(6) Yet Elymas, the Magician, says, "if Almighty God is All-powerful, how is He said by your theologian, not to be able to do some thing "? But he calumniates the Divine Paul, who said, "that Almighty God is not able to deny Himself." Now in advancing this, I very much fear lest I should incur ridicule for folly, as undertaking to pull down frail houses, built upon the sand by little boys at play; and as being eager to aim at the theological intelligence of this, as if it were some inaccessible mark. For, the denial of Himself, is a falling from truth, but the truth is an existent, and the falling from the truth is a falling from the existent. If, then, the truth is an existent, and the denial of the truth a falling from the existent, Almighty God cannot fall from the existent, and non-existence is not; as any one might say, the powerless is not powerful; and ignorance, by privation, does not know. The wise man, not having understood this, imitates those inexperienced wrestlers, who, very often, by assuming that their adversaries are weak, according to their own opinion, and manfully making a show of fight with them, when absent, and courageously beating the air with empty blows, think that they have overcome their antagonists, and proclaim themselves victors (though) not yet having experienced their rivals' strength. But we, conjecturing the meaning of the Theologian to the best of our ability, celebrate the Super-powerful God, as Omnipotent, as blessed, and only Lord; as reigning in the kingdom of Eternity itself; as in no respect fallen from things existing;--but rather, as both super-having and pre-having all existing things, as beseems Power superessential; and as having bequeathed to all things being, the power to be, and this their being in an ungrudging stream, as beseems abundance of surpassing power.

(20) Behold what power, what swiftness, thou dost have! And canst thou do all of these things, and God not [do them]? Then, in this way know God; as having all things in Himself as thoughts, the whole Cosmos itself. If, then, thou dost not make thyself like unto God, thou canst not know Him. For like is knowable unto like [alone]. Make, [then,] thyself to grow to the same stature as the Greatness which transcends all measure; leap forth from every body; transcend all time; become Eternity ; and [thus] shalt thou know God. Conceiving nothing is impossible unto thyself, think thyself deathless and able to know all - all arts, all sciences, the way of every life. Become more lofty than all height, and lower than all depth. Collect into thyself all senses of [all] creatures - of fire, [and] water, dry and moist. Think that thou art at the same time in every place - in earth, in sea, in sky; not yet begotten, in the womb, young, old, [and] dead, in after-death conditions. And if thou knowest all these things at once - times, places, doings, qualities, and quantities; thou canst know God.

(3) In addition to these things, we must examine how we know God, Who is neither an object of intellectual nor of sensible perception, nor is absolutely anything of things existing. Never, then, is it true to say, that we know God; not from His own nature (for that is unknown, and surpasses all reason and mind), but, from the ordering of all existing things, as projected from Himself, and containing a sort of images and similitudes of His Divine exemplars, we ascend, as far as we have power, to that which is beyond all, by method and order in the abstraction and pre-eminence of all, and in the Cause of all. Wherefore, Almighty God is known even in all, and apart from all. And through knowledge, Almighty God is known, and through agnosia. And there is, of Him, both conception, and expression, and science, and contact, and sensible perception, and opinion, and imagination, and name, and all the rest. And He is neither conceived, nor expressed, nor named. And He is not any of existing things, nor is He known in any one of existing things. And He is all in all, and nothing in none. And He is known to all, from all, and to none from none. For, we both say these things correctly concerning God, and He is celebrated from all existing things, according to the analogy of all things, of which He is Cause. And there is, further, the most Divine Knowledge of Almighty God, which is known, through not knowing (αγνοσια) during the union above mind; when the mind, having stood apart from all existing things, then having dismissed also itself, has been made one with the super-luminous rays, thence and there being illuminated by the unsearchable depth of wisdom. Yet, even from all things, as I said, we may know It, for It is, according to the sacred text, the Cause formative of all, and ever harmonizing all, and (Cause) of the indissoluble adaptation and order of all, and ever uniting the ends of the former to the beginnings of those that follow, and beautifying the one symphony and harmony of the whole.

(8) And no one saith a statue or a picture comes to be without a sculptor or [without] a painter; doth [then] such workmanship as this exist without a Worker? What depth of blindness, what deep impiety, what depth of ignorance! See, [then] thou ne'er, son Tat, deprivest works of Worker! Nay, rather is He greater than all names, so great is He, the Father of them all. For verily He is the Only One, and this is His work, to be a father.

(41) He does not know God who does not worship him.

The man who is worthy of God is also a God among men.

(4) These things we have learned from the Divine Oracles, and you will find all the sacred Hymnology, so to speak, of the Theologians arranging the Names, of God with a view to make known and praise the beneficent progressions of the Godhead. Hence, we see in almost every theological treatise the Godhead religiously celebrated, both as Monad and unity, on account of the simplicity and oneness of Its supernatural indivisibility from which, as an unifying power, we are unified, and when our divided diversities have been folded together, in a manner supermundane, we are collected into a godlike unit and divinely-imitated union; but, also as Triad, on account of the tri-personal manifestation of the superessential productiveness, from which all paternity in heaven and on earth is, and is named; also, as cause of things existing, since all things were brought into being on account of Its creative goodness, both wise and good, because all things, whilst preserving the properties of their own nature unimpaired, are filled with every inspired harmony and holy comeliness, but pre-eminently, as loving towards man, because It truly and wholly shared, in one of Its Persons (subsistencies), in things belonging to us, recalling to Itself and replacing the human extremity, out of which, in a manner unutterable, the simplex Jesus was composed, and the Everlasting took a temporal duration, and He, Who is superessentially exalted above every rank throughout all nature, became within our nature, whilst retaining the unchangeable and unconfused steadfastness of His own properties. And whatever other divinely-wrought illuminations, conformable to the Oracles, the secret tradition of our inspired leaders bequeathed to us for our enlightenment, in these also we have been initiated; now indeed, according to our capacity, through the sacred veils of the loving-kindness towards man, made known in the Oracles and hierarchical traditions, which envelop things intellectual in things sensible, and things superessential in things that are; and place forms and shapes around the formless and shapeless, and multiply and fashion the supernatural and formless simplicity in the variedness of the divided symbols; but, then, when we have become incorruptible and immortal, and have reached the Christlike and most blessed repose, according to the Divine saying, we shall be "ever with the Lord," fulfilled, through all-pure contemplations, with the visible manifestation of God covering us with glory, in most brilliant splendours, as the disciples in the most Divine Transfiguration, and participating in His gift of spiritual light, with unimpassioned and immaterial mind; and, even in the union beyond conception, through the agnostic and most blessed efforts after rays of surpassing brilliancy, in a more Divine imitation of the supercelestial minds. For we shall be equal to the angels, as the truth of the Oracles affirms, and sons of God, being sons of the resurrection. But now, to the best of our ability, we use symbols appropriate to things Divine, and from these again we elevate ourselves, according to our degree, to the simple and unified truth of the spiritual visions; and after our every conception of things godlike, laying aside our mental energies, we cast ourselves, to the best of our ability, towards the superessential ray, in which all the terms of every kind of knowledge pre-existed in a manner beyond expression, which it is neither possible to conceive nor express, nor entirely in any way to contemplate, on account of Its being pre-eminently above all things, and super-unknown, and Its having previously contained within Itself, superessentially, the whole perfections of all kinds of essential knowledge and power, and Its being firmly fixed by Its absolute power, above all, even the supercelestial minds. For, if all kinds of knowledge are of things existing, and are limited to things existing, that, beyond all essence, is also elevated above all knowledge.

(1) DARKNESS becomes invisible by light, and specially by much light. Varied knowledge (αἰ γνώσεις), and especially much varied knowledge, makes the Agnosia to vanish. Take this in a superlative, but not in a defective sense, and reply with superlative truth, that the Agnosia, respecting God, escapes those who possess existing light, and knowledge of things being; and His pre-eminent darkness is both concealed by every light, and is hidden from every knowledge. And, if any one, having seen God, understood what he saw, he did not see Him, but some of His creatures that are existing and known. But He Himself, highly established above mind, and above essence, by the very fact of His being wholly unknown, and not being, both is super-essentially, and is known above mind. And the all-perfect Agnosia, in its superior sense, is a knowledge of Him, Who is above all known things.

(2) But see that none of the uninitiated listen to these things--those I mean who are entangled in things being, and fancy there is nothing superessentially above things being, but imagine that they know, by their own knowledge, Him, Who has placed darkness as His hiding-place. But, if the Divine initiations are above such, what would any one say respecting those still more uninitiated, such as both portray the Cause exalted above all, from the lowest of things created, and say that It in no wise excels the no-gods fashioned by themselves and of manifold shapes, it being our duty both to attribute and affirm all the attributes of things existing to It, as Cause of all, and more properly to deny them all to It, as being above all, and not to consider the negations to be in opposition to the affirmations, but far rather that It, which is above every abstraction and definition, is above the privations.