The First Few References to Nakedness in Clement's Stromateis

I haven't had the time to systematically assemble all the references to 'naked' or words related to it in Clement's acknowledged writings.  Here are what I have managed to extract from the first two books.  Is there some Platonic or mystical interpretation of ritual 'nakedness' in the writings of Clement and does that have any significance in the study of Secret Mark?  We'll see as we go along.  In any event here is the evidence to far:

For, in a word, συγγυμνασία produces a healthy condition both in spirits and bodies (καὶ πνεύμασι καὶ σώμασιν). "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast." For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father." For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one -- who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God. [Strom 1.1]

We nakedly (γυμνῷ) therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, "I am the truth"; that, again, the preparatory training for rest in Christ exercises (γυμνάζειν) the mind, rouses the intelligence, and begets an inquiring shrewdness, by means of the true philosophy, which the initiated possess, having found it, or rather received it, from the truth itself. The readiness acquired by previous training (προγυμνασίας) conduces much to the perception of such things as are requisite; but those things which can be perceived only by mind are the special exercise (γυμνασία) for the mind.[Strom 1.6]

But as we say that a man can be a believer without learning, so also we assert that it is impossible for a man without learning to comprehend the things which are declared in the faith. But to adopt what is well said, and not to adopt the reverse, is caused not simply by faith, but by faith combined with knowledge. But if ignorance is want of training and of instruction, then teaching produces knowledge of divine and human things. But just as it is possible to live rightly in penury of this world's good things, so also in abundance. And we avow, that at once with more ease and more speed will one attain to virtue through previous training. But it is not such as to be unattainable without it; but it is attainable only when they have learned, and have had their senses exercised (συγγεγυμνα). [ibid]

For philosophy is not in geometry, with its postulates and hypotheses; nor in music, which is conjectural; nor in astronomy, crammed full of physical, fluid, and probable causes. But the knowledge of the good and truth itself are requisite, -- what is good being one thing, and the ways to the good another.'" So that he does not allow that the curriculum of training suffices for the good, but co-operates in rousing and training (συγγυμνάζειν) the soul to intellectual objects. Whether, then, they say that the Greeks gave forth some utterances of the true philosophy by accident, it is the accident of a divine administration (for no one will, for the sake of the present argument with us, deify chance); or by good fortune, good fortune is not unforeseen. Or were one, on the other hand, to say that the Greeks possessed a natural conception of these things, we know the one Creator of nature; just as we also call righteousness natural; or that they had a common intellect, let us reflect who is its father, and what righteousness is in the mental economy.

For were one to name "prediction," and assign as its cause "combined utterance," he specifies forms of prophecy. Further, others will have it that some truths were uttered by the philosophers, in appearance. The divine apostle writes accordingly respecting us: "For now we see as through a glass;" knowing ourselves in it by reflection, and simul-taneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God:" methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face," -- then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies. [Strom 1.19]

for the Egyptians pursued with horses and chariots, but were quickly destroyed by the sea breaking on them and overwhelming them with their horses and chariots, so that not a remnant of them was left. Afterwards the pillar of fire, which accompanied them (for it went before them as a guide), conducted the Hebrews by night through an untrodden region, training (γυμνάζων) and bracing them, by toils and hardships, to manliness and endurance, that after their experience of what appeared formidable difficulties, the benefits of the land, to which from the trackless desert he was conducting them, might become apparent. [Strom 1.24]

Now Plato the philosopher, defining the end of happiness, says that it is likeness to God as far as possible; whether concurring with the precept of the law (for great natures that are stripped (γυμναὶ) of passions somehow hit the mark respecting the truth, as the Pythagorean Philo says in relating the history of Moses), or whether instructed by certain oracles of the time, thirsting as he always was for instruction. [Strom 2.19]