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

The divine is addressed with human-like attributes such as ears, face, and the capacity to hear and deliver.

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The text describes physical suffering and enemies as hindrances to divine deliverance.

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

A clear opposition is drawn between the divine Light and the material realm of enemies and darkness.

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The passage repeatedly centers on the 'Light of the Lights' as the primary object of belief and salvation.

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The text includes petitions for the Lord to hear the poor and deliver Sion with cities built for dwelling.

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

Salvation is defined by direct belief in the Light from the moment of emanation rather than through ritual or faith alone.

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

Mariham explains a 'mystery' of repentance reserved for those ready to receive it.

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

The speaker identifies with the Light that emanated them from the beginning.

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

God is depicted as active and responsive, hearing the poor and delivering Sion.

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

The text includes a hymn of praise and contemplative prayer directed to the divine.

A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.

A distinction is made between the righteous who live and those who are written out of the book of life.

Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).

The speaker identifies as a poor one suffering pains and seeks salvation through God's face.

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The passage is structured as a direct petitionary address to God for deliverance and blessing.

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The speaker prays to be delivered unto the Aeons which are on high.

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The speaker prays to be delivered through 'thy mysteries' and blesses the name of God.

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

The passage explicitly describes the soul's current state as suffering pains and being in darkness without a companion to comfort.

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The prayer asks for delivery unto the Aeons which are on high.

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.

Mariham is called 'Pleroma' or 'all-blessed' and identified with the divine Light.