had already begun[1] to be a spectator and a hearer of those mysteries which are affirmed to be above the Demiurge? For if it is true that he was becoming acquainted with that order of things which is above the Demiurge, he would by no means have remained in the regions of the Demiurge, and that so as not even thoroughly to explore even these (for, according to their manner of speaking, there still lay before him four heavens,[2] if he were to approach the Demiurge, and thus behold the whole seven lying beneath him); but he might have been admitted, perhaps, into the intermediate place, that is, into the presence of the Mother, that he might receive instruction from her as to the things within the Pleroma. For that inner man which was in him, and spoke in him, as they say, though invisible, could have attained not only to the third heaven, but even as far as the presence of their Mother. For if they maintain that they themselves, that is, their [inner] man, at once ascends above the Demiurge, and departs to the Mother, much more must this have occurred to the [inner] man of the apostle; for the Demiurge would not have hindered him, being, as they assert, himself already subject to the Saviour. But if he had tried to hinder him, the effort would have gone for nothing. For it is not possible that he should prove stronger than the providence of the Father, and that when the inner man is said to be invisible even to the Demiurge. But since he (Paul) has described that assumption of himself up to the third heaven as something great and pre-eminent, it cannot be that these men ascend above the seventh heaven, for they are certainly not superior to the apostle. If they do maintain that they are more excellent than he, let them prove themselves so by their works, for they have never pretended to anything like [what he describes as occurring to himself]. And for this reason he added, "Whether in the body, or whether out of the body, God knoweth,"[3] that the body
