There, indeed, it was scarcely vision, unless of a mode unknown; it was a going forth from the self, a simplifying, a renunciation, a reach towards contact and at the same time a repose, a meditation towards adjustment. This is the only seeing of what lies within the holies: to look otherwise is to fail.  

Things here are signs; they show therefore to the wiser teachers how the supreme God is known; the instructed priest reading the sign may enter the holy place and make real the vision of the inaccessible.

Even those that have never found entry must admit the existence of that invisible; they will know their source and Principle since by principle they see principle and are linked with it, by like they have contact with like and so they grasp all of the divine that lies within the scope of mind. Until the seeing comes they are still craving something, that which only the vision can give; this Term, attained only by those that have overpassed all, is the All-Transcending.

Τὸ δὲ ἴσως ἦν οὐ θέαμα͵ ἀλλὰ ἄλλος τρόπος τοῦ ἰδεῖν͵ ἔκστασις καὶ ἅπλωσις καὶ ἐπίδοσις αὐτοῦ καὶ ἔφεσις πρὸς ἁφὴν καὶ στάσις καὶ περινόησις πρὸς ἐφαρμογήν͵ εἴπερ τις τὸ ἐν τῷ ἀδύτῳ θεάσεται. Εἰ δ΄ ἄλλως βλέποι͵ οὐδὲν αὐτῷ πάρεστι. 

Ταῦτα μὲν οὖν μιμήματα· καὶ τοῖς οὖν σοφοῖς τῶν προφητῶν αἰνίττεται͵ ὅπως θεὸς ἐκεῖνος ὁρᾶται· σοφὸς δὲ ἱερεὺς τὸ αἴνιγμα συνιεὶς ἀληθινὴν ἂν ποιοῖτο ἐκεῖ γενόμενος τοῦ ἀδύτου τὴν θέαν.

Καὶ μὴ γενόμενος δὲ τὸ ἄδυτον τοῦτο ἀόρατόν τι χρῆμα νομίσας καὶ πηγὴν καὶ ἀρχήν͵ εἰδήσει ὡς ἀρχῇ ἀρχὴν ὁρᾷ καὶ συγγίνεται καὶ τῷ ὁμοίῳ τὸ ὅμοιον. Οὐδὲν παραλιπὼν τῶν θείων ὅσα δύναται ψυχὴ ἔχειν καὶ πρὸ τῆς θέας͵ τὸ λοιπὸν ἐκ τῆς θέας ἀπαιτεῖ· τὸ δὲ λοιπὸν τῷ ὑπερβάντι πάντα τὸ ὅ ἐστι πρὸ πάντων.