And yet, if It is superior to every expression and every knowledge, and is altogether placed above mind and essence, — being such as embraces and unites and comprehends and anticipates all things, but Itself is altogether incomprehensible to all, and of It, there is neither perception nor imagination, nor surmise, nor name, nor expression, nor contact, nor science;— in what way can our treatise thoroughly investigate the meaning of the Divine Names, when the superessential Deity is shewn to be without Name, and above Name?
But, as we said when we put forth the Theological Outlines, it is not possible either to express or to conceive what the One, the Unknown, the Superessential self-existing Good is, — I mean the threefold Unity, the alike God, and the alike Good. But even the unions, such as befit angels, of the holy Powers, whether we must call them efforts after, or receptions from, the super-Unknown and surpassing Goodness, are both unutterable and unknown, and exist in those angels alone who, above angelic knowledge, are deemed worthy of them. The godlike minds (men) made one by these unions, through imitation of angels as far as attainable (since it is during cessation of every mental energy that such an union as this of the deified minds towards the super-divine light takes place) celebrate It most appropriately through the abstraction of all created things — enlightened in this matter, truly and supernaturally from the most blessed union towards It — that It is Cause indeed of all things existing, but Itself none of them, as being superessentially elevated above all. To none, indeed, who are lovers of the Truth above all Truth, is it permitted to celebrate the supremely-Divine Essentiality — that which is the super-subsistence of the super-goodness, — neither as word or power, neither as mind or life or essence, but as pre-eminently separated from every condition, movement, life, imagination, surmise, name, word, thought, conception, essence, position, stability, union, boundary, infinitude, all things whatever. But since, as sustaining source of goodness, by the very fact of Its being, It is cause of all things that be, from all created things must we celebrate the benevolent Providence of the Godhead; for all things are both around It and for It, and It is before all things, and all things in It consist, and by Its being is the production and sustenance of the whole, and all things aspire to It — the intellectual and rational, by means of knowledge — things inferior to these, through the senses, and other things by living movement, or substantial and habitual aptitude.