[1] This discourse I shall also deliver to you in full, O Tat, lest you go uninitiated in the mysteries of the god who is greater than any name. You must understand how something that seems invisible to the multitude will become entirely visible to you. Actually, if it were 〈not〉 invisible, it would not 〈always〉 be. Everything seen has been begotten because at some point it came to be seen. But the invisible always is, and, because it always is, it does not need to come to be seen. Also, while remaining invisible because it always is, it makes all other things visible. The very entity that makes visibility does not make itself visible; what 〈begets〉 is not itself begotten; what presents images of everything 〈is not〉 present to the imagination. For there is imagination only of things begotten. Coming to be is nothing but imagination. [2] Clearly, the one who alone is unbegotten is also unimagined and invisible, but in presenting images of all things he is seen through all of them and in all of them; he is seen especially by those whom he wished to see him.

You then, Tat, my child, pray first to the lord, the father, the only, who is not one but from whom the one comes; ask him the grace to enable you to understand so great a god, to permit even one ray of his to illuminate your thinking.[…]