78
 

Then Moses abandons the seen things themselves and also those who see [them], and enters into the truly mystical darkness of unknowing. There, belonging entirely to what is above all and to nothing [else], whether himself or another, he shuts out all cognitive apprehensions and emerges in the altogether intangible and invisible. By the inactivity of all knowledge, he is united in his better part with the entirely unknown. And by knowing nothing, he knows superintellectually.
 

88
 

Ch. 2: How one must be united with and tell of the cause of all, [which is] above all things.
 

113
 

Ch. 3: What are the affirmative theologies, and what are the negative ones?
 

117
 

Theological Outlines: how the divine and good nature is called one, how triple; what Fatherhood and Sonship are in it;
 

123
 

…abiding that is coeternal with their shooting forth...
 

129
 

On the Divine names,…how it is called good, how being, how life and wisdom and power
 

151
 

Now, as we enter into the darkness above intellect, we shall find not brevity but total speechlessness and absence of thought ...the reasoning was broadened to an extent proportional to the descent. But now, ascending from below to what lies above, it is contracted according to the measure of its ascent. And after the whole ascent it will be wholly speechless and wholly united with the unutterable.
 

173
 

Ch. 4: That the cause, by superabundance, of every sensible is none of the sensibles.
 

We say, therefore, that the cause of all, being above all things, is neither insubstantial nor lifeless nor unreasoning nor mindless, nor is it a body. Neither does it have shape nor form nor quality nor quantity nor mass. Neither is it in a place nor is it seen nor does it have a sensible feel. Neither does it sense nor is it sensed. Neither does it have disorder and trouble, disturbed by material passions. Neither is it powerless, subject to sensible misfortunes. Neither is it in need of light. Neither is it, nor does it have, alteration or corruption or division or privation or flowing away, or anything else among sensibles.
 

Ch. 5: That the cause, by superabundance, of every intelligible is none of the intelligible.
 

Ascending once more, we say it is neither soul nor mind. Neither does it have imagination nor opinion nor reasoning nor understanding. Neither is it reasoning nor understanding. Neither is it spoken of nor thought. Neither is it a number nor an arrangement …Neither has it stood still nor is it moved. Neither is it at rest nor does it have power nor is it power, or light …substance nor eternity nor time. Neither is there intellectual contact with it….knowledge nor truth nor dominion nor wisdom,…Spirit, as we know it, nor Sonship nor Fatherhood, nor anything else of the non-beings nor any of the beings
 

212

 

…Neither is there any reasoning about it, nor a name nor knowledge.
 

214
 

Neither in general is there a positing nor a separating of it. Rather, we do positings and separatings for things [that come] after it…the all-perfect and unitary cause of all things is above every positive feature…above all separation…and end.