Tertium Organum

(Superconsciousness,
p. 370; 
Philokalia,
vol. V, P. 475). 
St Basil the Great says about Divine revelation: 
Wholly unutterable and indescribable is the lightning-like radiance of Divine beauty; 
no word can express it, and no ear can take it in. If we name the brightness of the day, 
the light of the moon or the radiance of the sun -none of this is worthy of being 
compared with the glory of the true light and is, by comparison, further removed from 
it than the deepest night or the most terrible darkness is removed from the brightness 
of noon. When this beauty, invisible to bodily eyes and apprehended only by the soul 
and by thought, illumined some of the saints, piercing them through with an 
unbearable longing for the vision of Divine beauty to last for eternity, then were they 
repelled by the present life and bore it like irksome fetters 
(Superconsciousness,
p. 
372, 
Philokalia,
vol. V). 

---

A strange word will I say to you [says St Theognis], do not be surprised. There is a 
hidden sacrament which takes place between God and the soul. This happens to those 
who have reached the highest measure of perfect purity of love and faith, when a 
man, completely transformed, ceaselessly unites with God, as His own, through 
prayer and contemplation 
(Superconsciousness,
p. 381; 
Philokalia,
vol. Ill, p. 396). 
Some passages from the writings of Clement of Alexandria (second century) are 
extremely interesting. 
Painting appears to take in the whole field of view in the scenes represented. But it 
gives a false description of the view, according to the rules of the art, employing the 
signs that result from the incidence of the lines of vision. By this means, the higher 
and the lower points in the view, and those between, are preserved; and some objects 
seem to appear in the foreground, and others in the background, and others to appear 
in some other way, on the smooth and level surface. So also philosophers copy truth, 
after the manner of painting.* 
Clement of Alexandria points here to a very important aspect of 
truth,
namely, to the 
impossibility of expressing it in words,
and to the 
conditional
character of all 
philosophical systems and formulations. His idea is that dialectically truth is 
represented only in perspective, i.e. 
inevitably
in a distorted form. 
How much time and labour would be saved, and how much useless suffering 
humanity would be spared, if it could understand the simple fact that 
truth cannot be 
expressed in our language. 
Then men would cease to think that they possessed truth, 
would cease to force other people to accept 
their truth
at any cost. They would think 
then that others may approach truth 
from another side, 
just as they themselves 
approach it from their own side. How many arguments, how many religious conflicts, 
how much coercion of the thought of others would be unnecessary and impossible if 
men realized that 
no one
has the truth, but that all are seeking it, each in his own way. 
The ideas of Clement of Alexandria about 
God 
are very interesting. They are very 
similar to those of the Vedânta and especially to those of Chinese philosophers. 
The discourse respecting God is most difficult to handle. For, since the first principle 
of everything is difficult to find out, the absolutely first and oldest principle, which is 
the cause of all other things being and having been, is difficult to exhibit. For how can 
that be expressed which has neither genus, nor difference, nor species, nor individual, 
nor number;