(17) But when the only good Father visits it, it is sanctified, and gleams with light. And he who possesses such a heart is so blessed, that "he shall see God."

(28) If a man will see God the Son, he must once more look upon natural things, otherwise I cannot write of the Son: The spirit indeed beholdeth him, but that can neither be spoken nor written; for the divine being consisteth in power, which can neither be written nor spoken.

(93) Thus thou seest what God is, and how his love and wrath have been from eternity, also how his birth or geniture is: And now thou canst not say that thou art not in God, or dost not live in God, or that God is any strange thing which thou canst not come at, but must confess, that where thou art, there is the gate of God.

(6) The one whom he raised up as a light for those who came from himself, the one from whom they take their name, he is the Son, who is full, complete and faultless. He brought him forth mingled with what came forth from him [...] partaking of the [...] the Totality, in accordance with [...] by which each one can receive him for himself, though such was not his greatness before he was received by it. Rather, he exists by himself. As for the parts in which he exists in his own manner and form and greatness, it is possible for to see him and speak about that which they know of him, since they wear him while he wears them, because it is possible for them to comprehend him. He, however, is as he is, incomparable. In order that the Father might receive honor from each one and reveal himself, even in his ineffability, hidden, and invisible, they marvel at him mentally. Therefore, the greatness of his loftiness consists in the fact that they speak about him and see him. He becomes manifest, so that he may be hymned because of the abundance of his sweetness, with the grace of . And just as the admirations of the silences are eternal generations and they are mental offspring, so too the dispositions of the word are spiritual emanations. Both of them admirations and dispositions, since they belong to a word, are seeds and thoughts of his offspring, and roots which live forever, appearing to be offspring which have come forth from themselves, being minds and spiritual offspring to the glory of the Father.

(10) He is the God beyond all name; He the unmanifest, He the most manifest; He whom the mind [alone] can contemplate, He visible to the eyes [as well]; He is the one of no body, the one of many bodies, nay, rather He of every body. Naught is there which he is not. For all are He and He is all. And for this cause hath He all names, in that they are one Father's. And for this cause hath He Himself no nome, in that He's Father of [them] all. Who, then, may sing Thee praise of Thee, or [praise] to Thee? Whither, again, am I to turn my eyes to sing Thy praise; above, below, within, without? There is no way, no place [is there] about Thee, nor any other thing of things that are. All [are] in Thee; all [are] from Thee, O Thou who givest all and takest naught, for Thou hast all and naught is there Thou hast not.

(44) Seeing, now that we can find nothing in all Nature, of which we may say, This is God, or here is God, from whence we might conclude, that God might be some strange Thing; and seeing himself witnesses, that his is the Kingdom and the Power from Eternity to Eternity; and that he calls himself Father, (and the Son is begotten out of the Loins of his Father,) therefore we must seek for him in the Original, a in the Principle out of which the World was generated and created in the Beginning; and we can say no otherwise, but that the first Principle is God the Father himself.

(64) The gods his fathers beheld him, the gods beheld him

(11) But let those who vaunt on account of having apprehended the truth tell us from whom they boast of having heard it. They will not say from God, but will admit that it was from men. And if so, it is either from themselves that they have learned it lately, as some of them arrogantly boast, or from others like them. But human teachers, speaking of God, are not reliable, as men. For he that is man cannot speak worthily the truth concerning God: the feeble and mortal [cannot speak worthily] of the Unoriginated and Incorruptible - the work, of the Workman. Then he who is incapable of speaking what is true respecting himself, is he not much less reliable in what concerns God? For just as far as man is inferior to God in power, so much feebler is man's speech than Him; although he do not declare God, but only speak about God and the divine word.

(8) The Father, in accordance with his exalted position over the Totalities, being an unknown and incomprehensible one, has such greatness and magnitude, that, if he had revealed himself suddenly, quickly, to all the exalted ones among the aeons who had come forth from him, they would have perished. Therefore, he withheld his power and his inexhaustibility within that in which he is. He is ineffable and unnameable and exalted above every mind and every word. This one, however, stretched himself out and it was that which he stretched out which gave a foundation and a space and a dwelling place for the universe, a name of his being "the one through whom," since he is Father of the All, out of his laboring for those who exist, having sown into their thought that they might seek after him. The abundance of their [...] consists in the fact that they understand that he exists and in the fact that they ask what it is that was existing. This one was given to them for enjoyment and nourishment and joy and an abundance of illumination, which consists in his fellow laboring, his knowledge and his mingling with them, that is, the one who is called and is, in fact, the Son, since he is the Totalities and the one of whom they know both who he is and that it is he who clothes. This is the one who is called "Son" and the one of whom they understand that he exists and they were seeking after him. This is the one who exists as Father and (as) the one about whom they cannot speak, and the one of whom they do not conceive. This is the one who first came into being.

(61) The Son seeth, tasteth, heareth, feeleth, smelleth and comprehendeth all, as the Father does; in his power all liveth and is, whatsoever is good, as in the Father; but that which is bad or evil is not in him. Of GOD the HOLY GHOST.

(27) When the gods, his fathers, beheld (the fulfilment of) his word

(31) And I know, my son, that thou hast come on my account, and may this day be blessed on which thou hast seen me alive, and I also have seen thee, my son.

(3) I visited a bodily dwelling. I cast out the one who was in it first, and I went in. And the whole multitude of the rulers became troubled. And all the matter of the rulers as well as all the powers born of the earth were shaken when they saw the likeness of the image, since it was mixed. And I was the one who was in the image, not resembling him who was in the body first. For he was an earthly man, but I, I am from above the heavens. I did not refuse them even to become Christ, but I did not reveal myself to them in the love that was coming forth from me. I revealed that I am a stranger to the regions below.

(4) The Father had foreknowledge of him, since he was in his thought before anything came into being, and since he had those to whom he has revealed him. He set the deficiency on the one who remains for certain periods and times, as a glory for his Pleroma, since the fact that he is unknown is a cause of his production from his agreement [...] of him. Just as reception of knowledge of him is a manifestation of his lack of envy and the revelation of the abundance of his sweetness, which is the second glory, so, too, he has been found to be a cause of ignorance, although he is also a begetter of knowledge.

(47) "Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

(6) "Blessings will be on those who have not seen but yet have believed.

(41) Hear, my beloved Reader, if thou art born of God, open the Eyes of thy Spirit wide, that the King of Glory may enter into thee, and open thy Understanding; consider every Syllable; for they are of great Moment, they are not mute, neither are they from a blind Center brought forth into the Light. Behold, here hung on the Cross God and Man; there was the Holy Trinity; there were all the three Principles; and the Champion stood in the Battle.

(13) He who sees the Supreme Lord abiding alike in all beings, and not perishing when they perish— verily he alone sees.

(3) Then thou wilt see well enough in his light and power; even into the holy Trinity, and understand those things which are written hereafter following. Of GOD the FATHER.

(1) "For both is it a difficult task to discover the Father and Maker of this universe; and having found Him, it is impossible to declare Him to all. For this is by no means capable of expression, like the other subjects of instruction," says the truth-loving Plato. For he that had heard right well that the all-wise Moses, ascending the mount for holy contemplation, to the summit of intellectual objects, necessarily commands that the whole people do not accompany him. And when the Scripture says, "Moses entered into the thick darkness where God was," this shows to those capable of understanding, that God is invisible and beyond expression by words, And "the darkness " - which is, in truth, the unbelief and ignorance of the multitude - obstructs the gleam of truth. And again Orpheus, the theologian, aided from this quarter, says: "One is perfect in himself, and all things are made the progeny of one," or, "are born;" for so also is it written.He adds: "Him No one of mortals has seen, but He sees all."