Section 10 (part 3)

Malevolent planetary rulers or demiurgic powers that govern the material world and obstruct the soul's ascent.

Verse 77 mentions impure daemons that vindicate themselves to the impure soul, resembling obstructive spiritual powers.

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

The text establishes a sharp opposition between the body (source of no good) and the soul/intellect (divine).

Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.

Verses 38 and 40 advise esteeming nothing external as precious and viewing excess as hostile to man.

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.

Verse 49 states divinity presides over men, and verse 68 contrasts the wise with those who deny providence.

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.

Verse 77 implies a post-mortem consequence where impure daemons claim the impure soul.

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.

Evil is described as a disease of the soul or ignorance rather than a positive ontological force in verses 52 and 74.

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The text advises moderation in consumption and invoking God as a witness.

Active compassionate care for others as a central spiritual obligation or expression of divine love.

Verses 53 and 55 instruct using all men well and wishing to benefit even enemies.

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

Verse 58 commands placing God before one's eyes in all actions, and verse 37 advises accustoming the soul to conceive great things.

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

The text distinguishes the wise man who participates in God from the bad man who does not.

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

Verse 67 instructs invoking God as a witness to actions, and verse 36 discusses asking of divinity.

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

Verse 50 defines the end of life as living conformably to divinity, implying a return to the divine state.

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

Verse 76 commands preserving the body pure as the garment of the soul to avoid impure daemons.

Daily review of thought and action as spiritual practice.

Verse 67 advises invoking God as a witness to whatever one does, implying review of actions.

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.

Verse 70 states the wise man participates of God, and verse 46 claims imitation of divinity is sufficient for beatitude.

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

The text distinguishes between the body, the soul (psyche), and the intellect (nous) as distinct principles of human existence.

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

[auto] Verse 37 commands the accustoming of the soul to conceive greatness, indicating an active mental practice.

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

[auto] Verse 36 references the dissolution of the body and Verse 40 suggests material excess is hostile to man.

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

[auto] Verse 46 explicitly states that knowledge and imitation of divinity are alone sufficient for beatitude.

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

[auto] Verse 43 implies the intellect contains a divine presence or quality akin to an inner light.

The claim that the divine realm is present inside the individual, accessible without external mediation.

[auto] Verse 43 declares that God dwells within the intellect of the wise man, indicating divine immanence.

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

[auto] Verses 43 and 49 depict divinity as actively dwelling in the intellect and presiding over men.

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] Verses 42 and 43 describe the intellect of the wise man being with divinity and God dwelling within it.

Critique of outward religious observance that lacks inner transformation; form without substance.

[auto] Verses 47 and 48 condemn lying as poison and identify truth as peculiar to wisdom.

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

[auto] Verses 38 and 40 advise against valuing material possessions that can be taken or are more than necessary.

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] Verse 37 instructs the soul to conceive something great of itself after conceiving divinity.