We see that God has implanted in all things a natural desire to exist with the fullest measure of existence that is compatible with their particular nature. To this end they are endowed with suitable faculties and activities; and by means of these there is in them a discernment that is natural and in keeping with the purpose of their knowledge, which ensures their natural inclination serving its purpose and being able to reach its fulfilment in that object towards which it is attracted by the weight of its own nature.

God says to man: 'Be thou thyself, and I shall be thine.'

Within itself the soul sees all things more truly than as they exist in different things outside itself. And the more it goes out unto other things in order to know them, the more it enters into itself in order to know itself.

There are not many beginnings but there is a single Beginning, prior to multitude. But if you were to say that the beginnings are plural apart from their partaking of the One, that statement would self-destruct. For, surely, these plural beginnings would be both alike, by virtue of their not partaking of the One, and not alike, by virtue of their not partaking of the One.

But if you search further, you find in yourself nothing similar to God, but rather you affirm that God stands above all this as cause, origin, and the light of life of your intellective soul.

For our intellectual spirit has the power of fire in itself. For no other purpose is it sent by God to the earth than that it glow and grow into a flame. When it is excited by admiration, then it grows, just as if the wind entering into a fire excited its potential to actuality. If we apprehend the works of God, we marvel at eternal wisdom.

With the senses man measures perceptible things, with the intellect he measures intelligible things, and he attains unto supra-intelligible things transcendently.