All visible things would not claim as their king some color of their region, which is actually among the visible things of this region, but rather would say, he is the highest possible beauty of the most lucid and perfect color.

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.

That that which is neither true nor truthlike does not exist. Now, whatever exists, exists otherwise in something else than it exists in itself.

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.

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.

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

When Eternity is considered to be the Beginning, then our speaking of the Beginning of the Begun is nothing but our speaking of the Eternity of the Eternal or our speaking of the Eternity of the Begun.