(20) The Seer is pure vision. Though pure, he looks out through the vesture of the mind.

(4) Verily, while he does not there see [with the eyes], he is verily seeing, though he does not see (what is [usually] to be seen) l; for there is no cessation of the seeing of a seer, because of his imperishability [as a seer]. It is not, however, a second thing, other than himself and separate, that he may see.

(1) The Saviour answered and said unto Mary: "Amēn, amēn, I say unto you Before I did come into the world, no soul hath entered into the Light. And now, therefore, when I am come, I have opened the gates of the Light and opened the ways which lead to the Light. And now, therefore, let him who shall do what is worthy of the mysteries, receive the mysteries and enter into the Light." Mary continued and said: "But, my Lord, I have heard that the prophets have entered into the Light."

(148) As to the Soul, I see it very well, but the Firmament of the Heaven is between, in which the Soul hides itself, and there receives its Rays from the Light of God; and in that Respect it goes through the Firmament of Heaven as a Tempest of Lightening, but very gently, in a most amiable and pleasant Delight and Joy.

(6) Then saith to me Man-Shepherd: Didst understand this Vision what it means? Nay; that shall I know, said I. That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the Light-Word (Logos) [that appeared] from Mind is Son of God. What then? - say I. Know that what sees in thee and hears is the Lord's Word (Logos); but Mind is Father-God. Not separate are they the one from other; just in their union [rather] is it Life consists. Thanks be to Thee, I said. So, understand the Light [He answered], and make friends with it.

(2) The Saviour answered and said unto all his disciples: "Concerning this word on which ye question me, I have spoken unto you at another time; but hearken again that I may say it unto you anew: Not only ye, but every man who will accomplish that first mystery of the First Mystery of the Ineffable,--he who, therefore, shall perform that mystery and accomplish it in all its figures and all its types and all its stations, in performing it, he will not come out of the body; but after he hath accomplished that mystery in all its figures and all its types, thereafter then at every time when he shall speak the name of that mystery, he will save himself from all that which is appointed him by the rulers of the Fate. And in that hour he will come forth out of the body of the matter of the rulers, and his soul will become a great light-stream, so that it soareth on high and penetrateth all the regions of the rulers and all the regions of the Light, until it reacheth the region of its kingdom. Neither giveth it answers nor apologies in any region at all, for it is without tokens."

(2) The Saviour answered and said unto Mary: "They do not come down in this manner into the world. But the rulers of the Fate, when an old soul is about to come down through them, then the rulers of that great Fate who [are] in the regions of the head of the æons,--which is that region which is called the region of the kingdom of Adamas, and which is that region which is in face of the Virgin of Light,--then the rulers of the region of that head give the old soul a cup of forgetfulness out of the seed of wickedness, filled with all the different desires and all forgetfulness. And straightway, when that soul shall drink out of the cup, it forgetteth all the regions to which it hath gone, and all the chastisements in which it hath travelled. And Of the counterfeiting spirit. that cup of the water of forgetfulness becometh body outside the soul, and it resembleth the soul in all [its] figures and maketh [itself] like it,--which is what is called the counterfeiting spirit.

(7) In like manner His outward man, or soul with the left eye, was never hindered, disturbed or troubled by the inward eye in its contemplation of the outward things that belonged to it. Now the created soul of man hath also two eyes. The one is the power of seeing into eternity, the other of seeing into time and the creatures, of perceiving how they differ from each other as afore-said, of giving life and needful things to the body, and ordering and governing it for the best. But these two eyes of the soul of man cannot both perform their work at once; but if the soul shall see with the right eye into eternity, then the left eye must close itself and refrain from working, and be as though it were dead. For if the left eye be fulfilling its office toward outward things; that is, holding converse with time and the creatures; then must the right eye be hindered in its working; that is, in its contemplation. Therefore whosoever will have the one must let the other go; for “no man can serve two masters.”

(4) But the Soul of Man, which is enlightened with the holy Spirit of God, (which in the second Principle proceeds from the Father and the Son in the holy Heaven, that is, in the true divine Nature which is called God;) this Soul sees even into the Light of God, into the same second Principle of the holy divine Birth, into the heavenly Essence: But the syderial Spirit wherewith the Soul is clothed, and also the elementary [Spirit] which i rules the Source, or Springing and Impulsion of the Blood, they see no further than into their Mother, whence they are, and wherein they live.

(10) But how comes the soul not to keep that ground?

Because it has not yet escaped wholly: but there will be the time of vision unbroken, the self hindered no longer by any hindrance of body. Not that those hindrances beset that in us which has veritably seen; it is the other phase of the soul that suffers and that only when we withdraw from vision and take to knowing by proof, by evidence, by the reasoning processes of the mental habit. Such logic is not to be confounded with that act of ours in the vision; it is not our reason that has seen; it is something greater than reason, reason's Prior, as far above reason as the very object of that thought must be.

In our self-seeing There, the self is seen as belonging to that order, or rather we are merged into that self in us which has the quality of that order. It is a knowing of the self restored to its purity. No doubt we should not speak of seeing; but we cannot help talking in dualities, seen and seer, instead of, boldly, the achievement of unity. In this seeing, we neither hold an object nor trace distinction; there is no two. The man is changed, no longer himself nor self-belonging; he is merged with the Supreme, sunken into it, one with it: centre coincides with centre, for on this higher plane things that touch at all are one; only in separation is there duality; by our holding away, the Supreme is set outside. This is why the vision baffles telling; we cannot detach the Supreme to state it; if we have seen something thus detached we have failed of the Supreme which is to be known only as one with ourselves.

(6) The Saviour answered again and said unto Mary: "Well said, spiritual and pure [one]. This is the solution of the word."

(1) And the Saviour answered and said unto Mary: "Finely hast thou spoken. The servitors indeed are they who bear witness to all sins; but they abide in the judgments, seizing the souls and convicting all the souls of sinners who have received no mysteries; and they keep them fast in the chaos, chastizing them. And those retributive receivers cannot overstep the chaos to reach to the orders which are above the chaos, and convict the souls which come forth out of those regions. Now then it is not lawful to use force on the souls which receive mysteries, and lead them into the chaos, so that the retributive servitors may convict them. But the retributive servitors convict the souls of the sinners and they keep fast those who have received no mysteries which may lead them out of the chaos. The souls on the other hand which receive mysteries,--they have no power of convicting them, because they do not come forth out of their regions, and also, if they come forth into their regions, they are not able to obstruct them; nay, they cannot lead them into that chaos.

(137) For the holy Soul is one Spirit with God; though indeed it is a Creature, yet it is like to the Angels: Also the Soul of Man sees much deeper than the Angels; for the Angels see only to the heavenly Pomp, but the Soul sees both the heavenly and the hellish, for it lives between both.

(129) But when he is overcome, then the heavenly Gate opens in my Spirit, and then the Spirit sees the divine and heavenly Being; not externally without the Body, but in the Fountain or Well-spring of the Heart there rises up the Flash in the Sensibility or Thoughts of the Brain, and therein the Spirit does contemplate or meditate.

(2) And the Saviour answered and said unto Mary: "A righteous man who is perfected in all righteousness and who hath never committed any sin of any kind, and such an one who never hath received mysteries of the Light, if the time is at hand when he goeth forth out of the body, then straightway come the receivers of one of the great triple-powers,--those among whom there is a great [one],--snatch away the soul of that man from the hands of the retributive receivers and spend three days circling with it in all the creatures of the world. After three days they lead it down into the chaos, so as to lead it into all the chastisements of the judgments and to dispatch it to all the judgments. The fires of the chaos do not trouble it greatly; but they will trouble it partly for a short time. "And with haste they take pity on it quickly, to lead it up out of the chaos and lead it on the way of the midst through all the rulers. And they [ sc. the rulers] do not chastize it in their harsh judgments, but the fire of their regions troubleth it partly. And if it shall be brought into the region of Yachthanabas, the pitiless, then will he indeed not be able to chastize it in his evil judgments, but he holdeth it fast a short time, while the fire of his chastisements troubleth it partly. And again they take pity on it quickly, and lead it up out of those regions of theirs and they do not bring it into the æons, so that the rulers of the æons do not carry it away ravishingly; they bring it on the way of the sun and bring it before the Virgin of Light. She proveth it and findeth that it is pure of sins, but letteth them not bring it to the Light, because the sign of the kingdom of the mystery is not with it. But she sealeth it with a higher seal and letteth it be cast down into the body into the æons of righteousness,--that body which will be good to find the signs of the mysteries of the Light and inherit the Light-kingdom for ever. "If on the contrary he hath sinned once or twice or thrice, then will he be cast back into the world again according to the type of the sins which he hath committed, the type of which I will tell you when I shall have told you the expansion of the universe. "But amēn, amēn, I say unto you: Even if a righteous man hath committed no sins at all, he cannot possibly be brought into the Light-kingdom, because the sign of the kingdom of the mysteries is not with him. In a word, it is impossible to bring souls into the Light without the mysteries of the Light-kingdom."

(1) The Saviour answered and said unto Mary: "When the light of the sun is outside [? above the world], he covereth the darkness of the dragon; but if the sun is below the world, then the darkness of the dragon abideth as veiling of the sun and the breath of the darkness cometh into the world in form of a smoke in the night,--that is, if the sun withdraweth into himself his rays, then indeed the world is not able to endure the darkness of the dragon in its true form; otherwise would it be dissolved and go to ruin withal." When the Saviour had said this, Mary continued again and said unto the Saviour: "My [paragraph continues] Lord, still do I question thee and hide [it] not from me. Now, therefore, my Lord, who compelleth then the man until he sinneth?" The Saviour answered and said unto Mary: "It is the rulers of the Fate who compel the man until he sinneth." Mary answered and said unto the Saviour: "My Lord, surely the rulers do not come down to the world and compel the man until he sinneth?"

(4) And there is no Difference here, but only such as is between the Body and Soul in Man; and so the Body signifies or resembles the seven qualifying Spirits of the Father; and the Soul signifies or resembles the only begotten Son of God the Father. "The Spirit of the Soul signifies or represents the Heart of God; and the Soul the Eye of God in the first Principle; as is declared in our third Book, concerning the threefold Life of Man."

(8) He is not apprehended by the eye, nor by speech, nor by the other senses, not by penance or good works. When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts.

(1) I say, when as much as may be, it is known, felt and tasted of the soul. For the lack lieth altogether in us, and not in it. In like manner the sun lighteth the whole world, and is as near to one as another, yet a blind man seeth it not; but the fault thereof lieth in the blind man, not in the sun. And like as the sun may not hide its brightness, but must give light unto the earth (for heaven indeed draweth its light and heat from another fountain), so also God, who is the highest Good, willeth not to hide Himself from any, wheresoever He findeth a devout soul, that is thoroughly purified from all creatures. For in what measure we put off the creature, in the same measure are we able to put on the Creator; neither more nor less. For if mine eye is to see anything, it must be single, or else be purified from all other things; and where heat and light enter in, cold and darkness must needs depart; it cannot be otherwise. But one might say, “Now since the Perfect cannot be known nor apprehended of any creature, but the soul is a creature, how can it be known by the soul?” Answer: This is why we say, “by the soul as a creature.” We mean it is impossible to the creature in virtue of its creature-nature and qualities, that by which it saith “I” and “myself.” For in whatsoever creature the Perfect shall be known, therein creature-nature, qualities, the I, the Self and the like, must all be lost and done away.

(47) For the Soul, which apprehends the Word, has an open Gate in Heaven, and can be prevented by nothing; neither does the Devil see the Soul, because it is not in his Country or Dominions.