All these “apocalyptic” visions are based on the description of the “white head” of the Sohar, in whom the kabalistic trinity is united. The white head, “which conceals in its cranium the spirit,” and which is environed by subtile fire. The “appearance of a man” is that of Adam Kadmon, through which passes the thread of light represented by the fire. Fetahil is the _Vir Novissimis_ (the newest man), the son of Abatur,[446] the latter being the “man,” or the _third_ life,[447] now the third personage of the trinity. _John_ sees “one like unto the son of man,” holding in his right hand seven stars, and standing between “seven golden candlesticks” (_Revelation_ i.). Fetahil takes his “stand on high,” according to the will of his father, “the highest Æon who has seven sceptres,” and seven genii, who astronomically represent the seven planets or stars. He stands “shining in the garment of the Lord’s, resplendent by the agency of the genii.”[448] He is the Son of his Father, Life, and his mother, Spirit, or Light.[449] The Logos is represented in the _Gospel according to John_ as one in whom was “_Life_, and the life was the _light_ of men” (i. 4). Fetahil is the Demiurge, and his father created the visible universe of matter through him.[450] In the _Epistle of Paul to the Ephesians_ (iii. 9), God is said to have “_created all things_ by Jesus.” In the _Codex_ the Parent-LIFE says: “Arise, go, our son first-begotten, ordained for all creatures.”[451] “As the living father hath sent me,” says Christ, “God sent his only-begotten son that we might live.”[452] Finally, having performed his work on earth, Fetahil reascends to his father Abatur. “_Et qui, relicto quem procreavit mundo, ad Abatur suum patrem contendit._”[453] “My father sent me ... I go to the Father,” repeats Jesus. Laying aside the theological disputes of Christianity which try to blend together the Jewish Creator of the first chapter of _Genesis_ with the “Father” of the _New Testament_, Jesus states repeatedly of his Father that “He is _in secret_.” Surely he would not have so termed the ever-present “Lord God” of the Mosaic books, who showed Himself to Moses and the Patriarchs, and finally allowed all the elders of Israel to look on Himself.[454] When Jesus is made to speak of the temple at Jerusalem as of his “Father’s house,” he does not mean the physical building, which he maintains he can destroy and then again rebuild in three days, but of the temple of Solomon; the wise kabalist, who indicates in his _Proverbs_ that every man is the temple of God, or of his own divine spirit. This term of the “Father who is in secret,” we find used as much in the _Kabala_ as in the _Codex Nazaræus_, and elsewhere. No one has ever seen the wisdom concealed in the “Cranium,” and no one has beheld the “Depth” (Bythos). Simon, the _Magician_, preached “one Father unknown to all.”[455]