Section 1a

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

The reader is instructed to 'bethink thee of the sun, bethink thee of moon's course' as a method to perceive the divine order.

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

God is described using human-like attributes such as 'thinking' and 'desire.'

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

The text contrasts 'mind's eyes' with '[outer] eyes,' suggesting the physical body limits perception of the divine.

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

The text speaks of receiving 'one single beam of Him to shine into thy thinking' as a means of perception.

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

The text refers to a 'beam of Him' shining into thinking and God being 'within thy self.'

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

The text implies that 'thought alone' sees the Unmanifest, suggesting a quieting of outer senses.

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 instruction to 'bethink thee' of celestial bodies serves as a contemplative practice to perceive the divine.

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The text connects the order of the cosmos (sun, stars) with the human capacity to see God's Image within oneself.

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

The goal described is for God to 'manifest to thy mind's eyes' and for the seeker to gaze 'face to face upon God's Image.'

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

The text explicitly mentions the 'God beyond all name,' highlighting the limitation of naming the divine.

Daily review of thought and action as spiritual practice.

The text challenges the reader to consider if what is 'within thee even is unmanifest to thee.'

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

The process involves praying for power to 'catch a thought' of God and moving from outer eyes to mind's eyes.

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

God 'manifests Himself through the whole world' and is present 'in all,' suggesting a unified divine presence.

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

[auto] The passage defines God primarily by negation as 'Unmanifest,' 'beyond all name,' and not made manifest.

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

[auto] A clear distinction is drawn between the Unmanifest (God) and the Manifest (things subject to becoming).

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

[auto] The central theme is the 'Unmanifest God' who remains concealed from the many while revealing mysteries to the initiate.

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.

[auto] The text argues for a 'Maker and Lord' who watches over the order of the sun, moon, stars, and earth boundaries.

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

[auto] God is described as 'ever being' and not subject to becoming or composition ('Himself is not made manifest').

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

[auto] The purpose of the discourse is for Tat to 'cease to be without the mysteries' and perceive what is hidden from the many.

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

[auto] The text refers to 'mysteries of the God beyond all name' reserved for those who can receive them.

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

[auto] The text asserts that God is 'within thy self' and must be found internally rather than through outer perception.

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

[auto] God is depicted as an active agent who 'maketh manifest' and 'thinketh all things manifest.'

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The text explicitly references the 'sermon (logos)' and describes God's creative power as 'thinking-manifest.'

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

[auto] God is presented as the singular, unmanifest source from which all other things are made manifest.

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] The passage asserts that the Unmanifest is simultaneously the Most Manifest, transcending the binary of hidden/revealed.

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The text relies on paradoxical statements such as 'Unmanifest God Is Most Manifest' and 'were it manifest, it would not be.'

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

[auto] Hermes explicitly instructs Tat to 'pray first unto our Lord and Father' to receive the power to catch a thought of God.

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

[auto] The text links knowing God to knowing what is within oneself, asking how God can be manifest if the self is unmanifest to itself.