(12) You honor me and whisper against me. You, the vanquished, judge those who vanquish you before they judge you, because in you the judge and partiality exist. If you are condemned by one, who will acquit you? If acquitted by him, who will arrest you? What is in you is outside, and one who fashions you on the outside shapes you inside. What you see outside you see within you. It is visible and your garment. Hear me, hearers, and find out about my words, you who know me. I am the hearing all can reach; I am speech undecipherable. I am the name of the sound and the sound of the name. I am the sign of the letter and the designation of the division. I . . . light . . . great power . . . will not move the name . . . to the one who created me. I will speak his name.

(6) Now that voice, or that WORD which the Father speaketh, goeth forth from the Father's Salitter or powers, and from the Father's Mercurius, sound or tune: This the Father speaketh forth in himself, and that WORD is the very splendour or glance proceeding from all his powers.

(5) Sayest thou this thing of thyself, or did others tell it thee of me?

(11) And when, O Father, shall I hymn Thee? For none can seize Thy hour or time. For what, again, shall I sing hymn? For things that Thou hast made, or things Thou hast not? For things Thou hast made manifest, or things Thou hast concealed? How, further, shall I hymn Thee? As being of myself? As having something of mine own? As being other? For that Thou art whatever I may be; Thou art whatever I may do; Thou art whatever I may speak. For Thou art all, and there is nothing else which Thou art not. Thou art all that which doth exist, and Thou art what doth not exist - Mind when Thou thinkest, and Father when Thou makest, and God when Thou dost energize, and Good and Maker of all things. For that the subtler part of matter is the air, of air the soul, of soul the mind, and of mind God.

(1) LOOK thou have no wonder why that I speak thus childishly, and as it were follily and lacking natural discretion; for I do it for certain reasons, and as me thinketh that I have been stirred many days, both to feel thus and think thus and say thus, as well to some other of my special friends in God, as I am now unto thee.

(9) "Praise again, child, and sing while you are silent. Ask what you want in silence."

(27) When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

(3) From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of thine own real self. Be not daunted thereby, nor terrified, nor awed.

(7) But when it is spoken forth it stayeth or sticketh no more in the powers of the Father, but soundeth or tuneth back again in the whole Father in all powers.

(39) By this song I invite or cite the Reader into the other life; there he himself will also be of that choir or chorus, and then first will he give credit to this spirit. What he does not understand here, that he will there behold [for himself].

(3) And of the tother comforts and sounds and sweetness, how thou shouldest wit whether they be good or evil I think not to tell thee at this time: and that is because me think that it needeth not. For why, thou mayest find it written in another place of another man’s work, a thousandfold better than I can say or write: and so mayest thou this that I set here, far better than it is here. But what thereof? Therefore shall I not let, nor it shall not noye me, to fulfil the desire and the stirring of thine heart; the which thou hast shewed thee to have unto me before this time in thy words, and now in thy deeds.

(15) You are uttered by a voice, but by mind you are glorified.

(1) MORE devices tell I thee not at this time; for an thou have grace to feel the proof of these, I trow that thou shalt know better to learn me than I thee. For although it should be thus, truly yet me think that I am full far therefrom. And therefore I pray thee help me, and do thou for thee and for me.

(54) This signifieth now, that the sound [voice of God] went forth from the heart of God, and encompassed the whole place or extent of this world; but when it [the place] was found to be evil, then the sound returned again into its own place.

(52) In this the tone should rise up and sound, with singing and ringing forth, in praising and jubilating: also all the qualities should rejoice therein, and every spirit should exercise or practise its divine work or labour, as God the Father himself does.

(37) And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy One which I will speak before the Lord of Spirits.

(26) Or what shall I say? Must I not in this Body (which I here in the Earthliness carry about me) through the new Man, reveal the Wonders of God, that so his Wonders might be manifested? I speak not only concerning myself, but concerning all Men, good and bad; every one must manifest the great Wonders (wherein he stands) in his Kingdom, whether it be in Love or Anger, after the Breaking [or Dissolution] of this World, it must all stand in the Figure. For at present this World stands in the Creating, and in the Sowing, and is like a Field which bears Fruit.

(3) I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

(24) And now when it seeth and heareth the divine tone, tune and sound rise up, which is externally without it, then is its spirit affected and kindled with joy, and elevateth itself in its princely seat, and singeth and ringeth forth very joyful words concerning God's holiness, and concerning the fruit and vegetation of the eternal life.

(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.