6. And above the Cross, lost in the dazzling brilliancy of the Fullness, John beheld the Lord; he _beheld_ but could not _see_, because of the Great Light, as we are told in another great vision of the Master in the _Pistis Sophia_. He can hear only a Voice. But this Voice is no voice of man, but one "truly of God"--a Bath-kol or "Heavenly Voice," as the Rabbis called it--a Voice of sweetest reasonableness, using no words, but of a higher order of utterance, that can make the man speak to himself in his own language, using his own terms. 7. The sentence "I long for one who will hear," is instinct with the yearning of the Divine Love, the eagerness to bestow, the longing to speak if only there be one to hear. 8. There then follows a list of synonyms of the Cross, every one of which shows that the Cross, if a symbol, must be taken to denote the master-symbol of all symbols. It is the key to the chief nomenclature of the Gnosis and the greatest terms of the Gospel. These terms, it is stated, are used by the Wisdom "for your sakes," that is, to bring home in many ways to the hearts of men the intuition of the mystery. As is explained later on in the text, the mystery of the Cross is the mystery of the Word, the Spiritual Man, or Great Man, the Divine Individuality. Therefore is it called Word or Reason, Mind, Jesus and Christ. Son and Father; for Jesus is the Christ, both as human and divine, the two natures uniting in one in the Cross; and the Son is the Father in a still more divine meaning of the mystery; for both Son and Cross are of the Father alone, they are Himself manifesting Himself to Himself. The whole is the mystery of Ātman or the Self. The Door is the Door of the Two in One, the state of equilibrium of the opposites which opens out into the all-embracing consciousness and understanding of all oppositions. The Cross is the Way on which there is no travelling, for it perpetually enters into itself; it is the true Meth-od, not so much in the sense of the Way-between or the Medium or Mediator, as in the sense of the Means of Gnosis. It is also called Seed because it is the mystery of the power of growth and development; it is self-initiative. And if the Cross be Son and Father in separation and union, or as simultaneously Cause and Result, it is likewise Spirit or Ātman, and therefore Life. It is also Truth or the Perpetual Paradox, distinguishing and uniting in itself all pros and cons, and all analysis and synthesis in simultaneous operation. Therefore also is it called Faith, because it is the that which is stable and unchanging amid perpetual change. Faith in its true mystic meaning seems to denote the power of withdrawing the personal consciousness from between the pairs of opposites, where these appear external and other than oneself, and embracing the opposites within the greater consciousness, when they are within oneself and appear as natural processes in the great economy.