These are the Spirit and Nature, which two form our Illusory Universe. The two inseparables remain in the _Universe of Ideas_ so long as it lasts, and then merge back into Parabrahman, the One ever changeless. “The Spirit, whose essence is eternal, one and self‐existent,” emanates a pure ethereal Light—a dual light not perceptible to the elementary senses—according to the _Purânas_, the _Bible_, the _Sepher Yetzirah_, the Greek and Latin Hymns, the _Book of Hermes_, the Chaldæan _Book of Numbers_, the Esotericism of Lao‐tse, and everywhere else. In the Kabalah, which explains the secret meaning of _Genesis_, this Light is the Dual‐ Man, or the Androgyne (rather Sexless) Angels, whose generic name is Adam Kadmon. It is they who complete man, whose ethereal form is emanated by other divine, but far lower Beings, who solidify the body with clay, or the “dust of the ground”—an allegory indeed, but as scientific as any Darwinian evolution and more _true_. The author of the _Source of Measures_ says that the foundation of the Kabalah and of all its mystic books is made to rest upon the _ten_ Sephiroth; which is a fundamental truth. He shows these Ten Sephiroth or the 10 Numbers as follows: [Illustration: Circle with numbers 2 through 9, and vertical line through it] The circle is the _naught_; its vertical diameter line is the first or primal _One_ [the Word or Logos], from which spring the 2, the 3, and so on to 9, the limit of the digits. The 10 is the first Divine Manifestation,(67) which contains every possible power of exact expression of proportion—the sacred _Jod_. By this Cabbalah we are taught that these Sephiroth were the _numbers_ or emanations of the heavenly Light (20612 to 6561), they were the 10 Words, DBRIM, 41224, the light of which they were the flux was the Heavenly man, the Adam‐KDM (the 144‐144); and the Light, by the New Testament or Covenant (41224) created God; just as by the Old Testament God (Alhim, 31415) creates Light (20612 to 6561).(68) Now there are three kinds of Light in Occultism, as in the Kabalah. (1) The Abstract and Absolute Light, which is Darkness; (2) The Light of the Manifested‐Unmanifested, called by some the Logos: and (3) The latter Light reflected in the Dhyân Chohans, the minor Logoi—the Elohim, collectively—who, in their turn, shed it on the objective Universe. But in the Kabalah—reëdited and carefully adjusted to fit the Christian tenets by the Kabalists of the thirteenth century—the three Lights are described as: (1) The clear and penetrating, that of Jehovah; (2) reflected light; and (3) light _in the abstract_.