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

The divine is described with human attributes such as sitting upon a power of light and having ears to hear.

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

References to redemption and the dissolution of confusion imply a restoration of order.

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

The text contrasts light with chaos and tyrant gods against the divine power.

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

The mention of a 'great mystery' of deliverance suggests the divine is concealed from ordinary knowledge.

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

Light is repeatedly invoked as the medium of redemption, power, and the divine presence.

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 describes Jesus commanding judgment upon tyrant gods and dissolving confusion.

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

Salvation is linked to understanding the explanation of repentance rather than external works.

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

The passage explicitly states that the explanation of the sixth repentance was prophesied by David and reserved for those ready to understand.

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

The text mentions the 'inward part of the inward parts' and purification of light residing within the individual.

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

God is depicted as active, responsive, and capable of seeing and redeeming believers.

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The text references the 'perfect number' for the Confusion to be dissolved.

The divine fullness or totality of the highest realm, populated by aeons and divine attributes, contrasted with the deficient material world.

The passage explicitly lists the Pleroma as the divine fullness from which the perfect ones are completed.

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

Disciples pray to the Lord for hearing and mercy in the face of transgression.

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

The narrative arc involves coming down from the Place of the Height to Chaos and returning through redemption.

Fire as medium of divine presence.

A 'discerning fire' is mentioned as a medium that will eat into tyrants until they give up their light.

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text emphasizes purification of light as a prerequisite for standing and redemption.

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

The text invokes the Lord's name to secure mercy and forgiveness.

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 speaker describes having forsook their Place and come down unto the Chaos due to transgression.

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

The text mentions coming unto the Place of the Height as a goal for those with exalted minds.

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.

Disciples are promised to become perfect ones completed with every Pleroma and sit upon the power of light with Jesus in the kingdom.

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

The command for fire to eat into tyrants implies ritual engagement with divine powers.