XXXV. (192) Having then in this manner learnt to accomplish the abandonment of mortal things, you shall become instructed in the proper doctrines respecting the uncreated God, unless indeed you think that our mind, when it has put off the body, the external senses, and reason, can, when destitute of all these things and naked, perceive existing things, and that the mind of the universe, that is to say, God, does not dwell outside of all material nature, and that he contains everything and is not contained by anything; and further, he does not penetrate beyond things by his intellect alone, like a man, but also by his essential nature, as is natural for a God to do; (193) for it is not our mind which made the body, but that it is the work of something else, on which account it is contained in the body as in a vessel; but the mind of the universe created the universe, and the Creator is better than the created, therefore it can never be contained in what is inferior to itself; besides that it is not suitable for the father to be contained in the son, but rather for the son to derive increase from the love of the father. (194) And in this manner the mind, migrating for a short time, will come to the father of piety and holiness, removing at first to a distance from genealogical science, which originally did erroneously persuade it to fancy that the world was the primary god, and not the creature of the first God, and that the motions and agitations of the stars were the cause to men of disaster, or, on the contrary, of good fortune. (195) After that the mind, coming to a due consideration of itself, and studying philosophically the things affecting its own abode, that is the things of the body, the things of the outward sense, the things of reason, and knowing, as the line in the poet has it–That in those halls both good and ill are planned; {90}{homer, Odyssey, 4.392.} Then, opening the road for itself, and hoping by travelling along it to arrive at a notion of the father of the universe, so difficult to be understood by any guesses or conjectures, when it has come to understand itself accurately, it will very likely be able to comprehend the nature of God; no longer remaining in Charran, that is in the organs of outward sense, but returning to itself. For it is impossible, while it is still in a state of motion, in a manner appreciable by the outward sense rather than by the intellect, to arrive at a proper consideration of the living God.