We have now introduced our discourse following the sequence that pertains to the profound understanding of this topic; let us now consider what comes next. Why does this individual, of whom the Divine voice has testified through numerous theophanies that he has encountered God directly—specifically when it states, ‘face to face, as one speaks to his friend’ (Ex. 33:11)—yet still implores God to reveal Himself (Ex. 33:13), as if he had not known Him in that way? Though the heavenly voice concedes to the request of the supplicant, offering him grace, it simultaneously leads him to a state of despair by affirming that his request exceeds the capacity of mortal existence. God indicates to him that there is a designated place “with Me,” where a rock resides, having a “cleft” within which He instructs Moses to dwell. God then shields the cleft’s opening with His hand, passes by, and Moses perceives “behind” Him, believing he has witnessed what he desired and that the promise of the Divine voice is true (Ex. 33:21-23). If we assess these events solely through literal interpretation, their significance will not only remain elusive to seekers of understanding but also may lead to a skewed perception of God. Only that which presents as an outline possesses both a front and a back, and every outline delineates the boundary of a physical manifestation: thus, one who depicts God as an outline fails to grasp Him as transcending the corporeal. All physical entities are inherently composite; a composite nature implies that it can be divided, and what can be divided cannot be incorruptible, as corruption arises from disintegration. Therefore, should one take the depiction of God's back literally, they would inevitably arrive at a paradox: since the front and back exist as outlines, and outlines belong to the body—which is indeed divisible and inherently not incorruptible—then anyone fixated on the literal interpretation of God will unwittingly accept a concept of corruption within Him. Yet God is incorruptible and not to be encompassed within physicality. Consequently, what understanding applies to the scriptures, if not that which first presents itself? Yet, if the context of these words compels us to seek deeper meaning, we must also apply this to the entirety of scripture.
This place with God, the rock within it, the cleft, and Moses' presence therein, along with God's covering of the cleft’s mouth, His passing by, the proclamation, and subsequently the vision of His rear must be interpreted in light of a more elevated understanding. What does this imagery convey? Bodies, when inclined, naturally roll downwards, driven by their own inherent weight, unimpeded by obstacles that could counteract their descent. In stark contrast, the soul, having renounced earthly desires, becomes a vessel of grief and urgency in its ascent, soaring from the lower realms to the higher. As it rises, unobstructed from above—the essence of good invariably draws those who direct their gaze upward—it consistently transcends its prior state, as the Apostle encourages by saying to stretch “forward” (Phil. 3:13) and continually to reach for the apex. Because of past attainments, there remains an insatiable longing for those higher heights yet unseen, prompting an unyielding ambition to soar further. Active pursuit of virtue continually strengthens one's ability to labor without weariness, yet increases the fervor toward achieving its goal. Hence we affirm that Moses, always esteemed, never halted in his elevation, establishing no boundaries in his quest for the heights. Having embarked upon the ascent upon the ladder, as James depicts, “God is established” (Gen. 28:13), he perpetually ascends to ever-greater heights, continuously discovering steps higher than those previously attained. He renounces any bond to the Egyptian queen, advocates for the Hebrews, and withdraws to the uninhabited desert, tending a flock of gentle creatures within himself, glimpsing Divine light. By removing his sandals, he facilitates his ascent toward illumination, chosen to liberate his kin. He witnesses the enemy’s downfall beneath the waves, camps under a cloud, quenches thirst from a rock, procures sustenance from heaven, triumphs over adversaries by raising his hands, hears the trumpet’s call, enters into darkness, penetrates the sanctuary of the unseen tabernacle, studies the mysteries of the sacred priesthood, dismantles idolatry, reconciles with the Divine, renews the broken law of Israel, and shines with glory. Yet despite these heights, he remains passionately eager, perpetually seeking what he perceives as unattainable; he desires not just what he can grasp, but yearns for the very essence of God Himself. This yearning for beauty manifests a natural inclination, compelling the soul toward greater beauty, igniting a desire for the hidden. A fervent lover of beauty seeks fulfillment through direct contact with the original, bypassing reflections or images. This encapsulates the audacious request to behold beauty face to face.
The Divine voice grants what is sought, and even within His refusal, communicates an unfathomable depth of meaning. God graciously fulfills Moses' request, yet He does not guarantee satisfaction or rest in that fulfillment. The Divine essence would not reveal itself in a manner capable of gratifying the craving. The essence of God is such that the one who gazes upon Him always finds himself yearning for more. God declares, “Man cannot see Me and remain alive” (Ex. 33:20). This statement does not assert that gazing upon God results in death; how could life itself cause death for those who draw near? Although God's essence is fundamentally life-giving, it is characterized by a nature that transcends all attributes. He who envisions God as comprehensible, shifting from essence to what is graspable by the human mind, holds no life within himself. True existence is synonymous with true life, and this life is beyond human comprehension. Therefore, if the life-giving nature surpasses understanding, then any perception of it certainly does not equate with life, and that which lacks life cannot be life-giving. Hence, what Moses sought remains unfulfilled in what persistently eludes satisfaction. In expressing this desire, he understood that God's nature is beyond definition, unattached to any limitations. Should the Divine essence be constrained by any boundary, it would necessarily include everything beyond that limit, as what exists within boundaries must inevitably conclude in something. Just as air serves as a boundary for terrestrial life and water for aquatic beings, the constraints of the Divine compel a reality beyond itself contained in foreign elements, as discourse indicates. It follows that if God were to be confined within limits, He would be enclosed by a nature that is far less than His own essence. It is undeniable that the Divine essence embodies intrinsic beauty; anything that is dissimilar to that beauty is undoubtedly lesser, embodying the nature of evil. It is evident that the encompassing nature exceeds that which is encompassed. Thus, those who believe the Divine is confined within limits must also concede it is enveloped by evil. As volume consistently diminishes in the presence of true volume, the preponderance of abundance must prevail. Therefore, any attempt to limit the Divine prevents recognition of the true beautiful. Such notions are clearly absurd; thus any comprehension of the invisible nature should not be viewed as accessible. The incomprehensible, by its very nature, escapes understanding. Conversely, the desire for beauty only intensifies as it is drawn toward its ascent, indicating that true vision of God is an unending thirst for more. He who perceives as much as possible continues to burn with a desire to glimpse even further. Consequently, no limit should stifle the ascent toward God, as the beauty of the Divine knows no bounds, nor does satisfaction quell the hunger for beauty.
THEOSIS