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form and harmony collapses and a state of chaos results. This second fall into chaos produces extreme disorientation in the ideal psycho­logical relations between the eight component energies.

In chaos, Los binds the disoriented Zoas and Emanations by two chains; namely, the chain of serial time and the chain of sorrow. In a complex analogy to Genesis and to Plato's creation myth in the Timaeus (see appendix I), Los reduces the human form in seven ages of successive reduction. This is the nadir of Albion's being and it ends the first major pattern of action in The Four Zoas.

The second major pattern of action begins on the seventh age of reduction and is marked by an act of Divine intervention, that of the creation. This first act both establishes the second universe, the natural universe, and ends the state of chaos by setting two limits; namely^, the limit of Adam and the limit of Satan. The pattern of action of the second universe of The Four Zoas depicts the system­atic evolution on the part of the Zoas and Emanations (who are all bound by serial time and sorrow) towards the two limits. Once the limits are reached, a second act of Divine intervention occurs in the form of the descent, crucifixion, resurrection, and second coming of Christ. Thus, the second major pattern of action in the poem begins with one act of Divine intervention, the creation, and ends with another, the apocalypse.

However, as noted above, the psychological relations between the Zoas and Emanations are disoriented by their second fall into chaos. This disorientation is so extreme that their psychological relations can no longer provide consistent parameters for the tracing of events of the second universe. Hence, a further, organized set of