(5) I am the son who loveth his father, and I am come as a mummied one, glorious and well equipt

(12) Look at me, I shine like one who proceeds from you, I become like him who (praises) his father, and who extols him

(70) Therefore the Father loveth this his only begotten or innate Son so heartily, because he is the light and the meek beneficent welldoing in his body, through whose power the Father's joy and delight riseth up.

(2) I am your son and you are my mind, O my father.

(2) And if he ask thee, “What is that God?” say thou, that it is God that made thee and bought thee, and that graciously hath called thee to thy degree. “And in Him,” say, “thou hast no skill.” And therefore say, “Go thou down again,” and tread him fast down with a stirring of love, although he seem to thee right holy, and seem to thee as he would help thee to seek Him. For peradventure he will bring to thy mind diverse full fair and wonderful points of His kindness, and say that He is full sweet, and full loving, full gracious, and full merciful. And if thou wilt hear him, he coveteth no better; for at the last he will thus jangle ever more and more till he bring thee lower, to the mind of His Passion.

(12) But All-Father Mind, being Life and Light, did bring forth Man co-equal to Himself, with whom He fell in love, as being His own child; for he was beautiful beyond compare, the Image of his Sire. In very truth, God fell in love with his own Form; and on him did bestow all of His own formations.

(12) Thou art like the god who begets the beings. It is admirable what thou createst more than that of the gods

(6) "Be eager to be saved without being urged. Rather, be fervent on your own and, if possible, outdo even me, for this is how the father will love you.

(5) We all praise you, you who know, with glorifying praise, you, because of whom all these are . . . who know yourself through yourself alone.

(32) All this is not asked about nor looked at. And such a creature doth nothing for its own sake, or in its own name, for it hath quitted all Self, and Me, and Mine, and We and Ours, and the like, and these are departed. It no longer saith, “I love myself, or this or that, or what not.” And if you were to ask Love, “What lovest thou?” she would answer, “I love Goodness.” “Wherefore?” “Because it is good, and for the sake of Goodness.” So it is good and just and right to deem that if there were ought better than God, that must be loved better than God. And thus God loveth not Himself as Himself, but as Goodness. And if there were, and He knew, ought better than God, He would love that and not Himself. Thus the Self and the Me are wholly sundered from God, and belong to Him only in so far as they are necessary for Him to be a Person. Behold! all that we have said must indeed come to pass in a Godlike man, or one who is truly “made a partaker of the divine nature”; for else he would not be truly such.

(2) All that God worketh and teacheth, He worketh in His Son. All His work is directed to this end that we also may be His Son. When God sees that we are indeed His son, He yearns after us, and in the depth of His Divine Being waves of longing break forth, to reveal to us the abyss of His Godhead, and the fullness of His essence; He hastens to identify Himself with us. Herein He hath joy and gladness in full measure. God loveth men not less than He loveth Himself. If thou really lovest thyself, thou lovest all men as thyself; as long as thou lovest any one less than thyself, thou dost not really love thyself. That man is right who loves all men as himself.

(43) Further mark ye; that when the True Love and True Light are in a man, the Perfect Good is known and loved for itself and as itself; and yet not so that it loveth itself of itself and as itself, but the one True and Perfect Good can and will love nothing else, in so far as it is in itself, save the one, true Goodness. Now if this is itself, it must love itself, yet not as itself nor as of itself, but in this wise: that the One true Good loveth the One Perfect Goodness, and the One Perfect Goodness is loved of the One, true and Perfect Good. And in this sense that saying is true, that “God loveth not Himself as Himself.” For if there were ought better than God, God would love that, and not Himself. For in this True Light and True Love there neither is nor can remain any I, Me, Mine, Thou, Thine, and the like, but that Light perceiveth and knoweth that there is a Good which is all Good and above all Good, and that all good things are of one substance in the One Good, and that without that One, there is no good thing. And therefore, where this Light is, the man’s end and aim is not this or that, Me or Thee, or the like, but only the One, who is neither I nor Thou, this nor that, but is above all I and Thou, this and that; and in Him all Goodness is loved as One Good, according to that saying: “All in One as One, and One in All as All, and One and all Good, is loved through the One in One, and for the sake of the One, for the love that man hath to the One.” Behold, in such a man must all thought of Self, all self-seeking, self-will, and what cometh thereof, be utterly lost and surrendered and given over to God, except in so far as they are necessary to make up a person. And whatever cometh to pass in a man who is truly Godlike, whether he do or suffer, all is done in this Light and this Love, and from the same, through the same, unto the same again. And in his heart there is a content and a quietness, so that he doth not desire to know more or less, to have, to live, to die, to be, or not to be, or anything of the kind; these become all one and alike to him, and he complaineth of nothing but of sin only. And what sin is, we have said already, namely, to desire or will anything otherwise than the One Perfect Good and the One Eternal Will, and apart from and contrary to them, or to wish to have a will of one’s own.

(5) If this came to pass, I should needs cease to call anything my own. It is better that God, or His works, should be known, as far as it be possible to us, and loved, praised and honoured, and the like, and even that man should vainly imagine he loveth or praiseth God, than that God should be altogether unpraised, unloved, unhonoured and unknown. For when the vain imagination and ignorance are turned into an understanding and knowledge of the truth, the claiming anything for our own will cease of itself. Then the man says: “Behold! I, poor fool that I was, imagined it was I, but behold! it is and was, of a truth, God!”

(147) I do not write this for my own praise, but to that end that the Reader may know wherein my knowledge stands, that he might not seek that from me which I have not, or think me to be what I am not.

(3) Why do you who hate me love me and hate those who love me? You who deny me confess me, and you who confess me deny me. You who tell the truth about me lie about me, and you who lie tell the truth. You who know me, be ignorant of me, and those who have not known me, let them know me.

(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.

(16) Thou, raised one, thou hearest how thou art glorified throughout all thy house

(71) And he (i.e. the angel) came to me and greeted me with His voice, and said unto me: 'This is the Son of Man who is born unto righteousness; And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.'

(33) The right love in the divine nature cometh from the fountain of the Son of God. Behold, thou child of man, let this be told thee: The angels know already what is the right love toward God, but thou needest it in thy cold heart.

(6) "Or maybe you think that the father is a lover of people, or that he is won over by prayers, or that he is gracious to one because of another, or that he tolerates whoever is seeking?