(9) Those persons who worship Me, meditating on their identity with Me and ever devoted to Me— to them I carry what they lack and for them I preserve what they already have.

(10) I am the Self, O Guḍākeśha, seated in the hearts of all creatures. I am the beginning, the middle, and the end of all beings.

(7) There is nothing higher than Myself, O Arjun. Everything rests in Me, as gems strung on a thread.

(5) The Uktha*\ Verily, the Uktha is life (prana), for it is life that causes everything here to rise up (ut-tha). From him there rises up an Uktha-knowing son, he wins co-union and co-status with the Uktha, who knows this.

(15) As I surpass the Perishable and as I am higher even than the Imperishable, I am extolled in the world and in the Vedas as the Supreme Self.

(9) The worshippers of the Devas go to the Devas; the worshippers of the ancestors go to the ancestors; the worshippers of the Bhutas go to the Bhutas; the worshippers of Me go to Me.

(3) I must be in what is Thine, O Omnipotent One. And if I am there, I am near Thee.

(2) I am the first and the last. I am the honored and scorned. I am the whore and holy. I am the wife and the virgin. I am the mother and daughter. I am the members of my mother and the barren one with many sons. I have had a grand wedding and have not found a husband. I am a midwife and do not give birth. I am the solace of my labor pains. I am bride and groom, and my husband produced me. I am the mother of my father and sister of my husband, and he is my offspring. I am a slave of him who prepared me and ruler of my offspring. He produced me earlier yet on my birthday. He is my offspring to come, and from him is my power. I am the staff of his power in his youth and he the rod of my old age, and whatever he wants happens to me. I am a silence incomprehensible and an idea remembered often. I am the voice whose sound is manifold and word whose appearance is multiple. I am the utterance of my name.

(11) is above is generally considered superior in dignity and power, in reality that which is in the center is superior and anterior to both that which is said to be above and that which is said to be below. Therefore, it must be said that the first--which is considered as being above--is actually in the center, while both of the others (which are said to be either above or below) are actually beneath. This point can be further simplified if the reader will consider above as indicating degree of proximity to source and below as indicating degree of distance from source, source being posited in the actual center and relative distance being the various points along the radii from the center toward the circumference. In matters pertaining to philosophy and theology, up may be considered as toward the center and down as toward the circumference. Center is spirit; circumference is matter. Therefore, up is toward spirit along an ascending scale of spirituality; down is toward matter along an ascending scale of materiality. The latter concept is partly expressed by the apex of a cone which, when viewed from above, is seen as a point in the exact center of the circumference formed by the base of the cone.

(2) And when I wanted to stand firmly, I ascended to the Existence, which I found standing and at rest, resembling and similar to (the standing and resting) covering me.

(9) I am the goal, the supporter, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house, and the seed imperishable.

(8) But what also do we say concerning the Divine standing, i.e. seat? What other than that Almighty God remains Himself, in Himself, and is abidingly fixed in unmoved identity, and is firmly established on high; and that He acts according to the same conditions, and in reference to the same object, and in the same way; and that He exists altogether, as beseems the immutability from Himself; and as beseems the immovability Itself, entirely immovable, and that superessentially. For He is Cause of the standing and sitting of all, Who is above all sitting and standing, and in Him all things consist, being kept from falling out of the state of their own proper goods.

(105) Thus also are the three angelical kings risen up, each in the nature of his host or place, and a natural lord of his place over the government of his angels; but the Ternary of the Deity retaineth to itself that place which is unalterable or unchangeable; and the king retaineth the dominion of the angels.

(9) Others, again, offer the oblation of knowledge and worship Me either as one with them or as distinct from them; and still others in various ways worship Me, whose form is the whole universe.

(36) Furthermore, I shall speak of what is more exalted than this: the mind, with respect to actual being, is in a place, which means it is in the body; but with respect to thought, the mind is not in a place. For how can it be in a place, when it contemplates every place?

(106) Thus, my dear Mind, know, rthat the Creature of Christ is the Center of this Throne, from whence every Life proceeds, viz. whatsoever is heavenly; for in the Center is the Holy Trinity, and not alone in this Center, but also in all angelical Thrones, also in the Souls of holy Men; only we must thus speak, that it may be understood. Now the Body (understand the Creature, the Man Christ) is set in the Midst of this Throne, and stands also in Heaven (understand in this Principle) sitting in his Throne at the Right-hand of God the Father.

(1) When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

(6) To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

(34) You are the eternal realm of eternal realms, the all-perfect one, who is established.

(123) The pentad represents all the superior and inferior beings. It is sometimes referred to as the hierophant, or the priest of the Mysteries, because of its connection with the spiritual ethers, by means of which mystic development is attained. Keywords of the pentad are reconciliation, alternation, marriage, immortality, cordiality, Providence, and sound. Among the deities who partook of the nature of the pentad were Pallas, Nemesis, Bubastia (Bast), Venus, Androgynia, Cytherea, and the messengers of Jupiter.