But he teaches us that the theory respecting intellect, and the forms and the genera revolving about intellect, is posterior to the science which is conversant with the Gods themselves. Likewise that the intellectual theory apprehends intelligibles, and the forms which are capable of being known by the soul through the projecting energy of intellect; but that the theological science transcending this, is conversant with arcane and ineffable hyparxes, and pursues their separation from each other, and their unfolding into light from one cause of all: whence, I am of opinion, that the intellectual peculiarity of the soul is capable of apprehending intellectual forms, and the difference which subsists in them, but that the summit, and, as they say, flower of intellect and hyparxis, is conjoined with the unities of beings, and through these, with the occult union of all the divine unities. For as we contain many gnostic powers, through this alone we are naturally capable of being conjoined with and participating this occult union. For the genus of the Gods cannot be apprehended by sense, because it is exempt from all bodies; nor by opinion and dianoia,[89] for these are divisible and come into contact with multiform concerns; nor by intelligence in conjunction with reason, for knowledge of this kind belongs to true beings; but the hyparxis of the Gods rides on beings, and is defined according to the union itself of wholes. It remains, therefore, if it be admitted that a divine nature can be in any respect known, that it must be apprehended by the hyparxis of the soul, and through this, as far as it is possible, be known. For we say that every where things similar can be known by the similar; viz. the sensible by sense, the doxastic[90] by opinion, the dianoetic by dianoia, and the intelligible by intellect. So that the most unical nature must be known by _the one_, and the ineffable by that which is ineffable.