"The oxymoron is preferred by the mystic because it allows him to express something ineffable, because it is the best tool for speaking of the unspeakable, because in the world of duality it creates the ‘'coincidentia oppositorum’', which Nicholas of Cusa (1401-1464), in the context of his theology of the Incarnate Word, considered almost the least imperfect definition of God. The mystic, in his talk of God, punctuated by ‘'improprietas’', ‘'voces obscurae, horridae, inauditae’', seeks through a paroxysmal accumulation of oxymorons to linguistically touch the divine. (from ‘'La mistica e i mistici’', p. 187)"