(3) I am Alpha and Omega, the first and the last, the beginning and the ending:

(32) I am Alpha and Omega, the beginning and the end, the first and the last.

(138) When the Father speaketh or pronounceth the WORD, that is, generateth his Son (which is always done for ever and eternally), then that Word first taketh its original in the astringent quality; therein it fixeth, conceiveth or compacteth itself; and in the sweet quality it taketh its fountain, spring or source, and in the bitter quality it sharpeneth and moveth itself, and in the heat it riseth up and kindleth the middle sweet fountain or source.

(15) Then the word stands in the heart as a self-subsisting person, compacted from all the powers [combined]; it is a word and representeth or denoteth God the Son. Then [also] it riseth up from the heart into the mouth and upon the tongue, which [latter] is the sharpness, and sharpeneth the word, so that it soundeth, and differentiateth it according to the five senses.

(4) The last Judgment is appointed for that End; and as we know that all Things [in this World] have had a Beginning, so they shall also have an End; for before the Time of this World there was nothing but the Band of Eternity, which makes itself, and in the Band of the Spirit, and the Spirit in God, who is the highest Good, which was always from Eternity, and never had any Beginning; but this World has had a Beginning from the eternal Band in the Time.

(4) And Jesus made invocation, turning himself towards the four corners of the world with his disciples, who were all clad in linen garments, and saying: " iaō iaō iaō ." This is its interpretation: iōta , because the universe hath gone forth; alpha , because it will turn itself back again; ōmega , because the completion of all the completeness will take place.

(53) But it is to be considered how all was comprised in the word at the great tumult and uproar of the devil, so that all sprang up in its own being according to its power, virtue and kind, as if it had never been destroyed, but only altered.

(109) For it stands in the Gate in the Center, viz. in the Door [Way,] between Heaven and Hell; and the Word is in the Heaven. And if the Soul gives Way to be drawn away from that Gate, then it loses the Word; but if the Soul reaches forward again, towards the Gate, then it attains that again; and the Virgin (who is the Servant of the Word) goes continually [along] with the Soul, and warns it of the evil Ways. 1 10. But if the Soul be a Dog, an Adder, or Serpent, then the Virgin goes away to the Word into the Heaven, and then the Door is shut. And then there is a whole Birth between the Soul and the Word, whereas else there is but half [a Birth between the Word and the Soul;] and then there is Need of hard Striving, and [such a Soul] will hardly enter into the Kingdom of Heaven; yet it is possible enough.

(6) The first beginning is for the sake of the last end. God Himself doth not rest because He is the beginning, but because He is the end and goal of all creation. This end is concealed in the darkness of the everlasting Godhead, and is unknown, and never was known, and never will be known. God Himself remains unknown; the light of the everlasting Father shineth in darkness, and the darkness comprehended it not. May the truth of which we have spoken lead us to the truth. Amen.

(54) Although here the Tongue of Man cannot utter, declare, express, nor fathom this great Depth, where there is neither Number nor End, yet we have Power to speak thereof as Children talk of their Father. But to dive into the whole Depth, that troubles us, and disturbs our Souls; for God himself knows neither Beginning nor End in himself.

(65) But that the mouth is swiftly opened again after the word is ended, it signifieth, concerning the deep above the earth, that God the Lord will nevertheless dwell there, and reserve his regimen for himself, and hold the devil as a prisoner in the wrath-fire.

(1) The word “Oṁ” is all this. The explanation of that statement is this: clearly, everything in the past, present, and future is the syllable Oṁ; and whatever else is beyond those three periods is also, clearly, the syllable Oṁ.

(4) By Notarikon each letter of a word may become the initial character of a new word. Thus from BRASHITH, first word in the book of Genesis, are extracted six words which mean that "in the beginning the Elohim saw that Israel would accept the law." Mr. MacGregor-Mathers also gives six additional examples of Notarikon formed from the above word by Solomon Meir Ben Moses, a mediæval Qabbalist. From the famous acrostic ascribed to the Erythræan Sibyl, St. Augustine derived the word ΙΧΘΥΣ, which by Notarikon was expanded into the phrase, "Jesus Christ, Son of God, Savior." By another use of Notarikon, directly the reverse of the first, the initial, last, or middle letters of the words of a sentence may be joined together to form a new word or words. For example, the name Amen, ἁμήν, maybe extracted from ארנימלרנאטז, "the Lord is the faithful King." Because they had embodied these cryptic devices in their sacred writings, the ancient priests admonished their disciples never to translate, edit, or rewrite the contents of the sacred books. .

(1) 'In the beginning,' my dear, 'there was that only which is (τὸ ὄν), one only, without a second. Others say, in the beginning there was that only which is not (τὸ μὴ ὄν), one only, without a second; and from that which is not, that which is was born.

(38) For the Word (by its being, given into the Element, into the virgin Matrix) is not separated from the Father; but it continues eternally in the Father, and it is (in the Heaven of the Element) every where present; into which [Element] the same Word] is entered, and is become a new Creature in Man; which new Creature] is called God. And you must here very highly and accurately understand, that this new Creature in the holy Element is not generated of the Flesh and Blood of the Virgin, but of God, out of the Element, in a total Fullness, and Union lof the holy Trinity; which [Creature] continues with total Fullness without ending therein eternally: Which [Creature] everywhere fills all, in all the Gates of the Holiness, whose Depth has no Ground, and is without Number, [Measure,] and Name.

(72) This I write as a word which is generated in its heaven, where the holy Deity always generateth itself, and where the moving spirit riseth up in the flash of life; even there this word and this knowledge is generated, and risen up in the lovefire through the zealous spirit of God.

(62) And although I have written here, as if it took a Beginning, (writing as it were of the Beginning [and first Springing] of the second Principle, and the Birth of the divine Essence,) yet you must not understand it as having any Beginning; for the eternal Birth is thus, [without Beginning or End,] and that in the Originality; but I write, to the End that Man might learn to know himself, what he is, and what God, Heaven, Angels, Devils, and Hell are, as also what the Wrath of God and Hell- Fire is. For I am permitted to write as far as of the Originality.

(106) But God's word, which he spake then in power, has encompassed heaven and earth, and the heaven of heavens; yea, and the whole Deity also.

(5) Thou dividest them that follow; the Bark advanceth and the Ancient ones step onwards at thy voice

(56) Out of which the Holy Ghost continually existeth from eternity to eternity, and so continually from eternity to eternity goeth forth from the Father and the Son, and has neither beginning nor end.