(5) 'He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.'

(60) For the thunder has †places of rest† (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together through the spirit and separate not.

(60) For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth. And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains of the earth.

(1) The sun is indeed the honey of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees .

(2) Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health.

(60) And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey.

(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.

(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.

(17) When a tone or noise soundeth in thy ears, so that thou receivest or catchest it up from the being of God, then thou infectest it, as if thou didst dart thunderclaps into it.

(1) The upward rays of the sun are the honey cells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar.

(45) When the roarings of savage beasts are uttered, Let it come that they be changed into the sacred sounds of the Six Syllables; When pursued by snow, rain, wind, and darkness, Let it come that I see with the celestial eyes of bright Wisdom.

(28) Hence, through ignorance, sloth, and folly, Though he stands hard by us, we are shut off from him. The noise of thunder makes the head of the thirsty ache; When he knows not that it unlocks the blessed showers, His eyes are fixed on the running stream, He urges the steed of his desire towards the caused, Whoso beholds the Causer face to face, How can he set his heart on things caused on earth?

(17) Let every nature of the World receive the utterance of my hymn! Open thou Earth! Let every bolt of the Abyss be drawn for me. Stir not, ye Trees! I am about to hymn creation's Lord, both All and One. Ye Heavens open and ye Winds stay still; [and] let God's deathless Sphere receive my word (logos)! For I will sing the praise of Him who founded all; who fixed the Earth, and hung up Heaven, and gave command that Ocean should afford sweet water [to the Earth], to both those parts that are inhabited and those that are not, for the support and use of every man; who made the Fire to shine for gods and men for every act. Let us together all give praise to Him, sublime above the Heavens, of every nature Lord! 'Tis He who is the Eye of Mind; may He accept the praise of these my Powers!

(2) For as the sun the sight that trembles most, Even so the memory of that sweet smile My mind depriveth of its very self. From the first day that I beheld her face In this life, to the moment of this look, The sequence of my song has ne'er been severed; But now perforce this sequence must desist From following her beauty with my verse, As every artist at his uttermost. Such as I leave her to a greater fame Than any of my trumpet, which is bringing Its arduous matter to a final close, With voice and gesture of a perfect leader She recommenced: "We from the greatest body Have issued to the heaven that is pure light; Light intellectual replete with love, Love of true good replete with ecstasy, Ecstasy that transcendeth every sweetness. Here shalt thou see the one host and the other Of Paradise, and one in the same aspects Which at the final judgment thou shalt see." Even as a sudden lightning that disperses The visual spirits, so that it deprives The eye of impress from the strongest objects,

(9) And now behold Thoth in the secret of his mysteries. He maketh purifications and endless reckonings; piercing the steel firmament and dissipating the storms around him

(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.

(7) And, I am the sweet fragrance in the earth, the brilliance in fire, life in all beings, and austerity in ascetics.

(41) For when one power or virtue toucheth another, then they taste one another, and become very full of joy; for the light becometh generated out of all the powers, and presseth again through all the powers; whereby and wherein the rising joy generateth itself, from whence the tone or tune existeth.

(2) We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. Conformably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts; so that whatever has but a casual similitude to, directly participates of, them . A perfect possession, likewise, immediately takes place, and a plenitude of a more excellent essence and power. Not that the body and the soul are in each other, and sympathize, and are copassive with the melodies; but because the inspiration of the Gods is not separated from divine harmony, but is originally adapted and allied to it, on this account it is participated by it in appropriate measures. Hence also, it is excited and restrained according to the several orders of the Gods. But this inspiration must by no means be called an ablation, purgation, or medicine. For it is not primarily implanted in us from a certain disease, or excess, or redundance; but the whole principle and participation of it are supernally derived from the Gods.

(58) And now when the births or genitures of the powers taste the water of life, then they quake or tremble for very lovejoy, and that trembling or moving, which riseth up in the midst or centre of the birth or geniture, is bitter. For it riseth up swiftly out of the birth, when the water of life cometh into the birth or geniture, like a joyful leaping or springing up of the birth.