Chapter XXXIV

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

God is described with human-like emotions ('ruth', 'pleasance') and actions ('shew', 'willeth'), attributing personal characteristics to the divine.

The doctrine of the periodic restoration or recurrence of all things to their original state after vast cycles.

The recurring assurance that 'All shall be well' suggests a final restoration or universal reconciliation of all things.

The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. Distinct from mystical_union (the resulting state), fana_annihilation (the ego's unmaking at the path's end), ladder_of_love (eros staged toward Beauty), and prayer (the practice of address): bhakti names devotion as the soteriological road itself.

The passage emphasizes 'love Him and cleave to Him' and the 'meekly' taking of teaching as a path of loving devotion and surrender.

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The text explicitly discusses 'secret things' that are hidden until God chooses to reveal them, highlighting the divine concealment prior to revelation.

The doctrine that the divine is present within all things and the universe itself, pervading creation rather than remaining solely transcendent above it. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about whether that substance indwells its parts) and from kingdom_within (the divine present specifically IN THE INDIVIDUAL human, accessible without mediation) — divine_immanence is the general pervading-presence claim applied to all of creation, not a human-specific indwelling.

God is declared to be simultaneously the Ground, Substance, Teaching, Teacher, End, and Meed — pervading every aspect of spiritual life rather than remaining solely transcendent.

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The text asserts that God actively orders what is 'speedful' (beneficial) for humans to learn and reveals secrets according to His will.

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

The passage articulates a profound vision where sin is not seen as an ontological reality ('I saw no sin') but rather as a blindness or ignorance that obscures the truth that 'all is well'.

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The passage centers on the revelation of 'secret things' and the direct experiential knowledge of God ('know Him') as the primary means of understanding divine will.

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The passage explicitly distinguishes between secret things God wills to keep hidden until the appointed time and those He wills to make open, framing esoteric revelation as conditioned on divine timing and readiness.

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

God is depicted as a personal, active agent who 'sheweth,' feels 'ruth' (pity), and actively desires to make secrets known to humanity.

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

The text describes God as the 'Ground' and 'Substance' of the soul's travail, implying a transformative union where the soul participates in the divine nature.