(64) And that new body is the water of life, which is generated when the light presseth through the wrath; and the Holy Ghost is the former or framer therein. But heaven is the partition between love and wrath, and is the seat wherein the wrath is transmuted or changed into love.

(67) Now when thou worshippest or prayest to the holy God in his heaven, then thou worshippest or prayest to him in that heaven which is in thee, and that same God breaketh through in thy heart with his light; and in his light the Holy Ghost breaketh through, and generateth thy soul to be a new body of God [or new divine body] which ruleth and reigneth with God in his heaven.

(7) The Father and the Son have one Will, and that Will is the Holy Ghost, Who gives Himself to the soul so that the Divine Nature permeates the powers of the soul so that it can only do God-like works. Just as a spring, which perpetually flows and waters the roots of the flowers, so that the flowers bloom and receive their colours from the water of the spring, so the Godhead imparts Itself to the capacities of the soul that it may grow in the likeness of God. The more that the soul receives of the Divine Nature, the more it grows like It, and the closer becomes its union with God. It may arrive at such an intimate union that God at last draws it to Himself altogether, so that there is no distinction left, in the soul's consciousness, between itself and God, though God still regards it as a creature. Wherefore let yourselves not be misled by the light of nature. The higher the degree of knowledge which the soul attains to in the light of grace, the darker seems to it the light of nature.

If the soul would know the real truth it must examine itself, whether it has withdrawn from all things, whether it has lost itself, whether it loves God purely with His love and nothing of its own at the same time, so that it may not be separated from Him by anything, and whether God alone dwells in it. If it has lost itself, it is as when the Virgin Mary lost Christ. She sought Him for three days, and yet was sure that she would find Him. All the while Christ was in the highest class in the school of His Father, unconscious of His mother's seeking Him. Thus happens it to the noble soul which goes to God to school, and learns there what God is in His essence, and what He is in the Trinity, and what He is in man, and what is most acceptable to Him. St Augustine saith that the righteousness of God in the Godhead and in the Trinity and in all creatures is the source of the chief joy which is in heaven. God in human nature is a lamp of living light, and "the light shineth in darkness and the darkness comprehendeth it not." The darkness must ever more flee the light, as the night flees day.

Thus the soul learns to know God's will. St Paul saith, "This is God's will, our sanctification." And this is our sanctification, to know what we were before time; what we are in time, and what we shall be after time. Thus the soul loses itself in these three, and recketh naught of the body, till it comes to it in the temple, and obeys it without murmuring. The Father is a revelation of the Godhead, the Son is an image and countenance of the Father, and the Holy Ghost is an effulgence of that countenance, and a mutual love between Them, and these properties They have always possessed in Themselves. The Three Persons have stooped out of pity down to human nature, and the Son became man, and was the most despised man on the earth, and suffered pain at the hands of the creatures whom He Himself created with the Father, through Whose will He became man. Thus was Christ till His death, and when He rose from the dead then was seen the most despised of all men united with the Godhead in the Person of Christ.

(41) For the conversation of the holy soul is in heaven, and though indeed it converseth in the body on earth, yet it is always continually with its Redeemer JESUS CHRIST, and eateth as a guest with him. Note this!

(28) For this flesh cannot inherit the kingdom of heaven, but is only a seed which is sown into the earth, out of which will grow an impalpable or incomprehensible body, such as the first was before the fall. But the spirit is eternal life, which uniteth, qualifieth or mixeth with God, and comprehendeth the internal Deity in nature.

(58) Just as the Holy Ghost goeth forth from the Father and the Son, and is the sharpness or proof of all powers, and in his moving or rising up bringeth all that which is good again into all the powers of the Father, whereby the powers of the Father are impregnated again, and so continually generate the taste.

(93) Now observe: As from the Father and the Son there goeth forth the Holy Ghost, who is a self- subsisting Person in the Deity, and moveth in the whole Father, so also out of the powers of thy heart, veins and of thy brain, goeth forth the power which moveth in thy whole body; and out of thy light, in the same power, goeth forth reason, understanding, skill and wisdom to govern the whole body, and to distinguish all whatsoever is externally without the body.

(79) As the Holy Ghost goeth forth from the Father and the Son, and affecteth all the powers of the Father, as also all heavenly fruits and forms, from whence all has its rising, and wherein the heavenly joyfulness does consist:

(39) But if a man here on earth is enlightened with the Holy Ghost from the fountain of JESUS CHRIST, so that the spirits of nature, which signify the Father, are kindled in him, then there ariseth such a joy in his heart, and it goeth forth into all his veins, so that the whole body trembleth, and the soulish, animal spirit triumpheth, as if it were in the holy Trinity, which is understood only by those who have been guests in that place.

(67) As the Holy Ghost goeth forth from the Father and the Son, and formeth, imageth, figureth or frameth and loveth all; even so the Holy Ghost goeth forth in the angel, into his fellow brethren, and loveth them, and rejoiceth with them.

(19) Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

(42) And so by this entering of the innermost birth of the heart of the heaven of this world into the astral and outermost, is JESUS CHRIST, the Son of God and of Mary, become the Lord and King of this our heaven and earth, who ruleth and reigneth in all the three births or genitures over sin, the devil, death and hell, and so we with him press through the sinful, corrupted and outermost dead birth or geniture of the flesh, through death and the wrath of God into our heaven.

(69) Now as the new body of this world generateth itself in its heaven, so the new man also generateth himself in his heaven; for it is all but one heaven, wherein God dwelleth, and therein thy new man dwelleth, and they cannot be divided asunder.

Each one will speak concerning the place from which they have come forth, and to the region from which they received their essential being they will hasten to return once again and receive from that place, the place where they stood before, and they will taste of that place, be nourished, and grow. And their own place of rest is their fullness. All the emanations from the father, therefore, are fullnesses, and all his emanations have their roots in the one who caused them all to grow from himself. He assigned their destinies. They, then, became manifest individually that they might be perfected in their own thought, for that place to which they extend their thought is their root, which lifts them upward through all heights to the father. They reach his head, which is rest for them, and they remain there near to it as though to say that they have touched his face by means of embraces. But they do not make this plain. For neither have they exalted themselves nor have they diminished the glory of the father, nor have they thought of him as small, nor bitter, nor angry, but as absolutely good, unperturbed, sweet, knowing all the spaces before they came into existence and having no need of instruction. Such are they who possess from above something of this immeasurable greatness, as they strain toward that unique and perfect One who exists there for them. And they do not go down to Hades. They have neither envy nor moaning, nor is death in them. But they rest in him who rests, without wearying themselves or becoming confused about truth. But they, indeed, are the truth, and the father is in them, and they are in the father, since they are perfect, inseparable from him who is truly good. They lack nothing in any way, but they are given rest and are refreshed by the spirit. And they listen to their root; they are busy with concerns in which one will find his root, and one will suffer no loss to his soul. Such is the place of the blessed; this is their place. As for the others, then, may they know, in their place, that it does not suit me, after having been in the place of rest, to say anything more. It is there I shall dwell in order to devote myself, at all times, to the father of all and the true friends, those upon whom the love of the father is lavished, and in whose midst nothing of him is lacking. It is they who manifest themselves truly, since they are in that true and eternal life and speak of the perfect light filled with the seed of the father, which is in his heart and in the fullness, while his spirit rejoices in it and glorifies him in whom it was, because the father is good. And his children are perfect and worthy of his name, because he is the father. Children of this kind are those whom he loves.

(2) Only be thou careful to get into thy spirit the Holy Ghost, who issueth forth from God, and he will lead thee into all truth, and reveal himself unto thee.

(11) But those who receive him to themselves with ignorance, the pleasures which are defiled prevail over them. It is those people who used to say; "God created members for our use, for us to grow in defilement, in order that we might enjoy ourselves." And they cause God to participate with them in deeds of this sort; and they are not steadfast upon the earth. Nor will they reach heaven, but [...] place will [...] four ... ... (3 lines unrecoverable) ... unquenchable ... ... (3 lines unrecoverable) ... word [...] upon the Jordan river, when he came to John at the time he was baptized. The Holy Spirit came down upon him as a dove [...] accept for ourselves that he was born of a virgin and he took flesh; he [...] having received power. Were we also begotten from a virginal state or conceived by the word? Rather, we have been born again by the word. Let us therefore strengthen ourselves as virgins in the [...].

(25) And now as the whole earth was, together with the word, so was the fruit also; but the word remained in the centre of the heaven, which is also in this place hiddenly; and this birth or geniture caused the seven qualifying or fountain spirits, out of or from the outermost, corrupt and dead birth or geniture, to form the body; and itself, viz. the Word or Heart of God, remained in its heavenly seat, sitting on the throne of majesty, and filled the astral and also the mortal birth or geniture, but to them was the holy life altogether incomprehensible.

(42) And being generated, it is another person than the Father is; for the Father is the power and the kingdom, and the Son is the light and the splendour in the Father, and the Holy Ghost is the moving or exit out of the powers of the Father and of the Son, and formeth, figureth, frameth and imageth all.

(56) Where, now, would the soul of man rather be at the day of regeneration, than in its father, that is, in the body which has generated it? [Note, Christ's not being ascended to his Father]

(157) Then whatsoever man is not found in the birth of the Holy Ghost at that time, in him the birth will never rise at all, but he abideth in the quality or source of darkness, as a dead, hard flintstone, in which the source or quality of fierceness, wrath and corruption riseth up eternally.