blessed state may, however, be prepared for by such mediating agencies
as the study of God's laws in nature; and it is only the highest class
of saints--the souls "born of God"--that are exalted above the need of
symbols. It would be easy to show how Philo wavers between two
conceptions of the Divine nature--God as simply transcendent, and God
as immanent. But this is one of the things that make him most
interesting. His Judaism will not allow him really to believe in a God
"without qualities."

The Logos dwells with God as His Wisdom (or sometimes he calls Wisdom,
figuratively, the mother of the Logos). He is the "second God," the
"Idea of Ideas"; the other Ideas or Powers are the forces which he
controls--"the Angels," as he adds, suddenly remembering his Judaism.
The Logos is also the mind of God expressing itself in act: the Ideas,
therefore, are the content of the mind of God. Here he anticipates
Plotinus; but he does not reduce God to a logical point. His God is
self-conscious, and reasons. By the agency of the Logos the worlds
were made: the intelligible world, the [Greek: kosmos noêtos], is
the Logos acting as Creator. Indeed, Philo calls the intelligible
universe "the only and beloved Son of God"; just as Erigena says, "Be
assured that the Word is the Nature of all things." The Son represents
the world before God as High Priest, Intercessor, and Paraclete. He is
the "divine Angel" that guides us; He is the "bread of God," the "dew
of the soul," the "convincer of sin": no evil can touch the soul in
which He dwells: He is the eternal image of the Father, and we, who
are not yet fit to be called sons of God, may call ourselves His
sons.

Philo's ethical system is that of the later contemplative Mysticism.
Knowledge and virtue can be obtained only by renunciation of self.