Otherness cannot be a form. For to alter is to deform rather than to form. Therefore, that which is seen in different things can also be seen in and of itself without otherness, since otherness did not give being to it.

Thou art merciful; when all my endeavour is turned toward Thee because all Thy endeavour is turned toward me; when I look unto Thee alone with all my attention, nor ever turn aside the eyes of my mind, because Thou dost enfold me with Thy constant regard; when I direct my love toward Thee alone because Thou, who art Love's self, hast turned Thee toward me alone. And what, Lord, is my life, save that embrace wherein Thy delightsome sweetness doth so lovingly enfold me?

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.

The fact is that man has no longing for any other nature but desires only to be perfect in his own.

All we know of the truth is that the absolute truth, such as it is, is beyond our reach.

Divinity is in all things in such a way that all things are in divinity.

If that one is already a great artist, who knows how to educe from a small piece of wood the face of a king or of a queen, an ant or a camel, how great then is the mastery which can form as actuality everything which is in all potentiality? Therefore, God, who is able to produce from the most minute piece of matter the similitude of all forms which can be in this world and in infinitely many worlds, is of admirable subtlety.