(97) But here thou must know that the Deity does not stand still, but works and riseth up without intermission, as a pleasant wrestling, moving or struggling.

(122) So when thou standest in such a form, then thou art as heaven and earth are, or as the whole Deity is with its births or genitures in this world.

(8) But what also do we say concerning the Divine standing, i.e. seat? What other than that Almighty God remains Himself, in Himself, and is abidingly fixed in unmoved identity, and is firmly established on high; and that He acts according to the same conditions, and in reference to the same object, and in the same way; and that He exists altogether, as beseems the immutability from Himself; and as beseems the immovability Itself, entirely immovable, and that superessentially. For He is Cause of the standing and sitting of all, Who is above all sitting and standing, and in Him all things consist, being kept from falling out of the state of their own proper goods.

(76) Indeed, thou proud man, the Deity is a very meek, simple and quiet still being, and gropeth not in the bottom of hell and death, but in his heaven, where there is nothing but a unanimous meekness; therefore it is not meet for me to stand against it.

(121) Although I have written here how all is come to be, and how all is framed, formed and imaged, and how the Deity riseth up, yet for all that thou must not think that it has any rest, ceasing or extinction, and that afterwards it riseth up thus again.

(11) The world supposeth that it flourisheth now, and stands in its flower, because the clear light has moved over it. But the spirit sheweth to me that it stands in the midst or centre of hell.

(9) So, do not feel insecure or afraid--we are all HELD FIRMLY IN THE INFINITE MIND OF THE ALL, and there is naught to hurt us or for us to fear. There is no Power outside of THE ALL to affect us. So we may rest calm and secure. There is a world of comfort and security in this realization when once attained. Then "calm and peaceful do we sleep, rocked in the Cradle of the Deep"--resting safely on the bosom of the Ocean of Infinite Mind, which is THE ALL. In THE ALL, indeed, do "we live and move and have our being."

(153) If you lay hold on the Heart of God, then you have ground enough.

(16) Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

(110) I will here shew thee the right ground, and it is no otherwise in heaven than as thou here findest in the letter, for the spirit looketh undisturbed into this depth, also it is very apprehensible.

(1) When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

(5) Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

(147) Stay not on the Precipice with the dross of Matter, for there is a place for thy Image in a realm ever splendid.

(22) Yet thou must not think that God, who is in heaven and above heaven, does there stand and hover, like a power and quality which has in it neither reason nor knowledge.

(20) But I tell you of a truth, there be some standing here which shall not taste of death, till they have seen the kingdom of God come with power, the Son of man coming in his kingdom.

(7) Here I must lay hold on the whole divine body in the midst or centre at the heart, and explain the whole body, how nature is or existeth, and there you will see the highest ground, how all the seven spirits of God continually generate one another, and how the Deity has neither beginning nor end.

(11) If, then, abstracting all that belongs to bodies and things called incorporeal, we cast ourselves into the greatness of Christ, and thence advance into immensity by holiness, we may reach somehow to the conception of the Almighty, knowing not what He is, but what He is not. And form and motion, or standing, or a throne, or place, or right hand or left, are not at all to be conceived as belonging to the Father of the universe, although it is so written.

(52) And that animated or soulish man must press through the firmament of heaven to God, and live with God, else the whole man cannot come into heaven to God.

(4) To "live at ease" is There; and, to these divine beings, verity is mother and nurse, existence and sustenance; all that is not of process but of authentic being they see, and themselves in all: for all is transparent, nothing dark, nothing resistant; every being is lucid to every other, in breadth and depth; light runs through light. And each of them contains all within itself, and at the same time sees all in every other, so that everywhere there is all, and all is all and each all, and infinite the glory. Each of them is great; the small is great; the sun, There, is all the stars; and every star, again, is all the stars and sun. While some one manner of being is dominant in each, all are mirrored in every other.

Movement There is pure for the moving principle is not a separate thing to complicate it as it speeds.

So, too, Repose is not troubled, for there is no admixture of the unstable; and the Beauty is all beauty since it is not merely resident in some beautiful object. Each There walks upon no alien soil; its place is its essential self; and, as each moves, so to speak, towards what is Above, it is attended by the very ground from which it starts: there is no distinguishing between the Being and the Place; all is Intellect, the Principle and the ground on which it stands, alike. Thus we might think that our visible sky , lit, as it is, produces the light which reaches us from it, though of course this is really produced by the stars .

In our realm all is part rising from part and nothing can be more than partial; but There each being is an eternal product of a whole and is at once a whole and an individual manifesting as part but, to the keen vision There, known for the whole it is.

The myth of Lynceus seeing into the very deeps of the earth tells us of those eyes in the divine. No weariness overtakes this vision, which yet brings no such satiety as would call for its ending; for there never was a void to be filled so that, with the fulness and the attainment of purpose, the sense of sufficiency be induced: nor is there any such incongruity within the divine that one Being there could be repulsive to another: and of course all There are unchangeable. This absence of satisfaction means only a satisfaction leading to no distaste for that which produces it; to see is to look the more, since for them to continue in the contemplation of an infinite self and of infinite objects is but to acquiesce in the bidding of their nature.

Life, pure, is never a burden; how then could there be weariness There where the living is most noble? That very life is wisdom, not a wisdom built up by reasonings but complete from the beginning, suffering no lack which could set it enquiring, a wisdom primal, unborrowed, not something added to the Being, but its very essence. No wisdom, thus, is greater; this is the authentic knowing, assessor to the divine Intellect as projected into manifestation simultaneously with it; thus, in the symbolic saying, Justice is assessor to Zeus.

for all the Principles of this order, dwelling There, are as it were visible images protected from themselves, so that all becomes an object of contemplation to contemplators immeasurably blessed. The greatness and power of the wisdom There we may know from this, that is embraces all the real Beings, and has made all, and all follow it, and yet that it is itself those beings, which sprang into being with it, so that all is one, and the essence There is wisdom. If we have failed to understand, it is that we have thought of knowledge as a mass of theorems and an accumulation of propositions, though that is false even for our sciences of the sense-realm. But in case this should be questioned, we may leave our own sciences for the present, and deal with the knowing in the Supreme at which Plato glances where he speaks of "that knowledge which is not a stranger in something strange to it"- though in what sense, he leaves us to examine and declare, if we boast ourselves worthy of the discussion. This is probably our best starting-point.

(12) I am, I am, I live, I live, I grow, I grow, and when I shall awake in peace, I shall not be in corruption, I shall not be destroyed in my bandages. I shall be free of pestilence, my eye will not be corrupted, my skin (?) will not disappear. My ear will not be deaf, my head will not be taken away from my neck, my tongue will not be torn away, my hair will not be cut off, my eyebrows shall not be shaven off. No grievous harm shall come upon me, my body is firm, it shall not be destroyed. It shall not perish in this earth for ever