The fundamental law and master‐key of practical Theurgy, in its chief applications to the serious study of cosmic and sidereal, of psychic and spiritual, mysteries was, and still is, that which was called by the Greek Neoplatonists “Theophania.” In its generally‐accepted meaning this is “communication between the Gods (or God) and those initiated mortals who are spiritually fit to enjoy such an intercourse.” Esoterically, however, it signifies more than this. For it is not only the presence of a God, but an actual—howbeit temporary—incarnation, the blending, so to say, of the personal Deity, the Higher Self, with man—its representative or agent on earth. As a general law, the Highest God, the Over‐soul of the human being (Âtma‐Buddhi), only overshadows the individual during his life, for purposes of instruction and revelation; or as Roman Catholics—who erroneously call that Over‐soul the “Guardian Angel”—would say, “It stands outside and watches.” But in the case of the theophanic mystery, it incarnates itself in the Theurgist for purposes of revelation. When the incarnation is temporary, during those mysterious trances or “ecstasy,” which Plotinus defined as The liberation of the mind from its finite consciousness, becoming one and identified with the Infinite, this sublime condition is very short. The human soul, being the offspring or emanation of its God, the “Father and the Son” become one, “the divine fountain flowing like a stream into its human bed.”(98) In exceptional cases, however, the mystery becomes complete; the Word is made Flesh in real fact, the individual becoming divine in the full sense of the term, since his personal God has made of him his permanent life‐long tabernacle—“the temple of God,” as Paul says.