We are admitting, therefore, the coincidence of contradictories, above which is the infinite. But this coincidence is a contradiction without contradiction, and it is an end without end.
You, Lord, tell me that just as in unity otherness is without otherness because it is unity, so in infinity contradiction is without contradiction because it is infinity. …contradiction does not exist without otherness. Yet in simplicity otherness exists without otherness because it is simplicity itself. …The opposition of opposites is an opposition without opposition, just as the end of finite things is an end without an end. You are, therefore, O God, the opposition of opposites, because you are infinite, and because you are infinite, you are infinity itself. In infinity the opposition of opposites is without opposition.
De Visione Dei (‘On the Vision of God’) 1453 in Nicholas of Cusa, Selected Spiritual Writings, Trans., H. Lawrence Bond, Paulist Press, New York, 1997, p. 259
Now, hot things are originated from the beginning of heat. Therefore, the beginning of heat is not hot. Now, in the cold I see that which belongs to the same genus (as does the hot) but which is not the hot. The situation is similar regarding other contraries. Therefore, since in the one contrary the beginning of the other contrary is present, their transformations are circular, and there is a common subject for each contrary.
…Thus, you see how it is that receptivity is transformed into actuality.
De Beryllo (‘On [Intellectual] Eyeglasses’) 1458 in Nicholas of Cusa: Metaphysical Speculations: Six Latin Texts Translated into English, Trans., Jasper Hopkins, The Arthur J. Banning Press, Minneapolis, Minnesota, 1998, pp. 792-827, p. 813