Gregory_PalamasThe Spirit of the supreme Word is a kind of ineffable yet intense longing or eros experienced by the Begetter for the Word born ineffably from Him, a longing experienced also by the beloved Word and Son of the Father for His Begetter.

But the Word possesses this love by virtue of the fact that it comes from the Father in the very act through which He comes from the Father, and it resides co-naturally in Him.

[…] Our intellect, because created in God’s image, possesses likewise the image of this sublime Eros or intense longing – an image expressed in the love experienced by the intellect for the spiritual knowledge that originates from it and continually abides in it.

This love is of the intellect and in the intellect and issues forth from it together with its innermost intelligence or Word.

[…] This intense longing is – and is called – the Holy Spirit and the other Comforter (cf John 14:16), since He accompanies the Word.

Thus we know Him to be perfect in a perfect and individual hypostasis, in no way inferior to the Father’s essence, but indistinguishably identical with the Son and the Father, although not according to hypostasis; for His distinction as hypostasis is manifest in the fact that He proceeds from God in a divinely fitting manner.

[…] The most sublime Goodness is a holy, awe-inspiring and venerable Trinity flowing forth out of Itself into Itself without change and divinely established in Itself before the ages.

The Trinity is without limits and is limited only by Itself; It limits all things, transcends all and permits no beings to be outside Itself.

[…] After our forefather’s transgression in paradise through the tree, we suffered the death of  our soul – which is the separation of the soul from God – prior to our bodily death; yet although we cast away our divine likeness, we did not lose our divine image.

Thus when the soul renounces its attachment to inferior things and cleaves through love to God and submits itself to Him through acts and modes of virtue, it is illuminated and made  beautiful by God and is raised to a higher level, obeying His counsels and exhortations; and by these means it regains the truly eternal life.

Through this life it makes the body conjoined to it immortal, so that in due time the body attains the promised resurrection and participates in eternal glory.

But if the soul does not repudiate its attachment and submission to inferior things whereby it shamefully dishonours God’s image, it alienates itself from God and is estranged from the true and truly blessed life of God; for as it has first abandoned God, it is justly abandoned by Him.

Gregory Palamas (1296-1359): One Hundred and Fifty Texts chs 36-39, Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. 4 (Faber & Faber, London & Boston: 1979ff), pp. 361-363.