By _the first heaven_, which is that of the moon, is understood the arrival at the station of cordiality. The opening of the heavenly door by an angel, and the appearance of Jabríil, is figuratively the victory of the heart over remembrance, as will be explained in the sequel. The arriving at the heaven of _Aĺ áred_, “Mercury,” is the image of elevation on the regions of cordiality on account of meditation on the knowledge of God, as―― “One hour’s meditation is preferable to seventy years of exterior worship.” The arrival at the heaven of _Zaherah_, “Venus,” signifies elevation of the upper angels, on account of the delight and beatitude which are produced in the interior by the love of God. The arrival at the heaven of the _sun_ is to be interpreted as the elevation in the inner sense, on account of accomplishing the precepts of the faith, and the promulgated orders, which are derived from it. The arrival at the heaven of _Meríkh_, “Mars,” denotes the elevation which may have taken place in consequence of the war made upon the spirit of fraud. The arrival at the heaven of _Mishterí_, “Jupiter,” offers an image of the elevation on account of purity, piety, and abstinence from any thing doubtful, which are manifested by these steps. The arrival at the heaven of _Zehel_, “Saturn,” is to be understood as the elevation from the state of spirituality to that of mystery by the blessing of exertion and sanctity, by choice or by force, which means overcoming a difficulty. The arrival at _Falek sábetab_, “the heaven of the _fixed stars_,” is an image of the elevation by the blessing of firmness in the faith, and evident proof of diligent permanency in good practices, and fidelity in the love of God and of the people of God. The arrival at _Falek atlas_, “the _crystalline sphere_,” is to be interpreted as the elevation to the utmost boundary of the angels by the blessing of interior purity, and a heart free from all desire except that after God. The _remaining behind of Borák_, the _arch_, and _Jabríil_, in each station indicate the meaning, that in the worlds of the upper spirits, and the empyreal heaven, there are certain extents of spiritual faculties, and limits of imagination, so that no body can deviate from the station of comprehension, and “The place of his acquisition is a place known.” The explanation of this is, that, as the elemental body cannot deviate from the elemental world, and the soul, however composed it may be, cannot make a step out of the nether dominion, as well as the heart cannot leave the outer skirts of the upper angelic courts, so that the mystery never comes forth from the middle of the upper dominion, and the spirit cannot make a step out of the extreme ends of the upper regions into the _âalem-i-jabrút_, “the highest empyreal heaven,” and the hidden cannot transgress the empyreal world. Hence proceeds the sense of _ghaib al ghaiyûb_, “evanescence of evanescences,” the _mysterious_ hidden.