Now therefore whenever I should finish distributing to you the Distribution of the Universe, I shall give to you and I shall say unto you the great mysteries of the three lots of my kingdom, namely, the heads of the mysteries which I shall give to you, and which I shall say unto you in all their figures with all their types with all their tickets (pebble, MS ) with the seals of the last [228 ] Space, namely, the first Space (reckoning) from without.
And I shall say unto you 124 the answers with the defences with the symbols of that Space.
(As for) the second Space however (reckoning) inwards they have not answer nor defence nor symbol nor ticket nor seal, but only types are they with figures, those which they have.
All these having finished saying them the Saviour unto his disciples, came forward Andreas, said he, My Lord, Be not angry with me, but have pity upon me, and reveal to me the mystery of the word of which I seek (from) thee: otherwise it became hard for me and I understood it not.
Answered the Saviour, said he to him, Seek after that which thou [228 ] wishedst, and I shall reveal it to thee face to face without parable.
But answered Andreas, said he, My Lord I am wondering and I am marvelling greatly, that the men who are in the World, who are in the body of this matter, how, whenever they should come out of this World, they will pass over these firmaments, with all these Rulers, with all the Lords, with all the Gods, with all these great Invisibles, with all those of the Place of those of the Middle, and with those of the whole Place of those of (the) Right (hand) with all the great emanations of the Light and all make their entrance and inherit the kingdom of the Light.
This thing therefore, my Lord, is difficult for me.
These therefore having said them Andreas, this spirit of the Saviour moved in him he cried out, [229 ] said he, How long am I to bear with you, how long am I to suffer you, if thus far also ye understood not, and ye are without knowledge.
Then ye know not, ye, and ye understand not that ye with all the Angels with all the Archangels, with the Gods, with the Lords, with all the Rulers, with all the great Invisibles, with all those of the Middle, with those of the whole Place of those of (the) Right (hand), and with all the great emanations of the Light, with all their glory, ye all one with another are out of the same lump with the same matter, with the same substance, and ye are out of the same Confusion all of you: and by the command of the First Mystery was the Confusion compelled (to be) until should be [229 ] purified all the great emanations of the Light with all their glory, and until they should be purified from the Confusion.
And they were not purified through their own selves, but they were purified under compulsion according to the arrangement of the one only, the Ineffable.
And they, they did not suffer at all, and they did not transfer them from the Places, nor did they despoil them at all, nor did they melt them down into bodies, various, nor did they become in any affliction.
Yea, verily therefore ye are the dregs of the Treasury, and ye are the dregs of the Place of those of (the) Right (hand), 125 and ye are the dregs of the Place of those of the Middle, and ye are the dregs of all the Invisibles, with all the Rulers, in one word [230 ], ye are the dregs of all these.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
References to 'emanations of the Light' suggest a structured flow from a higher source.
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 a purification process where entities are purified under compulsion according to divine arrangement.
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.
Confusion is described as something that must be compelled until purified rather than a positive evil entity.
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 text describes beings being out of the same lump with the same matter until purified.
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 goal is to inherit the kingdom of the Light, implying a transformation into a divine state.