14 If he set his heart upon man, if he gather unto himself his spirit and his breath;
'...the Father-Power is omnipresent by His Spirit. Hence, He needs not to be locomotive to see what passes in the sun, moon, earth and stars. His all-pervading spirit places Him in contemporary juxtaposition with them all; so that at one and the same instant, He knows the fall of a sparrow on earth, and any other event, small or great, on the sun. In this way it is that, as Paul told the Athenian idolators:
"He is not far from every one of us" (Acts 17:27).
We are out of Him, and through Him, and in Him as physical beings. This is equally true of all flesh that breathes. Hence Moses styles the Father-Power Ail Elohai haruchoth l'kol-bashar, power, powers of the spirits, for all flesh (Num. 16:22). Here is power as the cause of life, called Ail; and powers as distributed to each living thing, and therefore styled Elohim. A dozen creatures have life. This life is Ail's spirit in them all. It is not, however, a dozen separate and independent Ailim; but one and the same Ail multiplied by twelve.
Ail is life absolute; for as Paul says: "He only hath deathlessness." Life radiating from His hypostasis or substance, is spirit-life Eloahh ruach, power of spirit. Formative of a creature, and sustaining it in life, it is power of spirit, or spirit-power for that creature. Twelve such Eloahh ruach become Elohim ruchoth, spirit-powers of the twelve. Hence, these Elohim are son-powers, or emanations from Ail, the great "paternal power." He is therefore the Ail of all flesh, as well as Elohim for all flesh.
"The ruach or spirit of Ail has made me, and the nishmath or breath of the Shaddai, or Mighty Ones, hath given me life" (Job. 33:4).
Here is the Spirit of Ail through the breath of Shaddai that gives life to men. This withdrawn and they die.
Phanerosis - One Deity in Multiplicity
15 All flesh shall perish together, and man shall turn again unto dust.
... it is good for every man to look back and behold himself a feeble, puling infant in the cradle. It helps him to that modesty of reasonable feeling which is beautiful always, but which is rarely to be seen in the world as it now is, when the habit is to swagger and swell up to an insufferable degree of arrogant self-importance - odious alike both to God and man.
The poor little baby that has been allowed to grow up ought not to behave like that, but to be humble and kindly, godly and wise, and rational in all his ways. The recollection of the cradle will help. How much more, the recollection of the coffin?
Some people make a shudder as if you did an unpardonable violence to good taste when you speak of the coffin. Why should it be so? Because true enlightenment, which consists in the knowledge and recognition and logical allowance of all truth, is scarce. Most of the –good taste" so called will be found to be the fostering and fondling of flattering illusions.
People like to think of themselves as noble, pure, undecaying, angelic. They deck up and cosmetic poor mortality. They don't like to be brought down to the humiliating level of the actual truth, that they are decaying organisms, evanescent forms of life, living in a state in which the curse of God prevails. They are shocked at the familiar introduction of the coffin.
Well, to a certain extent, it is possible to sympathise with their susceptibility. It springs from the latent aspiration to be something better than they are - an aspiration that can only be gratified in reconciliation with God.