Unknowing, or agnosia, is not ignorance or absence of knowledge as ordinarily understood, but rather the realization that no finite knowledge can fully know The Infinite One. And that therefore this is only truly to be approached by agnosia, or by that which is beyond and above knowledge.
Knowledge obscures unknowing, and especially much knowledge.
We say, then, that the cause of all, which is above all — is neither without being, nor without life, nor without reason, nor without mind; nor is a body, nor has shape, nor form, nor quality or quantity or bulk; nor is in a place, nor is seen, nor has sensible contact, nor perceives, nor is perceived by the senses; nor has disorder or confusion, as being vexed by earthly passions, nor is powerless, as being subject to causalities of sense, nor is in need of light; neither is it, nor has it, change or decay, or division, or deprivation, or flux, or any other of the objects of sense.
Therefore in the diligent exercise of mystical contemplation, leave behind the senses and the operations of the intellect, and all things sensible and intellectual; and all things in the world of being and non-being — that you may arise by unknowing towards the Union, as far as is attainable, with That which transcends all being and all knowledge.
For by the unceasing and absolute renunciation of yourself, and of all things, you may be born on high, through pure and entire self-abnegation, into the super-essential radiance of the divine darkness. That divine darkness is the unapproachable light in which God dwells. Into this darkness, rendered invisible by its own excessive brilliance, and unapproachable by the intensity of its transcendent flood of light — come to be all those who are worthy to know, and to see, God.
The higher we soar in contemplation, the more limited become our expressions of that which is purely intelligible. Even as now, when plunging into darkness which is above the intellect — we pass not merely into brevity of speech, but even into absolute silence of thoughts, as well as of words. And, according to the degree of transcendence, so our speech is restrained… Until the entire ascent being accomplished — we become wholly voiceless, in as much as we are absorbed in that, which is totally ineffable. Emptied of all knowledge, we are joined in the highest part of ourself — not with any created thing, nor with oneself, nor with another, but with the One who is all together unknowable. And in knowing nothing, we know in a manner that surpasses understanding.
Entering the darkness which surpasses understanding, we shall find ourselves brought, not just to brevity of speech, but to perfect silence and unknowing.