(15) And consider attentively, I pray, with what appropriateness the holy symbols are presented. For since death is with us not an annihilation of being, as others surmise, but the separating of things united, leading to that which is invisible to us, the soul indeed becoming invisible through deprivation of the body, and the body, through being buried in earth in consequence of one of its bodily changes, becoming invisible to human ken, appropriately, the whole covering by water would be taken as an image of death, and the invisible tomb. The symbolical teaching, then, reveals in mystery that the man baptized according to religious rites, imitates, so far as Divine imitation is attainable to men, by the three immersions in the water, the supremely Divine death of the Life-giving Jesus, Who spent three days and three nights in the tomb, in Whom, according to the mystical and secret teaching of the sacred text, the Prince of the world found nothing.

In their heart, the living book of the living was manifest, the book that was written in the thought and in the mind of the father and, from before the foundation of all, is in that incomprehensible part of him. This is the book that no one found possible to take, since it was reserved for him who will take it and be slain. No one could appear among those who believed in salvation as long as that book had not appeared. For this reason, the compassionate, faithful Jesus was patient in his sufferings until he took that book, since he knew that his death meant life for many. Just as in the case of a will that has not yet been opened, the fortune of the deceased master of the house is hidden, so also in the case of all that had been hidden as long as the father of all was invisible and unique in himself, in whom every space has its source. For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the father to the cross. Oh, such great teaching! He abases himself even unto death, though he is clothed in eternal life. Having divested himself of these perishable rags, he clothed himself in incorruptibility, which no one could possibly take from him. Having entered into the empty territory of fears, he passed before those who were stripped by forgetfulness, being both knowledge and perfection, proclaiming the things that are in the heart of the father, so that he became the wisdom of those who have received instruction. But those who are to be taught, the living who are inscribed in the book of the living, learn for themselves, receiving instructions from the father, turning to him again. Since the perfection of all is in the father, it is necessary for all to ascend to him. Therefore, if one has knowledge, he gets what belongs to him and draws it to himself. For one who is ignorant is deficient, and it is a great deficiency, since he lacks that which will make him perfect. Since the perfection of all is in the father, it is necessary for all to ascend to him and for each one to get the things that are his. He wrote these things first, having prepared them to be given to those who came from him.

(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.

(12) When the Hierarch has finished these things, he places the body in an honourable chamber, with other holy bodies of the same rank. For if, in soul and body, the man fallen asleep passed a life dear to God, there will be honoured, with the devout soul, the body also, which contended with it throughout the devout struggles. Hence the Divine justice gives to it, together with its own body, the retributive inheritances, as companion and participator in the devout, or the contrary, life. Wherefore, the Divine institution of sacred rites bequeaths the supremely Divine participations to them both--to the soul, indeed, in pure contemplation and in science of the things being done, and to the body, by sanctifying the whole man, as in a figure with the most Divine Muron, and the most holy symbols of the supremely Divine Communion, sanctifying the whole man, and announcing, by purifications of the whole man, that his resurrection will be most complete.

(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.

(57) But seeing the soul, all the while the body had been in death, remained hidden in the word, and seeing the same word also holdeth the earth in the astral birth in the love, therefore it [the soul] qualifieth, mixeth or uniteth through the word, all the time of its hiddenness and secrecy, also with its mother the body, according or as to the astral birth or geniture in the earth, and so body and soul in the word were never separated the one from the other, but live jointly and equally together in God.

(3) They entered in, and found not the body of the Lord Jesus. And it came to pass, as they were perplexed, behold, two men stood by them in shining garments: they said, Why seek ye the living among the dead? he is not here: he is risen: remember how he spake when yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

(5) That preparation which they did not accept, they rejected, because of the one who had not been sent from that place, but they granted to Christ, of whom they thought that he exists in that place from which they had come along with him, a place of gods and lords whom they served, worshipped, and ministered to, in the names which they had received on loan. - They were given to the one who is designated by them properly. - However, after his assumption, they had the experience to know that he is their Lord, over whom no one else is lord. They gave him their kingdoms; they rose from their thrones; they were kept from their crowns. He, however, revealed himself to them, for the reasons which we have already spoken of: their salvation and the return to a good thought until [...] companion and the angels [...], and the abundance of good which they did with it. Thus, they were entrusted with the services which benefit the elect, bringing their iniquity up to heaven. They tested them eternally for the lack of humility from the inerrancy of the creation, continuing on their behalf until all come to life and leave life, while their bodies remain on earth, serving all their [...], sharing with them in their sufferings and persecutions and tribulations, which were brought upon the saints in every place.

(9) But observe that they are enrolled in the holy memorials, not as though the Divine memory were represented under the figure of a memorial, after the manner of men; but as one might say, with reverence towards God, as beseems the august and unfailing knowledge in God of those who have been perfected in the likeness of God. For "He knoweth," say the Oracles, "them that are His," and "precious, in the sight of the Lord, is the death of His saints, "death of saints," being said, instead of the perfection in holiness. And bear this religiously in mind, that when the worshipful symbols have been placed on the Divine Altar, through which (symbols) the Christ is signified and partaken, there is inseparably present the reading of the register of the holy persons, signifying the indivisible conjunction of their supermundane and sacred union with Him. When these things have been ministered, according to the regulations described, the Hierarch, standing before the most holy symbols, washes his hands with water, together with the reverend order of the Priests. Because, as the Oracles testify, when a man has been washed, he needs no other washing, except that of his extremities, i.e his lowest; through which extreme cleansing he will be resistless and free, as altogether uniform, in a sanctified habit of the Divine Likeness, and advancing in a goodly manner to things secondary, and being turned again uniquely to the One, he will make his return, without spot and blemish, as preserving the fulness and completeness of the Divine Likeness.

(1) These things having been defined, I think it necessary also to describe the things religiously performed by us over those who have fallen asleep. For neither is this also the same between the holy and the unholy; but, as the form of life of each is different, so also, when approaching death, those who have led a religious life, by looking steadfastly to the unfailing promises of the Godhead (inasmuch as they have observed their proof, in the resurrection proclaimed by it), come to the goal of death, with firm and unfailing hope, in godly rejoicing, knowing that at the end of holy contests their condition will be altogether in a perfect and endless life and safety, through their future entire resurrection. For the holy souls, which may possibly fall during this present life to a change for the worse, in the regeneration, will have the most Godlike transition to an unchangeable condition. Now, the pure bodies which are enrolled together as yoke-fellows and companions of the holy souls, and have fought together within their Divine struggles in the unchanged steadfastness of their souls throughout the divine life, will jointly receive their own resurrection; for, having been united with the holy souls to which they were united in this present life, by having become members of Christ, they will receive in return the Godlike and imperishable immortality, and blessed repose. In this respect then the sleep of the holy is in comfort and unshaken hopes, as it attains the goal of the Divine contests.

(5) For as soon as his qualifying or fountain spirits in the building of the body began to qualify or operate, and to generate themselves according to the right of nature, then rose up the flash of life in the heart in the sweet spring or fountain-water, and so the royal body was ready furnished or complete, and the spirit went forth in the heart from the light through the mouth into the heart of God.

(15) Now the body of God, as to this world, could not remain in death, so God moved himself with his seven qualifying or fountain spirits to the birth or geniture. But thou must understand this high thing rightly.

(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.

(3) Therefore the vision must perforce increase, Increase the ardour which from that is kindled, Increase the radiance which from this proceeds. But even as a coal that sends forth flame, And by its vivid whiteness overpowers it So that its own appearance it maintains, Thus the effulgence that surrounds us now Shall be o'erpowered in aspect by the flesh, Which still to-day the earth doth cover up; Nor can so great a splendour weary us, For strong will be the organs of the body To everything which hath the power to please us." So sudden and alert appeared to me Both one and the other choir to say Amen, That well they showed desire for their dead bodies; Nor sole for them perhaps, but for the mothers, The fathers, and the rest who had been dear Or ever they became eternal flames. And lo! all round about of equal brightness Arose a lustre over what was there, Like an horizon that is clearing up. And as at rise of early eve begin Along the welkin new appearances, So that the sight seems real and unreal,

(7) In like manner also the spirit went forth from the heart into all the qualifying or fountain veins of the body, and kindled all the seven spirits, and so the royal body was glorified instantaneously, and there he stood as a king of God, in an unsearchable clarity or brightness, transcendently excelling the whole heavenly host or army.

(15) One of the most profound doctrines of the pagan philosophers concerned the Universal Savior-God who lifted the souls of regenerated men to heaven through His own nature. This concept was unquestionably the inspiration for the words attributed to Jesus: "I am the way, the truth, and the life: no man cometh unto the Father but by me." In an effort to make a single person out of Jesus and His Christos, Christian writers have patched together a doctrine which must be resolved back into its original constituents if the true meaning of Christianity is to be rediscovered. In the Gospel narratives the Christos represents the perfect man who, having passed through the various stages of the "World Mystery" symbolized by the thirty-three years, ascends to the heaven sphere where he is reunited with his Eternal Father. The story of Jesus as now preserved is--like the Masonic story of Hiram Abiff--part of a secret initiatory ritualism belonging to the early Christian and pagan Mysteries.

(7) "[The souls] will all come, every one at the time when he will receive the mysteries; and all the rulers who have repented, will pass through and come into the region of the Midst. And those of the Midst will baptize them and give unto them the spiritual unction and seal them with the seals of their mysteries. And they will pass through those of all the regions of the Midst, and they will pass through the region of the Right and the interior of the region of the nine guards and the interior of the region of the Twin-saviours and the interior of the region of the three Amens and of the twelve saviours and the interior of the five Trees and of the seven Voices. Every one giveth unto them his seal of his mystery, and they pass into the interior of them all and go to the region of the inheritances of the Light; and every one bideth in the region up to which he hath received mysteries in the inheritances of the Light.

(7) If, then, He preached only to the Jews, who wanted the knowledge and faith of the Saviour, it is plain that, since God is no respecter of persons, the apostles also, as here, so there preached the Gospel to those of the heathen who were ready for conversion. And it is well said by the Shepherd, "They went down with them therefore into the water, and again ascended. But these descended alive, and again ascended alive. But those who had fallen asleep, descended dead, but ascended alive." Further the Gospel says, "that many bodies of those that slept arose," - plainly as having been translated to a better state. There took place, then, a universal movement and translation through the economy of the Saviour.

(9) Do not expect, therefore, the carnal resurrection, which is destruction; and they are not stripped of it (the flesh) who err in expecting a resurrection that is empty. They do not know the power of God, nor do they understand the interpretation of the scriptures, on account of their double-mindedness. The mystery which the Son of Man spoke about, [...], in order that [...] destroy ... ... (2 lines unrecoverable) ... man who [...] book, which is written [...] for they have ... ... (1 line unrecoverable) ... blessed [...] within them, and they dwell before God under the light yoke. Those who do not have the life-giving word in their heart will die; and in their thought they have become manifest to the Son of Man, according to the manner of their activity and their error [...] of this sort. They [...] as he divides the [...], and they do not understand that the Son of Man is coming from him.

(3) And it should by some reason rather be called a sudden changing, than any stirring of place. For time, place, and body: these three should be forgotten in all ghostly working. And therefore be wary in this work, that thou take none ensample at the bodily ascension of Christ for to strain thine imagination in the time of thy prayer bodily upwards, as thou wouldest climb above the moon. For it should on nowise be so, ghostly. But if thou shouldest ascend into heaven bodily, as Christ did, then thou mightest take ensample at it: but that may none do but God, as Himself witnesseth, saying: “There is no man that may ascend unto heaven but only He that descended from heaven, and became man for the love of man.” And if it were possible, as it on nowise may be, yet it should be for abundance of ghostly working only by the might of the spirit, full far from any bodily stressing or straining of our imagination bodily, either up, or in, on one side, or on other. And therefore let be such falsehood: it should not be so.