(10) Now the Unknowable is ever full of imperishableness and ineffable joy. They are all at rest in him, ever rejoicing in ineffable joy, over the unchanging glory and the measureless jubilation that was never heard or known among all the aeons and their worlds. But this much is enough, lest we go on endlessly. This is another principle of knowledge from begotten.

(8) He is not apprehended by the eye, nor by speech, nor by the other senses, not by penance or good works. When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts.

(28) Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

(5) Before anything is visible among those that are visible, the majesty and the authorities that are in him, he embraces the totalities of the totalities, and nothing embraces him. For he is all mind, thought and reflecting, considering, rationality and power. They all are equal powers. They are the sources of the totalities. And their whole race to last is in the foreknowledge of the Unbegotten, for they had not yet come to visibility.

(7) But this much is enough, since it is impossible for anyone to dispute the nature of the words I have just spoken about the blessed, imperishable, true God. Now, if anyone wants to believe the words set down (here), let him go from what is hidden to the end of what is visible, and this Thought will instruct him how faith in those things that are not visible was found in what is visible. This is a principle of knowledge.

(9) Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee.

(353) 'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'

(96) His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

(25) Thus all creatures are relatively ignorant yet relatively wise; comparatively nothing yet comparatively all. The microscope reveals to man his significance; the telescope, his insignificance. Through the eternities of existence man is gradually increasing in both wisdom and understanding; his ever-expanding consciousness is including more of the external within the area of itself. Even in man's present state of imperfection it is dawning upon his realization that he can never be truly happy until he is perfect, and that of all the faculties contributing to his self-perfection none is equal in importance to the rational intellect. Through the labyrinth of diversity only the illumined mind can, and must, lead the soul into the perfect light of unity.

(54) Although here the Tongue of Man cannot utter, declare, express, nor fathom this great Depth, where there is neither Number nor End, yet we have Power to speak thereof as Children talk of their Father. But to dive into the whole Depth, that troubles us, and disturbs our Souls; for God himself knows neither Beginning nor End in himself.

(42) All men who are aware of their ignorance tuck up the flap of their garment and say earnestly: 'O thou who art not seen although thou makest us to know thee, everyone is thou and no other than thou is manifested. The soul is hidden in the body, and thou art hidden in the soul. O thou who art hidden in that which is hidden, thou art more than all. All see themselves in thee and they see thee in everything. Since thy dwelling is surrounded by guards and sentinels how can we come near to thy presence? Neither mind nor reason can have access to thy essence, and no one knows thy attributes. Because thou art eternal and perfect thou art always confounding the wise. What can we say more, since thou art not to be described!'

(18) What I do thou knowest not now; but thou shalt know hereafter.

(5) Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest."

(95) But unto me is opened the gate of my mind, so that I can see and discern it, else it would indeed remain concealed with me, and hidden to me, till the day of the resurrection from the dead; yea, it has been concealed from all men since the beginning of the world; but I submit my will to God's will, let him do what he pleaseth.

(3) And hence appears it, that each minor nature Is scant receptacle unto that good Which has no end, and by itself is measured. In consequence our vision, which perforce Must be some ray of that intelligence With which all things whatever are replete, Cannot in its own nature be so potent, That it shall not its origin discern Far beyond that which is apparent to it. Therefore into the justice sempiternal The power of vision that your world receives, As eye into the ocean, penetrates; Which, though it see the bottom near the shore, Upon the deep perceives it not, and yet 'Tis there, but it is hidden by the depth. There is no light but comes from the serene That never is o'ercast, nay, it is darkness Or shadow of the flesh, or else its poison. Amply to thee is opened now the cavern Which has concealed from thee the living justice Of which thou mad'st such frequent questioning. For saidst thou: 'Born a man is on the shore Of Indus, and is none who there can speak Of Christ, nor who can read, nor who can write;

(9) When the desire for silence comes, not a single thought arises; he who is looking inward suddenly forgets that he looks. At this time, body and heart must be left completely free. All entanglements disappear without trace. Then I no longer know at what place the house of my spirit and my crucible are. If a man wants to make certain of his body, he cannot get at it. This condition is the penetration of Heaven into Earth, the time when all wonders return to their roots.

(166) It is not proper to understand that Intelligible One with vehemence, but with the extended flame of far reaching Mind, measuring all things except that Intelligible. But it is requisite to understand this; for if thou inclinest thy Mind thou wilt understand it, not earnestly; but it is becoming to bring with thee a pure and enquiring sense, to extend the void mind of thy Soul to the Intelligible, that thou mayest learn the Intelligible, because it subsisteth beyond Mind.

(11) Not only is he the unknowable knowledge that is proper to him, he is also united with the ignorance that sees him.

(14) But now, what this is, my Pen cannot describe. I rather long after it, to comprehend it more in Perfection, and to live therein; which we here in the Light of Nature (in the Gate of the Deep) hknow and behold; but we cannot raise our threefold Mind into it, till our i rough Garment be put off, and then we shall behold it without Molestation.

His wisdom contemplates the word, his teaching expresses it, his knowledge has revealed it, his honor is a crown upon it, his joy agrees with it, his glory has exalted it, his image has revealed it, his rest has received it, his love has embodied it, his trust has embraced it. For where there is envy and strife, there is an incompleteness; but where there is unity, there is completeness. Since this incompleteness came about because they did not know the father, from the moment when they know the father, incompleteness will cease to exist. As one’s ignorance disappears when one gains knowledge, and as darkness disappears when light appears, so also incompleteness is eliminated by completeness. Certainly, from that moment on, form is no longer manifest but will be dissolved in fusion with unity. Now their works lie scattered. In time unity will make the spaces complete. By means of unity each one will understand himself. By means of knowledge one will purify himself from multiplicity into unity, devouring matter within himself like fire and darkness by light, death by life.