Chapter IVb

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The text argues that things cannot be reasonably applied to good men or the Gods, suggesting a limitation of rational categories for divine realities.

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The passage discusses the subversion of contrariety and the nature of things possessing intellect versus those not possessing it.

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The text describes divine things that are not possessible in themselves and cannot be reasonably applied to good men, indicating concealment beyond ordinary understanding.

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

The passage implies that the lack of contest in things is a mark of their non-existence or deficiency rather than positive evil.

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The text emphasizes possessing intellect and being free from passion as prerequisites for understanding divine truths beyond rational application.

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The passage references 'things of this kind' that are not possessible in themselves, implying esoteric or hidden truths reserved for those with higher understanding.

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

The text explicitly states that contrariety is subverted through many solutions, indicating the dissolution of binary oppositions as a spiritual goal.

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The author uses the contradiction of things possessing intellect yet lacking contest to destabilize ordinary understanding and reveal higher truth.

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The passage defines the state of those who possess intellect and are free from passion as a condition necessary for understanding divine things.