Transcendens er transcendensen af jeget til det transcendente menneske, daimon – selvcitationen.

”The deeply learned Rabbi Nathan, of blessed memory, said to me: Know that the complete secret of prophecy to a prophet consists in that he suddenly sees the form of his self standing before him, and he forgets his own self and ignores it, and that form speaks with him and tells him the future.

And concerning this our sages said: ‘Great is the power of the prophets, who make the form to resemble its Former.’

And the learned sage Rabbi Abraham ibn Ezra, of blessed memory, said: ‘The one who hears is a human being, and the one who speaks is a human being.’

Yet another learned man writes the following: ‘And I, the young one, know and acknowledge with full certainty that I am not a prophet nor the son of a prophet, and I have not the holy spirit and I do not make use of the heavenly voice; these things have not been vouchsafed to me, and I have not taken off my garment or washed my feet. Nevertheless, I call on heaven and earth to witness – as the heavens are my witness and my Guarantor is on high! – that one day I was sitting and writing down a Kabbalistic secret, when suddenly I saw the form of my self standing before me, and my own self disappeared from me, and I was forced and compelled to cease writing.’”

Som en elev af den tidligere citerede Abulafia skriver: ”Whereupon one sees that his inmost being is something outside of himself.” Denne erkendelse er gået tabt i den føromtalte psykologisering, hvad blandt andre Plutarch beklager.

“That which runs in the body in an undercurrent is called soul (psyche) but the imperishable is called spirit (nous) by the majority who imagine that it resides within them. Those, however, who have the correct opinion assume that it is outside man and call it genius (daimon).”

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