Occultism, or Theurgy, teaches the means of producing such union. But it is the actions of man—his personal merit alone—that can produce it on earth, or determine its duration. This lasts from a few seconds—a flash—to several hours, during which time the Theurgist or Theophanist is that overshadowing “God” himself; hence he becomes endowed for the time being with relative omniscience and omnipotence. With such perfect (divine) Adepts as Buddha(102) and others such a hypostatical state of avatâric condition may last during the whole life; whereas in the case of full Initiates, who have not yet reached the perfect state of Jîvanmukta,(103) Theopneusty, when in full sway, results for the high Adept in a full recollection of everything seen, heard, or sensed. Taijasa has fruition of the supersensible.(104) For one less perfect it will end only in a partial, indistinct remembrance; while the beginner has to face in the first period of his psychic experiences a mere confusion, followed by a rapid and finally complete oblivion of the mysteries seen during this super‐hypnotic condition. The degree of recollection, when one returns to his waking state and physical senses, depends on his spiritual and psychic purification, the greatest enemy of spiritual memory being man’s physical brain, the organ of his sensuous nature. The above states are described for a clearer comprehension of terms used in this work. There are so many and such various conditions and states that even a Seer is liable to confound one with the other. To repeat: the Greek, rarely‐used word, “Theophania,” meant more with the Neoplatonists than it does with the modern maker of dictionaries. The compound word, “Theophania” (from “theos,” “God,” and “phainomai,” “to appear”), does not simply mean “a manifestation of God to man by _actual_ appearance”—an absurdity, by the way—but the actual presence of a God in man, a _divine_ incarnation. When Simon the Magician claimed to be “God the Father,” what he wanted to convey was just that which has been explained, namely, that he was a _divine_ incarnation of his own Father, whether we see in the latter an Angel, a God, or a Spirit; therefore he was called “that power of God which is called great,”(105) or that power which causes the Divine Self to enshrine itself in its lower self—man. This is one of the several mysteries of being and incarnation. Another is that when an Adept reaches during his lifetime that state of holiness and purity that makes him “equal to the Angels,” then at death his apparitional or astral body becomes as solid and tangible as was the late body, and is transformed into the real man.(106) The old physical body, falling off like the cast‐off serpent’s skin, the body of the “new” man remains either visible or, at the option of the Adept, disappears from view, surrounded as it is by the Âkâshic shell that screens it. In the latter case there are three ways open to the Adept: