In our self-seeing There, the self is seen as belonging to that order, or rather we are merged into that self in us which has the quality of that order. It is a knowing of the self restored to its purity. No doubt we should not speak of seeing; but we cannot help talking in dualities, seen and seer, instead of, boldly, the achievement of unity. In this seeing, we neither hold an object nor trace distinction; there is no two. The man is changed, no longer himself nor self-belonging; he is merged with the Supreme, sunken into it, one with it: centre coincides with centre, for on this higher plane things that touch at all are one; only in separation is there duality; by our holding away, the Supreme is set outside. This is why the vision baffles telling; we cannot detach the Supreme to state it; if we have seen something thus detached we have failed of the Supreme which is to be known only as one with ourselves.

Ἑαυτὸν μὲν οὖν ἰδὼν τότε͵ ὅτε ὁρᾷ͵ τοιοῦτον ὄψεται͵ μᾶλλον δὲ αὑτῷ τοιούτῳ συνέσται καὶ τοιοῦτον αἰσθήσεται ἁπλοῦν γενόμενον. Τάχα δὲ οὐδὲ ὄψεται λεκτέον͵ τὸ δὲ ὀφθέν͵ εἴπερ δεῖ δύο ταῦτα λέγειν͵ τό τε ὁρῶν καὶ ὁρώμενον͵ ἀλλὰ μὴ ἓν ἄμφω· τολμηρὸς μὲν ὁ λόγος. Τότε μὲν οὖν οὔτε ὁρᾷ οὐδὲ διακρίνει ὁ ὁρῶν οὐδὲ φαντάζεται δύο͵ ἀλλ΄ οἷον ἄλλος γενόμενος καὶ οὐκ αὐτὸς οὐδ΄ αὑτοῦ συντελεῖ ἐκεῖ͵ κἀκείνου γενόμενος ἕν ἐστιν ὥσπερ κέντρῳ κέντρον συνάψας. Καὶ γὰρ ἐνταῦθα συνελθόντα ἕν ἐστι͵ τό τε δύο͵ ὅταν χωρίς. Οὕτω καὶ ἡμεῖς νῦν λέγομεν ἕτερον. Διὸ καὶ δύσφραστον τὸ θέαμα· πῶς γὰρ ἂν ἀπαγγείλειέ τις ὡς ἕτερον οὐκ ἰδὼν ἐκεῖ ὅτε ἐθεᾶτο ἕτερον͵ ἀλλὰ ἓν πρὸς ἑαυτόν;