The first group of the Sephiroth rests in so sublime an atmosphere and so near the Deity, that we can know nothing of their nature or activity.
The second group of the Sephiroth exercises its power over the moral world, and consists of (1) infinite Grace, (2) divine Justice, and (3) Beauty, which is the connecting link between Grace and Justice.
Here again we have to do neither with mere moral states nor with abstractions, but with embodiments of living and moving realities. Human eyes can, however, neither see them, nor can human hands touch them, for they are far removed from them, existing as they do on another plane of existence. Yet, he who keeps his virtue, and who knows the key to the chain of existences, can bring them out from their own realm and into his own and cause them to act.
The third group of the Sephiroth stands in relation to Matter in the same way as the other two stand to the Mind and the Heart, and may be called Elementals par excellence. They are called Firmness, Splendor, primary Foundation and Kingdom.—
I now wish to engage your attention by describing to you Leibnitz’s Monads. His monads have all the characteristics of Elementals, at the same time, that they seem to be purely physical molecules. But this very duplicity is an argument for my theory, that Leibnitz’s monad is a faithful definition of an Elemental. If it should be proved that they are not Elementals, and I doubt that that can be proved, they will at least serve as illustrations as to what an Elemental is.
Leibnitz[158] formulates his conception of substance in direct opposition to Spinozism. To Spinoza substance is dead and inactive, but to Leibnitz’s penetrating powers of mind everything is living activity and active energy. In holding this view he comes infinitely nearer the Orient than any other thinker of his day or after him. His discovery that an active energy forms the essence of substance is a principle that places him in direct relationship to the seers of the East.
This fact, that the chief points of Leibnitz’s philosophy are derived from this conception of an active energy forming the essence of substance, places it at once in our confidence.
From Leibnitz’s Monadology I translate the following paragraphs:
§1. “The Monad is a simple substance, entering into those which are compound; simple, that is to say, without parts.”
§2. “Monads are the veritable Atoms of Nature, in one word, the elements of things.”