(6) The father of all perfection in ye whole world is here.

(2) Hail to you, O ye Lords of Everlasting Time and Eternity!

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

(4) Saved by Thy Power divine, let us rejoice that Thou hast shown Thyself to us in all Thy Fullness. Let us rejoice that Thou hast deigned to consecrate us, [still] entombed in bodies, to Eternity. For this is the sole festival of praise worthy of man,—to know Thy Majesty. We have known Thee; yea, by the Single Sense of our intelligence, we have perceived Thy Light supreme,—O Thou true Life of life, O Fecund Womb that giveth birth to every nature!

(16) "I shall offer up the praise in my heart as I invoke the end of the universe and the beginning of the beginning, the god of the human quest, the immortal discovery, the producer of light and truth, the sower of reason, the love of immortal life. No hidden word can speak of you, lord. My mind wants to sing a song to you every day. I am the instrument of your spirit, mind is your plectrum, and your guidance makes music with us. I see myself. I have been strengthened by you, for your love has reached us."

(1) PRAISE to the Holy Creator, who has placed his throne upon the waters, and who has made all terrestrial creatures. To the Heavens he has given dominion and to the Earth dependence; to the Heavens he has given movement, and to the Earth uniform repose.

(1) Hail to thee, Tmu, Lord of Heaven, who givest motion to all things which come into being; thou who comest forth from the Earth and createst whatsoever is begotten: Lord of the things which are; who givest birth to the gods; great god, self-produced; Lord of Life, who givest vigour to the men now living

(119) So that the holy angels cannot sufficiently enough rejoice themselves, nor sufficiently enough converse, walk and most lovingly sport therein, nor sufficiently enough sing that beautiful Te Deum Laudamus, We praise thee, O God, as to each quality of the great God, according to his wonderful revelation, and wisdom, and beauty, and fruit, and form.

(30) I have given my strength to the lords of the shrines, and the awe I inspire to the lord of all things

(31) If one form sought perfection from another form, Why then, O simpleton, do you set forth your needs To one who is as needy as yourself? Since forms are slaves, apply them not to God, Seek Him with humbleness and self-abasement, Still, if you are unable to dispense with forms, "Now have we seen what the king saw at the first, When that Incomparable One adjured us." The prophets have many claims to our gratitude, Because they forewarn us of our ultimate lot,

(3) And therefore, O Great Creator, the Living Lord! (inspired) by Thy Benevolent Mind, I approach You , (and beseech of Thee ) to grant me (as a bountiful gift) for both the worlds, the corporeal and (for that) of mind, those attainments which are to be derived from the (Divine) Righteousness, and by means of which (that personified Righteousness within us) may introduce those who are its recipients into beatitude and glory !

(10) Him in the Yasnas of our Piety we seek to praise with homage, who in His persistent energy was famed to be (in truth) the Lord Ahura Mazda, for He hath appointed in His kingdom, through His holy Order and His Good Mind, both Weal and Immortality, to grant the eternal mighty pair to this our land (and the creation).

(33) The perfect Savior said: "I praise you (pl.) because you ask about the great aeons, for your roots are in the infinities. Now when those whom I have discussed earlier were revealed, he provided ....

(7) Hail! divine form, the good one, the good rudder of the Northern sky

(11) Having seen your universal form that I had never seen before, I feel great joy. And yet, my mind trembles with fear. Please have mercy on me and again show me your pleasing form, O God of gods, O abode of the universe.

(84) 'Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world. And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever.

(28) Be ye therefore perfect, even as your Father, which is in heaven is perfect.

(81) And forthwith I blessed the great Lord the King of glory for ever, in that He has made all the works of the world, And I extolled the Lord because of His patience, And blessed Him because of the children of men.

(1) FIRST, with your permission, let us examine the all-perfect Name of Goodness, which is indicative of the whole progressions of Almighty God, having invoked the supremely good, and super-good Triad--the Name which indicates Its whole best Providences. For, we must first be raised up to It, as Source of good, by our prayers; and by a nearer approach to It, be initiated as to the all good gifts which are established around It. For It is indeed present to all, but all are not present to It. But then, when we have invoked It, by all pure prayers and unpolluted mind, and by our aptitude towards Divine Union, we also are present to It. For, It is not in a place, so that It should be absent from a particular place, or should pass from one to another. But even the statement that It is in all existing beings, falls short of Its infinitude (which is) above all, and embracing all. Let us then elevate our very selves by our prayers to the higher ascent of the Divine and good rays,--as if a luminous chain being suspended from the celestial heights, and reaching down hither, we, by ever clutching this upwards, first with one hand, and then with the other, seem indeed to draw it down, but in reality we do not draw it down, it being both above and below, but ourselves are carried upwards to the higher splendours of the luminous rays. Or, as if, after we have embarked on a ship, and are holding on to the cables reaching from some rock, such as are given out, as it were, for us to seize, we do not draw the rock to us, but ourselves, in fact, and the ship, to the rock. Or to take another example, if any one standing on the ship pushes away the rock by the sea shore, he will do nothing to the stationary and unmoved rock, but he separates himself from it, and in proportion as he pushes that away, he is so far hurled from it. Wherefore, before everything, and especially theology, we must begin with prayer, not as though we ourselves were drawing the power, which is everywhere and nowhere present, but as, by our godly reminiscences and invocations, conducting ourselves to, and making ourselves one with, it.

(1) (In accord with the Existence that is thine ... from which derives Perfection:) `[...] ... Thou art [great, Deiphan]eus! Solmis, [thou art great!] In accord with the Vitality [that is thine, even] the primary activity from which derives Divinity: Thou art great, Armedon! Thou art perfect, Epiphaneus!