(52) So the Son in the Father is a self-subsisting Person, and enlighteneth all the powers in the Father, and is the Father's joy or Heart in his centre, or in the midst of him. Observe here the great Mystery of God.

(4) Wherefore also to believe in Him, and by Him, is to become a unit, being indissolubly united in Him; and to disbelieve is to be separated, disjoined, divided.

(6) So that I do approve what forth emerged; But now thou must express what thou believest, And whence to thy belief it was presented." "O holy father, spirit who beholdest What thou believedst so that thou o'ercamest, Towards the sepulchre, more youthful feet," Began I, "thou dost wish me in this place The form to manifest of my prompt belief, And likewise thou the cause thereof demandest. And I respond: In one God I believe, Sole and eterne, who moveth all the heavens With love and with desire, himself unmoved; And of such faith not only have I proofs Physical and metaphysical, but gives them Likewise the truth that from this place rains down Through Moses, through the Prophets and the Psalms, Through the Evangel, and through you, who wrote After the fiery Spirit sanctified you; In Persons three eterne believe, and these One essence I believe, so one and trine They bear conjunction both with 'sunt' and 'est.'

(6) Now rejoice, all ye powers of my soul, that you are so united with God that no one may separate you from Him. I cannot fully praise nor love Him therefore must I die, and cast myself into the divine void, till I rise from non-existence to existence. If I should remain entombed in flesh till the judgment day and suffer the pains of hell, that would be for me a small thing to bear for my beloved Lord Jesus Christ, if I had the certainty at last of not being separated from Him.

While I am here, He is in me; after this life, I am in Him. All things are therefore possible to me, if I am united to Him Who can do all things. Previously I could not distinguish whether we were divine by nature or by grace. Then came Jesus and enlightened me so that I recognized in the Divine Nature Three Persons, and that the Father was the Bringer-Forth of all things, as St James says, "every perfect gift cometh down from the Father of lights."

(77) Consider these things about God Almighty, who always exists: this One was not always King, for fear that he might be without a divine Son. For all dwell in God, (that is), the things which have come into being through the Word, who is the Son as the image of the Father.

(83) The Son is in the Father, being the Father's Heart or light, and the Father generateth the Son continually, from eternity to eternity; and the Son's power and splendour shine back again in the whole Father, as the sun does in the whole world.

(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.

(18) By devotion he knows Me in essence, what I am and who I am; then having known Me in truth, he forthwith enters into Me.

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.

(49) Even so the Son of God in the Father is the Heart of the Father, and shineth in all the powers of the Father; his power is the moving springing joy in all the powers of the Father, and shineth in the whole Father, as the sun does in the whole world.

(135) From this God I take my knowledge, and from no other thing, neither will I know any other thing than that same God, and the same it is which makes that assurance in my spirit, that I steadfastly believe and trust in him.

(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.

(12) Those, then, who choose to belong to Him, are those who are perfected through faith. He, the Son, is, by the will of the Almighty Father, the cause of all good things, being the first efficient cause of motion - a power incapable of being apprehended by sensation. For what He was, was not seen by those who, through the weakness of the flesh, were incapable of taking in [the reality].

(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.

(3) Now if God took to Himself all men that are in the world, or ever were, and were made man in them, and they were made divine in Him, and this work were not fulfilled in me, my fall and my wandering would never be amended except it were fulfilled in me also. And in this bringing back and healing, I can, or may, or shall do nothing of myself, but just simply yield to God, so that He alone may do all things in me and work, and I may suffer Him and all His work and His divine will. And because I will not do so, but I count myself to be my own, and say “I,” “Mine,” “Me” and the like, God is hindered, so that He cannot do His work in me alone and without hindrance; for this cause my fall and my going astray remain unhealed. Behold! this all cometh of my claiming somewhat for my own.

(2) "See, O Shem, how all the things I have said to you have been fulfilled. . . . And the things that you lack, according to my will, will appear to you at that place upon the earth, that you may reveal them as they are. Do not let your thought have dealings with the body. For I have said these things to you, through the voice of the fire, for I entered through the midst of the clouds. And I spoke according to the language of each one. This is my language that I spoke to you. And it will be taken from you. And you will speak with the voice of the world upon the earth. And it will appear to you with that appearance and voice, and all that I have said to you. Henceforth proceed with faith to shine in the depths of the world."

(11) Thus, my dear Soul, seek Christ and incline thyself to him, and so thou shalt receive the Holy Ghost, who will new regenerate thy Soul, and enlighten, drive, and lead thee; and he will reveal [and manifest] Christ to thee. Leave off all Opinions and Human Inventions, for the Kingdom of God is near to thee; and thou art kept out from God only by thy own Unbelief, by the evil Works, viz. by thy Pride, Covetousness, Envy, Anger, and Falsehood; for thou clothest thyself with them, and so thou art in the Devil's clothes, without God.

(10) He who knows in truth this glory and power of Mine acquires unshakable devotion; of this there is no doubt.

(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.

(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.