Now Haran in our language means “holes,” a symbol for the seats of our senses through which each of them naturally peers as through orifices to apprehend what belongs to it.
[73] Yet what use, we might ask, would they be if the invisible mind were not there like a juggler to prompt its faculties, sometimes relaxing and giving them a free rein, sometimes forcibly pulling and jerking them back, and thus causing its puppets at one time to move in harmony, at another to rest? With this example in yourself you will easily apprehend that which you so earnestly desire to know.
[74] For it cannot be that while in yourself there is a mind appointed as your ruler which all the community of the body obeys and each of the senses follows, the world, the fairest, and greatest and most perfect work of all, of which everything else is a part, is without a king who holds it together and directs it with justice. That the king is invisible need not cause you to wonder, for neither is the mind in yourself visible.
[75] Anyone who reflects on these things and learns from no distant source, but from one near at hand, namely himself and what makes him what he is, will know for certain that the world is not the primal God but a work of the primal God and Father of all Who, though invisible, yet brings all things to light, revealing the natures of great and small.
[76] For He did not deem it right to be apprehended by the eyes of the body, perhaps because it was contrary to holiness that the mortal should touch the eternal, perhaps too because of the weakness of our sight. For our sight could not have borne the rays that pour from Him that IS, since it is not even able to look upon the beams of the sun.