Plato says otherwise that “the root-matter of this great knowledge is not to be found in books; we must seek in ourselves by means of deep meditation, discovering the sacred fire in its proper source.... This is why I have written nothing concerning these revelations and shall never even speak about them. Whosoever shall undertake to popularise them will find the attempt futile, for, except in the case of a very small number of men who have been endowed with understanding from God to discern these heavenly truths within themselves, it will render them contemptible to some, while filling others with vain and rash self-confidence, as if they were depositaries of marvels which they do not understand all the same.”[100] To the younger Dionysius he wrote: “I must bear witness to Archedemus concerning that which is far more precious, more divine by far, and that which you desire earnestly to know, having sent him to me expressly. He gives me to understand that in your view I have not explained to you sufficiently what I hold as to the nature of the First Principle. I can only write in enigmas, so that if my letter be intercepted on land or water, he who may read it shall understand nothing: all things encompass their king, from whom they draw their being, he being the source of all good things—second for those which are second and third for those which are third.” These few words are a complete summary of sephirotic theology.[101] The King is Ensoph—Supreme and Absolute Being. All radiates from this centre, which centre is everywhere, but we regard it after three especial manners and in three distinct spheres. In the Divine world, which is that of the First Cause, the King is one and first. In the world of science, which is that of secondary causes, the influence of the First Principle is felt, but is conceived only as first of the said causes. Therein the King manifests by the duad, which is the passive creating principle. Finally, in the third world, which is that of forms, he is revealed as perfect form, the incarnate Word, supreme goodness and beauty, created perfection. The King is therefore, at one and the same time, the first, second and third, seeing that He is all in all, centre and cause of all. Let us be silent on the genius of Plato, recognising only the exact knowledge of the initiate. Let it therefore be said no longer that our great apostle St. John borrowed from the philosophy of Plato the proœmium of his gospel. It is Plato, on the contrary, who drew from the same sources as St. John; but he had not received that spirit which makes alive. The philosophy of him who expounded the greatest of human revelations might aspire towards the Word made man, but the gospel alone could give that Word to the world.