(49) And in him dwells the spirit of wisdom, And the spirit which gives insight, And the spirit of understanding and of might, And the spirit of those who have fallen asleep in righteousness.

(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.

(102) Thou know st Him not. Now He appears as fire, Dread force; as water now; and now as gloom; And in the beasts is dimly shadowed forth, In wind, and cloud, in lightning, thunder, rain; And minister to Him the seas and rocks, Each fountain and the water's floods and streams.

(72) For he is light from the power of God, and he is an emanation of the pure glory of the Almighty. He is the spotless mirror of the working of God, and he is the image of his goodness. For he is also the light of the Eternal Light. He is the eye which looks at the invisible Father, always serving and forming by the Father's will. He alone was begotten by the Father's good pleasure. For he is an incomprehensible Word, and he is Wisdom and Life. He gives life to, and nourishes, all living things and powers. Just as the soul gives life to all the members, he rules all with power and gives life to them. For he is the beginning and the end of everyone, watching over all and encompassing them. He is troubled on behalf of everyone, and he rejoices and also mourns. On the one hand, he mourns for those who have gotten as their lot the place of punishment; on the other, he is troubled about every one whom he arduously brings to instruction. But he rejoices over everyone who is in purity.

(52) And there is in the Depth of the Deity no such wonderful Person more, as this Christ is, which the Prophet Isaiah calls (in the Spirit highly known by him) Wonderful Power, [or Virtue, Champion, or] Saviour, eternal Father, and Prince of Peace; whose Dominion is great, and upon his Shoulders; understand [upon] the Creatures of the Element.

(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 Great one, who seeketh the Crown and reckoneth up that which is needful

(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.

(2) "And the voice of the word was heard saying through the majesty of the unconceived spirit, 'Look, the power has been completed. The one who was revealed by me appeared in the spirit.'

(3) "And when I prayed to the majesty, toward the infinite light, that the chaotic power of the spirit might go to and fro, and the dark womb might be barren, and that my likeness might appear in the cloud of the hymen, as if I were wrapped in the light of the spirit that went before me, and by the will of the majesty and through the prayer, I came in the cloud in order that through my garment—which was from the power of the spirit—the pleroma of the word might bring power to the members who possessed it in the darkness. For because of them I appeared in this insignificant place. For I am a helper of everyone who has been given a name. When I appeared in the cloud, the light of the spirit began to save itself from the frightful water, and from the clouds of fire that had been separated from dark nature. And I gave them eternal honor that they might not again engage in the impure rubbing.

(6) He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vînâ (lyre), sing him, and from him also they obtain wealth.

(96) His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

(2) This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

(2) ¶I, John, was in the Spirit on the Lord's day, and heard behind me a great voice as of a trumpet, saying,

(37) He follows, on his departure, Him who calls, as quickly, so to speak, as He who goes before calls, hasting by reason of a good conscience to give thanks; and having got there with Christ shows himself worthy, through his purity, to possess, by a process of blending, the power of God communicated by Christ. For he does not wish to be warm by participation in heat, or luminous by participation in flame, but to be wholly light.

(3) He who, dwelling in the wind, yet is other than the wind, whom the wind does not know, whose body the wind is, who controls the wind from within — He is your Soul, the Inner Controller, the Immortal.

(4) There came a bright cloud, and overshadowed them: and a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye him.

(1) "Who is this one that goes about our mountain, Or ever Death has given him power of flight, And opes his eyes and shuts them at his will?" "I know not who, but know he's not alone; Ask him thyself, for thou art nearer to him, And gently, so that he may speak, accost him." Thus did two spirits, leaning tow'rds each other, Discourse about me there on the right hand; Then held supine their faces to address me. And said the one: "O soul, that, fastened still Within the body, tow'rds the heaven art going, For charity console us, and declare Whence comest and who art thou; for thou mak'st us As much to marvel at this grace of thine As must a thing that never yet has been." And I: "Through midst of Tuscany there wanders A streamlet that is born in Falterona, And not a hundred miles of course suffice it; From thereupon do I this body bring. To tell you who I am were speech in vain, Because my name as yet makes no great noise." "If well thy meaning I can penetrate With intellect of mine," then answered me He who first spake, "thou speakest of the Arno."

(6) But the fact that they are named winds denotes their rapid action, passing almost instantaneously to all things, and their transporting movement in passing from above to below, and again from below to above, their elevating the second to the height above, and moving the first to a common and provident advance of the inferior Orders. But perhaps some one would say that the appellation of wind, to the aerial spirit, also denotes the Divine likeness of the Heavenly Minds; for this also bears a likeness and type of the supremely Divine energy (as we have demonstrated more fully in the symbolic theology, in our explanation of the four elements) in accordance with the moving and life-producing, and the rapid and resistless development of Nature, and the Hiddenness of the moving sources and terminations to us unknown and invisible. For He says, "Thou knowest not whence it cometh nor whither it goeth." But also the Word of God attributes to them the appearance of a cloud, signifying, through this, that the holy minds are filled super-mundanely with the hidden Light, receiving the first manifestation without boasting over it as such, which they distribute ungrudgingly to the second, as a secondary manifestation, and in proportion to capacity; yea, further, that the productive, and life-producing, and increasing, and perfecting power is enshrined in them, after the fashion of the intelligible production of showers, which summons the receptive womb of the earth, by fruitful rains, to the life-giving pangs of birth.

(46) And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, (and) why he went with the Head of Days? And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden, Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever. 4, And this Son of Man whom thou hast seen Shall †raise up† the kings and the mighty from their seats, [And the strong from their thrones] And shall loosen the reins of the strong, And break the teeth of the sinners.