in plants ; in which 
 process the difference in sex is formed by that in one case and at 
 a certain ])oint becoming fixed as feminine, and that in another 
 becoming fixed as masculine. G(-nerally the first issue is masculine, 
 and those that follow are alternate. 
 
 Notice has already been taken of the hundred and fifty days. 
 The Ark rested in the seventh month, on the seventeenth day of 
 the month, on the mountains of Ararat. Here it is moon measure 
 of time that is meant. The seventh day of creation is the Sabbath 
 or resting transition day of God and all-man, into the eighth and 
 full and formal stage and condition of things in the one, four, 
 seven, ten level line of the (iarden. At this seventli into the 
 
154 
 
 eighth point many children, and all-Aeonic sons, or men, or sons 
 of man, are born ; but the full natiiral and normal time of child- 
 birth and pu])erty of Aeonic men is at the ninth ])oint, otherwise 
 one whole stun tenth point. So here the seventh month is put 
 with seventeenth, or seven and ten, as a compressed and contracted 
 form of man's time of creation, the birth time of children, and 
 more especially the puberty or manhood fourth point of Aeonic 
 man for the level stage of Ark landing or Omic man birth in new 
 order issued on Ai-arat. Ararat means curse or incidental destiny 
 of travail connected with child-birth, as expressed in Jehovah 
 Elohim's address to the woman in the Garden. The term litei'ally 
 is a tongue rolling articulation of Adam into the hard form of d as 
 last letter t, and indicating a to and fro desire (to husband) 
 and action, pleasant in receiving and conceiving, but painfid in 
 delivering and giving forth the ever being begotten man. 
 
 The mountains of Ararat are thus the high grove place and 
 head-sum point of the whole lower part of all beings taken in one 
 sum. Here the whole creation work and time, and the whole 
 begetting work and time from the Garden to the Deluge, are taken 
 as one whole lower part to the Abrahamic middle part, which 
 again is on to the Christian era, the all head-sum part. This 
 Ararat point is, therefoi'e, appropriately spoken of as that of the 
 tenth month, the first day of the tenth month, when the tops, or 
 head-sum points of the mountains are seen. Tenth, first, and tops 
 here denote the universal Om and one of the grove point, or the 
 above, of the whole old world now as Aeonic lower part, like the 
 window and one cubit above the Ark. That the term, mountains, 
 is plural is because it stands for the Aeonic mountains of the old 
 form in one ending sum substance, and the beginning entrance in 
 one sum of those of the new. 
 
 At the end of forty days Noah opens the window of the Ark 
 which he had made. Noah stands for the whole midline meaning 
 as the all-man, in the sense of ending-beginning Jehovah, or the 
 Spirit in the Jehovah Father-Son sense, already explained. He is, 
 therefore, spoken of as doing everything. He is the one of the 
 Om, or window ; and, as such, he opens it by beginning to move 
 forth in the new or Abrahamic world sense; which, though middle 
 between the old and the (Christian era, consists of the usual 
 three parts of lower, middle, and higher. He does so at 
 the end of forty days. The Om is in three in one, or into 
 a fourth, layer or circle ; the first being the one, and the 
 fourtli i)eing the tenth, of the Aeonic one, four, seven, ten ; so 
 that the first and the fourth are the same ending-beginning Om, 
 or one and its zero. This three in one, or into a fourth one sum, 
 of Omic level, or closing-o])ening ])oint, is the closing-opening 
 point between the preceding and succeeding tens or eras ; and is, 
 therefore, the foiu- of tens (here translated forty), and the Deluge 
 transition line of passage from the old into the new world. It is 
 
155 
 
 the same of creation passing into the begetting pei'iod of from the 
 Garden to the Dehige, throngh which both aie now passing into 
 the new world. 
 
 At this point he sends forth a raven, which goes forth to and 
 fro, until the waters are dried up off the earth. Also he sends 
 forth a dove from him, to see if the waters are abated from off the 
 face of the ground. The dove is specially symbolic of the Spirit in 
 peculiar relation to the sacred numbers one, four, seven, ten, and 
 the sacred Omic and Aeonic places and passages ; hence it is 
 spoken of in the Song of Solomon as being in the clefts of the 
 rock, in the secret places of the stairs ; the same being true of the 
 saints as holy 0ms and tilled with the Spirit in Chi-ist. Christ's 
 spouse is the one Om of her one mother Om of all (Song vi. 9). 
 Christ's eyes, Omic eyes, or 0ms are as those of doves by the 
 Omic rivers of waters (v. 12). In the Spirit's Jehovah Father-Son 
 forth-coming is His creative and begetting work, orderly distributed 
 and communicated at all passages, notably at the sacred numbers, 
 as with Jesus at the Jordan Baptism, and here at the one, four, 
 seven, into one tenth sum numbers. All this has its outer in the 
 raven to and fro force and action in the three pairs of twos occur- 
 ring between the sacred numbers, and making the 666 Revelation 
 number of all outer beings and works All these outer beings and 
 woi'ks have their internal Jehovistic gradation of matter and mode 
 of being, with the manifestative Elohim and attached incidental 
 imperfections and evils, which stand to the Jehovistic sense as the 
 Raven to the Dove, Cam to Abel, Ham to Shem, Esau to Jacob, 
 and so of others, all into being as Juias to Jesus. The raven to 
 and fro force and work are going on continually from one U) ten, 
 or until the waters are dried up from oft' the earth, from the lowest 
 and outmost point of ground to the highest and inmost point of 
 earth, or ground wrought into a cultivated condition. The raven 
 work is done in necessary connection with, and dependence on, 
 the dove action. So the dove is put forth at each sacred number 
 in Omic communication and to see as to the raven work from the 
 lowest and outmost verge of ground sense. At each sacred 
 number the Spirit absorbs the sum-substance and does the work 
 of change together with a creative or begetting communication, 
 both which are made to pass on in renewed and advanced being 
 and having being. 
 
 This raven and dove work is the embiyonic and unborn infant 
 growth in the Ark Om and the headsmn grove Om of the old 
 world, new taken as the whole lower part ; out of both which Ark 
 and old world Om the new all-man and all-world order is to be 
 born and to emerge. It is the same process of work as in the 
 beginning when the Spirit was moving on the fjxce or Om of the 
 waters, or elemental seed region of Father-Soi: creation and 
 begetting work. It is the same process as in the six, or ten, days 
 works of creation, and in the obstetric process of bringing forth 
 the young of all beings in actual delivery. Nature's process in 
 
15G 
 
 the young uuljoru Ijcing is taken under the symbol of tlie raven 
 to and fro work, which continues until the waters are dried \\\^ 
 from otf' the earth, or imtil the Omic elemental substances ai'e 
 absorbed in the process of growth into the com])leted young being 
 mature fen- delivery. The elemental waters in mother nature's 
 Avomb at the beginning of creation and all continued creation ai'c 
 taken as being the same as those in mother Eve's womb, aiid each 
 distinct mother's womb ; the Sjiirit and His Father-Son action as 
 the same in both ; and the raven and dove work the same in both. 
 The gradation and order in the pi'ocess of being, action, and 
 growth are also tl\e same. The head-sum tenth point contains the 
 sum-substance of all things of all or of each being ; and the same 
 ten sense obtains through the whole being, to the outmost points 
 of trunk and limbs, as the fingers and toes, grass and hairs, horns 
 and hoofs, and all parts and points of all seed and system. The 
 raven and do>'e work begins at the <)m or head-sum, which is also 
 the foot-sum as implied in the dove finding no foot -rest. The 
 liead nnd its number are also the foot-sole sum and number ; and 
 both are the point at which the raven and dove outgoing and 
 work begin. Water process of abating and drying is downwards 
 from the hill-tops of the c^arth and the head-top of the young 
 being ; and the seven days of water abating are to the level of the 
 shoulder point of each, where the embryo has grown up to its 
 fourth point as the waters have, by absorption in nourishment and 
 growth of the young, abated from the head-top to the shoulder 
 point. Here the dove brings in a leaf as plant life passes in inner 
 sum-substance into animal life through the dove fourth day into 
 fifth day animal life. Here plant life and animal life ai-e in dove 
 or secret and sacred fourth point union and oneness of seed, sub- 
 stance, and life, symbolised by the olive tree ; and the head- sum 
 subst-ance f)f this is formed by the creative and begetting action 
 of the sacred dove and the conmion raven of the spirit into one 
 Omic formation of tongue and mouth or whole Omic face, into 
 breast formations at the shoulder level, and into the sexual organs 
 at the lower part head ; the whole process of work being 
 simultaneously carried on within and without in the young all- 
 man and young all-world. Another seven days part in being and 
 work cou'.pletes the process into maturity and fulness for the new 
 all-birth, when the dove like young being, or the all-man all-world 
 comes forth in the dove or divine image and likeness, though not 
 yet formally born by actual delivery. 
 
 The time of the process is a ti-iad of sevens into a fourth, or a 
 month form of time. Here in the six hundredth and first year, in 
 the first month, the first day of the month, the waters were dried 
 up from off the earth ; and Noah removed the covering of the 
 Ark, and looked, and, behold, the face of the ground was dry. 
 Noah as tripartite all-man has three figures, which he also has as 
 having all-sum relations, six and two nothings. Being the sum of 
 all the Aeonic men from the (harden to the Deluge, he is the six- 
 
157 
 
 sura, otherwise ten-sum, man. He has now also passed into the 
 all-man young being, matured for delivery into the new all-world 
 order and era ; and is, therefore, the new one at the top or above 
 the six hundred years, as the one cubit of window or Om is above 
 the Ark, whence the niunber is six hundredth and first year, 
 month, and daj', of him as all-man into new and young all-man 
 being, and of earth as all dried up and mature young world. The 
 words, the face of the ground was dry, mean that the new world 
 is renewed to its lowest and outmost verge. The new all-man and 
 all-world are as yet taken as being of seven nionths stage and age. 
 Now other two months are added, making the normal and usual 
 nine. During these two months the unborn young being ripens 
 in all kinds of life into fitness for outwarti enjoyment and exercise 
 of all kinds of life ; so that, in act ual forth-coming, there is the 
 all combination or all-sum of all kinds of life, in wife, sons and 
 wives, every living thing, of all flesh, fowl, cattle, every creeping 
 thing, as in the first creation and the bringing all living things to, 
 and being named by, Adam. 
 
 The covering of the Ark removed by Noah is the sum of the 
 oldnesses attached to the Ark as the outer couch, Om, or Omic 
 sum of old all-world covering, and of the oldnesses attached to the 
 Ark as the inner coiieh, Om, or Omic sum of old all-man covering. 
 The womb in which the new world is conceived, and renewed and 
 out of which it is brought forth, is the old world order ; and that 
 in which the new man is conceived and renewed, and out of which 
 he is brought forth, is the old man order. The renewal is from 
 within outwards to the outmost skin of things, and from without 
 inwards to Jehovah and the Spirit. It begins with the Spirit and 
 Jehovah within in the Jehovah repentance, and is outwards to the 
 Elohim outmost ground covering ; and again inwards to the 
 Jehovah smelling a sweet savour, and saying in His heart 1 will 
 not agani curse the ground any more for man's sake. It reaches 
 outwards to the outmc^st evil in gradation from the inmost spirit 
 and heart, the very imagination of evil in any thought of intellect 
 or feeling of heart. Absorption inwards of sum-substance causes 
 the process of drying to be from without inwards ; so the ground 
 is said to be dry before the earth is said to be so (vs. 13, 14). 
 The eyes are the liighe!^t sum-substance of the senses ; so at the 
 removal of the Ark covering Noah is s-aid to look out. This is the 
 outward beginning of formal outward moulting, which in all 
 beings begins at the head-top. It is a species of new birth. 
 Delivery in birth, in the coming forth of beings in image form, in 
 moulting, and in putting off and away of oldnes>es, is nuich the 
 same ; and its procet^s is by universal to and fro action in all-sum 
 of gradations and relations. This to and fro force is the two mid- 
 wives of Egy])t, in all states, steps, and stages of force and motion, 
 being and having being. 
 
 Mabbul is the Hebrew of Flood, tlie middle part of which is 
 Abba (father), the first letter m being for ending, emptying, or 
 
158 
 
 closing, and the terQiination nl meaning rolling in on-floAving, 
 The whole term signifies emptying-filling, as an all-sum ebb and 
 flow all ocean tide. It is an all-man and all-world Father-Son 
 begetting sense into a new order of things. Heb. xi. 7 says, that 
 by faith Noah, being warned by God concerning things not seen 
 as yet, moved with fear, prepared an Ark to the saving of his 
 house. This fear began at the shoulder point of titan and giant 
 position from the seventh to the tentli point, or of Enoch to the 
 Deluge, at which points tiiere is always the Hittite fear, terror, or 
 death, and the head-sum of faith and intellect to ])ass thi'ough the 
 transition line into a renewed condition and character. 
 
 1 Peter iii, 18-22 speaks of the Flood as the change through 
 which the old all-man and old all-world passed into newness, and 
 as the lower part into the moral part ; and that, ia like manner, 
 the moral passed in Christ's time and work into the higher or 
 head part in which is implied more than the putting away of the 
 filth of the flesh as in the lower sense, even the essential implica- 
 tion of conscience and intellect, and heaven to which Jesus Christ 
 has gone, all in change upwards and inwards into Jehovah and 
 the Spirit. 
 
 It is not said distinctly and separately what becomes of the 
 Ark as such ; but, throughout all that is said of it and of all 
 things connected with it, it is implied that, in whole and each 
 being's form and sense of it, it passes on in, and with, the sum- 
 substance and scapegoat of all things, wliile the incidental old- 
 nesses and evils attached to it and to all beings are put off and 
 away, and made to disappear. It is the all-Om and one of all 
 0ms and ones ; and it is renewed and made to pass as such in all 
 gradations and relations of beings. 
 
 Noah builded an altar mito Jehovah ; and took of every clean 
 beast, and of every clean fowl, and offered burnt offerings on the 
 altar. Altar is from the Latin altus high, and means the inmost 
 and highest form of the sum-substance of any or all being, the 
 inmost and highest form from which it comes forth and to which 
 it has returned. Like the term Ishtar of the Chaldeans, it is the 
 inner and real being of the beings, or all being, or any being. 
 Hence theologians correctly teach in respect to Jesus (Jhrist, that 
 He offered Himself in His human nature of all-man-all-world sense 
 on the altar of His divine nature. He does so as Jehovah in the 
 manifestative Elohim. But the inmost and highest sense and 
 sum-substance even of Jehovah is the Spirit, as it is said that 
 Christ offered Himself by the Eternal Spirit ; and therefore, the 
 altar, the sum-substance of all that the divine or all being is, is 
 the Spirit, in His absolute sense. In self-being, self living, and 
 self-acting, or self-being and self-having being. He is eternally 
 modifying Himself into being the Relative, and eternally return- 
 ing from that All-Uelative into the All-Absolute. He is the 
 eternal All-Absolute in the eternally being modified Absolute, or 
 the eternal Relative. The Absolute as self-mudifving is Father to 
 
159 
 
 the self-modified Absolute or Relative Son. The self behind, 
 indwelling, and underlying, the self-modifying, is fatlier to the 
 self-modifying, and grandfather to tlie son, who is ever becoming 
 Son in ever becoming Father, or is eternally being begotten in 
 Father-Son or Jehovah action by the Spirit, in the absolute and 
 the relative. The comparatively outer is forever having its being 
 and all from its comparatively inner ; and again forever returning, 
 in sum-substance as ottering on the inner of that sum-substance as 
 altar, to the comparatively inner. By thus forming into, and 
 returning in, sum-substance, the all-being builds an altar, as it 
 were of high and holy heap or mound of self earth in the sense of 
 cultivated, refined, and sanctified substance, or of stone or heap of 
 stones in the sense of substance, like the Rock of Ages in Jehovah 
 Himself, or in the eternal Spirit. Hence the ancient custom of 
 taking mounds of earth, or stones, not cut or ca»'ved, hewn or 
 hammered, by any instrument. Thus the sum-substance of the 
 all-world all-man is built as altar in its iiuier and more divine 
 nature, and is offered as sacrifice in its more outward and common 
 nature, on that altar, to Jehovah ; or it becomes to be as Jehovah, 
 and passes to the Spirit or becomes Spirit ; and the worship is in 
 Spirit and in truth in and to (iod, who is a Spirit, or the All-Spirit. 
 
 Sinuhir to all this is the process of all outgoings from the 
 cerebellum and intellect through the whole body, and all the 
 ingoings, in impressions, informations, and impulses and all else, 
 to the cerebellum and intellect. So are all outgoings and ingoings 
 in nature and all beings. So is it at the growing up of any and 
 everything, and all things, into a head-sum, as at the one, four, 
 seven, ten points, and all points. So is it markedly at the creation 
 of man in the divine image, in the (warden passage of becoming as 
 gods, the Jehovah Elohim double begetting, and the all-represen- 
 tative ofterings of Cain and Abel, and in the Enos stage and 
 meaning of men beginning to call upon the name of the Lord. The 
 sum-substance of all the beings from the outmost point is implied 
 in the offering of all the clean beings ; for the sum-substance of 
 the outer is taken in the usual absorption. It also means the 
 being begotten self-substance. 
 
 It must not be forgotten that the whole, from the beginning to 
 the Deluge, is taken as representative of the all-world and the all- 
 man through all duration as one sum, and yet as in all gradations 
 of beings and summaries of beings ; and also as the Aeonic lower 
 era in relation to Abrahamism as middle, and to the Christian era 
 as head. Both as head-siun in all duration, and as head-sum of 
 all as lower era part, it has an Om or grove head form, which is 
 built in the lower part sense of organs of generation in one and 
 zero, sacred mount, bones, and testicles, of nature's altar kind. 
 The i)assagc bone, or bones as one, or bones and testicles as one or 
 tegether with the Omic one, have the significance of the Leucadian 
 Rock, the Rock of Ages, for all conception and birth, all outlet 
 and inlet, all being and having being. In the middle {)art sense 
 
160 
 
 the altar and offering are ut the seventh or titan point, otherwise 
 the tenth, or the one, fonr, seven, ten at that ending beginning 
 passige ; and the hjadsimiof all is at the head into the cerebeUam 
 and the intellect. 
 
 Jehovah smelled a sweet savour. Noah, as the all-man and 
 the all-world, is built uj) and builds up into the highest and 
 inmost form of head-sum substance, and passes to Jehovah and to 
 the Spirit ; and therein becomes Jehovah and Spirit, as it is said 
 that Adam and Eve became as gods. This is the sum of all 
 pleasure and i)rofit, sense and satisfacticm, as to the all-world, the 
 all-man, Jehovah, and the Spirit ; the all fruit that is good for 
 food, and tliat is pleasant to the eyes, and a tree to be desired to 
 make wise. The all sum-substance is matured into being Jehovistic. 
 
 13. Jehovah said in His heart, I will not again curse the 
 ground any more for man's sake ; for the imagination of man's 
 heart is evil from his youth ; neither will I again smite any more 
 everything, as I have done, incidental lower side, or line of least 
 resistance, evil, and destiny or doom of curse, have their relation 
 and connection with all beings from the inmost hciirt in gradation 
 outwards to the outmost of Cain ground, and summary or personal 
 evil. So the address about the eating of the Uarden fruit is by 
 Jehovah Elohim, in the order of the actors in the action, with the 
 implication of the ]>romise or covenant in what is said to each. 
 The woman's Omic and Aeonic Son is to be all-prevailing in 
 absorbing the head-sum, and nothing lost, of all the outer into the 
 inner, by which the serpent's seed is caused to disappear ; and the 
 serj)ent's seed in bruising the woman's seed's heel is in incidentally 
 killing it by both dying to each other in the absorptive separation. 
 The woman is to continue to bi'ing forth children in all being and 
 action with and under, or in continued relation to, her husband ; 
 all which implies continued preservation, jiropagation, and all 
 relations, though with incidental evil and sorrow. Adam is to 
 have all the days, years, eras, and ages, and Age of ages, of his 
 life, in the eternal ending-beginning whence-whither of elemental 
 seed dust. 
 
 Thus the curse is expressed as incidentally attached to the 
 ground, in the sense of the doom or end of every thing, from the 
 inmost Spirit and heait to the outmost point, having its outer, 
 weaker, worse, and wilder, dark, dying, and disappearing side ; and 
 things are to continue so until man returns to his whence-whither 
 elemental dust. This returning is to the original Om of the 
 Spirit, or to Jehovah and so to the Spirit. It is the returning 
 from the outmost and outer in gradation to the inner and inmost 
 Jehovah and the Spirit ; and, therefore, from the incidental evil 
 and curse, with faces towards the Spirit. The perfection of 
 becoming as the Spirit im|)lies the name of G xl being in and ou 
 one as really as the names of all the animals were in and on, as 
 well as by, Adam, and that there is no more curse. And there 
 shall be no more curse ; but the throne of (Jod and of the Lamb 
 
161 
 
 shall be in it ; and His servants shall serve Him ; and they shall 
 see His face ; and His name shall be in their foreheads (Rev. xxii. 
 1-5). The duration of the curse is the duration of the connection 
 with the outer Elohistic Cainism ; whether in the sense of the 
 eternal Aeonic course of the Age of ages, as represented by the 
 time and course of things from the beginning to the Deluge, or in 
 the sense of that time and course, as the lower era to Abrahamism, 
 and the Christian era, or in tlie sense of any other period, person, 
 part, or particle. The ending of things represented by the Deluge, 
 in the comprehensive sense of the Age of ages, implies the end of 
 the incidental evil and curse ; because it implies things having been 
 built np in Noah altar and' offering to Jeliovah and the Spirit. 
 Noah's offering is a burnt-offering as of the nature of the fire of 
 the head-sum of all things in their comprehensive sense, and in 
 that of the head-sum of things as the lower era part era ; and also 
 in the sense of having now entered into the middle part era of 
 comparative heart and blood as distinguished from the lower part 
 water. This second part will have its great ending-beginning in 
 heart-sum blood shedding in the death of Clu'ist ; and this again 
 in the purification of things by head-sum fire. Each time is a 
 virginal time, or once ; each Aeonic son is a virginal son. 
 
 The terra, l)ecause, expresses the causal connection of the 
 curse with the incidental evil incidentally attached to beings and 
 the actions of beings ; and not that the evil or the curse arises 
 from the divine will, or from what any being or act is in itself or 
 as essentially considered. Both are for ever being put away by 
 the Noah returning and absoi'bing, advancing and buildiuij; of all 
 things into the altar of their character, merit, and efficacy of 
 Jehovah and the Spirit ; and into the offering of them in their 
 outer or Elohistic character changed, as by fire on that altar of 
 burnt-offering, into the character of Jehovah and the Spirit ; to 
 whom they so become a sweet smelling savour, or Jehovistic and 
 spiritual substance in everlasting light and life. To say that He 
 will not again curse the ground any more for man's sake is tanta- 
 mount to saying that He will evermore bless all from the inmost 
 to the outmost ground for man's sake ; for man, as the repre- 
 sentative head sum of whatever is contained or implied in the all- 
 man and the all-world. It has been repeatedly noticed that an 
 act of imagination is necessary for an act of perception, followed 
 by the exercise of the other capacities. Nothing can be given out 
 or received by the intellect without some foi'm or image. So 
 everything in the relative is in the image necessary for communi- 
 cation between itself and the absolute, as well as for having beina 
 in the region or sphere of the relative itself. The whole relative 
 is the outer and lower of the absolute, and implies an incidental 
 comparative weakness, imperfection, and evil, which are ever being 
 put off and away in its ever being renewed, reformed, and newly 
 imaged in the likeness of the reality of its inner substance ; and 
 these changes are being made iu all Aeonic gradations. So is 
 
 u 
 
162 
 
 incidental evil attached to the all-man and the all-world ; and is 
 yet being put oft and away by the building of the altar of the 
 inner Jeliovistic and spiritual substance, or in being re-created and 
 begotten again into partaking of the divine nature in the divine 
 image. The New Testament wi-iters speak plainly and clearly of 
 this doctrine of being i)artakers of the divine nature and being 
 re-created and begotten again in the divine image, that image as 
 in the son. This course of changes will continue in man and in 
 nature, through the dui'ation and alternations of day and night, 
 times and seasons, eras and ages, and the Age of ages ; while the 
 earth remaineth, seed time and harvest, and cold and heat, and 
 summer and winter, and day and night shall not cease. 
 
 CHAPTER IX. 
 
 The course of these times and seasons pass through the Aeonic 
 changes of the usual three in one or into a fourth, as spring out 
 of chaotic winter, followed by summer and autumn, and again 
 through winter, in endless rotation ; and so, as to the three parts 
 in one of night, of day, of man and every being, and every com- 
 bination of beings. Noah's three parts are his sons in gradation 
 through all beings. All these are to continue in having 
 their being, and having being in the divine blessedness 
 and goodness, and therein to be fruitful, to multiply, and to 
 replenish the earth. Among these universal beings, taken as one 
 whole, the Jehovah Aeonic midline is in man, as distinct from the 
 inferior creatures ; but that midline has its gradation also among 
 all men and among all the inferior creatures, and in each of both, 
 down and out to the lowest and outmost being. Accordingly, the 
 fear and dread of Jehovah are to be, in gradation from the highest 
 and inmost point, the Spirit, upon man and all beings. It is of 
 particular importance to observe that there is a distinct and great 
 difference and distance between man and all the other beings ; 
 such distance and difference that fear and dread of man are to be, 
 as imposed and fixed by nature and the divine will, upon all these 
 other beings as being oatwardly in and under the all-man, as 
 man's body is under his head, and sununarised in his head, and in 
 gradation inwards of head-front or face, cerebrum, and cerebellum; 
 the last containing the sum-substance of all in the intellect or 
 spirit. Thus all go out from the intellect, as all beings go out 
 from tlie Spirit, and again back to the same ; and so do all go out 
 from man and back again to man. 
 
 Thus the substance, forms, and laws of all beings have their 
 whence and whither in the Spirit ; in Him we live, and move, and 
 have our being ; and yet all beings stand also as outer form to 
 the Spirit. Thus the substance, forms, and laws of all beings have 
 
1G3 
 
 their whence and whither in man under Jehovah and the Spirit, 
 or the Spirit as Jehovah. In Him they hve, and move, and have 
 their beings ; and yet all they stand also as outer form to man. 
 Service and worship arc implied in the fear and dread spoken of ; 
 and they are rendered from the lowest and outmost in gradation 
 of all beings, through man, the all-man Noah, the Man Christ 
 Jesus, up and in to the eternal Spirit. So is it in the Psalms, as 
 in Psalms 104 and 148 ; so is it in all the Bible, in all man, and 
 all nature ; and all beings are blesued in this all-service and all- 
 worship. Natural distinctions exist among them, and are formally 
 recognised and expressed in what is here said respecting them. 
 The statement is much the same as respecting them at man's 
 creation ; for here is the ending-beginning of the new woi-ld, as 
 there is that of the old, and as is ever in unbroken continuity of 
 world of worlds and of man of men. 
 
 All things ai-e thus common to all men, to each, and to every 
 man ; and all things have a distinctiveness in themselves, and in 
 the manner in which they are to be possessed and enjoyed by each 
 and every one. Original equality of original rights is universal, 
 and also distinct. Community and equality of rights to the Spirit, 
 to the Father-Son Jehovali-Elohim as Creator, Father, and 
 Governor, to one another in being and having being, and to all 
 nature, or all beings, are true of all men. To deny this is to deny 
 one his right to his very being, and all that is implied in his being, 
 to his having being, and to his God, in whom he lives, and moves, 
 and has his being. Here the all-man has, and each individual 
 man has, in his God the Spirit, in the Jehovah Father- Son creative, 
 begetting, and governing works, in himself or his being and fact, 
 matter, mode, and meaning of his being, in nature, and in the 
 manifestative Word, his original, inherent, and inalienable rights, 
 statutory title, charter, and magna charta, as to all nature and all 
 things. To act contrary or in opposition to this is to usurp and 
 arrogate the all of God, of man, of nature, and of the course and 
 government of things. It is ignorant and wicked, presimiptive 
 and practical self-deificatitm, all leading to self-destruction. It 
 is all true of all tyrants and all titans, monstrous formations 
 that always become peculiarly conspicuous at the outer 
 Aeonic shoulder point, rendered notorious in the world's experience 
 and history by the Gorgonic giants and the Hittite sons ^i terror 
 and of death. Inequalities do exist every where ; force and motion 
 are in all things related to the line of least resistance, as the 
 masculine is to the feminine, the one to the Om ; and nature 
 leaves no vacuum unsupplied, God liberalh' su])plies the wants of 
 everything that lives, or lias lieing. Inequalities in nature and 
 in man are caused not by selfislmess on the part of the divine 
 Being, but by self-denial and self-sacrifice ; and tlie changes made 
 by absorption arc the harvest ingatliering of the sum-substance in 
 all things to pass through their Omic transition passages into a 
 renewed and advanced stage, state, and character. The Spirit, 
 
16i 
 
 peculiarly dwelling in the inmost, highest, and most holy place of 
 every being, in the original cell or Om of every being, evolves into 
 full form that being as the one, the radicle, or the budding germ, 
 in that cell, by the absorption and assimilation of the original 
 sperm and of continued supply of congenial substance from it& 
 environments. The Spirit is the inmost being, source, and energy 
 in all this begetting and creative process ; the evolved and grown- 
 up formation being the outer and temporary part of the being. 
 No selfishness is implied ; it is a to and fro supply and absorption,. 
 or supply and demand, according to and limited or qualified by 
 the nature, necessities, and capacities, of tha being and of the 
 process of action. Incidental evil, sin, or selfishness, is attached 
 to everything in the way of indirect necessity, and not as directly 
 caused by the divine will or the essential nature of things. 
 
 Elohim is outer and eternally temporary to Jehovah ; so is the 
 outer part or form of everything ; so is every titan formation or 
 being; and all these outer forms or beings, in becoming selfish. 
 are being for ever put off and away in their incidental selfish iiess. 
 sin, or evil ; while their sum-substance is absorbed, and their 
 scapegoat form passes on in outer x'elation to the mid-line all sum- 
 substance in the Jehovistic and spii'itual being. Out of the- 
 Spirit's original, vii'ginal, and universal Om of all 0ms come forth 
 all beings to be fed and formed in the inexhaustible gradation of 
 surrounding goodness, each growing to a mature stage at which, 
 with an Omic helpmate, it repeats the begetting, ab.sorptive, 
 renewing, and advancing process. To this all-man all-world 
 process all things render service by to and fro giving and receiving, 
 closing and opening, ending and beginning, dying and living ; 
 every moving thing that liveth shall be meat for you ; even as the 
 green herb have I given you all things. All-zero, in all gradation 
 of feminine side or line of least resistance, is eternally self- 
 Gmptying and self-filling ; everything moving on, as it is mcved 
 on, in fruit-seed and food-substance, through a zero Omic vessel 
 shell or covering, of outer form. In its forward movement, in Om 
 and one being and action, it matures and begets a seed and sum- 
 substance son, or child form, after its kind, to whom or which it, 
 in doing so, becomes a father, an outer part being, an overlapping, 
 or scapegoat. Every being thus exists in its Omic vessel, boat, or 
 outer form ; and passes on from vessel to vessel, still and ever 
 having its original and inmost being of Om or cell and one with 
 the Spii'it. Every being is thus self-existent, having its being out 
 of itself, Neith-like coming from itself, yet living and depending 
 for all things on all other beings. Its sum-substance is ever in 
 and from itself ; yet it has it also in and from all else. It is thus 
 made, and ever being made, in the divine image and likeness in 
 having an inmost s{)irit, a Father-son Jehovah, and outer Klohim. 
 All this is caused and given to be so by the Spirit, Jehoval),. 
 Elohim, as dwelling and acting therein. 
 
165 
 
 Flesh is not to be eaten with the life thereof, which is the 
 blood tliereof. To eat any thing is to put it to its highest and 
 utmost use and end ; but it m\ist not be to the end of extinguish- 
 ing or finally ending its highest and inmost life, or its tree of life. 
 Parallel to this is the saying, lest he put forth his hand, and take 
 also of the tree of life, &c. The tree of life, in its inmost being 
 and Spirit, and in the essential meaning of the divine image and 
 indwelling of the divine Spirit, is not to be eaten ; for it would 
 mean universal annihilation. Allied to this is the prohibition of 
 taking and killing a dam and its young. It should be remembered 
 that the Deluge whole ending-beginning, with its Omic Ark and 
 contents of all-man all things, and the coming forth of all these 
 into the new world order of things, are in whole and parts similar 
 to the creation work from the beginning to the Garden and 
 onwards. So the passage here is parallel to what is said of Cain 
 and Abel. Force is in to and fro form of motion, which necessarily 
 implies to and fro negative and positive, resistance and impulsion, 
 competition and concurrence, accmnulation and distribution, and 
 other laws ; the negation being first, as night is before day, yet 
 ever in endless alternation with the positive ; the one being 
 brother to the other, the outer being the Cain to the inner Abel. 
 Hence all substance and law, and all being and having being, are 
 positive and come forth positively, but yet in and thi'ough their 
 negative form. All things move on in a course of progression in 
 and through antagonism. The one forbids or prohibits the other; 
 yet each supposes, and is necessary to, the other ; and both must 
 be true of all being and action. In the Decalogue the command- 
 ments, excepting one, are put in tlie negative or Omic form, yet 
 also with all positive implication. 
 
 The Garden all-fruit is forbidden ; but it must be eaten in 
 gradation from the lowest and outmost verge of being in, and up 
 to, Jehovah and the Spirit, with, and in, the all-man. In the 
 eating all beings pass on in progression through antagonism, and 
 through the renewing and refreshing line of transition. All things 
 thus renewed, and thus passing into the new order of things and 
 begetting mode of pi'oduction, must pass in consecrated substance, 
 as an offering in the same natiiral gradation, through the outer 
 Cain fruit form and inner Abel blood form to Jehovah and the 
 Spirit. There must be the offering, or all transition sacrifice, in 
 gradation from the lowest and outmost gj-ound into Cain full fruit 
 offering, and that with Abel flock offering must pass through the 
 Abel shed blood to Jehovah and the Spirit ; without shedding of 
 blood there is no remission. The offerers must be brothers ; and 
 so must their offerings be, the all elder and outer, and the all 
 younger and inner, as Elohim is to Jehovah. 
 
 Here the prohibition is of eating the flesh with the blood. The 
 blood must be shed and poured out and down to reach to the out- 
 most and lowest point of beings, which is the same as the sum- 
 substance of all the outer passing with that of the flesh through 
 
166 
 
 tlie blood, or through the water of the lower part and the blood 
 of the midpart, to Jehovah and the Spirit ; water and blood 
 poured forth out of Jesus (Christ's spear M-oiu)d. This is as putting 
 an end to the life, the divine image, the Jehovah and Si)irit, or all 
 being, yet really in the sense of all renewing and refreshing ending- 
 beginning transition into the new all-man all-world order of being 
 and having being. Resisting force is necessary to impelling force, 
 antagonism to progression, absorption and ingathering to tilling 
 and tbrth-giving ; both serve for tlie continuation of force in Omic 
 and Auonic form. So are the absorptive eating and feeding and 
 transition changes to the preservation and propagation of all 
 beings. The course of nature, or the divine will, is thus fulfilled 
 in onward mid-line movement in every thing and all things, 
 directly and indirectly, essentially and incidentally, and as all 
 very good, notwithstanding the all incidental evil, and even 
 through the indirect necessity of incidental evil ; and all the evil 
 is ever being put away in and through the very process of fulfilling 
 God's will in nature's course. Negative and positive are thus the 
 to and fro forms of force in things physical, in plant life, in 
 animal life, in social, moral, and religious life. In motive, rule, 
 and end, the divine will is to be performed ; and no evil is to be 
 committed in order that good may follow. In doing good evil is 
 incidentally present ; but it is put off and away in the Jehovah 
 mid-line fulfilment of the divine will in the all onward course of 
 things ; I thank God through Jesus Christ our Lord. So then 
 with the mind I myself serve the law of God ; but with the flesh 
 the law of sin. 
 
 Surely your blood of your lives will I require ; at the hand of 
 every beast will I require it and at the hand of man ; at the hand 
 of every man's brother will I require the life of man. Whoso 
 sheddeth man's blood, by man shall his blood be shed ; for in the 
 image of God made He man. The words, blood of 3'our lives, are 
 the sum-substance of them all, of all beings, as passing in to 
 Jehovah. It is to pass in to Him in natiu'al order of 
 gradation from every beast, or living being in which there 
 is blood ; then with man's blood-life substance to Jehovah, 
 and lastly as spiiit to the Spirit. Of course the sum- 
 substance of physico-plant life is implied as being contained in 
 that of the every beast, and so on inwai'ds. Again the whf)le is 
 divided into two parts, the man and the outer man, or the Abel 
 and the Cain of the all-man all-world. A special distinction comes 
 in here, as also in verse three, inasmuch as this ne\v world stage 
 is the Abrahamic mid-part of the Aeonic all-man. AVater stands 
 peculiarly related to the old world as lower, with physico-plant as 
 outer Cain to the animals and man as inner Abel, as now and 
 here blood stands jK^culiarly related to the mid-part new world, 
 with the beast or animal as outer to the every man or human life. 
 Verse three indicates this advance in giving flesh and all 
 things to the all-man for meat; because his mid-part nature 
 
167 
 
 implies the sum-substance of flesh and all things, and so needs all 
 such as food. 
 
 The words, at the hand of, signify at the outer, as the liand is 
 the outer sum of one's body. So to say, at the hand of every 
 beast will I require it, is to say, of or from every beast as the 
 outer to man will I require it ; then at the hand of man, or of 
 man, or from man, as the outer man ; and, lastly, from the man 
 next inner, with Jehovah and the Spirit as inmost, will I (Jehovah) 
 require it. Whoso sheddeth man's blood, by man shall his blood 
 be shed. Here the whole is sununed into two parts, the man 
 whose blood is shed and he who sheds it ; and the latter is to have 
 his blood shed by man. He whose blood is shed represents the 
 whole inner, as Abel, containing the animals, or the sum of 
 Abel's offering in, and with, himself, as the wliolc inner of 
 the all-man, like Jesus and the Jews. He who sheds it repre- 
 sents the whole outer, as Cain, containing the physico-plant 
 life, or the sum of Cain's offering in and with himself as the whole 
 outer of the all-man. The blood shed is the sum-seed of all and 
 every one of the old all- world and all-man ; and it is shed by a 
 begetting act, or process of conception and birth, in and by which 
 it passes from the old into the new order of things. This is 
 implied in Abel's blood crying to Jehovah from the ground, that 
 is, from the lowest and outmost points in gradation upwards and 
 inwards to Jehovah and the Spirit, as Jesus commits His spirit to 
 the Father's hands and the Eternal Spirit. It is the same in 
 Onan's spilling it on the ground. The order of the steps of grada- 
 tion in the shedding of it must be all from the lowest and outmost 
 to the highest and inmost ; and all the steps must be taken in 
 immediate relation and connection, as brother to brother ; all 
 beings in the one Aeonic all-man being all brothers to each other. 
 All beings are brothers as from the one Spirit in the one Jehovah 
 Father-Son ; and are begotten anew in that common relation, as 
 Chi'ist's disciples are all brothers in and under one Lord and 
 Master. So here, at the iiand of every man's brothei", or of all as 
 brothers, and in tlie natural gradation of immediate succession 
 from the lowest and outmost, after their kind, their age, and all 
 distinctions. So sat Jacob's sons in their natural order with their 
 common brother Joseph in Egypt ; so ai'e all the parts and 
 particles of oue's body, of every formation, all in one all-man all- 
 world. 
 
 Each offering must be, and is, a self-sacriffce. Every begetting 
 act is a wliole-man self-sacriffce. The outer titan's offering and all 
 manner of action are self-sacrifices to himself ; and therein is self- 
 destruction and yet the passing of the sum-substance inwards, 
 upwards, and onwards, with the all Aeonic line of movement. For 
 in the image of (Jod made He man ; all things in the all-man, and 
 he as one whole, must be continued in the divine image and like- 
 ness, and be, as gods, God-like. Thus all beings arc to be tnutful, 
 and to nudtiply ; to bring fortli abundantly in the eartli, and to 
 
168 
 
 multiply therein. Earth is lierc taken as the renewed and 
 advanced sense of the old world, as the cultivated earth was under 
 the old world to the uncultivated ground. 
 
 Jehovah establishes His covenant with Noah and his sons with 
 him, as tripartite whole, and with their seed after them ; also with 
 the all other beings ; and all flesh sliall no more be cut oflf by a 
 flood, nor shall there any more be a flood to destroy the earth. 
 The covenant is the Spirit's all Om of all 0ms into which the all- 
 man and the all-world, and each being with its respective part Om, 
 are brought into the Omic Ark by begetting action, and out of 
 which, as in new birth, all come forth to propagate onwards, and 
 multiply, and fill the earth. The Spirit's Om is to continue with 
 them as established with them, as all-man and all-world, <'.nd as in 
 gradation of all beings. It is an all dying to the old and all living 
 to the new ; confirmed by the all death through the all self- 
 sacritice in the all self-begetting into the all new life of the all 
 new man in the all new world. The usual oath is implied in the 
 pronoun I as attached to the blessing, the command, the promise, 
 and the all-sum Omic covenant, of which Jehovah Spirit Himself 
 is the All-One Being, who in eternal Father Son action begets 
 and brings forth all seeds of all beings and each seed of each being 
 (Is. liv. 9-10). Hab. iii. 9 says. The bow was made quite 
 naked, according to the oaths of the tribes, even thy word. 
 The Hebrew term translated tribes really signifies roda, 
 or Omic ones, the singular being the rod or one of the 
 ()m. The tribes are the seven, ten, or twelve points, or 
 ones, in the one whole man Israel. Literally rendered the 
 passage would read. The bow was made (juite naked, the oaths of 
 the rods, the word. Oaths taken as a noun of multitude would 
 mean the Omic summary of beings, or of things, in full Aeonic 
 number of seven, ten, or twelve, of 0ms and their ones or rods, 
 established or ratified through their death, or transition through 
 death, into life, all forming into one liead part or word ; the I or 
 Jehovah Spirit, together with the all-man and all-world, as the 
 all-sum in the one, or rod, of the all-Om. Thus also the old all- 
 man and old all-world for lower, and the new Abrahamic all-man 
 and all-world, would form into one head world, or Jesus Christ in 
 the Christian era. 
 
 The one, or sum-arrow of the bow or (^m, is the Spirit, or the 
 Spirit in the Jehovah Father-Son action ; and the arrow as coming 
 out of and from tiie bow, as one whole Om and one, is the son of 
 the bow. The words of Jesus, who is the personal word or Logos, 
 are Spirit and Life ; the inmost in them is tlie Spirit, and that 
 Spirit in the Jehovah Father-Son or Jesus, the gradation being 
 through believers, and all beings. It is said that the bow shall be 
 seen in the cloud ; also that God shall look on it that He may 
 remember His covenant, which is between Himself and all beings. 
 Looking is one's highest power, as the eyes are the highest organs 
 of sum-sense, corresponding to light and truth as to sensation and 
 
169 
 
 intellect. Eyes are the 0ms into which all 0ms are summed up, 
 with hght as that into which all rays, or rods, or ones, are summed 
 up into being the all one of that all eye Om. Thus the Spirit, 
 Jehovah Father-Son. all-man, and all beings in all gradation, are 
 together, in all sum sense of light and look, in the one covenant 
 Oni of Oms, or eye of eyes, and one oath-ray of oath-rays, or light 
 of light?, of all life, of the all-man and all-world, as said of Jesus 
 Christ, the Logos. 
 
 It has been already explained that Noah means the Jehovah 
 Spirit's ending-beginning of the uld into the new world ; the all 
 passing through the Deluge transition into the peace, rest, and 
 comfort of the advanced state. The bow is the sum-sign of all of 
 the cov. nant ; hence theists have associated it with the ne\v world 
 reign of peace and plenty, all good and all comfort. In ancient 
 forms of religion the gods are spoken of as descending and ascend- 
 ing on it, as on Jacob's ladder ; which in meaning is quite correct, 
 b(;cause it is a summary repi'esentation of all matter, manner, and 
 meaning of Omic and Aeonic work. Its colours are related iuid 
 luifolded in due prismatic ])roportion, from the red to where the 
 violet falls into the sky. Many of the Ancients spoke of it under 
 the name of the goddess Iris. Iris is associated with Osiris much 
 as the moon is with the sun in nature and all natural production : 
 Neith being associated with him in his Apollo or more divine 
 sense. Iris is again associated with him in the coml)inations of 
 these productive forms and principles in actual conceptive inter- 
 course by tliese, as in light, heat, moisture, air, and earth, or as 
 often called by the Ancients, fire, air, earth, and water. In such 
 Father-Son action is the actual outcoming of any and all things 
 from the Spirit or the gods. Hence Iris was associated with the 
 rainbow, as bringing messages, productions, or all kinds of issues 
 from the Spirit, or the gods. Elithuia is a secondary agent of 
 Here, and is, as such, included with Iris in the obstetric or mid- 
 wife part and sense of productive work, as in actual birth. Here 
 is the all sum female side. So Iris is always present in the 
 Olympian Court, is at the disposal of Zeus and Here, and, posses- 
 sing such god-like nature and otHces, will not sit down with the 
 winds or worldly inferiors to banquets. Here, Demeter, and Iris 
 are much the same. 
 
 From the bow's representation of the [)roduction of all beings 
 and all good, came the idea that wealth is concealed under the 
 ends of the arch where they touch the earth, but is difficult to be 
 found either in labour production or treasure-trove. The produc- 
 tion of the rainbow is by the refraction and reflection of the 
 parallel rays of the sun falling on spherical water drops of rain. 
 By a law of refraction, a ray of light passing through one medium, 
 as air, and entering a denser one, as water, is bent back somewhat, 
 as is well known in the trick of the porcelain basin and the silver 
 coin, or any basin and any coin. By a law of reflection, a ray of 
 light, falling on a sjjherical or plane surface, goes off at the same 
 
170 
 
 augle to the surface as it fell to it. The parallel arrangement and 
 relations of the rays correspond to the onward Aeonic lines of 
 every formation, and the circular form and layers of the bow to 
 those of the eye and of all 0ms. The bow seen by the one eye is 
 not that seen by the other ; each ending-beginning Om has its 
 corresponding ending-beginning Om at the other tenth point, and 
 the Aeonic succession of 0ms between both. Out of, through, 
 and from the Omic sun all sun rays come as the all sum one of the 
 sun, and are shed on their onward way as multiplied sun-sons, 
 entering all things of sea and sky and earth in their refractive 
 mode of sexual nitercourse, and issuing forth in reflected birth of 
 all new light and life, being and having being. On the fourth 
 day of creation is the all-world morning sun rise, enlightening, 
 enlivening, and reddening, or prismatically colouring, all things in 
 passing into red and all colour blood in animal and human life. 
 This sun-rise is three points from the first behind, and has its rain- 
 bow at the seventh point man rise, which is three points before 
 the other end, or tenth point at the Garden. The fourth point 
 sun-rise has also its all old-world bow at the Enoch seventh point, 
 or three points before the Deluge. When the sun is at man's 
 creation jjoint, the bow is behind at the fourth point, and indicates 
 by natural and prophetic course that the sun and all tilings will 
 have similar relations at the fourth point after the Garden level. 
 Prophecy has special (sun) connection with the fourth point, 
 priesthood with the seventh, and kingship with the tenth. 
 
 It is the same in the morning and evening of every day and all 
 days, every season and all seasons, every era and all eras, in one's 
 body or person and life, and all else ; so that it is the Omic and 
 Aeonic sum-sign in all things. It holds in its form and meaning 
 equally in things social, moral, and religious. It contains an 
 epitome, whenever and wherever seen, of all nature, in all the 
 light, life, and glory of all nature, arranged in natiu'e's Omic and 
 Aeonic constitution, impressively marked in nature's all colours of 
 one whole white (implied in the spirit's dark and invisible centre 
 point of the Om), in three parts of red, yelhiw, and blue (or Ham, 
 Shem, and Japhet), in seven points of red, orange, yellow, green, 
 blue, indigo, violet, and all tints and shades of modihcd combina- 
 tions. It is formed and seen in its tliree into a fourth parts ; each 
 layer, circle, or line, being an ending-beginning transition line of the 
 universal one, four, seven, ten, as the light at the beginning or 
 first day, the sum-light at the fourth, the man-light at tlie seventh, 
 and the tenth point ending beginning like the first. The point of 
 refraction is its entrance into the (drop) transition line ; its point 
 of reflection is its ending-beginning tui-ning point of darkening 
 and dying into lighting and living in touch with the spirit ; and 
 out of that nothing ])oint, or point of peculiar toiich with the 
 absolute (liCucadian Kock of Ages and of all issue of all 
 being), c(;me forth anew all things of all-man and all-woi-ld. 
 
171 
 
 It exists everywhere in the iill-uuin ;ui(l the iiU-world, un.l the 
 all-man and the all-world exist in it. It is in some or all form the 
 mark oii Cain, and now on Noah and his tripartite sons, and on 
 all things whatsoever. Its evening form is in the crncifixion, 
 with the Omic Mary of Marys at the foot of the cross and Jesus as 
 the one passing througli darkness and death and the grave ; and 
 its morning form is in the resurrection, with the Omic ^larys 
 again at His feet. In every case the sun is behind the observer, 
 and the bow is before him in all its forms and meanings, beings 
 and their liaving being ; the spirit being behind, and in, the sun, 
 the observer, the bow and its all, which order and gradation are 
 those universal and invariable in all beings. The semi-circular 
 ai'ch supposes and implies its coiniter-part and complemental other 
 side arch ; so that in representing the heavenly hemisphere above 
 it bespeaks also the complemental heavenly hemisphere on the 
 other side of earth and every hemisphere, ai'ch, and arc, all round 
 heaven's relations to earth, and so of all possible horizon over the 
 whole earth, and over each and all beings, as the Om is round the 
 one. The covenant or bow is thus luiiversal ; Jehovah accordingly 
 saying, between Me and you and every living creature of all flesh 
 ttiat is upon the earth ; and these beings in relation to the waters 
 which are not to become a flood to destroy all flesh, in i elation to 
 earth and heaven as being in the cloud over the earth, and in all 
 the bow's own meaning and manner of having being in all beings. 
 It is also everlasting, inasmuch as it is the Spirit's Om in all 
 Father-Son action, in all gradations of beings, in all duration of 
 durations, or Age of ages. 
 
 All things are taken as one tripartite all-man and all- world, 
 and as moving on in being renewed and advanced in one great 
 midline of all-man and all-world seats of empire. What is thus 
 true of the midline is relatively and by gradation true of every 
 being in its own place, its ni'dline, and its all. When it is said 
 that of Noah's sons, that go forth of the Ark, the whole earth is 
 oversjjread, the meaning is that the change of renewal and 
 advancement is luiiversal over the earth. Elohim says (6. 13), 
 the end of all flesh is come befoi-e me ; for the earth is filled with 
 violence through them ; and behold I will destroy them with the 
 earth. lint here the Omic covenant is with all these, or all 
 heaven, earth, and all beings, as beginning anew. The ending 
 and the beginning sjxjken of are equally extensive and com- 
 prehensive. The change in ending is from without inwards from 
 and by Elohim ; that in beginning is from within outwards and 
 onwards from and by the S[)irit in Jehovah's Father-Son. That 
 in ending is in ])utting oft" and away the shoulder })oint titan 
 oldnesses and evils in gi'adation inwards. 
 
 Noah, or the all-man, consists of the three parts sons. Ham, 
 Shem, and Japliet. Ham consists of the lower in all beings into 
 one head sum ; Shem consists of the middle of all things ; and 
 Japhet does so of the head-sum of all in one luadsum lorni ; and 
 
172 
 
 the tlirec make up tlie one all-man Noah. Th(! all thinj^s befoi'e 
 the Deluge are essential to the Noah sunn>iaiy soid to pass 
 through the Deluge change, and also necessarily so to the same 
 summary as re-appearing in all new birth after the Deluge. The 
 locality of the all things, or all beings, before the Deluge, is the 
 locality of them after the Deluge ; it is where they, in their old- 
 nesses, over.--pread the earth Ijefore, and in their newnesses after, 
 the Deluge ; with an improvement and advancement in them- 
 selves, and a farther step in their forward march of seat of 
 empire. Each periodic step marked by the precession of 
 equinoxes, as already explained, is a progressive step in the great 
 all movement of the scat of empire from east to west, and in 
 universal relations as to heaven and earth and all beings. 
 
 14. Noah began to be a husbnndman. Adam's outer side in 
 his ending-beginning at the (iarden is physico-plant life, his 
 middle in animal life, and his third in human life. His 
 outer sum-Sun is Cain, his middle is Abel, and his third is 
 man-sum into Jehovah and the Spirit. Cain goes forth a to 
 and fro fugitive on the earth, the Abel man is a keeper of flocks, 
 and tlie tViird is in man Jehovah and the Spirit. Now all things 
 come forth into an improved and advanced condition and 
 character. Instead of the all physico-plant into one head fruit in 
 the Lord-God-plantcd Garden, there is the vine-sum fruit in the 
 man-planted vineyard ; in which form the man Ham-part is outer 
 with Elohim, in place of the serpent to and fro kind. Jehovah 
 Elohim planted a Garden is in relation to the Noah planted vine- 
 yard, as the let there be formula is to the let there produce one. 
 Special notice should be taken of the Avord began, which indicates 
 the Deluge actiial beginning, issuing, or coming forth as in birth, 
 out of the Deluge actual ending of all things. This actual begin- 
 ning implies the planting of the vineyard and the distinct forth- 
 coming of all things in the tripartite order and luider the sum-son 
 heads of Ham, Shorn, and Japhet. The vineyard is the being- 
 born new all-man and the being issued r.ew all-world. The vine 
 is symbolic of the first sum-point, and, in the same sense, the 
 tenth sum-point of the improved and advanced physico-plant lower 
 and outer part, instead of the same as unimproved in the Garden ; 
 and corresponds, in its mature fruit, to the maturity and head- 
 sum grove oF Him as lower part of Noah, which is the lower part 
 from Adam to Cainan of the ten Aeonic men from Adam to the 
 Deluge, and the whole sum of these ten in tl)e sense of the whole- 
 htim of the old world as lower part to the Abrahamic and the 
 Christian eras. At this Ham grove ]wint is the beginning forth 
 coming of the vine and its fruit as new and of the Ham all things 
 as new ; and it is followed in order and gradation by Shcm and 
 Japhet, in their covering the nakedness of their father, which is 
 the forthcoming of each in his respective distinct new part. In 
 this forthcomnig process, or father-son action, Noah is expressly 
 called their father. That process in and by whicli they become 
 
173 
 
 distinct new sons is essentially and necessarily that in and by 
 which he becomes theii' distinct new father, and takes the over- 
 lapping place and position in relation to them. 
 
 Instead of the mid-part animals of creation is the Shem mid' 
 part, from Cainan to Enoch ; and instead of the head-part man as 
 created is the Japliet head-part fi'om Enoch to Noah all-man ; 
 each of the tripartite sons being the head-sum of his respective 
 pai-t of all beings of the all-world. Noah's tent is the Spirit's Om, 
 as the original womb out of whicli he as all-man, or all things, are 
 to come forth anew. In his Deluge Ishtar descent all coverings 
 of created forms of all beings and each being are put off and away 
 in the ending sense ; and now in the beginning sense he, as the 
 all man all beings, begins to come forth in nevv birtli and must be 
 re-clothed in re-created and re-begotten forms. The first of his 
 parts to come forth is Ham, then Shem, and thirdly Japhet. Ham 
 comes forth in the sense of the univei-sal lower part as the 
 physico-plant life of the six days' creation works, as the 
 lower part of the begotten Aeonic men from Adam to 
 Cainan, and as the whole old world to the Deluge taken as the 
 lower ])art in relation to the Abraham! c and the Christian eras ; 
 all this in one sum forming tlie all lower part of the Noah all-man 
 and all beings. Every being's lower part is the Ham of that being. 
 So is the lower part of the tripartite manhood, or up to the 
 puberty of that being. At this puberty point comes forth the 
 next inner and middle or Shem part of that being. Then all these 
 form into the third or Japhet part, or shoulder and head part, as 
 from the fourth to the seventh, and from the seventh to the tenth 
 of creation, and from Cainan to Enoch, and from Enoch to the 
 Deluge, the comprehensive sense being from the Deluge to Christ's 
 time, and thenceforward in the Christian era. 
 
 Noah drank of the wine, and was drunk ; and he was 
 uncovered in his tent. The waters of the Deluge are the elemental 
 seed from the windows of heaven, or the masculine in all beings, 
 and the fountains of the deep, or the feminine side in all beings, 
 flowing as seed sum substance of all beings into the Spirit's 
 universal Om of every Om in all beings. In this Father-Son 
 process there is a universal purification by the seed parting from, 
 and dying to, the all oldnesses ; each being thus returning, as it 
 were, to its original Om, and yet moving forward in so doing, as 
 through its natural transition Omic passage, to the turning point 
 of death into life in the mid point of that passage. At that turn- 
 ing point the waters from above and below, or of the masculine 
 and feminine, luiite in their beginning new life, and hence called 
 by the Ancients the waters of life, and here called wine. It means 
 also the turning of the maturity of the young of every being in 
 the womb for actual delivery into the air and all else of outward 
 living. Generally taken, it is Hie (Jana of Cahlce wedding water 
 changed by Jesus into wine. The Noah all beings are thus being 
 re-begotten into the all new order of things. Wine is the symbol 
 
174 
 
 of the Spirit's one, four, seven, ten living and life-giving sense of 
 all seed waters passing into all stages of all kinds of the life of all 
 beings ; and the state of things at each turning or transition point 
 is symbolised by drunkenness. It is in this sense that the 
 Ancients spoke of Noah, the ending-beginning Jehovah of all 
 things, as Bacchus (Abba-Chain-Ish, Father-Son absorbing and 
 issuing all-son beings). Wine's most comprehensive sense here is 
 in being the head-sum sense of water as in the beginning, in the 
 Garden rivers, and in the Deluge. It and honey are specially 
 related to the head part, as blood and milk are to the mid part of 
 eveiy thing. 
 
 Noah is uncovered -within his tent, in the seed sum-substance 
 being bare of the past, and not yet grown into new forms and 
 formations, and in the young while yet in the womb not being 
 born or brought forth into the fitness or environments of the 
 external world. Ham, the father of Canaan, saw the nakedness 
 of his father, and told his two brethren without. Ham through 
 the Deluge change comes forth as the new lower part and sum-son 
 of all beings. As lower jjart of Noah passing through the Deluge 
 change he is father to what he is now in coming forth in his new, 
 improved, and advanced form called Canaan of all-man and all- 
 world lower part. The Aeonic men lower part from Adam or the 
 Garden to Cainan Son is father to this lower part Son Canaan. 
 Cain is, in the lower and outer physico-plant or creation sense, the 
 father and predecessor of Cainar,, and Cainan is the father and 
 predecessor of Canaan ; the relative gradation being Cain as 
 Adam's lower and outer part as great-grandfather, Cainan the 
 grandfather. Ham son the father, and Canaan the new son. So 
 is it with Shorn midpart as in Abel, Enoch, Shem, and his after 
 Deluge Son being, and so likewise witli Japhet as shoulder and 
 head son. Noah, as father of Ham and his two bi'others, is thus 
 tbe all-man sum of all great-grandfather relation, but continues 
 with Ham, Shem, and Japhet as their fatlier, and as grandfather 
 to them in their sons sense of coming forth anew. It is in this 
 father-son process or action of coming forth anew that Ham passes 
 into being Canaan son, and the two brothers likewise pass into 
 being new sons ; while therein he and they become fathers and 
 Noah becomes grandfather and so in gradation backwards. 
 
 It is also in this action that Ham sees the nakedness of his 
 father. To see implies the eye or eyes, as the highest or tenth 
 point, and therefore the lowest or first i)art. Cm. The Noah all- 
 father is identical with Ham himself in lower parts from the 
 beginning and in all-sum of all from the beginning to the Deluge 
 as lower part of tlie Abrahamic and Christian eras. So in coming 
 forth into being son he comes forth from and out of himself and 
 his eye of eyes, or Om of all 0ms ; which is self-begetting and 
 therein begettingly seeing or knowing the (Jmic fatlierliood of 
 Noah, that is, of iiimsclf in the very act of becoming father, which 
 means seeing or knowing the fountain-head of begetting action in 
 
175 
 
 its most secret and sacred form next to the divine let there be. 
 He begins with knowing or being known by the Spirit and His let 
 there be and himself in his self-begetting sense of let produce. 
 All this is in the original, virginal, and universal point of action. 
 It should be remembered tliat, in the Ishtar descent, the garments 
 or coverings of outward and circumstantially acquired forms are 
 gradually put off and away till there is perfect nakedness of the 
 sum-substance in reaching the Omic midpoint passage ; and that 
 the re-clothing is again gradually performed in ascending, or new 
 birth, forth-coming. Ham, as lower part of all beings of physico- 
 plant forms, animals, and human beings, is thus, by nature and 
 necessity, comparatively naked. It is his natural and necessary 
 destiny, liere called curse, that he is the lower part, and has the 
 place, sphere, and function of servant to all the middle and upper 
 parts and beings. He is not very capable of improvement and 
 advancement ajjart from Shem and Japhet beings ; but with them 
 he will make improvement and advancement in indefinite corres- 
 pondence with theirs, a fact which all Christian philanthropists 
 ought to stud}^ very carefully and make the liest and utmost 
 use of. 
 
 He tells his brothers without. To tell is to use the mouth as 
 the inlet and outlet head-sum Om of the whole person, or the 
 leading sum-substance Om of absorption and communication at 
 the shoulder and head parts. He sees the nakedness within the 
 tent, comes forth at the first point, and grows to the fourth point, 
 where the sub-substance absorption of the Ham lower part, here 
 •called telling (told), passes into the forth-coming Shem midpart to 
 grow up into sum-son at the seventh point, where the sum- 
 substance of Ham and of himself, again under the same word 
 telling, comes forth into the head-sum from the seventh to the 
 tenth points. The all Ishtar ascent of the all-man thiis comes 
 out, as in creation, from the naked Om and one of the first point, 
 next by the absorption and issue at the fourth point, and again in 
 like manner at the seventh point, all into and out of the tenth 
 point. Shem and Japheth cover the all-man being thus newly 
 created and begotten by laying the garments on their shoulders, 
 or the Omic and Aconic parts of foui", seven, and ten or 
 to ten, at which they come forth and take outwai'd Aeonic 
 all-man form. They do so walking backwards in the 
 sense of their Ishtar ascent from the low^est and inmost 
 turning ])oint in the Deluge Om to which they and Ham 
 and all had Ishtarly descended. So does all nature descend and 
 become naked in the winter season and ascend, or turn and walk 
 backwards, in the spring season ; in which all things reclothe 
 themselves each and all in connection with the shoulders or cluuige 
 points in all formations. So is it at the change or transition 
 points in man and all things. That Shem and Japhet do not see 
 the nakedness of their fatlier means that they come forth at the 
 transition points between the first and the tenth and under the 
 
176 
 
 self-formed covering together with Ham as under and outer side. 
 Tiie covering or clothing at the Garden is by Jehovah Elohim ; 
 here it is by Shem and Japhet as the improved and advanced 
 form and sense of the Jehovah Elohim in the new all-man all- 
 world. Ham is naked and darker as natural lower part from one 
 to four. 
 
 The mider and outer here is Ham instead of the physico-plant 
 outer side at the Garden. Shem is next or middle parfc, and stands, 
 tor the full form Jehovah Elohim, with h-em for h-im ; the term 
 Shem being Isha-liem, the Jehovah man Elohim, or Jah-Ish-em, 
 Jehovah Son Elohim, the Lord Son God, the Son of God son of 
 man, Jesus in the midpart all comprehensive sense. Hence the 
 words conveying the blessing of Shem ai'e, Blessed the Lord God 
 of Siieni, or blessed be the Jehovah Elohim Shem. Ham is 
 Jehovah Elohim though as under and outer and so a servant, or 
 the all-sum servant, to the Shem higher and inner Jehovah 
 Elohim ; and all beings have thus their being and having being 
 in the Jehovah Eloliim and His blessedness, in all gradations and 
 relations. Jap'icth is to be eidarged by Elohim as acting in the 
 luider and outer spheres, and Canaan shall be his servant. 
 Japlieth is J of Jehovah, ap the hard and utmost form of Abba, 
 and heth the aspirated hard and utmost of d in Adam and of 
 h-im in Elohim ; all making Jehovah Father-Son man God in the 
 highest and utmost midform and meaning, as the sum-substance 
 of Ham and Shem. He shall dwell in Sliem's tents, in every 
 Omic sum-substance point of ending-beginning summary, which 
 conies forth and passes on in new enlargement. A special one of 
 these points is the titan shoulder point, that of the Hittites or the 
 sons of Heth. He is the head-point of the one in every Om and 
 foundation. Abraham is composed of the sum of all these names- 
 in their etymological forms and meanings, and in their gradations 
 and relations of great-grandfather, grandfather, father, and son. 
 
 Noah's years contain the sum-substance of all from the 
 be""inning to the Garden into the number of Aeonic men from 
 Adam to the Deluge, the titan point of which being at Enoch, the 
 seventh from Adam. Each Aeonic man stands in the place of the 
 great-grandfather, with two places for grandfather and father, the 
 last for ever passing into son, followed by the others to the ever 
 disappearing of the great-grandfather. This in arithmetical 
 figures is six and two nothings, 600 ; which with another triad 
 make nine hundred, all into the one tenth ])oint Deluge from the 
 old into the new order of things. The Deluge is the passage into 
 the Jubilee era of peace and comfort, marked by numl)er fifty ; 
 the whole making nine hundred and fifty, which is Noah's whole 
 number of years. There are three triads corresponding to the 
 three sons, or sum-sons, of Noah, passing in all man all-world 
 through the Deluge from the old into tlie new order. It is a 
 triad of triads and conveniently marked three with two nothings, 
 or three hundred ; the Jubilee being marked by iifty, makes, with 
 these, three hundred and fifty of Noah all-mjui all-world coming 
 
177 
 
 fdrth out of the all-Oin Deluge. This means that the all beings 
 that lived, or existed, before the Deluge passed through it as 
 through death into the after Deluge new life. There is always an 
 overlapping of from che seventh to the tenth point prolonged with 
 the renewed for that length of points, which here, with the fifty, 
 make three hundred and fifty. 
 
 CHAPTER X. 
 
 The tripartite sum-sons of Noah now come forth into the midpart 
 era, and representii j all beings in renewed, improved, and 
 advanced condition and character, are Shem, Ham, and Japheth. 
 Under each of these is a ten-form number of sum-sons as being 
 born, or come forth, after or out of the Deluge. Shem is men- 
 tioned generally first, because he is the main midline son. In 
 mentioning their sons, those of Japheth are here given first, 
 because the head part is foremost in conception, birth, and moult- 
 ing, or passing out of the old into the new condition and character. 
 Seven of these are givfjn in their Aeonic gradation, corresponding 
 to the creation days and the concentration of the senses in the 
 head— Gomer, Magog, Madai, Javan, Tubal, Meshach, and Tiras. 
 The first and fourth points sons are Gomer and Javan, the first 
 giving forth the sum-sons, Ashkenaz, Riphath, and Togarmah, and 
 the fourth giving birth to Elishah, Tarshish, Kittim, and Dodanim. 
 The isles of the Gentiles into which these are divided are the 
 Omic head-sum centres, each being a representative head sum 
 mouth and tongue, or Om and one, in Spirit and Father-Son rela- 
 tions and process of begetting in gradation of families and nations 
 of all-beings, continued as renewed, or re-begotten, through the 
 Deluge change, and to be continued in onward preservation, pro- 
 pagation, and universal correlations. Taking these sons of Japheth 
 in the absorptive order from the face into the cerebellum, the 
 seven, otherwise ten, are regarded as four^ or one, four, seven, ten, 
 of the face, passing into three in the cerebrum, and again into one 
 in the cerebellum. 
 
 One, four, seven, ten, of every being form the layers or circles 
 of the Om and one, and are the same as greatgrandfather, grand- 
 father, father, and son. Here in the order from the centre out- 
 wards, they are Javan, Gomer, Japheth, and Noah. In the 
 Japheth Om and one they are Gomer, Magog, Madai, and Javan 
 (in order of age). Likewise in the Gomer form, they are (iomer, 
 Ashkenaz, Riphath, and Togarmah. And in the Javan form, they 
 are (in like order of) Elishah, Tarshish, Kittim, and Dodanim 
 As the sumsubstnnce of the lower passes into the imj)roved an I 
 advanced higher, so also the nature, or character, and name of 
 the lower pass into and under those of its higher. This has been 
 
 12 
 
178 
 
 seen under what is said of IShem and Japhcth in covering their 
 father while walking backwards in doing so. Tluis every being 
 is, and is regai'ded and spoken of, according to what it is in its 
 higher or head-sum part. The tree is known by its fruit, its head- 
 sum substance. All beings of creation are so known by tlieir 
 head-sum man, Adam ; all the animals, or living things, are so 
 known and named in and by him ; and all beings eat of themselves 
 in the all eating of the all forbidden fruit, and know their sum 
 feminine side in so eating and self begetting action in ever onwards 
 creative and begetting generations. Every being is a Jehovali 
 Elohim, and is so known in and by its head-sum. At the same 
 time it continues its kind, character, and identity in its scapegoat 
 form. The Javan form is at the Japheth head-sum level ; and, 
 therefore, contains Jehovah Father-Son Elohim in the names 
 Elishali, Tarshish, Kittim, and Dodanim. 
 
 Ham's four points sura-sons are Cush, Mizraim, Phut, and 
 Canaan. Those of Cush are Seba, Havilah, Sabtah, Raamah, Sheba, 
 and Dedan. In a more direct way is Nimrod a sum-son of Cush, 
 wherefore Cush is said to beget him. In this Nimrod is the 
 greater outer side of Ham, containing the improved and advanced 
 greatness sum-substance of the Cainites, as represented in the 
 names here ternjinating in im. He begins to be a mighty one in 
 the re-appearing new eartii, at the Deluge Om. He is a mighty 
 hunter in the sense of a begetter, or generative organ, before, or 
 in the begetting side of, Jehovah. At this highest level, and 
 therefore the lowest beginning level, of the Omic full-formed 
 layers, or circles, of Cush is the mature, or manhood, Jehovah 
 Elohim of Ham's outer side head-sum from the old world. The 
 old world being the all-sum lower part of the all-man, the Deluge 
 ending-beginning of things is the puberty of the all-man. So it 
 is here said that the beginning of Nimrod's kingdom is in the 
 renewed being of his Omic level of Jehovah Elohim ; the particular 
 points in this beginning being, Babel, Erech, Accad, Calneh, in the 
 land of Shinar. Shinar land gives forth in I'enewed sense, Nineheh, 
 Rehoboth, Calah, and Resin. Under the sum-name Mizraim are 
 the ims, Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim. 
 Casluhim 'out of which is Philistine), Caphtorim. 
 
 It should be borne iu mind that the four points sons arc 
 always summed into the fourth as the one whole midline Aeonic 
 son, as Judah is the one son summary of the same four of the sons 
 of Jacob. The four are the sum-substance in the all-Om from the 
 past ; and the fourth is the sum-being of the foiu', through which 
 fourth the Aeonic line is begettingly continued. So, in the previous 
 chapter (v. 18) Ham is sununarily said to be the father of Canaan, 
 as including all of Ham ; and, in vs. 25-27, Canaan is taken for 
 Ham. Here, then, Canaan is taken in the new sum-substance 
 which is to be the lower part and servant to Shem and Ja])heth. 
 His sum-son points are in full sum tens, with the eleventh as the 
 sum-one of the Ham sense of the Deluge Om in its new all-man 
 
179 
 
 nil-world beginning, namely, Sidon, Heth, the Jebusite, the 
 Amorite, the Girgasite, the Hivite, the Arkite, the Sinite, the 
 Arvadite, the Zemarite, and the Hamathite. The outside layer, 
 or circle, of the Canaan sense of the Deluge new all-man all-world 
 Om is here called the border of the Canaanites, marked by Sidon, 
 Gerar, Gaza, Sodom, Gomorrah, Admah, Zeboim, and Lasha, in 
 their Omic relations. Such are Ham's sum-sons in the sense and 
 order of their tongues or head-sums, families in tribal issues, and 
 nations as all beings under each of all sum-parts and points. The 
 term land is used in the summaries of Japheth and Shem ; but 
 not here, because it is implied in Canaan itself, as the new and 
 advanced midearth seat of empire. Cainan is after the Garden, 
 the midline inner and advanced of Cain ; and Canaan is that of 
 Cainan. 
 
 Shem is the midline Aeonic all-man Son ; Japheth is the elder, 
 because the shoulder and head-sum son ; and Ham is the lower 
 part son. Shem is the father of all the children of Eber. This 
 term Eber signifies passage, or transition ; and all the children of 
 Eber are the children, or the ever being begotten beings, of the 
 great midHne movement of the all-man all-woi'ld of universal 
 empire. Eb denotes the ever forth-coming from Abba (father) ; er 
 is the rolling and repeating of d of Adam into El ; and H of 
 Jehovah prefixed to the full form Eber makes Heber, or Hebrew, 
 the Jehovah Father-Son Elohim. Eber in its original or etymolo- 
 gical form of Abba, to which Abel is allied, and taken with Ham, 
 makes Abram, changed at the Melchizedek and Isaac transition 
 into Abraham. Eber represents the all Jehovah Father-Son sum- 
 substance from the beginning to the Deluge, and now coming forth 
 in thb Abrahaniic midpart of the Aeonic all-man all->s'orld. Abraham 
 thus contains all from the beginning to Jesus Christ, and is so taken 
 by Matthew in the genealogical table prefixed to his Gosj)el. In 
 short Abraham is the Abracadabra of the all-man oU-world from 
 the beginning to Jesus (Jhrist, and in Him onwards Abraham's 
 whole Aeonic lower part is fr-^m the beginning to the Deluge ; but 
 the lower part of his whole midpart is here from the Deluge to his 
 call out of Chaldea, consisting of ten Aeonic sum-sons, Sem, 
 Arphaxad, Cainan, Seba, Heber, Phalec, Ragau (Reu), Saruch 
 (Serug), Nachor (Nahor), Tera, himself being the eleventh, or 
 re-beginning, one, as called into the public life of his midpart. 
 
 This succession of ten Aeonic sons are given in the next 
 chapter. What is given in this chapter is a summary of the 
 head-sum parts and points under each of the sum-sons of Noah in 
 their repi'csentativc relations in the all-man all-world, all as 
 coming forth out of the Deluge transition. Ten days, like the 
 creation days from tlie beginning to the Garden, are taken in that 
 Deluge transition as the recreative time and process. The all- 
 man all-world being in three parts under the names Ham, Shem, 
 and Japheth, a sub-duration and process of ten days are inijjlied 
 
180 
 
 in each, making a triad of tens into a fourth ten, which are called 
 forty daVvS. Otherwise put the forty days are the one, four, seven, 
 ten, which are the four points of ten time and process of creating 
 and producing again, or of renewing, the all-man all-world ; all 
 being now represented as so renewed under summary names. In 
 continuation of such names, under Japheth and Ham, are now 
 given those under Shem, namely, Elam, Asshur, Arphaxad, Lud, 
 and Aram ; of Aram, Uz, Hul, Gether, and Mash ; of Arphaxad, 
 Salah ; of Salah, Eber ; of Ebcr, Peleg and Joktan ; and of 
 Joktan, Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, 
 Diklah, Obal, Abimael, Shela, Ophir, Havilah, and Jobab. It has 
 been observed that Eber denotes an ever forthcoming from Abba. 
 This causes one becoming two, and he is said to have two sons, 
 one of whom is named Peleg, for in his days the earth was divided. 
 The Eber, Hebrew, or Abrahainic Aeonic being of the all-man all- 
 world, begins to grow forth and on in new nature and character, 
 condition, and cultivation, and in distinct parts and points. 
 
 Joktan holds the Jehovah midline parts and regions, while the 
 Peleg sum-sons occupy more of the farther out regions. Shem 
 thus moves along the Aeonic main midline of seats of empire from 
 the east towards the west. Ham, as lower part, occupies mainly 
 the south, though generally in land and people, with Shem and 
 Japheth. Japheth, as shoulder and head-part, is regarded as 
 mainly occupying the tropics and northern regions, though 
 generally dwelling in the tents of Shem, with whom he has Ham 
 as lower part and servant. Mesha is moving force, as in the great 
 Aeonic movement. It is referred to as the all-man all- world 
 Aeonic high way from east to west, from behind onwards, being 
 the all-midline of the world's seats of empire. Sepliar is a marked, 
 or written, roll, or scroll, here rendered mountain. It is the ever 
 ending-beginning mountain of creative and liegetting Omic 
 maturity in the all high way of life. The woi'ds, as thou goest, 
 signify the Ishtar descent and ascent in relation to the Sephar all 
 historical and all history giving mountaui in and from the east. 
 All l)eings have their being and having being in their relations to 
 it. The way of it is the all good old and new way ; the history of 
 it is the history of all ; and to write all that history, the his- 
 tory of Jesus, would be to write more books than the world 
 could contain (John xxi. 25). Noah marks the old world's 
 last, and the new world's first, seat of empire. The names 
 stated in this chapter as standing on the Omic one, four, 
 seven, ten, after the Deluge level, under Noah's three sum- 
 sons, are representative of all the divisions of the all man all- 
 world in parts and points, lands and peoples, or beings in all 
 gradations, rc^gardod first in their limited distances and relations 
 to this i)articular seat of empire, and then also in their universal 
 distances and relations over the whole earth. So arc the words, 
 and by these were the nations divided in the earth after the flood. 
 
181 
 
 CHAPTER XL 
 
 And the whole earth was of one language, and of one speech. 
 Israel's all-man all-world seat of empire comes to the pinnacle of its 
 greatness, grandeur, and glory, in Solomon's head-sum wisdom, 
 excelling that of all the children of the east country and of Egypt, 
 or of all the precsding seats of empire. In 1 Kings iv. the David 
 all sum-substances of him and his, as the all-man all-world of the 
 time, is given and brought into the one tongue, the Om and one 
 of the all in all ; being also prophetic and representative of Him 
 who is greater than Solomon, the Logos all in all. He spoke of 
 all beings and having being from the hyssop and the creeping 
 thing to the cedar of Lebanon, and all the kings of the earth. The 
 whole earth in this sense was of one language, and of one speech, 
 that of Solomon at Jerusalem, the all-man all-world seat of empire 
 of the time. So was it on the day of Pentecost (Acts ii.), when 
 there appeared unto them cloven tongues like as of fire, and it sat 
 iipon each of them. And they were all filled with the Holy 
 Ghost, and began to speak with other tongues, as the Spirit gave 
 them utterance. 
 
 Eastern nations had tlie custom of cleaving the tongue or 
 facial part of their Teraphim, placing the head in a niche of the 
 house wall, setting lighted lamps near it, and consulting it as an 
 oracle. Rachel took with her the Terapliim of Laban ; she always 
 does. It has been already explained that the Teraphim, taken in 
 the plural, or as one sum in the singular, repi'esents the head sum- 
 substance of the whole lower part, in the sense of the grove Om 
 and one. While the whole from the beginning to the Deluge 
 forms the lower part to the Abrahamic and Christian eras, and is 
 •suitably represented by the Teraphim ; it also has its head of all 
 meanings in the Ark and Deluge summary, which implies the mid- 
 part Cherubim, and head or intellect part Seraphim, in addition 
 to the lower part sense of the Teraphim proper. Thus, the Tera- 
 phim must be regarded as including all of the Teraphim proper, 
 of the Cherubim, and of the Seraphim, in one all ending beginning 
 head-sum, in the sense and form of the Noah all man all-world. 
 The mouth and tongue denote the grove Om and one of the lower 
 part physico-plant and animal natures for the reproduction of all 
 beings, each after its kind ; being in such respects to the whole body or 
 being as the mouth and tongue are in all respects to the whole 
 being, the all outlet and inlet, the all way of Ishtar descent and 
 ascent. In the strictest and most original and universal sense the 
 Teraphim represents the Spirit's Om and one of the lower part, 
 also summarised in the face ; the Cherubim that of the mid part, 
 also summarised in the cerebrum ; and the Seraphim that of the 
 head part, also summarised in the cerebellum or intellect. Hence 
 
182 
 
 in Acts ii. they were all filled with the Holy Ghost, and began to 
 speak with other tongues, as the Spirit gave them utterance. So 
 here all things come forth anew, or are being born or issued again, 
 as out of the Spirit's original all-Om and one, one mouth and 
 tongue, one speech. 
 
 They journey from the east, find a jdaiu in the land of Shinar, 
 and dwell there. Shinar signifies double man, ending-beginning 
 man, man and world being renewed and restored (Is. xi. 11 ; 
 Zech. V. 11). Plain in the land of Shinar signifies the same as 
 field in (jfen. iv. 8. Every living being in being brought forth into 
 the world finds the field, or sphere, of existence before it as at 
 the beginning, when the all-man, or all living beings, and the all- 
 world are together and to each other as out of their oldnesses into 
 and in their newness of existence. Adam, the all-man, comes 
 forth and out of his Cain outer and older creation character ; 
 bringing with him, and containing in him, the siim-substance of 
 that outer and older in Cain's offering together with that of Abel. 
 In this, his Abel new sense, he dies to, or Abel is slain by, Cain, 
 who passes on in his scapegoat sense and disappears as to his 
 oldnesses, while Abel passes on in newness of sum-son Aeonic Seth. 
 This field or plain is meant as the representative all-world Omic 
 dwelling place, formed in the image and likeness of that out of 
 which all beings are brought forth. 
 
 Their journeying from the east is their passing from the pre- 
 ceding seat of empire into this new one. Cain talked with Abel 
 his brother, as they here say one to another, go to, and so on. 
 The original Om and gi-adation of language are the same as in all 
 other things. The connections from the lungs, through the 
 larynx and the tongue to the lips, are in Aeonic gradation, as 
 previously observed. In gradation from within to without is the 
 debarreem or debarrim (words) as the outer Elohim to the 
 Jehovah P^ather-Son Saphah (mouth and tongue). The last 
 sounds of language are its first, all centred in the all ending- 
 beginning Al)ba. Gradation in language is from the deepest 
 breath and guttural sound to the labial closing-o|)ening contact, 
 with breath motion sui'd, sonant, or aspirated ; and all and each, 
 even every vowel having that gradation. The same gradation is 
 in accents in pronouncing, sj)eaking, and reading words and 
 sentences. Language is milder and softer in its beginning and 
 ending, and sti'onger and harder in its midpart of public life and 
 use. Every new and advanced form absorbs and carries with and 
 in it the sum-substance of the languages which it puts aside and 
 leaves behind. Cain's talking and their saying here are each the 
 exercise of the on-? tongue spoken of, in the new life action of 
 each being in the one whole all-man all-world. In its first sense 
 it is go to, equivalent to let there be an all Omic motion and 
 action ; then let produce takes the form of let us make Iji'ick, a 
 city, and a tower ; and for let us make man, there are the words, 
 let us make us a name. It is the all-man all-world creation coming 
 
183 
 
 forth anew ; all from the absolute and the spirit's original Om, to 
 the tower-top reaching into heaven, or the human intellect, at the 
 Melchizedek level of eternal perfection ; and having as here its 
 central representation in the world's centi'al seat of empire. 
 
 What is to be built is a city in the sense of each new born and 
 reared up being in Aeonic formation over the whole world ; but 
 the all-city of cities, the capital city, the metropolis, or head-sum 
 city of the new world being at its new seat of empire. The outer 
 of the world's Aeonic line of cities from the Garden To the Deluge 
 is Cain's city ; and the outer here is in Nimrod's city. Nimrod is. 
 formed by the transposition and perversion of Dornim, or Tora-im,, 
 the outer form or Elohim of the Jehovah Father-Son, or Omic and 
 Aeonic, Tora of universal being. This ever ending-beginning, yet 
 ever unbeginning endless, Tora is the true Spirit and Father-Son 
 kingdom, the all one eternal kingdom of the All One Eternal King. 
 Both in its inner Jehovistic and outer Elohistic forms this universal 
 kingdom is iiiherently, inalienably, and necessarily that of the 
 eternal Father-Son Divine Being. By essential nature, organic 
 law, aud intransferable rights, the only and eternally being 
 begotten Son is, by eternal decree and appointment, placed in 
 perpetual occupation of its throne and perpetual sway of its 
 sceptre. 
 
 Its outer manifestative Elohim is intended to be what it really 
 is, so far as it is good, the working out of its Jehovistic Being. 
 Its Elohim is the actual and acting body and limbs of its Jehovah ; 
 it is its Teraphim, Cherubim, and Seraphim. When only two 
 (Jherul)ic figures are used, as in the Tabernacle and Temple, they 
 stand for the whole two sides of the whole being. But this outer 
 Elohim or Toraim has ever a measure of incidental Cain character 
 of outerness and oldness, of Nimrod wildness and wickedness. The 
 name is said by some to mean two enemies ; and it does mean an 
 enemy to all good, and so an enemy to all itself outwai'ds 1o final 
 self-destruction. It is said by others to mean the ruler asleep ; 
 and it does mean the want and the perversion of, and opposition 
 to, all good rule of real rights and righteousness, laws and action. 
 The higher than the highest of them docs not always seem as one 
 asleep. Awake, () Lord, and plead tlie cause that is Thine own. 
 
 They have brick for stone, and slime for mortar. The brick 
 materials are burnt thoroughly. Being a new creation it must be 
 reared up as at the beginning ; having all its materials reduced as 
 by heail ])art tire, which is as the original fire, or the fire from 
 heaven, to their original state at the lowest level of Ishtar descent. 
 All things of earth, and sea, and sky, are thus being reproduced 
 and re-begotten, from the elemental means of original substances, 
 protoplasm, ozone, and all Omic seeds, to the full-form tower of 
 each being reaching to its heaven height, everywhere over all the 
 earth, witli the all central representation on Shinar's plain. In each 
 being there is union in diversity ; so is tbere one leading seat of 
 empire of the whole world, corresponding to the unity of the 
 
184 
 
 Divine Trinify and trinity of trinities of all beings. There is a 
 natural kind of necessary competition between the to and the fro of 
 all to and fro force, motion, and action. The one cannot exist 
 and act without the other. Hence is the forbidding of the 
 (Jarden fruit ; and hence here it is said, lest we be scattered abroad 
 upon the face of the whole earth. They must bo reared np in 
 whole being ; but they must also be diversified and scattered. 
 Their name is all beings in one, as all come to Adam, or go to 
 compose him as sum-stance of and as the universal being. The 
 face of tlie earth is the Om of all 0ms over the whole earth, or its 
 whole life means, its sphere of existences. 
 
 Jehovah comes down to see the city and the tower which the 
 children of men are building. The forbidden fruit of the Garden 
 is the all sum-substance of the whole works of creation from the 
 beginning to the Garden. Eating it is all Ishtar descent in 
 reducing all to the original point of the Spirit's moving on the 
 face of the waters, that as Shinar plain ; and the eating is also 
 the Ishtar ascent in re-creating all in the begetting mode of pro- 
 duction. The gradation of the process of the work is from the 
 ;.erpent to and fro action, like the Spirit's moving on the face 
 (jf the waters, upwards and inwai'ds to man, and his coming forth 
 in the Divine image, and thei'ein in the coming forth of Jehovah. 
 Adam is brought to be as gods, but not to take Jehovah's place of 
 tree of life ; and hence it is said, lest he put forth his hand, and 
 take also of the tree of life, and eat, and live for ever, and so 
 forth. So here it is said, now nothing will be 'restrained from 
 them, which they have imagined. Jehovah Himself must come 
 down to see, to use the eyes, the head-sum 0ms of Hght and 
 life, as in the whole works of original creation, and specially 
 as in the coming forth of man in the Divine imagi; as the liead- 
 .sum of all with Jehovah. In the process of the original creation 
 the mid-line unity is fully and for ever kept ; but the beings, as 
 they come forth, are scattered over the earth, or are brought forth 
 over the whole earth, though in special relation to one whole 
 world seat of empire. So here Jehovah is constantly coming as 
 the light and life-giving Life of all. He, like the sun, gives light 
 and life and motion evej-ywhere ; and the light and life spread 
 and are scattered everywhere. Things are forming up and in' 
 to the Jehovah level, position, and character. 
 
 15. The children of men do all things according to some ideal; 
 not one thought can be formed or perceived witliout an act of 
 imagmation ; and the all standard ideal is the divine image. 
 They are right in imagining to do all things and everything to 
 reach to heaven, in creating and begetting intercourse with heaven, 
 and to perfect conformity to the ideal and image of the All Father 
 and All Creator. Jehovah makes an eternal Ishtar descent in and 
 with all beings in changing and being changed, in stripping and 
 being stripped, of all oldness and incidental evil, and an eternal 
 Ishtar ascent in creating and begetting all beings anew, as at the 
 
185 
 
 beginning. Ho descends in and with them ; He ascends and grows 
 up in and with them ; fear not to go down to Egypt, I. will go 
 with thee ; Jesus ( Uirist formed in us is the hope of glory. 
 
 Go to, let us go down, and there confound their language, that 
 they may not luiderstaud one another's speech. So Jehovah 
 scattered them abroad from thence upon the face of the earth ; 
 and they left off to build the city. Here the creative work and 
 growth come to completion and maturity. The Om as a city, or 
 whatever other form, has its one as tower in full form and fitness 
 in every l)eing at the puberty or manhood of that being. At this 
 point, as at that of originally moving on the face of the waters, 
 the Spirit in Jehovah Fatlier-son head-sum action is necessary for 
 begetting action. The confounding of the language is in jjassing 
 from the creative into the l)egetting mode of production, which 
 takes place in the gradation of all parties, from the lowest and 
 outmost, as in eating the forbidden fruit Christ is the head of 
 every man ; and tlie head of ('hrist is God. In all force and 
 motion, creation and begetting, the head-sum is foremost ; but it 
 does not come forth in the highest and inmost form and sense till 
 the full length of the formation or work. The fruit of every tree 
 appears through the Omic blossom at the level of maturity. Man, 
 as the head sum-substance of all creation, appears last, and 
 Jehovah in whose image he is made. Jehovah and man appear in 
 every and at every step and stage ; but there is a special appearing 
 of them in the head sum of every being, and the all head sum is 
 in the last head summary as all-man all-world. Adam, as all-man, 
 in eating the fruit, begins to take the siun substance of all creation, 
 and re create it in all the variety of beings of creation each after 
 its kind, through the begetting mode of production ; and therein 
 he becomes and acts as gods, next to being Jehovah and the 
 Spirit. At this point it is Jehovah's part in the gradation to act ; 
 and He does so in the Spirit all Father-Son into universal beget- 
 ting, which is universal scattering of all seed-beings. The mid- 
 part comes to appear as united to, and after the lower part. 
 
 The struggle for existence begins with existence. It is essential 
 and necessary to all to and fro action and all laws of substances, 
 and all beings. It is essential and necessary to all force, motion, 
 and life ; and the sum of it is in unity in diversity, in all 
 one and each triad in one, and all triads of triads. So 
 here it is all one tongue and one speed), yet all confusion of h>n- 
 giiage and all scattering of all seeds and all beings over all the 
 earth. The old world with all its beings must pass into the new 
 creation and new birth in becoming the all world Abrahamism, 
 and it in turn must so ])ass into Ghristianity with its (Jospel 
 change among all nations of all beings. 
 
 They leave off building the new creation, because it is com- 
 pleted as at the Garden ; tlie new midpart Abrahamic seed being 
 sown, as if scattered, over all the earth. So do the sun and seed 
 in spring time ; and so do all beings, each at its maturity and in 
 
186 
 
 its mode of life and living. Strictly taken, the meaning of the 
 implied confusion is sexual intercourse, conception, and birth, 
 sowing, sprouting, and springing up, in the newness of the new 
 season, as in the Abrahamic era. It here takes place at the age 
 and stage of maturity of the old world as forming the Aeonic all 
 lower part re created, renewed, and grown into the new all-man 
 all-world fitness, cai)aeity, and action of begetting mode of repro- 
 duction. It should be observed that all beings are thus reproduced 
 in the original and virginal sense of Aeonic sonship. 
 
 The name of this luiiversal Aeonic city is Babel, because 
 Jehovah does here confoiuid the language of all the earth, and 
 from hence does Jehovah scatter them abroad upon the face of all 
 the earth. The plain, or valley, in which they build, and out of 
 which they are scattered, is the Shinar begetting grove, like the 
 Cain- Abel field, like Israel's Succoth at the maturity point of their 
 exodus out of Egypt, like the Jordan plain and clay ground 
 between Succoth and Zarthan (1 Kings, vii. 46), and like the 
 Jordan valley of the baptism of Jesus and His forthcoming into 
 public life. At each of the one, four, seven, ten transition points 
 there is a forthcoming or tripartite ten points, all making the 
 number forty so often noted. On the fourth day t)f creation work 
 the sun, moon, and stars appear, with full day light, heat, and 
 clay burning into fifth day animal life and formations. Unlike 
 the physico-plant formations of the preceding days, which are 
 comparatively fixed and unfitted for locomotion, these animal life 
 beintis are brought forth to be scattered and to move over all the 
 earth. They contain the sum-substance of the preceding days 
 beings, and belong to ihe middle part from four to seven, being 
 the Shemites of the creatif n ten days. On the sixth and seventh 
 days the shoulder (Shechem), or Hitite, absorption takes place into 
 the eighth day apncarance of the Japheth, Jehovidi all-sum man. 
 Then the whole from the beginning to the Garden is taken at the 
 Garden as one whole lower part, like the first three days into the 
 fourth day as lower part. Thus the (Jarden point in beginning 
 the begetting mode of production to the Deluge is like the creation 
 first day, then like the ci-eation fourth day, and it is really the 
 seventh and tenth, all making one, four, seven, ten, in one. So is 
 it here at Shinar grove plain. It is one, four, seven, ten, valley. 
 As fourth point transition sum of things it is that of the rising 
 sun, when all living beings move forth over the whole earth. 
 
 The Deluge Ark is spoken of like a huge vessel, with the sum- 
 substance and seed of all living beings, sailing with the sun, the 
 window above, round the whole globe. As it moves farther and 
 farther on its ocean way, the earth seems at the same rate to sink 
 behind, or, which is the same, the waters seem to rise until they cover 
 the whole, even the highest parts, with a dc|)th of the Aeonic 
 height of creation, or one, four, seven, ten into one head sum 
 Garden Om of all as lower fourth point of foi-thcoming living 
 beings, as contained in the Ark, otherwise fifteen cubits. In 
 
187 
 
 beginning to rise again the first part is formed in the first day 
 dawn light up to tlie fourth day point of Mount Ararat maturity, 
 which has been shown to be the same also as the Garden all tenth 
 point, and in both respects the level, plain, or valley, of the forth- 
 coming of all living beings over the whole earth. This sun circling 
 holds in day and night, in moon measures of time, in the seasons, 
 in the ages, eras, and all changes of all beings, from the most 
 minute and short-lived to the most miuhtv and long lived (Ps. 19 
 4-7; Ps. 104). 
 
 Babel is a contraction of Abba-Abba-El, or Abel-Abel, and 
 signifies a repetition in a renewed and advanced foim of the 
 Jehovah Father-Son Elohim, a new and farther stage in the all- 
 Aeonic progression. The Aeonic city or kingdom is ever being 
 transmitted from father to son in the great Aeonic line of Father- 
 Son genealogy. Okeanos and Tethus have been consigned to the 
 deep abyss of ocean bed ; Kronos and Rhea or Rheia are confined 
 to the now past underpart world ; and now from the Deluge to 
 Jesus Christ is the raigning era of Zeus and Here, or Abraham 
 and Sara. The Son is ever being begotten by ever becoming 
 Father in the Spirit Father-Son action, as the future is ever being 
 begotten out of the present as the present is ever becoming the 
 past. The ten Father-Son and Abel line Aeonic Sons and city 
 from the (iarden to the Deluge are here passed into the Abrahamic 
 lower part of sons and city. Babel is Abraham's lower part city 
 with the ten sons, Sem, Arphaxad, Cainan, Sala, Heber, Phalec 
 (Peleg), Ragau (Reu), Saruch (Serug), Nachor (Nahor), and 
 Tharah (Te)"ah). It is free to all to he prophets, priests, and 
 kings in and with Jesus ; and to be so in and with Him is the 
 only right and rightful way of being so at all. Any other way of 
 divine right to such cannot be. Any other way of human royalty 
 to exist is from the ignorance of the people, a diseased state of 
 society, and the ignorance, aiTogance, fraud, and force of the 
 usurper and his associates. The Lord is King, the Loi'd is One. 
 
 It has been seen that Cain's city is the outer of Abel's city 
 from the (iarden to the Deluge. So here Nimrod's city is the 
 outer of this Abrahamic lower part city. In tl)is inner or spirit 
 Jehovah Father-Sou all-man all-world city, or kingdom, Jehovah 
 or Jesus is ever, ever speaks, and ever acts, as He that serveth, 
 while He is its only and eternal king. But its outer manifestative 
 Elohim form has ever so much of (^ain or Nimrod wildness, 
 perversion, and selfishness incidentally attached to it that its 
 improprieties of self-indulgence, self-righteousness, self-aggrandise- 
 ment, and self-deification grow as it grows in age and greatness ; 
 the remedy of which being always in and by tlie shoulder point 
 absorption of the sum substance of the contained good, the scape- 
 goat of its Elohistic kind and form, and the self-destruction of its 
 evils and oldnesses. 
 
 Shem is one hundred years in the sense of ten in each of the 
 ten men from the (Jarden, when he beyfcts Arphaxad two years 
 
188 
 
 ■jifter the flood. Ar is the rolling and repeating form of Ad in 
 Adam; Pha is the farthest ending-beginning of bha in A'iha or 
 Abba ; and xad is the utmost ending-beginning of Chain man, the 
 whole name being the renewal of the all-man as Adam-Abel-Cain, 
 into Arphaxad of Abraham, or the Abracadabra of the Abrahaniic 
 <3ra. The three columns of figures denoting the ages of 
 the Aeonic line of genealogy have already been briefly considered. 
 The highest figure of the outer column always becomes a fourth 
 column point, or great-grandfather point, by the forthcoming, or 
 begetting, of a new son on the other, the east and south, or front, 
 side. But its sum-substance is being absorbed, with that of the 
 others, in the same process that gives birth, as well as being, to 
 that son ; while its scapegoat passes on as a farther overlapping, 
 and its incidental oldnesses and evils vanish and disappear. P>ach 
 of the list iiere given is about the thirty manhood age at begetting 
 a new son. The figures of the outer line, or column, denote the 
 steps of the Aeonic line of seats of empire ; the stages being at the 
 one, four, seven, ten of the same whole ten steps of this lower part 
 of Abraham. No figure in any column can go beyond nine into 
 the ending-beginning ten form of Om and its one, or one and its 
 Om. Caiuitn is given by Luke as son of Arphaxad, but is omitted 
 here. Eber here is named Heber by Luke. It is unnecessary to 
 go more minutely into the analysis of these things here. 
 
 The ten names here are the renewals of the ten names from 
 the Carden to the Deluge. Noah, as the all-man sum of the men 
 from tlie Garden to the Deluge, and as passing into the overlapping 
 position at the Deluge, when his midline is taken by Sliem in ten 
 form sons into Terah, this overlapping by Noah co-exists with the 
 Shem new lower })art of Abraham, and is finally absorbed in 
 Nahor into the maturity point of Terah as sum lower jiart of 
 Abraham. Thus the name Nahor signifies Noah-tora, Noah-ham- 
 tora, or Noah all old world sum and new lower part sum of 
 Abraham formed into pure, perfect, and middle part Abrahamism, 
 or Abrahamic lower part head-sum Teraphim. The letter n is the 
 inmost ending-beginning Jehovah Father-Son of the old world in 
 the new Shem lower part of Abraham, and now it is that ending- 
 beginning of overlaj)ping and all into Nahor full-form Tera, 
 Teraphim, or Tcraphic Abraham. The name Nahor indicates the 
 Spirit Father-Son sum-substance of all passing into the Teraphic 
 Abrahain ; but the scapegoat form of the same nuist also be 
 indicated ; and tiiis is done in and by the same name as brother of 
 Abraham. Hence the name is sometimes spelt Nachor, the c being 
 put in for Cain scapegoat sense, the termination hor being really 
 Ham-Tora, or Ham Tcraj)him, as lower part of Abraham. 
 
 Tera, or Thara, is a contracted and reversed form of Ararat, 
 for Tarara ; Ararat being the rolling articulation of Ad in Adam, 
 meaning the ever re-making and re-begetting of man and all things. 
 Mount Ararat is thus the high ])lace, or maturity grove propa- 
 gation. Sin, bush or grove, from Ish (man), Isha (woman), with 
 
189 
 
 the ending-beging Ouiic n, is much the same ; and is, hence, 
 formed in such words as Sinai, Senah, Sivan, Shinar, Senacherib. 
 Sin is the Chaldean name for moon. Zeus nieins Omic action from 
 Father-Sou to Father-Son, from Jehovah Father-Son to Jehovah 
 Father-Son, in gradation of from Ish to Ish, from Sin to Sin, and 
 so on ; and hence Jehovah ayjpears in its other cases after the 
 Nominative, as Gen. Jovis, Dat. Jovi, (tc. These things, in their 
 names and meanings, are contained in the Chaldean Ziggurat. 
 It means the Spirit Jehovah Father-Son mode of formation by 
 creative and begetting action. It was constructed on the model 
 of the Aeonic mountain, or midhno formation, in stages, all form- 
 ing up like a pyramid to the shoulder point. V sanctuary, or 
 shrine, formed the top. One of the oldest and most famo\;~ known 
 was in the city of Ashur, and was called the Hoi -. of the 
 mountain of countries. So did the Israelites speuk of the 
 Tabernacle and the Temple. Nebuchadnezer's Ziggurat at Borsip 
 was known as the Temple of the Seven Spheres, built on the 
 foundation of a previous one ; as Israel's Temple succeeded the 
 Tabernacle, and was built three times. 
 
 The lower part of a Ziggurat consisted of a high platform; and, 
 including this, the whole was about a hundred and sixty feet in 
 height. Of its seven stages the second three into a fourth receded 
 equally on three sides to the top sanctuary, which contained the 
 third three from seven to ten, with the sanctuary in the head form 
 of the face as outer court, the middle or cerebrvmi part as holy 
 place, and the back or cerebellum part as most holy place, or all 
 in the form of Om and one. The platform part represented the 
 foundation on which every being or formation is built up. The 
 most original, virginal, and universal foundation is the Spirit as 
 the Eternal One Absolute Being in the Eternal Om ; then the 
 Spirit in Jehovah Father-Son Being and action in the whole rela- 
 tive ; and this foundation is represented and symbolised in all the 
 relative in and by every thing on which any formation is begun 
 and built up as the flint, metals, precious stones, all rock, and the 
 solid and crusted earth on and around which all beings and forma- 
 tions are forever being created and begotten. It means also the 
 past as the foundation of the present, and both as that of the 
 future. So are the gradation points in force and motion, joints 
 in plants, jointed bones and valves in animal and man, past 
 dynasties to the present or actual dynasty, and all summaries of 
 steps and stages and every step and stage in relation to its next 
 one or succession of ones. It is the same in the steps and stages 
 of the formation which is being built up, created, or begotten. 
 Every measure of force and formation has its sum-substance and 
 sanctuary, or temple, in its head-sum point, part, or Omic centre, 
 as in the valley, or plain, grove, the lower part head-sum grove, 
 the mountain stages and head-sum toj) temple of the gods, the 
 flowers and fruits in plants, the gradation of parts and points in 
 all things, particularly in all animals and man and summed up into 
 
190 
 
 the head part ; man being the head of all, Christ the head of man, 
 and God that of Christ. Each has his head-sum something as his 
 top of Ida and his God ; often not so high but far below. Each 
 being has its line of removals of seats of empire in the steps and 
 stages of his course of existence, with corresponding outward signs. 
 The world's (French) Diamond has gone for a time to the New 
 World (America) ; and Demos is making rapid progress from 
 Demonocracy and Nihilism to Panocracy and Christian Socialism. 
 All men, like all nature, will have themselves and their all, as 
 Zio-<Turats raised and reared in Aeonic and holy fashion, as altars 
 on which sacrifice and offering of all sum-substance are ever being 
 presented to the One Jehovah. The Chaldeans ornamented and 
 <lecorated their Ziggurats with images of all kinds of beings from 
 water and slime and clay up to man, and presented all as bearing 
 God's image to the Supreme and Eternal One Being, the One and 
 Om ; of Him, and through Him, and to Him, are all things. 
 
 Nahor is twenty -nine years when he begets Terah ; not thirty, 
 because all things are being completed into, and to come forth out 
 of Terah ; and because of Nahor's character of female side, 
 which must be counted by the moon of four sevens or weeks 
 in the one, four, seven, ten sense. His overlapping time is 
 a hundred and nineteen, not a hundred and twenty. Terah 
 is seventy when he begets the three sons, Abram, Nahor, and 
 Haran. The number seventy is man's age allotted span. Seven 
 are otherwise ten ; so seventy are otherwise one hundred ; and 
 seven are to ten" as seventy are to one hundred. Both 
 seventy and a hundred are each taken as man's full age. The 
 Aeonic men in the Aeonic genealogy from the beginning to Christ 
 are about seventy -seven. Jacob went down to Egypt with seventy. 
 Christ sent forth seventy disciple evangelists. The short form of 
 seventy is seven otherwise ten, as from the Deluge to Tera ; and 
 the long form is seventy times seven which is in begetting renewal, 
 as in increasing and multiplying to pardon, and as in woman being 
 saved through begetting otfspriug or children. 
 
 Abram, Nahor, and Haran are the improved, advanced, and 
 Abrahamic mid-part forms of Shem, Ham, and Japheth. Abram is 
 the eldest son of Terah. He has not yet any son, yet he is high 
 or great father, indicated even by the name. The r is the rolling and 
 repeating form of d in Adam, and Abram is the contracted form of 
 Abba- Adam, Abba-Adam, or Adam (man) become great-grandfather 
 grandfather, and is father in having Isaac and descendants in 
 great multitude of nations in his loins or Om of lower part 
 maturity head-sum grove here implied (Heb. vii. 9, 10). The 
 dynasties of Okeanos and Tathus, Kronos and Rhea or Rhcia, and 
 Zeus and Here, or of the sum of all elementals to the six days' 
 creation, of all thence to the Deluge, and of all from it to Christ, 
 all as three in one, while the Son Christian era are in the loins or 
 Om thereof. Thus he stands in, has in himself, and is coming 
 forth in, universal relations of the all-man all-world, or the whole 
 universe. He is verily the very Zeus of his dynasty. He sees 
 
191 
 
 the days of Jesus, and greatly rejoices. He coines out and down 
 from the level of Melchizedek and works all up into tenth point 
 tithes of all smn-substance to that level ; and is in all made 
 blessed in the blessedness of Melchizedek, and made glorious in 
 the glory of the likeness of the Son of God. He is actual father 
 Abraham in having Isaac Son. 
 
 His brother Nahor is co-extensive with him in his lower part 
 of Ham form and sense of the old all-world, the past dynasties, 
 and the present from the Deluge to Tera, or his own actual mid- 
 part, all in universal gradations and relations of beings. The east 
 and lower being peculiarly related to the left and front in feminine 
 and other respects, Nahor has the natural, native, and necessarj' 
 element of special feminine character; of which Isaac and Jacob 
 have in due course to avail themselves. The Om all-sum of 
 feminine ijender and character is in Sarai, the Spirit Jehovah 
 Father-Son ftmale chai'acter, or the Spirit's original, virginal, and 
 universal Om, in Jehovah Motliei'-Daughter character. As Abram 
 is the Zeus Apollo, Sarai is the Athene Here, or Rachel Leah. 
 The r as usual marks the rolling and repeating of d in Adam in 
 the feminine side of the three dynasties in one. Sarai is composed 
 of Isha, ara, and i as the first letter of Jehovah ; the rest of 
 Jehovah being added when her name is changed into Sarah, as it 
 is introduced at the same time and in the same circumstances, into 
 Abram in the h of Abraham, to indicate the stage of actual Father- 
 Son transition. Sarai, as the all-sum feminine side of Abram, as 
 the all-sum masculine side, is by nature, necessity, and all pro- 
 priety, the sister and wife of Abram ; or she is the all-sum feminine 
 relations to him as he is to her the all sum masculine relations. 
 How she is the daughter of his father, but not the daughter of his 
 mother, will be seen further on (Uen. xx. 12). 
 
 Haran is the right side of Abram, and Nahor his left, and is 
 specially related to the front or south and lower (as well as to the 
 east or left). The syllables in Nahor and Haran are the same ; 
 but the arrangement of them in the one differs from that in the 
 other ; and o in Nahor being the same as a, all the letters are the 
 same, only the o wants the one (masculine). Haran has more of 
 place and meaning of the im in Zeraphim and Elohim. That 
 Nahor is to the left or farther in is implied in his wife being the 
 daughter of Haran. Her name is Milcah (ipieen), from Melech 
 (king), with the feminine termination ; another form of the same 
 being Michal, the name of Saul's daughter given to David. Melech 
 is a corruption and reversal of Jehovah Elohim. It takes the forms 
 of Molech, Moloch, Malluch, Malchus, and Milcom, and is com- 
 pounded with many other words, as in Melchizedek. Every one 
 becomes king, or queen, at the highest or head point, as at the 
 shoulder head point of the outer line or side, when the form 
 becomes mingled, and is turned in and on in the process of absorp- 
 tion and sacrifice, of scapegoat advance, and of disappearance of 
 oldnesses and evils. The sum of this point is in Heth, or Hittite, 
 
192 
 
 as highest of under and outer Ham bnnight into, and included iu, 
 the Japheth shoulder point of the whole of the three parts, Ham, 
 Sheui, and Jajjlicth, all comprised and compressed in the one term 
 Heth. Wiiat of it is being absorbed, as its sum-substance, is 
 called the son, or younger part, as son or sons of Heth ; that which 
 is left being called Heth, Hamor, Hiram, Haman, and such like, 
 as Sliuchem, the sou of Hamor. The sum-sou that is thus 
 absorbed is sacrificed in dying to the cldnesses and evils of the 
 past Father-sum. 
 
 A female, or Om of some form, is alwaj-s taken as means of 
 carrying this son sum, or sum-substance, in gradation from the 
 outmost point, inwards to Jehovah midline, as whole sum-sacrifice 
 and offering, followed by the usual covenant, confirmation by the 
 implied death and divine oath, and return of all present and pro- 
 mised blessing. Milcah is the female so acting here ; her sister 
 being Iscah, in relations somewhat as Rachel and Leah. Harau 
 dies in the oldnesses and evils of things being put oh and 
 away in this idl transition change ; but, in the process of his so 
 dying, he begets Lot, in whom he passes on in son-sum with 
 Abraliam. This is said to happL'U before the death of Tera, or the 
 full completion of the Teraphic change. Haran dies in the land of 
 his nativity, the Shinar land of the ten Aeonic lower part men 
 from the Deluge to this Teraphic level. Ur is used now as the 
 name of this land (Gaelic, iiir, land or earth, and ur, new), and 
 signifies land of light and newness, as the head-sum of all. It also 
 signifies valley or maturity grove, in which sense it is the first part 
 of Uriah (the Hittite), as ur and Jehovah, for new land of head- 
 sum light and life of Jehovali Father-Son. This level is the head 
 or fourth point of the whole lower part, as at the fourth day of 
 creation ; and the sum-son of it, in its character of Chaldea, Egypt, 
 and all woi'ld new lover part, is in Ishmael. The Chaldean and 
 all world midpart sum-son is through the king-sum Chedorlaomer ; 
 all which will be seen fartlier on. 
 
 The t in Lo*, is the hard and strong form of d in Adam, which 
 is the same as the t of Teraphim, and tlie Lo is for Klohim, all 
 making the outer side of Elohim of the Jehovah Father-Son of 
 inner Abram. Lot as such becomes formally distinct from inner 
 Abram in separating from each other, whcu Lot goes and grows 
 into the state and form of Siddim. Stephen speaks of Abram as 
 being in Mesopotamia before he dwelt in Charron, which is quite 
 consistent with the account here given. Mesopotamia is 
 from mesos, middle, and potamos, a river ; and signifies the 
 land or valley between the rivers Euphrates and Tigris. 
 The Hebrews called it Padan-aram ; Padan signifying a palace, or 
 grove place in a valley, and aram signifying high or advanced, all 
 making the ending-beginning head-sum grove. This place is 
 spoken of as the locality or seat of Eden. The ending tenth point 
 of every thing being like its beginning first point, this place as the 
 ending-beginning seat of empire between the old and new all- 
 
193 
 
 worlds, was regarded as the original Eden, or that which possessed 
 the greatest known resemblance to it. Thus it is taken as the 
 seat of Eden, Shinar, and Babylon. Out of it come the characters 
 in and related to Abrani ; also Rebekah, Rachel, Leah," and 
 Jacob's family. Out of it came Balaam to curse and altogether 
 bless Israel. Here reigned Cushanrishathain, the first oppressor 
 of the Hebrews after their settlement in Canaan. Out of it has 
 lately been explored the sum-substance of all-man all-world 
 ancient records, collateral with, and confirmatory of, the Biblical 
 records, and forming the centre point with the Bible amongst the 
 many forces and influences which are at work in producing the 
 .present Omic and Aeonic change over the whole earth. 
 
 The ending point of every thing must be also its re beginning- 
 point. Here the Teraphic ending point is at Haran's death ; and 
 the first place at which they dwell and out of which they formally 
 start on their journeying to Canaan is at Haran. The first- 
 mentioned Haran is spoken of as the Haran all-man person ; the 
 second is the Haran all -world place. Both are the same ending- 
 beginning point ; and at, or in passing through, that transition 
 point. Tera dies out of the old, in living into the new, all-man 
 all-world. The days of Tera were two hundred and five years. 
 Man's full age is one hundred years. Terra stands for the full 
 and mature lower part of the second man, or the midpart man, like 
 the first man coming out of the Garden. At this maturity or 
 fourth point he comes forth out of Chaldea, like the forthcoming 
 of creation on the fifth day, and like the Teraphic forthcoming of 
 Adam out of the Garden (being the head-sum of the whole 
 creation as lower part), which is also like the forthcoming at 
 Cainan stage. This last makes the forthcoming and starting for 
 Canaan most express ; Cainan being the Aeonic man point cor- 
 responding to the Canaan land puint, at which puint the jVbrahamic 
 mid all-man and mid all-world appear in full and formal manhood 
 maturity, for the socio-moral and public being and having being, 
 in the really proper sense. 
 
 At this point Abram, and those in him and with him, become 
 as gods, in the all sum Tera or Teraphim transition point out of 
 the lower part into the midpart. Now and here Jehovah calls 
 Abram out of the Chaldean all-man all-world Teraphic form and 
 sense into the all-man all-world Cherubic form and sense ; through 
 which form and ser:se of transition point Tera passes, in his sum- 
 substance out of his Teraphic sense into his Cherubic sense, out of 
 Haran into Charron, as Stephen calls it. Here is the same as 
 Jehovah Elohim sending (calling) Adam out of the Garden, and 
 placing Cherubim at the east of the Garden. Adam was one 
 hundred years as the first one all-man, and thirty years of manhood 
 maturity, at the (harden. Tera, being the second all-man at the 
 same Garden or Teraphim point, is marked by two hundred for the 
 second all-man full hundred ; and his manhood maturity is marked 
 by five for his outcoming fifth point, which is the same as thirty 
 years. 13 
 
11)4 
 
 Sarai is barren ; she has no child. This is here said because 
 she is about to have the sum-son of the all-man lower part, 
 through Hagar the lower part feminine side. Her barrenness is 
 again spoken of at the conception and birth of Isaac. Abram and 
 she are respectively king or prince, and queen or princess, of the 
 one, four, seven, ten, in relation to all beings. Melech is the 
 reverse and absorptive form of Jehovah Elohim ; and it belongs 
 to Abram and her to act in Jehovah Father-Son Elohim sense as 
 to all son-sum outcoming and incoming at these points, in all 
 beings and each being of the all-man all-world. At these points 
 they stand at the level of king-queen. At the first point they 
 come forth as the original One and Om. Thence to the fourth 
 point they work all things up to the Teraphic king-queen. From 
 the fourth to the seventh they work all things up to the full-form 
 Cherubic or Melchizedck king-queen. And from the seventh to 
 the tenth they do so into the head-sum Melchisalom king-queen. 
 In the most original, inmost, and highest sense there is no succes- 
 sion of different individuals, no substitution, no change, and no 
 imperfection. It is the eternal order of the Spirit Father-Son, the 
 Jesus order of Melchizedek. 
 
 At each of the four great transition points the sum-substance 
 of the past or lower part passes thi'ougli into the next or higher, 
 as every thing is meat and drink to its higher. But there is a 
 divinity in every thing which implies that the kingdom of God is 
 not meat and drink ; but righteousness, and peace, and joy in the 
 Holy Ghost. The all sum-substance is in the joy in the Holy 
 Ghost, as in the first and tenth; the gradation being in Melchitera, 
 Melchizedek, and Melchisalom. The whole of nature and the 
 whole of the Bible are inspired bj^ the Holy Ghost, and are 
 infallibly true in themselves and in man. That which is inner and 
 higher is meat and drink to the outer and lower ; the one is and 
 ought to be a sacrifice to the other. Sarai is barren, but she is 
 fruitful ; she gets Isaac, and she gives him. The placing in the 
 Garden and the sending forth out of the Garden are universal ; 
 the call, the mission, and the blessing of Abram are also universal 
 
 En I J oi-' Vdi.uMK I.