“In the intuition of the intellect,” he says, “intelligible objects are perceived by the intellect by means of the light which the First One spreads over them, and in seeing these objects, it sees really the intelligible light. But, as it gives its attention to the objects on which the light falls, it does not perceive with any exactness the principle which enlightens them, while if, on the contrary, it forgets the objects which it sees so as to contemplate only the brightness which makes them visible, it sees the light itself and the principle of the light. But it is never outside of itself that the intellect can contemplate the intelligible light. It then resembles the eye which, without contemplating an exterior or alien light, and indeed before it has even perceived it, is suddenly struck by a brightness which belongs to itself, or by a ray which darts from itself, and appears to it in the midst of darkness: it is just the same when the eye, so as to see no other objects, closes its lids and draws its light from itself, or when, pressed by the hand, it perceives the light which it has in itself. Then, although seeing no outside thing, it still sees; it sees even more than at any other time, for it sees the light. The other objects which it saw before, although they were luminous, were not the light itself. So, when the intellect closes its eye in some degree to other objects, and concentrates it on itself, then, seeing nothing, it yet sees, not an alien light which shines in alien forms, but its own light, which all at once shines inwardly with a pure radiance.” Again he says: “The soul which studies God must form an idea of Him whom it seeks to know; being aware, moreover, to what greatness it desires to unite itself, and persuaded that it will find blessedness in that union, it must plunge into the depths of divinity, until, instead of contemplating itself, or the intelligible world, it becomes itself an object of contemplation, and shines with the brightness of conceptions which have their source above.” We have here almost all that human wisdom can tell us; almost all that the prince of transcendental metaphysicians could express; as for other explanations, we must find them in ourselves, in the depths where all explanation disappears in its expression. For it is not only in heaven and earth, but above all in ourselves, that there are more things than all philosophies can contain; and as soon as we are no longer obliged to formulate the mysteries within us, we are more profound than all that has been written, and greater than all that exists.