(56) Thus the Father is the self-subsisting being of all powers, and the Son is the Heart in the Father, which is generated continually out of all the powers of the Father, who again enlighteneth the powers of the Father.

(29) The Mind of the Eternal Father said into Three, governing all things by Mind.

(33) For all Things are come to be Something out of Nothing: And every Creature has the Center, or the Circle of the Birth of Life in itself; and as the Elements lie hid in one another in one only Mother, and none of them comprehends the other, though they are Members one of another, so the created Creatures are hidden and invisible to one another. For every Creature looks but into its Mother that is fixed [or predominant] in it. The material Creature sees a material Substance, but an immaterial Substance (as the Spirits in the Fire and in the Air) it sees not; as the Body sees not the Soul, which yet dwells in it; or as the third Principle does not comprehend, nor apprehend the second Principle wherein God is; though indeed itself is in God, yet there is a Birth between: As it is with the Spirit of the Soul of Man, and the elementary Spirit in Man, the one being the Case, [Chest,] or Receptacle of the other; as you shall find, about the Creation of Man.

(53) In these three species or qualities stands the corporeal being, or the creatural being of all creatures in heaven and in this world, whether it be angel or man, beast or fowl or vegetable, of a heavenly or of an earthly form, quality and kind, as also all colours and forms.

(14) The Reason, then, is the Mind's image, and Mind God's [image]; while Body is [the image] of the Form; and Form [the image] of the Soul. The subtlest part of Matter is, then, Air ; of Air, Soul; of Soul, Mind; and of Mind, God. And God surroundeth all and permeateth all; while Mind Surroundeth Soul, Soul Air, Air Matter. Necessity and Providence and Nature are instruments of Cosmos and of Matter's ordering; while of intelligible things each is Essence, and Sameness is their Essence. But of the bodies of the Cosmos each is many; for through possessiong Sameness, [these] composed bodies, though they do change from one into another of themselves, do natheless keep the incorruption of their Sameness.

(13) When we consider the whole nature and its property, then we see the Father.

(51) 2. The three Mothers, א מ ש, enclose a great, wonderful, and unknown mystery, and are sealed by six wings (or elementary circles), namely, air, water, fire--each divided into an active and a passive power. The Mothers, א מ ש, gave birth to the Fathers (the progenitors), and these gave birth to the generations.

(22) For each of the species is either an essence; as when we say, Some substances are corporeal and some incorporeal; or how much, or what relation, or where, or when, or doing, or suffering.

(3) The three mothers are A, M, SH; and in the beginning as to the Macrocosm the Heavens were created from Fire;nthe Earth from primeval Water; and the Air was formed from the Spirit, which stands alone in the midst, and is the Mediator between them.

(15) And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (prâna, the senses). For breath are all these.

(5) 'For mind, my child, comes of earth, breath of water, speech of fire.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

(3) From him (when entering on creation) is born breath, mind, and all organs of sense, ether, air, light, water, and the earth, the support of all.

(3) They were forever in thought, for the Father was like a thought and a place for them. When their generations had been established, the one who is completely in control wished to lay hold of and to bring forth that which was deficient in the [...] and he brought forth those [...] him. But since he is as he is, he is a spring, which is not diminished by the water which abundantly flows from it. While they were in the Father's thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else. That is, they were with the Father; they did not exist for themselves. Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed. Now, in order that they might know what exists for them, he graciously granted the initial form, while in order that they might recognize who is the Father who exists for them, he gave them the name "Father" by means of a voice proclaiming to them that what exists, exists through that name, which they have by virtue of the fact that they came into being, because the exaltation, which has escaped their notice, is in the name.

(69) The second part, or the second Person, is the light, which is continually generated from or out of all powers, and enlighteneth again all the powers of the Father, and has the fountain of all powers; but it is therein distinguished from the Father as a singular Person, in that it cannot comprehend the birth or geniture of the Father, and yet is the Father's Son, which is always generated from or out of the Father: An instance whereof you have in all the kindled fires in this world; do but consider of it.

(7) Their fifteen parts enter into their elements, their Devas (the senses) into their (corresponding) Devas. Their deeds and their Self with all his knowledge become all one in the highest Imperishable.

(2) With respect to the powers, therefore, which remain in the heavens in the divine bodies themselves, there can be no doubt that all of them are similar. Hence, it remains that we should discuss those powers which are thence transmitted to us, and are mingled with generation. These, therefore, descend with invariable sameness for the salvation of the universe, and connectedly contain the whole of generation after the same manner. They are likewise impassive and immutable, though they proceed into that which is mutable and passive. For generation being multiform, and consisting of different things, receives the one of the Gods, and that in them which is without difference, with hostility and partibility, conformably to its own contrariety and division. It also receives that which is impassive, passively; and, in short, participates of them according to its own proper nature, and not according to their power. As, therefore, that which is generated [or has a subsistence in becoming to be,] participates of being generatively, and body participates of the incorporeal, corporeally; thus, also, the physical and material substances which are in generation, participate of the immaterial and etherial bodies, which are above nature and generation, in a confused and disorderly manner. Hence they are absurd who attribute colour, figure, and contact to intelligible forms, because the participants of them are things of this kind; as likewise are those who ascribe depravity to the celestial bodies, because their participants sometimes produce evils.

(4) 'For truly, my child, mind comes of earth, breath of water, speech of fire.' 'Please, Sir, inform me still more,' said the son. Be it so, my child,' the father replied.

(49) Indeed, all is as it were one body, the outermost and the innermost birth, together with the firmament of heaven, as also the astral birth therein, in and with which the wrath of God also qualifieth, mixeth and uniteth; but yet they are one to another as is the government, frame or constitution in man.

(9) But if he choose to reply, let him first be asked, To what thing he applies the name, animal. And when he has answered this, let him be again asked, what, in his view, the foetus means, whether that which is in the womb, or things already formed and living; and again, if the foetus means the seed deposited, or if it is only when members and a shape are formed that the name of embryos is to be applied. And on his replying to this, it is proper that the point in hand be reasoned out to a conclusion, in due order, and taught.

(41) But it is therefore called the Son, in that it is generated out of the Father, so that it is the Heart of the Father in his powers.