(90) "So when it is written, the angels are created out of God, then it is understood or meant out of God's eternal nature, wherein is understood or meant the seven forms, and yet the divine holy nature is not understood to be in the fire, but in the light.

(58) God in his moving created the holy angels at once, not out of a strange matter, but out of himself, out of his own power and eternal wisdom.

(95) When God created the angels, all of them were created wholly out of this birth or geniture of God; their body was compacted or incorporated out of nature, therein their spirit and light generated themselves, as the Deity generated itself. And, as the qualifying or fountain spirits of God always took their power and strength out of or from the body of nature, so the angels also took their power and strength always out of or from the nature of God.

(72) As the Father generateth his Son, that is, his heart or light out of all his powers, and that light which is the Son generateth the life in all the powers of the Father, so that in the same light, in the Father's powers, goeth forth all manner of growing, vegetation, springing, ornaments and joy; so is the kingdom of angels also constituted, all according to the similitude and being of God.

(16) The angels are not alone imaged or framed out of the seventh nature-spirit, as the transitory creatures are, but when the Deity moved itself to the creating of angels, then in every circle, wherein each angel was incorporated or compacted together, there the Deity, with its whole substance and being, was incorporated or compacted together, ["Understand, the two eternal " Principles, viz. the fire and the light, and yet " not the quality or source of the fire, but the " essence of it,"] and became a body, and yet the Deity continued in its seat, as before. Understand this well:

(18) Afterward another principle came from Immortal Man, who is called 'Self-perfected Begetter.' When he received the consent of his consort, Great Sophia, he revealed that first-begotten androgyne, who is called, 'First-begotten Son of God'. His female aspect is 'First-begotten Sophia, Mother of the Universe,' whom some call 'Love'. Now, First-begotten, since he has his authority from his father, created angels, myriads without number, for retinue. The whole multitude of those angels are called 'Assembly of the Holy Ones, the Shadowless Lights.' Now when these greet each other, their embraces become like angels like themselves.

(45) The Archetypal and Creative Mind--first through its Paternal Foundation and afterwards through secondary Gods called Intelligences--poured our the whole infinity of its powers by continuous exchange from highest to lowest. In their phallic symbolism the Egyptians used the sperm to represent the spiritual spheres, because each contains all that comes forth from it. The Chaldeans and Egyptians also held that everything which is a result dwells in the cause of itself and turns to that cause as the lotus to the sun. Accordingly, the Supreme Intellect, through its Paternal Foundation, first created light--the angelic world. Out of that light were then created the invisible hierarchies of beings which some call the stars; and out of the stars the four elements and the sensible world were formed. Thus all are in all, after their respective kinds. All visible bodies or elements are in the invisible stars or spiritual elements, and the stars are likewise in those bodies; the stars are in the angels and the angels in the stars; the angels are in God and God is in all. Therefore, all are divinely in the Divine, angelically in the angels, and corporeally in the corporeal world, and vice versa. just as the seed is the tree folded up, so the world is God unfolded.

(13) God created angels out of himself, for this reason, that they might be harder and drier incorporated or compacted together than the ideas, figures, shapes or forms, which, through the qualifying or operating of the spirits of God in nature rise up, and which also through the moving of the spirits vanish or pass away again; that the light of the angels, in their hardness, should shine the clearer and brighter, and that the tone of the body should sound the clearer and shriller, whereby the joyfulness should increase the more in God. This was the cause that God created angels.

(60) In this body of nature the kindling was now made, for out of this body the angels also were created; and if they had not elevated and kindled themselves in their highmindedness, then their body would have stood eternally in a stillness, and in an incomprehensible meekness, as it is in the other principalities of angels that are without, distinct from this world; and their spirit would have generated itself eternally in their body of meekness, as the Holy Trinity does in the body or corporeity of God; and their inborn or innate spirit would have been one heart, one will, and one love with or in the Holy Trinity: For to that end they were created in the body of God, to be a joy to the Deity.

(2) for on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him — the angels of the presence, and the angels of sanctifi- cation, and the angels [of the spirit of fire and the angels] of the spirit of the winds,* and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices8 and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer, and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the know- ledge of His h,eart.

(6) When God Almighty had decreed in his council that he would make angels or creatures out of himself, then he made them out of his eternal power and wisdom, according to the form and manner of the Ternary in his Deity, and according to the qualities in his divine being.

(86) And as is the rising up of the spirits in every place, so the tone also formeth itself, but very meekly, and incomprehensibly to the bodies of the angels, but very comprehensibly to the animated or soulish birth or geniture of angels: and as the Deity presenteth itself in each place, so the angels also present themselves: For the angels were created out of this being, and have among them their princes of the qualifying or fountain spirits of God, as these princes are in the birth or geniture of God.

(11) Now thou wilt ask, How then are the angels created according to the image of God? Answer.

Now, as for that angel, I cannot speak of his power. His appearance is like fine gold and his raiment is like snow. No, truly, my mouth cannot bear to speak of his power and the appearance of his face. But I said, “Sir, teach me about these authorities. How did they come into being? By what genesis, and out of what material, and who created them and their power?” The great angel Eleleth, understanding, spoke to me: “Incorruptibility inhabits limitless realms. Sophia, who is called Pistis,wanted to create something, alone, without her partner, and what she created was celestial. “A veil exists between the world above and the realms below, and shadow came into being beneath the veil. That shadow became matter, and that shadow was projected apart. And what she had created came to be in matter, like an aborted fetus. It assumed a shape molded out of shadow, and became an arrogant beast resembling a lion. It was androgynous, as I have already said, because it derived from matter. “Opening his eyes he saw a vast quantity of endless matter, and he turned arrogant, saying, ‘I am god, and there is no one but me.’ “When he said this, he sinned against all. And a voice came from above the realm of absolute power, saying, ‘You are wrong, Samael,’ that is, god of the blind. “And he said, ‘If any other thing exists before me, let it become visible to me!’ Immediately Sophia pointed her finger and introduced light into matter, and she pursued it down to the region of chaos. And she returned up to her light. Once again darkness returned to matter. “This ruler, by being androgynous, made himself a vast realm, an endless precinct. And he contemplated creating offspring for himself, and created seven offspring, androgynous like their parent. “And he said to his offspring, ‘I am the god of all.’ “Zoe the daughter of Pistis Sophia shouted, saying to him, ‘You are wrong, Sakla’ (for which the alternate name is Yaldabaoth). She breathed into his face, and her breath became a fiery angel for her; and that angel bound Yaldabaoth and cast him down into Tartaros, at the bottom of the abyss. “Now, when his offspring Sabaoth saw the strength of that angel, he repented and condemned his father and his mother matter. “He loathed her, but he sang songs of praise up to Sophia and her daughter Zoe. And Sophia and Zoe found him and put him in charge of the seventh heaven, below the veil between above and below. And he is called ‘god of the forces, Sabaoth,’ since he is up above the forces of chaos, for Sophia placed him there. “Now, when these events had come to pass, he made himself a huge four-faced chariot of cherubim and harps and lyres and an infinity of angels to act as ministers. “Sophia took her daughter Zoe and had her sit at his right to teach him about the things that exist in the eighth heaven, and the angel of wrath she placed at his left. Since that day, his right has been called life, and the left has signified the unrighteousness of the realm of absolute power above. It was before your time that they came into being. “Now, when Yaldabaoth saw him in this great splendor and at this height, he envied him, and the envy became something androgynous, and this was the origin of envy. And envy engendered death, and death engendered his offspring and gave each of them charge of its heaven. All the heavens of chaos became full of their multitudes. “But it was by the will of the father of all that they all came into being, after the pattern of all the things above, so that the sum of chaos might be attained.

(55) As when the flash of life riseth up in the centre of the divine power, wherein all the spirits of God attain their life, and highly rejoice, there is a loving and holy embracing, kissing, tasting, touching or feeling, hearing, seeing and smelling, so also there is among the angels; when the one seeth, heareth, feeleth or toucheth another, then there riseth up in his heart the flash of life, and the one spirit embraceth the other, as it is in the Deity. Observe here the Ground and highest Mystery of God's Angels.

(18) And it was also from or out of the heart of God, counited or mixed in the body of the angel in their first compacting or incorporating together; therefore the angel's government in the mind generateth itself as the Deity does.

(1) THE learned, and almost all writers, have very much encumbered and mightily troubled their heads, to search, contrive and conceive in nature (and have brought forth many and sundry opinions) concerning how and of what the holy angels were created: And on the other side, what was that horrible fall of the great prince Lucifer, or how he became so base a wicked and fierce wrathful devil, from whence that evil quality should spring, or what drove him to it.

(52) The spirit sheweth plainly and clearly that, before the creation of angels, the divine being, with its rising and qualifying, was from eternity, and remained so in the creation of angels, as it is also at this day, and will so continue in and to eternity.

(66) For in God there is neither beginning nor end; but the angels have a beginning and end, but not circumscriptive, apprehensive, palpable or conclusive; for an angel can sometimes be great, and suddenly little again; their alteration is as swift as man's thoughts are. All qualities and powers are in an angel, as they are in the whole Deity.

(104) So also, when God moved himself and created the angels, there came to be three special angels out of the best kernel of nature, out of the being of the Ternary in the nature of God, and in such power, authority and might, as has the Ternary in the seven spirits of God; for the Ternary of God riseth up in the seven spirits of God, and is again the life and heart of all the seven spirits.