JOHN OF RUYSBROECK

THE ADORNMENT OF THE SPIRITUAL MARRIAGE THE SPARKLING STONE THE BOOK OF SUPREME TRUTH

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TRANSLATED FROM THE FLEMISH BY C. A. WYNSCHENK DOM

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EDITED WITH AN INTRODUCTION AND NOTES BY EVELYN UNDERHILL BV5080 J33

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"In tantum Deus cognoscitur, in quantum amatur"

ST BERNARD

CONTENTS
Introduction 5

THE ADORNMENT OF THE SPIRITUAL MARRIAGE THE FIRST BOOK

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Pro ogue I! "# t$e Acti%e &i#e II! S$o'ing $o' 'e s$a consider t$e (oming o# ($rist in T$ree )a*s III! "# +umi it* I,! "# ($arit*

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,! "# Patient Endurance ,I! "# t$e Second (oming o# ($rist ,II! "# t$e B essed Sacraments ,III! "# t$e T$ird (oming o# ($rist I-! S$o'ing '$at ($rist 'i do in t$e Da* o# Doom

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-! "# t$e .i%e /inds o# 0en '$o s$a a11ear at t$e 2udgment -I! "# a S1iritua 3oing "ut 'it$ a ,irtues -II! +o' +umi it* is t$e .oundation o# a ot$er ,irtues -III! "# "4edience -I,! "# t$e Renunciation o# Se #5)i

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-,! "# Patience -,I! "# 0ee6ness -,II! "# /ind iness -,III! "# (om1assion -I-! "# 3enerosit*

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--! "# 7ea and Di igence --I! "# Tem1erance and So4riet* --II! "# Purit* --III! "# T$ree Enemies to 4e o%ercome 4* Rig$teousness

--I,! "# t$e /ingdom o# t$e Sou --,! "# a S1iritua 0eeting o# 3od and "urse %es --,I! "# t$e desire to 6no' t$e Bridegroom in +is Nature 5 Pro ogue I! +o' 'e ac$ie%e Su1ernatura Sig$t in our In'ard )or6ings II! "# a T$ree5#o d 9nit* '$ic$ is in us 4* Nature 10 III! "# t$e In# o' o# t$e 3race o# 3od into our S1irit I,! S$o'ing $o' 'e s$ou d #ound our In'ard &i#e on a .reedom #rom Images ,! "# a T$ree5#o d (oming o# our &ord in t$e In'ard 0an ,I! "# t$e Second (oming o# our &ord in t$e In'ard 0an ,II! "# t$e T$ird (oming o# our &ord 15 ,III! +o' t$e .irst (oming $as .our Degrees I-! "# 9nit* o# +eart -! "# In'ardness -I! "# Sensi4 e &o%e -II! "# De%otion 20 -III! "# 3ratitude -I,! "# T'o 3rie#s '$ic$ arise #rom In'ard 3ratitude -,! A Simi itude $o' 'e s$ou d 1er#orm t$e .irst Degree o# our In'ard E:ercise -,I! Anot$er Simi itude concerning t$e same E:ercise 25 -,II! "# t$e Second Degree o# our In'ard E:ercise, '$ic$ increases In'ardness 4* +umi it* -,III! "# t$e Pure De ig$t o# t$e +eart and t$e Sensi4 e Po'ers -I-! "# S1iritua Ine4riation --! )$at ma* $inder a 0an in t$is Ine4riation 80 --I! A Simi itude $o' a 0an s$ou d act and 4ear $imse # in t$is case --II! "# t$e T$ird Degree o# t$e S1iritua (oming o# ($rist --III! "# t$e Pain and Rest essness o# &o%e --I,! "# Ecstacies and Di%ine Re%e ations --,! An E:am1 e s$o'ing $o' one is $indered in t$is E:ercise

THE SECOND BOOK

--,I! Anot$er E:am1 e --,II! A Para4 e o# t$e Ant --,III! "# t$e .ourt$ Degree o# t$e (oming o# ($rist --I-! S$o'ing '$at t$e .orsa6en 0an s$ou d do 5 ---! A Para4 e; +o' one ma* 4e $indered in t$is .ourt$ Degree ---I! "# anot$er +indrance ---II! "# .our /inds o# .e%er '$ere'it$ a 0an ma* 4e Tormented ---III! S$o'ing $o' t$ese .our Degrees in t$eir Per#ection are .ound in ($rist 10 ---I,! S$o'ing $o' a 0an s$ou d &i%e i# $e 'ou d 4e En ig$tened ---,! "# t$e Second (oming o# ($rist, or, t$e .ountain 'it$ T$ree Ri s ---,I! T$e .irst Ri adorns t$e 0emor* ---,II! T$e Second Ri en ig$tens t$e 9nderstanding ---,III! T$e T$ird Ri esta4 is$es t$e )i to e%er* Per#ection 15 ---I-! S$o'ing $o' t$e Esta4 is$ed 0an s$a go out in .our )a*s -&! +e s$a go out to'ards 3od and to'ards a Saints -&I! +e s$a go out to'ards a Sinners -&II! +e s$a go out to'ards $is .riends in Purgator* -&III! +e s$a go out to'ards $imse # and to'ards a 3ood 0en 20 -&I,! S$o'ing $o' 'e ma* recognise t$ose 0en '$o #ai in ($arit* to a -&,! +o' ($rist 'as, is, and e%er 'i 4e t$e &o%er o# a -&,I! Re1ro%ing a t$ose '$o i%e on S1iritua 3oods in an Inordinate 0anner -&,II! S$o'ing $o' ($rist $as gi%en +imse # to a Sacrament o# t$e A tar 25 in common in t$e

-&,III! "# t$e 9nit* o# t$e Di%ine Nature in t$e Trinit* o# t$e Persons -&I-! S$o'ing $o' 3od 1ossesses and mo%es t$e Sou 4ot$ in a Natura and a Su1ernatura 'a* &! S$o'ing $o' a 0an s$ou d 4e adorned i# $e is to recei%e t$e most In'ard E:ercise

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&I! "# t$e T$ird (oming o# ($rist &II! S$o'ing $o' t$e S1irit goes out t$roug$ t$e Di%ine Stirring &III! "# an Eterna +unger #or 3od &I,! "# a &o%ing Stri#e 4et'een t$e S1irit o# 3od and our S1irit &,! "# t$e .ruit#u )or6s o# t$e S1irit, t$e '$ic$ are Eterna

&,I! S$o'ing t$e 'a* in '$ic$ 'e s$a meet 3od in a 3$ost * 0anner 4ot$ 'it$ and 'it$out 0eans &,II! "# t$e Essentia 0eeting 'it$ 3od 'it$out 0eans in t$e Na6edness o# our Nature 5 &,III! S$o'ing $o' one is i6e unto 3od t$roug$ 3race and un i6e unto 3od t$roug$ 0orta Sin &I-! S$o'ing $o' one 1ossesses 3od in 9nion and Rest, a4o%e a t$roug$ 3race 10 i6eness

&-! S$o'ing $o' 'e $a%e need o# t$e 3race o# 3od, '$ic$ ma6es us i6e unto 3od and eads us to 3od 'it$out 0eans &-I! "# $o' 3od and our S1irit %isit eac$ ot$er in t$e 9nit* and in t$e &i6eness &-II! S$o'ing $o' 'e s$ou d go out to meet 3od in a our )or6s &-III! "# t$e ordering o# a t$e ,irtues t$roug$ t$e Se%en 3i#ts o# t$e +o * 3$ost

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&-I,! "# t$e +ig$est Degree o# t$e most Interior &i#e &-,! "# T$ree /inds o# most In'ard Practices &-,I! S$o'ing $o' some 0en i%e contrar* to t$ese E:ercises &-,II! "# anot$er 6ind o# Per%erted 0en

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THE THIRD BOOK

I! S$o'ing t$e T$ree )a*s 4* '$ic$ one enters into t$e 3od5Seeing &i#e II! +o' t$e Eterna Birt$ o# 3od is rene'ed 'it$out interru1tion in t$e no4i it* o# t$e S1irit

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III! +o' our S1irit is ca ed to go out in (ontem1 ation and .ruition I,! "# a Di%ine 0eeting '$ic$ ta6es 1 ace in t$e +iddenness o# our S1irit

THE SPARKLING STONE

80 Pro ogue I! T$roug$ T$ree T$ings a 0an 4ecomes 3ood II! T$roug$ T$ree T$ings a 0an 4ecomes In'ard III T$roug$ T$ree T$ings a 0an 4ecomes 3od5Seeing 85 I,! "# t$e S1ar6 ing Stone, and o# t$e Ne' Name 'ritten in t$e Boo6 o# t$e Secrets o# 3od

,! "# t$e 'or6s '$ic$ 3od 'or6s in a Sinners

in common, and o# .i%e /inds o#

,I! "# t$e di##erence 4et'een t$e +ire ings and t$e .ait$#u Ser%ants o# 3od 5 ,II! "# t$e di##erence 4et'een t$e .ait$#u Ser%ants and t$e Secret .riends o# 3od ,III! "# t$e di##erence 4et'een t$e Secret .riends and t$e +idden Sons o# 3od I-! +o' 'e ma* 4ecome +idden Sons o# 3od, and attain to t$e 3od5Seeing &i#e -! +o' 'e, t$oug$ "ne 'it$ 3od, must eterna * remain "t$er t$an 3od 10 -I! "# t$e great di##erence 4et'een t$e Brig$tness o# t$e Saints and t$e +ig$est Brig$tness to '$ic$ 'e can attain in t$is &i#e -II! "# t$e Trans#iguration o# ($rist on 0ount T$a4or -III! +o' 'e oug$t to $a%e .ruition o# 3od 15 -I,! "# t$at (ommon &i#e '$ic$ comes #rom t$e (ontem1 ation and .ruition o# 3od

THE BOOK OF SUPREME TRUTH

20 Pro ogue I! )$ere#ore t$is Boo6 'as )ritten II! A s$ort re1etition o# a t$e +ig$est Teac$ings 'ritten 4* t$e Aut$or III! "# t$e 9nion t$roug$ 0eans I,! "# t$e 0en '$o 1ractise a .a se ,acanc* 25 ,! "# t$e 9nion 'it$out 0eans ,I! "# +ea%en * )ea and +e is$ )oe ,II! S$o'ing '$ere#ore a 3ood 0en do not attain to t$e 9nmediated 9nion 'it$ 3od 80 ,III! S$o'ing $o' t$e In'ard 0an s$ou d e:ercise $imse #, t$at $e ma* 4e united 'it$ 3od 'it$out 0eans I-! "# t$e In'ard )or6ing o# 3od<s 3race -! "# t$e 0utua (ontentment o# t$e Di%ine Persons, and t$e 0utua (ontentment 4et'een 3od and 3ood 0en 85 -I! +o' 3ood 0en in t$eir (ontem1 ation $a%e t$e &o%e o# 3od 4e#ore t$em, and $o' t$e* are i#ted u1 into 3od -II! "# t$e +ig$est 9nion, 'it$out Di##erence or Distinction

-III! "# t$e T$ree5#o d Pra*er o# ($rist, t$at 'e mig$t 4e one 'it$ 3od -I,! +ere t$e Aut$or dec ares t$at $e su4mits a =udgment o# +o * ($urc$ Notes 5 t$at $e $as 'ritten to t$e

INTRODUCTION I
5 2AN ,AN R9>SBR"E(/?t$ree o# '$ose most im1ortant 'or6s are $ere #or t$e #irst time 1resented to Eng is$ readers?is t$e greatest o# t$e . emis$ m*stics, and must ta6e $ig$ ran6 in an* ist o# ($ristian contem1 ati%es and saints! +e 'as 4orn in 12@8, at t$e itt e %i age o# Ru*s4roec6 or Ruus4roec6 4et'een Brusse s and +a , #rom '$ic$ $e ta6es $is nameA and s1ent $is '$o e i#e 'it$in $is nati%e 1ro%ince o# Bra4ant! At e e%en *ears o d, $e is said to $a%e run a'a* #rom $ome and #ound $is 'a* to Brusse sA '$ere $e 'as recei%ed 4* $is unc e 2an +inc6aert, a canon o# t$e (at$edra o# St 3udu e! +inc6aert, '$o 'as a man o# great 1iet*, i%ed 'it$ anot$er de%out 1riest named .rancis %an (ouden4erg in t$e most austere #as$ionA entire * de%oted to 1ra*er and good 'or6s! T$e t'o ecc esiastics 4roug$t t$e 4o* u1, and ga%e $im a re igious education, '$ic$ e%ident * inc uded considera4 e training in t$eo og* and 1$i oso1$*; su4=ects #or '$ic$ $e is said to $a%e s$o'n, e%en in 4o*$ood, an astonis$ing a1titude! In 181@ $e too6 orders, and o4tained t$roug$ $is unc e<s in# uence a 1re4end<s sta in St 3udu eA a 1osition '$ic$ $e occu1ied #or t'ent*5si: *ears! During *out$ and ear * midd e5age, t$en, Ru*s4roec6 i%ed in Brusse s, #u #i ing t$e ordinar* duties o# a cat$edra c$a1 ain; and $ere some o# $is ear ier 'or6s ma* $a%e 4een 'ritten! +ere no dou4t $e de%e o1ed t$at s$re'd insig$t into $uman c$aracter to '$ic$ $is 4oo6s 4ear 'itnessA and $ere gained $is e:1erience o# t$ose "#a se m*stics" and se #5su##icient quietists so %i%id * descri4ed and stern * condemned in t$e second 4oo6 o# The Adornment of the Spiritual Marriage , in The Book of Truth, and ot$er 1 aces! In t$e ear * #ourteent$ centur* a num4er o# $eretica sects, o# '$ic$ t$e Bret$ren o# t$e .ree S1irit 'ere t*1ica , # ouris$ed in t$e &o' (ountries! Basing t$eir doctrine on a 1ant$eistic and non5($ristian conce1tion o# t$e 3od$ead, t$e* 1roc aimed t$e "di%init* o# man," and 1reac$ed a quietism o# t$e most sou 5destro*ing 6ind, toget$er 'it$ an emanci1ation #rom t$e #etters o# a' and custom '$ic$ o#ten resu ted in actua immora it*!1 As Ru*s4roec6 gre' in 6no' edge o# t$e true contem1 ati%e i#e, t$e dangers attending on its 1er%ersion 4ecame e%er more c ear to $im; and $e entered u1on t$at %igorous cam1aign against t$e $eretica quietists '$ic$ 'as t$e c$ie# out'ard e%ent o# $is Brusse s 1eriod! As to $is s1iritua de%e o1ment during t$ese *ears, 'e can $a%e no certain 6no' edge; since none o# $is 'or6s are e:act * dated, and t$e order in '$ic$ t$e* s$ou d 4e arranged is a matter o# in#erence! But it is in$erent * 1ro4a4 e t$at $e 'as e:1eriencing t$e ear * stages o# t$at m*sterious gro't$ o# t$e sou '$ic$ $e descri4es so e:act * in t$e #irst t'o 4oo6s o# The Adornment of the Spiritual Marriage ; t$e $ard se #5disci1 ine, t$e en ig$tenment, ra1tures, and dere ictions, o# t$e "acti%e" and "interior" i#e! At t$is 1eriod, $e $ad made itt e im1ression on $is contem1oraries! T$e Augustinian canon Pomerius, '$o $ad 6no'n in t$eir o d age some o# Ru*s4roec6<s #riends and #o o'ers, and '$o 'rote $is &i#e 2 in t$e *ear 1B20, descri4es $im as a sim1 e, quiet, rat$er s$a44*5 oo6ing 1erson, '$o "'ent a4out t$e streets o# Brusse s
1(#! The Adornment of the Spiritual Marriage, 46! ii! ca1s! CC5C@, and The Book of Truth, ca1! B! 2+! Pomerius, De Origine Monasterii Viridisvallis una cum Vitis Joannis Rusbrochii DAnalecta Bollandiana, %o ! i%!, Brusse s, 1EE5F!

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'it$ $is mind i#ted u1 into 3od!" >et it is certain t$at great #orce o# c$aracter, muc$ s$re'd common sense, and remar6a4 e inte ectua qua ities a* 4e$ind t$is mee6 a11earance! )e 6no' $o' great * $e dis i6ed "singu ar conduct" in t$ose '$o $ad gi%en t$emse %es to t$e s1iritua i#e! T$e* s$ou d 4e, $e t$oug$t, i6e "ot$er good men"A8 and t$is idea #ound e:1ression in $is o'n i#e! A de%out and ort$odo: (at$o ic, 'e read in sc$o astic t$eo og* and 1$i oso1$*, on t$e menta and socia side at east, $e 'as a t$oroug$ man o# $is timeA a11arent * acce1ting 'it$out criticism its institutions and ideas! 0an* 1assages in $is 'or6s indicate t$is; #or instance, $is constant and unquestioning use o# t$e categories o# mediae%a 1s*c$o og*, or $is quiet assum1tionB t$at "1utting to t$e torture" is 1art o# t$e 4usiness o# a rig$teous =udge! But on t$e s1iritua side $is 1eriod in# uenced $im itt e! T$ere, $is concern 'as 'it$ trut$s '$ic$ ie, as $e sa*s, "outside Time" in t$e Eterna No'A and '$en $e is tr*ing to inter1ret t$ese to us t$e 0idd e Ages and t$eir imitations #a a'a*! T$en 'e catc$ #ragments '$ic$ P ato or P otinus on one $and, +ege on t$e ot$er, mig$t recognise as t$e re1orts o# one '$o $ad 6no'n and e:1erienced t$e Rea it* #or '$ic$ t$e* soug$t! "0* 'ords," said Ru*s4roec6, "are strange, 4ut t$ose '$o o%e 'i understand"; and t$is indeed is true, #or $e 1ossessed in an e:traordinar* degree t$e 1o'er?'$ic$ so man* great m*stics $a%e ac6ed?o# gi%ing %er4a and artistic e:1ression to $is soaring intuitions o# Eternit*! In 18B8, '$en $e 'as #i#t* *ears o d, t$e gro'ing sense o# contrast 4et'een t$ose intuitions and t$e re igious #orma ism and unrea it* o# t$e cat$edra i#e, t$e distracting 4ust e o# t$e to'n, reac$ed a 1oint at '$ic$ it seems to $a%e 4ecome unendura4 e to $im! Toget$er 'it$ +inc6aert and (ouden4erg?4ot$ no' o d men?$e e#t Brusse s #or e%erA a t$ree intending to sett e in some one * countr* 1 ace, '$ere t$e* cou d de%ote t$emse %es to t$e i#e o# 1ra*er and contem1 ation! T$e* 'ere gi%en t$e o d $ermitage o# 3roenendae , or t$e 3reen ,a e*, in t$e #orest o# Soignes outside Brusse s! T$ere t$e* 'ere 1resent * =oined 4* disci1 es, and #ormed a sma communit*, '$ic$ 'as e%entua * 1 aced under t$e ru e o# t$e Augustinian canons! (ouden4erg 4ecame t$e 1ro%ost and Ru*s4roec6 t$e 1riorA and under t$eir go%ernment t$e 1rior* o# 3roenendae soon 4ecame 6no'n as t$e $ome o# a s1ecia $o iness! )e s$a 1ro4a4 * 4e rig$t i# 'e identi#* $is t$irt*5eig$t *ears, so=ourn in t$e #orest 'it$ t$e "3od5seeing" stage o# Ru*s4roec6<s m*stica i#e! 5 +ere 'it$out dou4t a $is greatest 'or6s 'ere 'ritten! The Adornment of the Spiritual Marriage must $a%e 4een com1osed soon a#ter $is retreat #rom Brusse s, #or 'e 6no' t$at in 1850 $e sent a co1* o# it to t$e grou1 o# R$enis$ m*stics '$o ca ed t$emse %es t$e .riends o# 3od! The Sparkling Stone and The Book of Truth?4ot$ 'ritten at t$e request o# #riends, to e:1 ain di##icu t 1oints in $is ear ier 4oo6s?4e ong to a ater date! )e need not #ee sur1rised t$at t$e #u # o'ering o# $is genius s$ou d coincide 'it$ $is a4andonment o# t$e 'or d! In one #orm or anot$er suc$ a4andonment $as 4een #ound im1erati%e 4* a t$e great e:1 orers o# Eternit*A '$ose in'ard quest o# t$e "ne near * a 'a*s entai s some 'it$dra'a #rom t$e mu ti1 icit* o# t$ings! But 4e*ond t$is, t$ere 'as in Ru*s4roec6<s m*sticism?at once so intimate in its #ee ing so %ast in its reac$?a dee1 * 1oetic strain! T$e si ence and gro'ing 4eaut* o# t$e #orest ministered to t$is; and man* 1assages in $is 4oo6s s$o' $o' easi * $e disco%ered intimations o# di%init* t$roug$ t$e o%ing contem1 ation o# natura t$ings! A 4eauti#u tradition te s us t$at $e
8The T elve B!guines, ca1! 2! Vide infra, 1! :%ii! BThe Adornment of the Spiritual Marriage, 46! i! ca1! 2B! 5(#! The Adornment of the Spiritual Marriage, 46! iii!, and The Sparkling Stone, ca1s! 8 and G!

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'ou d go out a one into t$e 'oods '$en $e #e t t$at t$e ins1iration o# 3od 'as u1on $imA and t$ere, sitting under $is #a%ourite tree, 'ou d 'rite as t$e +o * 3$ost dictated! T$e 4ret$ren used to dec are t$at once, $a%ing 4een a4sent man* $ours #rom t$e 1rior*, $e 'as at ast #ound in t$is 1 ace, ra1t in ecstac* and surrounded 4* a 4ri iant aura o# di%ine ig$t?a egend '$ic$ c ose * resem4 es man* simi ar stories in t$e i%es o# t$e saints! Suc$ ecstatic a4sor1tion in 3od, $o'e%er, #ormed on * one side o# Ru*s4roec6<s re igious i#e! True to $is o'n doctrine o# t$e "4a anced career" o# action and contem1 ation as t$e idea o# t$e ($ristian sou C $is ra1turous ascents to'ards Di%ine Rea it* 'ere com1ensated 4* t$e eager and o%ing interest 'it$ '$ic$ $e turned to'ards t$e 'or d o# men! In t$e dai * i#e o# t$e 1rior* $e soug$t 1er1etua * #or o11ortunities o# ser%ice, es1ecia * t$ose o# t$e most menia 6ind! As time 1assed, and $is great m*stica gi#ts 4ecame 6no'n, man* disci1 es came to $im; amongst t$em 3erard 3root, a#ter'ards t$e #ounder o# t$e Brot$ers o# t$e (ommon &i#e and $ence s1iritua ancestor o# T$omas H /em1is! To a t$ese $e ga%e 1atient $e 1 and ro4ust ad%iceA initiating t$em, so #ar as it 'as 1ossi4 e, into t$e secrets o# t$e true s1iritua i#e, and rut$ ess * e:1osing t$e 1ious 1retensions o# t$ose '$o soug$t on * a re1utation #or sanctit*! It is c ear e%en #rom $is 'ritings t$at $e 1ossessed to a remar6a4 e degree t$e "gi#t o# t$e discernment o# s1irits"?in ot$er 'ords, t$at $is s$re'd =udgment o# $umanit* se dom #ai ed $im! A 6no' t$e stor* o# t$e t'o 1riests, '$o came #rom Paris to as6 $is o1inion o# t$eir s1iritua state; mere * to recei%e t$e trut$#u 4ut disconcerting re1 *, ">ou are as $o * as *ou 'is$ to 4eI" T$e t$irt*5eig$t *ears '$ic$ Ru*s4roec6 1assed at 3roenendae 'ere, #rom t$e 1oint o# %ie' o# t$e eart$ * 4iogra1$er, a most de%oid o# incident! True, $e #ormed man* #riends$i1s 'it$ t$e most s1iritua men o# $is time, and seems occasiona * to $a%e e#t $is 1rior* in order to %isit t$em! )e 1ossess a c$arming account o# one suc$ %isitA t$at to 3erard Nag$e , t$e Prior o# +Jrines, at '$ose suggestion T$e Boo6 o# Trut$ 'as 'ritten! "+is 1eace#u and =o*#u countenance, $is $um4 e good5$umoured s1eec$," sa*s 3erard, made $im o%ed 4* a 'it$ '$om $e came into contact; a sentence '$ic$ 4rings to mind Ru*s4roec6<s o'n 1icture o# t$ose $a11* men '$o 'a 6 in t$e 'a* o# o%e! "T$ose '$o #o o' t$e 'a* o# o%e Are t$e ric$est o# a men i%ing; T$e* are 4o d, #ran6, and #ear ess, T$e* $a%e neit$er tra%ai nor care, .or t$e +o * 3$ost 4ears a t$eir 4urdens! T$e* see6 no out'ard seeming, T$e* desire noug$t t$at is esteemed o# men, T$e* a##ect not singu ar conduct, T$e* 'ou d 4e i6e ot$er good men!"@ .urt$er, $e sa' during t$ese *ears t$e ra1id gro't$ o# t$e communit*?no' s'i#t * 4ecoming one o# t$e c$ie# centres o# s1iritua i#e in t$e &o' (ountries?and t$e 'ide dissemination o# $is o'n 'or6s! +e e%en i%ed to see certain 1assages in t$ose 'or6s criticised, as su11orting a 1ant$eistic and $eretica %ie' o# t$e union o# t$e sou
CThe Adornment of the Spiritual Marriage, 46! ii! ca1s! C2 and C8! (#! The Sparkling Stone, ca1! 1B! @The T elve B!guines, ca1! 2!

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'it$ 3od! T$e Boo6 o# Trut$ 'as 'ritten to re#ute t$is accusation! But t$e true e%ents o# t$ese *ears too6 1 ace #or $im in t$at su1erna 'or d o# $ig$ contem1 ation '$ic$ it 'as $is s1ecia 1ro%ince to disc ose to $is #e o'5men! T$ere $is rea i#e 'as #i:ed! T$ere $is o%ing ardour 'as #or e%er *oung! T$it$er $e dre' t$ose treasures o# m*stica 6no' edge '$ic$ $e is said to $a%e 1oured #ort$ to $is 4ret$ren in ong ecstatic discourses '$en t$e S1irit im1e ed $im to s1ea6; #or $e ne%er taug$t or s1o6e un ess $e #e t $imse # ins1ired t$ereto 4* 3od! )$en o d age came u1on $im, t$oug$ $is g$ost * %ision ne%er ost its 6eenness $is eart$ * e*es gre' dim; and $is ater 'or6s 'ere dictated, '$en t$e S1irit mo%ed $im, to one o# t$e *ounger 4rot$ers o# t$e $ouse! At eig$t*5eig$t *ears o# age $is strengt$ #ai ed; and a#ter a s$ort i ness, '$ic$ ne%er c ouded t$e radiance o# $is s1irit, $e died u1on Decem4er 2nd, 18E1!

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15 Ru*s4roec6 'rote a $is 'or6s in t$e dia ect o# $is nati%e 1ro%ince o# Bra4ant; '$ic$ stands in muc$ t$e same re ation to modern . emis$ as ($aucer<s Eng is$ stands to our o'n s1eec$! E e%en o# t$ese 'or6s $a%e come do'n to us in %arious 0S! co ectionsA and a o# t$em, 'it$ one or t'o ot$ers o# dou4t#u aut$enticit*, are inc uded in t$e great standard &atin trans ation made in t$e si:teent$ centur* 4* t$e (art$usian mon6 &aurentius Surius!E T$e aut$entic 'ritings are t$ese; 1! T$e S1iritua Ta4ernac e; a ong s*m4o ic treatise on t$e ta4ernac e o# t$e Israe ites, considered as a t*1e o# t$e s1iritua i#e! 2! T$e T'e %e Points o# True .ait$; a s$ort m*stica inter1retation o# t$e (reed! 8! T$e Boo6 o# t$e .our Tem1tations; an o4 ique attac6 on #a se m*stics! T$ese are 1ro4a4 * ear * 'or6s! B! T$e /ingdom o# 3od<s &o%ers! 5! T$e Adornment o# t$e S1iritua 0arriage! T'o e a4orate and order * treatises on t$e t$ree#o d i#e and de%e o1ment o# t$e sou , '$ic$ 1ro4a4 * 4e ong to t$e #irst *ears at 3roenendae ! C! T$e 0irror o# Eterna Sa %ation; 'ritten 4e#ore 185G! @! T$e Se%en ( oisters; 'ritten 4e#ore 18C8! E! T$e Se%en Degrees o# &o%e; 'ritten 4e#ore 18@2! T$is grou1 o# 'or6s, #orming a graduated instruction on t$e ascetic and m*stica i#e, seems to $a%e 4een 'ritten #or Dame 0argaret ,an 0eer4e6e, a nun in t$e (on%ent o# Poor ( ares at Brusse s! G! T$e Boo6 o# t$e S1ar6 ing Stone! 10! T$e Boo6 o# Su1reme Trut$! 11! T$e T'e %e BJguines! T$ese t$ree 4oo6s, t$e su4stance o# '$ic$ is no' accessi4 e to Eng is$ readers, G contain t$e #inest #ruit o# Ru*s4roec6<s genius! The T elve B!guines is 1art * 'ritten in t$e roug$ r$*med %erse '$ic$ $e uses in man* 1arts o# The "ingdom of #od$s %overs and ot$er 1 acesA as i# at times $is ecstatic a11re$ensions 1resented t$emse %es to t$e sur#ace mind in a r$*t$mic #orm and "1ra*er into song 'as turned!" T$ere is a s$ort
E&! Surius, D& Joannis Rusbrockii Opera Omnia, (o ogne, 1552! GT$e #irst and #inest 1art o# The T elve B!guines, trans ated #rom t$e . emis$ 4* 2o$n .rancis, 'as 1u4 is$ed 4* 2! 0! )at6ins in 1G18!

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e:am1 e o# t$is in The Book of Truth! Suc$ %erse, $o'e%er, t$oug$ its uncout$ strangeness gi%es to it an im1ressi%e qua it*, is a #ar ess success#u medium #or t$e e:1ression o# $is su4t e m*stica 1erce1tions t$an t$e %igorous 1rose st* e o# $is 4est 1assagesA #or instance, t$e 'onder#u nint$ c$a1ter o# The Sparkling Stone!10 )$en 'e come to e:amine t$e c$aracter o# t$ese m*stica 1erce1tions, 'e #ind t$at Ru*s4roec6 'as one o# t$e #e' m*stics '$o $a%e 6no'n $o' to ma6e #u use o# a strong and disci1 ined inte ect, 'it$out e%er 1ermitting it to encroac$ on t$e 1ro1er domain o# s1iritua intuition! An order * and reasoned %ie' o# t$e uni%erse is t$e ground 1 an u1on '$ic$ t$e resu ts o# t$ose intuitions are set out; *et 'e are ne%er a o'ed to #orget t$e mere * 1ro%isiona c$aracter o# t$e 4est inte ectua conce1ts '$ere 'e are dea ing 'it$ u timate trut$! 9 timate trut$, $e sa*s, is not accessi4 e to t$e $uman reason; "t$e )$at5ness o# 3od" 'e can ne%er 6no'! 11 >et t$is need not discourage us #rom e:1 oring, and descri4ing as 'e as 'e can, t$ose ric$ regions o# a11ro:imate trut$ and i#e5gi%ing e:1erience '$ic$ a'ait us 4e*ond t$e ram1arts o# t$e sensua 'or d! T$e inte ectua ideas and s*m4o s '$ic$ $e uses most o#ten are ta6en to a arge e:tent #rom t$e Bi4 e and t$e &iturg*, and t$e 'or6s o# $is great 1redecessors and contem1orariesA and con#orm to t$e main ines o# t$e ($ristian m*stica tradition! St Pau and St Augustine, in 1articu ar, $a%e in# uenced $is t$oug$t! T$e notion 1o1u arised 4* 0! 0aeter inc6, t$at Ru*s4roec6 'as an "ignorant mon6" '$o 4ecame in $is ecstacies a 1ro#ound 1$i oso1$er, is contradicted 4* t$e reminiscences o# P ato, Aristot e, and P otinus, t$e man* quotations #rom Dion*sius t$e Areo1agite, St Augustine, Ric$ard o# St ,ictor, St Bernard, and ot$er m*stica aut$ors, '$ic$ 'e #ind in $is 'or6s! Indeed, on * t$ose #ami iar 'it$ t$ese great seers and t$in6ers are in a 1osition to recognise t$e sources and unra%e t$e meaning o# $is more di##icu t 1assages! +e 'as in #act a most as 'e equi11ed on t$e inte ectua as on t$e contem1 ati%e side; and $ence 'as ena4 ed to inter1ret to ot$ers, in anguage 'it$ '$ic$ a educated ($ristians in $is da* 'ere more or ess #ami iar, somet$ing at east o# t$e ad%entures o# $is s1irit in t$e #at$om ess "cean o# 3od! T$ose inte ectua conce1ts, $o'e%er, o# '$ic$ $e a%ai ed $imse #, are constant * used 4* $im in an origina 'a*; and a 'a*s as a means o# e:1ressing t$e resu ts o# direct 1ersona ins1iration and e:1erience! Particu ar * c$aracteristic is t$e i%ing qua it* 'it$ '$ic$ $e in%ests t$eo ogica #ormu ae t$at #or us $a%e 4ecome #i:ed and steri e! As Dante, 'it$out de%iating #rom t$e narro' 1at$ o# sc$o astic 1$i oso1$*, 4rings us at ast into t$e 1resence o# "t$at Eterna &ig$t '$ic$ o%es and smi es," 12 so Ru*s4roec6 eads us 4ac6 4* 'a* o# t$e most ort$odo: Trinitarian doctrine to t$e %er* $eart o# Rea it*; t$e eterna and a4*sma .ountain o# i#e5gi%ing i#e! In t$e t$ree 4oo6s '$ic$ are no' trans ated 'e s$a #ind a $is most c$aracteristic ideas, t$oug$ $ere it is on * 1ossi4 e to touc$ u1on a #e' o# t$em! 18 .or Ru*s4roec6, as #or St Augustine, Rea it* is 4ot$ Being and Becoming; one5#o d and c$ange ess in essence, acti%e and di%erse in e:1ression?a dua ism a1t * re1resented 4* t$e t$eo ogica dogma o# t$e Trinit* in 9nit*! So too man, t$e image o# 3od, is a unit* '$o mani#ests $imse # in di%ersit*A "made trinit*, i6e to t$e unmade B essed Trinit*," as our o'n m*stic 2u ian o# Nor'ic$ $as it! 1B T$e u timate trut$ is t$e 3od$ead; t$e
10T$is $e e%ident * came to rea ise $imse #! (#! t$e end o# t$e Et$ c$a1ter o# The T elve B!guines, "No' I must cease #rom m* r$*ming, t$at I ma* s$o' c ear * t$e 'a* o# contem1 ation!" 11The Adornment of the Spiritual Marriage, 46! i! ca1! 21! (om1are The Sparkling Stone, ca1! G! 12Par! :::iii! 12B! 18T$e student 'i #ind a #u er ana *sis in m* monogra1$ Ru'sbroeck DKuest Series, 1G15F! 1BThe Adornment of the Spiritual Marriage, 46! ii! ca1! 2!

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Di%ine 9nit* o# re igion, t$e A4so ute o# 1$i oso1$*! It is Sim1 e, not 'it$ t$e sim1 icit* o# negation 4ut 'it$ t$e sim1 icit* o# com1 ete a##irmation; gat$ering u1 into its unit* a t$e ric$ com1 e:ities o# 1o'er, 'isdom, and o%e! In its essence it is "dar6," "na6ed," "'a* ess"A inaccessi4 e to a t$e 1rocesses o# t$oug$t! >et it is a i%e t$roug$ and t$roug$A t$e eterna " i#egi%ing ground" #rom '$ic$ a comes! T$e ideas o# ".at$er$ood", and "Son$ood" re1resent its quic6ening #ruit#u nessA15 t$e +o * 3$ost is t$e name o# t$e Di%ine energ* and o%e '$ic$ 1ours #ort$ into t$e created 'or d, and t$ence, i6e a strong e445tide, dra's a t$ings 4ac6 into t$eir "rigin! 1C T$oug$ t$e sou 1 unged in 3od, "sun6 in +is unit*," seems to itse # to e:1erience a 1ro#ound rest and sti ness, *et it is rea * surrendered to t$e mo%ement o# t$is mig$t* 1o'er; #or "3od is an ocean t$at e44s and # o's!" T$e ideas, t$en, o# mo%ement, e##ort, and gro't$ are centra #or Ru*s4roec6<s t$oug$t! Again and again 'e are im1ressed 4* $is a most modern sense o# i#e and action as t$e su4stance o# t$e rea ; $is #reedom #rom mere * static conce1tions! T$ere#ore 'e #ind t$at t$e t$eme o# a $is more im1ortant 4oo6s is t$e gro't$ and de%e o1ment o# t$e sou ; t$e #orms in '$ic$ 3od<s energ* 1 a*s u1on it, t$e #orms '$ic$ s$ou d 4e ta6en 4* its res1onse! T$e goa o# t$is de%e o1ment is t$e uni#ied state o# "1ure sim1 icit*" in '$ic$ it is a4 e to " ose itse # in t$e .at$om ess &o%e" and enter into t$e com1 ete and 4eati#ic en=o*ment, 1ossession, or use o# 3od?#or a t$ese meanings are inc uded in t$e 'ord g$e4ru6en, usua * trans ated "#ruition," '$ic$ is $is #a%ourite term #or t$e consummation o# t$e m*stica i#e!1@ In The Adornment of the Spiritual Marriage t$is gro't$ is di%ided into t$e t$ree stages o# t$e Acti%e, Interior, and Su1eressentia &i#e; ca ed in The Sparkling Stone 4* t$e o d names o# t$e state o# Ser%ant, .riend, and Son! 0an, 'e 6no', $as a natura , acti%e i#eA t$e on * one t$at $e usua * recognises! T$is $e ma* "adorn 'it$ t$e %irtues" and ma6e 'e 51 easing to 3od DBoo6 I!F! But 4e*ond t$is $e $as a s1iritua or "interior" i#e, '$ic$ is susce1ti4 e o# grace, t$e Di%ine energ* and o%eA and 4* t$is can 4e remode ed in accordance 'it$ its true 1attern or arc$et*1e, t$e S1irit o# ($rist DBoo6 II!F! Be*ond t$is, again, $e $as a su1eressentia or "3od5seeing i#e," in %irtue o# t$e s1ar6 o# Di%ine i#e im1 anted in $im! B* t$e union o# $is 1o'ers o# reason 'i and #ee ing 'it$ t$is s1ar6?a 'e ding o# t$e se%era e ements o# $is 4eing into unit*?$e ma* enter into $is $ig$est i#eA t$e dua and 3od5 i6e e:istence o# #ruition in 3od and 'or6 #or 3od, a ternate action and rest DBoo6 III!F! T$e corres1ondences o# t$e acti%e i#e are 'it$ t$at mora order '$ic$ 'e recognise as 4inding on a men o# good 'i ! T$ose o# t$e interior i#e are 'it$ t$e e:1eriences '$ic$ 'e usua * recognise as re igious and s1iritua ! But t$e corres1ondences o# t$e su1eressentia i#e are 'it$ a 1 ane o# 4eing '$ic$ ies 4e*ond t$oug$t, and $as, so #ar as our inte ectua 1erce1tions go, no condition! It is a 'a* ess state, "a4o%e reason, not 'it$out reason"A 1E dar6 'it$ e:cess o# ig$t! T$is state is t$e Being o# 3odA 4ut #or us it is "4e*ond 4eing!" T$e (irst Book, t$en, is a most '$o * concerned 'it$ t$e de%e o1ment o# t$e ($ristian c$aracter; t$e on * so id and enduring #oundation o# t$e m*stica i#e! It treats o# t$e %irtues '$ic$ adorn our $uman nature and ma6e it read* #or t$e coming o# t$e S1irit o# ($ristA and o# t$e 1rimar* im1ortance o# intention, t$e stretc$ing out o# t$e o%ing 'i to'ard 3od, "$a%ing +im in mind" in a t$ings! "0ean on * 3od," said t$e
15The Adornment of the Spiritual Marriage, 46! iii! ca1! 8A and The Book of Truth, ca1! 10! 1CThe Sparkling Stone, ca1s! 8 and 10! 1@(#! T$e T'e %e BJguines, ca1! 1C! 1ET$e T'e %e BJguines, ca1! E!

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o d Eng is$ m*stics! So #or Ru*s4roec6 me'ninghe en minnen?'i and o%e?sum u1 t$e o4 igations o# t$e sou at t$is stage o# its gro't$, and 1re1are it #or t$e greater e:1eriences o# t$e interior i#e! T$oug$ $e ne%er uses t$e traditiona #ormu a o# t$e 0*stic )a*, 'e ma* regard t$is acti%e i#e as more or ess equi%a ent to t$e )a* o# Purgation! T$e same stage is treated in t$e 1st and Ct$ c$a1ters o# The Sparkling Stone and t$e 8rd c$a1ter o# The Book of Truth! T$e Second Book goes on #rom mora training to s1iritua training, and inc udes a t$at ascetic 'riters mean 4* t$e "I uminati%e )a*!" It dea s 'it$ t$ose "g$ost * e:ercises," t$e de i4erate res1onses o# t$e sou to t$e in%itation o# 3od, '$ic$ #orm t$e #irst degrees o# our interior i#e, and 'it$ t$e da'ning o# t$e true m*stica consciousness! It #a s into t$ree c$ie# di%isions, treating o# t$ree 'a*s in '$ic$ t$e S1irit o# 3od comes into our inner man Dca1s! 5, C, and @F! In t$e #irst di%ision Dca1s! E582F Ru*s4roec6 treats o# t$e action o# grace on t$e " o'er 1o'ers," or sense i#e! In t$e a egor* o# t$e Seasons, $e descri4es t$e norma de%e o1ment o# t$e i uminated i#e in its emotiona as1ect; its =o*s and ardours, reactions and des1airs! T$e +o * 3$ost "$unting t$e s1irit o# man" Dca1! 8F $as seiLed and trans#igured t$ose "desirous, a##ecti%e and irasci4 e" 1o'ers o# t$e sou '$ic$, according to t$e doctrine o# medie%a 1s*c$o og*, ma6e u1 natura i#e o# norma men!1G In t$e second di%ision Dca1s! 8558EF t$is 1rocess is e:tended to t$e "$ig$er 1o'ers" o# t$e sou ; t$e memor* or mind, t$e understanding, and t$e 'i ! T$e e:1erience o# 3od is, #or t$ese $ig$er 1o'ers, an e:1erience o# #res$ en ig$tenment and #res$ ardourA in Ru*s4roec6<s #a%ourite imager*, o# ig$t and #ire! 3race, '$ic$ d'e s i6e a i%ing #ountain at t$e $eart o# our 1ersona it*?t$e "unit* o# t$e s1irit"?t$ence 1ours #ort$ into eac$ #acu t* in t$ree streams o# radiance; claerheit, a 'ord e:1ressi%e at once o# 1er%ading 4rig$tness and im1id c earness, '$ic$ occurs on a most e%er* 1age o# $is 'ritings! T$e sense o# t$is su1erna c arit*, %erita4 * e:1erienced?a viva luce, a quic6ening ig$t, o# '$ic$ 'e 4ecome a'are '$en 'e o1en t$e sou <s e*es?is #ound in near * e%er* m*stica 'riter #rom t$e time o# St 2o$n, and 1ro4a4 * originates in t$at consciousness o# en$anced ucidit* '$ic$ #requent * accom1anies s1iritua e:a tation! It 'as cr*sta ised 4* t$e sc$oo men in t$e doctrine o# t$e lumen gloriae?t$e Di%ine ig$t '$ic$ trans#igures t$e sou and ma6es it i6e to 3od 20?and muc$ o# Ru*s4roec6<s 'or6 is rea * a 1oetic e a4oration o# t$is idea! As a "sim1 e ig$t" t$is Radiance no' #rees t$e mind #rom t$e teasing com1 e:it* o# distracting images; as a "s1reading ig$t" it i uminates t$e understanding; as a 4urning # ame, it en6ind es t$e 'i ! T$e se # t$us 4ecomes ca1a4 e o# t$e #irst #orm o# contem1 ation, ad$erence to 3od 4* means o# t$e 1uri#ied reason and 'i ; res1onding to t$e " o%ing dra'ing5nig$" o# 3od? dat minlike ne'ghen #ods?'it$ an ardent outstretc$ing o# $imse # to'ards t$at see6ing and com1e ing 1o'er! T$e 1o'ers o# t$e sou , t$en, in t$e second stage o# i umination, 4ecome inundated 4* t$e di%ine claerheit! It "drenc$es t$em"A and t$e resu t o# t$is is seen in t$e state o# 1er#ect c$arit* to '$ic$ t$e se # no' attains; t$e condition o# equa4 e out# o'ing o%e to 3od and a manner o# men Dca1s! 8G5B8F! In t$e t$ird and $ig$est stage Dca1s! BG5C5F, 'e 1ass 4e*ond t$e en$ancement and en ig$tenment o# t$e se1arate 1o'ers o# our nature to t$e "essentia 4eing" o# t$e se #; t$at unit* o# t$e s1irit o# '$ic$ Ru*s4roec6 is a 'a*s s1ea6ing, and '$ere#rom t$e 1o'ers 1roceed, as t$e Di%ine
1G(#! The Book of Truth, ca1! G! 20(#! St T$omas Aquinas, Summa Theologica, i!, q! 12, a! 5!

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Persons 1roceed #rom t$e 9nit* o# 3od!21 )$et$er our menta and emotiona 1o'ers as suc$ 1artici1ate in t$e s1iritua i#e, is #or $im a secondar* consideration! T$e* ma* do so, i# t$e* 4e '$o * surrendered to 3od! But our true union 'it$ +im ta6es 1 ace in t$e a4*sma dee1s o# our 4eing?our "ground"?and e%er a4ides t$ere; #or $ere our i#e, as it 'ere, 4uds out #rom t$e Di%ine i#e, and $ere 3od d'e s eterna * "according to +is essence!" I# 'e earn to enter 'it$in, 1assing 4e*ond t$e 1o'ers to t$e unit* o# t$e s1irit, 'e 4ecome conscious o# t$is!22 T$ere 'e e:1erience +is m*sterious touc$ and stirringsA #ee and res1ond to t$e t$rust and in%itation o# +is o%e, as +e dri%es eac$ created s1irit #ort$ to 'or6 +is 'i , and dra's it $ome again to'ards +is $eart! T$ere, outside Time, t$e Eterna Birt$ ta6es 1 ace Dca1s! 5@5C1F! As a resu t o# t$is 1ractice in intro%ersion, t$is sim1 i#ication o# consciousness, t$e se # no' #irst 4ecomes ca1a4 e o# t$e second #orm o# contem1 ation, descri4ed in The T elve B!guines as "A 6no'ing '$ic$ is in no 'iseA .or e%er a4iding a4o%e t$e reason!"28 and enters u1on t$at 1ro#ound *et sim1 e communion 'it$ 3od '$ic$ Ru*s4roec6 ca s t$e most in'ard o# a e:ercises! .or t$is $is #a%ourite image is t$at o# #eeding; t$e sou tastes 3od Dca1! C5F, eats, de%ours, assimi ates +im, and in $er turn is eaten and consumed2B? anguage '$ic$ 1ro4a4 * re# ects $is great 1ersona de%otion to t$e Euc$arist! )it$ t$is m*stica sa%ouring and #eeding u1on Rea it*, t$e se # reac$es t$e term o# t$e interior i#e, and t$e #u stature o# t$at "secret #riend o# 3od" descri4ed 'it$ suc$ mar%e ous su4t et* in t$e Et$ c$a1ter o# The Sparkling Stone! It is at t$is 1oint t$at t$e dangers o# a #a se m*sticism ma6e t$emse %es #e t! +ere, t$en, Ru*s4roec6 enters u1on a %igorous and acute criticism o# Kuietism Dca1s! CC5C@F; es1ecia * %a ua4 e to us at t$e 1resent da*, '$en so man* irres1onsi4 e a1ost es o# "ne' m*sticism" are recommending %o untar* 1assi%it* o# t$is t*1e as a su4stitute #or t$e stern disci1 ine and 1er1etua 'i ed e##ort in%o %ed in t$e ($ristian science o# 1ra*er! Ru*s4roec6 descri4es t$e interior 4 an6ness and si ence o# t$e quietist as a 1s*c$ic tric6; a de i4erate sin6ing do'n into t$e su4conscious?t$e su4soi o# $uman nature?'$ere it is true t$at t$e Di%ine &i#e d'e s and su11orts our created i#e, 4ut '$ere 'e are 4e o' instead o# a4o%e t$e e%e s o# norma consciousness! +ere, indeed, t$e sou e:1eriences a sensation o# rest and 1eace; 4ut it is mere * resting in its o'n em1tiness, a #a se re1ose '$ic$ demands no e:ercise o# %irtue, no tension o# t$e 'i , and is a caricature o# t$e acti%e and o%ing surrender taug$t 4* t$e ($ristian saints! T$e true em1tiness and id eness o# '$ic$ Ru*s4roec6 s1ea6s as an essentia 1re1aration o# t$e contem1 ati%e state, is a condition o# mee6 and 1assi%e attenti%eness to 3od, '$ic$ e:c udes consciousness o# t$e ordinar* o4=ects o# 1erce1tion and t$oug$tA s'ee1s and garnis$es t$e interior cast e! +ere t$e %irtue is not in t$e em1tiness and id eness, 4ut in t$e $um4 e and eager *ie ding o# ourse %es! A t$oug$ man cannot 4* $is o'n e##ort reac$ 3od, *et 'it$out suc$ de i4erate o%ing e##ort 'e s$a ne%er 1ossess +im!25

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21The Book of Truth, ca1! 11! 22)bid!, ca1! E! 28The T elve B!guines, ca1! E! 2BThe Sparkling Stone, ca1s! G, 10 and 11! (om1are The T elve B!guines, ca1s! 5 and 15! 25The Sparkling Stone, ca1! G!

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Be*ond e%en t$e $ig$est 1oint o# t$is interior i#e, in '$ic$ t$e contem1 ati%e #ee s $imse # to 4e i%ing "in 3od,"2C is t$at trans#igured or dei#ied i#e, as t$e P atonic m*stics named it, '$ic$ Ru*s4roec6 ca s over esen?su1eressentia ?t$e i#e o# t$e "3od5seeing man" DBoo6 IIIF! )$ereas in t$e interior i#e 'e ma* 4e said to re5disco%er t$e ost in$eritance o# our s1irit, in this i#e t$ere is a genuine transcendence, a 1assing 4e*ond t$at s1irit<s created 4eing; #or t$e Being o# 3od, in '$ic$ t$is consummation is #ound, is "more t$an 4eing" to us! It a4ides 4e*ond a t$e conce1ts o# reason, 4e*ond an*t$ing t$at 'e can name or descri4e, outside Time, in t$e 4osom o# Di%ine Rea it*; t$at dee1 Kuiet o# t$e 3od$ead '$ic$ cannot 4e mo%ed! T$ose '$o ascend t$ereto $a%e 1assed #rom t$e state o# "secret #riends" to t$at o# t$e "$idden sons" o# 3od, and com1 eted t$e sou <s =ourne* to its $ome!2@ T$en t$e* #ind t$emse %es, so #ar as t$eir se1arate consciousness 1ersists, in a 1 ace t$at is 1 ace ess and a 'a* t$at is 'a* ess; in t$e a4*sma On ise o# 3od, a 'ord #or '$ic$ 'e $a%e no e:act equi%a ent, 4ut '$ic$ em4odies one o# Ru*s4roec6<s most im1ortant conce1tions, and is t$e occasion o# some o# $is most m*sterious utterances! It re1resents t$at 'or d o# s1iritua rea it* '$ic$ is 4e*ond a attri4utes and conditionsA '$ic$ is neit$er T$is nor T$at, '$ic$ is "in no 'ise"?t$e A4so ute '$erein a 'a*s and modes o# 4eing, a 'ise, are s'a o'ed u1, and a our #inite 1erce1tions die into ignorance and dar6ness Dca1! BF!2E "T$e s1 endour o# T$at '$ic$ is in no 'ise is as a #air mirror )$erein s$ines t$e e%er asting ig$t o# 3od; It $as no attri4utes, And in it a t$e acti%ities o# reason #ai ! It is not 3od But it is t$e ig$t '$ere4* 'e see +im; T$ose '$o 'a 6 in t$e di%ine ig$t t$ereo# Disco%er in t$emse %es t$e 9n'a ed!"2G Seen #rom t$e s*nt$etic and s1iritua 1oint o# %ie', t$is su1erna 'or d o# e:1erience is t$e Essentia 9nit*, '$erein t$e ric$ness o# Eterna &i#e consists, and '$ere t$e surrendered sou en=o*s t$e 1eace#u #ruition o# 3od! But seen #rom t$e ana *tic and inte ectua 1oint o# %ie' it is t$e Essentia Nudit*, t$e "noug$t" or "di%ine dar6" o# Dion*sius t$e Areo1agite; #or it $as 4een stri11ed o# e%er* c$aracter o# '$ic$ 'e can t$in6!80 +ere t$e m*stic #ee s $imse #, as regards $is essentia 4eing, to 4e 1oured out into 3od, me ted and merged in +im as a ri%er in t$e sea; and, as regards $is o'n se1arate consciousness, a11re$ends +im in one sim1 e act o# a4sor4ed attention "seeing and staring" 'it$ 'ide5o1en e*es! It is in t$is one act, sometimes #e t 4* us as a 1assing 4e*ond ourse %es, sometimes as a #i:ed ecstatic %ision, "4e$o ding t$at '$ic$ 'e are, and 4ecoming t$at '$ic$ 'e 4e$o d" t$at t$e se # at ast 6no's itse # to 4e one i#e and one s1irit 'it$ 3od!81
2C)bid!, ca1! 10! 2@(#! The Sparkling Stone, ca1s! E, G, 10 and 18A and The Book of Truth, ca1s! 10, 11 and 12! 2EThe Sparkling Stone, ca1! 18! 2GThe T elve B!guines, ca1! E! 80The Adornment of the Spiritual Marriage, 46! iii! ca1! C! 81The Sparkling Stone, ca1s! G, 10 and I2! The T elve B!guines, ca1! 12! (om1are Dante DPar! :::iii! G@F; "(osi a mente mia, tutta sos1esa, mira%a #issa, immo4i e ed attenta,

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T$e m*stic $as no' entered into union 'it$ t$e t$ree 'ise, t$e t$ree modes or 'a*s, under '$ic$ Di%ine &o%e im1arts itse # in t$e s1irit o# man; c$aracteristica * distinguis$ed 4* Ru*s4roec6 as t$ree #orms o# mo%ement! .irst t$is energetic o%e 1ours itse # out #rom t$e 3od$ead into us as grace; and 'e, in recei%ing it and ma6ing it ours 4* our %irtues and good 'or6s, are united to 3od "t$roug$ means!" T$is is t$e #unction o# t$e acti%e i#e $armonising man<s 'or6 'it$ 3od<s 'or6! T$en, as a com1e ing tide, it dra's us 'it$in its o'n # ood 4ac6 to'ards 3od! T$is is t$e union "'it$out means"< '$erein 'e are '$o * surrendered to +is o%e; it is t$e 1ro1er condition o# t$e interior i#e! But '$en 'e $a%e reac$ed t$e su1eressentia i#e, and seem to our o'n #ee ing to 4e ost in t$e Dar6ness, 4urned u1 in t$e Brig$tness, and sun6 in t$e Eterna Sti ness o# 3od?t$at "dar6 si ence '$ere a o%ers ose t$emse %es,"82?t$en t$e circ e is com1 ete! )e are made 1art o# +is di%ine #ruition or "content t$e eterna satis#action and eterna acti%it* o# Per#ect &o%eA ac$ie%ing t$us t$e "union 'it$out distinction," t$oug$ not union 'it$out "ot$erness!"88 +ence#or'ard 'e can 1artici1ate in 3od<s dua i#e o# rest and 'or6, transcendent #ruition and immanent #ruit#u ness; a4iding in rest#u 1ossession o# +im, *et 1er1etua * sent do'n #rom t$e $eig$ts to ser%e t$e '$o e 'or d!8B T$e #ina state o# t$e ($ristian m*stic, t$en, is not anni$i ation in t$e A4so ute! It is a condition '$erein 'e d'e '$o * in 3od, one i#e and trut$ 'it$ +imA *et sti "#ee 3od and ourse %es," as t$e o%er #ee s $is 4e o%ed, in a 1er#ect union '$ic$ de1ends #or its =o* on an in%inci4 e ot$erness! T$e sou , trans#used and trans#igured 4* t$e Di%ine &o%e as mo ten iron is 4* t$e #ire, 4ecomes, it is true, "one sim1 e 4 essedness 'it$ 3od"85 *et e%er retains its indi%idua it*; one 'it$ 3od 4e*ond itse #, *et ot$er t$an 3od 'it$in itse #! 8C T$e "dei#ied man" is #u * $uman sti , 4ut s1iritua ised t$roug$ and t$roug$A not 4* t$e destruction o# $is 1ersona it*, 4ut 4* t$e ta6ing u1 o# $is man$ood into 3od! T$ere $e #inds, not a static 4eatitude, 4ut a +eig$t, a De1t$, a Breadt$ o# '$ic$ $e is made 1art, *et to '$ic$ $e can ne%er attain; #or t$e creature, e%en at its $ig$est, remains #inite, and is conscious t$at In#init* 1er1etua * e udes its gras1 and eads it on! So $ea%en itse # is disco%ered to 4e no mere 1assi%e #u #i ment, 4ut rat$er a #or'ard5mo%ing i#e;8@ an e%er ne' o%ing and tasting, ne' e:1 oring and en=o*ing o# t$e In#inite .u ness o# 3od, t$at ine:$austi4 e "4=ect o# our 6no' edge and de ig$t! It is t$e eterna %o*age o# t$e ad%enturous sou on t$e %ast and storm* sea o# t$e Di%ine! E,E&>N 9NDER+I&&

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e sem1re de mirar #aceasi accesa!" 82The Adornment of the Spiritual Marriage, 46! iii! ca1! B! 88The Sparkling Stone, ca1! 12, and T$e Boo6 o# Trut$, ca1s! 10 and 12! 8BThe Sparkling Stone, ca1! 1B! 85)bid!, ca1! 10, and The Book of Truth, ca1! 12! 8CThe T elve B!guines, ca1! 1C! 8@The Book of Truth, ca1s! 11 and 18!

THE ADORNMENT OF THE SPIRITUAL MARRIAGE

5

HERE BEGINS

THE FIRST BOOK

PROLOGUE
10 Ecce s1onsus %enit, e:i e o4%iam ei! BE+"&D, T+E BRIDE3R""0 ("0ET+, 3" >E "9T T" 0EET +I0 ! T$ese 'ords 'ere 'ritten 4* St 0att$e' t$e E%ange ist, and ($rist s1o6e t$em to +is disci1 es and to a ot$er men in t$e 1ara4 e o# t$e %irgins! T$is Bridegroom is ($rist, and $uman nature is t$e 4rideA t$e '$ic$ 3od $as made in +is o'n image and a#ter +is i6eness! And in t$e 4eginning +e $ad set $er in t$e $ig$est and most 4eauti#u , t$e ric$est and most #erti e 1 ace in a t$e eart$; t$at is, in Paradise! And +e $ad gi%en $er dominion o%er a creaturesA and +e $ad adorned $er 'it$ gracesA and $ad gi%en $er a commandment, so t$at 4* o4edience s$e mig$t $a%e merited to 4e con#irmed and esta4 is$ed 'it$ $er Bridegroom in an eterna trot$, and ne%er to #a into an* grie#, or an* sin! T$en came a 4egui er, t$e $e is$ #iend, #u o# en%*, in t$e s$a1e o# a su4t e ser1ent, and $e 4egui ed t$e 'omanA and t$e* 4ot$ 4egui ed t$e man, in '$om a4o%e a t$e '$o e o# our nature consists! And t$e #iend seduced t$at nature, t$e 4ride o# 3od, 'it$ #a se counse A and s$e 'as dri%en into a strange countr*, 1oor and misera4 e and ca1ti%e and o11ressed, and 4eset 4* $er enemiesA so t$at it seemed as t$oug$ s$e mig$t ne%er attain reconci iation and return again to $er nati%e and! But '$en 3od t$oug$t t$e time $ad come, and $ad merc* on t$e su##ering o# +is 4e o%ed, +e sent +is "n * Begotten Son to eart$, in a #air c$am4er, in a g orious tem1 eA t$at is, in t$e 4od* o# t$e ,irgin 0ar*! T$ere +e 'as married to t$is 4ride, our nature, and +e united $er 'it$ +is o'n 1erson t$roug$ t$e most 1ure 4 ood o# t$is no4 e ,irgin! T$e 1riest '$o married t$e 4ride 'as t$e +o * 3$ostA t$e ange 3a4rie 4roug$t t$e o##erA t$e g orious ,irgin ga%e $er consent! T$us ($rist, our #ait$#u Bridegroom, united our nature 'it$ +is 1ersonA and +e $as soug$t us in strange countries, and taug$t us $ea%en * customs and 1er#ect #ait$#u ness, and $as a4oured #or us and #oug$t as our c$am1ion against t$e ad%ersar*! And +e $as 4ro6en o1en our 1rison, and 'on t$e %ictor*, and 4* +is deat$ s ain our deat$A and +e $as redeemed us 4* +is 4 ood, and made us #ree t$roug$ +is i%ing 'aters o# 4a1tism, and enric$ed us 'it$ +is sacraments and 'it$ +is gi#ts; t$at 'e mig$t go out Das +e sa*sF 'it$ a t$e %irtues, to meet +im in t$e $ouse o# g or* and to en=o* +im 'it$out end in eternit*!

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No' ($rist, t$e 0aster o# Trut$, sa*s; BE+"&D T+E BRIDE3R""0 ("0ET+, 3" +I0! In t$ese 'ords, ($rist our &o%er teac$es us #our t$ings! .irst, +e gi%es us a command, in t$at +e sa*s; BE+"&D! T$ose '$o neg ect t$is command and remain 4 ind are a damned! Second *, +e s$o's us '$at 'e s$a see, t$at is, t$e coming o# t$e BridegroomA #or +e sa*s, T+E BRIDE3R""0 ("0ET+! In t$e t$ird 1 ace, +e teac$es and commands us '$at 'e s$a do, #or +e sa*s; 3" >E "9T! And in t$e #ourt$ 1 ace, 4* sa*ing; T" 0EET +I0, +e s$o's us t$e use and t$e 1ur1ose o# our a4our and o# a our i#eA t$at is to sa*, t$e o%ing meeting 'it$ our Bridegroom! T$ese 'ords 'e s$a no' dec are and set #ort$ in t$ree 'a*s! .irst, according to t$e common 'a* re ating to t$e i#e o# 4eginners, '$ic$ is ca ed t$e Acti%e &i#e, and '$ic$ is necessar* #or a men '$o 'is$ to 4e sa%ed! Second *, 'e 'i e:1 ain t$ese same 'ords in t$eir re ation to t$e interior, e:a ted, and 3od5desiring i#e, at '$ic$ man* men ma* arri%e 4* t$eir %irtues and 4* t$e grace o# 3od! T$ird *, 'e 'i e:1ound t$em in res1ect o# a su1eressentia , 3od5seeing i#e, '$ic$ #e' men can attain or taste, 4* reason o# t$e su4 imit* and $ig$ no4i it* o# t$at i#e!
>E "9T T" 0EET

CHAPTER I OF THE ACTIVE LIFE

20 SIN(E t$e time o# Adam, ($rist, t$e )isdom o# t$e .at$er, $as said to a men, and +e sa*s so sti , in'ard * according to +is Di%init*; BE+"&D! And t$is 4e$o ding is need#u ! No' mar6 t$is 'e ; t$at #or an*one '$o 'is$es to see, eit$er in a 4odi * or a g$ost * manner, t$ree t$ings are necessar*! T$e #irst t$ing is t$at, i# a man 'i see 4odi * and out'ard *, $e must $a%e t$e out'ard ig$t o# $ea%en, or some ot$er materia ig$t, to i uminate t$e medium, t$at is, t$e air, t$roug$ '$ic$ $e 'i see! T$e second t$ing is, t$at $e must 1ermit t$e t$ings '$ic$ $e 'is$es to see to 4e re# ected in $is e*es! And t$e t$ird t$ing is t$at t$e organs, t$e e*es, must 4e sound and # a' ess, so t$at gross 4odi * t$ings can 4e su4t * re# ected in t$em! I# a man ac6 an* o# t$ese t$ree t$ings $is 4odi * sig$t is 'anting! "# t$is sig$t, $o'e%er, 'e s$a sa* not$ing moreA 4ut 'e s$a s1ea6 o# a g$ost * and su1ernatura sig$t, in '$ic$ a our 4 iss a4ides! .or a '$o 'is$ to see in a g$ost * and su1ernatura manner t$ree t$ings a so are need#u ! T$e #irst is t$e ig$t o# Di%ine graceA t$e second is a #ree turning o# t$e 'i to 3od, t$e t$ird is a conscience c ean #rom an* morta sin! No' mar6 t$is; 3od 4eing a common good, and +is 4ound ess o%e 4eing common to a , +e gi%es +is grace in t'o 'a*s; 1re%enient grace, and t$e grace 4* '$ic$ one merits eterna i#e! Pre%enient grace is common to a men, Pagan and 2e', good and e%i ! B* reason o# +is common o%e, '$ic$ 3od $as to'ards a men, +e $as caused +is name and t$e redem1tion o# $uman nature to 4e 1reac$ed and re%ea ed to t$e uttermost 1arts o# t$e eart$! )$osoe%er 'is$es to turn to +im can turn to +im! A t$e sacraments, 4a1tism and e%er* ot$er sacrament are made read* #or a men '$o 'is$ to recei%e t$em according to t$e needs o# eac$A #or 3od 'is$es to sa%e a men and to ose not one! At t$e da* o# 2udgment, no one s$a 4e a4 e to com1 ain t$at, $ad $e 'is$ed to 4e con%erted, 4ut itt e 'as done #or $im! T$us 3od is a common ig$t and a

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common s1 endour en ig$tening $ea%en and eart$, and e%er* man, eac$ according to $is need and 'ort$!8E But a t$oug$, e%en as 3od is common to a , t$e sun s$ines u1on a trees, *et man* a tree remains 'it$out #ruits, and man* a tree 4rings #ort$ 'i d #ruits o# itt e use to men! And #or t$is reason suc$ trees are 1runed, and s$oots o# #ruit#u trees are gra#ted into t$em, so t$at t$e* ma* 4ear good #ruits, sa%our* and use#u to man! T$e ig$t o# Di%ine grace is a #ruit54earing s$oot, coming #ort$ #rom t$e i%ing 1aradise o# t$e eterna 6ingdomA and no deed can 4ring re#res$ment or 1ro#it to man i# it 4e not 4orn o# t$is s$oot! T$is s$oot o# Di%ine grace, '$ic$ ma6es man 1 easing to 3od, and t$roug$ '$ic$ $e merits eterna i#e, is o##ered to a men! But it is not gra#ted into a , 4ecause some 'i not cut a'a* t$e 'i d 4ranc$es o# t$eir treesA t$at is, un4e ie#, and a 1er%erse and diso4edient 'i o11osed to t$e commandments o# 3od! But i# t$is s$oot o# 3od<s grace is to 4e gra#ted into our sou s, t$ere must 4e o# necessit* t$ree t$ings; t$e 1re%enient grace o# 3od, t$e con%ersion o# one<s o'n #ree 'i , and t$e 1uri#ication o# conscience! T$e 1re%enient grace touc$es a men, 3od 4esto'ing it u1on a men! But not a men gi%e on t$eir 1art t$e con%ersion o# t$e 'i and t$e 1uri#ication o# conscienceA and t$at is '$* so man* ac6 t$e grace o# 3od, t$roug$ '$ic$ t$e* s$ou d merit eterna i#e! T$e 1re%enient grace o# 3od touc$es a man #rom 'it$out and #rom 'it$in! .rom 'it$out t$roug$ sic6nessA or t$roug$ t$e oss o# e:terna goods, o# 6insmen, and o# #riendsA or t$roug$ 1u4 ic disgrace! "r $e ma* 4e stirred 4* a sermon, or 4* t$e e:am1 es o# t$e saints or o# good men, t$eir 'ords, or t$eir deedsA so t$at $e earns to recogniLe $imse # as $e is! T$is is $o' 3od touc$es a man #rom 'it$out! Sometimes a man is touc$ed a so #rom 'it$in, t$roug$ remem4ering t$e sorro's and t$e su##erings o# our &ord, and t$e good '$ic$ 3od $as 4esto'ed u1on $im and u1on a ot$er menA or 4* considering $is sins, t$e s$ortness o# i#e, t$e #ear o# deat$ and t$e #ear o# $e , t$e eterna torments o# $e and t$e eterna =o* o# $ea%en, and $o' 3od $as s1ared $im in $is sins and $as a'aited $is con%ersion! "r $e ma* 1onder t$e mar%e ous 'or6s o# 3od in $ea%en and in eart$, and in a creatures! Suc$ are t$e 'or6ings o# t$e 1re%enient grace o# 3od, stirring men #rom 'it$out and #rom 'it$in, in man* 'a*s! And 4esides t$is, man $as a natura tendenc* to'ards 3od, 4ecause o# t$e s1ar6 o# t$e sou , and 4ecause o# t$at $ig$est reason, '$ic$ a 'a*s desires t$e good and $ates t$e e%i ! In a t$ese 'a*s 3od touc$es a men, eac$ one according to $is needA so t$at at times a man is smitten, re1ro%ed, a armed, and stands sti 'it$in $imse # to consider $imse #! And a t$is is sti 1re%enient grace, and not *et e##icacious grace! T$us does 1re%enient grace 1re1are t$e sou #or t$e rece1tion o# t$e ot$er grace, t$roug$ '$ic$ eterna i#e is merited! .or '$en t$e sou $as t$us got rid o# e%i 'i ing and e%i doing, it is 1er1 e:ed and smitten 'it$ #ear o# '$at it s$ou d do, considering itse #, its 'ic6ed 'or6s, and 3od! And #rom t$is t$ere arise a natura re1entance o# its sins and a natura good5'i ! Suc$ is t$e $ig$est 'or6 o# 1re%enient grace!
8E"&ig$t" is t$e second o# t$e Di%ine Names '$ic$ Dion*sius t$e Areo1agite attri4utes to t$e 3od$ead, 4eing 1 aced 4* $im 4et'een "3oodness" and "Beaut*"A and $is in# uence ma* 4e traced in Ru*s4roec6<s #requent use o# it! T$us $e sa*s, "&et us no' e:to t$e s1iritua name o# &ig$t, under '$ic$ 'e contem1 ate t$e 3oodA and dec are t$at +e is ca ed s1iritua &ig$t 4ecause +e #i s e%er* su1erce estia mind 'it$ s1iritua ig$t, e:1e ing ignorance and error #rom a sou s in '$ic$ t$e* ma* 4e ! ! ! t$e 3ood is t$ere#ore ca ed s1iritua &ig$t a4o%e a ot$er ig$t; as #onta Ra* and o%er# o'ing Stream o# ig$t, s$ining out o# its #u ness u1on e%er* mind a4o%e, around, and in t$e 'or d, rene'ing a t$eir 1o'ers, and em4racing t$em in its s1an! DDivine *ames, ca1! B!F

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I# a man does a $e can, and cannot do more 4ecause o# $is #ee4 eness, it rests 'it$ t$e in#inite goodness o# 3od to #inis$ t$e 'or6! T$en, straig$t as a sun4eam, t$ere comes a $ig$er ig$t o# Di%ine grace, and it is s$ed into t$e sou according to its 'ort$, t$oug$ neit$er merited nor desired! .or in t$is ig$t 3od gi%es +imse # out o# #ree goodness and generosit*, t$e '$ic$ ne%er creature can merit 4e#ore it $as recei%ed it! And t$is is an in'ard and m*sterious 'or6ing o# 3od in t$e sou , a4o%e timeA and it mo%es t$e sou and a its 1o'ers! T$ere'it$ ends 1re%enient grace and 4egins t$e ot$er grace, t$at is to sa*, t$e su1ernatura ig$t! T$is ig$t is t$e #irst 1oint necessar*, and #rom it t$ere arises a second 1oint, and t$at on t$e 1art o# t$e sou A name *, t$e #ree con%ersion o# t$e 'i , in a sing e moment o# time! And $ere it is t$at c$arit* is 4orn o# t$e union o# 3od 'it$ t$e sou ! T$ese t'o 1oints $ang toget$er, so t$at t$e one cannot 4e #u #i ed 'it$out t$e ot$er! )$ere 3od and t$e sou come toget$er in t$e union o# o%e, t$en 3od, a4o%e time, gi%es +is ig$tA and t$e sou , in a sing e moment o# time, gi%es, 4* %irtue o# t$e grace recei%ed, its #ree con%ersion to +im! And t$ere c$arit* is 4orn o# 3od and o# t$e sou in t$e sou , #or c$arit* is a 4ond o# o%e, t*ing 3od to t$e o%ing sou ! "# t$ese t'o t$ings?t$at is to sa*, t$e grace o# 3od and t$e #ree con%ersion o# t$e 'i en ig$tened 4* grace?c$arit*, t$at is, Di%ine o%e, is 4orn! And #rom t$is Di%ine o%e t$e t$ird 1oint arisesA t$at is, t$e 1uri#ication o# conscience! And t$ese t$ree 1oints 4e ong toget$er in suc$ a 'a* t$at one cannot e:ist ong 'it$out t$e ot$ersA #or '$osoe%er $as Di%ine o%e $as a so 1er#ect contrition #or $is sins! >et $ere 'e must ta6e $eed to t$e order o# Di%ine and creature * t$ings as t$e* are $ere s$o'n! .or 3od gi%es +is ig$t, and 4* t$is ig$t man gi%es $is 'i ing and 1er#ect con%ersion; and o# t$ese t'o is 4orn a 1er#ect o%e to'ards 3od! And #rom t$is o%e t$ere come #ort$ 1er#ect contrition and 1uri#ication o# conscience! And t$ese arise #rom t$e consideration o# misdeeds and a t$at ma* de#i e t$e sou ; #or '$en a man o%es 3od $e des1ises $imse # and a $is 'or6s! T$is is t$e order o# e%er* con%ersion! .rom it t$ere come true re1entance, a 1er#ect sorro' #or e%er* e%i t$ing '$ic$ one $as done, and an ardent desire ne%er to sin again and e%ermore to ser%e 3od in $um4 e o4edience! +ence too an o1en con#ession, 'it$out reser%e, am4iguit*, or e:cuseA a 1er#ect satis#action according to t$e counse o# a 1rudent 1riestA and t$e 4eginning o# %irtue and o# a good 'or6s! T$ese t$ree t$ings, as *ou $a%e $eard, are need#u to a s1iritua or god * sig$t! I# *ou $a%e t$em, ($rist is sa*ing 'it$in *ou; BE+"&D, and *ou are 4e$o ding in trut$! And t$is is t$e #irst o# t$e #our c$ie# 1ointsA name *, t$at in '$ic$ ($rist our &ord sa*s; BE+"&D!

CHAPTER II
B0

SHOWING HOW WE SHALL CONSIDER THE COMING OF CHRIST IN THREE WAYS

No', 4* sa*ing; T+E BRIDE3R""0 ("0ET+, +e s$o's us #urt$er '$at 'e s$a see! ($rist, our Bridegroom, s1o6e t$is 'ord in &atin; ,ENIT! And t$is 'ord im1 ies t'o tenses, t$e 1ast and t$e 1resentA and *et $ere it denotes t$e #uture too!

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And t$at is '$* 'e s$a consider t$ree comings o# our Bridegroom, 2esus ($rist! In t$e #irst coming +e 4ecame man, #or man<s sa6e, out o# o%e! T$e second coming ta6es 1 ace dai *, o#ten and man* times, in e%er* o%ing $eart, 'it$ ne' graces and 'it$ ne' gi#ts, as eac$ is a4 e to recei%e t$em! T$e t$ird coming 'e s$a see as t$e coming in t$e 2udgment, or at t$e $our o# deat$! And in a t$ese comings t$ere are t$ree t$ings to 4e considered; t$e '$* and t$e '$ere#ore, t$e in'ard 'a*, and t$e out'ard 'or6! T$e reason '$* 3od created t$e ange s and man, 'as +is un#at$oma4 e goodness and no4 eness '$ere4* +e 'i ed to do itA t$at t$e 4 iss and t$e ric$ness '$ic$ +e is +imse # mig$t 4e re%ea ed to rationa creatures, so t$at t$e* mig$t taste +im in time, and en=o* +im outside time in eternit*! T$e reason '$* 3od 4ecame man 'as +is incom1re$ensi4 e o%e, and t$e need o# a menA #or man $ad 4een corru1ted 4* t$e .a , and cou d not amend $imse #! But t$e reason '$* ($rist, according to +is 3od$ead and according to +is man$ood, 'roug$t a +is 'or6s on eart$, t$is reason is #our#o d; +is Di%ine o%e '$ic$ is 'it$out measureA t$e created o%e, ca ed c$arit*, '$ic$ +e $ad in +is sou t$roug$ union 'it$ t$e Eterna )ord and t$roug$ t$e 1er#ect gi#t o# +is .at$erA t$e great need o# manA and t$e g or* o# +is .at$er! T$ese are t$e reasons #or t$e coming o# ($rist our Bridegroom, and #or a +is 'or6s, 4ot$ out'ard and in'ard! No', i# 'e 'ou d #o o' ($rist our Bridegroom in %irtue, so #ar as 'e are a4 e, 'e must consider in '$at 'ise +e 'as in'ard * and t$e 'or6s '$ic$ +e 'roug$t out'ard *A t$at is to sa*, +is %irtues and t$e deeds o# t$ese %irtues! In '$at 'ise +e 'as according to +is 3od$ead, t$is is inaccessi4 e and incom1re$ensi4 e to usA #or it is t$at according to '$ic$ +e is 4orn o# t$e .at$er 'it$out ceasing, and '$erein t$e .at$er, in +im and t$roug$ +im, 6no's, creates, orders and ru es a t$ings in $ea%en and on eart$! .or +e is t$e )isdom o# t$e .at$er, and t$e* 4reat$e #ort$ one S1irit, t$at is, one &o%e, '$ic$ is a common 4ond 4et'een T$em and a saints, and a good men in $ea%en and on eart$! "# t$is condition 'e s$a not s1ea6 an* moreA 4ut 'e s$a s1ea6 o# t$at condition '$ic$ +e $ad t$roug$ Di%ine gi#ts and according to +is created man$ood! 8G And t$is condition 'as mani#o d! .or as man* in'ard %irtues as ($rist 1ossessed, so man* 'ere +is in'ard conditions; #or e%er* %irtue $as its s1ecia condition! T$e sum o# t$e %irtues and conditions in t$e sou o# ($rist, t$is is a4o%e t$e understanding and a4o%e t$e com1re$ension o# a creatures! But 'e s$a ta6e t$ree o# t$em; name *, $umi it*, c$arit*, and 1atient su##ering, in in'ard and out'ard t$ings! T$ese are t$e t$ree c$ie# roots and 4eginnings o# a %irtues and a 1er#ection!

CHAPTER III
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OF HUMILITY
N") understand t$is; 'e #ind in ($rist, according to +is 3od$ead, t'o 6inds o# $umi it*!
8GT$e 'ord $ere trans ated "conditions" is Ru*s4roec6<s #a%ourite term, "'ise," meaning 'a*s or modes o# 4eingA itera *, "$o'" ($rist 'as as regards eac$ %irtue! T$e . emis$ o# t$is 1assage reads, ")ant a soe menig$e in'endig$e dog$et, a soe menig$e in'endig$e 'ise $adde ($ristus!"

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T$e #irst 6ind is t$is; t$at +e 'i ed to 4ecome man, and too6 u1on +imse # t$at %er* nature '$ic$ $ad 4een 4anis$ed and cursed to t$e 4ottom o# $e , and 'i ed to 4ecome one 'it$ it according to +is 1ersona it*A so t$at no' an* man, eit$er good or e%i , can sa*; ($rist, t$e Son o# 3od, is m* 4rot$er! T$e second 6ind o# $umi it* according to +is 3od$ead consists in t$isA t$at +e c$ose a 1oor maiden, and not a 6ing<s daug$ter, #or +is mot$er, so t$at a 1oor maiden s$ou d 4e t$e mot$er o# 3od, '$o is &ord o# $ea%en and eart$ and a creatures! And #urt$er, 'e can sa* o# a t$e 'or6s o# $umi it* '$ic$ ($rist e%er 'roug$t, t$at t$e* 'ere 'roug$t 4* 3od +imse #! No' et us ta6e t$e $umi it* '$ic$ 'as in ($rist according to +is man$ood and t$roug$ t$e grace and t$e gi#ts o# 3od! In t$is $umi it* +is sou 'it$ a its 1o'ers 4o'ed do'n in re%erence and adoration 4e#ore t$e most $ig$ mig$t o# t$e .at$erA #or a 4o'ed do'n $eart is a $um4 e $eart! And t$ere#ore +e 'roug$t a +is 'or6s #or t$e 1raise and #or t$e $onour o# +is .at$er, and ne%er and in not$ing soug$t +is o'n g or* according to +is $umanit*! +e 'as $um4 e and su4=ect to t$e o d a', and to t$e commandments, and a so to custom '$ene%er suc$ 'as rig$t! And t$at is '$* +e 'as circumcised, and ta6en into t$e tem1 e, and redeemed in t$e customar* 'a*A and +e 1aid +is tri4ute mone* to (aesar i6e an* ot$er 2e'! And +e 'as $um4 e and su4=ect to +is mot$er and to t$e ord 2ose1$A and t$at is '$* +e ser%ed t$em 'it$ true re%erence according to a t$eir needs! +e c$ose 1oor and outcast 1eo1 e #or +is comrades, to i%e 'it$, and '$ere'it$ to con%ert t$e 'or d; t$ese 'ere t$e A1ost es! And +e 'as o' * and mee6 among t$em and among a ot$er men! And +e 'as e%er read* #or a men in '$ate%er in'ard or out'ard need t$e* mig$t 4e; as i# $e 'ere t$e ser%ant o# a t$e 'or d! T$is is t$e #irst 1oint '$ic$ 'e #ind in ($rist our Bridegroom!

CHAPTER IV OF CHARITY
80 T+E second 1oint is c$arit*, 4eginning and origin o# a %irtues! T$is c$arit* u1$e d t$e $ig$er 1o'ers o# +is sou in quietness, and in a #ruition o# t$at %er* 4 iss '$ic$ +e no' en=o*s! And t$is c$arit* 6e1t +im constant * u1 i#ted to +is .at$er in re%erence, in o%e, in adoration, in 1raiseA 'it$ #er%ent 1ra*ers #or t$e needs o# a men, and 'it$ an o##ering u1 o# a +is 'or6s to t$e g or* o# +is .at$er! It 'as a so t$is same c$arit* t$at made ($rist stoo1 'it$ o%ing #ait$#u ness and 6indness to t$e 4odi * and g$ost * needs o# a men! And in t$is +e ga%e an e:am1 e to a men, teac$ing t$em 4* +is i#e $o' to i%e! +e #ed in g$ost * 'ise 'it$ true and in'ard teac$ings a t$ose men '$o cou d understand t$em; and ot$ers #rom 'it$out t$roug$ t$e senses 'it$ signs and 'onders! And sometimes +e #ed t$em a so 'it$ 4odi * #ood, as '$en t$e* $ad #o o'ed +im into t$e desert and 'ere in need o# it! +e made t$e dea# $ear and t$e ame 'a 6 straig$t, and t$e 4 ind see, and t$e dum4 s1ea6, and cast #ort$ de%i s #rom men! +e raised u1 t$e deadA and t$is s$ou d 4e understood 4ot$ in a 4odi * and a g$ost * 'a*! ($rist, our &o%er, $as a4oured #or us #rom 'it$out and #rom 'it$in, 'it$ true #ait$#u ness! +is c$arit* 'e cannot #at$om and understand,

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#or it # o's out o# t$e un#at$oma4 e #ountain o# t$e +o * 3$ost, and transcends a t$at creatures $a%e e%er e:1erienced o# c$arit*A #or ($rist 'as 3od and man in one Person! And t$is is t$e second 1oint; t$at is to sa*, c$arit*! 5

CHAPTER V OF PATIENT ENDURANCE

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T+E t$ird 1oint is 1atient endurance! )e s$ou d mar6 t$is 1oint care#u *, #or it adorned ($rist our Bridegroom during a +is i#e! .or +is su##erings 4egan %er* ear *, as soon as +e 'as 4ornA t$e* 4egan 'it$ 1o%ert* and co d! T$en +e 'as circumcised and s$ed +is 4 oodA +e 'as dri%en to a strange countr*A +e ser%ed t$e ord 2ose1$ and +is mot$erA +e su##ered $unger and t$irst, s$ame and contem1t, t$e %i e 'ords and 'or6s o# t$e 2e's! +e #asted, +e 'atc$ed, and +e 'as tem1ted 4* t$e de%i ! +e 'as su4=ect to a menA +e 'andered #rom countr* to countr*, #rom to'n to to'n, 'it$ muc$ a4our and great Lea , t$at +e mig$t 1reac$ t$e 3os1e ! At ast +e 'as ta6en 1risoner 4* t$e 2e's, '$o 'ere +is enemies, t$oug$ +e 'as t$eir #riend! +e 'as 4etra*ed, moc6ed and insu ted, scourged and 4u##etted, and condemned 4* #a se 'itness! +e 4ore +is cross 'it$ great 1ains u1 to t$e $ig$est 1oint o# t$e and! +e 'as stri11ed star6 na6ed! So #air a 4od* neit$er man nor 'oman e%er sa' so crue * i 5used! +e su##ered s$ame, and anguis$, and co d, 4e#ore a t$e 'or d; #or +e 'as na6ed, and it 'as co d, and a searc$ing 'ind cut into +is 'ounds! +e 'as nai ed to t$e 'ood o# t$e cross 'it$ 4 unt nai s, and so stretc$ed out t$at +is %eins 'ere torn asunder! +e 'as i#ted u1 and t$en # ung do'n, and 4ecause o# t$e 4 o' +is 'ounds 4egan to 4 eed again! +is $ead 'as cro'ned 'it$ t$ornsA +is ears $eard t$e 2e's cr* in t$eir #ur*; (R9(I.> +I0, (R9(I.> +I0, 'it$ man* ot$er in#amous 'ords! +is e*es sa' t$e $ardness and ma ice o# t$e 2e's, and t$e anguis$ o# +is mot$er! And +is e*es o%er# o'ed 'it$ t$e 4itterness o# sorro' and deat$A +is nose sme t t$e #i t$ '$ic$ t$e 2e's s1at out o# t$eir mout$s into +is #aceA +is mout$ and tongue dri11ed 'it$ %inegar ming ed 'it$ ga , and e%er* sensiti%e 1art o# +is 4od* $ad 4een 'ounded 4* t$e scourge! ($rist our Bridegroom, 'ounded to t$e deat$, #orsa6en o# 3od and o# a creatures, d*ing on t$e cross, $anging i6e a og #or '$ic$ no one cared, sa%e 0ar*, +is 1oor mot$er, '$o cou d not $e 1 +imI ($rist a so su##ered s1iritua *, in +is sou , 4ecause o# t$e $ardened $earts o# t$e 2e's and o# t$ose '$o 'ere 1utting +im to deat$A #or '$ate%er signs and 'onders t$e* sa', t$e* remained in t$eir 'ic6edness! And +e su##ered 4ecause o# t$eir corru1tion and 4ecause o# t$e %engeance #or +is deat$A #or +e 6ne' t$at 3od 'ou d a%enge it on t$em, 4od* and sou ! A so +e su##ered #rom t$e distress and anguis$ o# +is mot$er and +is disci1 es, '$o 'ere in great a## iction! And +e su##ered sti more, 4ecause +is deat$ 'ou d 4e o# no 1ro#it to so man* men, and 4ecause o# t$e ingratitude o# man and 4ecause o# t$e #a se oat$s '$ic$ man* 'ou d s'ear, re%i ing and 4 as1$eming +im )$o $ad died out o# o%e #or us a ! And a so +is 4odi * nature and +is o'er reason su##ered, 4ecause 3od $ad 'it$dra'n t$e in# o' o# +is grace and o# +is conso ations, and $ad e#t t$em a one in suc$ distress! And o# t$is ($rist com1 ained, e:c aiming; 0> 3"D, 0> 3"D, )+> +AST T+"9 ."RSA/EN 0EM But as to a +is su##erings our &o%er

'as si entA and cried to +is .at$er sa*ing; .AT+ER, ."R3I,E T+E0A ."R T+E> /N") N"T )+AT T+E> D"! And ($rist 'as $eard o# +is .at$er 4ecause o# +is re%erenceA #or t$ose '$o acted #rom ignorance 'ere soon a#ter'ards con%erted! T$ese t$en 'ere ($rist<s in'ard %irtues; $umi it*, c$arit*, and 1atient endurance! T$ese t$ree %irtues ($rist our Bridegroom 1ractised during a +is i#e, and +e died 'it$ t$em, and 1aid our de4t according to =ustice! And o# +is generosit* +e $as o1ened +is side! T$ence # o' #ort$ t$e ri%ers o# 'e 54eing and t$e sacraments o# 4 iss! And +e $as ascended in 1o'er, and sits at t$e rig$t $and o# t$e .at$er, and reigns in eternit*! T$is is t$e #irst coming o# our Bridegroom, and it is '$o * 1ast!

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CHAPTER VI OF THE SECOND COMING OF CHRIST

15 T+E second coming o# ($rist our Bridegroom ta6es 1 ace e%er* da* 'it$in good menA o#ten and man* times, 'it$ ne' graces and gi#ts, in a t$ose '$o ma6e t$emse %es read* #or it, eac$ according to $is 1o'er! )e 'ou d not s1ea6 $ere o# a man<s #irst con%ersion, nor o# t$e #irst grace '$ic$ 'as gi%en to $im '$en $e turned #rom sin to t$e %irtues! But 'e 'ou d s1ea6 o# an increase o# ne' gi#ts and ne' %irtues #rom da* to da*, and o# t$e 1resent coming o# ($rist our Bridegroom '$ic$ ta6es 1 ace dai * 'it$in our sou s! No' 'e must consider t$e '$* and t$e '$ere#ore, t$e 'a* and t$e 'or6ing o# t$is coming! Its '$ere#ore is #our#o d; 3od<s merc* and our destitution, 3od<s generosit* and our desire! T$ese #our t$ings cause t$e gro't$ o# %irtue and o# no4 eness! No' understand t$is; '$en t$e sun sends its 4eams and its radiance into a dee1 %a e* 4et'een t'o $ig$ mountains, and, standing in t$e Lenit$, can *et s$ine u1on t$e 4ottom and ground o# t$e %a e*, t$en t$ree t$ings $a11en; t$e %a e* 4ecomes #u o# ig$t 4* re# ection #rom t$e mountains, and it recei%es more $eat, and 4ecomes more #ruit#u , t$an t$e 1 ain and e%e countr*! And so i6e'ise, '$en a good man ta6es $is stand u1on $is o'n itt eness, in t$e most o' * 1art o# $imse #, and con#esses and 6no's t$at $e $as not$ing, and is not$ing, and can not$ing, o# $imse #, neit$er stand sti nor go on, and '$en $e sees $o' o#ten $e #ai s in %irtues and good 'or6s; t$en $e con#esses $is 1o%ert* and $is $e 1 essness, t$en $e ma6es a %a e* o# $umi it*! And '$en $e is t$us $um4 e, and need*, and 6no's $is o'n needA $e a*s $is distress, and com1 ains o# it, 4e#ore t$e 4ount* and t$e merc* o# 3od! And so $e mar6s t$e su4 imit* o# 3od and $is o'n o' inessA and t$us $e 4ecomes a dee1 %a e*! And ($rist is a Sun o# rig$teousness and a so o# merc*, )$o stands in t$e $ig$est 1art o# t$e #irmament, t$at is, on t$e rig$t $and o# t$e .at$er, and #rom t$ence +e s$ines into t$e 4ottom o# t$e $um4 e $eartA #or ($rist is a 'a*s mo%ed 4* $e 1 essness, '$ene%er a man com1 ains o# it and a*s it 4e#ore +im 'it$ $umi it*! T$en t$ere arise t'o mountains, t$at is, t'o desiresA one to ser%e 3od and 1raise +im 'it$ re%erence, t$e ot$er to attain no4 e %irtues! T$ose t'o mountains are $ig$er t$an t$e $ea%ens, #or t$ese ongings touc$ 3od 'it$out intermediar*, and cra%e +is ungrudging generosit*! And t$en t$at generosit* cannot 'it$$o d itse #, it must # o' #ort$A #or t$en t$e sou is made read* to recei%e, and to $o d, more gi#ts!

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T$ese are t$e '$ere#ore, and t$e 'a* o# t$e ne' coming 'it$ ne' %irtues! T$en, t$is %a e*, t$e $um4 e $eart, recei%es t$ree t$ings; it 4ecomes more radiant and en ig$tened 4* grace, it 4ecomes more ardent in c$arit*, and it 4ecomes more #ruit#u in 1er#ect %irtues and in good 'or6s! And t$us *ou $a%e t$e '$*, t$e 'a*, and t$e 'or6 o# t$is coming!

CHAPTER VII OF THE BLESSED SACRAMENTS

10 T+ERE is sti anot$er coming o# ($rist our Bridegroom, ta6ing 1 ace e%er* da*, 'it$ gro't$ o# grace and rene'a o# gi#ts! T$at is, '$en a man recei%es some sacrament 'it$ a $um4 e $eart %oid o# an*t$ing contrar* t$ereto! In t$is 'a* $e recei%es ne' gi#ts and more am1 e grace, 4ecause o# $is $umi it* and t$roug$ t$e m*sterious 'or6ing o# ($rist in t$e sacraments! T$ose t$ings '$ic$ are contrar* to t$e sacraments are un4e ie# in Ba1tism, a ac6 o# re1entance in (on#ession, and a11roac$ing t$e Sacrament o# t$e A tar in t$e state o# morta sin or 'it$ an e%i intentionA and so on as regards t$e ot$er sacraments! T$ose '$o act t$us recei%e no ne' graceA rat$er does t$eir sin#u ness increase! T$is is t$e ot$er coming o# ($rist our Bridegroom, '$ic$ is 1resent 'it$ us e%er* da*! )e s$ou d consider it 'it$ a desiring $eart, est it s$ou d not ta6e 1 ace 'it$in usA #or it is need#u , i# 'e are to remain stead#ast and to go #or'ard in eterna i#e!

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CHAPTER VIII
25

OF THE THIRD COMING OF CHRIST

T+E t$ird coming, '$ic$ is *et to 4e, 'i ta6e 1 ace at t$e 2udgment, or in t$e $our o# deat$! T$e '$ere#ore o# t$is coming is t$e #itting time, t$e due cause, and t$e rig$teousness o# t$e 2udge! T$e time '$ic$ is #itting #or t$is coming is t$e $our o# deat$, and t$e &ast 2udgment o# a men! )$en 3od created t$e sou out o# not$ing and united it 'it$ t$e 4od*, +e set a #i:ed da* and a #i:ed $our 6no'n on * o# +im, '$en it s$ou d $a%e to gi%e u1 tem1ora t$ings and to a11ear in +is 1resence! T$e due cause; #or t$e sou must t$en account #or e%er* 'ord s1o6en and #or e%er* deed done, 4e#ore t$e Eterna Trut$! T$e rig$teousness o# t$e 2udge, #or it is to ($rist t$at t$is 2udgment and t$is ,erdict 4e ongA #or +e is t$e Son o# 0an and t$e )isdom o# t$e .at$er, and to t$is )isdom a =udgment is gi%en, since a $earts, in $ea%en, and on eart$, and in $e , are c ear and o1en to It! And t$ere#ore t$ese t$ree 1oints are t$e occasions o# t$e genera coming in t$e Da* o# Doom, and o# t$e 1articu ar coming to eac$ man in t$e $our o# $is deat$!

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CHAPTER IX
S+")IN3 )+AT (+RIST )I&& D" IN T+E DA> ". D""0 5 IN t$is 2udgment ($rist, our Bridegroom and our 2udge, 'i re'ard and 1unis$, according to =usticeA #or +e 'i gi%e e%er* man t$at '$ic$ $e $as earned! +e 'i gi%e to t$e good, #or e%er* good 'or6 done in 3od, a 'age 'it$out measure, t$at is to sa*, 3od<s %er* Se #, )$om no creature o# itse # can earn! But '$en 3od 'or6s t$ese 'or6s 'it$ and t$roug$ t$e creature, t$en 4* +is 1o'er t$e creature gains +is %er* Se # as 'age! And 'it$ due =ustice +e 'i gi%e eterna 'oe and eterna sorro' to t$e damnedA #or t$ese des1ised and re=ected t$e Eterna 3ood #or a good t$at cannot endure! And o# t$eir o'n #ree 'i t$e* $a%e turned a'a* #rom 3od, and $a%e set t$emse %es against +is g or* and +is 'i , and $a%e soug$t a#ter creaturesA and so s$a t$e* 4e =ust * condemned! T$ose '$o 4ear 'itness at t$e 2udgment are t$e ange s and t$e conscience o# men! And t$e ad%ersar* is t$e $e is$ #iendA and t$e 2udge is ($rist, )$om none can decei%e!

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CHAPTER X
20

OF THE FIVE KINDS OF MEN WHO SHALL APPEAR AT THE JUDGMENT

25 .I,E 6inds o# men s$a a11ear 4e#ore t$is 2udge! T$e #irst, and t$e 'orst, are t$ose ($ristians '$o $a%e died in morta sin, 'it$out re1entance and 'it$out regretA #or t$ese $a%e des1ised t$e deat$ o# ($rist and +is sacraments, or e se t$e* $a%e recei%ed t$em un'ort$i * and in %ain! And t$e* $a%e not 1ractised t$e 'or6s o# merc*, s$o'ing c$arit* to'ard t$eir neig$4ours, as 3od $as commanded! And #or t$is t$e* are doomed to t$e de1t$s o# $e ! T$e second 6ind are t$e un4e ie%ers, Pagans and 2e's! T$ese must a a11ear 4e#ore ($rist, t$oug$ t$e* 'ere damned a read* during t$eir i%esA #or, in t$eir time, t$e* 1ossessed neit$er Di%ine grace nor Di%ine o%e, and #or t$is reason t$e* $a%e a 'a*s d'e t in t$e eterna deat$ o# damnation! But t$ese s$a $a%e ess 1ain t$an t$e e%i ($ristiansA #or, since t$e* recei%ed #e'er gi#ts o# 3od, t$e* o'ed +im ess o*a t*! T$e t$ird 6ind are t$ose good ($ristians '$o, #rom time to time, #e into sin, and rose again t$roug$ contrition and 1enanceA 4ut '$o $a%e not made #u satis#action #or t$eir sins according to =ustice! T$ese 4e ong to 1urgator*! T$e #ourt$ 6ind consists o# t$ose men '$o $a%e 6e1t 3od<s commandmentsA or, '$en t$e* 4ro6e t$em, t$e* $a%e returned to 3od 'it$ contrition and 'it$ 1enance, and 'it$ 'or6s o# c$arit* and merc* and so $a%e made satis#actionA so t$at t$eir sou s coming #ort$ #rom t$eir mout$s go straig$t to $ea%en, 'it$out 1assing t$roug$ 1urgator*! T$e #i#t$ 6ind are a t$ose '$o, a4o%e a out'ard 'or6s o# c$arit*, $a%e t$eir so=ourn in $ea%en, and are noug$ted and ost in 3od, and 3od in t$em, so t$at t$ere is no ot$er t$ing 4et'een 3od and t$em 4ut time and t$eir morta nature! )$en t$ese men

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are made #ree #rom t$eir 4odies, t$e* en=o*, in t$at %er* moment, eterna 4 issA and t$e* are not =udged, 4ut s$a t$emse %es =udge ot$er men, 'it$ ($rist, in t$e Da* o# Doom! And t$en a morta i#e, and a tem1ora sorro's, 4ot$ on eart$ and in 1urgator*, s$a end, and a t$e sou s o# t$e damned, toget$er 'it$ t$e .iend and $is com1anions, s$a sin6 and disa11ear in t$e dee1s o# $e , in a corru1tion and e%er asting $orror 'it$out end! And in t$e t'in6 ing o# an e*e t$e 4 essed s$a 4e 'it$ ($rist t$eir Bridegroom in eterna g or*A and t$e* s$a see and taste and en=o* t$e #at$om ess ric$es o# t$e Being o# 3od, eterna * and #or e%er! T$is is t$e t$ird coming, '$ic$ a o# us a'ait, and '$ic$ is sti to $a11en! T$e #irst coming, '$en 3od 4ecame man and i%ed in $umi it* among us, and died #or t$e o%e o# us, t$is coming 'e s$ou d imitate, out'ard * 4* #u #i ing t$e 1er#ect mora %irtues, in'ard * 4* t$e 1ractice o# c$arit* and true $umi it*! In t$e second coming, '$ic$ $a11ens in t$e 1resent time, +e comes 'it$ grace 'it$in eac$ o%ing $eartA and t$is coming 'e s$ou d ong #or and 1ra* #or e%er* da*, t$at 'e ma* remain stead#ast and gro' in ne' %irtues! T$e t$ird coming, at t$e 2udgment, or in t$e $our o# deat$, 'e s$ou d e:1ect 'it$ onging, 'it$ trust, and 'it$ a'eA t$at 'e ma* 4e set #ree #rom t$is miser* and enter into t$e $ouse o# g or*! T$is coming in its t$ree 'a*s is t$e second 1oint o# t$e #our c$ie# 1oints, '$erein ($rist sa*s; Sponsus venit, T+E BRIDE3R""0 ("0ET+!

20

CHAPTER XI OF A SPIRITUAL GOING OUT WITH ALL VIRTUES

25 N") understand and mar6 t$is; ($rist sa*s, at t$e 4eginning o# t$is 1rece1t, BE+"&DA and t$is is done t$roug$ c$arit* and a 1ure conscience, as *ou $a%e $eard 4e#ore! T$en +e $as s$o'n us '$at 'e s$a see, t$at is, t$e t$ree#o d coming! No' +e commands us '$at 'e s$a do ne:t, and sa*s; 3" >E "9T! I# *ou 1ossess t$e #irst 1oint, t$at is, i# *ou are a4 e to see, t$roug$ grace and t$roug$ c$arit*A and i#, #urt$er, *ou $a%e gaLed 'e u1on *our 1attern ($rist and +is going outA t$en, t$ere arises 'it$in *ou, out o# c$arit*, and out o# t$e o%ing o4ser%ation o# *our Bridegroom, a rig$teousness,B0 name *, t$at t$erea#ter *ou ong to #o o' +im in t$e %irtues! T$en ($rist is sa*ing 'it$in *ou; 3" >E "9T! T$is going out must 4e done in t$ree 'a*s; 'e must go out to'ards 3od, to'ards ourse %es, and to'ards our neig$4ours, and t$is 'e must do 4* means o# c$arit* and rig$teousness! .or c$arit* e%er stri%es to'ards t$e $eig$t, to'ards t$e 6ingdom o# 3od, '$ic$ is 3od +imse #A #or +e is t$e source #rom '$ic$ unmediated c$arit* # o's #ort$, and '$erein it a4ides in t$e 9nit*! And rig$teousness, '$ic$ is 4orn o# c$arit*, 'i s t$e 1er#ection o# a t$e mora and a t$e ot$er %irtues '$ic$ are $onoura4 e and 1ro1er to t$e 6ingdom o# 3od, t$at is t$e sou ! ($arit* and Rig$teousness; t$ese t'o a* t$e #oundation o# t$e 6ingdom o# t$e sou '$ere 3od 'ou d d'e ! And t$is #oundation is $umi it*! T$ese t$ree %irtues 1ro1 and 4ear t$e '$o e 'eig$t and t$e '$o e edi#ice o# a t$e ot$er %irtues and o# a transcendence! .or c$arit* a 'a*s con#ronts man 'it$ t$e
B0"Rig$teousness" Dg$erec$tic$eitF must 4e read $ere and on'ards in t$e sense, not on * o# goodness, 4ut o# =ustice and rig$tness in t$e conduct o# i#e! "It is meet and rig$t so to do!"

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un#at$oma4 e goodness o# 3od, #rom '$ic$ it $as # o'ed #ort$, t$at t$ere4* $e ma* i%e 'ort$i * and remain stead#ast 4e#ore 3od, and gro' in true $umi it* and a ot$er %irtues! And rig$teousness 1 aces man #ace to #ace 'it$ t$e eterna trut$ o# 3od, t$at $e ma* 6no' trut$, and 4ecome en ig$tened, and ma* #u #i a %irtue 'it$out erring! But $umi it* 4rings man #ace to #ace 'it$ t$e most $ig$ mig$tiness o# 3od, t$at $e ma* a 'a*s remain itt e and o' *, and ma* surrender $imse # to 3od, and ma* not stand u1on $is se #$ood! T$is is t$e 'a* in '$ic$ a man s$ou d $o d $imse # 4e#ore 3od, t$at t$ere4* $e ma* gro' continua * in ne' %irtues!

10

CHAPTER XII HOW HUMILITY IS THE FOUNDATION OF ALL OTHER VIRTUES

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N") consider t$is; as 'e $a%e aid do'n $umi it* as a #oundation, so t$ere#ore 'e s$a s1ea6 o# $umi it* #irst! +umi it*, t$at is o' iness or se #5a4asement, is an in'ard 4o'ing do'n or 1rostrating o# t$e $eart and o# t$e conscience 4e#ore 3od<s transcendent 'ort$! Rig$teousness demands and orders t$is, and t$roug$ c$arit* a o%ing $eart cannot ea%e it undone! )$en a o' * and o%ing man considers t$at 3od $as ser%ed $im so $um4 *, so o%ing *, and so #ait$#u *A and sees 3od so $ig$, and so mig$t*, and so no4 e, and man so 1oor, and so itt e, and so o'; t$en t$ere s1rings u1 'it$in t$e $um4 e $eart a great a'e and a great %eneration #or 3od! .or to 1a* $omage to 3od 4* e%er* out'ard and in'ard act, t$is is t$e #irst and dearest 'or6 o# $umi it*, t$e most sa%our* among t$ose o# c$arit*, and most meet among t$ose o# rig$teousness! T$e o%ing and $um4 e $eart cannot 1a* $omage enoug$, eit$er to 3od or to +is no4 e man$ood, nor can it a4ase itse # as muc$ as it 'ou d! And t$at is '$* a $um4 e man t$in6s t$at $is 'ors$i1 o# 3od and $is o' * ser%ice are a 'a*s #a ing s$ort! And $e is mee6, re%erencing +o * ($urc$ and t$e sacraments! And $e is discreet in #ood and drin6, in s1eec$, in t$e ans'ers '$ic$ $e ma6es to e%er*4od*A and in $is 4e$a%iour, dress, and o' * ser%ice $e is 'it$out $*1ocris* and 'it$out 1retence! And $e is $um4 e in $is de%otions, 4ot$ out'ard * and in'ard *, 4e#ore 3od and 4e#ore a men, so t$at none are o##ended 4ecause o# $im! And so $e o%ercomes and casts out Pride, '$ic$ is t$e source and origin o# a ot$er sins! B* $umi it* t$e snares o# t$e de%i , and o# sin, and o# t$e 'or d, are 4ro6en, and man is set in order, and esta4 is$ed in t$e %er* condition o# %irtue! And $ea%en is o1ened to $im, and 3od stoo1s to $ear $is 1ra*ers, and $e is #u #i ed 'it$ grace! And ($rist, t$at strong roc6, is $is #oundation! )$osoe%er t$ere#ore grounds $is %irtues in $umi it*, $e s$a ne%er err!

CHAPTER XIII
B0

OF OBEDIENCE
.R"0 t$is $umi it* t$ere s1rings o4edience, #or none can 4e in'ard * o4edient sa%e t$e $um4 e man!

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"4edience means an unassuming, su4missi%e, and 1 ia4 e $umour, and a 'i in readiness #or a t$at is good! "4edience ma6es a man su4mit to t$e 4iddings, t$e #or4iddings, and t$e 'i o# 3odA it su4=ects t$e senses and t$e anima 1o'ers to t$e $ig$er reason, so t$at a man ma* i%e decent * and reasona4 *! And it ma6es men su4missi%e and o4edient to +o * ($urc$, to t$e sacraments, to t$e 1re ates and t$eir teac$ing, to t$eir commandments and t$eir counse s, and to a t$e good customs 1ractised 4* +o * ($ristendom! It a so ma6es a man read* and su11 e in $is intercourse 'it$ ot$er men, in deed and counse , in g$ost * and 4odi * 4usiness, 'it$ 1rudent discretion, according to t$e needs o# eac$! And it casts out diso4edience, t$at daug$ter o# 1ride, more to 4e a4$orred t$an %enom or 1oison! To 4e o4edient in 'i and deed adorns and en arges and re%ea s t$e $umi it* o# a man! It ma6es 1eace in t$e c oister! I# it is in t$e 1re ate, as it oug$t to 4e, it 'i dra' to $im a t$ose '$om $e ru es! It ma6es #or 1eace and unanimit* 4et'een equa sA and $e '$o $as it is o%ed 4* $is su1eriors and 4* t$ose '$o are set o%er $imA '$i st 4* 3od $e is ad%anced, and enric$ed 'it$ +is gi#ts, '$ic$ are eterna !

CHAPTER XIV OF THE RENUNCIATION OF SELF WILL

20 .R"0 t$is o4edience t$ere s1rings t$e renunciation o# one<s o'n 'i and one<s o'n o1inion, #or none can su4mit $is o'n 'i in a t$ings to t$e 'i o# anot$er, sa%e t$e o4edient man; t$oug$ one ma* o4e* in out'ard t$ings and *et remain se #5'i ed! T$e #orsa6ing o# one<s o'n 'i causes a man to i%e 'it$out 1re#erence #or eit$er t$is or t$at, in doing or ea%ing undone, in t$ose t$ings '$ic$ are strange and s1ecia in t$e saints, in t$eir 1rece1ts and in t$eir 1racticeA 4ut it ma6es $im to i%e a 'a*s according to t$e g or* and t$e commandments o# 3od, and t$e 'i o# $is 1re ates, and in 1eace 'it$ a men in $is neig$4our$ood, so #ar as true 1rudence 1ermits! B* renouncing se #5'i in doing, in ea%ing undone, and in su##ering, t$e materia and occasion o# 1ride are '$o * cast out, and $umi it* is made 1er#ect in t$e $ig$est degree! And 3od 4ecomes t$e &ord o# t$e man<s '$o e 'i A and t$e man<s 'i is so united 'it$ t$e 'i o# 3od t$at $e can neit$er 'i nor desire in an* ot$er 'a*! T$is man $as 1ut o## t$e o d man, and $as 1ut on t$e ne' man, '$o is rene'ed and made according to t$e dearest 'i o# 3od! "# a suc$ ($rist sa*s; B&ESSED ARE T+E P""R IN SPIRIT?t$at is to sa*, t$ose '$o $a%e renounced se #5'i ? ."R T+EIRS IS T+E /IN3D"0 ". +EA,EN!B1

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CHAPTER XV
B0

B1It 'i 4e seen t$at t$e descri1tion o# t$e %irtues in t$is section, i6e t$at o# t$e terraces in Dante<s +urgatorio, is arranged u1on a de#inite 1 an! Eac$ %irtue or grou1 o# qua ities o11oses one o# t$e se%en morta sins, and is associated 'it$ one o# t$e Beatitudes!

OF PATIENCE
.R"0 t$e renunciation o# se #5'i s1rings 1atienceA #or none can 4e 1er#ect * 1atient in a t$ings sa%e t$e man '$o $as su4=ected $is o'n 'i to t$e 'i o# 3od, and a so in a 1ro#ita4 e and seem * t$ings, to t$e 'i o# a ot$er men! Patience is a 1eace#u endurance o# a t$ings t$at ma* 4e#a a man eit$er #rom 3od or #rom t$e creatures! Not$ing can trou4 e t$e 1atient manA neit$er t$e oss o# eart$ * goods, o# #riends and 6insmen, nor sic6ness, nor disgrace, nor i#e, nor deat$, nor 1urgator*, nor de%i , nor $e ! .or $e $as a4andoned $imse # in 1er#ect c$arit* to t$e 'i o# 3od, and as $e is not 4urdened 4* morta sin, e%er*t$ing t$at 3od im1oses on $im, in time and in eternit*, is ig$t to $im! B* t$is 1atience a man is a so adorned and armed against 1ee%is$ness and sudden 'rat$, and im1atience in su##eringA '$ic$ o#ten stir a man #rom 'it$in and #rom 'it$out, and a* $im o1en to man* tem1tations!

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CHAPTER XVI OF MEEKNESS

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.R"0 t$is 1atience t$ere s1ring mee6ness and 6ind iness, #or none can 4e mee6 in ad%ersit* sa%e t$e 1atient man! 0ee6ness gi%es a man 1eace and rest in a t$ings! .or t$e mee6 man can 4ear 1ro%o6ing 'ords and 'a*s, unci%i oo6s and deeds, and e%er* 6ind o# in=ustice to'ards $imse # and $is #riends, and *et in a t$ings remain in 1eace, #or mee6ness is 1eace#u endurance! B* mee6ness t$e irasci4 e or re1u si%e 1o'er remains unmo%ed, in quietudeA t$e desirous 1o'er is u1 i#ted to'ard %irtueA t$e rationa 1o'er, 1ercei%ing t$is, re=oices! And t$e conscience, tasting it, rests in 1eaceA #or t$e second morta sin, Anger, #ur*, or 'rat$, $as 4een cast out! .or t$e S1irit o# 3od d'e s in t$e $um4 e and t$e mee6A and ($rist sa*s; B&ESSED ARE T+E 0EE/, ."R T+E> S+A&& IN+ERIT T+E EART+, t$at is, t$eir o'n nature and a eart$ * t$ings, in mee6nessA and a#ter t$at t$e (ountr* o# &i#e in Eternit*!

CHAPTER XVII
85

OF KINDLINESS
"9T o# t$e same source '$erein mee6ness ta6es its rise s1rings 6ind iness, #or none can 4e 6ind sa%e t$e mee6 man! T$is 6indness ma6es a man s$o' a #riend * #ace, and gi%e a cordia res1onse, and do com1assionate deeds, to t$ose '$o are quarre some, '$en $e $o1es t$at t$e* 'i come to 6no' t$emse %es and mend t$eir 'a*s! B* gent eness and 6indness, c$arit* is 6e1t quic6 and #ruit#u in man, #or a $eart #u o# 6indness is i6e a am1 #u o# 1recious oi A #or t$e oi o# merc* en ig$tens t$e

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erring sinner 'it$ good e:am1 e, and 'it$ 'ords and 'or6s o# com#ort it anoints and $ea s t$ose '$ose $earts are 'ounded or grie%ed or 1er1 e:ed! And it is a #ire and a ig$t #or t$ose '$o d'e in t$e %irtues, in t$e #ire o# c$arit*A and neit$er =ea ous* nor en%* can 1ertur4 it! 5

CHAPTER XVIII OF COMPASSION

10 "9T o# 6ind iness s1rings com1assion, '$ic$ is a #e o'5#ee ing 'it$ a menA #or none can s$are t$e grie#s o# a , sa%e $im '$o is 6ind! (om1assion is an in'ard mo%ement o# t$e $eart, stirred 4* 1it* #or t$e 4odi * and g$ost * grie#s o# a men! T$is com1assion ma6es a man su##er 'it$ ($rist in +is 1assionA #or $e '$o is com1assionate mar6s t$e '$ere#ore o# +is 1ains and t$e 'a* o# +is resignationA o# +is o%e, +is 'ounds, +is tendernessA o# +is grie# and +is no4 enessA o# t$e disgrace, t$e miser*, and t$e s$ame +e enduredA o# t$e 'a* in '$ic$ +e 'as des1isedA o# +is cro'nA o# t$e nai sA o# +is merci#u nessA o# +is destruction and d*ing in 1atience! T$ese mani#o d and un$eard5o# sorro's o# ($rist, our Sa%iour and our Bridegroom, mo%e a 6ind * men to 1it* and com1assion 'it$ ($rist! (om1assion ma6es a man oo6 into $imse #, and recogniLe $is #au ts, $is #ee4 eness in %irtues and in t$e 'ors$i1 o# 3od, $is u6e'armness, $is aLiness, $is man* #ai ings, t$e time $e $as 'asted and $is 1resent im1er#ection in mora and ot$er %irtuesA a t$is ma6es a man #ee true 1it* and com1assion #or $imse #! .urt$er, com1assion mar6s t$e errors and disorders o# our #e o'5creatures, $o' itt e t$e* care #or t$eir 3od and t$eir eterna 4 essedness, t$eir ingratitude #or a t$e good t$ings '$ic$ 3od $as done #or t$em, and t$e 1ains +e su##ered #or t$eir sa6eA $o' t$e* are strangers to %irtue, uns6i ed and un1ractised in it, 4ut s6i #u and cunning in e%er* 'ic6ednessA $o' attenti%e t$e* are to t$e oss and gain o# eart$ * goods, $o' care ess and rec6 ess t$e* are o# 3od, o# eterna t$ings, and t$eir eterna 4 iss! )$en $e mar6s t$is, a good man is mo%ed to com1assion #or t$e sa %ation o# a men! Suc$ a man 'i a so regard 'it$ 1it* t$e 4odi * needs o# $is neig$4ours, and t$e mani#o d su##erings o# $uman natureA seeing men $ungr*, t$irst*, co d, na6ed, sic6, 1oor, and a4=ectA t$e mani#o d o11ressions o# t$e 1oor, t$e grie# caused 4* oss o# 6insmen, #riends, goods, $onour, 1eaceA a t$e count ess sorro's '$ic$ 4e#a t$e nature o# man! T$ese t$ings mo%e t$e =ust to com1assion, so t$at t$e* s$are t$e sorro's o# a ! But t$eir greatest 1ain s1rings #rom t$is; t$at men are so im1atient o# t$is su##ering, t$at t$e* ose t$eir re'ard, and ma* o#ten earn $e #or t$emse %es! Suc$ is t$e 'or6 o# com1assion and o# 1it*! T$is 'or6 o# com1assion and o# common neig$4our * o%e o%ercomes and casts out t$e t$ird morta sin, t$at is $atred or En%*! .or com1assion is a 'ound in t$e $eart, '$ence # o's a common o%e to a man6ind and '$ic$ cannot 4e $ea ed so ong as an* su##ering i%es in manA #or 3od $as ordained grie# and sorro' o# $eart 4e#ore a t$e %irtues! And t$is is '$* ($rist sa*s; B&ESSED ARE T+E> T+AT 0"9RN; ."R T+E> S+A&& BE ("0."RTED! And t$at s$a come to 1ass '$en t$e* rea1 in =o* t$at '$ic$ no', t$roug$ com1assion and 1it*, t$e* so' in tears!

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CHAPTER XIX OF GENEROSITY

5 .R"0 t$is com1assion s1rings generosit*A #or none can 4e generous in a su1ernatura 'a*, 'it$ #ait$#u ness and good'i to'ards a , sa%e $im '$o $as a 1iti#u $eart?t$oug$ a man ma* o#ten s$o' generosit* to a 1articu ar 1erson 'it$out c$arit* and 'it$out su1ernatura generosit*! 3enerosit* is a i4era # o'ing #ort$ o# t$e $eart '$ic$ $as 4een touc$ed 4* c$arit* and 1it*! )$en a man considers 'it$ com1assion t$e su##erings and t$e sorro's o# ($rist, t$ere#rom s1rings generosit*A '$ic$ ma6es $im o##er to ($rist, #or +is 1ains and #or +is o%e, 1raise and t$an6s, 'ors$i1 and adoration, 'it$ a =o*#u and $um4 e surrender o# 4od* and sou , in time and in eternit*! I# a man considers $imse # 'it$ com1assion, and $as 1it* on $imse #, and t$in6s u1on t$e good '$ic$ 3od $as done to $im, and $is o'n #ai ings; t$en $e must 1our $imse # #ort$ into t$e generosit* o# 3od, ta6ing re#uge in +is #ait$#u ness and +is merc*, turning to +im 'it$ trust and 'it$ a 1er#ect and #ree intention to ser%e +im #or e%ermore! And t$e generous man '$o sees t$e errors and disorders o# ot$ers, and t$eir unrig$teousness, 4eseec$es and 1ra*s 3od, 'it$ ardent #ait$, t$at +e 'i et +is Di%ine gi#ts # o' #ort$, t$at +e 'i s$o' +is generosit* to a men, and t$e* ma* 6no' +im and turn to t$e Trut$! T$e generous man a so mar6s 'it$ com1assion t$e 4odi * needs o# a men, and $e ser%es, and $e gi%es, and $e ends, and $e conso es e%er*one, according to t$e needs o# eac$, in so #ar as $e is a4 e, 'it$ 1rudent discretion! Because o# t$is generosit* men are 'ont to 1ractise t$e se%en 'or6s o# merc*A t$e ric$ do t$em 4* t$eir a ms and 4ecause o# t$eir ric$es, t$e 1oor 4* t$eir good5'i and 4* t$eir $eart* desire to do as t$e ric$ i# t$e* cou d! And t$us t$e %irtue o# generosit* is made 1er#ect! B* generosit* o# $eart a ot$er %irtues are increased, and a t$e 1o'ers o# t$e sou are adornedA #or t$e generous man is a 'a*s 4 it$e in s1irit and untrou4 ed o# $eart, and $e # o's #ort$ 'it$ desire and in $is 'or6s o# %irtue, to a men in common! )$osoe%er is generous, and o%es not eart$ * goods $o' 1oor soe%er $e 4e, $e is i6e 3od; #or a t$at $e $as in $imse #, and a t$at $e #ee s, # o' #ort$ and are gi%en a'a*! And in t$is 'a* $e $as cast out t$e #ourt$ morta sin, '$ic$ is co%etousness or A%arice! "# a suc$ ($rist sa*s; B&ESSED ARE T+E 0ER(I.9&, ."R T+E> S+A&& "BTAIN 0ER(> in t$at da* '$en t$e* s$a $ear t$ese 'ords; ("0E, >E B&ESSED ". 0> .AT+ER, IN+ERIT T+E /IN3D"0 PREPARED ."R >"9?4ecause o# *our merc*,?.R"0 T+E ."9NDATI"N ". T+E )"R&D!

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CHAPTER XX
B0

OF ZEAL AND DILIGENCE

"9T o# t$is generosit* t$ere s1ring a su1ernatura Lea and di igence in a %irtues and a t$at is seem *! And none can #ee t$is Lea sa%e $im '$o o%er# o's 'it$

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generosit*! It is an in'ard rest ess stri%ing a#ter e%er* %irtue, a#ter t$e i6eness o# ($rist and o# a +is saints! In t$is Lea a man ongs to de%ote $is $eart and $is senses, $is sou and $is 4od*, and a t$at $e is, and a t$at $e $as and a to'ard '$ic$ $e as1ires, to t$e g or* and 1raise o# 3od! T$is Lea ma6es a man gro' in reason and 1rudence, and 1ractise t$e %irtues, 4ot$ o# sou and o# 4od*, in rig$teousness! T$roug$ t$is su1ernatura Lea a t$e 1o'ers o# t$e sou are aid o1en to 3od, and are made read* #or a %irtues! And t$e conscience re=oices, and t$e grace o# 3od is increasedA t$e %irtues are 1ractised 'it$ =o* and g adness, and t$e out'ard 'or6s are adorned! )$osoe%er $as recei%ed t$is i%ing Lea #rom 3od $as cast out t$e #i#t$ morta sin, '$ic$ is indo ence o# t$e mind or S ot$, as regards t$e %irtues '$ic$ it is need#u t$at 'e s$ou d 1ractise! And sometimes, t$is i%ing Lea a so casts out t$e s ot$ and indo ence o# t$e natura 4od*! "# a suc$ ($rist sa*s; B&ESSED ARE T+E> )+I(+ D" +9N3ER AND T+IRST A.TER RI3+TE"9SNESS; ."R T+E> S+A&& BE .I&&ED , and t$is s$a come to 1ass '$en t$e g or* o# 3od s$a 4e mani#est to t$em, and s$a #i t$em, eac$ according to $is o%e and rig$teousness!

CHAPTER XXI
20

OF TEMPERANCE AND SOBRIETY

.R"0 t$is Lea t$ere s1ring tem1erance and so4riet*, 4ot$ in'ard and out'ardA #or none can 1ossess t$e rig$t measure o# so4riet* sa%e $im '$o is great * Lea ous and di igent to 6ee1 $is sou and 4od* in rig$teousness! So4riet* di%ides t$e $ig$er 1o'ers #rom t$e anima 1o'ersA it sa%es a man #rom intem1erance and #rom e:cess! So4riet* 'is$es neit$er to taste, nor to 6no', t$ose t$ings '$ic$ are #or4idden! T$e incom1re$ensi4 e and most $ig$ Nature o# 3od transcends a creatures in $ea%en and on eart$! .or a t$at a creature can com1re$end is o# t$e creatureA 4ut 3od is a4o%e a creatures and 'it$in and 'it$out a creatures, and e%er* created com1re$ension is too narro' to com1re$end +im! But i# a creature is to com1re$end and to understand 3od, it must 4e caug$t u1 4e*ond itse # into 3od, and com1re$end 3od 'it$ 3od! )$osoe%er t$en 'ou d 6no' and understand '$at 3od is?'$ic$ is not 1ermitted?$e 'ou d go mad! Be$o d, a created ig$t is 1o'er ess to 6no' '$at 3od is! )$at 3od is in +imse #, transcends a creatures, 4ut t$at 3od e:ists, is testi#ied 4* nature, and 4* +o * )rit, and 4* e%er* creature! )e s$ou d 4e ie%e t$e artic es o# #ait$, and not desire to understand t$em, #or t$is is im1ossi4 e as ong as 'e are $ere 4e o'; suc$ is so4riet*! T$e m*sterious and su4t e teac$ings o# +o * )rit, ins1ired 4* t$e +o * 3$ost, s$ou d not 4e e:1 ained and understood in an* ot$er 'a* t$an in t$eir 4earing u1on t$e i%es o# ($rist and +is saints! 0an s$ou d consider nature, and t$e Scri1tures, and a creatures, and ta6e #rom t$ese t$at '$ic$ 1ro#its $im and not$ing more! Suc$ is so4riet* o# s1irit! A man s$ou d 6ee1 $is senses in so4riet* and s$ou d restrain t$e anima 1o'ers 4* means o# t$e reasonA so t$at t$e usts o# t$e # es$ do not enter too #ar into t$e sa%ouring o# #ood and o# drin6A 4ut $e s$ou d eat and drin6 as t$e sic6 ta6e t$eir 1$*sic, 4ecause it is need#u to su11ort $is strengt$, t$at $e ma* ser%e 3od t$ere'it$! T$is is so4riet* o# 4od*! +e s$ou d a so o4ser%e met$od and moderation in doing and in

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ea%ing undone, in 'ords and in 'or6s, in si ence and in s1ea6ing, in #ood and in drin6, according to t$e custom o# +o * ($urc$, and a#ter t$e e:am1 e o# t$e saints! B* in'ard and g$ost * tem1erance and so4riet* a man 1reser%es #irmness and constanc* o# #ait$, 1urit* o# inte igence, t$at tranqui it* o# reason necessar* to t$e com1re$ension o# trut$, an im1u se to'ards a %irtues according to t$e 'i o# 3od, 1eace o# $eart, and serenit* o# conscience! And $ere'it$ $e 1ossesses an enduring 1eace, in 3od and in $imse #! And 4* tem1erance and so4riet* o# t$e out'ard 4odi * senses, a man o#ten 1reser%es t$e $ea t$ and t$e soundness o# $is natura 4od*, t$e dignit* o# $is out'ard i#e, and a good re1utation! And t$us $e i%es in 1eace 'it$ $imse # and 'it$ $is neig$4oursA #or 4* $is tem1erance and so4riet* $e dra's to $imse # and 1 eases a men o# good5'i ! And t$us $e casts out t$e si:t$ morta sin, '$ic$ is intem1erance, greed or 3 utton*! "# a suc$ ($rist sa*s; B&ESSED ARE T+E PEA(E0A/ERS; ."R T+E> S+A&& BE (A&&ED T+E (+I&DREN ". 3"DA #or t$e* are i6e unto t$e Son, )$o $as made 1eace in e%er* creature '$o desired 1eace! And '$osoe%er ma6es 1eace in $imse # t$roug$ $is tem1erance and so4riet* s$a 1arta6e 'it$ +im o# t$e in$eritance o# +is .at$erA and s$a 1ossess it 'it$ +im in eternit*!

CHAPTER XXII
20

OF PURITY
.R"0 t$is tem1erance t$ere s1rings 1urit* 4ot$ o# sou and o# 4od*, #or none can 4e 1er#ect * 1ure in 4od* and in sou sa%e $im '$o is tem1erate in 4od* and in sou ! Purit* o# s1irit is t$is; t$at a man s$ou d not c ea%e to an* creature 'it$ desirous a##ection, 4ut to 3od a oneA #or 'e s$ou d use a creatures, 4ut en=o* on * 3od! Purit* o# s1irit ma6es a man c ea%e to 3od, a4o%e a understanding, and a4o%e a #ee ings, and a4o%e a t$e gi#ts '$ic$ 3od ma* 1our into $is sou ; #or a t$at a creature recei%es in $is understanding and in $is #ee ing, 1urit* 'i 1ass 4*, to rest in 3od! 3o t$ere#ore to t$e Sacrament o# t$e A tar, not #or t$e sa6e o# re#res$ment, nor 4ecause o# desire, nor #or 1 easure, nor #or 1eace, nor #or satis#action, nor #or s'eetness, nor #or an*t$ing e se t$an t$e g or* o# 3od and *our o'n gro't$ in a %irtues! T$is is 1urit* o# s1irit! Purit* o# $eart is t$is; t$at a man, in e%er* 4odi * tem1tation or natura inc ination, o# $is o'n #ree 'i , and 'it$ an e%er5rene'ed con#idence and 'it$out $esitation, turns to 3odA 'it$ an e%er5rene'ed #ait$#u ness and 'it$ a #irm 'i e%er to remain 'it$ +im! .or consenting to t$ose sins or satis#actions, '$ic$ t$e 4odi * nature see6s i6e a 4east, is a de1arture #rom 3od! Purit* o# 4od* is t$is; t$at a man 'it$dra's #rom, and 4e'ares o#, a unc$aste deeds, in '$atsoe%er manner t$e* 4e, '$ic$ $is conscience teac$es and dec ares to 4e unc$aste, and contrar* to t$e commandments, t$e $onour, and t$e 'i o# 3od! B* t$ese t$ree 6inds o# 1urit* t$e se%ent$ morta sin is o%ercome and cast outA t$at is, 9nc$astit*! And t$is is a consenting and turning o# t$e s1irit #rom 3od to some creature * t$ingA it is t$e unc$aste 'or6 o# t$e 4od* contrar* to t$e dis1ensation o# +o * ($urc$A it is a sensua d'e ing o# t$e $eart u1on t$e taste or en=o*ment o# some creature, '$atsoe%er it 4e! But t$ere4* I do not mean t$ose sudden mo%ements o# a11etite and desire, '$ic$ no one can 1re%ent!

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No' *ou s$ou d 6no' t$at 1urit* o# s1irit 6ee1s a man in t$e i6eness o# 3od, untrou4 ed 4* an* creature and inc ined to'ards 3od, and united 'it$ +im! Purit* o# 4od* is i6ened to t$e '$iteness o# i ies and to t$e c eanness o# t$e ange s! In 'it$standing, it is i6ened to t$e redness o# roses and to t$e no4 eness o# mart*rs! I# it is 6e1t #or t$e o%e and t$e g or* o# 3od, it is 1er#ect! And so it is i6ened to t$e sun# o'er, #or it is one o# t$e $ig$est ornaments o# nature! Purit* o# $eart 'or6s a rene'a and increase o# t$e grace o# 3od! B* 1urit* o# $eart a t$e %irtues are 1rom1ted, 1ractised and 1reser%ed! It guards and 6ee1s t$e senses #rom 'it$outA it que s and restrains t$e anima usts #rom 'it$inA it is an adornment o# a in'ardness! And it is t$e door o# t$e $eartA 4arred against a eart$ * t$ings and a deceit, 4ut o1ened to a $ea%en * t$ings and to a trut$! And o# a suc$ ($rist sa*s; B&ESSED ARE T+E P9RE IN +EART; ."R T+E> S+A&& SEE 3"D A and in t$is %ision consist our eterna =o*, our re'ard and our entrance into 4 iss! T$ere#ore men s$ou d 4e so4er and tem1erate in a t$ings, and 4e'are o# a intercourse and occasion '$ere4* 1urit*, '$et$er o# sou or o# 4od*, ma* 4e de#i ed!

CHAPTER XXIII OF THREE ENEMIES TO BE OVERCOME BY RIGHTEOUSNESS

20 N"), i# 'e 'is$ to 1ossess t$ese %irtues, and to cast out t$eir o11osites, 'e must 1ossess rig$teousness, and 'e must 1ractise and 1reser%e it in 1urit* o# $eart unto deat$A #or 'e $a%e t$ree 1o'er#u ad%ersaries, '$o tem1t us and ma6e 'ar on us at a times, in a 1 aces, and in man* 'a*s! I# 'e ma6e 1eace 'it$ one o# t$ese t$ree, and 4ecome su4=ect to $im, 'e are %anquis$edA #or t$e t$ree o# t$em agree toget$er in a iniquit*! T$ese t$ree ad%ersaries are t$e de%i , t$e 'or d and our o'n # es$A and t$is ast is t$e nearest to us and o#ten t$e 'orst and most $arm#u o# a t$ree to usA #or our # es$ * usts are t$e 'ea1ons 'it$ '$ic$ our enemies ma6e 'ar on us! Id eness and indi##erence to %irtue and t$e g or* o# 3od, t$ese are t$e causes and t$e occasions o# t$e strugg e! But t$e 'ea6ness o# our nature, our care essness and ignorance o# trut$, t$ese are t$e s'ords 'it$ '$ic$ our enemies o#ten 'ound, and sometimes conquer us! And #or t$is reason 'e s$ou d 4ui d u1 a 'a and ma6e a se1aration 'it$in ourse %es! And t$e o'er 1art o# ourse %es, '$ic$ is 4east * and contrar* to t$e %irtues, and '$ic$ 'i s our se1aration #rom 3od, 'e s$ou d $ate and 1ersecute, and 'e s$ou d torment it 4* means o# 1enances and austerit* o# i#eA so t$at it 4e a 'a*s re1ressed, and su4=ect to reason, t$at t$ere4* rig$teousness and 1urit* o# $eart ma* a 'a*s $a%e t$e u11er $and in a t$e 'or6s o# %irtue! And a t$e su##ering, grie#, and 1ersecution, '$ic$ 3od sends us t$roug$ t$ese enemies o# %irtue, 'e s$ou d g ad * 4ear #or t$e g or* o# 3od, and #or t$e $onour o# t$e %irtues, and t$at 'e ma* o4tain and 1ossess rig$teousness in 1urit* o# $eartA #or ($rist sa*s; B&ESSED ARE T+E> )+I(+ ARE PERSE(9TED ."R RI3+TE"9SNESS SA/E; ."R T+EIRS IS T+E /IN3D"0 ". +EA,EN! .or a rig$teousness '$ic$ is maintained in su##ering and in %irtuous deeds is i6e t$e 1enn* '$ic$ is counted as $ea%* as t$e 6ingdom o# 3odA and 'it$ it is 4oug$t eterna i#e! And 'it$ t$ese %irtues a man goes out to'ards 3od, to'ards $imse #, and to'ards $is neig$4our, in good customs, in %irtues, and in rig$teousness!

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CHAPTER XXIV OF THE KINGDOM OF THE SOUL

5 )+"S"E,ER 'is$es to o4tain and to 6ee1 t$ese %irtues s$ou d adorn and 1ossess and ru e $is sou i6e a 6ingdom! .ree5'i is t$e 6ing o# t$e sou ! It is #ree 4* nature and sti more #ree 4* grace! It s$a 4e cro'ned 'it$ a cro'n t$at is ca ed c$arit*! T$e cro'n and t$e 6ingdom s$a 4e recei%ed #rom t$e Em1eror, )$o is &ord and 0aster and /ing o# 6ingsA and t$e 6ingdom s$ou d 4e 1ossessed, ru ed, and maintained in +is name! T$is 6ing, #ree5'i , s$ou d d'e in t$e c$ie# cit* o# t$e 6ingdomA name *, in t$e desirous 1o'er o# t$e sou ! And $e s$ou d 4e c ad and adorned 'it$ a garment o# t'o 1arts! T$e rig$t side o# $is garment s$ou d 4e a %irtue ca ed strengt$, t$at t$ere'it$ $e ma* 4e strong and mig$t* to o%ercome a $indrances, and to ascend u1 to $ea%en, into t$e 1a ace o# t$e most $ig$ Em1eror, and to 4o' do'n $is cro'ned $ead 4e#ore t$e most $ig$ /ing, 'it$ o%e, and 'it$ se #5surrendered desire! T$is is t$e 1ro1er 'or6 o# c$arit*; t$roug$ it t$e cro'n is recei%ed, t$roug$ it t$e cro'n is adorned, t$roug$ it t$e 6ingdom is maintained and 1ossessed in eternit*! T$e e#t side o# t$e garment s$ou d 4e a cardina %irtue ca ed mora #orce! T$roug$ it, #ree5'i , t$e 6ing, s$a que a immora it*, and #u #i a %irtues, and s$a 1ossess $is 6ingdom in 1o'er, e%en unto deat$! T$is 6ing s$ou d a so c$oose counci ors in $is 6ingdom; t$e 'isest in t$e countr*! T$ese s$ou d 4e t'o di%ine %irtues; 6no' edge and discretion, en ig$tened 4* t$e ig$t o# Di%ine grace! T$e* s$ou d d'e near t$e 6ing, in a 1a ace ca ed t$e rationa 1o'er o# t$e sou , and t$e* s$ou d 4e c ad and adorned 'it$ a mora %irtue ca ed tem1erance, so t$at t$e 6ing ma* a 'a*s do or ea%e undone according to t$eir counse s! B* means o# 6no' edge our conscience s$a 4e c eansed o# a its #ai ings and adorned 'it$ a %irtuesA and 4* $e 1 o# discretion 'e s$a gi%e and ta6e, do and ea%e undone, 4e si ent and s1ea6, #ast and eat, isten and re1 *, and act in a t$ings according to 6no' edge and discretion, c ad in t$e mora %irtue ca ed tem1erance or so4riet*! T$is 6ing, #ree5'i , s$ou d a so a11oint in $is 6ingdom a =udge; t$at is, rig$teousness! T$is is a di%ine %irtue '$en it s1rings #rom o%e, and it is one o# t$e $ig$est o# mora %irtues! T$is =udge s$ou d d'e in t$e $eart, in t$e midst o# t$e 6ingdom, in t$e irasci4 e 1o'er! And $e s$ou d 4e adorned 'it$ a mora %irtue ca ed 1rudenceA #or rig$teousness cannot 4e 1er#ect 'it$out 1rudence! T$is =udge, rig$teousness, s$ou d tra%e t$roug$ t$e 6ingdom 'it$ t$e 6ing<s o'n 1o'er and ma=est*, and #urnis$ed 'it$ t$e 'isdom o# t$e counci ors, and 'it$ $is o'n 1rudence! And $e s$ou d set u1 and cast do'n, =udge and condemn, 6i and ea%e a i%e, 1ut to t$e torture, 4 ind and restore sig$t, raise and su11ress, scourge and c$astise, e:tir1ate a %ices, and order a t$ings according to rig$teousness! T$e common 1eo1 e o# t$e 6ingdom are a t$e ot$er 1o'ers o# t$e sou , '$ic$ s$ou d 4e grounded in $umi it* and god * #ear, and s$ou d 4e su4=ect to 3od in a %irtues, eac$ 1o'er according to its o'n c$aracter! )$osoe%er 1ossesses, maintains, and $as ordered, t$e 6ingdom o# $is sou in t$is 'a*, $as gone out 'it$ o%e and 'it$ %irtue to'ards 3od, to'ards $imse # and to'ards $is neig$4our!

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And t$is is t$e t$ird o# t$e #our 1rinci1a 1oints '$ic$ 'e 'ou d consider!

CHAPTER XXV
5

OF A SPIRITUAL MEETING OF GOD AND OURSELVES

)+EN a man t$roug$ t$e grace o# 3od is a4 e to 4e$o d, and $is conscience is c ean, and $e $as considered t$e t$ree comings o# ($rist our Bridegroom, and '$en $e $as gone out 'it$ t$e %irtues; t$en t$ere ensues t$e meeting 'it$ t$e Bridegroom, and t$at is t$e #ourt$ 1oint and t$e ast! In t$is meeting ies a our 4 iss, t$e 4eginning and end o# a %irtueA and 'it$out t$is meeting no %irtue $as e%er 4een #u #i ed! )$osoe%er 'is$es to meet ($rist as $is 4e o%ed Bridegroom, and to 1ossess in +im, and 'it$ +im, eterna i#eA $e must no', in time, go out to meet ($rist at t$ree 1oints or in t$ree 'a*s! T$e #irst 1oint is t$at $e s$a $a%e 3od in mind in a t$ings t$roug$ '$ic$ 'e earn eterna i#e! T$e second 1oint is t$at t$ere s$a 4e not$ing t$at $e means or o%es more t$an 3od or e%en so muc$ as 3od! And t$e t$ird 1oint is t$at $e s$a 'it$ great Lea see6 to rest in 3od, a4o%e a creatures and a4o%e a 3od<s gi#ts, a4o%e a t$e 'or6s o# %irtue and a4o%e a #ee ings t$at 3od ma* in#use into sou and 4od*! No' gras1 t$is 'e ; '$osoe%er means 3od must $a%e 3od 1resent in $is mind under some god * attri4uteA and t$ere4* $e s$ou d mean on * +im )$o is t$e &ord o# $ea%en and eart$ and a creatures, )$o died #or $im, and )$o can, and 'i , gi%e $im eterna 4 iss! In '$ate%er 'a* or under '$ate%er name 'e re1resent 3od to ourse %es, i# it 4e as t$e &ord o%er a creatures, t$at is a 'a*s rig$t! I# 'e concei%e one o# t$e Di%ine Persons, and in +im t$e 4eing and t$e mig$t o# t$e Di%ine Nature, t$at is rig$t! I# 'e set 3od 4e#ore us as 0aintainer, Redeemer, (reator, Ru erA as B iss, Po'er, )isdom, Trut$, 3oodness, and a t$is as 'it$in t$e a4*sma 1ro1erties o# t$e Di%ine Nature, t$at is rig$t! T$oug$ t$e names '$ic$ 'e gi%e to 3od are man*, t$e most $ig$ Nature o# 3od is a Sim1 icit* '$ic$ cannot 4e named 4* an* creature! But 4ecause o# +is incom1re$ensi4 e no4i it* and su4 imit*, '$ic$ 'e cannot rig$t * name nor '$o * e:1ress, 'e gi%e +im a t$ese names! T$is is t$e 'a* and t$e manner o# a11re$ension in '$ic$ 'e s$ou d $a%e 3od 1resent in our mindA #or, to mean 3od, t$is is to see 3od in g$ost * 'ise! And to t$is intention c$arit* and o%e a so 4e ongA #or to 6no' 3od and to 4e 'it$out c$arit* $as no sa%our, neit$er does it $e 1 or #urt$er us! T$at is '$* a man s$ou d a 'a*s in a $is 'or6s stretc$ to'ards 3od 'it$ o%eA )$om, a4o%e a t$ings, $e aims at and o%es! And t$is is going out to meet 3od 4* intention and 4* o%e! I# a sinner 'ou d turn #rom $is sins 'it$ #u and true re1entance, $e must go out to meet 3od in contrition and o# $is o'n #ree5'i , and 'it$ an u1rig$t 1ur1ose and intention to ser%e +im t$ence#or'ard and ne%er to sin an* more! T$en, in t$is meeting, $e s$a recei%e t$roug$ t$e merc* o# 3od a sure $o1e o# eterna 4 iss and t$e remission o# $is sinsA and $e s$a #urt$er recei%e t$e #oundation o# a %irtue; name *, .ait$, +o1e, and ($arit*, and a good5'i to'ard a ot$er %irtues! I# t$is man 'is$es to go #or'ard in t$e ig$t o# #ait$, and a* $o d o# a t$e 'or6s o# ($rist, and a +is su##eringA a t$e t$ings +e 1romised us and did to us and 'i do to us unti t$e Da* o# Doom and in eternit*A i# t$at man 'is$es to a* $o d o#

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t$ese t$at t$e* ma* a%ai to $is sa %ation; t$en $e s$ou d go out to meet ($rist once more, and s$ou d $a%e +im e%er in $is sig$t, 'it$ 1raise and t$an6#u ness and 'it$ a 'ort$* ac6no' edgment o# a +is gi#ts, and a t$at +e $as done, and 'i do, in eternit*! T$en $is #ait$ 'i 4e strengt$enedA and $e 'i 4e more o#ten, and more ardent * im1e ed to'ards a %irtues! I#, t$en, $e 'is$es to go #or'ard in t$e 'or6s o# %irtue, $e must a so go out to meet ($rist 'it$ se #5renunciation, neit$er see6ing $imse #, nor 1ursuing t$ings a ien #rom 3odA 4ut et $im 4e 'ise and discreet in a t$at $e does, $a%ing in mind in a t$ings 3od a one, and 3od<s 1raise and g or*, and et $im continue t$erein e%en unto deat$! T$ere4* $is reason is en ig$tened, and $is c$arit* is increased, and $e gro's in 1iet* and in t$e a1titude #or a %irtues! )e s$ou d $a%e 3od in mind in a our good 'or6sA in e%i 'or6s 'e cannot do t$is! )e s$ou d not $a%e in mind t'o endsA t$at is to sa*, 'e s$ou d mean 3od a one and not$ing e se! A ot$er ends s$ou d 4e su4ordinate to 3od, not o11osed to 3odA t$e* s$ou d 4e, in t$eir order, a $e 1 and a #urt$erance, t$at 'e ma* t$e 4etter come to 3od! And t$en 'e are in t$e rig$t 'a*! )e s$ou d a so rat$er see6 our rest u1on +im and in +im )$om 'e mean and o%e, t$an in an* o# t$e messengers +e sendsA t$at is to sa*, +is gi#ts! T$e sou s$ou d a so rest in 3od a4o%e a t$e =e'e s and a t$e gi#ts '$ic$ it ma* send 4ac6 to 3od 4* its o'n messengers! T$e messengers o# t$e sou are intention, o%e, and desire; t$ese carr* a good deeds and a %irtues u1 to 3od! But a4o%e a t$ese t$ings, a4o%e a mu ti1 icit*, t$e sou s$ou d rest in its Be o%ed! In t$is 'a* and in t$is 'ise 'e s$ou d go out to meet ($rist 'it$ an u1rig$t intention during a our i%es, and in a our 'or6s, and in a our %irtuesA so t$at 'e ma* a so meet +im in t$e ig$t o# g or* at t$e $our o# deat$! T$is met$od and t$is 'a*, o# '$ic$ *ou $a%e no' $eard, is ca ed t$e Acti%e &i#e! It is need#u #or a menA and t$ese, at east, s$ou d not i%e contrar* to %irtue, e%en t$oug$ t$e* ma* not 1ossess a t$e %irtues in t$is 1er#ection! .or, to i%e contrar* to %irtue is to i%e in sinA #or ($rist sa*s; +E T+AT IS N"T )IT+ 0E IS A3AINST 0E! )$osoe%er is not $um4 e, $e is 1roudA and '$osoe%er is 1roud and not $um4 e does not 4e ong to 3od! And t$us it is 'it$ a t$e sins and a t$e %irtuesA eit$er a man $as t$e %irtue and i%es in grace, or e se $e $as its o11osite and i%es in sin! &et eac$ man tr* $imse #, and i%e according to t$at '$ic$ $as $ere 4een s$o'n!

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CHAPTER XXVI OF THE DESIRE TO KNOW THE BRIDEGROOM IN HIS NATURE

A 0AN '$o i%es t$is i#e in its 1er#ection, as it $as $ere 4een s$o'n, and '$o is o##ering u1 $is '$o e i#e, and a $is 'or6s, to t$e 'ors$i1 and 1raise o# 3od, and '$o 'i s and o%es 3od a4o%e a t$ings, is o#ten stirred 4* a desire to see, to 6no', and to 1ro%e '$at, in +imse #, t$is Bridegroom ($rist isA )$o #or man<s sa6e 4ecame man and a4oured in o%e unto deat$, and de i%ered us #rom sin and t$e de%i , and $as gi%en us +imse # and +is grace, and e#t us +is sacraments, and $as 1romised us +is 6ingdom and +imse # as an eterna 'ageA )$o a so gi%es us a t$at is need#u #or t$e 4od*, and

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in'ard conso ation and s'eetness, and innumera4 e gi#ts o# a 6inds, according to t$e needs o# eac$! )$en a man 4e$o ds a t$is, $e #ee s an unmeasured im1u se to see ($rist $is Bridegroom, and to 6no' +im as +e is in +imse #! T$oug$ $e 6no's +im in +is 'or6s, t$is does not seem to $im enoug$! T$en $e must do as t$e 1u4 ican 7acc$eus did, '$o onged to see 2esus, '$o +e 'as! +e must run 4e#ore t$e cro'd, t$at is t$e mu ti1 icit* o# creaturesA #or t$ese ma6e us so itt e and so o' t$at 'e cannot see 3od! And $e must c im4 u1 into t$e tree o# #ait$, '$ic$ gro's #rom a4o%e do'n'ards, #or its roots are in t$e 3od$ead! T$is tree $as t'e %e 4ranc$es, '$ic$ are t$e t'e %e artic es o# #ait$! T$e o'er s1ea6 o# t$e Di%ine +umanit*, and o# t$ose t$ings '$ic$ 4e ong to our sa %ation o# sou and o# 4od*! T$e u11er 1art o# t$e tree te s o# t$e 3od$ead, o# t$e Trinit* o# Persons, and o# t$e 9nit* o# t$e Nature o# 3od! And t$e man must c ing to t$at unit*, in t$e $ig$est 1art o# t$e treeA #or t$ere it is t$at 2esus must 1ass 'it$ a +is gi#ts! +ere comes 2esus, and sees t$e man, and s$o's to $im, in t$e ig$t o# #ait$, t$at +e is according to +is 3od$ead immeasura4 e and incom1re$ensi4 e and inaccessi4 e and a4*sma , transcending e%er* created ig$t and e%er* #inite conce1tion! And t$is is t$e $ig$est 6no' edge o# 3od '$ic$ an* man ma* $a%e in t$e acti%e i#e; t$at $e s$ou d con#ess in t$is ig$t o# #ait$ t$at 3od is incom1re$ensi4 e and un6no'a4 e! And in t$is ig$t ($rist sa*s to man<s desire; 0A/E +ASTE AND ("0E D")N, ."R T"5DA> I 09ST ABIDE AT T+> +"9SE! T$is $ast* descent, to '$ic$ $e is summoned 4* 3od, is not$ing e se t$an a descent t$roug$ desire and t$roug$ o%e into t$e a4*ss o# t$e 3od$ead, '$ic$ no inte igence can reac$ in t$e created ig$t! But '$ere inte igence remains 'it$out, desire and o%e go in! )$en t$e sou is t$us stretc$ed to'ards 3od, 4* intention and 4* o%e, a4o%e e%er*t$ing t$at it can understand, t$en it rests and d'e s in 3od, and 3od in it! )$en t$e sou c im4s 'it$ desire a4o%e t$e mu ti1 icit* o# creatures, and a4o%e t$e 'or6s o# t$e senses, and a4o%e t$e ig$t o# nature, t$en it meets ($rist in t$e ig$t o# #ait$, and 4ecomes en ig$tened, and con#esses t$at 3od is un6no'a4 e and incom1re$ensi4 e! )$en it stretc$es itse # 'it$ onging to'ards t$is incom1re$ensi4 e 3od, t$en it meets ($rist, and is #i ed 'it$ +is gi#ts! And '$en it o%es and rests a4o%e a gi#ts, and a4o%e itse #, and a4o%e a creatures, t$en it d'e s in 3od, and 3od d'e s in it! T$is is t$e 'a* in '$ic$ 'e s$a meet ($rist on t$e summit o# t$e acti%e i#e! )$en *ou $a%e aid t$e #oundation o# rig$teousness, c$arit*, and $umi it*A and $a%e esta4 is$ed on it a d'e ing51 ace, t$at is, t$ose %irtues '$ic$ $a%e 4een named $ereto#oreA and $a%e met ($rist t$roug$ #ait$, 4* intention and 4* o%eA t$en *ou d'e in 3od and 3od d'e s in *ou, and *ou 1ossess t$e true acti%e i#e! And t$is 'as t$e #irst o# '$ic$ 'e 'ou d s1ea6!

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HERE BEGINS

THE SECOND BOOK

5

PROLOGUE
T+E 'ise %irgin, t$at is t$e 1ure sou , $a%ing a4andoned eart$ * t$ings, and i%ing according to t$e %irtues #or 3od, $as ta6en in t$e %esse o# $er $eart t$e oi o# c$arit* and o# god * deeds, 'it$ t$e am1 o# an unsu ied conscience! But '$en ($rist t$e Bridegroom tarries 'it$ +is conso ations, and t$e rene'ed in1ouring o# +is gi#ts, t$e sou 4ecomes dro's*, s ee1*, and inert! T$en, at midnig$t, '$en it is east e:1ected, a g$ost * cr* is made 'it$in t$e sou ; BE+"&D, T+E BRIDE3R""0, ("0ET+, 3" >E "9T T" 0EET +I0! "# t$is 4e$o ding, and o# t$e in'ard coming o# ($rist, and o# a man<s g$ost * going out, and o# $is meeting 'it$ ($ristA o# t$ese #our 1oints 'e 'i no' s1ea6, and 'e 'i e:1 ain and a11 * t$em according to an in'ard, o#t*, 3od5desiring i#e, '$ic$ a cannot reac$, 4ut '$ic$ man* men attain t$roug$ t$e mora %irtues and in'ard Lea ! B* t$ese 'ords ($rist teac$es us #our t$ings! .irst, t$at +e 'i s t$at our understanding s$ou d 4e en ig$tened 4* su1ernatura ig$tA t$is 'e earn #rom t$e 'ord '$ic$ +e s1ea6s; BE+"&D! Second *, +e s$o's us '$at 'e oug$t to see; name *, t$e in'ard coming o# our Bridegroom, t$e Eterna Trut$A t$is 'e understand #rom +is sa*ing; T+E BRIDE3R""0 ("0ET+! T$ird *, +e commands us to go out t$roug$ in'ard e:ercises according to rig$teousnessA #or t$is reason +e sa*s; 3" >E "9T! And, 4* t$e #ourt$ 1oint, +e s$o's us t$e end and t$e aim o# t$e '$o eA t$at is, t$e meeting 'it$ our Bridegroom ($rist, in t$e #ruiti%e unit* o# t$e 3od$ead!

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CHAPTER I HOW WE ACHIEVE SUPERNATURAL SIGHT IN OUR INWARD WORKINGS

N") concerning t$e #irst 1oint! ($rist sa*s; BE+"&D! )$osoe%er 'is$es to see in a su1ernatura 'a* in $is in'ard e:ercises must $a%e t$ree t$ings! T$e #irst is t$e ig$t o# Di%ine grace, and t$is in a more o#t* degree t$an t$at '$ic$ 'e can e:1erience in t$e out'ard and acti%e i#e 'it$out earnest in'ard di igence! T$e second t$ing is t$e casting out o# a distracting images and attac$ments #rom t$e $eartA so t$at t$e man ma* 4e #ree and image ess, re eased #rom a attac$ments, and em1t* o# a creatures! T$e t$ird t$ing is a #ree turning o# t$e 'i , 'it$ a gat$ering toget$er o# a our 1o'ers, 4ot$ 4odi * and g$ost *, c eansed #rom e%er* inordinate o%e! T$ere4* t$e 'i # o's #ort$ into t$e unit* o# 3od and into t$e unit* o# t$e mindA and t$us t$e rationa creature ma* o4tain and 1ossess t$e most $ig$ unit* o# 3od in a su1ernatura manner! .or t$is 3od $as created $ea%en and eart$ and e%er*t$ingA and #or t$is reason +e 4ecame man,

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and taug$t us, and i%ed #or our sa6e, and $as +imse # 4ecome t$e )a* to t$e unit*! And +e died in t$e 4onds o# o%e, and $as ascended and $as o1ened to us t$at %er* unit*, in '$ic$ 'e ma* 1ossess eterna 4 iss! 5

CHAPTER II OF A THREE FOLD UNITY WHICH IS IN US BY NATURE

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N") mar6 t$is 'it$ di igence; a t$ree#o d unit* is #ound in a men 4* nature, and a so in a good men according to a su1ernatura manner! T$e #irst and $ig$est unit* o# man is in 3odA #or a creatures de1end u1on t$is unit* #or t$eir 4eing, t$eir i#e, and t$eir 1reser%ationA and i# t$e* 4e se1arated in t$is 'ise #rom 3od, t$e* #a into t$e not$ingness and 4ecome noug$t! T$is unit* is in us essentia *, 4* nature, '$et$er 'e 4e good or e%i ! And 'it$out our o'n 'or6ing it ma6es us neit$er $o * nor 4 essed! T$is unit* 'e 1ossess 'it$in us and *et a4o%e us, as t$e ground and t$e 1reser%er o# our 4eing and o# our i#e! T$e second unit* or union is a so in us 4* nature! It is t$e unit* o# our $ig$er 1o'ersA #orasmuc$ as t$ese s1ring natura * as acti%e 1o'ers #rom t$e unit* o# t$e mind or o# t$e s1irit! T$is is t$at same unit* '$ic$ de1ends u1on 3odA 4ut 'it$ t$is di##erence, t$at $ere it is acti%e and t$ere essentia ! Ne%ert$e ess, t$e s1irit is '$o * and 1er#ect * understood according to t$e #u ness o# its su4stance, in eac$ unit*! T$is unit* 'e 1ossess 'it$in us, a4o%e our sensesA and #rom it t$ere 1roceed memor*, understanding, and 'i , and a t$e 1o'ers o# g$ost * action! In t$is unit*, t$e sou is ca ed "s1irit!" T$e t$ird unit* '$ic$ is in us 4* nature is t$e source o# a t$e 4odi * 1o'ers, in t$e unit* o# t$e $eartA origin and 4eginning o# t$e 4odi * i#e! T$is unit* t$e sou 1ossesses in t$e 4od* and in t$e quic6ening centre o# t$e $eart, and t$ere#rom # o' #ort$ a 4odi * acti%ities, and t$e #i%e senses! And t$erein t$e sou is ca ed "sou "A #or it is t$e #orming 1rinci1 e o# t$e 4od*, and quic6ens t$is carcaseA t$at is, gi%es it i#e and 6ee1s it t$erein! T$ese t$ree unities a4ide in man 4* nature as one i#e and one 6ingdom! In t$e o'est 'e are sensi4 e and anima A in t$e midd e 'e are rationa and s1iritua A and in t$e $ig$est 'e are 6e1t according to our essence! And t$us are a men 4* nature! No' t$ese t$ree unities, as one 6ingdom and one eterna d'e ing51 ace, are adorned and in$a4ited in a su1ernatura 'a* 4* t$e mora %irtues t$roug$ c$arit* and t$e acti%e i#e! And t$e* are sti more g orious * adorned and more e:ce ent * 1er#ected 4* in'ard e:ercises united 'it$ a s1iritua i#e! But t$e* are most g orious * and 4 essed * adorned 4* a su1ernatura and contem1 ati%e i#e! T$e o'est unit*, 4eing o# t$e 4od*, is su1ernatura * adorned and 1er#ected t$roug$ out'ard 'or6s and mora 1er#ection, according to t$e 'a* o# ($rist and +is saints; and t$roug$ 4earing t$e cross 'it$ ($rist, and t$roug$ su4ordinating nature discreet * according to its 1o'ers to t$e commandments o# +o * ($urc$ and to t$e doctrines o# t$e saints! T$e second unit*, 4eing in t$e s1irit and '$o * s1iritua , is su1ernatura * adorned and 1er#ected t$roug$ t$e t$ree di%ine %irtues, .ait$, +o1e, and ($arit*A and

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20

t$roug$ t$e in# o' o# t$e grace and t$e gi#ts o# 3odA and t$roug$ a good5'i to #o o' t$e e:am1 es o# ($rist and +o * ($ristendom in a %irtues! T$e t$ird and $ig$est unit* is a4o%e t$e com1re$ension o# our reason, and *et essentia * 'it$in us! )e 1ossess it in a su1ernatura 'a* '$en in a our 'or6s o# %irtue 'e $a%e in mind t$e 1raise and g or* o# 3od, and a4o%e a aims, a4o%e ourse %es, and a4o%e a t$ings 'ou d rest on * in +im! T$is is t$at unit* '$ere#rom 'e $a%e come #ort$ as creatures, and '$erein, according to our 4eing, 'e are at $ome! And 4* means o# t$e %irtues $ere named, t$ese t$ree unities are adorned in t$e acti%e i#e! No' 'e 'i s$o' $o' t$ese t$ree unities are more $ig$ * adorned and more no4 * #ostered t$roug$ an in'ard e:ercise =oined to t$e acti%e i#e! )$ene%er a man, 4ecause o# $is c$arit* and $is u1rig$t intention, i#ts $imse # u1 'it$ a $is 'or6s and 'it$ $is '$o e i#e to'ard t$e g or* and t$e 1raise o# 3od, e%er see6ing to rest in 3od a4o%e a t$ings; t$en, in $um4 e 1atience and se #5surrender, *et 'it$ a sure trust, $e 'i a'ait ne' ric$es and ne' gi#ts, 4ut 'it$out an:iet* as to '$et$er it 4e 3od<s good 1 easure to gi%e or not to gi%e! In t$is 'a* one 1re1ares and ma6es onese # read* to enter on t$e in'ard and 3od5desiring i#e! And, '$en t$e %esse is made read*, t$en t$e no4 e %intage is 1oured into it! And t$ere is no %esse more no4 e t$an t$e o%ing sou , neit$er a %intage more '$o esome t$an t$e grace o# 3od! So a man s$ou d de%ote a $is acts and a i#e to 3od, 'it$ a sim1 e and u1rig$t intention directed to 3odA and s$ou d rest, a4o%e intentions, and a4o%e $imse #, and a4o%e a t$ings in t$at most $ig$ unit*, in '$ic$ 3od and t$e o%ing s1irit are united 'it$out intermediar*!

CHAPTER III
25

OF THE INFLOW OF THE GRACE OF GOD INTO OUR SPIRIT

.R"0 t$is unit*, '$erein t$e s1irit is united 'it$ 3od 'it$out intermediar*, grace and a gi#ts # o' #ort$; and out o# t$is same unit*, '$ere t$e s1irit rests a4o%e itse # in 3od, ($rist t$e Eterna Trut$ sa*s; BE+"&D, T+E BRIDE3R""0 ("0ET+, 3" >E "9T T" 0EET +I0! ($rist, '$o is t$e ig$t o# Eterna Trut$, sa*s; BE+"&D; #or t$roug$ +im 'e 4ecome seeingA #or +e is t$e ig$t o# t$e .at$er, and 'it$out +im t$ere 'ere no ig$t, neit$er in $ea%en nor on eart$! T$is s1ea6ing o# ($rist 'it$in us is not$ing e se t$an an inrus$ o# +is ig$t and +is grace! T$is grace 1ours into us in t$e unit* o# our $ig$er 1o'ers and o# our s1iritA '$ere#rom, t$roug$ t$e 1o'er o# t$e grace recei%ed, t$e $ig$er 1o'ers # o' out to 4ecome acti%e in a %irtues, and '$ereto, 4ecause o# t$e 4ond o# o%e, t$e* e%er return again! In t$is unit* ie t$e 1o'er #or, and 4eginning and end o#, e%er* natura and su1ernatura 'or6 o# t$e creature in so #ar as it is 'roug$t in a creature * 'a*, t$roug$ grace and Di%ine gi#ts, and 4* t$e creature<s o'n strengt$! And t$ere#ore 3od 1ours +is grace into t$e unit* o# t$e $ig$er 1o'ers, t$at t$ere'it$ man ma* a 'a*s #u #i t$e %irtues, t$roug$ t$e 1o'er and t$e ric$ness and t$e t$rust o# grace! .or 3od gi%es us grace, t$ere'it$ to 'or6A and a4o%e a graces +e gi%es +imse #, #or #ruition and #or rest! T$e unit* o# our s1irit is our d'e ing51 ace, in t$e 1eace o# 3od and in t$e ric$es o# c$arit*A and t$ere a t$e mani#o d %irtues are gat$ered toget$er, and i%e in t$e sim1 icit* o# t$e s1irit!

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B5

No' t$e grace o# 3od, 1ouring #ort$ #rom 3od, is an in'ard t$rust and urge o# t$e +o * 3$ost, dri%ing #ort$ our s1irit #rom 'it$in and e:citing it to'ards a %irtues! T$is grace # o's #rom 'it$in, and not #rom 'it$outA #or 3od is more in'ard to us t$an 'e are to ourse %es, and +is in'ard t$rust or 'or6ing 'it$in us, 4e it natura or su1ernatura , is nearer to us and more intimate to us, t$an our o'n 'or6ing is! And t$ere#ore 3od 'or6s in us #rom 'it$in out'ardsA 4ut a creatures 'or6 #rom 'it$out in'ards! And t$us it is t$at grace, and a t$e gi#ts o# 3od, and t$e ,oice o# 3od, come #rom 'it$in, in t$e unit* o# our s1iritA and not #rom 'it$out, into t$e imagination, 4* means o# sensi4 e images!

10

CHAPTER IV SHOWING HOW WE SHOULD FOUND OUR INWARD LIFE ON A FREEDOM FROM IMAGES
15 N") ($rist sa*s in g$ost * 'ise in t$e man '$o is turned 'it$in; BE+"&D! T$ree t$ings, as I $a%e said, ma6e a man seeing in $is in'ard e:ercise! T$e #irst is a s$ining #ort$ o# t$e grace o# 3od! T$e grace o# 3od in a sou is i6e a cand e in a antern or in a g ass %esse A #or it en ig$tens, and 4rig$tens, and s$ines t$roug$, t$e %esse , t$at is, t$e rig$teous man! And it mani#ests itse # to t$e man '$o $as it 'it$in $im, i# $e 4e o4ser%ant o# $imse #! And it mani#ests itse # t$roug$ $im, to ot$er men, in %irtues and in good e:am1 e! T$is # as$ o# di%ine grace in'ard * stirs and mo%es a man 'it$ s'i#tness, and t$is s'i#t mo%ement is t$e #irst t$ing '$ic$ ma6es us see! "# t$is s'i#t mo%ement o# 3od t$ere s1rings #rom t$e side o# man t$e second t$ing, '$ic$ is a gat$ering toget$er o# a in'ard and out'ard 1o'ers in t$e unit* o# t$e s1irit, in t$e 4onds o# o%e! T$e t$ird 1oint is t$e #reedom '$ic$ a o's t$e man to turn in'ards, 'it$out $indrance #rom sensi4 e images, as o#ten as $e 'i s and t$in6s u1on $is 3od! T$is means t$at a man must 4e indi##erent to g adness and grie#, 1ro#it and oss, rising and #a ing, to strange cares, to de ig$t and to dread, and ne%er 4e attac$ed to an* creature! T$ese t$ree t$ings ma6e a man seeing in $is in'ard e:ercise! I# *ou $a%e t$ese t$ree, *ou $a%e t$e #oundation and t$e 4eginning o# t$e in'ard 1ractice and t$e in'ard i#e!B2

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CHAPTER V
85

OF A THREE FOLD COMING OF OUR LORD IN THE INWARD MAN

B0 E,EN t$oug$ t$e e*e 4e c ear and t$e sig$t 6een, i# t$ere 'ere no o%e'ort$* and desira4 e o4=ect, c earness o# sig$t 'ou d neit$er 1 ease nor 1ro#it a man! And t$is
B2T$e t$ree 1oints $ere descri4ed?t$e en ig$tenment or im1u se o# grace, concentration o# mind, and t$e de i4erate e:1u sion o# distracting t$oug$ts and images?are summed u1 in t$e e:ercise '$ic$ ascetic 'riters ca Reco ection, and '$ic$ 1re1ares consciousness #or t$e contem1 ati%e state!

10

15

is '$* ($rist s$o's to t$e en ig$tened e*es o# t$e understanding '$at t$e* s$a see, to 'it, t$e in'ard coming o# ($rist t$eir Bridegroom! T$ree 'a*s o# t$is s1ecia in'ard coming o# 3od are #ound in t$ose men '$o e:ercise t$emse %es 'it$ de%otion in t$e in'ard i#eA and eac$ o# t$ese t$ree comings raises a man to a $ig$er degree and to a more in'ard e:ercise! T$e #irst coming o# ($rist in in'ard 'or6ing dri%es and urges a man in $is in'ard #ee ingA it dra's $im 'it$ a $is 1o'ers u1'ards to $ea%en, and it ca s $im to unite $imse # 'it$ 3od! T$is dri%ing and dra'ing 'e #ee in t$e $eart, and in t$e unit* o# a t$e 4odi * 1o'ers, and es1ecia * in t$e desirous 1o'er! .or t$is coming stirs, and 'or6s in, t$e o'er 1art o# manA #or t$is must 4e '$o * 1urged and adorned, and in# amed and dra'n in'ards! T$is in'ard urge o# 3od gi%es and ta6es, ma6es ric$ and 1oor, 4rings 'ea and 'oe u1on a manA it causes $o1e and des1airA it 4urns and it #reeLes! But no tongue can te o# t$ose gi#ts and 'or6s and contraries t$at $ere come to 1ass! T$is coming 'it$ its 'or6ing is 1arted into #our degrees, eac$ one $ig$er t$an t$e ot$er, as 'e 'i s$o' a#ter'ards! And 'it$ it t$e o'er 1art o# man is adorned in t$e in'ard i#e!

CHAPTER VI
20

OF THE SECOND COMING OF OUR LORD IN THE INWARD MAN

T+E second 'a* in '$ic$ ($rist comes in'ard *, 'it$ a $ig$er no4 eness, more a#ter +is i6eness, 'it$ increased gi#ts, and 'it$ a greater radiance, is a 1ouring #ort$ o# t$e ric$es o# +is Di%ine gi#ts into t$e $ig$er 1o'ers o# t$e sou , '$ere4* t$e s1irit is strengt$ened, en ig$tened, and enric$ed in man* 'a*s! T$is streaming o# 3od into us demands o# us a # o'ing out and a # o'ing 4ac6, 'it$ a t$ese ric$es, into t$at same Source #rom '$ic$ t$at torrent $as # o'ed! And in t$is torrent 3od gi%es to us and s$o's to us great 'ondersA 4ut +e as6s 4ac6 #rom t$e sou a +is gi#ts, increased 4e*ond an*t$ing t$at an* creature cou d accom1 is$! T$is e:ercise and t$is 'a* is more no4 e and more i6e unto 3od t$an t$e #irstA and 4* it t$e t$ree $ig$er 1o'ers o# t$e sou are adorned!

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CHAPTER VII
85

OF THE THIRD COMING OF OUR LORD

T+E t$ird 'a* in '$ic$ our &ord comes in'ard * is 4* an in'ard stirring or touc$ in t$e unit* o# t$e s1irit, '$erein are t$e $ig$er 1o'ers o# t$e sou A '$ere#rom t$e* # o' #ort$, and to '$ic$ t$e* return again, and 'it$ '$ic$ t$e* a 'a*s remain united in t$e 4onds o# o%e and t$roug$ t$e natura unit* o# t$e s1irit! In t$is coming consists t$e $ig$est and most interior condition o# t$e in'ard i#eA and 4* it t$e unit* o# t$e s1irit is adorned in man* 'a*s!

B0

10

No', in eac$ coming, ($rist desires o# us a s1ecia going out o# ourse %es, to'ard a i#e t$at s$a accord 'it$ t$e 'a* o# +is coming! And t$ere#ore +e sa*s in g$ost * 'ise 'it$in our $earts at eac$ coming; 3" >E "9T in *our i%es and in *our 1ractices in t$e 'a* in '$ic$ 0* graces and 0* gi#ts s$a urge *ou! .or according to t$e manner and 'a* in '$ic$ t$e S1irit o# 3od urges, and dri%es, and dra's, and streams into us, and stirs usA in t$is 'a* 'e must go out and 1rogress in our in'ard 1ractices, i# 'e are to 4ecome 1er#ect! But i# 'e 'it$stand t$e S1irit o# 3od 4* a i#e t$at does not accord 'it$ it, 'e ose t$at in'ard urge, and t$en t$e %irtues 'i de1art #rom us! T$ese are t$e t$ree comings o# ($rist, in in'ard e:ercises! )e 'i no' e:1 ain and set #ort$ eac$ coming se1arate *! Attend t$ere#ore 'it$ di igenceA #or $e '$o ne%er $as $imse # #e t or e:1erienced t$is $e s$a not easi * understand it!

CHAPTER VIII
15

HOW THE FIRST COMING HAS FOUR DEGREES

T+E #irst coming o# ($rist in t$e e:ercise o# desire is, as 'e $a%e said, an in'ard and sensi4 e t$rust o# t$e +o * 3$ost, urging and dri%ing us to'ards a %irtues! T$is coming ma* 4e i6ened to t$e s1 endour and t$e 1o'er o# t$e sun, '$ic$, #rom t$e moment '$en it rises, en ig$tens and 4rig$tens and 'arms t$e '$o e 'or d! B8 So i6e'ise ($rist, t$e eterna Sun, 4eams and s$ines, d'e ing a4o%e t$e summit o# t$e s1iritA and en ig$tens and en6ind es t$e o'est 1art o# man, name *, t$e # es$ * $eart and t$e sensi4 e 1o'ers! And t$is $a11ens in a moment o# time, s$orter t$an t$e t'in6 ing o# an e*eA #or 3od<s 'or6 is s'i#t! But t$at man in '$om t$is s$ou d ta6e 1 ace must 4e in'ard * seeing, 'it$ t$e e*es o# t$e understanding! In t$e $ig$er ands, in t$e midd e region o# t$e 'or d, t$e sun s$ines u1on t$e mountains, 4ringing an ear * summer t$ere, 'it$ good #ruits and strong 'ine, and #i ing t$at and 'it$ =o*! T$e same sun gi%es its s1 endour to t$e o'er ands, at t$e utmost 1art o# t$e eart$! T$ere t$e countr* is co der, and t$e 1o'er o# t$e $eat essA ne%ert$e ess, t$ere too it 1roduces man* good #ruits, t$oug$ itt e 'ine! T$e men '$o d'e in t$e o'er 1arts o# t$emse %es, in t$eir out'ard senses, *et 'it$ a good intention, in mora %irtues, in out'ard 'or6, and in t$e grace o# 3od; t$e* too 1roduce t$e good #ruits o# %irtue, in great num4ers and in man* 'a*sA 4ut o# t$e 'ine o# in'ard =o* and g$ost * conso ation t$e* taste itt e! No' t$e man '$o 'is$es to #ee 'it$in $imse # t$e g o' o# t$e Eterna Sun, '$ic$ is ($rist +imse #, $e s$ou d 4e seeing, and s$ou d d'e on t$e mountains in t$e $ig$er ands, 4* a gat$ering toget$er o# a $is 1o'ers, and i#ting u1 $is $eart to'ards 3od, #ree and care ess o# =o* and grie#, and o# a created t$ings! T$ere ($rist, t$e Sun o# rig$teousness, s$ines u1on t$e #ree and u1 i#ted $eart; and t$ese are t$e mountains t$at I mean!
B8T$e source o# t$is image seems to 4e a 'e 56no'n 1assage in Dion*sius t$e Areo1agite? "T$at 4ri iant i6eness o# t$e Di%ine 3oodness, our great sun, a 5radiant and e%er5 s$ining as a distant ec$o o# t$e 3ood, en ig$tens a ca1a4 e o# recei%ing ig$t ! ! ! 1ouring u1on t$e uni%erse a4o%e and 4eneat$ t$e s1 endour o# its ra*s! And i# an*t$ing does not s$are in t$em t$is is not 4ecause o# an* ac6 in its distri4ution o# ig$t, 4ut 4ecause o# t$e ina1titude #or ig$t o# t$ose t$ings '$ic$ do not un#o d t$emse %es t$at t$e* ma* 1artici1ate in t$e ig$t!" DDivine *ames, ca1! B!F

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80

85

B0

($rist, t$e g orious Sun, t$e Di%ine Brig$tness, 4* +is in'ard coming and 4* t$e 1o'er o# +is S1irit, en ig$tens and 4rig$tens and en6ind es t$e #ree $eart and a t$e 1o'ers o# t$e sou ! And t$is is t$e #irst 'or6 o# t$e in'ard coming in t$e e:ercise o# desire! &i6e as t$e 1o'er and t$e nature o# #ire en6ind es e%er*t$ing '$ic$ is o##ered to t$e # ames, so ($rist, 4* t$e #ier* ardour o# +is in'ard coming, en6ind es e%er* read*, #ree and u1 i#ted $eartA and in t$is coming +e sa*s; 3" >E "9T 4* e:ercises according to t$e 'a* o# t$is coming!

CHAPTER IX
10

OF UNITY OF HEART
". t$is ardour t$ere s1rings unit* o# $eartA #or 'e cannot ac$ie%e true unit* un ess t$e S1irit o# 3od 4 o's to a # ame +is #ire in our $earts! .or t$is #ire ma6es one 'it$ itse # and i6e to itse # a t$at it can master and re5s$a1e! 9nit* is t$is; t$at a man #ee $imse # to 4e gat$ered toget$er 'it$ a $is 1o'ers in t$e unit* o# $is $eart! 9nit* 4rings in'ard 1eace and rest#u ness o# $eart! 9nit* o# $eart is a 4ond '$ic$ dra's toget$er 4od* and sou , $eart and senses, and a t$e out'ard and in'ard 1o'ers and enc oses t$em in t$e union o# o%e!

15

20

CHAPTER X OF INWARDNESS
25 .R"0 t$is unit* s1rings in'ardnessA #or none can 4e in'ard sa%e $im '$o is gat$ered toget$er in unit* 'it$in $imse #! In'ardness means t$at a man is turned 'it$in, into $is o'n $eart, t$at t$ere4* $e ma* understand and #ee t$e interior 'or6ings, and t$e interior 'ords o# 3od! In'ardness is a sensi4 e #ire o# o%e, '$ic$ t$e S1irit o# 3od $as 4 o'n to a # ame, and '$ic$ urges a man #rom 'it$inA and $e 6no's not '$ence it comes nor '$at $as 4e#a en $im!

80

CHAPTER XI OF SENSIBLE LOVE

85 .R"0 in'ardness t$ere s1rings a sensi4 e o%e, '$ic$ #u #i s t$e man<s $eart and t$e desirous 1o'er o# t$e sou ! T$is *earning o%e, and t$is sensi4 e #ruition o# t$e $eart, none can $a%e sa%e $e '$o is in'ard o# $eart! Sensi4 e o%e is a *earning and sa%ouring de ig$t '$ic$ 'e #ee in 3od as t$e eterna 3ood, '$erein are a ot$er goods! Sensi4 e o%e #orsa6es a creatures as regards 1 easure, not as regards need! In'ard o%e #ee s itse # mo%ed #rom 'it$in 4* t$e Eterna

B0

&o%eA and t$is it must e%er c$eris$! In'ard o%e easi * #oregoes and des1ises a t$ings t$at it ma* o4tain t$at '$ic$ it o%es!

CHAPTER XII
5

OF DEVOTION
". t$is sensi4 e o%e is 4orn de%otion to 3od and to +is g or*! .or none can $a%e 'it$in $is $eart t$e $unger o# de%otion sa%e $im '$o 4ears 'it$in $imse # a sensi4 e o%e o# 3od! )$ere t$e #ire o# o%e sends u1 t$e # ames o# its desire to $ea%en, t$ere is de%otion! De%otion mo%es and dra's a man, 4ot$ #rom 'it$out and #rom 'it$in, to'ards t$e ser%ice o# 3od! De%otion ma6es 4od* and sou to 4 ossom in no4i it* and 'ort$ 4e#ore 3od and 4e#ore a men! De%otion is demanded o# us 4* 3od in e%er* ser%ice '$ic$ 'e oug$t to do to +im! De%otion 1uri#ies t$e 4od* and t$e sou o# e%er*t$ing t$at can sto1 and $inder us! De%otion s$o's and 4esto's t$e rig$t 'a* at 4 essedness!

10

15

CHAPTER XIII
20

OF GRATITUDE
IN)ARD de%otion o#ten 4rings #ort$ gratitudeA #or none can t$an6 and 1raise 3od so 'e as t$e in'ard and de%out man! And it is =ust t$at 'e s$ou d t$an6 and 1raise 3od, 4ecause +e $as created us as reasona4 e creatures, and $as ordained and destined $ea%en and eart$ and t$e ange s to our ser%iceA and 4ecause +e 4ecame man #or our sins, and taug$t us, and i%ed #or our sa6e, and s$o'ed us t$e 'a*A and 4ecause +e $as ministered to us in $um4 e raiment, and su##ered an ignominous deat$ #or t$e o%e o# us, and 1romised us +is eterna 6ingdom and +imse # a so #or our re'ard and #or our 'age! And +e $as s1ared us in our sins, and $as #orgi%en us or 'i #orgi%e usA and $as 1oured +is grace and +is o%e into our sou s, and 'i d'e and remain 'it$ us, and in us, t$roug$out eternit*! And +e $as %isited us and 'i %isit us a t$e da*s o# our i%es 'it$ +is no4 e sacraments, according to t$e need o# eac$, and $as e#t us +is . es$ and +is B ood #or #ood and drin6, according to t$e desire and t$e $unger o# eac$A and $as set 4e#ore us nature and t$e Scri1tures and a creatures, as e:am1 es, and as a mirror, t$at t$erein 'e ma* oo6 and earn $o' 'e ma* turn a our deeds to 'or6s o# %irtueA and $as gi%en us $ea t$ and strengt$ and 1o'er, and sometimes #or our o'n good $as sent us sic6nessA and in out'ard need $as esta4 is$ed in'ard 1eace and $a11iness in usA and $as caused us to 4e ca ed 4* ($ristian names and to $a%e 4een 4orn o# ($ristian 1arents! .or a t$ese t$ings 'e s$ou d t$an6 3od $ere on eart$, t$at $erea#ter 'e ma* t$an6 +im in eternit*! )e s$ou d a so 1raise 3od 4* means o# e%er*t$ing t$at 'e can o##er to +im! To 1raise 3od, means t$at a $is i#e ong a man g ori#ies, re%erences and %enerates t$e Di%ine "mni1otence! T$e 1raise o# 3od is t$e meet and 1ro1er 'or6 o# t$e ange s and t$e saints in $ea%en, and o# o%ing men on eart$! 3od s$ou d 4e 1raised 4* desire, 4*

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t$e i#ting u1 o# a our 1o'ers, 4* 'ords, 4* 'or6s, 'it$ 4od* and 'it$ sou , and #ait$ '$atsoe%er one 1ossessesA in $um4 e ser%ice, #rom 'it$out and #rom 'it$in! +e '$o does not 1raise 3od '$i e $ere on eart$ s$a in eternit* 4e dum4! To 1raise 3od is t$e dearest and most =o*ous 'or6 o# e%er* o%ing $eartA and t$e $eart '$ic$ is #u o# 1raise desires t$at e%er* creature s$ou d 1raise 3od! T$e 1raise o# 3od $as no end, #or it is our 4 issA and most =ust * s$a 'e 1raise +im in eternit*!

CHAPTER XIV
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OF TWO GRIEFS WHICH ARISE FROM INWARD GRATITUDE

.R"0 in'ard gratitude and 1raise t$ere arises a t'o #o d grie# o# t$e $eart and torment o# desire! T$e #irst grie# is, t$at 'e #ee ourse %es to ag 4e$ind in t$an6ing, 1raising, g ori#*ing and ser%ing 3od! T$e second is, t$at 'e do not gro' in c$arit*, in %irtue, in #ait$, and in 1er#ect 4e$a%iour as muc$ as 'e desire, t$at 'e ma* 4ecome 'ort$* to t$an6 and 1raise and ser%e 3od as it is 1ro1er to do! T$is is t$e second grie#! T$ese t'o are root and #ruit, 4eginning and end, o# a in'ard %irtues! In'ard grie# and 1ain #or our s$ortcomings in %irtue and t$e 1raise o# 3od, is t$e $ig$est e##ect o# t$is #irst degree o# t$e in'ard e:erciseA and 4* it t$is degree is 1er#ect * ac$ie%ed!

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CHAPTER XV A SIMILITUDE HOW WE SHOULD PERFORM THE FIRST DEGREE OF OUR INWARD EXERCISE
25 N") consider in a simi itude, $o' t$is in'ard e:ercise s$ou d 4e 1er#ormed! )$en t$e natura #ire $as 4* its $eat and 1o'er stirred 'ater, or some ot$er iquid, unti it 4u44 es u1A t$en t$is is its $ig$est ac$ie%ement! T$en t$e 'ater 4oi s u1 and #a s do'n to t$e 4ottom, and is t$en stirred again to t$e same acti%it* 4* t$e 1o'er o# t$e #ire; so t$at t$e 'ater is incessant * 4u44 ing u1, and t$e #ire incessant * stirring it! And so i6e'ise 'or6s t$e in'ard #ire o# t$e +o * 3$ost! It stirs and goads and dri%es t$e $eart and a t$e 1o'ers o# t$e sou unti t$e* 4oi A t$at is, unti t$e* t$an6 and 1raise 3od in t$e 'a* o# '$ic$ I $a%e to d *ou! And t$en one #a s do'n to t$at %er* ground, '$ere t$e S1irit o# 3od is 4urning! So t$at t$e #ire o# o%e e%er 4urns, and t$e man<s $eart e%er t$an6s and 1raises 3od 'it$ 'ords and 'it$ 'or6s and *et a 'a*s a4ides in o' inessA esteeming t$at '$ic$ $e s$ou d do and 'ou d do to 4e great, and t$at '$ic$ $e is a4 e to do to 4e sma !

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ANOTHER SIMILITUDE CONCERNING THE SAME EXERCISE

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)+EN summer dra's near and t$e sun rises $ig$er, it dra's t$e moisture out o# t$e eart$ t$roug$ t$e roots, and t$roug$ t$e trun6s o# t$e trees, into t$e t'igsA and $ence come #o iage, # o'er, and #ruit! So i6e'ise, '$en ($rist t$e Eterna Sun rises and ascends in our $earts, so t$at it is summer in t$e adornment o# our %irtues, +e gi%es +is ig$t and +is $eat to our desires, and dra's t$e $eart #rom a t$e mu ti1 icit* o# eart$ * t$ings, and 4rings a4out unit* and in'ardnessA and ma6es t$e $eart gro' and 4ring #ort$ t$e ea%es o# in'ard o%e, t$e # o'ers o# ardent de%otion, and t$e #ruits o# t$an6sgi%ing and 1raise, and ma6es t$ese #ruits to endure eterna *, in $um4 e grie#, 4ecause o# our s$ortcomings! +ere ends t$e #irst o# t$e #our c$ie# degrees o# t$at in'ard 'or6ing '$ere4* t$e o'est 1art o# man is adorned!

CHAPTER XVII
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OF THE SECOND DEGREE OF OUR INWARD EXERCISE! WHICH INCREASES INWARDNESS BY HUMILITY
B9T, $a%ing i6ened t$e #our degrees o# t$e #irst coming o# ($rist to t$e s1 endour and t$e 1o'er o# t$e sun, 'e a so #ind in t$e sun anot$er 1o'er and anot$er action, '$ic$ $astens t$e ri1ening, and increases t$e num4ers, o# t$e #ruit! )$en t$e sun rises %er* $ig$, and enters t$e sign o# #emini Dt$at is, t$e T'insA or a t'o#o d t$ing o# one natureF, '$ic$ $a11ens in t$e midd e o# t$e mont$ o# 0a*; t$en it $as a dou4 e 1o'er o%er # o'ers and $er4s and e%er*t$ing t$at gro's out o# t$e eart$! I#, t$en, t$e 1 anets '$ic$ go%ern nature are 'e ordered according to t$e need o# t$e season, t$e sun s$ines u1on t$e eart$ and dra's t$e moisture into t$e air! T$ence come de' and rainA and t$e #ruits increase and mu ti1 *! So i6e'ise, '$en ($rist t$at 4rig$t Sun $as risen in our $earts a4o%e a t$ingsA '$en t$e demands o# our 4odi * nature '$ic$ are o11osed to t$e s1irit $a%e 4een cur4ed and discreet * set in orderA '$en 'e $a%e ac$ie%ed t$e %irtues in t$e 'a* o# '$ic$ *ou $a%e $eard in t$e #irst degreeA '$en, ast *, t$roug$ t$e ardour o# our c$arit*, a t$e 1 easure, and a t$e 1eace, '$ic$ 'e e:1erience in t$ese %irtues, $a%e 4een o##ered u1 and de%oted to 3od, 'it$ t$an6sgi%ing and 1raise;?t$en, o# a t$is t$ere ma* come do'n a s'eet rain o# ne' in'ard conso ation and t$e $ea%en * de' o# t$e s'eetness o# 3od! T$is ma6es t$e %irtues gro', and mu ti1 ies t$em t'o#o d i# 'e $inder it not! T$is is a ne' and s1ecia 'or6ing, and a ne' coming, o# ($rist into t$e o%ing $eart! And 4* it a man is i#ted u1 into a $ig$er state t$an t$at in '$ic$ $e 'as 4e#ore! "n t$is $eig$t ($rist sa*s; 3" >E "9T according to t$e 'a* o# t$is coming!

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CHAPTER XVIII
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OF THE PURE DELIGHT OF THE HEART AND THE SENSIBLE POWERS

.R"0 t$is s'eetness t$ere s1rings a 'e 54eing o# t$e $eart and o# a t$e 4odi * 1o'ers, so t$at a man t$in6s $imse # to 4e in'ard * en#o ded in t$e di%ine em4race o# o%e! T$is de ig$t and t$is conso ation are greater and more 1 easant to t$e sou and t$e 4od* t$an a t$e satis#actions o# t$e eart$, e%en t$oug$ one man s$ou d en=o* t$em a toget$er! In t$is 'e 54eing 3od sin6s into t$e $eart 4* means o# +is gi#tsA 'it$ so muc$ sa%our* so ace and =o* t$at t$e $eart o%er# o's #rom 'it$in! T$is ma6es a man com1re$end t$e miser* o# t$ose '$o i%e outside o%e! T$is 'e 54eing me ts t$e $eart to suc$ a degree, t$at t$e man cannot contain $imse # t$roug$ t$e #u ness o# in'ard =o*!

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CHAPTER XIX OF SPIRITUAL INEBRIATION

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.R"0 t$is ra1turous de ig$tBB s1rings s1iritua ine4riation! S1iritua ine4riation is t$isA t$at a man recei%es more sensi4 e =o* and s'eetness t$an $is $eart can eit$er contain or desire! S1iritua ine4riation 4rings #ort$ man* strange gestures in men! It ma6es some sing and 1raise 3od 4ecause o# t$eir #u ness o# =o*, and some 'ee1 'it$ great tears 4ecause o# t$eir s'eetness o# $eart! It ma6es one rest ess in a $is im4s, so t$at $e must run and =um1 and danceA and so e:cites anot$er t$at $e must gesticu ate and c a1 $is $ands! Anot$er cries out 'it$ a oud %oice, and so s$o's #ort$ t$e 1 enitude $e #ee s 'it$inA anot$er must 4e si ent and me t a'a*, 4ecause o# t$e ra1ture '$ic$ $e #ee s in a $is senses! At times $e t$in6s t$at a t$e 'or d must #ee '$at $e #ee s; at times $e t$in6s t$at none can taste '$at $e $as attained! "#ten $e t$in6s t$at $e ne%er cou d, nor e%er s$a , ose t$is 'e 54eingA at times $e 'onders '$* a men do not 4ecome 3od5desiring! At one time $e t$in6s t$at 3od is #or $im a one, or #or none ot$er so muc$ as #or $imA at anot$er time $e as6s $imse # 'it$ amaLement o# '$at nature t$ese de ig$ts can 4e, and '$ence t$e* come, and '$at $as $a11ened to $im! T$is is t$e most ra1turous i#e Das regards our 4odi * #ee ingsF '$ic$ man ma* attain u1on eart$! Sometimes t$e e:cess o# =o* 4ecomes so great t$at t$e man t$in6s t$at $is $eart must 4rea6! And #or a t$ese mani#o d gi#ts and miracu ous 'or6s, $e s$a , 'it$ a $um4 e $eart, t$an6 and 1raise and $onour and re%erence t$e &ord, )$o can do a t$isA and t$an6 +im 'it$ #er%ent de%otion 4ecause it is +is 'i to do a t$is! And t$e man s$a a 'a*s 6ee1 in $is $eart and s1ea6 t$roug$ $is mout$ 'it$ sincere intention; "&ord, I am not 'ort$* o# t$isA *et I $a%e need o# T$* 4ound ess goodness and o# T$* su11ort!" In suc$ $umi it* $e ma* gro' and rise into $ig$er %irtues!

BBT$e 'ord "'ee den," $ere trans ated "ra1turous de ig$t," rea * means a u:ur* o# en=o*ment; an o%er1assing and %o u1tuous ra1ture, in '$ic$ t$e sou 1arta6es o# t$e ric$ content o# 3od!

CHAPTER XX WHAT MAY HINDER A MAN IN THIS INEBRIATION

5 )+EN, $o'e%er, t$is coming and t$is degree are granted to suc$ men as #irst 4egin to turn #rom t$e 'or dA e%en t$oug$ t$eir con%ersion 4e 1er#ect, and t$e* $a%e a4andoned a 'or d * conso ation, t$at t$e* ma* 4e '$o * 3od<s, and ma* i%e a toget$er #or +im,?*et t$e* are sti #ee4 e and $a%e need o# mi 6 and s'eet t$ings, and not o# t$e strong #ood o# #ierce tem1tation and t$e oss o# 3od! And in t$is season, t$at is to sa*, in t$is state, $oar5#rost and #og o#ten $arm suc$ menA #or it is =ust in t$e midd e o# 0a* according to t$e course o# t$e in'ard i#e! +oar5#rost is t$e desire to 4e some'$at or t$e 4e ie# t$at one is some'$atA or to 4e attac$ed to one<s se #, or to su11ose t$at 'e $a%e earned t$ese conso ations and are 'ort$* o# t$em! T$is is $oar5 #rost, '$ic$ ma* destro* t$e # o'ers and #ruits o# a t$e %irtues! .og is, t$e desire to rest in in'ard conso ations and s'eetness! T$is dar6ens t$e air o# t$e reasonA and t$e 1o'ers, '$ic$ oug$t to o1en and # o'er, c ose again! And t$ere4* one oses t$e 6no' edge o# trut$, and *et ma* 6ee1 a certain #a se s'eetness, '$ic$ is gi%en 4* t$e de%i , and '$ic$ in t$e end s$a ead us astra*!

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CHAPTER XXI A SIMILITUDE HOW A MAN SHOULD ACT AND BEAR HIMSELF IN THIS CASE

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N") I 'i gi%e *ou a s$ort simi itude, t$at *ou ma* not err in t$is case, 4ut ma* go%ern *ourse %es 1rudent *! >ou s$ou d 'atc$ t$e 'ise 4ee and do as it does! It d'e s in unit*, in t$e congregation o# its #e o's, and goes #ort$, not in t$e storm, 4ut in ca m and sti 'eat$er, in t$e suns$ine, to'ards a t$ose # o'ers in '$ic$ s'eetness ma* 4e #ound! It does not rest on an* # o'er, neit$er on an* 4eaut* nor on an* s'eetnessA 4ut it dra's #rom t$em $one* and 'a:, t$at is to sa*, s'eetness and ig$t5gi%ing matter, and 4rings 4ot$ to t$e unit* o# t$e $i%e, t$at t$ere'it$ it ma* 1roduce #ruits, and 4e great * 1ro#ita4 e! ($rist, t$e Eterna Sun, s$ining into t$e o1en $eart, causes t$at $eart to gro' and to 4 oom, and it o%er# o's 'it$ a t$e in'ard 1o'ers 'it$ =o* and s'eetness! So t$e 'ise man 'i do i6e t$e 4ee, and $e 'i # * #ort$ 'it$ attention and 'it$ reason and 'it$ discretion, to'ards a t$ose gi#ts and to'ards a t$at s'eetness '$ic$ $e $as e%er e:1erienced, and to'ards a t$e good '$ic$ 3od $as e%er done to $im! And in t$e ig$t o# o%e and 'it$ in'ard o4ser%ation, $e 'i taste o# t$e mu titude o# conso ations and good t$ingsA and 'i not rest u1on an* # o'er o# t$e gi#ts o# 3od, 4ut, aden 'it$ gratitude and 1raise, 'i # * 4ac6 into t$e unit*, '$erein $e 'is$es to rest and to d'e eterna * 'it$ 3od! T$is is t$e second degree o# t$at in'ard 'or6ing '$ic$ adorns t$e o'er 1art o# man in man* 'a*s!

CHAPTER XXII OF THE THIRD DEGREE OF THE SPIRITUAL COMING OF CHRIST

5 )+EN t$e sun $as risen in t$e $ea%ens as $ig$ as it can, it stands in t$e sign o# (ancer D'$ic$ means (ra4, 4ecause it cannot go #urt$er, 4ut 4egins to go 4ac6F! T$en come t$e #iercest $eats o# t$e '$o e *ear! And t$e sun dra's u1 a t$e moisture, and t$e eart$ 4ecomes dr*, and t$e #ruits ri1en quic6 *! So i6e'ise, '$en ($rist, t$e Di%ine Sun, $as risen to t$e Lenit$ o# our $earts? t$at is, a4o%e a t$e gi#ts and conso ations and s'eetness '$ic$ 'e ma* recei%e #rom +im?so t$at 'e do not rest in an* sa%ours, $o' great soe%er t$e* 4e, '$ic$ 3od ma* 1our into our sou sA i# t$en, masters o# ourse %es, 'e e%er turn in'ards, 4* t$e 'a* '$ic$ $as 4een s$o'n $ereto#ore, 'it$ $um4 e 1raise and 'it$ #er%ent t$an6sgi%ing, to'ards t$e %er* source #rom '$ic$ a gi#ts # o' #ort$ according to t$e needs and t$e merits o# eac$ creature; t$en ($rist stands on $ig$ in t$e Lenit$ o# our $earts, and +e 'i dra' a t$ings, t$at is, a our 1o'ers, to +imse #! )$en t$us neit$er sa%our nor conso ation can o%ercome or $inder t$e o%ing $eart, 4ut it 'ou d rat$er #orgo a conso ations and a gi#ts, t$at it ma* #ind +im )$om it o%es; t$en t$ere arises #rom t$is t$e t$ird 6ind o# in'ard e:ercise, 4* '$ic$ man is u1 i#ted and adorned in $is sensi4i it* and t$e o'er 1art o# $is 4eing! T$e #irst 'or6 o# ($rist, and t$e 4eginning o# t$is degree consists in t$is; t$at 3od dra's t$e $eart, t$e desires, and a t$e 1o'ers o# t$e sou u1 to'ards $ea%en, and ca s t$em to 4e united 'it$ +im, and sa*s in g$ost * 'ise 'it$in t$e $eart; 3" >E "9T o# *ourse %es 4* t$e 'a* in '$ic$ I dra' and in%ite *ou! T$is dra'ing and t$is in%iting I cannot 'e ma6e 1 ain to gross and insensiti%e menA 4ut it is an in'ard constraining and dra'ing o# t$e $eart to'ards t$e most $ig$ unit* o# 3od! T$is in'ard summons is =o*#u to t$e o%ing $eart a4o%e an*t$ing it e%er e:1erienced 4e#ore! .or $ence arise a ne' 'a* and a $ig$er e:ercise! +ere t$e $eart o1ens itse # in =o* and in desire, and a t$e %eins ga1e, and a t$e 1o'ers o# t$e sou are in readiness, and desire to #u #i t$at '$ic$ is demanded o# t$em 4* 3od and 4* +is unit*! T$is in%itation is a s$ining #ort$ o# ($rist, t$e Eterna SunA and it 4rings #ort$ suc$ great 1 easure and =o* in t$e $eart, and ma6es t$e $eart o1en so 'ide *, t$at it can ne%er '$o * c ose again! And t$ere4* a man is 'ounded in t$e $eart #rom 'it$in, and #ee s t$e 'ound o# o%e! To 4e 'ounded 4* o%e is t$e s'eetest #ee ing and t$e s$ar1est 1ain '$ic$ an* one ma* endure! To 4e 'ounded 4* o%e is to 6no' #or certain t$at one s$a 4e $ea edA #or t$e g$ost * 'ound 4rings 'oes and 'ea at t$e same time! .or ($rist, t$e true Sun streams and s$ines into t$e 'ounded and o1en $eart and ca s it to oneness again! And t$is rene's t$e 'ound and a its 1angs!B5
B5T$e "'ound o# o%e" as a meta1$or #or t$e ra1turous *et 1iercing entrance o# Di%ine &o%e into t$e $eart, meets us again and again in t$e iterature o# m*sticism! "3od," sa*s St Basi , "is t$e Per#ect Beaut* '$ic$ in# icts on t$e sou an ine##a4 e 'ound o# o%e!" In man* cases, as #or instance in t$e ce e4rated "trans%er4eration" o# St Teresa, t$is image 1ro4a4 * descri4es one o# t$ose 1s*c$o51$*sica 1ara e isms ?not uncommon in t$e records o# $ig$ re igious e:1erience?in '$ic$ actua 4odi * 1angs accom1an* t$e s1iritua crisis! T$us Ric$ard Ro e sa*s, "" t$ou e%er asting #airness, t$ou $ast 'ounded m* $eartA scarce * I i%e #or =o* and a most I die, #or I ma* not in m* dead * # es$ su##er suc$ a s'eetness o# t$is great ma=est*!" DThe Mending of %ife, ca1! 11!F

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CHAPTER XXIII OF THE PAIN AND RESTLESSNESS OF LOVE

5 ". t$is in'ard demand and t$is in%itation, and a so 4ecause t$e creature i#ts itse # u1 and o##ers itse #, and a t$at it can do, and *et can neit$er attain nor acquire t$e unit*?o# t$ese t$ings s1ring a g$ost * 1ain! )$en t$e inmost 1art o# t$e $eart and t$e source o# i#e $a%e 4een 'ounded 4* o%e, and one cannot o4tain t$at '$ic$ one desires a4o%e a t$ings, 4ut must e%er a4ide '$ere one does not 'is$ to 4e; #rom t$ese t'o t$ings 1ain comes #ort$! +ere ($rist is risen to t$e Lenit$ o# t$e conscience, and +e sends +is Di%ine ra*s into t$e $ungr* desires and into t$e ongings o# t$e $eartA and t$is s1 endour 4urns and dries u1 and consumes a t$e moisture, t$at is, t$e strengt$ and t$e 1o'ers o# nature! T$e desire o# t$e o1en $eart, and t$e s$ining o# t$e Di%ine ra*s, cause a 1er1etua 1ain! I#, t$en, one cannot ac$ie%e 3od and *et cannot and 'i not do 'it$out +im, #rom t$ese t'o t$ings t$ere arise in suc$ men tumu t and rest essness, 4ot$ 'it$out and 'it$in! And so ong as a man is t$us agitated, no creature, neit$er in $ea%en nor on eart$, can gi%e $im rest or $e 1 $im! In t$is state t$ere are sometimes s1o6en #rom 'it$in su4 ime and sa utar* 'ords, and singu ar teac$ings and 'isdom are gi%en! In t$is in'ard tumu t one is read* to su##er a t$at can 4e su##ered, t$at one ma* o4tain t$at '$ic$ one o%es! T$is #ur* o# o%e is an in'ard im1atience '$ic$ 'i $ard * use reason or #o o' it, i# it cannot o4tain t$at '$ic$ it o%es! T$is in'ard #ur* eats a man<s $eart and drin6s $is 4 ood! +ere t$e sensi4 e $eat o# o%e is #iercer t$an at an* ot$er stage in man<s '$o e i#eA and $is 4odi * nature is secret * 'ounded and consumed 'it$out an* out'ard 'or6, and t$e #ruits o# t$e %irtues ri1en more quic6 * t$an in a t$e degrees '$ic$ $a%e 4een s$o'n $ereto#ore! In t$e i6e season o# t$e *ear, t$e %isi4 e sun enters t$e sign o# %eo, t$at is, t$e &ion, '$o is #ierce 4* nature, #or $e is t$e ord o%er a 4easts! So i6e'ise, '$en a man comes to t$is 'a*, ($rist, t$e 4rig$t Sun, stands in t$e sign o# t$e &ion, #or t$e ra*s o# +is $eat are so #ierce t$at t$e 4 ood in t$e $eart o# t$e im1atient man must 4oi ! And '$en t$is #ierce 'a* 1re%ai s, it masters and su4dues a ot$er 'a*s and 'or6sA #or it 'i s to 4e 'a* ess, t$at is, 'it$out manner! And in t$is tumu t a man sometimes #a s into a desire and rest ess onging to 4e #reed #rom t$e 1rison o# $is 4od*, so t$at $e ma* at once 4e united 'it$ +im )$om $e o%es! And $e o1ens $is in'ard e*es and 4e$o ds t$e $ea%en * $ouse #u o# g or* and =o*, and $is Be o%ed cro'ned in t$e midst o# it, # o'ing #ort$ to'ards +is saints in a4ounding 4 issA '$i st $e must ac6 a t$is! And t$ere#rom t$ere o#ten s1ring in suc$ a man out'ard tears and great ongings! +e oo6s
T$us, too, St 2o$n o# t$e (ross? "" 4urn t$at 4urns to $ea I " more t$an 1 easant 'oundI And " so#t $and, " touc$ most de icate T$at dost ne' i#e re%ea , T$at dost in grace a4ound, And, s a*ing, dost #rom deat$ to i#e trans ate!" D%lama de Amor Viva! Trans! 4* Art$ur S*mons!F

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do'n and considers t$e 1 ace o# e:i e in '$ic$ $e $as 4een im1risoned, and #rom '$ic$ $e cannot esca1eA t$en tears o# sadness and miser* gus$ #ort$! T$ese natura tears soot$e and re#res$ t$e man<s $eart, and t$e* are '$o esome to t$e 4odi * nature, 1reser%ing its strengt$ and 1o'ers and sustaining $im t$roug$ t$is state o# tumu t! A t$e mani#o d considerations and e:ercises according to 'a*s or manner are $e 1#u to t$e im1atient manA t$at $is strengt$ ma* 4e 1reser%ed and t$at $e ma* ong endure in %irtue!

CHAPTER XXIV
10

OF ECSTACIES AND DIVINE REVELATIONS

B> t$is #ierce ardour and t$is im1atience some men are at times caug$t into t$e s1irit, a4o%e t$e sensesA and t$ere 'ords are s1o6en to t$em and images and simi itudes s$o'n to t$em, teac$ing t$em some trut$ o# '$ic$ t$e* or ot$er men $a%e need, or e se t$ings t$at are to come! T$ese are ca ed re%e ations or %isions! I# t$e* are 4odi * images, t$e* are recei%ed in t$e imagination! T$is ma* 4e t$e 'or6 o# an ange in man, t$roug$ t$e 1o'er o# 3od! I# it 4e an inte ectua trut$, or a g$ost * image, t$roug$ '$ic$ 3od re%ea s +imse # in +is un#at$oma4 eness, t$is is recei%ed in t$e understandingA and t$e man can c ot$e it in 'ords in so #ar as it can 4e e:1ressed in 'ords! Sometimes a man ma* a so 4e dra'n a4o%e $imse # and a4o%e t$e s1irit D4ut not a toget$er outside $imse #F into an Incom1re$ensi4 e 3ood, '$ic$ $e s$a ne%er 4e a4 e eit$er to utter or to e:1 ain in t$e 'a* in '$ic$ $e $eard and sa'A #or in t$is sim1 e act and t$is sim1 e %ision, to $ear and to see are one! And none can 'or6 t$is in man, 'it$out intermediar* and 'it$out t$e co5o1eration o# an* creature, sa%e 3od a one! It is ca ed RAPT9SA '$ic$ means, ra1t a'a*, or u1 i#ted, or carried a'a*! At times 3od grants to suc$ men a sudden s1iritua g im1se, i6e t$e ig$tning in t$e s6*! It comes i6e a sudden g im1se o# strange 4rig$tness, s$ining #ort$ #rom t$e Sim1 e Nudit*! And t$ere4* #or an instant t$e s1irit is raised a4o%e itse #A 4ut t$e ig$t 1asses at once and t$e man returns to $imse # again! T$is is t$e 'or6 o# 3od +imse #A it is somet$ing %er* su4 imeA #or t$ose to '$om it $a11ens o#ten 4ecome i uminated men! "t$er t$ings sometimes $a11en to t$ose '$o i%e in t$e #ierce ardour o# o%eA #or o#ten anot$er ig$t s$ines into t$em, and t$is is t$e 'or6 o# 3od t$roug$ means! In t$is ig$t t$e $eart and t$e desirous 1o'ers u1 i#t t$emse %es to'ards t$at ig$tA and, in t$e meeting 'it$ t$at ig$t, t$e =o* and t$e satis#action are so great t$at t$e $eart cannot contain t$em, 4ut 4rea6s out in a oud %oice 'it$ cries o# =o*! And t$is is ca ed t$e 29BI&9S, or =u4i ationA t$at is, a =o* '$ic$ cannot 4e uttered in 'ords! BC And one cannot
BCT$e Jubilus, or inarticu ate song o# =o*, 'as recognised 4* medie%a 'riters as a norma #orm o# re igious e:a tation; t$ere are man* re#erences to it in m*stica iterature! T$us 2aco1one da TodN in t$e 1oem, "O ,ubilo del core-.
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"T$e 2u4i us in #ire a'a6es And straig$t t$e man must sing and 1ra*, +is tongue in c$i dis$ stammering s$a6es, Nor 6no's $e '$at $is i1s ma* sa*A +e cannot quenc$ nor $ide a'a* T$at s'eetness 1ure and in#inite!

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contain onese #A 4ut i# one 'ou d go out 'it$ an o1ened and u1 i#ted $eart to meet t$is ig$t t$e %oice must #o o', so ong as t$is e:ercise and t$is ig$t endure! Some in'ard men are at times taug$t in a dream 4* t$eir guardian ange s or 4* ot$er ange s, concerning man* t$ings o# '$ic$ t$e* $a%e need! Some men too are #ound '$o $a%e man* sudden intuitions, or ins1irations, or imaginations, and a so $a%e miracu ous dreams, and *et remain in t$eir out'ard senses! But t$ese 6no' not$ing o# t$e tumu t o# o%eA #or t$e* d'e in out'ard mu ti1 icit*, and o%e $as not 'ounded t$em! T$ese t$ings ma* 4e natura , or t$e* ma* come #rom t$e de%i , or #rom good ange s, and t$ere#ore 'e ma* $a%e #ait$ in t$em so #ar as t$e* accord 'it$ +o * )rit, and 'it$ t$e trut$, 4ut no more! I# 'e trust t$em 4e*ond t$is, 'e ma* easi * 4e decei%ed!B@

CHAPTER XXV AN EXAMPLE SHOWING HOW ONE IS HINDERED IN THIS EXERCISE

No' I 'i s$o' *ou t$e $indrances and t$e dangers '$ic$ $e meets 'it$ '$o d'e s in t$e #ur* o# o%e! In t$is time, as *ou $a%e $eard, t$e sun is in t$e sign o# t$e &ionA and t$is is t$e most un$ea t$* 1eriod o# t$e *ear, a t$oug$ it is #ruit#u A #or $ere 4egin t$e dog5da*s, '$ic$ 4ring man* a 1 ague 'it$ t$em! T$en t$e 'eat$er ma* 4ecome so un'$o esome and so $ot t$at in some countries $er4s and trees 'it$er and s$ri%e , and in some 'aters t$e #is$es 1ine a'a* and 1eris$, and on t$e and men a so sic6en and die! And t$is is not caused on * 4* t$e sun, #or t$en it 'ou d 4e t$e same e%er*'$ereA in a countries and in a 'aters, and 'it$ a men! But t$e cause o# it is o#ten t$e corru1tion and t$e disorder o# t$e matter on '$ic$ t$e sun<s 1o'er 'or6s! So i6e'ise it is '$en a man comes into t$is state o# im1atience! +e enters in trut$ into t$e dog5da*s, and t$e s1 endour o# t$e Di%ine ra*s 4urns so #ierce * and so $ot * #rom a4o%e, and t$e $eart 'ounded 4* o%e is so in# amed #rom 'it$in?since t$e ardour o# a##ection and t$e im1atience o# desire $a%e 4een t$us en6ind ed?t$at t$e man #a s into im1atience and stri%ing, e%en as a 'oman '$o a4ours in c$i d54irt$ and cannot 4e de i%ered! I# t$e man t$en oo6 stead#ast * into $is o'n 'ounded $eart, and at +im )$om $e o%es, t$ese 'oes gro' 'it$out ceasing! So great * does t$e torment increase t$at t$e man 'it$ers and s$ri%e s in $is 4odi * nature, e%en as t$e trees in $ot countriesA
"T$e 2u4i us in # ame is it And straig$t t$e man must s$out and singA So c ose to o%e $is $eart is 6nit +e scarce can 4ear t$e $one*ed stingA +is c amour and $is cries must ring And s$ame #or e%er ta6e its # ig$t!" D&aude @C! Trans! 4* 2! Bec6!F B@T$is is t$e traditiona ($ristian test #or a %isions and re%e ations! T$us Ric$ard o# St! ,ictor, t$e source o# so muc$ o# Ru*s4roec6<s teac$ing, sa*s in a ce e4rated 1assage? "E%en t$oug$ *ou 4e ie%e t$at *ou $a%e 4een ta6en u1 into t$e $ig$ mountain a1art, e%en t$oug$ *ou 4e ie%e t$at *ou see ($rist trans#igured, 4e not too read* to 4e ie%e an*t$ing *ou see in +im or $ear #rom $im, un ess 0oses and E ias run to meet +im! I $o d a trut$ in sus1icion '$ic$ Scri1ture does not con#irm; nor do I recei%e ($rist in +is g or* un ess 0oses and E ias are ta 6ing 'it$ +im!" DBen,amin Minor, ca1! E1!F

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and $e dies in t$e #ur* o# o%e, and enters t$e 6ingdom o# $ea%en 'it$out 1assing t$roug$ 1urgator*! But t$oug$ $e dies 'e '$o dies o# o%e, as ong as a tree ma* 4ear good #ruit, it s$ou d neit$er 4e #e ed nor u1rooted! Sometimes 3od # o's #ort$ 'it$ great s'eetness into t$e tur4u ent $eart! T$en t$e $eart s'ims in 4 iss, as a #is$ in 'aterA and t$e inmost ground o# t$e $eart 4urns in t$e #ur* o# o%e, e%en '$i st it s'ims in de ig$t in t$e gi#ts o# 3od, 4ecause o# t$e 4 iss#u and im1atient ardour o# t$e o%ing $eart itse #! And to d'e ong in t$is degree consumes t$e 4odi * nature! A men '$o 4urn in t$e #ur* o# o%e must 1ine a'a* in t$at stateA 4ut t$ose '$o can go%ern t$emse %es 'e do not die!BE

10

CHAPTER XXVI ANOTHER EXAMPLE

15 AND no' I 'i 'arn *ou against anot$er t$ing '$ic$ ma* cause great $arm! Sometimes in t$at $ot season t$ere #a s t$e $one*5de' o# a certain #a se s'eetness, '$ic$ 1o utes t$e #ruit, or utter * s1oi s it! And it is most a1t to #a at noon, in 4rig$t suns$ine, and in 4ig dro1sA and it is $ard * to 4e distinguis$ed #rom rain! So i6e'ise, some men ma* 4e ro44ed o# t$eir out'ard senses 4* a certain ig$t 1roduced 4* t$e de%i ! And in t$is ig$t t$e* are en'ra11ed and ensnared, and at t$e same time man* 6inds o# images, 4ot$ #a se and true, are s$o'n to t$em, and t$e* are s1o6en to in di%erse 'a*sA and a t$is is seen and recei%ed o# t$em 'it$ great de ig$t! And $ere t$ere #a sometimes t$e $one*5dro1s o# a #a se s'eetness, in '$ic$ a man ma* #ind $is 1 easure! +e '$o esteems it muc$ recei%es muc$ o# it; and t$ere4* t$e man is easi * 1o uted, #or i# $e 'i $o d #or true t$ose t$ings '$ic$ are not i6e to trut$, #or t$e reason t$at t$e* $a%e 4een s$o'n or s1o6en to $im, $e #a s into error and t$e #ruit o# %irtue is ost! But t$ose '$o $a%e trodden t$e 'a*s '$ereo# I $a%e 'ritten 4e#ore, t$oug$ t$e* ma* 4e tem1ted 4* t$is s1irit and t$is ig$t, t$e* 'i recognise t$em and 'i not 4e $armed!

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CHAPTER XXVII A PARABLE OF THE ANT

85 A BRIE. 1ara4 e I 'i gi%e to t$ose '$o d'e in t$e tumu t o# o%e, t$at t$e* ma* endure t$is state no4 * and 4ecoming *, and ma* attain to $ig$er %irtues! T$ere is a sma insect ca ed t$e ant! It is strong and sagacious, and %er* ot$ to die! It i%es 4* c$oice amongst t$e congregation o# its #e o's, in $ot and dr* soi ! T$e ant 'or6s
BERo e<s (ire of %ove 1ro%ides an a1t commentar* u1on t$is c$a1ter! T$us $e sa*s o# t$e de%out and ardent o%er '$o "4urns in t$e #ire o# t$e +o * 3$ost"? "+e utter * 4urns and ongs #or ig$t '$i e $e t$us #er%ent * tastes o# t$ings $ea%en * ! ! ! as t$e sera1$im, to '$om $e is i6e in o%ing mind, $e cries and sa*s to $is no4 e &o%er, <Be$o d, o%ing I 4urn, greedi * desiring!< T$us 'it$ #ire untro'ed and t$ir ing # ame t$e sou o# a o%er is 4urned! It g addens a t$ings and $ea%en i6e s1ar6 es; nor $a11i * do I ong to ma6e an end, 4ut, a 'a*s going to t$at '$ic$ I o%e, deat$ to me is s'eet and sic6er!" D)ncendium Amoris, I!, ca1! 1B!F

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during summer, and gat$ers grain #or #ood #or t$e 'inter! And it s1 its t$e grain in t'o est it s$ou d s1rout and 4e s1oi ed, and 4e o# no use '$en not$ing can 4e gat$ered an*more! And it see6s no strange 'a*s, 4ut a 'a*s goes #ort$ 4* t$e same 'a*! And i# it a4ides its time, it s$a 4e a4 e to # *! T$us s$ou d t$ese men do! T$e* s$ou d 4e strong in a4iding t$e coming o# ($rist, sagacious against t$e communications and ins1irations o# t$e de%i ! T$e* s$ou d not desire deat$A 4ut 3od<s g or* a one, and #or t$emse %es ne' %irtues! T$e* s$ou d d'e in t$e congregation o# t$eir $eart and o# t$eir 1o'ers, and s$ou d #o o' t$e dra'ing and t$e in%iting o# t$e Di%ine 9nit*! T$e* s$ou d d'e in 'arm and dr* soi , t$at is, in t$e #ierce tumu t o# o%e and in a great rest essness! And t$e* s$ou d a4our during t$e summer o# t$is i#e, and gat$er t$e #ruits o# %irtue #or eternit*A and t$e* s$ou d s1 it t$ese #ruits in t'o! T$e one 1art is, t$at t$e* s$ou d e%er desire t$e most $ig$ #ruition o# Eternit*A and t$e ot$er 1art is t$at, 4* means o# t$e reason, t$e* s$ou d a 'a*s restrain t$emse %es as muc$ as t$e* can, and a4ide t$e time '$ic$ 3od $as ordained to t$em, and t$us t$e #ruit o# %irtue is 1reser%ed unto eternit*! And t$e* s$ou d not #o o' strange 1at$s or singu ar 'a*sA 4ut t$e* s$ou d #o o' t$e trac6 o# o%e t$roug$ a storms to t$at 1 ace '$it$er o%e s$a ead t$em! And i# t$e* a4ide t$e time, and 1erse%ere in a %irtues, t$e* s$a 4e$o d t$e 0*ster* o# 3od and ta6e # ig$t to'ards It!

20

CHAPTER XXVIII OF THE FOURTH DEGREE OF THE COMING OF CHRIST

25 No' 'e 'i s1ea6 #urt$er o# t$e #ourt$ manner o# t$e coming o# ($rist, u1 i#ting and 1er#ecting a man 4* in'ard e:ercise in t$e o'er 1art o# $is 4eing! But $a%ing i6ened a t$e in'ard comings to t$e s1 endour o# t$e sun, and to its 1o'er, according to t$e course o# t$e *ear, 'e 'i s1ea6 #urt$er, according to t$e course o# t$e seasons, o# anot$er action and anot$er 'or6 o# t$e sun! )$en t$e sun #irst 4egins to descend #rom t$e Lenit$ to t$e nadir, it enters t$e sign '$ic$ is ca ed ,irgo, t$at is, t$e ,irgin, 4ecause no' t$e season 4ecomes un#ruit#u , as a %irgin is! DIn t$is time t$e g orious ,irgin 0ar*, t$e mot$er o# ($rist, ascended to $ea%en #u o# =o* and ric$ in a %irtues!F At t$is time t$e $eat 4egins to gro' essA and men 4egin to gat$er in, #or use during t$e rest o# t$e *ear, t$ose ri1e and asting #ruits '$ic$ can 4e 6e1t and consumed ong a#ter'ards, suc$ as corn and 'ine and t$e dura4 e #ruits, '$ic$ $a%e no' come to t$eir maturit*! And a 1art o# t$e same corn is so'n, so t$at it 4e mu ti1 ied #or t$e 4ene#it o# men! In t$is season a t$e 'or6 o# t$e sun o# t$e '$o e *ear is 1er#ected and #u #i ed! So i6e'ise, '$en ($rist t$e g orious Sun $as risen to t$e Lenit$ in a man<s $eart, as I $a%e taug$t *ou in t$e t$ird degreeA and '$en +e t$en 4egins to descend and to $ide t$e s$ining o# +is Di%ine ra*s and to #orsa6e t$e manA t$en t$e $eat and im1atience o# o%e 4egin to gro' ess! No' '$en ($rist t$us $ides +imse #, and 'it$dra's t$e s$ining o# +is 4rig$tness and +is $eat, t$is is t$e #irst 'or6, and t$e ne' coming, o# t$is degree! T$en ($rist s1ea6s in g$ost * 'ise 'it$in t$is man, sa*ing; "3" >E "9T in suc$ 'ise as I 'i no' s$o' *ou!" So t$e man goes out, and #inds $imse # 1oor and misera4 e and #orsa6en! +ere a t$e tem1est and #ur* and im1atience o# o%e

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gro' ess, and t$e $ot summer 1asses into autumn, and a its ric$es are turned to great 1o%ert*! T$en t$e man 4egins to com1 ain 4ecause o# $is 'retc$edness; )$it$er $as gone t$e ardent o%e, t$e in'ardness, t$e gratitude, t$e =o*#u 1raiseM And t$e in'ard conso ation, t$e intimate =o*, t$e sensi4 e sa%our, $o' $as $e ost t$emM +o' $a%e t$e #ierce tem1est o# o%e, and a t$e ot$er gi#ts '$ic$ $e #e t 4e#ore, 4ecome dead in $imM And $e #ee s i6e an ignorant man '$o $as ost a $is 1ains and $is a4our! And o#ten $is natura i#e is trou4 ed 4* suc$ a oss! Sometimes t$ese un$a11* men are a so de1ri%ed o# t$eir eart$ * goods, o# #riends, o# 6insmenA and t$e* are a4andoned o# a creatures, t$eir $o iness is not 6no'n or esteemed, men s1ea6 e%i o# t$eir 'or6s and t$eir '$o e i%es, and t$e* are des1ised and re=ected 4* a t$eir neig$4ours! And at times t$e* #a into sic6ness and man* a 1 ague, and some into 4odi * tem1tationsA or, t$at '$ic$ is 'orst o# a , into tem1tations o# t$e s1irit! .rom t$is 1o%ert* arise a #ear est one s$ou d #a , and a 6ind o# $a #5dou4t! T$is is t$e utmost 1oint at '$ic$ a man can $o d $is ground 'it$out #a ing into des1air! Suc$ a man i6es to see6 out good men, and to com1 ain to t$em, and s$o' t$em $is miseriesA and $e desires t$e $e 1 and 1ra*ers o# +o * ($urc$ and o# a t$e =ust!

CHAPTER XXIX
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SHOWING WHAT THE FORSAKEN MAN SHOULD DO

+ERE t$e man s$ou d 4et$in6 $imse # 'it$ a $um4 e $eart t$at o# $is o'n $e $as not$ing 4ut miser*A and $e s$ou d sa* in resignation and se #5a4andonment t$e 'ords '$ic$ 'ere s1o6en 4* t$e $o * man 2o4; "T+E &"RD 3A,E, AND T+E &"RD +AT+ TA/EN A)A>A as it 1 eased t$e &ord, so it $at$ 4een doneA B&ESSED BE T+E NA0E ". T+E &"RD! And $e s$ou d renounce $imse # in a t$ings, and s$ou d sa* and mean in $is $eart, "&ord, I am as 'i ing to 4e 1oor in a t$ose t$ings o# '$ic$ I $a%e 4een de1ri%ed as I am read* to 4e ric$, " &ord, i# it 4e T$* 'i and to T$* g or*A not m* 'i according to nature, " &ord, 4ut T$* 'i and m* 'i according to s1irit 4e done! .or I am T$ine o'n, " &ord, and 'ou d as 'e 4e in $e as in $ea%en, i# it 'ere to T$* g or*! &ord, do unto me according to T$* good 1 easure!" "# a t$is su##ering and a4andonment t$e man s$ou d ma6e an in'ard =o*A and $e s$ou d gi%e $imse # into t$e $ands o# 3od, and s$ou d 4e g ad 4ecause $e is a4 e to su##er #or t$e g or* o# 3od! And i# $e 4e true to t$is dis1osition, $e s$a taste suc$ an in'ard =o* as $e ne%er tasted 4e#oreA #or not$ing is more =o*#u to t$e o%er o# 3od, t$an to #ee t$at $e 4e ongs '$o * to $is Be o%ed! And i# $e $as indeed #o o'ed t$e 'a* o# t$e %irtues straig$t to t$is degree, e%en t$oug$ $e $as not 1assed t$roug$ a t$e states '$ic$ $a%e 4een 1ointed out $ereto#ore, it is not need#u , i# $e #ee s 'it$in $imse # t$e source o# t$e %irtues; '$ic$ is in acti%it*, $um4 e o4edienceA and, in 1assi%it*, 1atient resignation! In t$ese t'o t$ings t$is degree is esta4 is$ed in e%er asting suret*! In t$is season o# t$e *ear t$e sun o# $ea%en enters t$e sign o# %ibra, '$ic$ means t$e Sca esA #or da* and nig$t are e%en * 4a anced, and t$e sun di%ides t$e ig$t #rom t$e dar6ness in equa 1arts! So i6e'ise ($rist stands in t$e sign o# t$e Ba ance #or t$e resigned man! )$et$er +e gi%es s'eetness or 4itterness, dar6ness or ig$t, '$ate%er $e a*s u1on t$e sca e, t$e man 4a ances it e%en *A a t$ings are equa to $im, sa%e sin

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a one, '$ic$ is #or e%er cast out! )$en suc$ utter * resigned men $a%e t$us 4een de1ri%ed o# a conso ation, and 4e ie%e t$at t$e* $a%e ost a %irtues, and are #orsa6en o# 3od and o# a creatures; t$en i# t$e* are a4 e to rea1 t$em, a 6inds o# #ruit, t$e corn and %ine, are read* and ri1e! And t$is image means, t$at a t$at t$e 4od* can endure, '$atsoe%er it 4e, s$ou d 4e o##ered u1 to 3od g ad *, and o# one<s o'n #ree 'i , and 'it$out resistance to t$e su1reme )i ! A t$e out'ard and in'ard %irtues, '$ic$ a man 1ractised 'it$ =o* in t$e #ire o# o%eA t$ese, since $e 6no's t$em and is a4 e to 1er#orm t$em, $e s$ou d no' 1ractise di igent * and 'it$ courage, and s$ou d o##er t$em u1 to 3od! Ne%er 'ere t$e* so dear to 3odA #or ne%er 'ere t$e* so no4 e and so #air! A t$e conso ations '$ic$ 3od e%er ga%e s$ou d g ad * 4e gi%en u1, i# it 4e to +is g or*! T$is is t$e $ar%est o# t$e corn, and o# a 6inds o# ri1e #ruits, on '$ic$ 'e s$a i%e eterna *, and '$ic$ ma6e us ric$ in 3od! T$us t$e %irtues are made 1er#ect, and sorro' is turned to eterna 'ine! B* suc$ men, and 4* t$eir i%es and t$eir 1atience, a t$ose '$o 6no' t$em and a t$eir neig$4ours are taug$t and c$anged #or t$e 4etter; and so t$e corn o# t$eir %irtues is so'n and mu ti1 ied #or t$e 4ene#it o# a good men! T$is is t$e #ourt$ 'a* in '$ic$ a man 4* in'ard 'or6ing is adorned and 1er#ected in t$e 4odi * 1o'ers and t$e o'er 1art o# $imse #; and in no ot$er 'a* can $e continua * gro' and 4ecome more 1er#ect! But as suc$ men $a%e 4een $ars$ * a## icted, and $a%e 4een tried, and tem1ted, and com4atted, 4* 3od, 4* t$eir o'n se %es, and 4* a creatures, in t$em t$e %irtue o# resignation reac$es a singu ar 1er#ection! Ne%ert$e ess, resignation, or t$e renunciation o# se #5'i #or t$e 'i o# 3od, is 4e#ore a t$ings need#u #or a men '$o 'is$ to 4e sa%ed!

CHAPTER XXX
25

A PARABLE" HOW ONE MAY BE HINDERED IN THIS FOURTH DEGREE

80 AT t$is season o# t$e *ear, so soon as t$e equino: is come, t$e sun 4egins to descend and t$e 'eat$er 4ecomes coo er! And t$en some im1rudent men 4ecome #u o# no:ious $umours, '$ic$ enter into t$e stomac$, and s1oi t$e $ea t$ and 4ring man* diseases; and t$ese destro* t$e a11etite and t$e taste o# good #ood, and 4ring man* to deat$! And some men are corru1ted 4* t$ese no:ious $umours, so t$at t$e* get dro1s*, and $a%e t$ere#rom ong torments and sometimes die! And #rom t$e su1er5a4undance o# t$ese $umours come sic6ness and #e%er #rom '$ic$ man* men su##er, and o# '$ic$ some die! And so i6e'ise it is, '$en men o# good5'i , '$o once tasted 3od, $a%e s'er%ed #rom +im and #rom trut$, and $a%e gone astra*A t$ese eit$er sic6en in t$e 'a* o# 1er#ection, or 'it$er a'a* as regards %irtue, or #a into eterna deat$, t$roug$ one o# t$ese ma adies, and some t$roug$ a t$ree! Es1ecia * '$en $e is #orsa6en a man $as need o# muc$ strengt$, and must e:ercise $imse # in t$e 'a* I $a%e =ust taug$t *ou; t$us $e s$a not 4e decei%ed! But t$e un'ise man, '$o ru es $imse # i , #a s easi * into t$ese ma adiesA #or in $im t$e 'eat$er $as gro'n coo er! .or t$is reason $is nature 4ecomes s o' in %irtue and in good 'or6s, and cra%es #or com#ort and so#tness o# t$e 4od*A o#ten 'it$out discretion and more t$an is need#u ! And ot$er men 'ou d i6e 'e to recei%e so ace #rom 3od, i# t$e* mig$t 1arta6e o# +im 'it$out 1ains and a4our! And some see6 #or so ace in creatures, '$ere#rom great $arm o#ten ensues! And some t$in6

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t$emse %es sic6 and #ee4 e and t$at t$eir 1o'ers are e:$austed, and 4e ie%e t$at t$e* $a%e need o# a t$at t$e* can get, and t$at t$e* must c$eris$ t$eir 4odies in com#ort and re1ose! )$en a man *ie ds $imse # in suc$ a 'a*, and see6s 'it$out discretion a#ter 4odi * t$ings and com#ortsA t$en a suc$ t$ings are no:ious $umours '$ic$ #u #i t$e stomac$, t$at is to sa*, t$e man<s $eart, and ta6e #rom $im t$e taste and t$e en=o*ment o# good #ood, t$at is to sa*, o# a t$e %irtues!

CHAPTER XXXI
10

OF ANOTHER HINDRANCE
I. a man t$us #a s into sic6ness and co d, $e is sometimes caug$t 4* dro1s*, t$at is to sa*, $e $as an inc ination to'ards t$e out'ard 1ossession o# eart$ * t$ings! T$e more suc$ men acquire, t$e more t$e* desireA #or t$e* straig$t'a* 4ecome dro1sica ! T$e 4e *, t$at is, t$e a11etites or usts, s'e s terri4 *, and t$e t$irst 'i not 4e quenc$ed! But t$e #ace o# conscience and discretion 4ecomes sma and t$in, #or t$ese men 1ut $indrances against t$e in# o' o# t$e grace o# 3od! I# t$e* t$us accumu ate t$e 'aters o# eart$ * 1ossessions a4out t$e $eart, t$at is, i# t$e* c ing to t$em 'it$ desire, t$e* cannot 1rogress in 'or6s o# c$arit*A #or t$e* are sic6, t$e* ac6 t$e in'ard s1irit o# i#e and 4reat$, t$at is to sa*, t$e* ac6 t$e grace o# 3od and in'ard c$arit*! And t$ere#ore t$e* cannot rid t$emse %es o# t$e 'aters o# eart$ * ric$es; t$e $eart is su4merged in t$em, and t$e* are o#ten c$o6ed t$erein and die an eterna deat$! But t$ose '$o 6ee1 t$e 'aters o# eart$ * ric$es #ar 4e o' t$e $eart, so t$at t$e* are master o# t$eir 1ossessions and can renounce t$em '$ene%er it is need#u ; t$ese, t$oug$ t$e* ma* su##er ong #rom inordinate inc inations, ma* *et 4e cured!

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CHAPTER XXXII OF FOUR KINDS OF FEVER WHEREWITH A MAN MAY BE TORMENTED

T+"SE men '$o are #u o# no:ious $umours, t$at is to sa*, #u o# inordinate inc ination to'ards 4odi * com#ort and to'ards #oreign and creature * conso ations, can #a into #our 6inds o# #e%er! T$e #irst 6ind is ca ed t$e quotidian #e%er! It is a mu ti1 icit* o# t$e $eartA #or t$ese men 'is$ to 6no' a t$ings, and to s1ea6 o# a t$ings, and to criticise and to =udge a t$ings, and mean'$i e t$e* o#ten #ai to o4ser%e t$emse %es! T$e* are 'eig$ed do'n 4* man* strange caresA t$e* must o#ten $ear '$at t$e* do not i6eA and t$e east t$ing trou4 es t$em! T$eir t$oug$ts are rest essA #irst t$is, t$en t$at, #irst $ere, t$en t$ereA t$e* are i6e to t$e 'inds! T$is is a dai * #e%erA #or t$e* are trou4 ed, and 4usied, and in mu ti1 icit*, #rom morning unti e%ening, and sometimes in t$e nig$t a so, '$et$er t$e* s ee1 or 'a6e! T$oug$ t$is ma* e:ist in a state o# grace and 'it$out morta sin, *et it $inders in'ardness and in'ard 1ractices and ta6es a'a* t$e taste o# 3od and o# a %irtues! And t$is is an eterna oss!

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T$e second 6ind o# #e%er comes on a ternate da*s! It is ca ed #ic6 eness! I# it asts ong it is o#ten dangerous! T$is #e%er is o# t'o 6inds; sometimes it comes #rom intem1erate $eat, and sometimes #rom co d! T$e one '$ic$ comes #rom intem1erate $eat 4e#a s certain good menA #or '$en t$e* are, or $a%e 4een, touc$ed 4* 3od, and t$en are #orsa6en o# +im, t$e* sometimes #a into #ic6 eness! To5da* t$e* c$oose one 'a* o# i#e, and to5morro' anot$erA at one time t$e* 'is$ to 4e si ent, and anot$er time t$e* 'is$ continua * to s1ea6! .irst t$e* 'is$ to enter into t$is order, t$en into t$at! .irst t$e* 'is$ to gi%e a t$eir goods to 3od, t$en t$e* 'is$ to 6ee1 t$em! At one time t$e* 'is$ to 'ander a4road, at anot$er to 4e enc osed in a ce ! At one time t$e* ong to go o#ten to t$e Sacrament, and s$ort * a#ter'ards t$e* %a ue t$is 4ut itt e! At one time t$e* 'is$ to 1ra* muc$ in a oud %oice, and anot$er time 4ut s$ort * a#ter, t$e* 'ou d 6ee1 si ence! And t$is is 4ot$ a %ain curiosit* and a #ic6 eness, '$ic$ $inder and im1ede a man #rom com1re$ending in'ard trut$, and destro* in $im 4ot$ t$e source and t$e 1ractice o# a in'ardness! No' mar6 '$ence t$is unsta4 e condition comes in some good men! )$en a man sets $is t$oug$ts and $is in'ard acti%e endea%our on t$e %irtues and on out'ard 4e$a%iour more t$an on 3od and on union 'it$ 3od; t$oug$ $e remains in t$e grace o# 3od D#or in t$e %irtues $e aims at 3odF, *et none t$e ess $is i#e is unsta4 e, #or $e does not #ee $imse # to rest in 3od a4o%e a %irtues! And t$ere#ore $e 1ossesses somet$ing t$at $e does not 6no'A #or, +im )$om $e see6s in t$e %irtues and in t$e mu ti1 icit* o# acts, $e 1ossesses 'it$in $imse #, a4o%e intention, a4o%e %irtues, and a4o%e a 'a*s and means! And t$ere#ore, i# t$is man 'ou d o%ercome $is #ic6 eness, $e must earn to rest a4o%e a %irtues in 3od and in t$e most $ig$ 9nit* o# 3od! T$e ot$er #e%er o# #ic6 eness, '$ic$ comes #rom co d, a t$ose men $a%e '$o o%e 3od indeed, 4ut at t$e same time see6 and inordinate * o%e some ot$er t$ing! T$is #e%er comes #rom co d, #or t$e $eat o# c$arit* is 1oor indeed '$ere not 3od a one, 4ut #oreign t$ings 4esides and 'it$ 3od, urge and e:cite us to'ards t$e 'or6s o# %irtue! Suc$ men are #ic6 e o# $eartA #or in a t$e t$ings '$ic$ t$e* do, nature is secret * see6ing its o'n, o#ten 'it$out t$eir 6no' edge, #or t$e* 6no' not t$emse %es! Suc$ men c$oose and a4andon, #irst one 'a* o# i#e, t$en anot$er! To5da* t$e* c$oose one 1riest, to '$om t$e* 'ou d go #or con#ession and #or counse t$eir '$o e i#e ongA and to5morro' t$e* 'i c$oose anot$er! "n a t$ings t$e* 'i as6 ad%ice, 4ut $ard * e%er do t$e* act u1on it! A t$ings #or '$ic$ t$e* are 4 amed and re4u6ed t$e* i6e to e:cuse and to =usti#*! "# #ine 'ords t$e* $a%e 1 ent*, 4ut itt e is in t$em! T$e* i6e 'e to $a%e a re1utation #or %irtue, 4ut 'it$out great e##ort! T$e* 'is$ t$eir %irtues to 4e 6no'n, and t$ese are t$ere#ore em1t*, and $a%e no sa%our eit$er o# 3od nor o# t$emse %es! "t$ers t$e* teac$, 4ut 'i t$emse %es $ard * 4e taug$t or re1ro%ed! A natura se #5 o%e and a $idden 1ride ma6e t$em t$us #ic6 e! Suc$ 1eo1 e 'a 6 on t$e %erge o# $e ; one #a se ste1, and into it t$e* #a ! In some men t$is #e%er o# #ic6 eness ma* 1roduce t$e quartan #e%erA t$at is, an estrangement #rom 3od and #rom t$emse %es and #rom trut$ and #rom a %irtues! And t$en t$e* #a into suc$ con#usion t$at t$e* are at t$eir 'it<s end and 6no' not '$at to do! T$is i ness is more dangerous t$an eit$er o# t$e ot$ers! T$roug$ t$is estrangement a man sometimes #a s into a #e%er '$ic$ is ca ed t$e dou4 e quartan, '$ic$ means indi##erence! T$en t$e #ourt$ da* is dou4 ed, and $e can $ard * reco%er, #or $e 4ecomes indi##erent and $eed ess o# a t$at is need#u to eterna i#e! So $e ma* #a into sin, i6e one '$o ne%er 6ne' an*t$ing o# 3od! I# t$is ma* 4e#a t$ose men '$o go%ern t$emse %es i in t$is state o# a4andonment, t$en it

4e$o%es t$ose to 4e'are '$o ne%er 6ne' oug$t o# 3od, nor o# t$e in'ard i#e, nor o# t$at s'eet sa%our '$ic$ good men #ind in t$eir e:ercises!

CHAPTER XXXIII
5

SHOWING HOW THESE FOUR DEGREES IN THEIR PERFECTION ARE FOUND IN CHRIST
10 I. 'e 'is$ to 1rogress rig$t * in t$e #our a#oresaid degrees o# t$e in'ard e:ercise '$ic$ adorn a man<s 4odi * 1o'ers and t$e o'er 1art o# $is nature, 'e s$ou d mar6 ($rist, )$o taug$t us t$ese #our 'a*s and $as gone 4e#ore us t$erein! ($rist, t$e 4rig$t Sun, rose in t$e $ea%ens o# t$e most $ig$ Trinit*, and in t$e da'n o# +is g orious mot$er, t$e ,irgin 0ar*A '$o 'as, and is, t$e da'n and da*4rea6 o# a t$ose graces in '$ic$ 'e s$a re=oice eterna *! No' mar6 t$is; ($rist $ad, and sti $as, t$e #irst degreeA #or $e 'as one and in oneness! In +im 'ere, and are, gat$ered and united a t$e %irtues t$at e%er 'ere, and e%er s$a 4e, 1ractisedA moreo%er a t$e creatures '$o e%er 1ractised, and e%er s$a 1ractise, t$ese %irtues! T$us +e 'as t$e .at$er<s "n * Begotten Son, and 'as united 'it$ $uman nature! And +e 'as in'ardA #or +e 4roug$t to eart$ t$e #ire t$at in# amed a t$e saints and a good men! And +e *ie ded a sensi4 e o%e and o*a t* to +is .at$er, and to a t$ose '$o s$a en=o* +im in eternit*! And +is de%otion and +is o%ing and as1iring $eart 4urned and groaned 4e#ore +is .at$er 4ecause o# t$e miseries o# a men! +is '$o e i#e, and a +is 'or6s, #rom 'it$out and #rom 'it$in, and a +is 'ords, 'ere t$an6sgi%ing and 1raise, and g ori#*ing o# +is .at$er! T$is is t$e #irst degree! ($rist, t$e Sun o# &o%e, s1ar6 ed and s$one 4rig$ter sti , and more ardent *A #or in +im 'as, and is, t$e #u ness o# a graces and gi#ts! And #or t$is reason t$e $eart o# ($rist and +is 'a* o# i#e, and +is conduct, and +is ser%ice, o%er5# o'ed in merc*, in gent eness, in $umi it*, and in generosit*A and +e 'as so gracious and so o%a4 e t$at +is 'a*s and +is 1erson dre' a men o# good'i ! +e 'as t$e uns1otted i * amidst t$e # o'ers o# t$e #ie d, '$ere#rom a t$e =ust ma* suc6 t$e $one* o# eterna s'eetness and eterna conso ation! .or a t$e gi#ts '$ic$ 'ere e%er 4esto'ed u1on t$e man$ood o# ($rist, ($rist t$an6ed and 1raised, according to +is man$ood, +is Eterna .at$er, )$o is t$e .at$er o# a gi#tsA and +e rested, as regards t$e $ig$est 1o'ers o# +is sou , a4o%e a gi#ts, in t$e most $ig$ 9nit* o# 3od, #rom '$ic$ a gi#ts # o' #ort$! T$us +e 1ossessed t$e second degree! ($rist t$e g orious Sun s1ar6 ed and s$one $ig$er sti , and 4rig$ter, and more ardent *A #or a t$e da*s o# +is i#e ong +is 4odi * 1o'ers and +is senses, +is $eart and +is mind, 'ere ca ed and destined o# +is .at$er to t$at most $ig$ g or* and 4eatitude '$ic$ +e no' en=o*s, according to +is senses and +is 4odi * 1o'ers! And +e +imse # 'as 4ot$ natura * and su1ernatura * inc ined t$ereto, according to +is a##ectionsA ne%ert$e ess +e 'as 'i ing to a4ide in t$is e:i e unti t$e time t$at +is .at$er $ad #oreseen and ordained #rom eternit*! T$us +e 1ossessed t$e t$ird degree! )$en t$e due time $ad come '$erein ($rist s$ou d rea1, and carr* into t$e Eterna /ingdom, t$e #ruits o# a t$ose %irtues '$ic$ e%er $ad ri1ened, or e%er s$ou d ri1en, t$en t$e Eterna Sun 4egan to descendA #or t$en ($rist $um4 ed +imse #, and

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de i%ered +is 4odi * i#e into t$e $ands o# +is enemies! And in t$is distress +e 'as denied and #orsa6en o# +is #riends, and #rom +is $uman nature t$ere 'as 'it$dra'n a in'ard and out'ard conso ationA and t$ere 'as aid on it miser* and sorro', 4u##ettings, 4 as1$emies, and $ea%* 4urdens, and it 1aid t$e 1rice o# a our sins according to =ustice! And +e 4ore t$ese t$ings in $um4 e 1atience, and, '$i st +e 'as t$us #orsa6en, +e 'roug$t t$e greatest 'or6 o# o%e! And, t$ere4* +e $as 4oug$t 4ac6 and redeemed our eterna $eritage! T$us is +e adorned in t$e o'er 1art o# +is no4 e man$oodA #or in it +e su##ered t$ese 1ains #or our sins! And t$is is '$* +e is ca ed t$e Sa%iour o# t$e 'or d, and '$* +e is g ori#ied, $onoured, and e:a ted, and set on t$e rig$t $and o# +is .at$er, '$ere +e reigns in mig$tinessA and a creatures, in $ea%en, and on eart$, and in $e , 4o' t$e 6nee eterna * 4e#ore +is most $ig$ Name!

CHAPTER XXXIV
15

SHOWING HOW A MAN SHOULD LIVE IF HE WOULD BE ENLIGHTENED

T+E man '$o i%es in true o4edience and in t$e mora %irtues, according to t$e commandments o# 3od, and 4esides t$is 1ractices t$e in'ard %irtues according to t$e teac$ing and stirring o# t$e +o * 3$ost, '$o is =ust in deed and in 'ord, '$o see6s not $is o'n, neit$er in time nor in eternit*, '$o can 4ear 'it$ equanimit* and 'it$ true 1atience, dar6ness and $ea%iness, and a 6inds o# miseries, and t$an6s 3od #or e%er*t$ing, and o##ers $imse # u1 'it$ $um4 e resignation; $e $as recei%ed t$e #irst coming o# ($rist according to t$e 'a* o# in'ard e:ercise! And $e $as gone out #rom $imse # in t$e in'ard i#e, and $as adorned 'it$ ric$ %irtues and gi#ts $is quic6ened $eart and t$e unit* o# $is 4od* and senses! )$en suc$ a man $as 4een a toget$er 1uri#ied and set at rest, and is gat$ered toget$er into unit* as regards $is o'er 1o'ers, $e can 4e in'ard * en ig$tened, i# 3od deems t$at t$e time is #it and $e cra%es it! It ma* a so come to 1ass, t$at a man ma* 4e en ig$tened at t$e 4eginning o# $is con%ersion, i# $e *ie d $imse # '$o * to t$e 'i o# 3od and renounce a se #$oodA a ies in t$is! Suc$ a man, $o'e%er, must a#ter'ards 1ass t$roug$ t$ose degrees and 'a*s o# t$e out'ard and t$e in'ard i#e '$ic$ $a%e 4een s$o'n $ereto#oreA 4ut t$is 'ou d 4e easier to $im t$an to anot$er, '$o mounts #rom 4e o' u1'ards, #or $e $as more ig$t t$an t$e ot$er man!

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CHAPTER XXXV OF THE SECOND COMING OF CHRIST! OR! THE FOUNTAIN WITH THREE RILLS
B0 N") 'e 'i s1ea6 #urt$er o# t$e second manner o# t$e coming o# ($rist, in t$ose in'ard e:ercises 4* '$ic$ a man is adorned, en ig$tened, and enric$ed in t$e

t$ree $ig$est 1o'ers o# t$e sou ! T$is coming 'e 'i i6en to a i%ing #ountain 'it$ t$ree ri s!BG T$e #ountain5$ead, #rom '$ic$ t$e ri s # o' #ort$, is t$e #u ness o# Di%ine grace 'it$in t$e unit* o# our s1irit! T$ere grace d'e s essentia *A a4iding as a 4rimming #ountain, and acti%e * # o'ing #ort$ in ri s into a t$e 1o'ers o# t$e sou , eac$ according to its need! T$ese ri s are s1ecia in# o'ings or 'or6ings o# 3od in t$e $ig$er 1o'ers, '$erein 3od 'or6s 4* means o# grace in man* di%erse 'a*s!

CHAPTER XXXVI
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THE FIRST RILL ADORNS THE MEMORY50

T+E #irst ri o# grace, '$ic$ 3od causes to # o' #ort$ in t$is coming, is a 1ure sim1 icit*, s$ining in t$e s1irit 'it$out di##erentiation! T$is ri ta6es its rise #rom t$e #ountain 'it$in t$e unit* o# t$e s1iritA and it # o's straig$t do'n'ards and 1ours t$roug$ a t$e 1o'ers o# t$e sou , t$e o'er and t$e $ig$erA and raises t$em a4o%e a mu ti1 icit* and a 4us*ness and 1roduces sim1 icit* in a manA and s$o's and gi%es $im t$e in'ard 4ond o# unit* o# s1irit! T$us $e is i#ted u1 as regards $is memor*, and is #reed #rom distracting images and #rom #ic6 eness! No' in t$is ig$t, ($rist demands a going out in con#ormit* 'it$ t$is ig$t and 'it$ t$is coming! So t$e man goes out, and 6no's and #inds $imse #, t$roug$ t$is sim1 e ig$t '$ic$ $as 4een 1oured into $im, to 4e united and esta4 is$ed and 1enetrated and con#irmed, in t$e unit* o# $is s1irit or mind! T$ere4* t$e man is raised u1 and set in a ne' state, and $e turns in'ards, and #i:es $is memor* u1on t$e Nudit*, a4o%e a t$e distractions o# sensi4 e images, and a4o%e mu ti1 icit*! +ere t$e man 1ossesses t$e essentia and su1ernatura unit* o# $is s1irit, as $is o'n d'e ing51 ace and as $is o'n eterna , 1ersona $eritage! +e e%er $as a natura and a su1ernatura tendenc* to'ards t$is same unit*A and t$is same unit* t$roug$ t$e gi#ts o# 3od and t$roug$ sim1 icit* o# intention, s$a $a%e an eterna o%ing tendenc* to'ards t$at most $ig$ 9nit*, '$ere, in t$e 4ond o# t$e +o * 3$ost, t$e .at$er and t$e Son are united 'it$ a saints! And t$us t$e #irst ri , '$ic$ demands unit*, is satis#ied!51

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CHAPTER XXXVII
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THE SECOND RILL ENLIGHTENS THE UNDERSTANDING

BGPro4a4 * Ru*s4roec6 $ad $ere in mind suc$ a "#ountain" or lavabo as 'as to 4e seen in a most an* #ourteent$ centur* c oister; a cistern or 4asin #ed 4* a duct o# running 'ater, and 1ouring itse # out in se%era streams into t$e o'er 4asin or troug$ '$ic$ 1ro%ided 'as$ing51 aces #or t$e 4ret$ren! 50It s$ou d 4e remem4ered t$at #or t$e medie%a 1s*c$o ogist t$e term "memor*" inc uded a t$at 'e mean 4* "mind!" 51"T$e 3od$ead," sa*s Dion*sius, "is ce e4rated 4* re igion as "ne and as 9nit*, 4ecause o# t$e sim1 icit* and oneness o# its su1ernatura indi%isi4i it*! T$ere4*, as 4* a uni#*ing 1o'er, 'e are uni#iedA and, '$en our %arious di%ersities $a%e 4een gat$ered toget$er in a su1ernatura 'a*, 'e are co ected into a di%ine one#o dness and union '$erein 'e are i6e unto 3od!" DDivine *ames, ca1! 1!F

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T+R"93+ in'ard c$arit* and o%ing inc ination and t$e #ait$#u ness o# 3od, t$ere arises t$e second ri #rom t$e #u ness o# grace 'it$in t$e unit* o# t$e s1iritA and it is a g$ost * ig$t '$ic$ # o's #ort$ and s$ines into t$e understanding, discerning di%erse t$ings! .or t$is ig$t s$o's and 1ro%es in trut$ t$e distinctions 4et'een a t$e %irtuesA 4ut t$is does not ie '$o * in our 1o'er! .or, e%en i# 'e a 'a*s $ad t$is ig$t 'it$in our sou s, it is 3od )$o ma6es it to 4e si ent and to s1ea6, and +e ma* s$o' it and $ide it, gi%e it and ta6e it a'a*, in an* time and 1 aceA #or t$is ig$t is +is! And +e t$ere#ore 'or6s in t$is ig$t '$en +e 'i s, and '$ere +e 'i s, and #or '$om +e 'i s, and '$at +e 'i s! T$ese men $a%e no need o# re%e ations, neit$er o# 4eing caug$t u1 a4o%e t$e sensesA #or t$eir i#e, and d'e ing51 ace, t$eir 'a*, and t$eir 4eing, are in t$e s1irit, a4o%e t$e senses and a4o%e sensi4i it*! And t$ere 3od s$o's to suc$ men '$at is +is good 1 easure, and '$at is need#u #or t$em or #or ot$er men! Ne%ert$e ess 3od cou d, 'ere suc$ +is 'i , de1ri%e suc$ men o# t$eir out'ard senses, and s$o' t$em #rom 'it$in un6no'n simi itudes and #uture t$ings in man* 'a*s! No' ($rist 'i s t$at t$is man go out and 'a 6 in t$is ig$t, in t$e 'a* o# t$is ig$t! T$ere#ore t$is en ig$tened man s$a go out and s$a mar6 $is state and $is i#e #rom 'it$in and #rom 'it$out, and see '$et$er $e is 1er#ect * i6e unto ($rist, according to +is man$ood and according to +is 3od$ead! .or 'e $a%e 4een created in t$e image and a#ter t$e i6eness o# 3od! And $e s$a raise $is en ig$tened e*es, 4* means o# t$e i uminated reason, to t$e inte igi4 e Trut$, and mar6 and 4e$o d in a creature * 'a* t$e most $ig$ Nature o# 3od and t$e #at$om ess attri4utes '$ic$ are in 3od; #or to a #at$om ess Nature 4e ong #at$om ess %irtues and acti%ities! T$e most $ig$ Nature o# t$e 3od$ead ma* t$us 4e 1ercei%ed and 4e$e d; $o' it is Sim1 icit* and "ne#o dness, inaccessi4 e +eig$t and 4ottom ess De1t$, incom1re$ensi4 e Breadt$ and eterna &engt$, a dar6 Si ence, a 'i d Desert, t$e Rest o# a saints in t$e 9nit*, and a common .ruition o# +imse # and o# a saints in Eternit*! And man* ot$er mar%e s ma* 4e seen in t$e a4*sma Sea o# t$e 3od$eadA and t$oug$, 4ecause o# t$e grossness o# t$e senses to '$ic$ t$e* must 4e s$o'n #rom 'it$out, 'e must use sensi4 e images, *et, in trut$, t$ese t$ings are 1ercei%ed and 4e$e d #rom 'it$in, as an a4*sma and unconditioned 3ood! But i# t$e* must 4e s$o'n #rom 'it$out, it must 4e done 4* means o# di%erse simi itudes and images, according to t$e en ig$tenment o# t$e reason o# $im '$o s$a1es and s$o's t$em! T$e en ig$tened man s$a a so mar6 and 4e$o d t$e attri4utes o# t$e .at$er in t$e 3od$ead; $o' +e is omni1otent Po'er and 0ig$t, (reator, 0o%er, Preser%er, Beginning and End, t$e "rigin and Being o# a creatures! T$is t$e ri o# grace s$o's to t$e en ig$tened reason in its radiance! It a so s$o's t$e attri4utes o# t$e Eterna )ord; a4*sma )isdom and Trut$, Pattern o# a creatures and a i#e, Eterna and unc$anging Ru e, Seeing a t$ings and Seeing T$roug$ a t$ings, none o# '$ic$ is $idden #rom +imA Transi umination and En ig$tenment o# a saints in $ea%en and on eart$, according to t$e merits o# eac$! And e%en as t$is ri o# radiance s$o's t$e distinctions 4et'een man* t$ings, so it a so s$o's to t$e en ig$tened reason t$e attri4utes o# t$e +o * 3$ost; incom1re$ensi4 e &o%e and 3enerosit*, (om1assion and 0erc*, in#inite .ait$#u ness and Bene%o ence, inconcei%a4 e 3reatness, out1ouring Ric$ness, a imit ess 3oodness drenc$ing t$roug$ a $ea%en * s1irits 'it$ de ig$t, a . ame o# .ire '$ic$ 4urns a t$ings toget$er in t$e 9nit*, a # o'ing .ountain, ric$ in a sa%ours, according to t$e desire o# eac$A t$e Pre1aration o# a saints #or t$eir eterna 4 iss and t$eir entrance t$erein, an Em4race and Penetration o# t$e .at$er, t$e Son, and a saints in #ruiti%e 9nit*! A t$is is o4ser%ed and 4e$e d 'it$out di##erentiation or di%ision in

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t$e sim1 e Nature o# t$e 3od$ead! And according to our 1erce1tion t$ese attri4utes a4ide as Persons do, in mani#o d distinctions! .or 4et'een mig$t and goodness, 4et'een generosit* and trut$, t$ere are, according to our 1erce1tion great di##erences! Ne%ert$e ess a t$ese are #ound in oneness and undi##erentiation in t$e most $ig$ Nature o# t$e 3od$ead! But t$e re ations '$ic$ ma6e t$e 1ersona attri4utes remain in eterna distinction! .or t$e .at$er 4egets distinction! .or t$e .at$er incessant * 4egets $is Son, and +imse # is un4egottenA and t$e Son is 4egotten, and cannot 4egetA and t$us t$roug$out eternit* t$e .at$er $as a Son, and t$e Son a .at$er! And t$ese are t$e re ations o# t$e .at$er to t$e Son, and o# t$e Son to t$e .at$er! And t$e .at$er and t$e Son 4reat$e #ort$ one S1irit, )$o is T$eir common )i or &o%e! And t$is S1irit 4egets not, nor is +e 4egottenA 4ut must eterna * 1our #ort$, 4eing 4reat$ed #ort$ #rom 4ot$ t$e .at$er and t$e Son! And t$ese t$ree Persons are one 3od and one S1irit! And a t$e attri4utes 'it$ t$e 'or6s '$ic$ # o' #ort$ #rom t$em are common to a t$e Persons, #or T$e* 'or6 4* %irtue o# T$eir "ne#o d Nature!52 T$e incom1re$ensi4 e ric$ness and o#tiness o# t$e Di%ine Nature, its out1ouring generosit* to'ard a in common, #i s a man 'it$ 'onder! And, a4o%e a , $e 'onders at t$e uni%ersa it* o# 3od and +is out1ouring u1on a t$ings! .or $e 4e$o ds t$e incom1re$ensi4 e Essence as a common #ruition o# 3od and a saints! And $e sees t$e Di%ine Persons as a common out1ouring and a common acti%it* in grace and in g or*, in nature and a4o%e nature, in a 1 aces and at a times, in saints and in men, in $ea%en and on eart$, in a creatures, rationa , irrationa , and materia , according to t$e merits, t$e need, and t$e rece1ti%it* o# eac$! And $e 4e$o ds $ea%en and eart$, sun and moon, t$e #our e ements, toget$er 'it$ a creatures, and t$e course o# t$e $ea%ens, created #or a in common! 3od, 'it$ a +is gi#ts, is common to a ; t$e ange s are common; t$e sou is common to a its 1o'ers, to t$e '$o e 4od*, to a its mem4ers, *et in eac$ mem4er is entireA #or t$e sou cannot 4e di%ided, sa%e 4* t$e reason! .or t$oug$, according to t$e reason, t$e $ig$est 1o'ers and t$e o'est, t$e s1irit and t$e sou , are certain * di%idedA *et, in nature, t$e* are one! So too 3od is '$o e and s1ecia to eac$, and *et common to a creationA #or 4* +im a t$ings areA 'it$in +im and u1on +im, $ea%en and eart$ and a nature de1end! )$en a man t$us considers t$e 'onder#u 'ea t$ and o#tiness o# t$e Di%ine Nature, and a t$e mu ti1 icit* o# gi#ts '$ic$ +e gi%es and o##ers to +is creatures, t$en t$ere gro's u1 'it$in $im a 'onder at suc$ mani#o d ric$ness, at suc$ o#tiness, and at t$e immeasura4 e #ait$#u ness o# 3od to +is creatures! And t$ence s1rings a 1articu ar in'ard g adness o# t$e s1irit, and a $ig$ trust in 3od, and t$is in'ard g adness en%e o1s and drenc$es a t$e 1o'ers o# t$e sou and t$e most in'ard 1art o# t$e s1irit!

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CHAPTER XXXVIII
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52T$is 'onder#u descri1tion o# t$e attri4utes o# 3od contains man* reminiscences o# m*stica 'riters, #rom St Pau on'ards; es1ecia * St Augustine, Dion*sius, St Bernard, and 0eister Ec6$art! (#! St Augustine, /onfessions, 46! 1! ca1s! 8 and B, Dion*sius t$e Areo1agite, Divine *ames, ca1s! 1 and @, and /elestial 0ierarch', ca1! @, St! Bernard, de consideratione, 46! %! ca1! E, 0eister Ec6$art, +redichten& T$ere are stri6ing 1ara e s to t$is and ot$er simi ar 1assages in Ru*s4roec6 in t$e Book of Truth o# $is contem1orar* Suso!

THE THIRD RILL ESTABLISHES THE WILL TO EVERY PERFECTION

5 .R"0 t$is g adness and t$e #u ness o# grace and t$e #ait$#u ness o# 3od, t$ere is 4orn and # o's #ort$ t$e t$ird ri in t$is same unit* o# t$e s1irit! T$is ri , i6e a #ire, en6ind es t$e 'i , and s'a o's u1 and consumes e%er*t$ing into unit*! And it #i s to t$e 4rim and # o's t$roug$ a t$e 1o'ers o# t$e sou , 'it$ ric$ gi#ts and 'it$ a singu ar no4i it*; and it ca s #ort$ in t$e 'i a tender s1iritua o%e 'it$out e##ort! No' ($rist sa*s in'ard * 'it$in t$e s1irit 4* means o# t$is 4urning 4roo6; 3" >E "9T 4* 1ractices in con#ormit* 'it$ t$ese gi#ts and 'it$ t$is coming! B* t$e #irst ri , '$ic$ is a sim1 e ig$t, t$e memor* $as 4een i#ted a4o%e sensi4 e images, and $as 4een grounded and esta4 is$ed in t$e unit* o# t$e s1irit! B* t$e second ri , '$ic$ is an in# o'ing ig$t, understanding and reason $a%e 4een en ig$tened, to 6no' t$e di%erse 'a*s o# %irtue and o# 1ractice, and discern t$e m*steries o# t$e Scri1tures! B* t$e t$ird ri , '$ic$ is an in1ouring $eat, t$e su1reme 'i $as 4een en6ind ed in tranqui o%e, and $as 4een endo'ed 'it$ great ric$es! T$us $as t$is man 4ecome s1iritua * en ig$tenedA #or t$e grace o# 3od d'e s i6e a #ountain$ead in t$e unit* o# $is s1iritA and its ri s cause in t$e 1o'ers an out# o'ing 'it$ a t$e %irtues! And t$e #ountain$ead o# grace e%er demands a # o'ing54ac6 into t$e same source #rom '$ence t$e # ood 1roceeds!

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CHAPTER XXXIX SHOWING HOW THE ESTABLISHED MAN SHALL GO OUT IN FOUR WAYS
N") t$e man '$o is esta4 is$ed in t$e 4onds o# o%e s$a d'e in t$e unit* o# t$e s1iritA and $e s$a go out 'it$ en ig$tened reason and 'it$ o%er# o'ing o%e in $ea%en and on eart$A and $e s$a mar6 a t$ings 'it$ c ear discernmentA and $e s$a dis1ense and distri4ute a t$ings, out o# true generosit*, and 4ecause o# $is ric$ness in 3od! In #our 'a*s t$is en ig$tened man is in%ited and urged to go out! T$e #irst going out s$a 4e to'ards 3od and to'ards a saintsA t$e second going out s$a 4e to'ards sinners and to'ards a 1er%erted menA t$e t$ird going out s$a 4e to'ards 1urgator*A and t$e #ourt$, to'ards $imse # and to'ards a good men!

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CHAPTER XL HE SHALL GO OUT TOWARDS GOD AND TOWARDS ALL SAINTS

N") understand t$is; t$is man s$a go out and o4ser%e 3od in +is g or* 'it$ a saints! And $e s$a 4e$o d t$e ric$ and generous out# o'ing o# 3od, 'it$ g or*, and

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'it$ +imse #, and 'it$ inconcei%a4 e de ig$ts to'ards a t$e saints, according to t$e onging o# a s1iritsA and $o' t$ese # o' 4ac6, 'it$ t$emse %es, and 'it$ a t$at t$e* $a%e recei%ed and can ac$ie%e, to'ards t$at same ric$ "neness #rom '$ic$ a 4 iss comes #ort$! T$is # o'ing #ort$ o# 3od a 'a*s demands a # o'ing 4ac6A #or 3od is a Sea t$at e44s and # o's, 1ouring 'it$out ceasing into a +is 4e o%ed according to t$e need and t$e merits o# eac$, and e44ing 4ac6 again 'it$ a t$ose '$o $a%e 4een t$us endo'ed 4ot$ in $ea%en and on eart$, 'it$ a t$at t$e* $a%e and a t$at t$e* can! And o# some +e demands more t$an t$e* are a4 e to 4ring, #or +e s$o's +imse # so ric$ and so generous and so 4ound ess * good; and in s$o'ing +imse # t$us +e demands o%e and adoration according to +is 'ort$! .or 3od 'is$es to 4e o%ed 4* us according to t$e measure o# +is no4i it*, and in t$is a s1irits #ai A and t$ere#ore t$eir o%e 4ecomes 'a* ess and 'it$out manner, #or t$e* 6no' not $o' t$e* ma* #u #i it, nor $o' t$e* ma* come to it! .or t$e o%e o# a s1irits is measured; and #or t$is reason t$eir o%e 1er1etua * 4egins ane', so t$at 3od ma* 4e o%ed according to +is demand and to t$e s1irit<s o'n desires! And t$is is '$* a 4 essed s1irits 1er1etua * gat$er t$emse %es toget$er and #orm a 4urning # ame o# o%e, t$at t$e* ma* #u #i t$is 'or6, and t$at 3od ma* 4e o%ed according to +is no4i it*! Reason s$o's c ear * t$at to creatures t$is is im1ossi4 eA 4ut o%e a 'a*s 'i s t$e #u #i ment o# o%e, or e se 'i 4e consumed, 4urned u1, anni$i ated in its o'n #ai ure! >et 3od is ne%er o%ed according to +is 'ort$ 4* an* creatures! And to t$e en ig$tened reason t$is is a great de ig$t and satis#action; t$at its 3od and its Be o%ed is so $ig$ and so ric$ t$at +e transcends a created 1o'ers, and can 4e o%ed according to +is merits 4* none sa%e +imse #! T$is ric$ and en ig$tened man s$a distri4ute gi#ts to a t$e ange ic c$oirs, and a s1irits, eac$ in 1articu ar according to its merits, out o# t$e ric$ness o# $is 3od and out o# t$e generosit* o# $is o'n groundA '$ic$ is i uminated and o%er# o'ing 'it$ great and 'onder#u gi#ts! +e 1asses t$roug$ a c$oirs, t$roug$ a $ierarc$ies and orders, and 4e$o ds $o' 3od d'e s in a according to t$e merit o# eac$! T$is en ig$tened man goes s'i#t * and in g$ost * 'ise round and t$roug$ a t$e $ea%en * $osts, ric$ and o%er# o'ing 'it$ c$arit*, and enric$ing and inundating t$e '$o e ce estia com1an* 'it$ #res$ g or* out o# t$e Ric$ness and A4undance o# t$e Trinit* and 9nit* o# t$e Di%ine Nature! T$is is t$e #irst going out, to'ards 3od and to'ards a saints!

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CHAPTER XLI HE SHALL GO OUT TOWARDS ALL SINNERS

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AT times t$is same man s$a descend to'ards sinners, 'it$ great com1assion, and 'it$ generous merc*, and s$a 4ring t$em 4e#ore 3od 'it$ #er%ent de%otion and 'it$ muc$ 1ra*erA 4ringing to 3od<s remem4rance a t$e good '$ic$ +e is, and a +is 1o'er, and a t$at +e $as done #or us, and $as 1romised us, rig$t as t$oug$ +e $ad #orgotten a t$is; #or 3od 'i s t$at 'e 4eseec$ +im! And c$arit* s$a o4tain a t$at it desiresA ne%ert$e ess it must not 4e stu44orn and se #5'i ed, 4ut must ea%e a to t$e ric$ goodness and to t$e generosit* o# 3od; #or 3od o%es 'it$out measure, and $erein t$e o%er 4est #inds $is 1eace! No', since t$is man 4ears a common o%e to a , $e 1ra*s

and 4eseec$es 3od t$at +is o%e and +is merc* ma* # o' #ort$ to'ards Pagans and to'ards 2e's and to'ards a un4e ie%ers, t$at +e ma* 4e o%ed and 6no'n and 1raised in $ea%en, and t$at our g or*, our =o* and our 1eace ma* s1read to a t$e ends o# t$e eart$! T$is is t$e second going out, to'ards sinners!

CHAPTER XLII HE SHALL GO OUT TOWARDS HIS FRIENDS IN PURGATORY

10 AT times t$e man s$a 4e$o d $is #riends in 1urgator*, and s$a consider t$eir miser* and t$eir *earnings and t$eir $ea%* 1ains! T$en s$a $e 1ra* and 4eseec$ t$e 1it*, t$e merc*, and t$e generosit* o# 3odA and s$a 1 ead t$eir good5'i , and t$eir great miser*, and t$eir *earning a#ter t$e ric$ goodness o# 3od, and $e s$a 4ring to 3od<s remem4rance t$at t$e* died in o%e, and t$at t$eir on * re#uge is in +is 1assion and merc*! No' understand t$is; it ma* sometimes $a11en t$at t$is en ig$tened man is s1ecia * urged o# t$e S1irit o# 3od to 1ra* #or a certain t$ing, #or some sinner, or #or some sou , or #or some g$ost * 4ene#it, in suc$ a 'a* t$at $e #ee s and understands it to 4e t$e 'or6 o# t$e +o * 3$ost, and not o# $is o'n c$oice, or se #5'i , or nature! T$en t$e man sometimes 4ecomes so intense and so ardent in $is 1ra*er t$at $e recei%es in g$ost * 'ise t$e ans'er t$at $is 1ra*er $as 4een $eard! And 'it$ t$e coming o# t$is sign t$e t$rust o# t$e S1irit and t$e 1ra*er a4ate!

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CHAPTER XLIII HE SHALL GO OUT TOWARDS HIMSELF AND TOWARDS ALL GOOD MEN

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N") t$e man s$a go out to'ards $imse # and to'ards a men o# good5'i , and s$a taste and 4e$o d $o' t$at t$e* are tied and 4ound toget$er in o%eA and $e s$a 4eseec$ and 1ra* 3od t$at +e ma* et +is customar* gi#ts # o' #ort$, t$at t$ere4* a ma* 4e con#irmed in +is o%e and +is eterna 'ors$i1! T$is en ig$tened man s$a #ait$#u * and discreet * teac$ and instruct, re1ro%e and ser%e, a menA #or $e 4ears in $im a o%e to'ards a ! And t$ere4* is $e a mediator 4et'een 3od and a men! And t$en $e s$a turn '$o * in'ards u1on $imse # 'it$ a t$e saints and 'it$ a t$e =ust, and 1ossess in 1eace t$e unit* o# $is s1irit, and t$ere'it$ t$e most $ig$ 9nit* o# 3od, '$erein a s1irits rest! T$is is a true g$ost * i#eA #or a t$e degrees and a t$e %irtues, in'ard as 'e as out'ard, and t$e $ig$est 1o'ers o# t$e sou , are su1ernatura * adorned 4* it in a rig$t and 1ro#ita4 e 'a*!

CHAPTER XLIV

SHOWING HOW WE MAY RECOGNISE THOSE MEN WHO FAIL IN CHARITY TO ALL
5 T+ERE are some men '$o are %er* su4t e in 'ords, and s6i #u in s$o'ing #ort$ $ig$ t$ings, and *et do not en=o* t$is en ig$tened condition, neit$er t$is common and generous c$arit*! In order t$at t$ese men ma* earn to 6no' t$emse %es, and a so ma* 4e 6no'n o# ot$ers, I 'i distinguis$ t$em 4* t$ree signs! B* t$e #irst sign t$e* ma* 4e 6no'n o# t$emse %es, and 4* t$e t'o ot$ers t$e* ma* 4e recognised o# a men o# understanding! T$e #irst sign; )$ereas t$e en ig$tened man, 4* %irtue o# t$e Di%ine ig$t, is sim1 e and sta4 e and #ree #rom curious considerations, t$ese ot$ers are mani#o d and rest ess and #u o# su4t e reasonings and re# ections, and t$e* do not taste in'ard unit*, nor t$e satis#action '$ic$ is 'it$out images! And 4* t$is t$e* ma* 6no' t$emse %es! T$e second sign; )$ereas t$e en ig$tened man 1ossesses a 'isdom in1oured 4* 3od, '$erein $e 6no's and distinguis$es t$e trut$ 'it$out e##ort, t$ese men $a%e s$re'd and sudden notions, 'it$ '$ic$ t$e* 'or6 in t$eir imagination, and '$ic$ t$e* dis1 a* and de%e o1 'it$ muc$ cunning! But t$eir ground is 4arren and t$e* cannot 4ring #ort$ #ruit#u doctrine! T$eir doctrines are mani#o d, t$e* are concerned 'it$ out'ard t$ings and addressed to t$e understanding! And t$ere4* in'ard men are trou4 ed, $indered, and ed astra*! T$e* neit$er ead nor 1oint to unit*A 4ut t$e* teac$ su4t e o4ser%ations in mu ti1 icit*! Suc$ 1eo1 e $o d o4stinate * to t$eir o'n doctrine and o1inion, e%en t$oug$ anot$er o1inion 4e as good as t$eir o'n! And t$e* are id e and care ess as regards a %irtues! S1iritua 1ride is in a t$eir 4eing! T$is is t$e second sign! T$e t$ird sign; )$ereas t$e en ig$tened and o%ing man # o's #ort$ in o%e to'ards a in $ea%en and on eart$, as *ou $a%e $eard, t$is ot$er man sets $imse # a1art in a t$ings! +e t$in6s $imse # to 4e t$e 'isest and t$e 4est o# a A and desires t$at ot$ers s$ou d t$in6 $ig$ * o# $im and $is teac$ing! A t$ose '$om $e does not teac$ and ad%ise, a t$ose '$o do not #o o' $is 'a* o# i#e and do not c ing to $im as t$eir master, t$ese seem to $im to 4e sun6 in error! +e is arge and s1acious in satis#*ing $is 4odi * needs, and itt e #au ts do not count $ea%i * 'it$ $im! T$is man is neit$er =ust, nor $um4 e, nor generous, nor a ser%ant o# t$e 1oor, nor in'ard, nor #er%ent, nor does $e #ee t$e o%e o# 3od! +e 6no's neit$er 3od, nor $is o'n 4eing, in t$e 'a* o# true %irtue! T$is is t$e t$ird sign! 0ar6 t$ese, and stud* t$em, and cast t$em out o# *ourse %es, and out o# a men in '$om *ou remar6 t$emA 4ut condemn no one #or suc$ t$ings un ess it 4e t$at t$e* $a%e 1ro%ed it 4* t$eir deeds, #or t$is 'ou d soi *our $eart and 'ou d $inder it in t$e 6no' edge o# Di%ine trut$!

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CHAPTER XLV HOW CHRIST WAS! IS! AND EVER WILL BE THE LOVER OF ALL

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IN order t$at 'e s$a 1ossess and desire t$is state o# 4eing common to a a4o%e t$e ot$er conditions o# '$ic$ 'e $a%e s1o6en D4ecause t$is state is t$e $ig$est o# a F 'e s$a ta6e as a mode ($rist, )$o 'as, and is, and eterna * s$a remain common to a A #or +e 'as sent do'n to eart$ #or t$e common 4ene#it o# a men '$o 'ou d turn to +im! >et +e +imse # sa*s t$at +e is not sent 4ut unto t$e ost s$ee1 o# t$e $ouse o# Israe ! T$ese, $o'e%er, are not on * t$e 2e's, 4ut a t$ose '$o s$a see 3od in eternit*! T$ese 4e ong to t$e $ouse o# Israe , and no one e seA #or t$e 2e's des1ised t$e 3os1e , and t$e +eat$en entered and recei%ed it! And so a Israe , t$at is to sa*, a t$e eterna * c$osen, s$a 4e sa%ed! No' mar6 $o' ($rist ga%e +imse # to a in 1er#ect o*a t*! +is in'ard and su4 ime 1ra*er # o'ed #ort$ to'ards +is .at$er, and it 'as a 1ra*er #or a in common '$o desired to 4e sa%ed! ($rist 'as common to a in o%e, in teac$ing, in tender conso ation, in generous gi#ts, in merci#u #orgi%eness! +is sou and +is 4od*, +is i#e and +is deat$ and +is ministr* 'ere, and are, common to a ! +is sacraments and +is gi#ts are common to a ! ($rist ne%er too6 an* #ood or drin6, nor an*t$ing t$at +is 4od* needed, 'it$out intending 4* it t$e common good o# a t$ose '$o s$a 4e sa%ed, e%en unto t$e ast da*! ($rist $ad not$ing 1articu ar and o# $is o'n, 4ut e%er*t$ing in common, 4od* and sou , mot$er and disci1 es, c oa6 and tunic! +e ate and +e dran6 #or our sa6eA +e i%ed and +e died #or our sa6e! +is 1ains and +is sorro's and +is miseries 'ere o# +is o'n and #or +im on *A 4ut t$e #ruits and t$e 1ro#it '$ic$ came #ort$ #rom t$em are common to a ! And t$e g or* o# +is merits s$a 4e common to a in eternit*!

CHAPTER XLVI
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REPROVING ALL THOSE WHO LIVE ON SPIRITUAL GOODS IN AN INORDINATE MANNER

80 N") ($rist e#t +is treasure and +is re%enue $ere on eart$! T$ese are t$e se%en sacraments and t$e out'ard goods o# +o * ($urc$, '$ic$ +e $as gotten t$roug$ +is deat$, and '$ic$, t$ere#ore, s$ou d 4e in common! And +is ser%ants, '$o i%e t$ereon, s$ou d t$ere#ore 4e in common! A t$ose '$o i%e on a ms and are in t$e ecc esiastica state, s$ou d 4e in common at east in t$eir 1ra*ers; and es1ecia * a re igious '$o i%e in c oisters and in ce s! In t$e 4eginning o# +o * ($urc$ and o# our .ait$, 1o1es, 4is$o1s, and 1riests, 'ere a in commonA #or t$e* 'ent out and con%erted t$e #o 6, and esta4 is$ed +o * ($urc$ and our .ait$, and sea ed t$em 'it$ t$eir 4 ood and 'it$ t$eir deat$! T$ese men 'ere sim1 e and one#o d, and t$e* $ad stead#ast 1eace in t$e unit* o# t$e s1irit! And t$e* 'ere en ig$tened 'it$ god * 'isdom, ric$ and o%er# o'ing 'it$ #ait$ and 'it$ o%e to'ards 3od and to'ards a men! But no', not'it$standing it is 4ecome '$o * ot$er'iseA #or t$ose '$o to5da* 1ossess t$e $eritage and t$e re%enue '$ic$ 'ere gi%en to t$ose ot$ers out o# o%e and 4ecause o# t$eir $o iness, are unsta4 e o# sou , and rest ess, and in mu ti1 icit*A #or t$e* $a%e a toget$er turned to'ards t$e 'or d, and do not t$oroug$ * a11re$end in t$eir ground t$ose t$ings and t$at 4usiness '$ic$ t$e* $a%e in $and! T$at is '$* t$e* 1ra* 'it$ t$eir i1s, 4ut t$eir $eart does not sa%our t$e meaning, t$at is to sa*, it does not #ee t$e secret 'onder '$ic$ is $idden in Scri1ture, and in t$e sacraments, and in t$eir o##ice! And t$ere#ore t$e* are coarse and

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du , and are not en ig$tened 4* t$e Di%ine trut$, and t$e* o#ten see6 #ood and drin6 and ease o# 4od* 'it$out moderation; 'ou d to 3od t$e* 'ere at east c ean o# # es$ * sinsI As ong as t$e* i%e t$us, t$e* s$a ne%er 4e en ig$tenedA and '$ereas t$ose ot$ers 'ere generous, and o%er# o'ing 'it$ c$arit*, and 6e1t not$ing #or t$emse %es, t$ese are no' greed* and a%aricious, and den* t$emse %es not$ing! A t$is is contrar* and un i6e to t$e saints, and to t$at common 'a* o# '$ic$ 'e $a%e s1o6en! I s1ea6 o# t$e genera state o# t$ings; et eac$ 1ro%e $imse #, and teac$ and re1ro%e $imse #, i# needs 4eA and, i# not, et $im re=oice and rest in 1eace in $is c ean conscience, and ser%e and 1raise 3od, #or t$e good o# $imse # and o# a men, and #or t$e g or* o# 3od!

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CHAPTER XLVII SHOWING HOW CHRIST HAS GIVEN HIMSELF TO ALL IN COMMON IN THE SACRAMENT OF THE ALTAR
15 AS I 'i s1ecia * 1raise and g ori#* t$is state o# 4eing in common, so I #ind anot$er s1ecia treasure '$ic$ ($rist $as e#t in +o * ($urc$ to a good menA in +is su11er u1on t$e $ig$ #east o# t$e Passo%er '$en ($rist 6ne' t$at +e 'ou d 1ass #rom t$is e:i e to +is #at$er, a#ter +e $ad eaten o# t$e Pasc$a &am4 'it$ +is disci1 es, and t$e ancient a' $ad 4een #u #i ed! At t$e end o# t$e mea and o# t$e #east, +e desired to gi%e to t$em a dis$ o# singu ar e:ce ence '$ic$ +e $ad ong 'is$ed to do! And $ere'it$ +e 'i ed to ma6e an end o# t$e ancient a' and 4egin t$e ne'! And +e too6 4read in +is $o * and %enera4 e $ands, and consecrated +is sacred Bod*, and a#ter t$at +is sacred B oodA and +e ga%e t$em 4ot$ to a +is disci1 es, and e#t t$em to a good men in common #or t$eir eterna 1ro#it! T$is gi#t and t$is e:ce ent dis$ re=oice and adorn a $ig$ #esti%a s and a 4anquets, in $ea%en and on eart$! In t$is gi#t ($rist gi%es +imse # to us in t$ree 'a*s! +e gi%es us +is . es$ and +is B ood and +is 4odi * i#e, g ori#ied and #u o# =o* and s'eetnessA +e gi%es us +is s1irit 'it$ its $ig$est 1o'ers, #u o# g or* and gi#ts, trut$ and rig$teousnessA and +e gi%es us +is 1ersona it* t$roug$ t$at Di%ine &ig$t '$ic$ raises +is s1irit and a en ig$tened s1irits into t$e most $ig$ and #ruiti%e unit*! No' ($rist desires t$at 'e s$a remem4er +im so o#ten as 'e consecrate, o##er, and recei%e +is Bod*! (onsider no' $o' 'e s$a remem4er +im! )e s$a mar6 and 4e$o d $o' ($rist inc ines +imse # to'ards us 'it$ o%ing a##ection, 'it$ great desire, and 'it$ *earning de ig$t, and 'it$ a 'arm and tender out1ouring o# +imse # into our 4odi * nature! .or +e gi%es us t$at '$ic$ +e $as in common 'it$ our man$ood, t$at is, +is . es$ and +is B ood, and +is 4odi * nature! )e s$a a so mar6 and 4e$o d t$at 1recious 4od* mart*red, 1ierced and 'ounded #or our sa6e, 4ecause o# +is o%e and +is #ait$#u ness to'ards us! +ere'it$ 'e are adorned and nouris$ed in t$e o'er 1art o# our man$ood! In t$is most $ig$ gi#t o# t$e Sacrament +e a so gi%es us +is s1irit, #u o# g or* and ric$ gi#ts o# %irtue, and uns1ea6a4 e mar%e s o# c$arit* and no4 eness! And $ere'it$ 'e are nouris$ed and adorned and en ig$tened in t$e unit* o# our s1irit and in t$e $ig$er 1o'ers, t$roug$ t$e ind'e ing o# ($rist 'it$ a +is ric$es! 0oreo%er +e gi%es us in t$e Sacrament o# t$e A tar +is most $ig$ 1ersona it* in incom1re$ensi4 e s1 endour! And t$roug$ t$is 'e are i#ted u1 to and united 'it$ t$e .at$er, and t$e

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.at$er recei%es +is ado1ted sons toget$er 'it$ +is natura Son, and t$us 'e enter into our in$eritance o# t$e 3od$ead in eterna 4 essedness! )$en a man $as 'ort$i * reco ected and considered t$ese t$ings, t$en $e s$a go out to meet ($rist in t$e same 'a* in '$ic$ ($rist comes to $im! +e s$a i#t $imse # u1 to recei%e ($rist 'it$ $is $eart, 'it$ $is desire, 'it$ sensi4 e o%e, 'it$ a $is 1o'ers, and 'it$ a =o*#u cra%ing! .or e%en t$us does ($rist recei%e +imse #! And t$is cra%ing cannot 4e too greatA #or t$en our nature recei%es its o'n nature, t$at is, t$e g ori#ied man$ood o# ($rist, #u o# =o* and 'ort$! T$ere#ore I 'ou d t$at a man, in t$us recei%ing, s$ou d me t and # o' #ort$ in desire, in =o*, and in de ig$t; #or $e em4races and is united 'it$ +im '$o is t$e #airest, t$e most gracious and most o%a4 e o# a t$e c$i dren o# men! In t$is *earning de%otion, and in t$ese de ig$ts, man* a great 4ene#it $as 4een 4esto'ed u1on men, and man* a secret and $idden 'onder o# t$e ric$ treasures o# 3od $as 4een re%ea ed and disc osed to t$em! )$en a man, in t$us recei%ing, 4et$in6s $imse # o# t$e mart*rdom and t$e su##erings o# t$is 1recious Bod* o# ($rist, '$ic$ $e recei%es, t$en $e ma* sometimes rise into suc$ o%ing de%otion and suc$ sensi4 e com1assion t$at $e desires to 4e nai ed 'it$ ($rist to t$e cross, and ongs to s$ed $is $eart<s 4 ood #or t$e g or* o# ($rist! And $e 1resses into t$e 'ounds and into t$e o1en $eart o# ($rist, $is Sa%iour! In t$is e:ercise man* a re%e ation and man* a 4ene#it $a%e o#ten 4een 4esto'ed u1on men! T$is sensi4 e o%e and com1assion, and t$e 1o'er o# t$e imagination united 'it$ t$e in'ard contem1 ation o# t$e 'ounds o# ($rist, ma* 4e so great, t$at t$e man t$in6s t$at $e #ee s t$e 'ounds and t$e 4ruises o# ($rist in $is o'n $eart and in a $is im4s! And i# an* man cou d indeed in an* 'a* recei%e t$e stigmata o# our &ord, it 'ou d 4e suc$ a man as t$is! And $ere'it$ 'e satis#* ($rist as regards t$e o'er 1art o# +is man$ood! )e s$a a so d'e in t$e unit* o# our s1irit and s$ou d # o' #ort$ 'it$ an am1 e o%e in $ea%en and on eart$, 'it$ c ear discernment! And 4* t$is 'e 4ear some resem4 ance to ($rist as regards t$e s1irit, and gi%e +im satis#action! )e s$a a so, t$roug$ t$e 1ersona it* o# ($rist, 'it$ sim1 icit* o# intention and 'it$ #ruiti%e o%e, transcend ourse %es, and a so t$e created 4eing o# ($rist, and rest in our in$eritance, t$at is, in t$e Di%ine Being in eternit*! T$is ($rist a 'a*s desires to gi%e us in g$ost * 'ise, '$ene%er 'e so e:ercise ourse %es and ma6e ourse %es in readiness #or +im! And +e desires t$at 'e s$a recei%e +im 4ot$ in a sacramenta and a s1iritua 'a*, as is meet and rig$t and as reason demands! T$oug$ a man ma* not a 'a*s $a%e suc$ #ee ings and suc$ desires, i# $e intend t$e 1raise o# 3od and +is g or*, and t$e increase o# $is o'n 4eing and 4 essedness, $e ma* go #ree * to t$e ta4 e o# t$e &ord, i# $is conscience 4e c ean #rom morta sin!

CHAPTER XLVIII
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OF THE UNITY OF THE DIVINE NATURE IN THE TRINITY OF THE PERSONS

B5 T+E most $ig$ and su1eressentia 9nit* o# t$e Di%ine Nature, '$ere t$e .at$er and t$e Son 1ossess T$eir nature in t$e unit* o# t$e +o * 3$ost?a4o%e t$e com1re$ension and understanding o# a our 1o'ers, in t$e na6ed 4eing o# our s1irit?is

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a su1erna sti ness, '$erein 3od 4roods a4o%e a creatures in t$e created ig$t! T$is most $ig$ 9nit* o# t$e Di%ine Nature is i%ing and #ruit#u A #or, out o# t$is same 9nit*, t$e Eterna )ord is incessant * 4orn o# t$e .at$er! And, t$roug$ t$is 4irt$, t$e .at$er 6no's t$e SonA and, in t$e Son, a t$ings! And t$e Son 6no's t$e .at$erA and a t$ings in t$e .at$er! .or t$e* are one Sim1 e Nature! .rom t$is mutua contem1 ation o# t$e .at$er and t$e Son, in t$e eterna radiance, t$ere # o' #ort$ an eterna content 58 and a #at$om ess o%e, and t$at is t$e +o * 3$ost! And t$roug$ t$e +o * 3$ost, and t$roug$ t$e Eterna )isdom, 3od inc ines +imse # to'ards eac$ creature in 1articu ar, and o%ing * endo's and en6ind es eac$ one, according to its 'ort$ and t$e state into '$ic$ it $as 4een 1ut and to '$ic$ it $as 4een destined 4* its %irtues and 4* t$e Eterna Pro%idence o# 3od! And t$ere4* a good s1irits, in $ea%en and on eart$, are mo%ed to %irtue and rig$teousness!

CHAPTER XLIX
15

SHOWING HOW GOD POSSESSES AND MOVES THE SOUL BOTH IN A NATURAL AND A SUPERNATURAL WAY
20 N") mar6 'e ; I 'i s$o' *ou an image o# t$is! 3od $as created t$e $ig$est $ea%en, a 1ure and sim1 e Radiance, '$ic$ enrings and enc oses a t$e $ea%ens and a 4odi * and materia t$ings t$at 3od $as e%er createdA #or it is an out'ard d'e ing51 ace and a 6ingdom o# 3od and +is saints, #u o# g or* and eterna =o*! No' since t$is $ea%en is an unming ed Radiance, t$ere is $ere neit$er time, nor s1ace, nor mo%ement, nor an* c$angeA #or it is immo%a4 e and unc$angea4 e a4o%e a t$ings! T$e s1$ere '$ic$ is nearest to t$is g o'ing $ea%en is ca ed t$e .irst 0o%ement! .or $ere a mo%ement arises #rom t$e $ig$est $ea%en, 4* t$e Po'er o# 3od! .rom t$is mo%ement t$e #irmament and a 1 anets deri%e t$eir courses! And, t$roug$ it, a creatures i%e and gro', eac$ according to its 6ind5B! No' understand t$is 'e ; so i6e'ise t$e essence o# t$e sou is a g$ost * 6ingdom o# 3od, #u o# Di%ine radiance transcending a our 1o'ers, e:ce1t t$e* 4e in t$at sim1 i#ied state o# '$ic$ I 'i not s1ea6 no'! Be$o d, in regard to t$e essence o# t$e sou , '$erein 3od reigns, t$e unit* o# our s1irit is i6e to t$e .irst 0o%ementA #or, in t$is unit*, t$e s1irit is mo%ed #rom a4o%e 4* t$e 1o'er o# 3od,
58T$e . emis$ "'e 4e$agen" is 1er$a1s more accurate * trans ated "'e 54eing," "com#ort" or "good 1 easure!" (#! The Book of Truth, ca1! 10! T$e idea intended is t$e com1 ete and 4 iss#u se #5 com1re$ension and se #5satis#action o# t$e Di%ine EssenceA t$e "1er#ect round" '$ic$ is enringed in o%e! So Dante? "" uce eterna, c$e so a in te sidi, so a t<intendi, e, da te inte etta ed intendente te, ami ed arridiI" DPar! :::iii! 12B!F 5B+ere again Ru*s4roec6 and Dante, 4ot$ de1ending u1on sc$o astic conce1tions o# t$e 9ni%erse, are in c ose agreement! Ru*s4roec6<s "$ea%en o# unming ed radiance" is t$e Em1*rean "c$< O 1ura uce" DPar! :::! 8GF; #rom t$is t$e +rimum Mobile, or #irst re%o %ing $ea%en, ta6es and distri4utes t$e 1o'er 4* '$ic$ a creation is mo%ed! "E questo cie o non $a a tro do%e c$e a mente di%ina, in c$e s<accende <amor c$e i %o ge e a %irtP c$< ei 1io%e!" DPar! ::%ii! 10G!F

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4ot$ natura * and su1ernatura *! .or 'e $a%e not$ing o# our o'n, neit$er in nature, nor a4o%e nature! And t$is stirring o# 3od, '$en it is su1ernatura , is t$e #irst and 1rinci1 e cause o# a %irtues! And t$roug$ t$is stirring o# 3od, t$ere are gi%en to some men t$e se%en gi#ts o# t$e +o * 3$ost, i6e to t$e se%en 1 anets, '$ic$ i uminate and ma6e #ruit#u t$e '$o e i#e o# man! T$is is t$e 'a* in '$ic$ 3od 1ossesses t$e essentia unit* o# our s1irit as +is 6ingdomA and in '$ic$ +e 'or6s and # o's #ort$ 'it$ +is gi#ts into our 1otentia unit* and into a our 1o'ers!

CHAPTER L
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SHOWING HOW A MAN SHOULD BE ADORNED IF HE IS TO RECEIVE THE MOST INWARD EXERCISE
15 N") consider di igent * $o' 'e can acquire and 1ossess t$e most in'ard e:ercise o# our s1irit in t$e created ig$t! T$e man '$o is 'e adorned 'it$ t$e mora %irtues o# t$e out'ard i#e, and $as risen into no4i it* and di%ine 1eace 4* in'ard 1racticesA $e 1ossesses t$e unit* o# t$e s1irit, en ig$tened 4* su1ernatura 'isdom, # o'ing #ort$ in generous o%e to'ard $ea%en and eart$ and i#ting itse # u1 4* its re%erence and its merits, and # o'ing 4ac6 into t$at %er* ground, t$e most $ig$ 9nit* o# 3od, #rom '$ic$ a t$ings 1roceed! .or eac$ creature, according to '$et$er it $as recei%ed more or ess #rom 3od, $as more or ess o# ascending o%e and in'ard tendenc* to'ards its originA #or 3od and a +is gi#ts in%ite us into +im, and t$roug$ c$arit* and t$e %irtues and resem4 ance, 'e desire to enter into +im!

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CHAPTER LI OF THE THIRD COMING OF CHRIST

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T+R"93+ t$is o%ing inc ination o# 3od, and +is in'ard 'or6ing in t$e unit* o# our s1irit, and #urt$er t$roug$ our g o'ing o%e and t$e 1ressing o# a our 1o'ers toget$er into t$e %er* unit* in '$ic$ 3od d'e s, t$ere arises t$e t$ird coming o# ($rist in in'ard 'or6ing! And t$is is an in'ard touc$ or stirring o# ($rist in +is Di%ine 4rig$tness, in t$e inmost 1art o# our s1irit! T$e second coming, o# '$ic$ 'e $a%e s1o6en, 'e $a%e i6ened to a #ountain, 1ouring #ort$ in t$ree ri s! But t$is coming 'e 'i i6en to t$e duct '$ic$ #eeds t$e #ountain! .or t$ere is no ri 'it$out a #ountainA and no #ountain 'it$out a i%ing duct! So i6e'ise t$e grace o# 3od # o's #ort$ i6e ri s into t$e $ig$er 1o'ers, and im1e s and en6ind es a man in a %irtue! And t$is grace s1rings u1 'it$in t$e unit* o# our s1irit i6e a #ountain, and #a s 4ac6 again into t$at same unit* '$ence it arisesA e%en as a i%ing and gus$ing s1ring '$ic$ comes #ort$ #rom t$e i%ing ground o# t$e Di%ine Ric$ness, '$ere neit$er #ait$#u ness nor grace can e%er #ai ! And t$is is t$e touc$ '$ic$ I mean! And t$e creature 1assi%e * endures t$is touc$! .or $ere t$ere is a union o# t$e $ig$er 1o'ers 'it$in t$e unit* o# t$e s1irit, a4o%e t$e mu ti1 icit* o# a t$e %irtues, and $ere no one 'or6s sa%e 3od a one, in untramme ed goodnessA '$ic$ is t$e cause o# a our %irtues and o# a 4 essedness! In

t$e unit* o# t$e s1irit, into '$ic$ t$is duct gus$es #ort$, one is a4o%e acti%it* and a4o%e reason, t$oug$ not 'it$out reason! .or t$e en ig$tened reason, and es1ecia * t$e 1o'er o# o%e, #ee s t$is touc$A and reason cannot understand, nor can it com1re$end, t$e 'a* or t$e means o# t$is touc$, $o' or '$at it is, #or it is a 'or6ing o# 3od, t$e u1s1ringing and t$e inrus$ing o# a graces and gi#ts, and t$e ast intermediar* 4et'een 3od and t$e creature! And a4o%e t$is touc$, in t$e sti 4eing o# t$e s1irit, t$ere 4roods an incom1re$ensi4 e Brig$tness! And t$at is t$e most $ig$ Trinit* '$ence t$is touc$ 1roceeds! T$ere 3od i%es and reigns in t$e s1irit, and t$e s1irit in 3od!

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CHAPTER LII SHOWING HOW THE SPIRIT GOES OUT THROUGH THE DIVINE STIRRING

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N"), t$roug$ t$is touc$, ($rist sa*s in'ard * 'it$in t$e s1irit; 3" >E "9T 'it$ 1ractices in con#ormit* 'it$ t$is touc$! .or t$is dee1 touc$ dra's and in%ites our s1irit to t$e most in'ard 1ractices '$ic$ a creature is a4 e to #u #i in a creature * 'a* in t$e created ig$t! +ere t$e s1irit raises itse #, t$roug$ t$e 1o'er o# o%e, a4o%e a 'or6s, into t$e unit* '$ere t$is i#e5gi%ing s1ring or touc$ gus$es #ort$! And t$is touc$ in%ites t$e understanding to 6no' 3od in +is 4rig$tness, and it dra's and in%ites t$e 1o'er o# o%e to en=o* 3od 'it$out intermediar*! And t$is t$e o%ing s1irit desires to do, 4ot$ in a natura and a su1ernatura 'a*, a4o%e a ot$er t$ings! B* means o# t$e en ig$tened reason t$e s1irit i#ts itse # u1 in in'ard o4ser%ation, and it 4e$o ds and o4ser%es t$e most in'ard 1art o# itse #, '$ere t$is touc$ i%es! +ere reason and e%er* created ig$t #ai and can go no #urt$er! .or t$e Su1erna Brig$tness 4rooding o%er a , '$ic$ gi%es rise to t$is touc$, 4 inds in its coming e%er* created sig$tA #or it is a4*sma ! And a understanding in t$e created ig$t is $ere i6e t$e e*es o# a 4at in t$e ig$t o# t$e sun! >et t$e s1irit is continua * in%ited and urged ane' 4* 3od and 4* itse # to sound and to 6no' t$at '$ic$ is stirring t$ese dee1s, and '$at 3od is, and '$at t$is touc$ is! And t$e en ig$tened reason e%er as6s ane', '$ence t$is comes, and e%er see6s to e:1 ore #urt$er, t$at it ma* #o o' 4ac6 t$is stream o# $one* to its source! But in t$is it is, on t$e #irst da*, as 'ise as it s$a e%er 4e! And t$is is '$* reason and a o4ser%ation sa*; "I 6no' not '$at it is," #or t$e Su1erna Brig$tness 4rooding o%er a , stri6es 4ac6 a understanding and 4 inds it '$ene%er t$e* meet! So 3od a4ides in +is 4rig$tness a4o%e a s1irits '$o are in $ea%en and on eart$! And t$ose '$o $a%e 1ierced t$roug$ t$eir ground 4* means o# t$e %irtues and in'ard 1ractices, to t$eir source, t$at is, to t$e door o# eterna i#e, ma* #ee t$is touc$! T$ere t$e Brig$tness o# 3od s$ines so mig$ti * t$at reason and a understanding #ai and can go no #urt$er, 4ut must 4e o%ercome and gi%e 'a* 4e#ore t$e incom1re$ensi4 e Brig$tness o# 3od! But '$en t$e s1irit #ee s t$is in its ground, t$en, t$oug$ its reason and understanding #ai 4e#ore t$e Di%ine Brig$tness, and must remain outside t$e door, t$e 1o'er o# o%e desires to go #or'ardA #or it too, i6e t$e understanding, $as 4een in%ited and urged! And it is 4 ind and desires #ruitionA and #ruition a4ides more in tasting and #ee ing t$an in understanding! T$ere#ore 'ou d o%e go #or'ard, '$i st understanding sta*s outside!

CHAPTER LIII OF AN ETERNAL HUNGER FOR GOD

5 +ERE t$ere 4egins an eterna $unger, '$ic$ s$a ne%er more 4e satis#iedA it is an in'ard cra%ing and $an6ering o# t$e o%ing 1o'er and t$e created s1irit a#ter an untreated 3ood! And since t$e s1irit ongs #or #ruition, and is in%ited and urged t$ereto 4* 3od, it must a 'a*s desire its #u #i ment! Be$o d, $ere t$ere 4egins an eterna cra%ing and continua *earning in eterna insatia4 eness! A suc$ are t$e 1oorest o# a men i%ingA #or t$e* are a%id and greed*, and t$eir $unger is insatia4 e! )$ate%er t$e* eat or drin6, t$e* s$a ne%er 4e satis#ied, #or t$is $unger is eterna ! .or a created %esse cannot contain an uncreated 3ood; and $ence t$ere is $ere an eterna , $ungr* cra%ing 'it$out satis#action, and 3od 1oured #ort$ a4o%e a and *et sta*ing it not! +ere are great dis$es o# #ood and drin6, o# '$ic$ no one 6no's sa%e $e '$o tastes t$em; 4ut #u satis#action in #ruition is t$e dis$ '$ic$ is ac6ing t$ere, and t$ere#ore t$is $unger is e%er rene'ed! >et, in t$e touc$, ri%ers o# $one*, #u o# a de ig$ts, # o' #ort$A #or t$e s1irit tastes t$ese ric$es in a t$e 'a*s '$ic$ it can concei%e and a11re$endA 4ut a t$is is in a creature * 'a* and 4e o' 3od, and $ence t$ere remains an eterna $unger and im1atience! T$oug$ 3od ga%e to suc$ a man a t$e gi#ts '$ic$ are 1ossessed 4* a t$e saints, and e%er*t$ing t$at +e is a4 e to gi%e, 4ut 'it$$e d +imse #, t$e ga1ing desire o# t$e s1irit 'ou d remain $ungr* and unsatis#ied! T$e in'ard stirring and touc$ing o# 3od ma6es us $ungr* and *earningA #or t$e S1irit o# 3od $unts our s1irit; and t$e more it touc$es it, t$e greater our $unger and our cra%ing! And t$is is t$e i#e o# o%e in its $ig$est 'or6ing, a4o%e reason and a4o%e understandingA #or reason can $ere neit$er gi%e nor ta6e a'a* #rom o%e, #or our o%e is touc$ed 4* t$e Di%ine o%e! And as I understand it, $ere t$ere can ne%er more 4e se1aration #rom 3od! 3od<s touc$ 'it$in us, #orasmuc$ as 'e #ee it, and our o'n o%ing cra%ing, t$ese are 4ot$ created and creature *A and t$ere#ore t$e* ma* gro' and increase as ong as 'e i%e!

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CHAPTER LIV OF A LOVING STRIFE BETWEEN THE SPIRIT OF GOD AND OUR SPIRIT
85 IN t$is storm o# o%e t'o s1irits stri%e toget$er; t$e s1irit o# 3od and our o'n s1irit! 3od, t$roug$ t$e +o * 3$ost, inc ines +imse # to'ards usA and, t$ere4*, 'e are touc$ed in o%e! And our s1irit, 4* 3od<s 'or6ing and 4* t$e 1o'er o# o%e, 1resses and inc ines itse # into 3od; and, t$ere4*, 3od is touc$ed! .rom t$ese t'o contacts t$ere arises t$e stri#e o# o%e, at t$e %er* dee1s o# t$is meetingA and in t$at most in'ard and ardent encounter, eac$ s1irit is dee1 * 'ounded 4* o%e! T$ese t'o s1irits, t$at is our o'n s1irit and t$e S1irit o# 3od, s1ar6 e and s$ine one into t$e ot$er, and eac$ s$o's to t$e ot$er its #ace! T$is ma6es eac$ o# t$e s1irits *earn #or t$e ot$er in o%e! Eac$ demands o# t$e ot$er a t$at it isA and eac$ o##ers to t$e ot$er a t$at it is and in%ites it

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to a t$at it is! T$is ma6es t$e o%ers me t into eac$ ot$er! 3od<s touc$ and +is gi#ts, our o%ing cra%ing and our gi%ing 4ac6; t$ese #u #i o%e! T$is # u: and re# u: causes t$e #ountain o# o%e to 4rim o%er; and t$us t$e touc$ o# 3od and our o%ing cra%ing 4ecome one sim1 e o%e! +ere man is 1ossessed 4* o%e, so t$at $e must #orget $imse # and 3od, and 6no's and can do not$ing 4ut o%e! T$ere4* t$e s1irit is 4urned u1 in t$e #ire o# o%e, and enters so dee1 * into t$e touc$ o# 3od, t$at it is o%ercome in a its cra%ings, and turned to noug$t in a its 'or6s, and em1ties itse #A a4o%e a surrender 4ecoming %er* o%e! And it 1ossesses, a4o%e a %irtues, t$e inmost 1art o# its created 4eing, '$ere e%er* creature * 'or6 4egins and ends! Suc$ is o%e in itse #, #oundation and origin o# a %irtues!

CHAPTER LV OF THE FRUITFUL WORKS OF THE SPIRIT! THE WHICH ARE ETERNAL
N") our s1irit and t$is o%e are i%ing and #ruit#u in %irtuesA and #or t$is reason t$e 1o'ers can no onger remain id e in t$e unit* o# t$e s1irit! .or t$e incom1re$ensi4 e 4rig$tness o# 3od and +is 4ound ess o%e 4rood a4o%e t$e s1irit, and touc$ t$e o%ing 1o'erA and t$e s1irit goes #ort$ once more into its 'or6s, 4ut 'it$ a more su4 ime and in'ard stri%ing t$an e%er 4e#ore! And t$e more no4 e and in'ard it is, t$e more quic6 * it is s1ent and 4roug$t to noug$t in o%e, and goes #ort$ once more into #res$ 'or6s! And t$is is $ea%en * o%e! .or e%er does t$e cra%ing s1irit *earn to eat and to s'a o' 3odA 4ut itse # is s'a o'ed u1 in t$e touc$ o# 3od, and #ai s in a its 'or6s! .or t$e $ig$est 1o'ers are made one in t$e unit* o# t$e s1irit! +ere are grace and o%e in t$eir essence, a4o%e a 'or6sA #or $ere is t$e source o# c$arit* and e%er* %irtue! +ere t$ere is an eterna out# o' into c$arit* and t$e %irtues, and an eterna return 'it$ in'ard $unger #or t$e taste o# 3od, and an eterna d'e ing 'it$in in 1ure o%e! And a t$is is in a creature * 'a* and 4e o' 3odA it is t$e most in'ard e:ercise '$ic$ one can 1er#orm in t$e created ig$t, in $ea%en and on eart$A and a4o%e it t$ere is not$ing 4ut t$e 3od5 seeing i#e in t$e Di%ine ig$t and in t$e 3od i6e 'a*! In t$is e:ercise one cannot go astra*, nor can one 4e decei%edA and it 4egins in grace, and s$a #or e%er ast in g or*!

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CHAPTER LVI
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SHOWING THE WAY IN WHICH WE SHALL MEET GOD IN A GHOSTLY MANNER BOTH WITH AND WITHOUT MEANS55
B0 N") I $a%e s$o'n *ou $o' t$e #ree and u1 i#ted man 4ecomes, t$roug$ t$e grace o# 3od, seeing in $is in'ard 1ractices! And 'e see t$at t$is is t$e #irst 1oint '$ic$ ($rist demands and desires o# us '$ere +e sa*s; BE+"&D! As to t$e second and t$ird 1oints, '$erein +e sa*s; T+E BRIDE3R""0 ("0ET+, and; 3" >E "9T, I $a%e s$o'n
55"0idde en sonder midde "; i&e& mediated, t$roug$ gi#ts, #orms, s*m4o s and conce1tua imagesA and unmediated, 4eing gi%en as a direct intuiti%e e:1erience to t$e sou in t$e unit* o# t$e s1irit!

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*ou t$e t$ree 'a*s o# t$e in'ard coming o# ($ristA and #urt$er t$at t$e #irst coming $as #our degrees, and $o' 'e are to go out 'it$ 1ractices ans'ering to eac$ 'a* in '$ic$ 3od in'ard * en6ind es, teac$es, and mo%es us! No' 'e must consider t$e #ourt$ 1oint, '$ic$ is t$e ast! T$is is t$e meeting 'it$ ($rist our Bridegroom! .or a our in'ard and g$ost * %ision, in grace or in g or*, and a our going out in t$e %irtues, in '$atsoe%er 1ractices t$is 4e done, it is a #or t$e sa6e o# a meeting and a union 'it$ ($rist our Bridegroom; #or +e is our eterna rest and t$e end and 'age o# a our a4our! >ou 6no' t$at e%er* meeting is a coming toget$er o# t'o 1ersons, '$o come #rom di##erent 1 aces, '$ic$ are se1arated #rom, and o11osite to, eac$ ot$er! No' ($rist comes #rom a4o%e as a &ord and generous 3i%er, '$o can do a t$ings! And 'e come #rom 4e o' as t$e 1oor ser%ants, '$o can do not$ing o# ourse %es, 4ut $a%e need o# e%er*t$ing! T$e coming o# ($rist to us is #rom 'it$in out'ards, and 'e go to'ards +im #rom 'it$out in'ardsA and t$is is '$* a g$ost * meeting must $ere ta6e 1 ace! And t$is coming and t$is meeting o# ourse %es and ($rist ta6es 1 ace in t'o 'a*s, to 'it, 'it$ means and 'it$out means!

CHAPTER LVII OF THE ESSENTIAL MEETING WITH GOD WITHOUT MEANS IN THE NAKEDNESS OF OUR NATURE
N") understand and mar6 t$is 'e ! T$e unit* o# our s1irit $as t'o conditions; it is essentia , and it is acti%e! >ou must 6no' t$at t$e s1irit, according to its essence, recei%es t$e coming o# ($rist in t$e na6edness o# its nature, 'it$out means and 'it$out interru1tion! .or t$e 4eing and t$e i#e '$ic$ 'e are in 3od, in our Eterna Image, and '$ic$ 'e $a%e 'it$in ourse %es according to our essence, t$is is 'it$out means and indi%isi4 e! And t$is is '$* t$e s1irit, in its inmost and $ig$est 1art, t$at is in its na6ed nature, recei%es 'it$out interru1tion t$e im1ress o# its Eterna Arc$et*1e, and t$e Di%ine Brig$tnessA and is an eterna d'e ing51 ace o# 3od in '$ic$ 3od d'e s as an eterna Presence, and '$ic$ +e %isits 1er1etua *, 'it$ ne' comings and 'it$ ne' instreamings o# t$e e%er5rene'ed 4rig$tness o# +is eterna 4irt$! .or '$ere +e comes, t$ere +e isA and '$ere +e is, t$ere +e comes! And '$ere +e $as ne%er 4een, t$ereto +e s$a ne%er comeA #or neit$er c$ance nor c$ange are in +im! And e%er*t$ing in '$ic$ +e is, is in +imA #or +e ne%er goes out o# +imse #! And t$is is '$* t$e s1irit in its essence 1ossesses 3od in t$e na6edness o# its nature, as 3od does t$e s1irit; #or it i%es in 3od and 3od in it! And it is a4 e, in its $ig$est 1art, to recei%e, 'it$out intermediar*, t$e Brig$tness o# 3od, and a t$at 3od can #u #i ! And 4* means o# t$e 4rig$tness o# its Eterna Arc$et*1e, '$ic$ s$ines in it essentia * and 1ersona *, t$e s1irit 1 unges itse # and oses itse #, as regards t$e $ig$est 1art o# its i#e, 5C in t$e Di%ine Being, and t$ere a4iding * 1ossesses its eterna 4 essednessA and it # o's #ort$ again, t$roug$ t$e eterna 4irt$ o# t$e Son, toget$er 'it$ a t$e ot$er creatures, and is set in its created 4eing 4* t$e #ree 'i o# t$e +o * Trinit*! And $ere it is i6e unto t$e image o# t$e most $ig$
5CT$e 'ord is " e%endic$eit," rea * meaning t$e %ita essence o# t$e sou ; t$at " i#e5gi%ing i#e" '$ic$ Ru*s4roec6, #o o'ing St Bernard, regards as t$e in6 4et'een t$e sou <s essence and t$e Di%ine Essence, and t$e %i%id source o# our i#e in time! T$us #or $im t$e s1iritua man is a " e%ende mensc$e"; more %i%id * a i%e t$an t$ose in '$om t$is germ o# Eternit* $as not 4een quic6ened!

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Trinit* in 9nit*, in '$ic$ it $as 4een made! And, in its created 4eing, it incessant * recei%es t$e im1ress o# its Eterna Arc$et*1e, i6e a # a' ess mirror, in '$ic$ t$e image remains stead#ast, and in '$ic$ t$e re# ection is rene'ed 'it$out interru1tion 4* its e%er5ne' rece1tion in ne' ig$t! T$is essentia union o# our s1irit 'it$ 3od does not e:ist in itse #, 4ut it d'e s in 3od, and it # o's #ort$ #rom 3od, and it de1ends u1on 3od, and it returns to 3od as to its Eterna "rigin! 5@ And in t$is 'ise it $as ne%er 4een, nor e%er s$a 4e, se1arated #rom 3odA #or t$is union is 'it$in us 4* our na6ed nature, and, 'ere t$is nature to 4e se1arated #rom 3od, it 'ou d #a into 1ure not$ingness! And t$is union is a4o%e time and s1ace, and is a 'a*s and incessant * acti%e according to t$e 'a* o# 3od! But our nature, #orasmuc$ as it is indeed i6e unto 3od 4ut in itse # is creature! recei%es t$e im1ress o# its Eterna Image 1assi%e *! T$is is t$at no4 eness '$ic$ 'e 1ossess 4* nature in t$e essentia unit* o# our s1irit, '$ere it is united 'it$ 3od according to nature! T$is neit$er ma6es us $o * nor 4 essed, #or a men, '$et$er good or e%i , 1ossess it 'it$in t$emse %esA 4ut it is certain * t$e #irst cause o# a $o iness and a 4 essedness! T$is is t$e meeting and t$e union 4et'een 3od and our s1irit in t$e na6edness o# our nature!

CHAPTER LVIII
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SHOWING HOW ONE IS LIKE UNTO GOD THROUGH GRACE AND UNLIKE UNTO GOD THROUGH MORTAL SIN
N") consider t$is t$oug$t earnest *A #or i# *ou understand 'e t$at '$ic$ I 'i no' te *ou, and t$at '$ic$ I $a%e to d *ou, *ou 'i $a%e understood a t$e Di%ine trut$ '$ic$ an* creature can teac$ *ou, and #ar more 4esides! "t$er'ise does our s1irit 6ee1 itse # in t$at same unit* '$en it is concei%ed as acting or 'or6ing; #or t$en it e:ists in itse # as in its created and 1ersona 4eing! T$is is t$e source o# t$e $ig$er 1o'ers, and $ere t$ere are 4eginning and end o# a t$e creature * 'or6s '$ic$ are 'or6ed in a creature * 'a*, 4ot$ in nature and a4o%e nature! >et $ere t$e unit* does not 'or6 #orasmuc$ as it is unit*A 4ut a t$e 1o'ers o# t$e sou , in '$at 'a* soe%er t$e* 'or6, deri%e t$eir strengt$ and t$eir 1o'er #rom t$eir 1ro1er source, t$at is, #rom t$e unit* o# t$e s1irit, '$ere it d'e s in its 1ersona 4eing! In t$is unit*, t$e s1irit must a 'a*s eit$er 4e i6e unto 3od t$roug$ grace and %irtue, or un i6e unto 3od t$roug$ morta sin! .or, t$at man $as 4een made a#ter t$e i6eness o# 3od, means t$at $e $as 4een created in t$e grace o# 3odA t$e '$ic$ grace is a 3od5#ormed ig$t, '$ic$ s$ines t$roug$ us and ma6es us i6e to 3odA and 'it$out t$is ig$t, '$ic$ ma6es us 3od5 i6e, 'e cannot 4e united 'it$ 3od su1ernatura *, e%en t$oug$ 'e cannot ose t$e image o# 3od nor our natura unit* 'it$ +im 5E! I# 'e ose t$e i6eness, t$at is, t$e grace o# 3od, 'e are damned! And t$ere#ore, '$ene%er 3od #inds 'it$in us some ca1acit* #or t$e rece1tion o# +is grace, it is +is 1 easure and +is #ree goodness to ma6e us t$roug$ +is gi#ts, #u o# i#e, and i6e unto +im! T$is a 'a*s
5@T$us Dion*sius? "E%er* essence, 1o'er, energ*, condition, 1erce1tion, reason, conce1tion, contact, 6no' edge and union?in a 'ord, a t$ings e:isting?are #rom t$e Beauti#u and 3ood, and in t$e Beauti#u and 3ood, and return to'ards t$e Beauti#u and 3ood!" DDivine *ames, ca1! B!F 5ET$is is t$e sc$o astic doctrine o# t$e lumen gloriae! See Introduction, 1! ::%!

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$a11ens '$ene%er 'e turn to +im 'it$ our '$o e 'i A #or at t$at %er* moment, ($rist comes to us and in us, 4ot$ 'it$ means and 'it$out means, t$at is, 'it$ t$e %irtues and a4o%e t$e %irtues! And +e im1resses +is image and +is i6eness in us, name * +imse # and +is gi#ts; and +e redeems us #rom sin, and ma6es us #ree and i6e unto +imse #! And in t$at same 'or6ing, t$roug$ '$ic$ 3od redeems us #rom sins, and ma6es us #ree and i6e unto +im t$roug$ c$arit*, t$e s1irit immerses itse # in #ruiti%e o%e 5G! And $ere t$ere ta6e 1 ace a meeting and a union '$ic$ are 'it$out means and a4o%e nature, and '$erein our $ig$est 4 essedness consists! A t$oug$ a t$at +e gi%es us #rom o%e and #ree goodness is natura to 3od, #or us, according to our condition, it is accidenta and su1ernatura ! .or 4e#ore, 'e 'ere strangers and un i6e unto 3odA and a#ter'ards, 4ecoming i6e +im, $a%e recei%ed union 'it$ 3od!

CHAPTER LIX
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SHOWING HOW ONE POSSESSES GOD IN UNION AND REST! ABOVE ALL LIKENESS THROUGH GRACE
T+IS meeting and t$is union, '$ic$ t$e o%ing s1irit ac$ie%es in 3od and 1ossesses 'it$out means, must ta6e 1 ace in t$e essentia intuition, dee1 * $idden #rom our understandingA un ess it 4e an e##ecti%e understanding according to t$e 'a* o# sim1 icit*C0! In t$e #ruition o# t$is unit* 'e s$a rest e%ermore, a4o%e ourse %es and a4o%e a t$ings! .rom t$is unit*, a gi#ts, 4ot$ natura and su1ernatura , # o' #ort$, and *et t$e o%ing s1irit rests in t$is unit* a4o%e a gi#tsA and $ere t$ere is not$ing 4ut 3od, and t$e s1irit united 'it$ 3od 'it$out means! In t$is unit* 'e are ta6en 1ossession o# 4* t$e +o * 3$ost, and 'e ta6e 1ossession o# t$e +o * 3$ost and t$e .at$er and t$e Son, and t$e '$o e Di%ine Nature; #or 3od cannot 4e di%ided! And t$e #ruiti%e tendenc* o# t$e s1iritC1, '$ic$ see6s rest in 3od a4o%e a i6eness, recei%es and 1ossesses in a su1ernatura 'a*, in its essentia 4eing, a t$at t$e s1irit e%er recei%ed in a natura 'a*! A good men e:1erience t$isA 4ut $o' it is, t$is remains $idden #rom t$em a t$eir i#e ong i# t$e* do not 4ecome in'ard and em1t* o# a creatures! In t$at %er* moment in '$ic$ man turns a'a* #rom sin, $e is recei%ed 4* 3od in t$e essentia unit* o# $is o'n 4eing, at t$e summit o# $is s1irit, t$at $e ma* rest in 3od, no' and e%ermore! And $e a so recei%es grace, and i6eness unto 3od, in t$e 1ro1er source o# $is 1o'ers, t$at $e
5G""nsinct die g$eest $em se %en in g$e4ru6e i6er minnen"?t$e s1irit, as regards its se1arate consciousness, dro'ns and oses itse # in t$e Eterna &o%e o# 3od! T$is immersion, se #5mergence, or sin6ing o# t$e s1irit into t$e "ne '$ic$ is its $ome, is t$e "com1 eting o11osite" o# t$at ot$er action o# grace, '$ic$ t$rusts t$e se # out 'it$ its 1o'ers as a #ree and energetic instrument o# t$e Di%ine )i ; t$us 1er#ecting t$e sou <s dua i6eness to 3od, in 'or6 and in rest! (om1are ($! &-III, "T$e 3i#t o# 9nderstanding!" C0B* t$e "e##ecti%e understanding" Ru*s4roec6 1ro4a4 * meant t$e #acu t*, sometimes ca ed t$e "$ig$er reason" or "1ure inte ect" '$ic$ t$e ,ictorine m*stics descri4ed as "4e*ond and 4eside reason," and '$ere4* t$e mind contem1 ates intellectibilia; t$e "in%isi4 e t$ings '$ic$ ma* not 4e com1re$ended 4* $uman reason!" (#! Ric$ard o# St ,ictor, Ben,amin Ma,or, 46! i! ca1s! C and @! C1"3$e4ru6e i6e g$ene*c$t$eit!" T$is, one o# Ru*s4roec6<s #a%ourite terms, is genera * trans ated "inc ination"A 4ut rea * inc udes t$e meaning?so c$aracteristic o# $is doctrine?o# a 1erce1tua 'i ed and acti%e tending or dra'ing5nig$ o# t$e s1irit to t$e en=o*ment and 1ossession o# 3od; and instincti%e e##ort o# t$e sou to ac$ie%e its goa ! It is t$e tendenc* immorta ised in St Augustine<s sa*ing, "T$ou $ast made us #or T$*se #, and our $eart can #ind no rest e:ce1t in T$ee!" D/onfessions, 46! i! ca1! @!F

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ma* e%ermore gro' and increase in ne' %irtues! And as ong as t$is i6eness endures in c$arit* and in %irtues, so ong a so endures t$e union in rest! And t$is cannot 4e ost sa%e on * 4* morta sin! 5

CHAPTER LX SHOWING HOW WE HAVE NEED OF THE GRACE OF GOD! WHICH MAKES US LIKE UNTO GOD AND LEADS US TO GOD WITHOUT MEANS

10 N") a $o iness and a 4 essedness ie in t$is; t$at t$e s1irit is ed u1'ards, t$roug$ i6eness and 4* means o# grace or g or*, to rest in t$e essentia unit*! .or t$e grace o# 3od is t$e 'a* 4* '$ic$ 'e must a 'a*s go, i# 'e 'ou d enter into t$e na6ed essence in '$ic$ 3od gi%es +imse # 'it$ a +is ric$es 'it$out means! And t$is is '$* t$e sinners and t$e damned s1irits d'e in dar6nessA #or t$e* ac6 t$e grace o# 3od, '$ic$ s$ou d en ig$ten t$em, and ead t$em, and s$o' t$em t$e 'a* to t$e #ruiti%e unit*! >et t$e essentia 4eing o# t$e s1irit is so no4 e, t$at e%en t$e damned cannot 'i t$eir o'n anni$i ation! But sin 4ui ds u1 a 4arrier, and gi%es rise to suc$ dar6ness and suc$ un i6eness 4et'een t$e 1o'ers and t$e essence in '$ic$ 3od i%es, t$at t$e s1irit cannot 4e united 'it$ its 1ro1er essenceA '$ic$ 'ou d 4e its o'n and its eterna rest, did sin not im1ede it! .or '$osoe%er i%es 'it$out sin, $e i%es in i6eness unto 3od, and in grace, and 3od is $is o'n! And so 'e $a%e need o# grace, '$ic$ casts out sin, and 1re1ares t$e 'a*, and ma6es our '$o e i#e #ruit#u ! And t$is is '$* ($rist a 'a*s comes into us t$roug$ means, t$at is, t$roug$ grace and mu ti#arious gi#tsA and 'e too go out to'ards +im t$roug$ means, t$at is, t$roug$ %irtues and di%erse 1ractices! And t$e more in'ard gi#ts +e gi%es and t$e more dee1 * +e stirs us, t$e more in'ard and de ig$t#u are t$e 'or6ings o# our s1irit, as *ou $a%e a read* $eard in a t$e 'a*s '$ic$ $a%e 4een s$o'n #ort$ 4e#ore! And $ere t$ere is a 1er1etua rene'a A #or 3od e%er gi%es ne' gi#ts, and our s1irit e%er turns in'ard in suc$ 'ise as it is in%ited and as is 4esto'ed on it 4* 3od, and in t$at meeting it a 'a*s recei%es a $ig$er rene'a ! And t$us one gro's continua * into a $ig$er i#e! And t$is acti%e meeting is a toget$er t$roug$ meansA #or t$e gi#ts o# 3od and our %irtues and t$e acti%it* o# our s1irit are t$e means! And t$ese means are necessar* #or a men and a s1irits; #or, 'it$out t$e mediation o# 3od<s grace and a o%ing turning to +im in #reedom, no creature s$a e%er 4e sa%ed!

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CHAPTER LXI OF HOW GOD AND OUR SPIRIT VISIT EACH OTHER IN THE UNITY AND IN THE LIKENESS

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N") 3od sees t$e d'e ing and t$e resting51 ace '$ic$ +e $as made 'it$in us and t$roug$ usA name *, t$e unit* and t$e i6eness!C2 And +e 'i s to %isit t$is unit* 'it$out interru1tion, 'it$ a ne' coming o# +is most $ig$ 4irt$ and 'it$ a ric$ 1ouring #ort$ o# $is #at$om ess o%eA #or +e 'i s to d'e in 4 iss 'it$in t$e o%ing s1irit! And +e 'i s to %isit t$e i6eness o# our s1irit 'it$ ric$ gi#ts, so t$at 'e 4ecome more i6e unto +im and more en ig$tened in t$e %irtues! No' it is ($rist<s 'i t$at 'e s$ou d d'e and a4ide 'it$in t$e essentia unit* o# our s1irit, ric$ 'it$ +im a4o%e a creature * 'or6s and a4o%e a %irtuesA and t$at 'e s$ou d d'e acti%e * in t$at same unit*, ric$ and #u #i ed 'it$ %irtues and $ea%en * gi#ts! And +e 'i s t$at 'e s$a %isit t$at unit* and t$at i6eness 'it$out interru1tion, 4* means o# e%er* 'or6 '$ic$ 'e do; #or in e%er* ne' "No'," 3od is 4orn in us, and #rom t$is most $ig$ 4irt$ t$e +o * 3$ost # o's #ort$ 'it$ a +is gi#ts! T$ere#ore 'e s$ou d go out to meet t$e gi#ts o# 3od t$roug$ t$e i6enessA and t$e most $ig$ 4irt$, t$roug$ t$e unit*!

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CHAPTER LXII SHOWING HOW WE SHOULD GO OUT TO MEET GOD

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N") mar6 $o', in eac$ o# our 'or6s, 'e s$a go out to meet 3od, and s$a increase our i6eness unto +im, and s$a more no4 * 1ossess t$e #ruiti%e unit*! B* e%er* good 'or6, $o' sma soe%er it 4e, '$ic$ is directed to 3od 'it$ o%e and 'it$ an u1rig$t and sing e intention, 'e earn a greater i6eness, and eterna i#e in 3od! A sing e intention dra's toget$er t$e scattered 1o'ers into t$e unit* o# t$e s1irit, and =oins t$e s1irit to 3od! A sing e intention is end, and 4eginning, and adornment, o# a %irtues! A sing e intention o##ers to 3od 1raise and $onour and a %irtues; and it 1ierces and 1asses t$roug$ itse #, and a t$e $ea%ens, and a t$ings, and #inds 3od 'it$in t$e sim1 e ground o# its o'n 4eing! T$at intention is sing e '$ic$ aims on * at 3od and in a t$ings on * at t$eir connection 'it$ 3od! T$e sing e intention casts out $*1ocris* and du1 icit*, and a man must 1ossess it and 1ractise it in a $is 'or6s a4o%e a ot$er t$ingsA #or it is t$is '$ic$ 6ee1s man in t$e 1resence o# 3od, c ear in understanding, di igent in %irtue, and #ree #rom out'ard #ear, 4ot$ no' and in t$e Da* o# Doom! Sing eness o# intention is t$e sing e e*e o# '$ic$ ($rist s1ea6s, gi%ing ig$t to t$e '$o e 4od*?t$at is, to t$e man<s 'or6s and $is '$o e i#e?and c eansing it o# sin! Sing eness o# intention is t$e in'ard, en ig$tened, and o%ing tendenc* o# t$e s1iritA it is t$e #oundation o# a g$ost inessA it inc udes in itse # #ait$, $o1e, and c$arit*, #or it trusts in 3od and is #ait$#u to +im! It casts nature under#oot, it esta4 is$es 1eace, it dri%es out g$ost * discontent, and 1reser%es #u ness o# i#e in a t$e %irtues! And it gi%es 1eace and $o1e and 4o dness to'ard 3od, 4ot$ no' and in t$e Da* o# Doom! T$us 'e s$a d'e in t$e unit* o# t$e s1irit, in grace and in i6enessA and s$a a 'a*s go out to meet 3od 4* means o# t$e %irtues, and o##er u1 to +im 'it$ a sim1 e intention our '$o e i#e and a our 'or6sA and t$us in e%er* 'or6, and e%er more and more, 'e s$a increase our i6eness! And t$us 'e rise u1 out o# t$e ground o# our sing e intention, and 1ass t$roug$ ourse %es and go out to meet 3od 'it$out means, and rest in
C2So Dion*sius; "3od5rece1ti%e minds, 4eing t$e images o# 3od, are t$e Di%ine a4odes '$erein a4o%e a 3od rests!" D/elestial 0ierarch', ca1! @!F

+im in t$e a4*ss o# sim1 icit*; t$ere 'e 1ossess t$at $eritage '$ic$ $as 4een 1re1ared #or us #rom a eternit*! A g$ost * i#e and a 'or6s o# %irtue consist in t$e Di%ine i6eness and in sing eness o# intentionA and a t$eir su1reme rest consists in sim1 icit* a4o%e a i6eness! Ne%ert$e ess, one s1irit sur1asses anot$er in %irtue and in i6eness, and eac$ 1ossess its o'n 1ro1er 4eing in itse #, according to t$e degree o# its no4 eness! And 3od su##ices eac$ one in 1articu ar, and eac$ one, according to t$e measure o# $is o%e, see6s 3od in t$e ground o# $is s1iritA 4ot$ $ere and in eternit*!

CHAPTER LXIII
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OF THE ORDERING OF ALL THE VIRTUES THROUGH THE SEVEN GIFTS OF THE HOLY GHOST
15 N") consider t$e order and t$e degrees o# a t$e %irtues and o# a $o iness, 'it$ '$ic$ 'e s$ou d go out to meet 3od t$roug$ resem4 anceA t$at so 'e ma* rest 'it$ +im in t$e unit*!

THE GIFT OF FEAR

20 )$en a man i%es in t$e .ear o# 3od, in t$e mora %irtues and in out'ard 'or6sA and '$en $e is o4edient and su4missi%e to +o * ($urc$ and to t$e Di%ine commandments, and '$en $e is read* and 'i ing in sim1 icit* o# intention to do a good t$ings; t$en $e is i6e unto 3od, t$roug$ #ait$#u ness, and t$roug$ t$e gat$ering o# $is 'i into t$e 'i o# 3od, 4ot$ in doing and in ea%ing undone! And $e rests in 3od, a4o%e i6enessA #or t$roug$ #ait$#u ness and sing eness o# intention, $e #u #i s t$e 'i o# 3od, more or ess according to t$e measure o# $is i6enessA and t$roug$ o%e, $e rests in $is Be o%ed a4o%e i6eness!

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THE GIFT OF PIETY

80 And i# $e e:erts $imse # 'e in t$at '$ic$ $e $as recei%ed #rom 3od, t$en 3od 4esto's u1on $im t$e s1irit o# Piet* and 0erc*! T$us $e 4ecomes gent e o# $eart, mee6 and merci#u ! And t$ere4* $e 4ecomes more #u o# i#e and more i6e to 3od, and #ee s $imse # to 4e resting more in 3od, and to 4e 4roader and dee1er in %irtue t$an 4e#ore! And $e sa%ours t$is i6eness and t$is rest so muc$ t$e 4etter, t$e more $is resem4 ance is increased!

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THE GIFT OF KNOWLEDGE

B0 And i# $e $ere e:erts $imse # 'e , 'it$ great Lea , and 'it$ a sing e intention, and #ig$ts a t$at '$ic$ is o11osed to t$e %irtuesA t$is man recei%es t$e t$ird gi#t, '$ic$ is /no' edge and Discretion! T$us $e 4ecomes reasona4 e and discerning, and 6no's '$at to do and '$at to ea%e undone, and '$ere $e must gi%e and '$ere $e must ta6e

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a'a*! And t$roug$ sim1 icit* o# intention and god * o%e, t$is man rests in 3od a4o%e $imse # in t$e unit*A and $e 1ossesses $imse # in i6eness, and $e 1ossesses a $is 'or6s 'it$ a greater de ig$t, 4ecause $e is o4edient and su4missi%e to t$e .at$er, and $as reason and discernment t$roug$ t$e Son, and is gent e and merci#u t$roug$ t$e +o * 3$ost! And t$us $e 4ears a resem4 ance unto t$e +o * Trinit*, and $e rests in 3od, t$roug$ $is o%e and t$e sim1 icit* o# $is intention! And $erein t$e '$o e o# t$e acti%e i#e consists! T$us a man s$ou d e:ert $imse # 'it$ great Lea , and s$ou d #o o' $is sing e intention 'it$ reason and discernment! And $e must 4e'are o# a t$at is o11osed to t$e %irtues, and must e%er 4o' $imse # do'n in $umi it* at t$e #eet o# ($rist; and in t$is 'a* $e 'i gro' e%er more and more in %irtue and in resem4 anceA and i# $e 6ee1s $imse # t$us $e cannot err! >et according to t$is 'a*, $e sti remains in t$e acti%e i#e! .or i# a man 1ractises and c ings to t$e acti%ities o# t$e $eart and t$e di%ersit* o# 'or6s, more t$an to t$e ground and reason o# a 'or6sA and i# $e 4usies $imse # more 'it$ t$e 1ractice o# t$e sacraments, 'it$ t$eir #orms and out'ard s*m4o s, t$an 'it$ t$e ground and t$e trut$ '$ic$ are signi#ied t$ere4*; so $e s$a e%er remain an out'ard man! But $e s$a 4e sa%ed 4* $is good 'or6s and $is sim1 icit* o# intention!

THE GIFT OF STRENGTH

20 And t$ere#ore, i# a man 'is$es to come nearer to 3od, and to e:a t $is 1ractice and $is i#e, $e must 1roceed #rom t$e 'or6s to t$eir reason, and #rom t$e #orms to t$e trut$A t$ere4* $e s$a 4ecome master o# $is 'or6s, and s$a 6no' trut$, and s$a come into t$e in'ard i#e! And 3od gi%es $im t$e #ourt$ gi#t, '$ic$ is t$e s1irit o# Strengt$; and t$us $e s$a 4e a4 e to o%ercome =o* and grie#, 1ro#it and oss, $o1e and care in eart$ * t$ings, toget$er 'it$ a 6inds o# $indrances and a mu ti1 icit*! And t$us $e 4ecomes #ree and detac$ed #rom a creatures! )$en a man $as 4ecome #ree #rom a creature * images, $e is master o# $imse #, and easi * and 'it$out a4our 4ecomes in'ard and reco ectedA and turns #ree * and 'it$out $indrance to 3od, 'it$ #er%ent de%otion, 'it$ o#t* desire, 'it$ t$an6sgi%ing and 1raise, and 'it$ a sing e intention! T$us $e enters into #ruition o# a $is deeds and $is '$o e i#e, in'ard and out'ardA #or $e stands 4e#ore t$e t$rone o# t$e +o * Trinit*, and o#ten recei%es in'ard conso ation and s'eetness #rom 3od! .or $e '$o ser%es at suc$ a ta4 e 'it$ t$an6sgi%ing and 1raise, and 'it$ in'ard re%erence, o#ten drin6s o# t$e 'ine, and o#ten eats o# t$at '$ic$ is e#t, and o# t$e crum4s '$ic$ #a #rom t$e &ord<s ta4 e; and $e continua * 1ossesses in'ard 1eace, t$roug$ t$e sing eness o# $is intention! And i# $e 'i a4ide stead#ast * 4e#ore 3od in t$an6sgi%ing and 1raise, and 'it$ u1 i#ted 1ur1ose, t$e s1irit o# Strengt$ is dou4 ed 'it$in $imA #or t$en $e no onger oses $imse # in 4odi * desires, in ongings a#ter conso ation or s'eetness, nor in an* ot$er gi#t o# 3od, nor in rest and 1eace o# t$e $eart! But $e 'i #orego a gi#ts and e%er* conso ation, i# so 4e t$at $e ma* #ind +im )$om $e o%es! In t$is 'a* $e is strong '$o a4andons and o%ercomes t$e unrest o# t$e $eart and eart$ * t$ingsA and dou4 * strong is $e '$o a so #oregoes and o%er1asses e%er* conso ation and $ea%en * gi#t! T$us a man transcends a creatures, and 1ossesses $imse #, 1o'er#u and #ree, t$roug$ t$e gi#t o# s1iritua Strengt$!

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THE GIFT OF COUNSEL

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)$en, t$ere#ore, no creature can eit$er o%ercome or im1ede a man #rom 1ersisting in $is sing e and u1'ard5stri%ing intention, and '$en t$roug$ t$is Strengt$ $e is stead#ast in 1raising 3od, see6ing and meaning 3od a4o%e a +is gi#ts, t$en 3od 4esto's u1on $im t$e #i#t$ gi#t, '$ic$ is t$e gi#t o# (ounse In t$is gi#t t$e .at$er dra's t$e man in'ard *, and ca s $im to +is rig$t $and, 'it$ t$e c$osen in +is unit*! And t$e Son sa*s in g$ost * 'ise 'it$in $im; .o o' 0e to 0* .at$er; "NE T+IN3 IS NEED.9&!" And t$e +o * 3$ost ma6es t$e $eart e:1and and # ame u1 in #ier* o%e! And t$ence comes t$e i#e o# o%ing tumu t and in'ard rest essnessA #or, in $im '$o istens to t$is counse , t$ere arises a storm o# o%e, and not$ing can satis#* $im sa%e 3od a one! And t$ere#ore $e a4andons $imse # and a t$ings, t$at $e ma* #ind +im in )$om $e i%es and in )$om a t$ings are one! +ere t$e man s$ou d $a%e 3od in mind in a sim1 e 'a*, and s$ou d master $imse # 4* means o# t$e reason, and s$ou d renounce a se #5 'i , and s$ou d a'ait in #reedom t$e unit* '$ic$ $e desires, unti t$e da* '$en it is 3od<s 1 easure to gi%e it! T$us t$e s1irit o# (ounse 'or6s in $im in t'o 'a*s; #or t$at man is great, and #o o's t$e 1rece1t and counse o# 3od, '$o a4andons $imse # and a t$ings, and sa*s, 'it$ an insatia4 e, im1etuous and 4urning o%e; T+> /IN3D"0 ("0E! But t$at man is greater sti , and #o o's sti 4etter t$e counse o# 3od, '$o o%ercomes $is o'n se #5'i , and renounces it in o%e, and sa*s unto 3od 'it$ re%erent su4mission; T+> )I&& BE D"NE in a t$ings and not m* 'i ! )$en ($rist our dear &ord a11roac$ed +is 1assion, +e said t$ose %er* 'ords unto +is .at$er, in $um4 e a4negation o# +imse #A and t$e* 'ere to +im t$e most $a11*, and to us t$e most '$o esome, and to t$e .at$er t$e most o%a4 e, and to t$e de%i t$e most terri4 e, 'ords '$ic$ ($rist e%er s1o6eA #or, 4* +is renunciation o# se #5'i according to +is man$ood, 'e are a sa%ed! In t$is 'a* t$e 'i o# 3od no' 4ecomes to t$e o%ing and $um4 e man t$e $ig$est =o*, and t$e greatest desire o# $is g$ost * #ee ings; e%en t$oug$ t$is 'i s$ou d ead $im to $e , '$ic$ is im1ossi4 e! And $ere nature is cast do'n into t$e de1t$s, and 3od is e:a ted most $ig$ *A and t$is man 4ecomes ca1a4 e o# recei%ing a t$e gi#ts o# 3odA #or $e $as denied $imse #, and $as renounced $is o'n se #, and $as gi%en a #or a ! And $e t$ere#ore as6s not$ing and 'i s not$ing 4ut t$at '$ic$ 3od 'is$es to gi%e $im! T$at '$ic$ 3od 'i s, t$is is $is =o*A and $e '$o surrenders $imse # to 3od in o%e is t$e most #ree o# a men i%ing! +e i%es 'it$out care, #or 3od cannot ose t$at '$ic$ is +is! No' mar6 t$is; a t$oug$ 3od 6no's a $earts, *et suc$ a man is o#ten tem1ted and tried o# +im, '$et$er $e is a4 e to renounce $imse # in #reedom; and 4* t$is, $e ma* t$en 4ecome en ig$tened, and ma* i%e #or t$e g or* o# 3od and a so #or $is o'n sa %ation! And t$at is '$* 3od sometimes ta6es $im #rom +is rig$t $and to +is e#t, #rom $ea%en into $e , #rom a 4 essedness into great miser*A so t$at it seems to $im as t$oug$ $e 'ere #orsa6en and des1ised o# 3od and o# a creatures! I#, t$en, $e $as #ormer * renounced $imse # and $is o'n 'i in o%e and in =o*, so t$at $e soug$t not $imse # 4ut t$e good 1 easure o# 3od, $e 'i easi * renounce $imse # a so in 1ains and miser*, so t$at in t$ese too $e 'i see6 not $imse # 4ut a 'a*s t$e g or* o# 3od! +e '$o is 'i ing to 'or6 great t$ings is 'i ing a so to su##er great t$ingsA 4ut to 4ear and to su##er in resignation is no4 er and more 1 easing to 3od, and more satis#*ing to our s1irit, t$an to 'or6 great t$ings in a i6e resignation, #or it is more contrar* to our nature! And t$is is '$* our s1irit is more e:a ted and our nature more cast do'n 4* grie%ous su##ering t$an 4* great 'or6s done 'it$ equa o%e! )$en a man maintains $imse # in t$is resignation, 'it$out an* ot$er 1re#erence, rig$t as one '$o neit$er 'i s nor 6no's an*t$ing e se, t$en $e 1ossesses t$e s1irit o# (ounse in t'o 'a*sA #or $e

satis#ies t$e 'i and t$e counse o# 3od in $is 'or6ing and $is su##ering, 4* se #5 surrender, and 4* su4missi%e o4edience! And $is nature is adorned most g orious *; and $e is ca1a4 e o# 4eing en ig$tened according to 5

THE GIFT OF UNDERSTANDING

And t$ere#ore 3od gi%es $im t$e si:t$ gi#t, '$ic$ is t$e s1irit o# 9nderstanding! T$is gi#t 'e $a%e a read* i6ened to a #ountain 'it$ t$ree ri s, #or it esta4 is$es our s1irit in t$e unit*, it re%ea s Trut$ and it 4rings #ort$ a 'ide and genera o%e! T$is gi#t ma* a so 4e i6ened to suns$ine, #or 4* its s$ining t$e sun #i s t$e air 'it$ a sim1 e 4rig$tness and ig$ts a #orms, and s$o's t$e distinctions o# a co ours! And t$ere4* it s$o's #ort$ its o'n 1o'erA and its $eat is common to t$e '$o e 'or d, 4ringing #ort$ #ruits and use#u t$ings! So i6e'ise does t$e #irst ra* o# t$is gi#t 4ring a4out sim1 icit* 'it$in t$e s1irit! And t$is sim1 icit* is 1enetrated 4* a 1articu ar radiance e%en as t$e air o# t$e $ea%ens 4* t$e s1 endour o# t$e sun! .or t$e grace o# 3od, '$ic$ is t$e ground o# a gi#ts, maintains itse # essentia * i6e to a sim1 e ig$t in our 1otentia understanding; and, 4* means o# t$is sim1 e ig$t our s1irit is made sta4 e and one#o d and en ig$tened, and #u #i ed o# grace and Di%ine gi#ts; and $ere it is i6e unto 3od t$roug$ grace and Di%ine o%e! And since t$e s1irit is no' i6e unto 3od, and means and o%es 3od a one a4o%e a gi#ts, it 'i no onger 4e satis#ied 4* i6eness, nor 4* a created 4rig$tnessA #or it $as 4ot$ 4* nature and a4o%e nature a 1rima tendenc* to'ards t$e A4*sma Being #rom '$ic$ it $as # o'ed #ort$! And t$e 9nit* o# t$e Di%ine Being eterna * dra's 4ac6 a i6eness into its unit*! And $ere t$e s1irit is en6ind ed into #ruition, and it me ts into 3od as into its eterna restA #or t$e grace o# 3od is to 3od e%en as t$e suns$ine is to t$e sun, and t$e grace o# 3od is t$e means and t$e 'a* '$ic$ eads us to 3od! And #or t$is reason it s$ines 'it$in us in sim1 icit*, and ma6es us dei#orm, t$at is, i6e unto 3od! And t$is i6eness 1er1etua * merges itse # in 3od, and dies in 3od, and 4ecomes one 'it$ 3od, and remains one, #or c$arit* ma6es us one 'it$ 3od, and causes us to remain one and to d'e in t$e "ne! Ne%ert$e ess 'e 6ee1 t$e eterna i6eness in t$e ig$t o# grace or o# g or*A t$ere4* 'e 1ossess ourse %es acti%e * in c$arit* and in t$e %irtues! And 'e 6ee1 t$e union 'it$ 3od, a4o%e our acti%it*, in t$e na6edness o# our s1irit, in t$e Di%ine ig$t, '$ere 'e 1ossess 3od in rest, a4o%e a %irtues! .or c$arit* in t$e i6eness must e%er 4e at 'or6A and union 'it$ 3od in #ruiti%e o%e must e%er 4e at rest! And t$is is t$e 'or6ing o# o%eA #or in one "No'" and at t$e same time o%e 'or6s and rests in its Be o%ed! And t$e one is strengt$ened 4* t$e ot$erA #or t$e $ig$er t$e o%e, t$e greater t$e restA and t$e greater t$e rest, t$e dee1er t$e o%eA #or t$e one i%es in t$e ot$er, and '$osoe%er o%es not, rests not, and '$osoe%er rests not, o%es not! And *et, some good men t$in6 t$at t$e* neit$er o%e nor rest in 3odA and t$is t$oug$t itse # comes #rom o%e! Because t$e* desire to o%e more t$an t$e* can, it seems to t$em t$at t$eir o%e #a s s$ort! And *et in t$is 'or6 t$e* taste o%e and restA #or none sa%e t$e resigned, em1tied and en ig$tened man can understand $o' one ma* o%e in a4our and rest in #ruition! >et e%er* o%er is one 'it$ 3od in rest, and i6e unto 3od in t$e 'or6s o# o%eA #or 3od in +is most $ig$ nature, o# '$ic$ 'e 4ear t$e i6eness, d'e s in #ruition in eterna rest according to +is Essentia 9nit*, 4ut 'or6s in eterna acti%it* according to t$e Trinit*; and t$e one is t$e 1er#ection o# t$e ot$erA #or rest a4ides in t$e 9nit*, and 'or6 in t$e Trinit*! And t$us t$e* d'e toget$er t$roug$out eternit*! And, t$ere#ore, i# a man is to taste o# 3od, $e must o%e and i# $e 'i o%e, t$en $e ma* taste!

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But i# $e ets $imse # 4e satis#ied 'it$ ot$er t$ings, $e s$a not 4e a4 e to taste '$at 3od is! And t$ere#ore 'e must 1ossess ourse %es in sim1 icit*, in %irtue, and in i6eness, and 3od a4o%e ourse %es t$roug$ o%e in rest and unit*! And t$is is t$e #irst 'a* in '$ic$ t$e man '$o is common to a is made sta4 e! )$en t$e air is #u #i ed 'it$ t$e 4rig$tness o# t$e sun, t$e 4eaut* and t$e 'ea t$ o# t$e '$o e 'or d are re%ea ed, and t$e e*es o# men 4ecome en ig$tened and re=oice in t$e mani#o d di%ersit* o# co ours! And so it is, '$en 'e are one#o d 'it$in ourse %es, and our 1o'er o# understanding is en ig$tened and t$e S1irit o# 9nderstanding s$ines t$roug$ it! T$en 'e can 4ecome a'are o# t$e $ig$ attri4utes '$ic$ are in 3od, and '$ic$ are t$e causes o# a t$e 'or6s '$ic$ # o' #ort$ #rom +im! A t$oug$ a men ma* understand t$e 'or6s, and 3od t$roug$ +is 'or6sA *et no one can tru * understand, neit$er in t$eir a11earance nor in t$eir rea it*, t$e attri4utes o# t$e 'or6s o# 3od as t$e* are in t$eir ground, sa%e 4* means o# t$is gi#t! .or t$is teac$es us to see6 out and to recognise our o'n no4 eness, and it gi%es us t$e 1o'er to discern t$e %irtues and a 1ractices, and t$e 'a* in '$ic$ 'e s$ou d i%e 'it$out error in accordance 'it$ eterna Trut$; and $e '$o is en ig$tened 4* it can d'e in t$e s1irit, and can, 'it$ en ig$tened reason, rig$t * a11re$end and understand a t$ings in $ea%en and on eart$! And t$ere#ore suc$ a one 'a 6s in $ea%en, and 4e$o ds and a11re$ends 'it$ a saints t$e no4i it* o# $is Be o%ed, +is incom1re$ensi4 e $eig$t, +is a4*sma de1t$, engt$ and 4readt$, 'isdom and trut$, +is 4ount* and +is uns1ea6a4 e generosit*, and a t$ose o%e'ort$* attri4utes '$ic$ are in 3od our &o%er 'it$out num4er, and 'it$out imit in +is most $ig$ nature; #or a t$is is +e +imse #! T$en t$at en ig$tened man o'ers $is e*es, and 4e$o ds $imse # and a ot$er men and a creatures, and o4ser%es $o' 3od in +is #ree generosit* $as created t$em in nature and endo'ed t$em in man* 'a*s, and $o', a4o%e nature, it is +is 1 easure to endo' t$em and to enric$ t$em 'it$ +imse #, i# t$e* 'i 4ut see6 and desire +im! A suc$ reasoning o4ser%ation o# t$e mani#o d di%ersities o# t$e Di%ine ric$es re=oices our s1irit, i#, t$roug$ Di%ine o%e, 'e $a%e died unto ourse %es in 3od, and i# 'e i%e and 'a 6 in t$e s1irit, and taste o# t$e t$ings '$ic$ are eterna ! T$is gi#t o# 9nderstanding s$o's us t$e unit* '$ic$ 'e 1ossess in 3od t$roug$ t$e #ruiti%e immersion o# o%e, and a so t$e i6eness to 3od '$ic$ 'e $a%e in ourse %es t$roug$ c$arit* and t$e 'or6s o# %irtue! And it gi%es to us ig$t and 4rig$tness in '$ic$ 'e can 'a 6 'it$ discernment in t$e 'a*s o# t$e s1irit, and can see6 out and recognise 3od in g$ost * simi itudes, and a so ourse %es, and a t$ings according to t$e mode and t$e measure o# t$at ig$t and according to t$e 'i o# 3od and t$e greater no4i it* o# our understanding! T$is is t$e second degree in '$ic$ t$e man '$o is common to a ma* 4e en ig$tened! According to t$e measure in '$ic$ t$e air is irradiated 4* t$e 4rig$tness o# t$e sun, so too t$e $eat increases and 4rings a t$ings to #ruit#u ness! )$en our reason and understanding are so en ig$tened, t$at t$e* can recognise and distinguis$ Di%ine trut$, t$en t$e 'i , t$at is, t$e 1o'er o# o%e, gro's $otter and streams #ort$ in a4undant o*a t* and o%e to'ards a men in common! .or t$is gi#t, t$roug$ t$e 6no' edge o# trut$ '$ic$ is im1arted to us in its ig$t, esta4 is$es in us a 'ide5stretc$ing o%e to'ard a in common! No' t$e most sim1 e are a so t$e most tranqui , and $a%e t$e most 1eace in t$emse %esA and are t$e most dee1 * immersed in 3odA and are most en ig$tened in understanding, and most #ruit#u in good 'or6s, and in out# o'ing o%e to'ard a in common! And t$e* are $indered east, #or t$e* are most i6e unto 3odA #or 3od is sim1 icit* in +is Being, c arit* in +is understanding, and out# o'ing and uni%ersa o%e in +is 'or6s! And t$e more 'e are i6e unto 3od in t$ese t$ree t$ings, so muc$ t$e

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more c ose * are 'e united 'it$ +im! And #or t$is reason 'e must remain sim1 e in our ground, and must a11re$end a t$ings 4* means o# en ig$tened reason, and must # o' #ort$ t$roug$ a t$ings in uni%ersa o%e! So i6e'ise t$e sun in t$e $ea%ens, t$oug$ it a4ides in itse # sim1 e and unc$anged, sends #ort$ its ig$t and $eat to t$e '$o e 'or d in common! No' understand $o' 'e s$ou d i%e 'it$ en ig$tened reason in uni%ersa o%e! T$e .at$er is t$e "rigin o# t$e '$o e 3od$ead according to Essence and according to Persona it*! )e t$ere#ore s$ou d 4o' do'n in s1irit, in $um4 e a'e, 4e#ore t$e su4 imit* o# t$e .at$er; and t$ere4* 'e 1ossess $umi it*, t$e #oundation o# a t$e %irtues! )e s$ou d #er%ent * adore, t$at is to sa*, 'e s$ou d $onour and re%erence, t$e mig$tiness o# t$e .at$er, 4ecause +e, in +is mig$t, creates and 1reser%es a t$ings out o# not$ing! And t$ere4* 'e s$a 4e i#ted u1 in g$ost * 'ise! )e s$ou d o##er 1raise and t$an6s and e%er asting ser%ice to t$e #ait$#u ness and o%e o# 3od, )$o $as #reed us #rom t$e #etters o# t$e enem* and #rom eterna deat$; and t$ere4* 'e s$a 4e made #ree! )e s$ou d 1resent and 4e'ai 4e#ore t$e 'isdom o# 3od t$e 4 indness and ignorance o# $uman natureA and s$ou d cra%e t$at a men ma* 4ecome en ig$tened, and ma* attain to t$e 6no' edge o# trut$; t$us 3od s$a 4e 6no'n and $onoured 4* t$em! )e s$ou d 1ra* #or t$e merc* o# 3od u1on sinners, t$at t$us t$e* ma* 4e con%erted, and ma* gro' in %irtue; t$us 3od s$a 4e o%ed 4* t$em 'it$ a desirous o%e! )e s$ou d gi%e generous * to a t$ose '$o $a%e need o# it o# t$e ric$ treasures o# 3od, t$at t$ere'it$ t$e* ma* a 4e #i ed, and ma* # o' 4ac6 to'ards 3odA and t$us 3od s$a 4e 1ossessed 4* t$em a ! )e s$ou d o##er to t$e .at$er, 'it$ a'e and re%erence, a t$e ser%ice and a t$e 'or6s '$ic$ ($rist, according to +is man$ood, #u #i ed in o%e; t$us a our 1ra*ers s$a 4e $eard! )e s$ou d a so o##er to t$e .at$er in ($rist 2esus a t$e #er%ent de%otion o# t$e ange s and t$e saints and t$e =ust; so 'e s$a 4e united 'it$ t$em a in t$e g or* o# 3od * )e s$ou d a so o##er u1 to t$e .at$er t$e '$o e ser%ice o# +o * ($urc$, and t$e +o * Sacri#ice o# a t$e 1riests, and a t$at 'e ma* ac$ie%e and t$in6, in t$e name o# ($ristA t$at t$ere4* 'e ma* go out to meet 3od t$roug$ ($rist, and ma* 4ecome i6e unto +im in uni%ersa o%e, and ma* transcend a i6eness in sim1 icit*, and ma* 4e united 'it$ +im 'it$in t$e Essentia 9nit*! )e s$ou d e%er a4ide in oneness 'it$ 3od, and s$ou d eterna * # o' #ort$ 'it$ 3od and a +is saints in uni%ersa o%e, and continua * return 'it$ t$an6#u ness and 1raise, and immerse ourse %es in #ruiti%e o%e in t$e Essentia Rest! T$is is t$e ric$est i#e o# '$ic$ I 6no'; and in it 'e 1ossess t$e gi#t o# 9nderstanding!

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THE GIFT OF WISDOM

No' understand t$is 'e ; '$en 'e turn 'it$in ourse %es in contem1 ation, t$e #ruiti%e unit* o# 3od is i6e to a dar6ness, a some'$at '$ic$ is unconditioned and incom1re$ensi4 e! And t$e s1irit turns in'ard t$roug$ o%e and t$roug$ sim1 icit* o# intention, 4ecause it is acti%e in a %irtues, o##ering itse # u1 in #ruition a4o%e a %irtues! In t$is o%ing intro%ersion, t$ere arises t$e se%ent$ gi#t, '$ic$ is t$e s1irit o# Sa%ouring )isdomAC8 and it saturates t$e sim1 icit* o# our s1irit, sou and 4od*, 'it$ 'isdom and 'it$ g$ost * sa%ours! And it is a g$ost * touc$ or stirring 'it$in t$e unit* o# our s1iritA and it is an in1ouring and a source o# a grace, a gi#ts and a %irtues! And, in t$is
C8"Sma6ender 'i=s$eit"; "tasting 'isdom!" Taste and touc$, t$e most intimate o# t$e 4odi * senses, are t$ose most #requent * used 4* Ru*s4roec6 as images o# t$e sou <s a11re$ensions o# 3od!

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touc$ o# 3od, eac$ man sa%ours $is e:ercise and $is i#e according to t$e 1o'er o# t$e touc$ and t$e measure o# $is o%e! And t$is Di%ine stirring is t$e inmost mediator 4et'een 3od and ourse %es, 4et'een rest and acti%it*, 4et'een t$e conditioned and t$e unconditioned, 4et'een eternit* and time! And 3od 'or6s t$is g$ost * touc$ing 'it$in us #irst o# a , 4e#ore a gi#tsA and *et it is 6no'n and tasted 4* us ast o# a ! .or on * '$en 'e $a%e o%ing * soug$t 3od in a our 1ractices e%en to t$e in'ard dee1s o# our ground, do 'e #irst #ee t$e gus$ing in o# a t$e graces and gi#ts o# 3odA and 'e #ee t$is touc$ in t$e unit* o# our $ig$est 1o'ers, a4o%e reason, 4ut not 'it$out reason, #or 'e understand in trut$ t$at 'e are touc$ed! But i# 'e 'ou d 6no' '$at t$is is and '$ence it comes, t$en reason and a creature * o4ser%ation #ai ! .or t$oug$ t$e air 4e i uminated 4* t$e sun ig$t, and t$e e*es 4e s$ar1 and sound, i# one 'ou d #o o' t$e ra*s '$ic$ 4ring t$e 4rig$tness, and oo6 at t$e disc o# t$e sun, t$e e*es 'ou d #ai in t$eir acti%it*, and 'ou d on * recei%e t$e ustre o# t$e ra*s in a 1assi%e 'a*! So i6e'ise, t$e re# ection o# t$e Incom1re$ensi4 e &ig$t in t$e unit* o# our $ig$est 1o'er is so intense t$at a creature * acti%it* '$ic$ 'or6s in distinction must #ai ! And $ere our acti%it* must 1assi%e * endure t$e interior 'or6ing o# 3od, '$ic$ is t$e source o# a Di%ine gi#ts! .or cou d 'e recei%e 3od +imse # into our com1re$ension, +e 'ou d gi%e +imse # to us 'it$out intermediar*A 4ut t$is is im1ossi4 e to us 4ecause 'e are too narro' and too itt e to com1re$end 3od! And t$ere#ore +e 1ours +is gi#ts into us according to t$e measure o# our com1re$ension and t$e 'ort$iness o# our 1ractices! .or t$e #ruit#u unit* o# 3od e%er a4ides a4o%e t$e unit* o# our 1o'ers and e%er demands o# us i6eness in o%e and in %irtues! And t$at is '$* 'e are touc$ed again and again, t$at 'e ma* eac$ time 4e rene'ed and 4ecome more i6e +im in t$e %irtues! And, t$roug$ t$ese rene'ed touc$es, t$e s1irit #a s into $unger and t$irst, and 'ou d taste t$roug$ and t$roug$, and 1ass t$roug$ and t$roug$ t$e '$o e a4*ss in a storm o# o%e, t$at t$ere4* it ma* 4e satis#ied! +ence t$ere comes an eterna , $ungr* cra%ing, and an eterna unsatis#ied desire! .or a o%ing s1irits desire and stri%e a#ter 3od, eac$ according to its no4 eness and t$e measure in '$ic$ it $as 4een touc$ed 4* 3odA *et 3od remains eterna * incom1re$ensi4 e 4* 'a* o# our acti%e desires, and t$ere#ore t$ere a4ides in us, toget$er 'it$ a saints, an eterna $unger, and an eterna desirous intro%ersion! And in t$e meeting 'it$ 3od, t$e radiance and t$e $eat are so great and so imit ess t$at a s1irits must #ai in t$eir acti%it*, and must me t and %anis$ a'a* in sensi4 e o%e in t$e unit* o# t$eir s1irit! And $ere t$e* must 1assi%e * endure as s$eer creatures t$e 'or6ing o# 3od! And $ere our s1irit and Di%ine grace and a our %irtues are one sensi4 e o%e 'it$out acti%it*A #or our s1irit $as s1ent itse # and $as itse # 4ecome o%e! And $ere t$e s1irit is sim1 e and susce1ti4 e o# a gi#ts and is ca1a4 e o# e%er* %irtue! And, in t$is ground o# sensi4 e o%e, t$ere d'e s t$e gus$ing s1ring, t$at is, t$e in1ouring or in'ard 'or6ing o# 3od, '$ic$ at e%er* $our mo%es us and urges us and dra's us in'ard and causes us to # o' #ort$ into ne' 'or6s o# %irtue! T$us I $a%e s$o'n to *ou t$e ground and t$e condition o# a t$e %irtues!

CHAPTER LXIV OF THE HIGHEST DEGREE OF THE MOST INTERIOR LIFE

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N") understand t$is 'e ; t$at measure ess S1 endour o# 3od, '$ic$ toget$er 'it$ t$e incom1re$ensi4 e 4rig$tness, is t$e cause o# a gi#ts and o# a %irtues?t$at same 9ncom1re$ended &ig$t trans#igures t$e #ruiti%e tendenc* o# our s1irit and 1enetrates it in a 'a* t$at is 'a* essA t$at is, t$roug$ t$e 9ncom1re$ended &ig$t! And in t$is ig$t t$e s1irit immerses itse # in #ruiti%e restA #or t$is rest is 'a* ess and #at$om ess, and one can 6no' o# it in no ot$er 'a* t$an t$roug$ itse #?t$at is, t$roug$ rest! .or, cou d 'e 6no' and com1re$end it, it 'ou d #a into mode and measureA t$en it cou d not satis#* us, 4ut rest 'ou d 4ecome an eterna rest essness! And #or t$is reason, t$e sim1 e, o%ing and immersed tendenc* o# our s1irit 'or6s 'it$in us a #ruiti%e o%eA and t$is #ruiti%e o%e is a4*sma ! And t$e a4*ss o# 3od ca s to t$e a4*ssA t$at is, o# a t$ose '$o are united 'it$ t$e S1irit o# 3od in #ruiti%e o%e! T$is in'ard ca is an inundation o# t$e essentia 4rig$tness, and t$is essentia 4rig$tness, en#o ding us in an a4*sma o%e, causes us to 4e ost to ourse %es, and to # o' #ort$ #rom ourse %es into t$e 'i d dar6ness o# t$e 3od$ead! And, t$us united 'it$out means, and made one 'it$ t$e S1irit o# 3od, 'e can meet 3od t$roug$ 3od, and e%er asting * 1ossess 'it$ +im and in +im our eterna 4 iss!

CHAPTER LXV
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OF THREE KINDS OF MOST INWARD PRACTICES

T+IS most in'ard i#e is 1ractised in t$ree 'a*s! At times, t$e in'ard man 1er#orms $is intros1ection sim1 *, according to t$e #ruiti%e tendenc*, a4o%e a acti%it* and a4o%e a %irtues, t$roug$ a sim1 e in'ard gaLing in t$e #ruition o# o%e! And $ere $e meets 3od 'it$out intermediar*! And #rom out t$e Di%ine 9nit*, t$ere s$ines into $im a sim1 e ig$t and t$is ig$t s$o's $im Dar6ness and Na6edness and Not$ingness!CB In t$e Dar6ness, $e is en'ra11ed and #a s into some'$at '$ic$ is in no 'ise, e%en as one '$o $as ost $is 'a*! In t$e Na6edness, $e oses t$e 1erce1tion and discernment o# a t$ings, and is trans#igured and 1enetrated 4* a sim1 e ig$t! In t$e Not$ingness, a $is acti%it* #ai s $im, #or $e is %anquis$ed 4* t$e 'or6ing o# 3od<s a4*sma o%e, and in t$e #ruiti%e inc ination o# $is s1irit $e
CBT$is is t$at "contem1 ation in caligine" ce e4rated 4* a ($ristian m*stics o# t$e Dion*sian tradition! It introduces consciousness into a uni%erse '$ic$ seems dar6, 4are, and noug$t to t$e inte ect, 4ecause it transcends a t$e conce1tions 'it$ '$ic$ t$at inte ect is a4 e to dea A 4eing indeed "dar6 'it$ e:cess o# ig$t!" T$us Dion*sius sa*s; ")e 1ra* t$at 'e ma* enter t$e Radiant Dar6ness, and t$roug$ 4 indness and ignorance ma* see and 6no' t$at t$is 4 indness and ignorance is itse # a4o%e sig$t and 6no' edge" D M'stic Theolog', ca1! 1FA and again, "T$e Di%ine Dar6 is t$e inaccessi4 e &ig$t in '$ic$ 3od is said to d'e ! Into t$is dar6, in%isi4 e 4ecause o# its sur1assing 4rig$tness and unsearc$a4 e 4ecause o# t$e a4undance o# its su1ernatura torrents o# ig$t, a enter '$o are deemed 'ort$* to 6no' and see 3od; and 4* t$e %er* #act o# not seeing or 6no'ing, are tru * in +im )$o is a4o%e a sig$t and 6no' edge!" D %etter to Doroth' the Deacon&F So, too, t$e aut$or o# The /loud of 1nkno ing?"&et 4e t$is e%er*'$ere and t$is aug$t, in com1arison o# t$is no'$ere and t$is noug$t! Rec6 t$ee ne%er i# t$* 'its cannot reason o# t$is noug$tA #or sure * I o%e it muc$ t$e 4etter! It is so 'ort$* a t$ing in itse # t$at t$e* cannot reason t$ereu1on! t$is noug$t ma* 4etter 4e #e t t$an seen; #or it is #u 4 ind and #u dar6 to t$em t$at $a%e 4ut itt e '$i e oo6ed t$ereu1on! Ne%ert$e ess, i# I s$a soot$ ier sa*, a sou is more 4 inded in #ee ing o# it #or a4undance o# g$ost * ig$t, t$an #or an* dar6ness or 'anting o# 4odi * ig$t!" DThe /loud of 1nkno ing, ca1! CE!F

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%anquis$es 3od, and 4ecomes one s1irit 'it$ $im! And in t$is oneness 'it$ t$e S1irit o# 3od, $e enters into a #ruiti%e tasting and 1ossesses t$e Being o# 3od! And $e is #i ed, according to t$e measure in '$ic$ $e $as sun6 $imse # in $is essentia 4eing 'it$ t$e a4*sma de ig$ts and ric$es o# 3od! And #rom t$ese ric$es an en%e o1ment and a 1 enitude o# sensi4 e o%e # o' #ort$ into t$e unit* o# t$e $ig$er 1o'ers! And #rom t$is 1 enitude o# sensi4 e o%e, a sa%our* and 1enetrating satis#action # o's #ort$ into t$e $eart and t$e 4odi * 1o'ers! And t$roug$ t$is in# o' t$e man 4ecomes immo%a4 e 'it$in, and $e 1 ess as regards $imse # and a $is 'or6s! And in t$e dee1s o# $is ground $e 6no's and #ee s not$ing, in sou or in 4od*, 4ut a singu ar radiance 'it$ a sensi4 e 'e 54eing and an a 51er%ading sa%iour! T$is is t$e #irst 'a*, and it is t$e 'a* o# em1tinessA #or it ma6es a man em1t* o# a t$ings, and i#ts $im u1 a4o%e acti%it* and a4o%e a t$e %irtues! And it unites t$e man 'it$ 3od, and 4rings a4out a #irm 1erse%erance in t$e most interior 1ractices '$ic$ $e can cu ti%ate! )$en, $o'e%er, an* rest essness, or 'or6ing o# t$e %irtues, 1uts intermediaries, or images, 4et'een t$e in'ard man and t$e na6ed intro%ersion '$ic$ $e desires, t$en $e is $indered in t$is e:erciseA #or t$is 'a* consists in a going out, 4e*ond a t$ings, into t$e Em1tiness! T$is is t$e #irst #orm o# t$e most in'ard e:ercise! At times suc$ an in'ard man turns to'ards 3od 'it$ ardent desire and acti%it*A t$at $e ma* g ori#* and $onour +im, and o##er u1 and anni$i ate in t$e o%e o# 3od, $is se #$ood and a t$at $e is a4 e to do! And $ere $e meets 3od t$roug$ an intermediar*! T$is intermediar* is t$e gi#t o# Sa%ouring )isdom, t$e ground and origin o# a %irtuesA '$ic$ en6ind es and mo%es a good men according to t$e measure o# t$eir o%e, and at times so great * stirs and en6ind es t$e in'ard man t$roug$ o%e, t$at a t$e gi#ts o# 3od, and a t$at 3od ma* gi%e, e:ce1t t$e gi#t o# +imse #, seem too itt e to $im, and cannot satis#* $im, 4ut rat$er increase $is im1atience! .or $e $as an in'ard 1erce1tion or #ee ing in $is groundA '$ere a t$e %irtues 4egin and end, '$ere o%e d'e s, and '$ere 'it$ ardent desire $e o##ers u1 a $is %irtues to 3od! And $ere t$e $unger and t$irst o# o%e 4ecome so great t$at $e 1er1etua * surrenders $imse #, and gi%es u1 $is o'n 'or6s, and em1ties $imse #, and is noug$ted in o%e, #or $e is $ungr* and t$irst* #or t$e taste o# 3odA and, at eac$ irradiation o# 3od, C5 $e is seiLed 4* 3od, and more t$an e%er 4e#ore is ne' * touc$ed 4* o%e! &i%ing $e dies, and d*ing $e i%es again! And in t$is 'a* t$e desirous $unger and t$irst o# o%e are rene'ed in $im e%er* $our! T$is is t$e second 'a*, '$ic$ is t$e 'a* o# onging, in '$ic$ o%e d'e s in t$e Di%ine i6eness, and ongs and cra%es to unite itse # 'it$ 3od! T$is 'a* is more 1ro#ita4 e and $onoura4 e to us t$an t$e #irst, #or it is t$e source o# t$e #irstA #or none can enter into t$e rest '$ic$ is a4o%e a 'or6s sa%e t$e man '$o $as o%ed o%e 'it$ desire and 'it$ acti%it*! And t$is is '$* t$e grace o# 3od and our acti%e o%e must 4ot$ go 4e#ore and #o o' a#terA t$at is to sa*, t$e* must 4e 1ractised 4ot$ 4e#ore and a#ter! .or 'it$out acts o# o%e 'e cannot merit an*t$ing, neit$er ac$ie%e 3od, nor 6ee1 t$e 1ossession o# t$at '$ic$ 'e $a%e acquired t$roug$ t$e 'or6s o# o%e! And #or t$is reason no one '$o $as 1o'er o%er $imse #, and can 1ractise o%e, s$ou d 4e id e! )$en, $o'e%er, a good man ingers in an* gi#t o# 3od, or an* creature, $e 'i 4e $indered in t$is most in'ard e:erciseA #or t$is e:ercise is a $unger '$ic$ not$ing can sti , sa%e 3od a one!
C5T$e . emis$ "in4 ic6e 3ods" suggests t$e sudden # as$ing g ance o# Di%ine en ig$tenment; 6een, %i%id, 4ut transitor*, i6e ig$tning in t$e s6*!

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.rom t$ese t'o 'a*s t$e t$ird 'a* arisesA and t$is is an in'ard i#e according to =ustice! No' understand t$is; 3od comes to us 'it$out ceasing 4ot$ 'it$ means and 'it$out means, and demands o# us 4ot$ action and #ruition, in suc$ a 'a* t$at t$e one ne%er im1edes, 4ut a 'a*s strengt$ens, t$e ot$er! And t$ere#ore t$e most in'ard man i%es $is i#e in t$ese t'o 'a*s; name *, in 'or6 and in rest! CC And in eac$ $e is '$o e and undi%idedA #or $e is '$o * in 3od 4ecause $e rests in #ruition, and $e is '$o * in $imse # 4ecause $e o%es in acti%it*; and $e is 1er1etua * ca ed and urged 4* 3od to rene' 4ot$ t$e rest and t$e 'or6! And t$e =ustice o# t$e s1irit desires to 1a* e%er* $our t$at '$ic$ is demanded o# it 4* 3od! And t$ere#ore, at eac$ irradiation o# 3od, t$e s1irit turns in'ard, in action and in #ruitionA and t$us it is rene'ed in e%er* %irtue, and is more dee1 * immersed in #ruiti%e rest! .or 3od gi%es, in one gi#t, +imse # and +is gi#tsA and t$e s1irit gi%es, at eac$ intro%ersion, itse # and a its 'or6s! .or 4* means o# t$e sim1 e irradiation o# 3od and t$e #ruiti%e tendenc* and me ting a'a* o# o%e, t$e s1irit $as 4een united 'it$ 3od, and is incessant * trans1orted into rest! And t$roug$ t$e gi#ts o# 9nderstanding and Sa%ouring )isdom, it is touc$ed in an acti%e 'a*, and 1er1etua * en ig$tened and en6ind ed in o%e! And t$ere is s$o'n and 1resented to it in t$e s1irit a t$at one ma* desire! It is $ungr* and t$irst*, #or it 4e$o ds t$e #ood o# t$e ange s and t$e $ea%en * drin6! It 'or6s di igent * in o%e, #or it 4e$o ds its rest! It is a 1i grimA and it sees its countr*! In o%e it stri%es #or %ictor*A #or it sees its cro'n! (onso ation, 1eace, =o*, 4eaut* and ric$es, and a t$at can de ig$t it, are s$o'n 'it$out measure in g$ost * images to t$e reason '$ic$ is en ig$tened in 3od! And t$roug$ t$is s$o'ing and t$e touc$ o# 3od, o%e remains acti%e! .or t$is =ust man $as esta4 is$ed a true i#e in t$e s1irit, in rest and in 'or6, '$ic$ s$a endure eterna *A 4ut, a#ter t$is i#e, it s$a 4e c$anged into a $ig$er state! T$us t$e man is =ustA and $e goes to ards 3od 'it$ #er%ent o%e in eterna acti%it*A and $e goes in 3od 'it$ #ruiti%e inc ination in eterna rest! And $e d'e s in 3od, and *et goes #ort$ to'ards a creatures in uni%ersa o%e, in %irtue, and in =ustice! And t$is is t$e su1reme summit o# t$e in'ard i#e! A t$ose men '$o do not 1ossess 4ot$ rest and 'or6 in one and t$e same e:ercise, $a%e not *et attained t$is =ustice! T$is =ust man cannot 4e $indered in $is intro%ersion, #or $e turns in'ard 4ot$ in #ruition and in 'or6A 4ut $e is i6e to a dou4 e mirror, '$ic$ recei%es images on 4ot$ sides! .or in $is $ig$er 1art, t$e man recei%es 3od 'it$ a +is gi#tsA and, in $is o'er 1art, $e recei%es 4odi * images t$roug$ t$e senses! No' $e can enter into $imse # at 'i , and can 1ractise =ustice 'it$out $indrance! But man is unsta4 e in t$is i#e, and t$at is '$* $e o#ten turns out'ards, and 'or6s in t$e senses, 'it$out need and 'it$out t$e command o# t$e en ig$tened reasonA and t$us $e #a s into %enia sins! But in t$e o%ing intro%ersion o# t$e =ust man a %enia sins are i6e to dro1s o# 'ater in a g o'ing #urnace! And 'it$ t$is I ea%e t$e in'ard i#e!

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CCT$is conce1tion o# t$e dua i#e '$ic$ man 1ossesses in t$e i6eness o# 3od a11ears to 4e deri%ed #rom Dion*sius, '$o sa*s; "T$at '$ic$ is esta4 is$ed a4o%e 4ot$ e%er* rest and e%er* mo%ement, and mo%es eac$ t$ing according to t$e a' o# its o'n 4eing in its o'n mo%ement, is 4ot$ t$e Rest and t$e 0o%ement o# a !" DDivine *ames, ca1! 1!F

SHOWING HOW SOME MEN LIVE CONTRARY TO THESE EXERCISES

5 N") some men, '$o seem to 4e rig$teous, *et i%e contrar* to t$ese t$ree 'a*s and to e%er* %irtue! &et e%er* one o4ser%e and 1ro%e $imse #I E%er* man '$o is not dra'n and en ig$tened o# 3od is not touc$ed 4* o%e, and $as neit$er t$e acti%e c ea%ing 'it$ desireC@ nor t$e sim1 e and o%ing tendenc* to #ruiti%e rest! And t$ere#ore suc$ a one cannot unite $imse # 'it$ 3odA #or a t$ose '$o i%e 'it$out su1ernatura o%e are inc ined to'ards t$emse %es and see6 t$eir rest in out'ard t$ings! .or a creatures 4* t$eir nature tend to'ards rest; and t$ere#ore, rest is soug$t 4ot$ 4* t$e good and 4* t$e e%i , in di%ers 'a*s! No' mar6 t$is; '$en a man is 4are and image ess in $is senses, and em1t* and id e in $is $ig$er 1o'ers,CE $e enters into rest t$roug$ mere natureA and t$is rest ma* 4e #ound and 1ossessed 'it$in t$emse %es in mere nature 4* a creatures, 'it$out t$e grace o# 3od, '$ene%er t$e* can stri1 t$emse %es o# images and o# a acti%it*! But in t$is t$e o%ing man cannot #ind $is rest, #or c$arit* and t$e in'ard touc$ o# 3od<s grace 'i not 4e sti ; and so t$e in'ard man cannot ong remain in natura rest 'it$in $imse #! But no' mar6 t$e 'a* in '$ic$ t$is natura rest is 1ractised! It is a sitting sti , 'it$out eit$er out'ard or in'ard acts, in %acanc*, in order t$at rest ma* 4e #ound and ma* remain untrou4 ed! But a rest '$ic$ is 1ractised in t$is 'a* is un a'#u A #or it 4rings 'it$ it in men a 4 indness and ignorance, and a sin6ing do'n into t$emse %es 'it$out acti%it*! Suc$ a rest is noug$t e se t$an an id eness, into '$ic$ t$e man $as #a en, and in '$ic$ $e #orgets $imse # and 3od and a t$ings in a t$at $as to do 'it$ acti%it*! T$is rest is '$o * contrar* to t$e su1ernatura rest, '$ic$ one 1ossesses in 3odA #or t$at is a o%ing se #5mergence =oined to a sim1 e gaLing into t$e Incom1re$ensi4 e Brig$tness! T$is rest in 3od, '$ic$ is acti%e * soug$t 'it$ in'ard onging, and is #ound in #ruiti%e inc ination, and is eterna * 1ossessed in t$e se #5 mergence o# o%e, and '$ic$, '$en 1ossessed, is soug$t none t$e ess; t$is rest is e:a ted a4o%e t$e rest o# mere nature as great * as 3od is e:a ted a4o%e a creatures! And t$at is '$* a t$ose men are decei%ed '$o $a%e se # in mind and sin6 do'n in t$e natura rest, and neit$er see6 3od in desire, nor #ind +im in #ruiti%e o%eA #or t$e rest '$ic$ t$e* #ind consists in t$eir o'n id eness, to '$ic$ t$e* are inc ined 4* nature and 4* $a4it! And in t$is natura rest one cannot #ind 3od, 4ut it certain * eads a man into a 4are %acanc*, '$ic$ ma* 4e #ound 4* Pagans and 2e's and a men, $o' 'ic6ed soe%er t$e* ma* 4e, i# t$e* can i%e in t$eir sins 'it$out t$e re1roac$ o# t$eir conscience, and can em1t* t$emse %es o# e%er* image and o# a acti%it*! In t$is 4are %acanc* t$e rest is 1 easant and great! T$is rest is in itse # no sinA #or it e:ists in a men 4* nature, '$ene%er t$e* ma6e t$emse %es em1t*! But '$en a man 'is$es to 1ractise and 1ossess it 'it$out acts o# %irtue, $e #a s into s1iritua 1ride and a se #5com1 acenc*, #rom '$ic$ $e se dom reco%ers! And $e sometimes #ancies $imse # to $a%e and to 4e t$at to '$ic$ $e s$a ne%er attain! )$en a man t$us 1ossesses t$is rest in #a se quietude, and a o%ing ad$erence seems a $indrance to $im, $e c ings to $imse # in $is rest, and i%es
C@T$is ad$erence or de i4erate c ea%ing o# t$e o%ing 'i to 3od is t$e su1reme 'or6 o# t$e se # in t$e Di%ine union and is ne%er transcended! Its a4sence mar6s t$e distinction 4et'een $eretica quietism and true contem1 ation! CERu*s4roec6<s 'ord " edic$" means 4ot$ em1t* and id e; a 4 an6 1assi%it* o# t$e mind and o# t$e 'i !

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contrar* to t$e #irst 'a* in '$ic$ man is united 'it$ 3od; and t$is is t$e 4eginning o# a g$ost * error! No' consider a simi itude o# t$is; t$e ange s '$o turned in'ard to'ards 3od in o%e and #ruition, 'it$ a t$at t$e* $ad recei%ed #rom +im, #ound 4eatitude and eterna restA 4ut t$ose '$o turned to'ards t$emse %es, and soug$t rest in t$emse %es 'it$ se #5 com1 acenc* in t$e natura ig$t, t$eir rest 'as s$ort and 'as un a'#u ! And t$e* 'ere 4 inded, and t$ere 'as a 'a o# se1aration 4et'een t$em and t$e e:terna ig$t, and t$e* #e into dar6ness and eterna rest essness! T$is is t$e #irst contrar* 'a*A '$ic$ one 1ossesses 4* resting in #a se quietude! No' mar6 t$is; '$en a man 'is$es to 1ossess in'ard rest in id eness, 'it$out in'ard and desirous c ea%ing to 3od, t$en $e is read* #or a errorsA #or $e is turned a'a* #rom 3od, and inc ined to'ards $imse #, in natura o%e, see6ing and desiring conso ation and s'eetness and e%er*t$ing t$at 1 eases $im! And suc$ a man is i6e to a merc$ant, #or in a $is acti%it* $e is turned on * to'ards $imse #, and see6s and means $is o'n rest and $is o'n 1ro#it, more t$an t$e g or* o# 3od! A man '$o t$us i%es in mere natura o%e, a 'a*s 1ossesses $imse # in se #5 o%e 'it$out se #5renunciation! Suc$ men o#ten ead a $ard i#e 'it$ great 'or6s o# 1enitence, t$at t$e* ma* 4ecome 6no'n and reno'ned #or t$eir great sanctit*, and a so t$at t$e* ma* merit a great re'ardA #or a natura o%e is #a%oura4 * dis1osed to itse # and i6es to recei%e great $onours in time and a great re'ard in eternit*! And t$ese men $a%e man* s1ecia desires, and 1ra* and 4eseec$ 3od #or man* 1articu ar t$ings! And t$us t$e* are o#ten decei%edA #or sometimes, t$roug$ t$e 'or6 o# t$e de%i , t$ose t$ings '$ic$ t$e* desire $a11en to t$em, and t$en t$e* ascri4e t$is to t$eir sanctit*, and $o d t$emse %es 'ort$* o# t$em a A #or suc$ 1eo1 e are 1roud, and neit$er touc$ed nor en ig$tened 4* 3od! And t$ere#ore t$e* d'e 'it$in t$emse %es, and a sma conso ation ma* great * re=oice t$em, #or t$e* 6no' not '$at t$e* ac6! And t$e* are '$o * attac$ed, in t$eir desire, to in'ard sa%ours and t$e s1iritua re#res$ment o# t$eir nature! And t$is is ca ed s1iritua ustA #or it is an inordinate attac$ment in natura o%e, '$ic$ is a 'a*s directed to'ards itse #, and see6s its o'n 1ro#it in a t$ings! Suc$ men are a 'a*s s1iritua * 1roud and se #5'i edA and t$is is '$* t$eir desires and usts are sometimes so %e$ement * set u1on t$e t$ings '$ic$ t$e* desire, and 'i #u * stri%e to acquire #rom 3od, so t$at t$e* are o#ten decei%ed, and some o# t$em a so 4ecome 1ossessed 4* t$e de%i ! A t$ese men i%e contrar* to c$arit* and to t$e o%ing intro%ersion in '$ic$ a man o##ers $imse # u1, 'it$ a t$at $e can ac$ie%e, #or t$e $onour and o%e o# 3odA and in '$ic$ not$ing can gi%e $im rest or satis#action 4ut a sing e incom1re$ensi4 e 3ood, '$ic$ is 3od a one! .or c$arit* is a 4ond o# o%e, in '$ic$ 'e are dra'n u1 to 3od, and t$roug$ '$ic$ 'e renounce ourse %es, and '$ere4* 'e are united 'it$ 3od and 3od is united 'it$ us! But natura o%e turns 4ac6 to'ards itse #, and to'ards its o'n 1ro#it, and e%er a4ides a one! Ne%ert$e ess, in its out'ard 'or6s, natura o%e is as i6e unto c$arit* as t'o $airs #rom t$e same $eadA 4ut t$e intentions are di##erent! .or t$e good man a 'a*s see6s and means and desires, 'it$ an as1iring $eart, to g ori#* 3odA 4ut in natura o%e a man $as a 'a*s $imse # and $is o'n 1ro#it in mind! T$ere#ore, '$en natura o%e o11oses and conquers true c$arit* t$e man #a s into #our sinsA name *, s1iritua 1ride, a%arice, g utton*, and ust! And in t$is 'a* Adam #e in Paradise, and a $uman nature 'it$ $im, #or $e o%ed $imse # inordinate * 'it$ natura o%e, and so $e turned a'a* #rom 3od, and scorned in $is 1ride t$e commandment o# 3od! And $e desired 6no' edge and 'isdom in $is a%ariceA

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and $e soug$t 1 easant tastes and satis#actions in g utton*A and a#ter t$at $e 'as mo%ed 4* ust! But 0ar* 'as a i%ing Paradise! S$e #ound t$e grace '$ic$ Adam ost, and muc$ more 4esides, #or s$e is t$e 0ot$er o# &o%e! S$e turned in acti%e c$arit* to'ards 3od, and concei%ed ($rist in $umi it*! And s$e o##ered +im u1 to t$e .at$er 'it$ a +is su##erings in generosit*A and s$e ne%er tasted o# conso ation, nor o# an* gi#t, in g utton*A and $er '$o e i#e 'as in 1urit*! )$osoe%er #o o's $er s$a conquer a t$at is contrar* to t$e %irtues, and s$a enter into t$e 6ingdom '$ere s$e reigns 'it$ $er Son in eternit*! So, '$en a man 1ossesses t$e natura rest in 4are %acanc*, '$i st in a $is 'or6s $e $as $imse # in mind, and $e continues o4stinate * diso4edient in $is se #5'i , $e cannot 4e united 'it$ 3odA #or $e i%es 'it$out c$arit* in un i6eness to 3od! And $ere 4egins t$e t$ird contrar* 'a*, '$ic$ is t$e most no:ious o# a A and t$is is an unrig$teous i#e, #u o# g$ost * error and o# a 1er%ersit*! No' mar6 'e '$at #o o's, est *ou s$ou d not understand it 'e ! A t$ese men are, in t$eir o'n o1inion, 3od5seeing men, and 4e ie%e t$emse %es t$e $o iest o# a men i%ing! >et t$e* i%e contrar* and un i6e to 3od and a saints and a good men! "4ser%e t$e #o o'ing mar6s; t$us *ou 'i 4e a4 e to recognise t$em 4ot$ 4* t$eir 'ords and t$eir 'or6s! B* means o# t$e natura rest '$ic$ t$e* #ee and 1ossess in t$emse %es in 4are %acanc*, t$e* 4e ie%e t$emse %es to 4e #ree, and to 4e united 'it$ 3od 'it$out means, and to 4e a4o%e a t$e customs o# +o * ($urc$, and a4o%e t$e commandments o# 3od, and a4o%e t$e a', and a4o%e e%er* 'or6 o# %irtue '$ic$ can in an* 'a* 4e done! .or t$e* t$in6 t$eir id eness to 4e so great a t$ing t$at it ma* not 4e trou4 ed 4* an* 'or6, $o' good soe%er it 4eA #or t$is id eness is no4 er t$an an* %irtue! And t$ere#ore t$e* maintain t$emse %es in 1ure 1assi%it*, 'it$out an* acti%it* to'ards a4o%e or to'ards 4e o'A i6e a oom, '$ic$ does not 'or6 o# itse #, 4ut a'aits its master, and t$e time '$en $e 'is$es to 'or6! .or t$e* deem t$at i# t$e* 'or6ed t$emse %es, 3od 'ou d 4e $indered in +is 'or6! And t$ere#ore t$e* are em1t* o# e%er* %irtueA and indeed so em1t*, t$at t$e* 'i neit$er 1raise nor t$an6 3od! T$e* $a%e no 6no' edge and no o%e, no 'i , no 1ra*er, no desireA #or t$e* 4e ie%e t$at a t$at t$e* cou d 1ra* #or, and desire, is a read* 1ossessed o# t$em! And so t$e* are 1oor o# s1irit, #or t$e* are 'it$out 'i , and $a%e #orsa6en e%er*t$ing, and i%e 'it$out an* 1ersona 1re#erences; and t$us it seems to t$em t$at t$e* are em1t*, and $a%e o%ercome e%er*t$ing, and $a%e in t$eir 1ossession a t$ose t$ings #or '$ic$ t$e customs o# +o * ($urc$ $a%e 4een instituted and ordained! And so, t$e* sa*, no one, not e%en 3od, can gi%e t$em an*t$ing, or can ta6e a'a* an*t$ing #rom t$emA #or t$e* $a%e, in t$eir o'n o1inion, transcended a customs and a %irtues, and $a%e entered into t$e 1ure em1tiness, and are re eased #rom e%er* %irtue! And t$is re ease #rom a %irtues in em1tiness needs, t$e* sa*, more a4our t$an t$e acquisition o# t$e %irtues! And t$ere#ore t$e* 'ou d 4e #ree, and o4edient to noneA neit$er 1o1e, nor 4is$o1, nor 1arson! E%en t$oug$ out'ard * t$e* seem to 4e so, in'ard * t$e* are su4missi%e to none, neit$er in 'i nor in 'or6sA #or t$e* are in e%er* res1ect em1t* o# a t$at +o * ($urc$ 1ractises! And t$ere#ore t$e* sa*, as ong as a man stri%es a#ter %irtue, and desires to #u #i t$e good 1 easure o# 3od, $e is sti im1er#ectA #or $e is sti amassing %irtues, and 6no's not t$is s1iritua 1o%ert* and em1tiness! But t$e* are t$emse %es, in t$eir o'n o1inion, i#ted u1 a4o%e a t$e c$oirs o# saints and ange s, and a4o%e e%er* re'ard '$ic$ one can in an* 'a* merit! And t$ere#ore t$e* sa* t$at t$eir %irtues can ne%ermore increase, nor can t$e* t$emse %es deser%e a greater re'ard, nor commit an* sin an* moreA #or,

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t$e* sa*, t$e* i%e 'it$out 'i , and $a%e surrendered t$eir s1irit to 3od in rest and 4areness, and are one 'it$ 3od, and in t$emse %es $a%e 4ecome not$ing! And t$ere#ore t$e* can do 'it$out $indrance a t$at t$e 4odi * nature desires, #or t$e* $a%e attained to t$e state o# innocence, and no a' $as s'a* o%er t$em! )$en t$ere#ore it $a11ens t$at t$eir em1tiness o# s1irit is trou4 ed or $indered 4* an* natura ust, t$e* *ie d to nature, t$at t$eir em1tiness o# s1irit ma* remain untrou4 ed! And t$at is '$* t$e* do not 6ee1 &ent or Em4er5da*s, or an* ot$er commandment, sa%e '$en t$e* do it #or t$e sa6e o# t$eir neig$4oursA #or t$e* i%e 'it$out conscience in a t$ings! I $o1e t$at o# suc$ #o 6 not man* are to 4e #oundA 4ut t$ose '$o are i6e t$em are t$e most 'ic6ed and %i e o# a men i%ing! And t$e* are sometimes 1ossessed o# t$e .iendA and t$en t$e* are so cunning t$at one cannot %anquis$ t$em on t$e grounds o# reason! But t$roug$ +o * Scri1ture and t$e teac$ing o# ($rist and our .ait$, 'e ma* 1ro%e t$at t$e* are decei%ed!

CHAPTER LXVII
15

OF ANOTHER KIND OF PERVERTED MEN

N") 'e #ind *et anot$er 6ind o# 1er%erted men, '$o are in some 1oints di##erent #rom t$ose a read* descri4edA t$oug$ t$e* too 4e ie%e t$emse %es to 4e e:em1ted #rom a 'or6s, and to 4e instruments 'it$ '$ic$ 3od 'or6s '$at +e 'i s! And t$ere#ore t$e* sa* t$at t$e* are in a 1ure * 1assi%e state 'it$out acti%it*A and t$at t$e 'or6s '$ic$ 3od 'or6s t$roug$ t$em are no4 e and meritorious 4e*ond an*t$ing t$at anot$er man, 'or6ing $is 'or6s $imse # 4* t$e grace o# 3od, cou d do! And t$ere#ore t$e* sa* t$at t$e* are 3od51assi%e men, CG and t$at t$e* do not$ing o# t$emse %es, 4ut t$at 3od 'or6s a t$eir 'or6s! And t$e* sa* t$e* can do no sin; #or it is 3od )$o does a t$eir 'or6s, and in t$emse %es t$e* are em1t* o# a t$ings! And a t$at 3od 'i s is 'or6ed t$roug$ t$em, and not$ing e se! T$ese men $a%e surrendered t$emse %es to in'ard 1assi%it* in t$eir em1tinessA and i%e 'it$out 1re#erence #or an* one t$ing! And t$e* $a%e a resigned and $um4 e a11earance, and can %er* 'e endure and su##er 'it$ equanimit* a t$at 4e#a s t$emA #or t$e* $o d t$emse %es to 4e t$e instruments 'it$ '$ic$ 3od 'or6s according to +is 'i ! Suc$ men in man* o# t$eir 'a*s and 'or6s are i6e in t$eir conduct to good men, 4ut in some t$ings t$e* di##er #rom t$emA #or a t$ings to '$ic$ t$e* are in'ard * urged, '$et$er t$ese 4e %irtuous or not, t$e* 4e ie%e to 1roceed #rom t$e +o * 3$ost! And in t$is and in suc$ i6e t$ings, t$e* are decei%edA #or t$e S1irit o# 3od neit$er 'i s, counse s, nor 'or6s, in an* man t$ings '$ic$ are contrar* to t$e teac$ing o# ($rist and +o * ($ristianit*! Suc$ #o 6 are $ard to recognise, sa%e 4* t$e man '$o is en ig$tened, and $as recei%ed t$e 1o'er o# discerning s1irits and di%ine trut$A #or man* amongst t$em are cunning in out'ard t$ings and 6no' 'e $o' to c oa6 and ma6e #air t$eir 1er%ersit*! And t$e* are so se #5'i ed, and $o d so #ast to t$eir o'n 1ecu iar ideas, t$at t$e* 'ou d sooner die t$an a4andon one 1oint o# t$e t$ing t$e* $a%e aid $o d onA #or t$e* $o d t$emse %es t$e $o iest and most en ig$tened o# a men i%ing! T$ese men di##er #rom t$e #irst 6ind in t$is, t$at t$e* sa* t$at t$e* can gro' and acquire merit; '$ereas t$e ot$ers $o d t$at t$e* cannot merit an*t$ing more, #or t$e* 1ossess t$emse %es in unit* and em1tiness, '$ere#rom one cannot rise $ig$er, 4ecause
CG"3od5 idende"; i&e! 1assi%e * su##ering 3od to act in and t$roug$ t$em!

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$ere t$ere is no more acti%it*! T$ese are a 1er%erted men, and are t$e most 'ic6ed o# t$e i%ingA and t$e* are to 4e a4$orred as i# t$e* 'ere t$e .iend in $e ! But i# *ou $a%e 'e understood t$at teac$ing '$ic$ I $a%e gi%en *ou $ereto#ore in %arious 'a*s, *ou 'i 1ercei%e t$at t$ese men are decei%ed! .or t$e* i%e contrar* to 3od and rig$teousness and a saintsA and t$e* are a 1recursors o# t$e Antic$rist, 1re1aring $is 'a* in e%er* un4e ie#! .or t$e* 'ou d 4e #ree, 'it$out t$e commandments o# 3od, and 'it$out %irtuesA and em1t* and united 'it$ 3od, 'it$out o%e and c$arit*! And t$e* 'ou d 4e 3od5seeing men 'it$out o%ing and stead#ast contem1 ation, and t$e $o iest o# a men i%ing 'it$out t$e 'or6s o# $o iness! And t$e* sa* t$at t$e* rest in +im )$om t$e* do not o%eA and are u1 i#ted into T$at '$ic$ t$e* neit$er 'i nor desire! And t$e* sa* t$at t$e* are stri11ed o# e%er* %irtue, and o# di igent de%otion to 3od, est t$e* s$ou d $inder 3od in +is 'or6ing! T$e* con#ess, indeed, t$at 3od is t$e (reator and &ord o%er a creatures, and *et t$e* 'i neit$er t$an6 nor 1raise +im! T$e* con#ess t$at +is 1o'er and +is ric$es are 'it$out end, and *et t$e* sa* t$at +e can neit$er gi%e nor ta6e #rom t$em an*t$ing, neit$er can t$e* gro' nor acquire merit! And sometimes too t$e* u1$o d t$e o11osite, and sa* t$at t$e* merit a greater 'age t$an ot$er menA #or 3od does t$eir 'or6s, and t$e* t$emse %es endure 1assi%e * t$e 'or6ings o# 3od, 'it$out co5o1eration, since t$ese are 'or6ed o# +im! And in t$is, t$e* sa*, ies t$e su1reme merit! But t$is is a toget$er i usion and im1ossi4i it*! .or t$e acti%it* o# 3od is in itse # eterna and unc$angea4 eA #or +e is +is o'n acti%it* and noug$t e se! And in t$is 'or6ing t$ere can 4e no gro't$, nor merit o# an* creature '$atsoe%erA #or $ere t$ere is not$ing 4ut 3od, )$o can neit$er 'a: nor 'ane! But t$e creatures, 4* %irtue o# 3od, $a%e t$eir o'n acti%it*, in nature and in grace, and a so in g or*; and i# t$eir 'or6s end in grace $ere, t$e* s$a continue in g or* #or e%er! No' 'ere it 1ossi4 e, '$ic$ it is not, t$at a s1iritua creature cou d 4e anni$i ated as regards its acti%it*, and t$ere4* 4ecame e%en as em1t* as it 'as '$en it 'as not made?t$at is, t$at it cou d 4ecome '$o * one 'it$ 3od, as it 'as t$en?it cou d acquire no merit, no more t$an it cou d 4e#ore creation! .urt$er, it 'ou d 4e neit$er $o ier nor more 4 essed t$an a stone or a og o# 'oodA #or 'it$out our o'n 'or6 and t$e 6no' edge and o%e o# 3od, 'e cannot 4e 4 essed! T$oug$ 3od 'ou d indeed 4e 4 essed, as +e is eterna *, *et it 'ou d not a%ai us! And t$ere#ore t$at '$ic$ t$ese sa* o# t$eir em1tiness is a deceitA #or t$e* 'is$ to e:cuse a 'ic6edness and 1er%ersit*, and gi%e t$ese out as no4 er and more su4 ime t$an a t$e %irtues! And t$e* 'ou d cunning * disguise t$e 'orst, so t$at it s$ou d seem t$e 4est! A t$ese are contrar* to 3od and a +is saintsA 4ut t$e* $a%e a i6eness to t$e damned s1irits in $e , #or t$ese too are 'it$out c$arit* and 'it$out 6no' edge, and are em1t* o# t$an6sgi%ings and 1raise and o# a o%ing ad$erenceA and t$is is t$e cause, '$* t$e* remain damned in eternit*! And t$at t$ese #o 6 ma* 4e i6e to t$em, t$e* ac6 on * t$is, t$at t$e* s$ou d #a #rom time into eternit*, and t$at t$e =ustice o# 3od 4e re%ea ed in t$eir 'or6s! But ($rist t$e Son o# 3od, )$o according to +is man$ood is t$e 1attern and t$e $ead o# a good men, s$o'ing t$em $o' to i%e, +e 'as and is and e%er asting * s$a a4ide 'it$ a +is mem4ers, t$at is, 'it$ a +is saints, in o%e and onging, t$an6#u ness and 1raise, to'ard +is $ea%en * .at$er! Ne%ert$e ess, +is sou 'as and is united 'it$ t$e Di%ine Essence and 4 essed t$erein! But to t$is 4are id eness +e ne%er cou d, nor e%er s$a , comeA #or +is g ori#ied sou , and a '$o are 4 essed, $a%e an eterna o%ing stri%ing, e%en as t$ose '$o $a%e tasted o# 3od, and are $ungr* and t$irst*, and can ne%ermore 4e satis#ied! >et t$at %er* sou o# ($rist, and a saints, 1arta6e o# 3od a4o%e a desires, '$ere t$ere is not$ing 4ut t$e "ne! T$is is t$e eterna 4 iss o# 3od and o# a

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+is c$osen! And t$at is '$* #ruition and acti%it* are t$e 4 essedness o# ($rist and a +is saintsA and t$is is t$e i#e o# a good men, eac$ according to t$e measure o# $is o%e! And t$is is a rig$teousness t$at s$a ne%er 1ass a'a*! And t$at is '$* 'e s$ou d adorn ourse %es, #rom 'it$out and #rom 'it$in, 'it$ %irtues and 'it$ good * 4e$a%iour, as do t$e saintsA and s$ou d o%ing * and $um4 * e:ercise ourse %es 4e#ore t$e e*es o# 3od in a our 'or6s! T$en 'e s$a meet 3od 4* means o# a +is gi#ts! And t$en 'e s$a 4e touc$ed 4* sensi4 e o%e, and s$a 4e #i ed 'it$ o*a t* to'ards a ! And so 'e s$a # o' #ort$ and # o' 4ac6 again in true c$arit*, and s$a 4e #irm * esta4 is$ed and stead#ast 'it$in ourse %es in sim1 e 1eace and in t$e Di%ine i6eness! And 4* means o# t$is i6eness and #ruiti%e o%e and t$e Di%ine 4rig$tness, 'e s$a 4e me ted into t$e unit*, and s$a meet 3od t$roug$ 3od, 'it$out means, in #ruiti%e rest! And so 'e s$a eterna * remain 'it$in, and *et continua * # o' #ort$ and incessant * # o' 4ac6 again! And $ere'it$ 'e s$a 1ossess a %erita4 e in'ard i#e in a 1er#ection, T$at t$is ma* come to 1ass in us, so $e 1 us 3od! A0EN!

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THIS END OF THE SECOND BOOK

HERE BEGINS

THE THIRD BOOK

5

CHAPTER I SHOWING THE THREE WAYS BY WHICH ONE ENTERS INTO THE GOD SEEING LIFE

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T+E in'ard o%er o# 3od, '$o 1ossesses 3od in #ruiti%e o%e, and $imse # in ad$ering and acti%e o%e, and $is '$o e i#e in %irtues according to rig$teousnessA t$roug$ t$ese t$ree t$ings, and 4* t$e m*sterious re%e ation o# 3od, suc$ an in'ard man enters into t$e 3od5seeing i#e! >ea, t$e o%er '$o is in'ard and rig$teous, $im 'i it 1 ease 3od in +is #reedom to c$oose and to i#t u1 into a su1eressentia contem1 ation, in t$e Di%ine &ig$t and according to t$e Di%ine )a*!@0 T$is contem1 ation sets us in 1urit* and c earness a4o%e a our understanding, #or it is a singu ar adornment and a $ea%en * cro'n, and 4esides t$e eterna re'ard o# a %irtues and o# our '$o e i#e! And to it none can attain t$roug$ 6no' edge and su4t et*, neit$er t$roug$ an* e:ercise '$atsoe%er! "n * $e 'it$ '$om it 1 eases 3od to 4e united in +is S1irit, and '$om it 1 eases +im to en ig$ten 4* +imse #, can see 3od, and no one e se! T$e m*sterious Di%ine Nature is eterna * and acti%e * 4e$o ding and o%ing according to t$e Persons, and $as e%er asting #ruition in a mutua em4race o# t$e Persons in t$e unit* o# t$e Essence! In t$is em4race, in t$e essentia 9nit* o# 3od, a in'ard s1irits are one 'it$ 3od in t$e immersion o# o%eA and are t$at same one '$ic$ t$e Essence is in Itse #, according to t$e mode o# Eterna B iss! @1 And in t$is most $ig$ unit* o# t$e Di%ine Nature, t$e $ea%en * .at$er is origin and 4eginning o# e%er* 'or6 '$ic$ is 'or6ed in $ea%en and on eart$! And +e sa*s in t$e dee1 sun6en $iddenness o# t$e s1irit; BE+"&D, T+E BRIDE 3R""0 ("0ET+A 3" >E "9T T" 0EET +I0! T$ese 'ords 'e 'i no' e:1 ain and set #ort$ in t$eir re ation to t$at su1eressentia contem1 ation '$ic$ is t$e source o# a $o iness, and o# a 1er#ec tion o# i#e to '$ic$ one ma* attain! .e' men can attain to t$is Di%ine seeing, 4ecause o# t$eir o'n in ca1acit* and t$e m*steriousness o# t$e ig$t in '$ic$ I one sees! And t$ere#ore no one 'i t$oroug$ * understand t$e meaning o# it 4* an* earning or su4t e
@0T$is entrance o# t$e sou into t$e 3od5seeing i#e is t$e equi%a ent o# Dante<s entrance into t$e Em1*rean!

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"! ! ! noi semo usciti #uore de maggior cor1o a cie , c$< O 1ura uceA uce inte ettua 1iena d<amore, amor di %ero 4en 1ien di etiLia, etiLia c$e trascende ogni do Lore!" DPar! :::! 8E!F @1So Dion*sius; "T$e Beginning and (ause 4e*ond a 4eginning o# e%er* 4eing, gras1ing a t$ings su1eressentia * in an irresisti4 e em4race!" D/elestial 0ierarch', ca1! @!F

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consideration o# $is o'nA #or a 'ords, and a Q t$at ma* 4e earnt and understood in a creature * 'a*, are #oreign to, and #ar 4e o', t$e trut$ '$ic$ I mean! But $e '$o is united 'it$ 3od, and is en ig$tened in t$is trut$, $e is a4 e to understand t$e trut$ 4* itse #! .or to com1re$end and to under stand 3od a4o%e a simi itudes, suc$ as +e is in +imse #, is to 4e 3od 'it$ 3od, 'it$out intermediar*, and 'it$out an* ot$erness t$at can 4ecome a $indrance or an intermediar*! And t$ere#ore I 4eg e%er* one '$o cannot understand t$is, or #ee it in t$e #ruiti%e unit* o# $is s1irit, t$at $e 4e not o##ended at it, and ea%e it #or t$at '$ic$ it is; #or t$at '$ic$ I am going to sa* is true, and ($rist, t$e Eterna Trut$, $as said it +imse # in +is teac$ing in man* 1 aces, i# 'e cou d 4ut s$o' and e:1 ain it rig$t *! And t$ere#ore, '$osoe%er 'is$es to understand t$is must $a%e died to $imse #, and must i%e in 3od, and must turn $is gaLe to t$e eterna ig$t in t$e ground o# $is s1irit, '$ere t$e +idden Trut$ re%ea s Itse # 'it$out means! .or our +ea%en * .at$er 'i s t$at 'e s$ou d seeA #or +e is t$e .at$er o# &ig$t, and t$is is '$* +e utters eterna *, 'it$out intermediar* and 'it$out interru1tion, in t$e $iddenness o# our s1irit, one unique and a4*sma 'ord, and no ot$er! And in t$is 'ord, +e utters +imse # and a t$ings! And t$is 'ord is none ot$er t$an; BE+"&D! And t$is is t$e coming #ort$ and t$e 4irt$ o# t$e Son o# Eterna &ig$t, in )$om a 4 essedness is 6no'n and seen! No' i# t$e s1irit 'ou d see 3od 'it$ 3od in t$is Di%ine ig$t 'it$out means, t$ere needs must 4e on t$e 1art o# man t$ree t$ings! T$e #irst is t$at $e must 4e 1er#ect * ordered #rom 'it$out in a t$e %irtues, and 'it$in must 4e unencum4ered, and as em1t* o# e%er* out'ard 'or6 as i# $e did not 'or6 at a ; #or i# $is em1tiness is trou4 ed 'it$in 4* some 'or6 o# %irtue, $e $as an imageA and as ong as t$is endures 'it$in $im, $e cannot contem1 ate! Second *, $e must in'ard * c ea%e to 3od, 'it$ ad$ering intention and o%e, e%en as a 4urning and g o'ing #ire '$ic$ can ne%er more 4e quenc$ed! As ong as $e #ee s $imse # to 4e in t$is state, $e is a4 e to contem1 ate! T$ird *, $e must $a%e ost $imse # in a )a* essness and in a Dar6ness, in '$ic$ a contem1 ati%e men 'ander in #ruition and '$erein t$e* ne%er again can #ind t$emse %es in a creature * 'a*! In t$e a4*ss o# t$is dar6ness, in '$ic$ t$e o%ing s1irit $as died to itse #, t$ere 4egin t$e mani#estation o# 3od and eterna i#e! .or in t$is dar6ness t$ere s$ines and is 4orn an incom1re$ensi4 e &ig$t, '$ic$ is t$e Son o# 3od, in )$om 'e 4e$o d eterna i#e! And in t$is &ig$t one 4ecomes seeingA and t$is Di%ine &ig$t is gi%en to t$e sim1 e sig$t o# t$e s1irit, '$ere t$e s1irit recei%es t$e 4rig$tness '$ic$ is 3od +imse #, a4o%e a gi#ts and e%er* creature * acti%it*, in t$e id e em1tiness in '$ic$ t$e s1irit $as ost itse # t$roug$ #ruiti%e o%e, and '$ere it recei%es 'it$out means t$e 4rig$tness o# 3od, and is c$anged 'it$out interru1tion into t$at 4rig$tness '$ic$ it recei%es! Be$o d, t$is m*sterious 4rig$tness, in '$ic$ one sees e%er*t$ing t$at one can desire according to t$e em1tiness o# t$e s1irit; t$is 4rig$tness is so great t$at t$e o%ing contem1 ati%e, in $is ground '$erein $e rests, sees and #ee s not$ing 4ut an incom1re$ensi4 e &ig$tA and t$roug$ t$at Sim1 e Nudit* '$ic$ en#o ds a t$ings, $e #inds $imse #, and #ee s $imse #, to 4e t$at same &ig$t 4* '$ic$ $e sees, and not$ing e se!@2 And t$is is t$e #irst condition 4* '$ic$ one 4ecomes seeing in t$e Di%ine &ig$t! B essed are t$e e*es '$ic$ are t$us seeing, #or t$e* 1ossess eterna i#e!
@2")$en t$is ta6es 1 ace," sa*s P otinus, "t$e sou 'i see 4ot$ 3od and $erse #, so #ar as it is a'#u #or $er to see +im! And s$e 'i see $erse # indeed i umined, and #u o# inte igi4 e ig$tA or rat$er, s$e 'i 1ercei%e $erse # to be 1ure ig$t!" DOn the #ood2 or the One!F

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CHAPTER II HOW THE ETERNAL BIRTH OF GOD IS RENEWED WITHOUT INTERRUPTION IN THE NOBILITY OF THE SPIRIT
)+EN 'e $a%e t$us 4ecome seeing, 'e can 4e$o d in =o* t$e eterna coming o# our BridegroomA and t$at is t$e second 1oint o# '$ic$ 'e 'ou d s1ea6! )$at is t$is coming o# our Bridegroom '$ic$ is eterna M It is t$e ne' 4irt$ and a ne' en ig$tenment 'it$out interru1tionA #or t$e ground #rom '$ic$ t$e &ig$t s$ines #ort$, and '$ic$ is t$e &ig$t itse #, is i#e5gi%ing and #ruit#u , and t$ere#ore t$e mani#estation o# t$e Eterna &ig$t is rene'ed 'it$out ceasing in t$e $iddenness o# t$e s1irit! Be$o d, e%er* creature * 'or6, and e%er* e:ercise o# %irtue, must $ere ceaseA #or $ere 3od 'or6s a one in t$e $ig$ no4i it* o# t$e s1irit! And $ere t$ere is not$ing 4ut an eterna seeing and staring at t$at &ig$t, 4* t$at &ig$t, and in t$at &ig$t! And t$e coming o# t$e Bridegroom is so s'i#t t$at +e is 1er1etua * coming, and *et d'e ing 'it$in 'it$ un#at$oma4 e ric$esA and e%er coming ane', in +is Person, 'it$out interru1tion, 'it$ suc$ ne' 4rig$tness t$at it seems as t$oug$ $e $ad ne%er come 4e#ore! .or +is coming consists, 4e*ond time, in an eterna N"), '$ic$ is e%er recei%ed 'it$ ne' ongings and ne' =o*! Be$o d, t$e de ig$t and t$e =o* '$ic$ t$is Bridegroom 4rings 'it$ +im in +is coming are 4ound ess and 'it$out measure, #or t$e* are +imse #! And t$is is '$* t$e e*es 'it$ '$ic$ t$e s1irit sees and gaLes at its Bridegroom, $a%e o1ened so 'ide t$at t$e* can ne%er c ose again! .or t$e s1irit continues #or e%er to see and to stare at t$e secret mani#estation o# 3od! And t$e gras1 o# t$e s1irit is o1ened so 'ide #or t$e coming in o# t$e Bridegroom, t$at t$e s1irit itse # 4ecomes t$at Breadt$ )$ic$ it gras1s! And so 3od is gras1ed and 4e$e d t$roug$ 3odA '$erein rests a our 4 essedness! T$is is t$e second 1oint; in '$ic$ 'e recei%e, 'it$out interru1tion, t$e eterna coming o# our Bridegroom in our s1irit!

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CHAPTER III HOW OUR SPIRIT IS CALLED TO GO OUT IN CONTEMPLATION AND FRUITION

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N") t$e S1irit o# 3od sa*s in t$e secret out1ouring o# our s1irit; 3" >E "9T, in an eterna contem1 ation and #ruition, according to t$e 'a* o# 3od! A t$e ric$es '$ic$ are in 3od 4* nature 'e 1ossess 4* 'a* o# o%e in 3od, and 3od in us, t$roug$ t$e unmeasured o%e '$ic$ is t$e +o * 3$ost, #or in t$is o%e one tastes o# a t$at one can desire! And t$ere#ore t$roug$ t$is o%e 'e are dead to ourse %es, and $a%e gone #ort$ in o%ing immersion into )a* essness and Dar6ness! T$ere t$e s1irit is em4raced 4* t$e +o * Trinit*, and d'e s #or e%er 'it$in t$e su1eressentia 9nit*, in rest and #ruition! And in t$at same 9nit*, according to Its #ruit#u ness, t$e .at$er d'e s in t$e Son, and t$e Son in t$e .at$er, and a creatures d'e in Bot$! And t$is is a4o%e t$e distinction

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o# t$e PersonsA #or $ere 4* means o# t$e reason 'e understand .at$er$ood and Son$ood as t$e i#e5gi%ing #ruit#u ness o# t$e Di%ine Nature! +ere t$ere arise and 4egin an eterna going out and an eterna 'or6 '$ic$ is 'it$out 4eginningA #or $ere t$ere is a 4eginning 'it$ 4eginning! .or, a#ter t$e A mig$t* .at$er $ad 1er#ect * com1re$ended +imse # in t$e ground o# +is #ruit#u ness, so t$e Son, t$e Eterna )ord o# t$e .at$er, came #ort$ as t$e second Person in t$e 3od$ead! And, t$roug$ t$e Eterna Birt$, a creatures $a%e come #ort$ in eternit*, 4e#ore t$e* 'ere created in time! So 3od $as seen and 6no'n t$em in +imse #, according to distinction, in i%ing ideas,@8 and in an ot$erness #rom +imse #A 4ut not as somet$ing ot$er in a 'a*s, #or a t$at is in 3od is 3od! @B T$is eterna going out and t$is eterna i#e, '$ic$ 'e $a%e and are in 3od eterna *, 'it$out ourse %es, is t$e cause o# our created 4eing in time! And our created 4eing a4ides in t$e Eterna Essence and is one 'it$ it in its essentia e:istence! And t$is eterna i#e and 4eing, '$ic$ 'e $a%e and are in t$e eterna )isdom o# 3od, is i6e unto 3od! .or it $as an eterna immanence in t$e Di%ine Essence, 'it$out distinctionA and t$roug$ t$e 4irt$ o# t$e Son it $as an eterna out# o'ing in a distinction and ot$erness, according to t$e Eterna Idea! And t$roug$ t$ese t'o 1oints it is so i6e unto 3od t$at +e 6no's and re# ects +imse # in t$is i6eness 'it$out cessation, according to t$e Essence and according to t$e Persons! .or, t$oug$ e%en $ere t$ere are distinction and ot$erness according to inte ectua 1erce1tion, *et t$is i6eness is one 'it$ t$at same Image o# t$e +o * Trinit*, '$ic$ is t$e 'isdom o# 3od and in '$ic$ 3od 4e$o ds +imse # and a t$ings in an eterna No', 'it$out 4e#ore and a#ter! In a sing e seeing +e 4e$o ds +imse # and a t$ings! And t$is is t$e Image and t$e &i6eness o# 3od, and our Image and our &i6enessA #or in it 3od re# ects +imse # and a t$ings! In t$is Di%ine Image a creatures $a%e an eterna i#e, outside t$emse %es, as in t$eir eterna Arc$et*1e, and a#ter t$is eterna Image, and in t$is &i6eness, 'e $a%e 4een made 4* t$e +o * Trinit*! And t$ere#ore 3od 'i s t$at 'e s$a go #ort$ #rom ourse %es in t$is Di%ine &ig$t, and s$a reunite ourse %es in a su1ernatura 'a* 'it$ t$is Image, '$ic$ is our 1ro1er i#e, and s$a 1ossess it 'it$ +im, in action and in #ruition, in eterna 4 iss! .or 'e 6no' 'e t$at t$e 4osom o# t$e .at$er is our ground and origin, in '$ic$ 'e 4egin our 4eing and our i#e! And #rom our 1ro1er ground t$at is #rom t$e .at$er and #rom a t$at i%es in +im t$ere s$ines #ort$ an eterna 4rig$tness, '$ic$ is t$e 4irt$ o# t$e Son! And in t$is 4rig$tness, t$at is, in t$e Son, t$e .at$er 6no's +imse # and a t$at i%es in +imA #or a t$at +e $as, and a t$at +e is, +e gi%es to t$e Son, sa%e on * t$e 1ro1ert* o# .at$er$ood, '$ic$ a4ides in +imse #! And t$is is '$* a t$at i%es in t$e .at$er, unmani#ested in t$e 9nit*, is a so in t$e Son acti%e * 1oured #ort$ into mani#estation; and t$e sim1 e ground o# our Eterna Image e%er remains in dar6ness and in 'a* essness, 4ut t$e 4rig$tness 'it$out imit '$ic$ streams #ort$ #rom it, t$is re%ea s and 4rings #ort$ 'it$in t$e (onditioned t$e $iddenness o# 3od! And a t$ose men '$o are raised u1 a4o%e t$eir created 4eing into a 3od5seeing i#e are one 'it$ t$is Di%ine 4rig$tness! And t$e* are t$at 4rig$tness itse #, and t$e* see #ee , and #ind, e%en 4*
@8"In e%enden redenen," 1er$a1s more e:act * "in life3giving ideas!" Surius, in $is great &atin trans ation renders, t$is, "su4 %i%idis rationi4us!" T$is is one o# t$e 1assages in '$ic$ t$e P atonic c$aracter o# Ru*s4roec6<s doctrine is s1ecia * mar6ed! @BSuso e:1resses t$is doctrine 'it$ e%en greater daring? "0ar6 t$is; in eternit*, a creatures are 3od in 3odA and t$ere, t$ere is no #undamenta di##erence 4et'een t$em, sa%e t$at '$ic$ 'e $a%e said! And in so muc$ as t$e* are in 3od, t$e* are t$e same i#e, t$e same 4eing, t$e same 1o'er; t$e* are t$e same "ne, and not$ing ess! DSuso, The Book of Truth, ca1! 8!F

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means o# t$is Di%ine &ig$t, t$at, as regards t$eir uncreated essence, t$e* are t$at same one#o d ground #rom '$ic$ t$e 4rig$tness 'it$out imit s$ines #ort$ in t$e Di%ine 'a*, and '$ic$, according to t$e sim1 icit* o# t$e Essence, a4ides eterna * one#o d and 'a* ess 'it$in! And t$is is '$* in'ard and 3od5seeing men 'i go out in t$e 'a* o# contem1 ation, a4o%e reason and a4o%e distinction and a4o%e t$eir created 4eing, t$roug$ an eterna intuiti%e gaLing! B* means o# t$is in4orn ig$t t$e* are trans#igured, and made one 'it$ t$at same ig$t t$roug$ '$ic$ t$e* see and '$ic$ t$e* see! @5 And t$us t$e 3od5seeing men #o o' a#ter t$eir Eterna Image, a#ter '$ic$ t$e* $a%e 4een madeA and t$e* 4e$o d 3od and a t$ings, 'it$out distinction, in a sim1 e seeing, in t$e Di%ine 4rig$tness! And t$is is t$e most no4 e and t$e most 1ro#ita4 e contem1 ation to '$ic$ one can attain in t$is i#eA #or in t$is contem1 ation, a man 4est remains master o# $imse # and #ree! And at eac$ o%ing intro%ersion $e ma* gro' in no4i it* o# i#e 4e*ond an*t$ing t$at 'e are a4 e to understandA #or $e remains #ree and master o# $imse # in in'ardness and %irtue! And t$is gaLing at t$e Di%ine &ig$t $o ds $im u1 a4o%e a in'ardness and a %irtue and a merit, #or it is t$e cro'n and t$e re'ard a#ter '$ic$ 'e stri%e, and '$ic$ 'e $a%e and 1ossess no' in t$is 'iseA #or a 3od5seeing i#e is a $ea%en * i#e! But 'ere 'e set #ree #rom t$is miser* and t$is e:i e, so 'e s$ou d $a%e, as regards our created 4eing, a greater ca1acit* to recei%e t$is 4rig$tnessA and so t$e g or* o# 3od 'ou d s$ine t$roug$ us in e%er* 'a* 4etter and more no4 *! T$is is t$e 'a* a4o%e a 'a*s, in '$ic$ one goes out t$roug$ Di%ine contem1 ation and an eterna intuiti%e gaLing, and in '$ic$ one is trans#igured and transmuted in t$e Di%ine 4rig$tness! T$is going out o# t$e 3od5seeing man is a so in o%eA #or t$roug$ t$e #ruition o# o%e $e rises a4o%e $is created 4eing, and #inds and tastes t$e ric$es and t$e de ig$ts '$ic$ are 3od +imse #, and '$ic$ +e causes to 1our #ort$ 'it$out interru1tion in t$e $iddenness o# t$e s1irit, '$ere t$e s1irit is i6e unto t$e no4i it* o# 3od!

CHAPTER IV OF A DIVINE MEETING WHICH TAKES PLACE IN THE HIDDENNESS OF OUR SPIRIT
)+EN t$e in'ard and 3od5seeing man $as t$us attained to $is Eterna Image, and in t$is c earness, t$roug$ t$e Son, $as entered into t$e 4osom o# t$e .at$er; t$en $e is en ig$tened 4* Di%ine trut$, and $e recei%es ane', e%er* moment, t$e Eterna Birt$, and $e goes #ort$ according to t$e 'a* o# t$e ig$t, in a Di%ine contem1 ation! And $ere t$ere 4egins t$e #ourt$ and ast 1ointA name *, a o%ing meeting, in '$ic$, a4o%e a e se, our $ig$est 4 essedness consists! >ou s$ou d 6no' t$at t$e $ea%en * .at$er, as a i%ing ground, 'it$ a t$at i%es in +im, is acti%e * turned to'ards +is Son, as to +is o'n Eterna )isdom! And t$at same )isdom, 'it$ a t$at i%es in It, is acti%e * turned 4ac6 to'ards t$e .at$er, t$at is, to'ards t$at %er* ground #rom '$ic$ It comes #ort$! And in t$is meeting, t$ere comes
@5T$us Dion*sius sa*s, ")e s$ou d 6no' t$at our mind $as t$e 1o'er o# t$oug$t, t$roug$ '$ic$ it 1ercei%es inte ectua t$ings; 4ut t$e union t$roug$ '$ic$ it is 4roug$t into contact 'it$ t$ings 4e*ond itse # sur1asses t$e nature o# t$e mind! )e must t$ere#ore contem1 ate Di%ine t$ings 4* means o# t$is unionA not in ourse %es, 4ut 4* standing out o# ourse %es 'it$ our '$o e se %es and 4ecoming '$o * o# 3od! .or it is 4etter to 4e o# 3od t$an o# ourse %es!" DDivine *ames, ca1 @!F

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#ort$ t$e t$ird Person, 4et'een t$e .at$er and t$e SonA t$at is t$e +o * 3$ost, T$eir mutua &o%e, '$o is one 'it$ t$em Bot$ in t$e same nature! And +e en#o ds and drenc$es t$roug$ 4ot$ in action and #ruition t$e .at$er and t$e Son, and a t$at i%es in Bot$, 'it$ suc$ great ric$es and suc$ =o* t$at as to t$is a creatures must eterna * 4e si entA #or t$e incom1re$ensi4 e 'onder o# t$is o%e, eterna * transcends t$e understanding o# a creatures! But '$ere t$is 'onder is understood and tasted 'it$out amaLement,@C t$ere t$e s1irit d'e s a4o%e itse #, and is one 'it$ t$e S1irit o# 3odA and tastes and sees 'it$out measure, e%en as 3od, t$e ric$es '$ic$ are t$e s1irit itse # in t$e unit* o# t$e i%ing ground, '$ere it 1ossesses itse # according to t$e 'a* o# its uncreated essence! No' t$is ra1turous meeting is incessant * and acti%e * rene'ed in us, according to t$e 'a* o# 3odA #or t$e .at$er gi%es +imse # in t$e Son, and t$e Son gi%es +imse # in t$e .at$er, in an eterna content and a o%ing em4raceA and t$is rene's itse # e%er* moment 'it$in t$e 4onds o# o%e! .or i6e as t$e .at$er incessant * 4e$o ds a t$ings in t$e 4irt$ o# +is Son, so a t$ings are o%ed ane' 4* t$e .at$er and t$e Son in t$e out1ouring o# t$e +o * 3$ost! And t$is is t$e acti%e meeting o# t$e .at$er and o# t$e Son, in '$ic$ 'e are o%ing * em4raced 4* t$e +o * 3$ost in eterna o%e! No' t$is acti%e meeting and t$is o%ing em4race are in t$eir ground #ruiti%e and 'a* essA #or t$e a4*sma )a* essness o# 3od is so dar6 and so unconditioned t$at it s'a o's u1 in itse # e%er* Di%ine 'a* and acti%it*, and a t$e attri4utes o# t$e Persons, 'it$in t$e ric$ com1ass o# t$e essentia 9nit*, and it 4rings a4out a Di%ine #ruition in t$e a4*ss o# t$e Ine##a4 e! And $ere t$ere is a deat$ in #ruition, and a me ting and d*ing into t$e Essentia Nudit*, '$ere a t$e Di%ine names, and a conditions, and a t$e i%ing images '$ic$ are re# ected in t$e mirror o# Di%ine Trut$, a1se in t$e "ne#o d and Ine##a4 e, in 'a* essness and 'it$out reason! .or in t$is un#at$oma4 e a4*ss o# t$e Sim1 icit*, a t$ings are 'ra11ed in #ruiti%e 4 issA and t$e a4*ss itse # ma* not 4e com1re$ended, un ess 4* t$e Essentia 9nit*! To t$is t$e Persons, and a t$at i%es in 3od, must gi%e 1 aceA #or $ere t$ere is noug$t e se 4ut an eterna rest in t$e #ruiti%e em4race o# an out1ouring &o%e! And t$is is t$at 'a* ess 4eing '$ic$ a interior s1irits $a%e c$osen a4o%e a ot$er t$ings! T$is is t$e dar6 si ence in '$ic$ a o%ers ose t$emse %es! But i# 'e 'ou d 1re1are ourse %es #or it 4* means o# t$e %irtues, 'e s$ou d stri1 ourse %es o# a 4ut our %er* 4odies, and s$ou d # ee #ort$ into t$e 'i d Sea, '$ence no created t$ing can dra' us 4ac6 again!@@ 0a* 'e 1ossess in #ruition t$e essentia 9nit*, and c ear * 4e$o d unit* in t$e Trinit*A t$is ma* Di%ine &o%e, '$ic$ turns no 4eggar a'a*, 4esto' u1on us! A0EN!
@C(#! T$e T'e %e BJguines, ca1! E? "T$at '$ic$ is 'a* ess is a4o%e reason, not 'it$out it, And it 1ercei%es a t$ings 'it$out 'onder! )onder is #ar 4eneat$ it, And t$e i#e o# contem1 ation is 'it$out 'onder!" @@T$e ast 1$rases o# t$is 1assage are 'ritten in t$e irregu ar r$*med %erse '$ic$ Ru*s4roec6 so o#ten inter1o ated in $is 1rose 'ritings! It $as 4een #ound im1ossi4 e to gi%e a su##icient * c ose Eng is$ rendering o# t$is! I t$ere#ore gi%e t$e origina . emis$ as an e:am1 e o# $is 1oetic st* e? "En dit is in dat 'ise ose 'esen dat age *nnig$e g$eeste 4o%en a e dinc $e44en %ercoren, Dit is die don6ere sti e daer a e minnende in si=n %er oren; 0aer moc$e 'i ons a dus in dog$enden g$ereden, )i souden ons sc$iere %an den i%e ontc eden, En souden % ieten in 'i de Lee4aren; Nemmermeer en moc$te ons creature %er$a en!"

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HERE ENDS THE BOOK OF THE ADORNMENT OF THE SPIRITUAL MARRIAGE

THE SPARKLING STONE

PROLOGUE
5 T+E man '$o 'ou d i%e in t$e most 1er#ect state o# +o * ($urc$ must 4e a good and Lea ous manA an in'ard and g$ost * manA an u1 i#ted and 3od5seeing manA and an out# o'ing man to a in common! )$ene%er t$ese #our t$ings are toget$er in a man, t$en $is state is 1er#ectA and t$roug$ t$e increase o# grace $e s$a continua * gro' and 1rogress in a %irtues, and in t$e 6no' edge o# trut$, 4e#ore 3od and 4e#ore a men!

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CHAPTER I THROUGH THREE THINGS A MAN BECOMES GOOD

15 +EAR no' t$ree t$ings '$ic$ constitute a good man! T$e #irst, '$ic$ a good man must $a%e, is a c ean conscience 'it$out re1roac$ o# morta sin! And t$ere#ore '$osoe%er 'is$es to 4ecome a good man must e:amine and 1ro%e $imse # 'it$ due discernment, #rom t$at time on'ard '$en $e cou d #irst $a%e committed sin! And #rom a t$ese sins $e must 1urge $imse #, according to t$e 1rece1t and t$e custom o# +o * ($urc$! T$e second t$ing '$ic$ 1ertains to a good man is t$at $e must in a t$ings 4e o4edient to 3od, and to +o * ($urc$, and to $is o'n 1ro1er con%ictions! And to eac$ o# t$ese t$ree $e must 4e equa * o4edient; so s$a $e i%e 'it$out care and dou4t, and s$a e%er a4ide 'it$out in'ard re1roac$ in a $is deeds! T$e t$ird t$ing '$ic$ 4e$o%es e%er* good man is t$at in a $is deeds $e s$ou d $a%e in mind, a4o%e a e se, t$e g or* o# 3od! And i# it $a11ens t$at 4* reason o# $is 4usiness or t$e mu ti1 icit* o# $is 'or6s, $e $as not a 'a*s 3od 4e#ore $is e*es, *et at east t$ere s$ou d 4e esta4 is$ed in $im t$e intention and desire to i%e according to t$e dearest 'i o# 3od! Be$o d, t$ese t$ree t$ings, '$en t$e* are 1ossessed in t$is 'a*, ma6e a man good! And '$osoe%er ac6s an* one o# t$ese t$ree is neit$er good nor in t$e grace o# 3odA 4ut '$ene%er a man reso %es in $is $eart to #u #i t$ese t$ree 1oints, $o' 'ic6ed soe%er $e ma* $a%e 4een 4e#ore, in t$at %er* instant $e 4ecomes good, and is susce1ti4 e o# 3od, and #i ed 'it$ t$e grace o# 3od!

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CHAPTER II THROUGH THREE THINGS A MAN BECOMES INWARD

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I., #urt$er, t$is good man 'ou d 4ecome an in'ard and g$ost * man, $e needs must $a%e t$ree #urt$er t$ings! T$e #irst is a $eart unencum4ered 'it$ imagesA t$e second is s1iritua #reedom in $is desires, t$e t$ird is t$e #ee ing o# in'ard union 'it$ 3od!@E No' et e%er* one '$o t$in6s $imse # to 4e g$ost * o4ser%e $imse #! +e '$o 'ou d $a%e a $eart %oid o# images ma* not 1ossess an*t$ing 'it$ a##ection, nor ma* $e c ing to an* one, or $a%e intercourse 'it$ $im 'it$ attac$ment o# t$e 'i A #or a intercourse and a a##ection '$ic$ do not aim 1ure * at t$e $onour o# 3od 4ring images into a man<s $eart, since t$e* are 4orn, not o# 3od, 4ut o# t$e # es$! And so i# a man 'ou d 4ecome s1iritua , $e must #orsa6e a # es$ * usts and o%es and must c ea%e 'it$ onging and o%e to 3od a one, and t$us 1ossess +im! And t$roug$ t$is, a imaginations and a inordinate o%e to'ards creatures are cast out! And t$is o%ing 1ossession o# 3od ma6es a man in'ard * #ree #rom ungod * imagesA #or 3od is a S1irit, o# )$om no one can ma6e to $imse # a true image! (ertain * in t$is e:ercise a man s$ou d a* $o d o# good images to $e 1 $imA suc$ as t$e Passion o# our &ord and a t$ose t$ings t$at ma* stir $im to greater de%otion! But in t$e 1ossession o# 3od, t$e man must sin6 do'n to t$at image ess Nudit* '$ic$ is 3odA and t$is is t$e #irst condition, and t$e #oundation, o# a g$ost * i#e! T$e second condition is in'ard #reedom! T$roug$ t$is, t$e man s$ou d 4e a4 e to raise $imse # to'ards 3od in a in'ard e:ercises, #ree #rom images and encum4rancesA t$at is, in t$an6sgi%ing and 1raise, in 'ors$i1, in de%out 1ra*er and #er%ent o%e, and in a t$ose t$ings t$at ma* 4e done 4* onging and o%e 'it$ t$e $e 1 o# t$e grace o# 3od and t$roug$ in'ard Lea in a g$ost * e:ercises! T$roug$ t$is in'ard e:ercise, $e reac$es t$e t$ird stateA '$ic$ is t$at $e #ee s a g$ost * union 'it$ 3od! )$osoe%er t$en $as, in $is in'ard e:ercise, an image ess and #ree ascent unto $is 3od, and means noug$t e se 4ut t$e g or* o# 3od, must taste o# t$e goodness o# 3odA and $e must #ee #rom 'it$in a true union 'it$ 3od! And in t$is union, t$e in'ard and s1iritua i#e is made 1er#ectA #or in t$is union, t$e desirous 1o'er is 1er1etua * enticed ane' and stirred to ne' in'ard acti%it*! And 4* eac$ act, t$e s1irit rises u1'ards to a ne' union! And so acti%it* and union 1er1etua * rene' t$emse %esA and t$is 1er1etua rene'a in acti%it* and in union is a g$ost * i#e! And so *ou are no' a4 e to see $o' a man 4ecomes good t$roug$ t$e mora %irtues and an u1rig$t intentionA and $o' $e ma* 4ecome g$ost * t$roug$ t$e in'ard %irtues and union 'it$ 3od! But 'it$out t$ese said 1oints, $e can neit$er 4e good nor g$ost *!

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CHAPTER III THROUGH THREE THINGS A MAN BECOMES GOD SEEING

B0 .9RT+ER, *ou must 6no' t$at i# t$is g$ost * man 'ou d no' 4ecome a 3od5 seeing man, $e needs must $a%e t$ree ot$er t$ings! T$e #irst is t$e #ee ing t$at t$e #oundation o# $is 4eing is a4*sma , and $e s$ou d 1ossess it in t$is mannerA t$e second is t$at $is in'ard e:ercise s$ou d 4e 'a* essA t$e t$ird is t$at $is ind'e ing s$ou d 4e a di%ine #ruition!
@ET$ese are t$e m*stica #orms o# t$e E%ange ica (ounse s o# Po%ert*, ($astit*, and "4edience!

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No' understand, *ou '$o 'ou d i%e in t$e s1irit, #or I am s1ea6ing to no one e se! T$e union 'it$ 3od '$ic$ a s1iritua man #ee s, '$en t$e union is re%ea ed to t$e s1irit as 4eing a4*sma ?t$at is, measure ess de1t$, measure ess $eig$t, measure ess engt$ and measure ess 4readt$?in t$is mani#estation t$e s1irit 1ercei%es t$at t$roug$ o%e it $as 1 unged itse # into t$e de1t$ and $as ascended into t$e $eig$t and esca1ed into t$e engt$A and it #ee s itse # to 4e 'andering in t$e 4readt$, and to d'e in a 6no' edge '$ic$ is ignorance! And t$roug$ t$is intimate #ee ing o# union, it #ee s itse # to 4e me ting into t$e 9nit*A and, t$roug$ d*ing to a t$ings, into t$e i#e o# 3od! And t$ere it #ee s itse # to 4e one i#e 'it$ 3od! And t$is is t$e #oundation, and t$e #irst 1oint, o# t$e 3od5seeing i#e! And #rom t$is t$ere arises t$e second 1oint, '$ic$ is an e:ercise a4o%e reason and 'it$out condition; #or t$e Di%ine 9nit*, o# '$ic$ e%er* 3od5seeing s1irit $as entered into 1ossession in o%e, eterna * dra's and in%ites t$e Di%ine Persons and a o%ing s1irits into its se #! And t$is in'ard dra'ing is #e t 4* eac$ o%er, more or ess, according to t$e measure o# $is o%e and t$e manner o# $is e:ercise! And '$osoe%er *ie ds $imse # to t$is indra'ing, and 6ee1s $imse # t$erein, cannot #a into morta sin! But t$e 3od5seeing man '$o $as #orsa6en se # and a t$ings, and does not #ee $imse # dra'n a'a* 4ecause $e no onger 1ossesses an*t$ing as $is o'n, 4ut stands em1t* o# a , $e can a 'a*s enter, na6ed and unencum4ered 'it$ images, into t$e inmost 1art o# $is s1irit! T$ere $e #inds re%ea ed an Eterna &ig$t, and in t$is ig$t, $e #ee s t$e eterna demand o# t$e Di%ine 9nit*A and $e #ee s $imse # to 4e an eterna #ire o# o%e, '$ic$ cra%es a4o%e a e se to 4e one 'it$ 3od! T$e more $e *ie ds to t$is indra'ing or demand, t$e more $e #ee s it! And t$e more $e #ee s it, t$e more $e cra%es to 4e one 'it$ 3odA #or it urges $im to 1a* t$e de4t '$ic$ is demanded o# $im 4* 3od! T$is eterna demand o# t$e Di%ine 9nit* 6ind es 'it$in t$e s1irit an eterna #ire o# o%eA and t$oug$ t$e s1irit incessant * 1a*s t$e de4t, an eterna 4urning continues 'it$in it! .or, in t$e trans#ormation 'it$in t$e 9nit*, a s1irits #ai in t$eir o'n acti%it*, and #ee not$ing e se 4ut a 4urning u1 o# t$emse %es in t$e sim1 e 9nit* o# 3od! T$is sim1 e 9nit* o# 3od none can #ee or 1ossess sa%e $e '$o maintains $imse # in t$e immeasura4 e radiance, and in t$e o%e '$ic$ is a4o%e reason and 'a* ess! In t$is transcendent state t$e s1irit #ee s in itse # t$e eterna #ire o# o%eA and in t$is #ire o# o%e it #inds neit$er 4eginning nor end, and it #ee s itse # one 'it$ t$is #ire o# o%e! T$e s1irit #or e%er continues to 4urn in itse #, #or its o%e is eterna A and it #ee s itse # e%er more and more to 4e 4urnt u1 in o%e, #or it is dra'n and trans#ormed into t$e 9nit* o# 3od, '$ere t$e s1irit 4urns in o%e! I# it o4ser%es itse #, it #inds a distinction and an ot$erness 4et'een itse # and 3odA 4ut '$ere it is 4urnt u1 it is undi##erentiated and 'it$out distinction, and t$ere#ore it #ee s not$ing 4ut unit*A #or t$e # ame o# t$e &o%e o# 3od consumes and de%ours a t$at it can en#o d in its Se #! And t$us *ou ma* see t$at t$e indra'ing 9nit* o# 3od is noug$t e se t$an t$e #at$om ess &o%e, '$ic$ o%ing * dra's in'ard, in eterna #ruition, t$e .at$er and t$e Son and a t$at i%es in T$em! And in t$is &o%e 'e s$a 4urn and 4e 4urnt u1 'it$out end, t$roug$out eternit*A #or $erein ies t$e 4 essedness o# a s1irits! And t$ere#ore 'e must a #ound our i%es u1on a #at$om ess a4*ssA t$at 'e ma* eterna * 1 unge into &o%e, and sin6 do'n in t$e #at$om ess De1t$! And 'it$ t$at same &o%e, 'e s$a ascend, and transcend ourse %es, in t$e incom1re$ensi4 e +eig$t! And in t$at &o%e '$ic$ is 'a* ess, 'e s$a 'ander and stra*, and it s$a ead us and ose us in t$e immeasura4 e Breadt$ o# t$e &o%e o# 3od! And $erein 'e s$a # ee #ort$ and # ee out o# ourse %es, into t$e un6no'n ra1tures o# t$e 3oodness and Ric$es o# 3od! And t$erein

'e s$a me t and 4e me ted a'a*, and s$a eterna * 'ander and so=ourn 'it$in t$e 3 or* o# 3od! Be$o dI 4* eac$ o# t$ese images, I s$o' #ort$ to 3od5seeing men t$eir 4eing and t$eir e:ercise, 4ut none e se can understand t$em! .or t$e contem1 ati%e i#e cannot 4e taug$t! But '$ere t$e Eterna Trut$ re%ea s Itse # 'it$in t$e s1irit a t$at is need#u is taug$t and earnt!

CHAPTER IV OF THE SPARKLING STONE! AND OF THE NEW NAME WRITTEN IN THE BOOK OF THE SECRETS OF GOD
AND t$ere#ore t$e S1irit o# our &ord s1ea6s t$us in t$e Boo6 o# t$e Secrets o# 3od, '$ic$ St 2o$n 'rote do'n; T" +I0 T+AT ",ER("0ET+, +e sa*s, t$at is, to $im '$o o%ercomet$ and conqueret$ $imse # and a e se, )I&& I 3I,E T" EAT ". T+E +IDDEN 0ANNA, t$at is, an in'ard and $idden sa%our and ce estia =o*A AND )I&& 3I,E +I0 A SPAR/&IN3 ST"NE, AND IN T+E ST"NE A NE) NA0E )RITTEN )+I(+ N" 0AN /N")ET+ SA,IN3 +E T+AT RE(EI,ET+ IT! T$is stone is ca ed a 1e44 e,@G #or it is so sma t$at it does not $urt '$en one treads on it! T$is stone is s$ining '$ite and red i6e a # ame o# #ireA and it is sma and round, and smoot$ a o%er, and %er* ig$t! B* t$is s1ar6 ing stone 'e mean our &ord ($rist 2esus, #or +e is, according to +is 3od$ead, a s$ining #ort$ o# t$e Eterna &ig$t, and an irradiation o# t$e g or* o# 3od, and a # a' ess mirror in '$ic$ a t$ings i%e! No' to $im '$o o%ercomes and transcends a t$ings, t$is s1ar6 ing stone is gi%enA and 'it$ it $e recei%es ig$t and trut$ and i#e! T$is stone is a so i6e to a #ier* # ame, #or t$e #ier* o%e o# t$e Eterna )ord $as #i ed t$e '$o e 'or d 'it$ o%e and 'i s t$at a o%ing s1irits 4e 4urned u1 to not$ingness in o%e! T$is stone is a so so sma t$at a man $ard * #ee s it, e%en t$oug$ $e treads it under#oot! And t$at is '$* it is ca ed (A&(9&9S, t$at is, "tread ing!" And t$is is made c ear to us 4* St Pau , '$ere $e sa*s t$at t$e Son o# 3od E0PTIED +I0SE&., AND +90B&ED +I0SE&., AND T""/ 9P"N +I0 T+E ."R0 ". A SER,ANT AND BE(A0E "BEDIENT 9NT" DEAT+, E,EN T+E DEAT+ ". T+E (R"SS! And +e +imse # s1o6e t$roug$ t$e mout$ o# t$e Pro1$et, sa*ing; I A0 A )"R0, AND N" 0AN; A REPR"A(+ ". 0EN AND DESPISED ". T+E PE"P&E! And +e made +imse # so sma in time t$at t$e 2e's trod +im under t$eir #eet! But t$e* #e t +im notA #or, $ad t$e* recogniLed t$e Son o# 3od, t$e* $ad not dared to cruci#* +im! +e is sti itt e and des1ised in a men<s $earts t$at do not o%e +im 'e ! T$is no4 e stone o# '$ic$ I s1ea6 is '$o * round and smoot$ and e%en a o%er! T$at t$e stone is round teac$es us t$at t$e Di%ine Trut$ $as neit$er 4eginning nor endA t$at it is smoot$ and e%en a o%er teac$es us t$at t$e Di%ine Trut$ s$a 'eig$ a t$ings e%en *, and s$a gi%e to eac$ according to $is meritsA and t$at '$ic$ $e gi%es s$a 4e 'it$ eac$ t$roug$out eternit*! T$e ast 1ro1ert* o# t$is stone o# '$ic$ I 'i s1ea6 is, t$at it is 1articu ar * ig$tA #or t$e Eterna )ord o# t$e .at$er $as no 'eig$t, ne%ert$e ess It 4ears $ea%en and eart$ 4* Its strengt$! And It is equa * near to a t$ingsA *et none can attain It, #or It is set on $ig$ and goes 4e#ore a creatures, and re%ea s Itse # '$ere It 'i s and '$en It 'i sA and, in Its ig$tness, our $ea%* $uman
@GRu*s4roec6 'rote, or dictated, terdelinc, itera * "tread5 ing," 1ro4a4 * imagining some re ation 4et'een calculus D1e44 eF, #rom cal4 DstoneF, and calcare Dto treadF, #rom cal4 D6nuc6 e, $ee F!

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nature $as c im4ed a4o%e a t$e $ea%ens, and sits cro'ned at t$e rig$t $and o# t$e .at$er! Be$o d, t$is is t$e s1ar6 ing stone '$ic$ is gi%en to t$e 3od5seeing man, and in t$is stone A NE) NA0E IS )RITTEN, )+I(+ N" 0AN /N")ET+ SA,IN3 +E T+AT RE(EI,ET+ IT! >ou s$ou d 6no' t$at a s1irits in t$eir return to'ards 3od recei%e namesA eac$ one in 1articu ar, according to t$e no4 eness o# its ser%ice and t$e o#tiness o# its o%e! .or on * t$e #irst name o# innocence, '$ic$ 'e recei%e at 4a1tism, is adorned 'it$ t$e merits o# our &ord 2esus ($rist! And '$en 'e $a%e ost t$is name o# innocence t$roug$ sin, i# 'e are 'i ing sti to #o o' 3od?es1ecia * in t$ree 'or6s '$ic$ +e 'is$es to 'or6 in us?'e are 4a1tiLed once more in t$e +o * 3$ost! And t$ere4* 'e recei%e a ne' name '$ic$ s$a remain 'it$ us t$roug$out eternit*!

CHAPTER V
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OF THE WORKS WHICH GOD WORKS IN ALL IN COMMON AND OF FIVE KINDS OF SINNERS
+EAR no' '$at t$ose t$ree 'or6s are, '$ic$ our &ord 'or6s in a men i# t$e* 'i su4mit t$emse %es t$ereto! T$e #irst 'or6 '$ic$ 3od 'or6s in a men in common consists in +is ca ing and in%iting t$em a , 'it$out e:ce1tion, to union 'it$ +imse #! And as ong as a sinner does not #o o' t$is ca , $e must ac6 a t$e ot$er gi#ts '$ic$ 'ou d #o o' t$erea#ter! No' I $a%e o4ser%ed t$at a sinners ma* 4e di%ided into #i%e 6inds! To t$e #irst 6ind 4e ong a t$ose '$o are care ess o# good 'or6s, '$o t$roug$ 4odi * ease and t$e ust o# t$e senses 1re#er to i%e in 'or d * em1 o*ments and in mu ti1 icit* o# $eart! A suc$ are un#it to recei%e t$e grace o# 3od, and e%en i# t$e* $ad recei%ed it, t$e* 'ou d not 4e a4 e to 6ee1 it! To t$e second 6ind 4e ong t$ose '$o $a%e 'i ing * and 'itting * #a en into morta sin, *et a so do good 'or6s, and d'e in t$e #ear and a'e o# t$e &ord, and o%e t$e =ust, and desire t$eir 1ra*ers, and 1ut t$eir trust t$erein! So ong, $o'e%er, as turning #rom 3od and o%e o# sin %anquis$ and re1u se o%e o# 3od and turning to 3od, so ong t$ese remain un'ort$* o# t$e grace o# 3od! T$e t$ird 6ind o# sinners consists in a un4e ie%ers, and t$ose '$o err in #ait$! )$at good 'or6s soe%er t$e* do, or '$at i%es soe%er t$e* ead, 'it$out t$e true #ait$ t$e* cannot 1 ease 3odA #or true #ait$ is t$e #oundation o# a $o iness and a %irtues! To t$e #ourt$ 6ind 4e ong t$ose '$o a4ide in morta sin 'it$out #ear and 'it$out s$ame, '$o care not #or 3od and +is gi#ts, and neg ect a %irtues! T$e* $o d a g$ost * i#e to 4e $*1ocris* and deceitA and t$e* $ard * isten to a t$at one ma* sa* to t$em o# 3od or o# t$e %irtues, #or t$e* $a%e esta4 is$ed t$emse %es as t$oug$ t$ere 'ere no 3od, nor $ea%en, nor $e , and t$ere#ore t$e* desire to 6no' o# not$ing 4ut t$at '$ic$ t$e* no' 1ercei%e and $a%e 4e#ore t$em! Be$o d, a suc$ are re=ected and des1ised 4* 3od, #or t$e* sin against t$e +o * 3$ost! >et t$e* ma* 4e con%ertedA 4ut t$is $a11ens 'it$ di##icu t* and se dom! T$e #i#t$ 6ind o# sinners are t$ose $*1ocrites '$o do out'ard good 'or6s, not #or t$e g or* o# 3od and t$eir o'n sa %ation, 4ut to acquire a name #or $o iness or #or t$e sa6e o# some # eeting t$ing! T$oug$ t$e* ma* a11ear $o * and good #rom 'it$out,

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'it$in t$e* are #a se and turned a'a* #rom 3od, and t$e* ac6 t$e grace o# 3od and e%er* %irtue! See, I $a%e s$o'n to *ou #i%e 6inds o# sinners, '$o $a%e a 4een in'ard * ca ed to union 'it$ 3od! But so ong as a sinner remains in t$e ser%ice o# sin, so ong $e remains dea# and 4 ind and una4 e to taste, or to #ee , a t$e good t$at 3od 'is$es to 'or6 in $im! But '$ene%er a sinner enters into $imse #, and considers $imse #, i# $e 4e dis1 eased 4* $is sin#u i#e, t$en $e dra's near to 3od! But i# $e 'ou d 4e o4edient to t$e ca and t$e 'ords o# 3od, $e must o# $is o'n #ree 'i reso %e to ea%e sin and to do 1enance! And so $e 4ecomes one aim and one 'i 'it$ 3od, and recei%es t$e grace o# 3od! And t$ere#ore 'e s$ou d a concei%e o# 3od in t$is 'a*; .irst o# a t$at, o# +is #ree goodness, +e ca s and in%ites a men, 'it$out distinction, to union 'it$ +imse #A 4ot$ t$e good and t$e 'ic6ed, 'it$out e:ce1tion! Second *, 'e s$ou d t$us com1re$end t$e goodness o# 3odA $o' +e t$roug$ grace # o's #ort$ to'ards a men '$o are o4edient to t$e ca o# 3od! T$ird *, 'e s$ou d #ind and understand c ear * in ourse %es t$at 'e can 4ecome one i#e and one s1irit 'it$ 3od, '$en 'e renounce ourse %es in e%er* 'a*, and #o o' t$e grace o# 3od to t$e $eig$t '$ereto it 'ou d guide us! .or t$e grace o# 3od 'or6s according to order in e%er* man, a#ter t$e measure and t$e 'a* in '$ic$ $e is a4 e to recei%e it! And t$ere4*, t$roug$ t$e uni%ersa 'or6ing o# t$e grace o# 3od, e%er* sinner, i# $e desires it, recei%es t$e discernment and strengt$ '$ic$ are need#u , t$at $e ma* ea%e sin and turn to'ards %irtue! And, t$roug$ t$at $idden coo1eration o# t$e grace o# 3od, e%er* good man can o%ercome a sins, and can resist a tem1tations, and can #u #i a %irtues, and can 1erse%ere in t$e $ig$est 1er#ection, i# $e 4e in a t$ings su4missi%e to t$e grace o# 3od! .or a t$at 'e are, and a t$at 'e $a%e recei%ed, #rom 'it$out and #rom 'it$in, t$ese are a t$e #ree gi#ts o# 3odA #or '$ic$ 'e must t$an6 and 1raise +im, and 'it$ '$ic$ 'e must ser%e +im, i# 'e are to 1 ease +im! But t$ere are man* gi#ts o# 3od '$ic$ are #or t$e good an aid to, and a source o#, %irtueA 4ut #or t$e 'ic6ed an aid to, and an occasion o#, sin; suc$ are $ea t$, 4eaut*, 'isdom ric$es, and 'or d * dignit*! T$ese are t$e o'est and east 1recious gi#ts o# 3od, '$ic$ 3od gi%es #or t$e 4ene#it o# a , to +is #riends and to +is enemies, to t$e good and to t$e 'ic6ed! And 'it$ t$ese t$e good ser%e 3od and +is #riendsA 4ut t$e 'ic6ed, t$eir o'n # es$, and t$e de%i , and t$e 'or d!

CHAPTER VI
85

OF THE DIFFERENCE BETWEEN THE HIRELINGS AND THE FAITHFUL SERVANTS OF GOD
B0 N") *ou ma* mar6 t$is; t$at some men recei%e t$e gi#ts o# 3od as $ire ings, 4ut ot$ers as #ait$#u ser%ants o# 3odA and t$ese di##er one #rom anot$er in a in'ard 'or6s, t$at is, in o%e and intention, in #ee ing and in e%er* e:ercise o# t$e in'ard i#e! No' understand t$is 'e ; a t$ose '$o o%e t$emse %es so inordinate * t$at t$e* 'i not ser%e 3od, sa%e #or t$eir o'n 1ro#it and 4ecause o# t$eir o'n re'ard, t$ese se1arate t$emse %es #rom 3od, and d'e in 4ondage and in t$eir o'n se #$oodA #or t$e* see6, and aim at, t$eir o'n, in a t$at t$e* do! And t$ere#ore, 'it$ a t$eir 1ra*ers and 'it$ a t$eir good 'or6s, t$e* see6 a#ter tem1ora t$ings, or ma* 4e stri%e

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a#ter eterna t$ings #or t$eir o'n 4ene#it and #or t$eir o'n 1ro#it! T$ese men are 4ent u1on t$emse %es in an inordinate 'a*A and t$at is '$* t$e* e%er a4ide a one 'it$ t$emse %es, #or t$e* ac6 t$e true o%e '$ic$ 'ou d unite t$em 'it$ 3od and 'it$ a +is 4e o%ed! And a t$oug$ t$ese men seem to 6ee1 'it$in t$e a' and t$e commandments o# 3od and o# +o * ($urc$, t$e* do not 6ee1 'it$in t$e a' o# o%eA #or a t$at t$e* do, t$e* do, not out o# o%e, 4ut #rom s$eer necessit*, est t$e* s$a 4e damned! And, 4ecause t$e* are in'ard * un#ait$#u , t$e* dare not trust in 3odA 4ut t$eir '$o e in'ard i#e is dou4t and #ear, tra%ai and miser*! .or t$e* see on t$e rig$t $and eterna i#e, and t$is t$e* are a#raid o# osingA and t$e* see on t$e e#t $and t$e eterna 1ains o# $e , and t$ese t$e* are a#raid o# gaining! But a t$eir 1ra*ers, a t$eir a4our and a t$e good 'or6s, '$atsoe%er t$e* do, to cast out t$is #ear, $e 1 t$em notA #or t$e more inordinate * t$e* o%e t$emse %es, t$e more t$e* #ear $e ! And #rom t$is *ou ma* earn t$at t$eir #ear o# $e s1rings #rom se #5 o%e, '$ic$ see6s its o'n! No' t$e Pro1$et, and a so t$e Preac$er, sa*; T+E .EAR ". T+E &"RD IS T+E BE3INNIN3 ". )ISD"0A 4ut 4* t$is is meant t$at #ear '$ic$ is e:ercised u1on t$e rig$t side, '$ere one considers t$e oss o# eterna 4 essedness, #or t$is #ear arises #rom t$e natura tendenc* '$ic$ e%er* man $as in $imse # to 4e 4 essed, t$at is, to see 3od! And t$ere#ore, e%en t$oug$ a man ma* 4e #ait$ ess to 3od, *et '$ene%er $e tru * o4ser%es $imse # #rom 'it$in, $e #ee s $imse # to 4e eaning out #rom $imse # to'ards t$at 4 essedness '$ic$ is 3od! And t$is 4 essedness $e #ears to oseA #or $e o%es $imse # 4etter t$an 3od, and $e o%es 4 essedness '$o * #or $is o'n sa6e! And t$ere#ore $e dare not trust in 3od! And *et t$is is t$at .EAR ". T+E &"RD )+I(+ IS T+E BE3INNIN3 ". )ISD"0 and is a a' to t$e un#ait$#u ser%ants o# 3od; #or it com1e s a man to ea%e sin, and to stri%e a#ter %irtue, and to do good deeds, and t$ese t$ings 1re1are a man #rom 'it$out to recei%e t$e grace o# 3od and 4ecome a #ait$#u ser%ant! But #rom t$at %er* $our in '$ic$, 'it$ 3od<s $e 1, $e can o%ercome $is se #$ood ?t$at is to sa* '$en $e is so detac$ed #rom $imse # t$at $e is a4 e to ea%e in t$e 6ee1ing o# 3od e%er*t$ing o# '$ic$ $e $as need?4e$o d, t$roug$ doing t$is $e is so 'e 1 easing to 3od t$at 3od 4esto's u1on $im +is grace! And, t$roug$ grace, $e #ee s true o%e; and o%e casts out dou4t and #ear, and #i s t$e man 'it$ $o1e and trust, and t$us $e 4ecomes a #ait$#u ser%ant, and means and o%es 3od in a t$at $e does! Be$o d, t$is is t$e di##erence 4et'een t$e #ait$#u ser%ant and t$e $ire ing!

CHAPTER VII
85

OF THE DIFFERENCE BETWEEN THE FAITHFUL SERVANTS AND THE SECRET FRIENDS OF GOD
B0 )E must no' o4ser%e t$e great di##erence '$ic$ t$ere is 4et'een t$e #ait$#u ser%ants and t$e in'ard #riends o# 3od! .or t$roug$ grace and t$e $e 1 o# 3od, t$e #ait$#u ser%ants $a%e c$osen to 6ee1 t$e commandments o# 3od, t$at is, to 4e o4edient to 3od and +o * ($urc$ in a %irtues and good * 4e$a%iour; and t$is is ca ed t$e out'ard or acti%e i#e! But t$e in'ard #riends o# 3od c$oose to #o o', 4esides t$e commandments, t$e quic6ening counse s o# 3od, and t$is is a o%ing and in'ard c ea%ing to 3od #or t$e sa6e o# +is eterna g or*, 'it$ a 'i ing a4andonment o# a t$at one ma* 1ossess outside 3od 'it$ ust and o%e! A suc$ #riends 3od ca s and in%ites

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in'ards, and +e teac$es t$em t$e distinctions o# in'ard e:ercises and man* a $idden 'a* o# g$ost * i#e! But +e sends +is ser%ants out'ards, t$at t$e* ma* 4e #ait$#u to +im and to +is +ouse in e%er* ser%ice and in e%er* 6ind o# out'ard good 'or6s! Be$o d, t$us 3od gi%es +is grace and +is $e 1 to eac$ man according to $is #itnessA t$at is, according to t$e 'a* in '$ic$ $e is in tune 'it$ 3od, '$et$er in out'ard good 'or6s or in t$e in'ard 1ractice o# o%e! But none can do and #ee t$e in'ard e:ercises un ess $e 4e '$o * turned in'ard to 3od! .or as ong as a man is di%ided o# $eart, so ong $e oo6s out'ards, and is unsta4 e o# mind, and is easi * s'a*ed 4* =o* and grie# in tem1ora t$ings, #or t$ese are sti a i%e 'it$in $im! And t$oug$ $e ma* i%e according to t$e commandments o# 3od, in'ard * $e a4ides in dar6ness, and 6no's not '$at in'ard e:ercises ma* 4e, nor $o' t$ese s$ou d 4e 1ractised! But, since $e 6no's and #ee s t$at $e $as 3od in mind, and in a $is 'or6s desires to #u #i +is dearest 'i , 'it$ t$is $e ma* 4e contentA #or t$en $e 6no's $imse # to 4e #ree #rom $*1ocris* in $is intention, and #ait$#u in $is ser%ice! And 4* t$ese t'o t$ings $e contents $imse #A and it seems to $im t$at out'ard good 'or6s done 'it$ a 1ure intention are more $o * and more 1ro#ita4 e t$an an* in'ard e:ercise '$ate%er, #or 4* t$e $e 1 o# 3od, $e $as c$osen an out'ard acti%e 'a* o# %irtue! And t$ere#ore $e $ad rat$er e:ercise $imse # in t$e di%ersit* o# out'ard 'or6s t$an ser%e 'it$ in'ard o%e t$at same "ne #or )$om $e 'or6s! And t$at is t$e cause '$* $is mind is more #i ed 'it$ t$e 'or6s '$ic$ $e does, t$an 'it$ 3od, #or )$om $e does t$em! And t$roug$ t$is tendenc* to images in $is 'or6s, $e remains an out'ard man, and is not a4 e to #o o' t$e counse s o# 3odA #or $is e:ercise is more out'ard t$an in'ard, more o# t$e senses t$an o# t$e s1irit! T$oug$ $e is indeed a #ait$#u ser%ant o# 3od in out'ard 'or6s, *et t$at '$ic$ t$e secret #riends o# 3od e:1erience remains $idden #rom, and un6no'n to $im! And t$is is '$* certain gross and out'ard men a 'a*s condemn and 4 ame t$e in'ard and contem1 ati%e men, 4ecause t$e* $a%e in mind t$at t$ese are id e! And t$is 'as a so t$e reason '$* 0art$a com1 ained to our &ord o# $er sister 0ar*, 4ecause s$e did not $e 1 $er in ser%ingA #or s$e 4e ie%ed t$at s$e 'as doing muc$ ser%ice and muc$ use#u ness, and t$at $er sister 'as sitting id e and doing not$ing! But our &ord ga%e +is =udgment and decided 4et'een t$em; +e did not 4 ame 0art$a #or $er di igence, #or $er ser%ice 'as good and use#u A 4ut +e 4 amed $er #or $er care, and 4ecause s$e 'as trou4 ed and cast do'n 4* a mu titude o# out'ard t$ings! And +e 1raised 0ar* #or $er in'ard e:ercise, and said t$at "ne T$ing 'as need#u , and t$at s$e $ad c$osen t$e 4etter 1art, '$ic$ s$ou d not 4e ta6en a'a* #rom $er! T$at "ne T$ing '$ic$ is need#u #or a men is Di%ine o%e! T$e 4etter 1art is an in'ard i#e, 'it$ o%ing ad$erence to 3od! T$is 0ar* 0agda en $ad c$osen, and t$is is c$osen 4* t$e secret #riends o# 3od! But 0art$a c$ose an out'ard, unenc osed, and acti%e i#eA and t$at is t$e ot$er 1art, in '$ic$ one ma* ser%e 3od, 4ut '$ic$ is neit$er so 1er#ect nor so good! And t$is 1art is c$osen out o# o%e 4* t$e #ait$#u ser%ants o# 3od! But t$ere are #ound some #oo is$ men '$o 'ou d 4e so in'ard t$at t$e* 'ou d neit$er act nor ser%e, e%en in t$ose t$ings o# '$ic$ t$eir neig$4our $as need! Be$o d, t$ese are neit$er secret #riends nor #ait$#u ser%ants o# 3odA 4ut t$e* are a toget$er #a se and decei%ed! .or no man can #o o' t$e counse s o# 3od '$o 'i not 6ee1 +is commandments! And t$ere#ore a secret #riends o# 3od are a so at t$e same time #ait$#u ser%ants, '$ere%er t$is is need#u A 4ut a t$e #ait$#u ser%ants are not secret #riends, #or t$e e:ercise '$ic$ 4e ongs t$ereto is un6no'n to t$em! T$is is t$e di##erence 4et'een t$e #ait$#u ser%ants and t$e secret #riends o# 3od!

CHAPTER VIII OF THE DIFFERENCE BETWEEN THE SECRET FRIENDS AND THE HIDDEN SONS OF GOD
B9T #urt$er 'e #ind a more su4t e and in'ard di##erence, 4et'een t$e secret #riends and t$e $idden sons o# 3odA and *et 4ot$ t$ese a i6e 4* t$eir in'ard e:ercise maintain t$emse %es in t$e Presence o# 3od! But t$e #riends 1ossess t$eir in'ardness as an attri4ute, #or t$e* c$oose t$e o%ing ad$erence to 3od as 4est and $ig$est o# a t$at t$e* e%er can and 'i reac$; and t$at is '$* t$e* cannot 'it$ t$emse %es and t$eir o'n acti%it* 1enetrate to t$e image ess Nudit*! .or t$e* $a%e, as images and intermediaries 4et'een 3od and t$emse %es, t$eir o'n 4eing and t$eir o'n acti%it*! And t$oug$ in t$eir o%ing ad$erence t$e* #ee united 'it$ 3od, *et, in t$is union, t$e* a 'a*s #ee a di##erence and an ot$erness 4et'een 3od and t$emse %es! .or t$e sim1 e 1assing into t$e Bare and )a* ess, t$e* do not 6no' and o%e; and t$ere#ore t$eir $ig$est in'ard i#e e%er remains in Reason and in )a*s! And t$oug$ t$e* $a%e c ear understanding and discernment o# a %irtues t$at ma* 4e concei%ed, t$e sim1 e staring 'it$ o1en $eart into t$e Di%ine Brig$tness remains un6no'n o# t$em! And t$oug$ t$e* #ee t$emse %es u1 i#ted to 3od in a mig$t* #ire o# o%e, *et t$e* 6ee1 somet$ing o# t$eir o'n se #$ood, and are not consumed and 4urnt to not$ingness in t$e unit* o# o%e! And t$oug$ t$e* ma* desire to i%e #or e%er more in t$e ser%ice o# 3od and to 1 ease +im eterna *, t$e* 'i not die in 3od to a t$e se #$ood o# t$eir s1irit, and recei%e #rom +im a 3od5 #ormed i#e!E0 And e%en t$oug$ t$e* esteem itt e and count as not$ing a conso ation and a rest '$ic$ ma* come #rom 'it$out, *et t$e* great * %a ue t$e gi#ts o# 3od, and a so t$eir o'n in'ard 'or6s and t$e so ace and s'eetness '$ic$ t$e* #ee 'it$in and t$us t$e* rest u1on t$e 'a*, and do not so '$o * die to t$emse %es, as to 4e a4 e to attain t$e $ig$est 4eatitude in 4are and 'a* ess o%e! And e%en i# t$e* cou d 1ractise and a11re$end 'it$ c ear discernment t$e 1er#ection o# o%ing ad$erence to 3od, and a t$e in'ard and u1'ard going 'a*s 4* '$ic$ one ma* 1ass into t$e Presence o# 3odA *et t$e 'a* ess 1assing, and t$e g orious 'andering, in t$e Su1eressentia &o%e, '$erein neit$er end, nor 4eginning, nor 'a*, nor manner, can e%er 4e #ound, 'ou d remain $idden #rom, and un6no'n o# t$em! And so t$ere is a great di##erence 4et'een t$e secret #riends and t$e $idden sons o# 3od! .or t$e #riends #ee noug$t e se 4ut a o%ing and i%ing ascent to 3od in some 'ise, 4ut, a4o%e t$is, t$e sons e:1erience a sim1 e and deat$5 i6e 1assing '$ic$ is in no 'ise! T$e in'ard i#e o# t$e #riends o# our &ord is an u1'ard5stri%ing e:ercise o# o%e, '$erein t$e* desire to remain #or e%er 'it$ t$eir o'n se #$oodA 4ut $o' one 1ossesses
E0"Een een#ormic$ e%en met 3ode drag$en!" +ere Ru*s4roec6 acce1ts in t$e most e:treme #orm 1ossi4 e to a (at$o ic ($ristian t$e dangerous doctrine o# t$e "dei#ication" o# t$e sou A its tota trans#ormation in 3od! )e must, $o'e%er, read suc$ 1assages in t$e ig$t t$ro'n u1on t$em 4* $is distinct dec arations in ot$er 1 aces concerning t$e "in%inci4 e ot$erness" o# 3od and t$e $uman s1irit! (#! infra ca1! 10, '$ere it is s$o'n t$at t$is transmutation 'it$in t$e Di%ine Essence cannot and does not in%o %e identit*! (om1are The Book of Truth, ca1! 11! So, too, in The T elve B!guines, ca1! 1B; "T$e s1irit o# man dot$ not 4ecome 3od, 4ut is 3od5#ormed, and 6no's itse # to 4e 4readt$ and engt$ and $eig$t and de1t$!"

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3od t$roug$ 4are o%e a4o%e e%er* e:ercise, in #reedom #rom one<s se #, t$is t$e* do not #ee ! +ence t$e* are a 'a*s stri%ing u1'ards to'ards 3od in true #ait$, and a'ait 3od and eterna 4 essedness 'it$ sincere $o1e, and are #astened and anc$ored to 3od t$roug$ 1er#ect c$arit*! And t$ere#ore good t$ings $a%e 4e#a en t$em, #or t$e* 1 ease 3od, and 3od is com1 aisant unto t$em; *et #or a t$is, t$e* are not assured o# eterna i#e, #or t$e* $a%e not entire * died to t$emse %es and to a se #$ood! But a t$ose '$o a4ide and endure in t$eir e:ercise and in t$at turning to 3od '$ic$ t$e* $a%e c$osen a4o%e a e se, t$ese 3od $as c$osen in eternit*, and t$eir names toget$er 'it$ t$eir 'or6s are 'ritten #rom eternit* in t$e i%ing 4oo6 o# t$e Pro%idence o# 3od! But t$ose '$o c$oose ot$er t$ings, and turn t$eir in'ard #aces a'a* #rom 3od to'ard sin, and endure t$erein De%en t$oug$ t$eir names 'ere 'ritten and 6no'n o# 3od 4ecause o# t$e tem1ora rig$teousness '$ic$ t$e* $ad 1ractised 4e#oreF, t$eir names s$a 4e 4 otted out and erased #rom t$e Boo6 o# &i#e 4ecause t$e* did not 1erse%ere unto deat$, and t$e* s$a ne%er more 4e a4 e to taste o# 3od, nor o# an* #ruit '$ic$ s1rings #rom %irtue! And t$ere#ore 'e must needs o4ser%e ourse %es 'it$ di igence, and adorn our turning to'ards 3od, #rom 'it$in 'it$ in'ard o%e, and #rom 'it$out 'it$ good 'or6s; t$us 'e can a'ait in $o1e and =o* t$e =udgment o# 3od and t$e coming o# our &ord 2esus ($rist! But cou d 'e renounce ourse %es, and a se #$ood in our 'or6s, 'e s$ou d, 'it$ our 4are and image ess s1irit, transcend a t$ings; and, 'it$out intermediar*, s$ou d 4e ed o# t$e S1irit o# 3od into t$e Nudit*! And t$en 'e s$ou d #ee t$e certaint* t$at 'e are indeed t$e sons o# 3od; #or AS 0AN> AS ARE &ED B> T+E SPIRIT ". 3"D, T+E> ARE T+E S"NS ". 3"D, sa*s t$e A1ost e St Pau ! Ne%ert$e ess, *ou s$ou d 6no' t$at a good and #ait$#u men are t$e sons o# 3odA #or t$e* are a 4orn o# t$e S1irit o# 3od, and t$e S1irit o# 3od i%es in t$em! And +e mo%es and stirs t$em?eac$ according to $is o'n ca1acit*?to %irtues and good 'or6s, '$erein t$e* are 'e 1 easing to 3od! But 4ecause o# t$e inequa it* o# t$eir ad$erence and t$eir e:ercises, I ca some t$e #ait$#u ser%ants o# 3od and ot$ers I ca +is secret #riends, and ot$ers again +is $idden sons; ne%ert$e ess, t$e* are a ser%ants, #riends, and sons, #or t$e* a ser%e and o%e and mean one 3od, and t$e* i%e and 'or6 on * 4* t$e #ree S1irit o# 3od! And 3od 1ermits and a o's t$at +is #riends do and ea%e undone a t$ose t$ings '$ic$ are not contrar* to +is commandmentsA and #or t$ose '$o are 4ound 4* t$e counse s o# 3od, t$en t$is 4ond a so is a commandment! And so no one is diso4edient or contrar* to 3od sa%e $e '$o does not 6ee1 +is commandmentsA 4ut a t$ose t$ings '$ic$ 3od commands and #or4ids in Scri1ture or 4* +o * ($urc$, or in our conscience, a t$ese t$ings 'e must do and ea%e undone, or e se 4e diso4edient to 3od, and ose +is grace! But i# 'e #a into %enia sins, t$is is su##ered 4ot$ 4* 3od and 4* our reason, #or 'e cannot '$o * guard against t$em! And t$ere#ore suc$ #ai ings do not ma6e us diso4edient, #or t$e* do not dri%e out t$e grace o# 3od nor our in'ard 1eace; ne%ert$e ess, 'e s$ou d a 'a*s ament suc$ a1ses, $o' sma soe%er t$e* ma* 4e, and guard against t$em 'it$ a our mig$t! And 4* t$ese 'ords I $a%e e:1 ained to *ou '$at I said at t$e 4eginning; name *, t$at e%er* man must needs 4e o4edient in a t$ings to 3od and to +o * ($urc$ and to $is o'n conscienceA #or I do not 'is$ t$at an* s$ou d 4e un=ust * o##ended 4* m* 'ords! And $ere'it$ I ea%e it e%en as I $a%e said it!

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HOW WE MAY BECOME HIDDEN SONS OF GOD! AND ATTAIN TO THE GOD SEEING LIFE
5 B9T I sti onged to 6no' $o' 'e ma* 4ecome $idden sons o# 3od, and ma* attain to t$e 3od5seeing i#e! And as to t$is I $a%e a11re$ended t$e #o o'ing! As it $as 4een said 4e#ore, 'e must a 'a*s i%e and 4e 'atc$#u in a %irtues, and 4e*ond a %irtues must #orsa6e t$is i#e and die in 3odA #or 'e must die to sin and 4e 4orn o# 3od into a i#e o# %irtue, and 'e must renounce ourse %es and die in 3od into an eterna i#e! And as to t$is ensues t$e #o o'ing instruction; I# 'e are 4orn o# t$e S1irit o# 3od, 'e are t$e sons o# graceA and so our '$o e i#e is adorned 'it$ %irtues! T$ere4* 'e o%ercome a t$at is contrar* to 3odA #or St 2o$n sa*s, )+ATS"E,ER IS B"RN ". 3"D ",ER("0ET+ T+E )"R&D! In t$is 4irt$ a good men are sons o# 3od! And t$e S1irit o# 3od 6ind es and stirs eac$ one o# t$em in 1articu ar to t$ose %irtues and to t$ose good 'or6s #or '$ic$ $e is in readiness and o# '$ic$ $e is ca1a4 e! And so t$e* 1 ease 3od a in common, and eac$ in 1articu ar, according to t$e measure o# $is o%e and t$e no4 eness o# $is e:erciseA ne%ert$e ess, t$e* do not #ee esta4 is$ed nor 1ossessed o# 3od, nor assured o# eterna i#e, #or t$e* ma* sti turn a'a* and #a into sin! And t$at is '$* I ca t$em rat$er ser%ants and #riends, t$an sons! But '$en 'e transcend ourse %es, and 4ecome in our ascent to'ards 3od, so sim1 e t$at t$e na6ed o%e in t$e $eig$t can a* $o d o# us, '$ere o%e en#o ds o%e, a4o%e e%er* e:ercise o# %irtue?t$at is, in our "rigin, o# )$ic$ 'e are s1iritua * 4orn?t$en 'e cease, and 'e and a our se #$ood die in 3od! And in t$is deat$ 'e 4ecome $idden sons o# 3od, and #ind a ne' i#e 'it$in us; and t$at is eterna i#e And o# t$ese sons, St Pau sa*s; >"9 ARE DEAD, AND >"9R &I.E IS +ID )IT+ (+RIST IN 3"D!E1 No' understand, t$e e:1 anation o# t$is is as #o o's! In our a11roac$ to 3od, 'e must carr* 'it$ us ourse %es and a our 'or6s, as a 1er1etua sacri#ice to 3odA and in t$e Presence o# 3od, 'e must #orsa6e ourse %es and a our 'or6s, and, d*ing in o%e, go #ort$ #rom a creature iness into t$e su1eressentia ric$ness o# 3od; t$ere 'e s$a 1ossess 3od in an eterna deat$ to ourse %es! And t$at is '$* t$e S1irit o# 3od sa*s in t$e 4oo6 o# t$e Di%ine Secrets; B&ESSED ARE T+E DEAD )+I(+ DIE IN T+E &"RD! 2ust * +e ca s t$em t$e 4 essed dead, #or t$e* remain eterna * dead and ost to t$emse %es in t$e #ruiti%e 9nit* o# 3od! And t$e* die in o%e e%er ane', t$roug$ t$e indra'ing trans#ormation o# t$at same 9nit*! .urt$er, t$e S1irit o# 3od sa*s; T+E> 0A> REST .R"0 T+EIR &AB"9RS, AND T+EIR )"R/S D" ."&&") T+E0! In t$e ordinar* state o# grace, '$en 'e are 4orn o# 3od into a g$ost * and %irtuous i#e, 'e carr* our 'or6s 4e#ore us, as an o##ering to 3odA 4ut in t$e 'a* ess state, '$ere 'e die 4ac6 into 3od in an eterna and 4 essed i#e, t$ere our good 'or6s #o o' us, #or t$e* are one i#e 'it$ us! )$en 'e go to'ards 3od 4* means o# t$e %irtues, 3od d'e s in usA 4ut '$en 'e go
E1T$is "deat$ in 3od" or tota se #5 oss in t$e Di%ine A4*ss 'as one o# t$e #a%ourite doctrines o# t$e .riends o# 3od, 'it$ '$om Ru*s4roec6 a11ears to $a%e 4een c ose * connected! T$us Tau er sa*s? "E%er*t$ing de1ends on t$is; a #at$om ess sin6ing into a #at$om ess not$ingness! ! ! ! T$e +ea%en * .at$er sa*s, <T$ou s$a t ca 0e .at$er, and s$a t ne%er cease to enter inA entering e%er #urt$er, e%er nearer, so as to sin6 e%er dee1er into an un6no'n and unnamed A4*ss, and, a4o%e a 'a*s, images and #orms, a4o%e an 1o'ers, to ose t$*se #, den* t$*se #, and e%en un#orm t$*se #!< In t$is ost state, not$ing is seen 4ut a ground '$ic$ rests u1on itse #; e%er*'$ere one 4eing, one i#e! T$us, man ma* sa*, $e 4ecomes 'it$out 6no' edge, 'it$out o%e, 'it$out #ee ing! But t$is does not come #rom our natura qua itiesA 4ut #rom t$e trans#ormation o# t$e created s1irit 4* t$e S1irit o# 3od, in t$e #at$om ess se #5immersion o# t$e created s1irit, and its #at$om ess resignation!" D Sermon on St Matthe !F

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out #rom ourse %es and #rom a e se, t$en 'e d'e in 3od! So soon as 'e $a%e #ait$, $o1e and c$arit*, 'e $a%e recei%ed 3od, and +e d'e s in us 'it$ +is grace, and +e sends us out as +is #ait$#u ser%ants, to 6ee1 +is commandments! And +e ca s us in again as +is secret #riends, so soon as 'e are 'i ing to #o o' +is counse sA and +e names us o1en * as +is sons so soon as 'e i%e in o11osition to t$e 'or d! But i# a4o%e a t$ings 'e 'ou d taste 3od, and #ee eterna i#e in ourse %es, 'e must go #ort$ into 3od 'it$ our #ee ing, a4o%e reasonA and t$ere 'e must a4ide, one#o d, em1t* o# ourse %es, and #ree #rom images, i#ted u1 4* o%e into t$e sim1 e 4areness o# our inte igence! .or '$en 'e go out in o%e 4e*ond and a4o%e a t$ings, and die to a o4ser%ation in ignorance and in dar6ness, t$en 'e are 'roug$t and trans#ormed t$roug$ t$e Eterna )ord, )$o is t$e Image o# t$e .at$er! In t$is id eness o# our s1irit, 'e recei%e t$e Incom1re$ensi4 e &ig$t, '$ic$ en'ra1s us and 1enetrates us, as t$e air is 1enetrated 4* t$e ig$t o# t$e sun! And t$is &ig$t is not$ing e se t$an a #at$om ess staring and seeing! )$at 'e are, t$at 'e 4e$o dA and '$at 'e 4e$o d, t$at 'e are; #or our t$oug$t, our i#e, and our 4eing are u1 i#ted in sim1 icit*, and made one 'it$ t$e Trut$ '$ic$ is 3od! And t$ere#ore in t$is sim1 e staring 'e are one i#e and one s1irit 'it$ 3od; and t$is I ca a contem1 ati%e i#e! E2 As soon as 'e c ea%e to 3od t$roug$ o%e, 'e 1ractise t$e 4etter 1artA 4ut '$en 'e gaLe t$us into our su1eressence, 'e 1ossess 3od utter *! )it$ t$is contem1 ation, t$ere is 4ound u1 an e:ercise '$ic$ is 'a* ess, t$at is to sa*, a noug$ting o# i#eA #or, '$ere 'e go #ort$ out o# ourse %es into dar6ness and t$e a4*sma )a* essness, t$ere s$ines 1er1etua * t$e sim1 e ra* o# t$e S1 endour o# 3od, in '$ic$ 'e are grounded, and '$ic$ dra's us out o# ourse %es into t$e su1eressence, and into t$e immersion o# o%e! And 'it$ t$is sin6ing into o%e t$ere is a 'a*s 4ound u1 a 1ractice o# o%e '$ic$ is 'a* essA #or o%e cannot 4e aL*, 4ut 'ou d searc$ t$roug$ and t$roug$ and taste t$roug$ and t$roug$ t$e #at$om ess ric$ness '$ic$ i%es in t$e ground o# $er 4eing, and t$is is a $unger '$ic$ cannot 4e a11eased! But a 1er1etua stri%ing a#ter t$e unattaina4 e?t$is is s'imming against t$e stream! "ne can neit$er ea%e it nor gras1 it, neit$er do 'it$out it nor attain it, neit$er 4e si ent on it nor s1ea6 o# it, #or it is a4o%e reason and understanding, and it transcends a creaturesA and t$ere#ore 'e can ne%er reac$ nor o%erta6e it! But 'e s$ou d a4ide 'it$in ourse %es; t$ere 'e #ee t$at t$e S1irit o# 3od is dri%ing us and en6ind ing us in t$is rest essness o# o%e! And 'e s$ou d a4ide a4o%e ourse %es! And t$en 'e #ee t$at t$e S1irit o# 3od is dra'ing us out o# ourse %es and 4urning us to not$ingness in +is Se #$oodA t$at is, in t$e Su1eressentia &o%e 'it$ '$ic$ 'e are one, and '$ic$ 'e 1ossess more dee1 * and more 'ide * t$an a e se! T$is 1ossession is a sim1 e and a4*sma tasting o# a good and o# eterna i#eA and in t$is tasting 'e are s'a o'ed u1 a4o%e reason and 'it$out reason, in t$e dee1 Kuiet o# t$e 3od$ead, '$ic$ is ne%er mo%ed! T$at t$is is true 'e can on * 6no' 4* our o'n #ee ing, and in no ot$er 'a*! .or $o' t$is is, or '$ere, or '$at, neit$er reason nor 1ractice can come to 6no'; and t$ere#ore our ensuing e:ercise a 'a*s remains 'a* ess, t$at is, 'it$out manner! .or t$at a4*sma 3ood '$ic$ 'e taste and 1ossess, 'e can neit$er gras1 nor understandA neit$er can 'e enter into it 4* ourse %es or 4* means o# our e:ercises! And so 'e are 1oor in ourse %es, 4ut ric$ in 3odA $ungr* and t$irst* in ourse %es, drun6en and #u #i ed in 3odA 4us* in ourse %es, id e in 3od! And t$us 'e
E2(om1are St Augustine? "In t$is seeing and 4e$o ding o# Trut$, '$ic$ is t$e se%ent$ and ast stage o# t$e sou Dand not indeed a stage 4ut a $a4itation to '$ic$ s$e attains 4* t$ese stagesF, '$at s$a I sa* o# t$e =o*s, o# t$e #ruition o# t$e Su1reme and True 3ood, o# t$e 1er#ect 1eace and 4reat$ o# Eternit*! D De 5uantitate Animae, ca1! 88!F

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s$a remain t$roug$out eternit*! But 'it$out t$e e:ercise o# o%e, 'e can ne%er 1ossess 3odA and '$osoe%er t$in6s or #ee s ot$er'ise is decei%ed! And t$us 'e i%e '$o * in 3od, '$ere 'e 1ossess our 4 essednessA and 'e i%e '$o * in ourse %es, '$ere 'e e:ercise ourse %es in o%e to'ards 3od! And t$oug$ 'e i%e '$o * in 3od and '$o * in ourse %es, *et it is 4ut one i#eA 4ut it is t'o#o d and o11osite according to our #ee ing, #or 1oor and ric$, $ungr* and satis#ied, 4us* and id e, t$ese t$ings are '$o * contrar* to one anot$er! >et 'it$ t$is our $ig$est $onour is 4ound u1, no' and in eternit*; #or 'e cannot '$o * 4ecome 3od and ose our created 4eing, t$is is im1ossi4 e! Did 'e, $o'e%er, remain '$o * in ourse %es, sundered #rom 3od, 'e s$ou d 4e misera4 e and un4 est! And t$ere#ore 'e s$ou d #ee ourse %es i%ing '$o * in 3od and '$o * in ourse %esA and 4et'een t$ese t'o #ee ings 'e s$ou d #ind not$ing e se 4ut t$e grace o# 3od and t$e e:ercise o# our o%e! .or out o# our $ig$est #ee ing, t$e 4rig$tness o# 3od s$ines into us, '$ic$ teac$es us trut$, and mo%es us to'ards e%er* %irtue and in eterna o%e to'ards 3od! I# 'e #o o' t$is 4rig$tness 'it$out 1ause, 4ac6 into t$at Source #rom '$ence it comes #ort$, t$ere 'e #ee not$ing 4ut a quenc$ing o# our s1irit and an irretrie%a4 e do'n5sin6ing into sim1 e and #at$om ess o%e! (ou d 'e continue to d'e t$ere 'it$ our sim1 e gaLe, 'e s$ou d a 'a*s so #ee itA #or our immersion and trans#ormation in 3od continues 'it$out ceasing in eternit*, i# 'e $a%e gone #ort$ #rom ourse %es, and 3od is ours in t$e immersion o# o%e! .or i# 'e 1ossess 3od in t$e immersion o# o%e?t$at is, i# 'e are ost to ourse %es?3od is our o'n and 'e are +is o'n; and 'e sin6 ourse %es eterna * and irretrie%a4 * in our o'n 1ossession, '$ic$ is 3od! T$is immersion is essentia , and is c ose * 4ound u1 'it$ t$e state o# o%e; and so it continues '$et$er 'e s ee1 or '$et$er 'e 'a6e, '$et$er 'e 6no' it or '$et$er 'e 6no' it not! And so it does not earn #or us an* ne' degree o# re'ardA 4ut it maintains us in t$e 1ossession o# 3od and o# a t$at good '$ic$ 'e $a%e recei%ed! And t$is do'n5 sin6ing is i6e a ri%er, '$ic$ 'it$out 1ause or turning 4ac6 e%er 1ours into t$e seaA since t$is is its 1ro1er resting51 ace! So i6e'ise '$en 'e 1ossess 3od a one, t$e do'n5 sin6ing o# our 4eing, 'it$ t$e o%e t$at 4e ongs to it # o's #ort$, 'it$out return, into a #at$om ess e:1erience '$ic$ 'e 1ossess, and '$ic$ is our 1ro1er resting51 ace! )ere 'e a 'a*s sim1 e, and cou d 'e a 'a*s contem1 ate 'it$ t$e same reco ection, 'e s$ou d a 'a*s $a%e t$e same e:1erience! No' t$is immersion is a4o%e a %irtues, and a4o%e e%er* e:ercise o# o%eA #or it is not$ing e se t$an an eterna going out #rom ourse %es, 'it$ a c ear oo6ing #or'ard, into an ot$erness or di##erence to'ards '$ic$, outside ourse %es, 'e tend as to'ards our 4 essedness! .or 'e #ee an eterna *earning to'ard somet$ing ot$er t$an '$at 'e are ourse %es! And t$is is t$e most in'ard and $idden distinction '$ic$ 'e can #ee 4et'een 3od and ourse %es, and 4e*ond it t$ere is no di##erence an* more! But our reason a4ides $ere 'it$ o1en e*es in t$e dar6ness, t$at is, in an a4*sma ignoranceA and in t$is dar6ness, t$e a4*sma s1 endour remains co%ered and $idden #rom us, #or its o%er'$e ming un#at$oma4 eness 4 inds our reason! But it en'ra1s us in sim1 icit*, and trans#orms us t$roug$ its se #$ood; and t$us 'e are 4roug$t #ort$ 4* 3od, out o# our se #$ood, into t$e immersion o# o%e, in '$ic$ 'e 1ossess 4 essedness, and are one 'it$ 3od! )$en 'e are t$us made one 'it$ 3od, t$ere a4ides 'it$in us a quic6ening 6no' edge and an acti%e o%eA #or 'it$out our o'n 6no' edge, 'e cannot 1ossess 3odA and 'it$out t$e 1ractice o# o%e, 'e cannot 4e united 'it$ 3od, nor remain one 'it$ +im! .or i# 'e cou d 4e 4 essed 'it$out our 6no' edge, t$en a stone, '$ic$ $as no 6no' edge, cou d a so 4e 4 essed! )ere I ord o%er a t$e 'or d and 6ne' it not, $o' 'ou d it 1ro#it meM And t$ere#ore 'e s$a e%er 6no' and #ee t$at 'e taste and 1ossessA

and t$is is testi#ied 4* ($rist +imse #, '$ere +e s1ea6s t$us o# us to +is .at$er; T+IS, +E SA>S, IS &I.E ETERNA&, T+AT T+E> S+"9&D /N") T+EE, T+E "N&> TR9E 3"D, AND 2ES9S (+RIST, )+"0 T+"9 +AST SENT! And 4* t$is *ou ma* understand t$at our eterna i#e consists in 6no' edge 'it$ discernment! 5

CHAPTER X HOW WE! THOUGH ONE WITH GOD! MUST ETERNALLY REMAIN OTHER THAN GOD
10 T+"93+ I $a%e said 4e#ore t$at 'e are one 'it$ 3od and t$is is taug$t us 4* +o * )rit, *et no' I 'i sa* t$at 'e must eterna * remain ot$er t$an 3od, and distinct #rom +im, and t$is too is taug$t us 4* +o * )rit! And 'e must understand and #ee 4ot$ 'it$in us, i# a is to 4e rig$t 'it$ us! And t$ere#ore I sa* #urt$er; t$at #rom t$e .ace o# 3od, or #rom our $ig$est #ee ing, a 4rig$tness s$ines u1on t$e #ace o# our in'ard 4eing, '$ic$ teac$es us t$e trut$ o# o%e and o# a %irtues; and es1ecia * are 'e taug$t in t$is 4rig$tness to #ee 3od and ourse %es in #our 'a*s! .irst, 'e #ee 3od in +is graceA and '$en 'e a11re$end t$is, 'e cannot remain id e! .or i6e as t$e sun, 4* its s1 endour and its $eat, en ig$tens and g addens and ma6es #ruit#u t$e '$o e 'or d, so 3od does to us t$roug$ +is grace; +e en ig$tens and g addens and ma6es #ruit#u a men '$o desire to o4e* +im! I#, $o'e%er, 'e 'ou d #ee 3od 'it$in us, and $a%e t$e #ire o# +is o%e e%er more 4urning 'it$in us, 'e must, o# our o'n #ree 'i , $e 1 to 6ind e it in #our 'a*s; )e must a4ide 'it$in ourse %es, united 'it$ t$e #ire t$roug$ in'ardness! And 'e must go #ort$ #rom ourse %es to'ards a good men 'it$ o*a t* and 4rot$er * o%e! And 'e must go 4eneat$ ourse %es in 1enance, 4eta6ing ourse %es to a good 'or6s, and resisting our inordinate usts! And 'e must ascend a4o%e ourse %es 'it$ t$e # ame o# t$is #ire, t$roug$ de%otion, and t$an6sgi%ing, and 1raise, and #er%ent 1ra*er, and must e%er c ea%e to 3od 'it$ an u1rig$t intention and 'it$ sensi4 e o%e! And t$ere4* 3od continues to d'e in us 'it$ +is graceA #or in t$ese #our 'a*s is com1re$ended e%er* e:ercise '$ic$ 'e can do 'it$ t$e reason, and in some 'ise, 4ut 'it$out t$is e:ercise no one can 1 ease 3od! And $e '$o is most 1er#ect in t$is e:ercise, is nearest to 3od! And t$ere#ore it is need#u #or a menA and a4o%e it none can rise sa%e t$e contem1 ati%e men! And t$us, in t$is #irst 'a*, 'e #ee 3od 'it$in us t$roug$ +is grace, i# 'e 'is$ to 4e ong to +im! Second *; '$en 'e 1ossess t$e 3od5seeing i#e, 'e #ee ourse %es to 4e i%ing in 3odA and #rom out o# t$at i#e in '$ic$ 'e #ee 3od in ourse %es, t$ere s$ines #ort$ u1on t$e #ace o# our in'ard 4eing a 4rig$tness '$ic$ en ig$tens our reason, and is an intermediar* 4et'een ourse %es and 3od! And i# 'e 'it$ our en ig$tened reason a4ide 'it$in ourse %es in t$is 4rig$tness, 'e #ee t$at our created i#e incessant * immerses itse # in its eterna i#e! But '$en 'e #o o' t$e 4rig$tness a4o%e reason 'it$ a sim1 e sig$t, and 'it$ a 'i ing eaning out o# ourse %es, to'ard our $ig$est i#e, t$ere 'e e:1erience t$e trans#ormation o# our '$o e se %es in 3odA and t$ere4* 'e #ee ourse %es to 4e '$o * en'ra11ed in 3od! And, a#ter t$is, t$ere #o o's t$e t$ird 'a* o# #ee ingA name *, t$at 'e #ee ourse %es to 4e one ith 3odA #or, t$roug$ t$e trans#ormation in 3od, 'e #ee ourse %es

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to 4e s'a o'ed u1 in t$e #at$om ess a4*ss o# our eterna 4 essedness, '$erein 'e can ne%ermore #ind an* distinction 4et'een ourse %es and 3od! And t$is is our $ig$est #ee ing, '$ic$ 'e cannot e:1erience in an* ot$er 'a* t$an in t$e immersion in o%e! And t$ere#ore, so soon as 'e are u1 i#ted and dra'n into our $ig$est #ee ing, a our 1o'ers stand id e in an essentia #ruitionA 4ut our 1o'ers do not 1ass a'a* into not$ingness, #or t$en 'e s$ou d ose our created 4eing! And as ong as 'e stand id e, 'it$ an inc ined s1irit, and 'it$ o1en e*es, 4ut 'it$out re# ection, so ong 'e can contem1 ate and $a%e #ruition! But, at t$e %er* moment in '$ic$ 'e see6 to 1ro%e and to com1re$end '$at it is t$at 'e #ee , 'e #a 4ac6 into reason, and t$ere 'e #ind a distinction and an ot$erness 4et'een ourse %es and 3od, and #ind 3od outside ourse %es in incom1re$ensi4i it*! And $ence t$e #ourt$ 'a* o# distinctionA '$ic$ is, t$at 'e #ee 3od and ourse %es! +ere4* 'e no' #ind ourse %es standing in t$e Presence o# 3odA and t$e trut$ '$ic$ 'e recei%e #rom t$e .ace o# 3od teac$es us t$at 3od 'ou d 4e '$o * ours and t$at +e 'i s us to 4e '$o * +is! And in t$at same moment in '$ic$ 'e #ee t$at 3od 'ou d 4e '$o * ours, t$ere arises 'it$in us a ga1ing and eager cra%ing '$ic$ is so $ungr* and so dee1 and so em1t* t$at, e%en t$oug$ 3od ga%e a t$at +e cou d gi%e, i# $e ga%e not +imse #, 'e s$ou d not 4e a11eased! .or, '$i st 'e #ee t$at +e $as gi%en +imse # and *ie ded +imse # to our untramme ed cra%ing, t$at 'e ma* taste o# +im in e%er* 'a* t$at 'e can desire?and o# t$is 'e earn t$e trut$ in +is sig$t?*et a t$at 'e taste, against a t$at 'e ac6, is 4ut i6e to a sing e dro1 o# 'ater against t$e '$o e sea; and t$is ma6es our s1irit 4urst #ort$ in #ur* and in t$e $eat and t$e rest essness o# o%e! .or t$e more 'e taste, t$e greater our cra%ing and our $ungerA #or t$e one is t$e cause o# t$e ot$er! And t$us it comes a4out t$at 'e strugg e in %ain! .or 'e #eed u1on +is Immensit*, '$ic$ 'e cannot de%our, and 'e *earn a#ter +is In#init*, '$ic$ 'e cannot attain; and so 'e cannot enter into 3od nor can 3od enter into us, #or in t$e untamed #ur* o# o%e 'e are not a4 e to renounce ourse %es! And t$ere#ore t$e $eat is so unmeasured t$at t$e e:ercise o# o%e 4et'een ourse %es and 3od # as$es to and #ro i6e t$e ig$tning in t$e s6*A and *et 'e cannot 4e consumed in its ardour! And in t$is storm o# o%e our acti%it* is a4o%e reason and 'a* essA #or o%e ongs #or t$at '$ic$ is im1ossi4 e to it, and reason teac$es t$at o%e is in t$e rig$t, 4ut reason can neit$er counse o%e nor dissuade $er! .or as ong as 'e in'ard * 1ercei%e t$at 3od 'ou d 4e ours, t$e goodness o# 3od touc$es our eager cra%ing; and t$ere#rom s1rings t$e 'i dness o# o%e, #or t$e touc$ '$ic$ 1ours #ort$ #rom 3od stirs u1 t$is 'i dness, and demands our acti%it*, t$at is, t$at 'e s$ou d o%e eterna o%e! But t$e in'ard5dra'ing touc$ dra's us out o# ourse %es, and ca s us to 4e me ted and noug$ted in t$e 9nit*! And in t$is in'ard5dra'ing touc$, 'e #ee t$at 3od 'i s us to 4e +isA and t$ere#ore, 'e must renounce ourse %es and ea%e +im to 'or6 our 4 essedness! But '$ere +e touc$es us 4* t$e out1ouring touc$, +e ea%es us to ourse %es, and ma6es us #ree, and sets us in +is Presence, and teac$es us to 1ra* in t$e s1irit and to as6 in #reedom, and s$o's us +is incom1re$ensi4 e ric$es in suc$ mani#o d 'a*s as 'e are a4 e to gras1! .or e%er*t$ing t$at 'e can concei%e, '$erein is conso ation and =o*, t$is 'e #ind in +im 'it$out measure! And t$ere#ore, '$en our #ee ing s$o's us t$at +e 'it$ a t$ese ric$es 'ou d 4e ours and d'e in us #or e%er more, t$en a t$e 1o'ers o# t$e sou o1en t$emse %es, and es1ecia * t$e desirous 1o'erA #or a t$e ri%ers o# t$e grace o# 3od 1our #ort$, and t$e more 'e taste o# t$em, t$e more 'e ong to tasteA and t$e more 'e ong to taste, t$e more dee1 * 'e 1ress into contact 'it$ +imA and t$e more dee1 * 'e 1ress into contact 'it$ 3od, t$e more t$e # ood o# +is s'eetness # o's t$roug$ us and

o%er usA and t$e more 'e are t$us drenc$ed and # ooded, t$e 4etter 'e #ee and 6no' t$at t$e s'eetness o# 3od is incom1re$ensi4 e and un#at$oma4 e! And t$ere#ore t$e 1ro1$et sa*s; " TASTE, AND SEE T+AT T+E &"RD IS S)EET! But $e does not sa* $o' s'eet +e is, #or 3od<s s'eetness is 'it$out measure and t$ere#ore 'e can neit$er gras1 it nor s'a o' it! And t$is is a so testi#ied 4* t$e 4ride o# 3od in t$e Song o# Songs, '$ere s$e sa*s; I SAT D")N 9NDER +IS S+AD"), )IT+ 3REAT DE&I3+T, AND +IS .R9IT )AS S)EET T" 0> TASTE!

CHAPTER XI
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OF THE GREAT DIFFERENCE BETWEEN THE BRIGHTNESS OF THE SAINTS AND THE HIGHEST BRIGHTNESS TO WHICH WE CAN ATTAIN IN THIS LIFE
15 T+ERE is a great di##erence 4et'een t$e 4rig$tness o# t$e saints and t$e $ig$est 4rig$tness or en ig$tenment to '$ic$ 'e ma* attain in t$is i#e! .or it is on * t$e s$ado' o# 3od '$ic$ en ig$tens our in'ard 'i derness, 4ut on t$e $ig$ mountains o# t$e Promised &and t$ere is no s$ado'; and *et it is one and t$e same Sun, and one radiance, '$ic$ en ig$tens 4ot$ our 'i derness and t$e $ig$ mountains! But t$e state o# t$e saints is trans1arent and s$ining, and t$ere#ore t$e* recei%e t$e 4rig$tness 'it$out intermediar*; 4ut our state is sti morta and gross, and t$is sets u1 an o4stac e '$ic$ causes t$e s$ado', '$ic$ so dar6ens our understanding t$at 'e cannot 6no' 3od and $ea%en * t$ings so c ear * as t$e saints can and do! .or as ong as 'e d'e in t$e s$ado', 'e cannot see t$e sun in itse #A 4ut N") )E SEE T+R"93+ A 3&ASS DAR/&>, sa*s St Pau ! >et t$e s$ado' is so en ig$tened 4* t$e suns$ine t$at 'e can 1ercei%e t$e distinctions 4et'een a t$e %irtues, and a t$e trut$ '$ic$ is 1ro#ita4 e to our morta state! But i# 'e 'ou d 4ecome one 'it$ t$e 4rig$tness o# t$e Sun, 'e must #o o' o%e, and go out o# ourse %es into t$e )a* ess, and t$en t$e Sun 'i dra' us 'it$ our 4 inded e*es into Its o'n 4rig$tness, in '$ic$ 'e s$a 1ossess unit* 'it$ 3od! So soon 'e #ee and understand ourse %es t$us, 'e are in t$at contem1 ati%e i#e '$ic$ is 'it$in reac$ o# our morta state! T$e state o# t$e 2e's, according to t$e " d Testament, 'as co d and in t$e nig$t, and t$e* 'a 6ed in dar6ness! And t$e* D)E&T IN T+E &AND ". T+E S+AD") ". DEAT+ , sa*s t$e 1ro1$et Isaias! T$e s$ado' o# deat$ came #ort$ #rom origina sinA and t$ere#ore t$e* $ad a to endure t$e ac6 o# 3od! But t$oug$ our state in t$e ($ristian #ait$ is 4ut sti in t$e coo and morning $ourA *et #or us t$e da* $as da'ned! And t$ere#ore 'e s$a 'a 6 in t$e ig$t, and s$a sit do'n in t$e s$ado', o# 3odA and +is grace s$a 4e an intermediar* 4et'een ourse %es and 3od! And, t$roug$ it, 'e s$a o%ercome a t$ings, and s$a die to a t$ings, and s$a 1ass 'it$out $indrance into t$e unit* o# 3od! But t$e state o# t$e saints is 'arm and 4rig$tA #or t$e* i%e and 'a 6 in t$e noon5tide, and see 'it$ o1en and en ig$tened e*es t$e 4rig$tness o# t$e Sun, #or t$e g or* o# 3od # o's t$roug$ t$em and o%er# o's in t$em! And eac$ one according to t$e degree o# $is en ig$tenment, tastes and 6no's t$e #ruits o# a t$e %irtues '$ic$ $a%e t$ere 4een gat$ered toget$er 4* a s1irits! But t$at t$e* taste and 6no' t$e Trinit* in t$e 9nit*, and t$e 9nit* in t$e Trinit*, and 6no' t$emse %es united t$ere'it$, t$is is t$e $ig$est and a 5sur1assing #ood '$ic$ ma6es t$em drun6en, and causes t$em to rest in Its Se #$ood!

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And T$is it 'as t$at t$e 4ride in t$e Boo6 o# &o%e desired, '$en s$e said unto ($rist; TE&& 0E, " T+"9 )+"0 0> S"9& &",ET+, )+ERE T+"9 .EEDEST, )+ERE T+"9 0A/EST T+> .&"(/ T" REST AT N""N, t$at is, in t$e ig$t o# g or*, as St Bernard sa*sA #or a t$e #ood '$ic$ is gi%en to us $ere, in t$e morning $our and in t$e s$ado', is 4ut a #oretaste o# t$e #ood t$at is to come in t$e noon5tide o# t$e g or* o# 3od! >et t$e 4ride o# our &ord g oried in $a%ing sat under t$e s$ado' o# 3od, and t$at +is #ruit 'as s'eet to $er taste! )$ene%er 'e #ee t$at 3od touc$es us #rom 'it$in, 'e taste o# +is #ruit and +is #ood; #or +is touc$ is +is #ood! And +is touc$ is 4ot$ indra'ing and out1ouring, as I $a%e said 4e#ore! In +is indra'ing, 'e must 4e '$o * +is; t$ere4* 'e earn to die and to 4e$o d! But in +is out1ouring +e 'i s to 4e '$o * ours; and t$en +e teac$es us to i%e in t$e ric$es o# t$e %irtues! In +is indra'ing5touc$ a our 1o'ers #orsa6e us, and t$en 'e sit under +is s$ado', and +is #ruit is s'eet to our taste, #or t$e .ruit o# 3od is t$e Son o# 3od, )$om t$e .at$er 4rings #ort$ in our s1irit! T$is .ruit is so in#inite * s'eet to our taste t$at 'e can neit$er s'a o' It nor assimi ate It, 4ut It rat$er a4sor4s us into Itse # and assimi ates us 'it$ Itse #! E8 And '$ene%er t$is .ruit dra's us in'ard and touc$es us, 'e a4andon, #orsa6e, and o%ercome a ot$er t$ings! And in t$is o%ercoming o# a t$ings, 'e taste o# t$e $idden manna, '$ic$ s$a gi%e us eterna i#eA #or 'e recei%e t$e s1ar6 ing stone, o# '$ic$ I $a%e s1o6en $ereto#ore, in '$ic$ our ne' names 'ere 'ritten 4e#ore t$e 4eginning o# t$e 'or d! T$is is t$e NE) NA0E )+I(+ N" 0AN /N")ET+ B9T +E T+AT RE(EI,ET+ IT! And '$osoe%er #ee s $imse # to 4e #or e%er united 'it$ 3od, $e 1ossesses $is name according to t$e measure o# $is %irtues, and o# $is intro%ersion, and o# $is union! And, t$at e%er* one ma* o4tain $is name and 1ossess it in eternit*, t$e &am4 o# 3od, t$at is, t$e man$ood o# our &ord, $as de i%ered Itse # u1 to deat$A and $as o1ened #or us t$e Boo6 o# &i#e, '$erein are 'ritten a t$e names o# t$e e ect! And t$ese names cannot 4e 4 otted out, #or t$e* are one 'it$ t$e &i%ing Boo6, '$ic$ is t$e Son o# 3od! And t$at same deat$ $as 4ro6en #or us t$e sea s o# t$e Boo6, so t$at a %irtues ma* 4e #u #i ed according to t$e eterna Pro%idence o# 3od! And so, in t$e measure in '$ic$ eac$ man can o%ercome $imse #, and can die to a t$ings, $e #ee s t$e touc$ o# t$e .at$er dra'ing $im in'ardA and t$en $e tastes t$e s'eetness o# t$e In4orn .ruit, )$ic$ is t$e SonA and in t$is tasting t$e +o * 3$ost teac$es $im t$at $e is t$e $eir o# 3od! But in t$ese t$ree 1oints no one is i6e to anot$er in e%er* res1ect! And t$ere#ore eac$ one $as 4een named se1arate *, and $is name is continua * made ne' t$roug$ ne' graces and ne' 'or6s o# %irtue! And t$ere#ore e%er* 6nee s$a 4o' 4e#ore t$e Name o# 2esus, #or +e $as #oug$t #or our sa6e, and $as conquered! And +e $as en ig$tened our dar6ness, and $as #u #i ed a t$e %irtues in t$e $ig$est degree! And so +is name is i#ted u1 a4o%e a ot$er names, #or +e is t$e /ing and t$e Prince o%er a t$e e ect! And in +is name 'e are ca ed and c$osen, and adorned 'it$ grace and 'it$ %irtues, and oo6 #or t$e g or* o# 3od!

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E8T$is, too, seems to $a%e an Augustinian source? "I $eard T$* %oice #rom on $ig$ cr*ing unto me, <I am t$e .ood o# t$e #u 5gro'n; gro', and t$ou s$a t #eed on 0eA nor s$a t t$ou c$ange 0e into t$ine o'n su4stance, as t$ou c$angest t$e #ood o# t$e # es$, 4ut t$ou s$a t 4e c$anged into 0ine!<" D/onfessions, 46! %ii! ca1! 10!F

OF THE TRANSFIGURATION OF CHRIST ON MOUNT THABOR

AND so, t$at t$e Name o# ($rist ma* 4e e:a ted and g ori#ied in us, 'e s$ou d #o o' +im u1 t$e mountain o# our 4are inte igence,EB e%en as Peter, 2ames and 2o$n #o o'ed +im on to mount T$a4or! T$a4or means in our tongue an increase o# ig$t! So soon as 'e are i6e Peter in 6no' edge o# trut$, and i6e 2ames in t$e o%ercoming o# t$e 'or d, and i6e 2o$n in #u ness o# grace 1ossessing t$e %irtues in rig$teousnessA t$en 2esus 4rings us u1 on to t$e mountain o# our 4are inte igence to a $idden so itude, and re%ea s +imse # to us in g or* and in Di%ine 4rig$tness! And, in +is name, +is .at$er in $ea%en o1ens to us t$e i%ing 4oo6 o# +is Eterna )isdom! And t$e )isdom o# 3od en#o ds our 4are %ision and t$e sim1 icit* o# our s1irit in a 'a* ess, sim1 e #ruition o# a good 'it$out distinctionA and $ere t$ere are indeed seeing and 6no'ing, tasting and #ee ing, essence and i#e, $a%ing and 4eing; and a t$is is one in our transcendence in 3od! And 4e#ore t$is transcendence 'e are a set, eac$ in $is o'n 1articu ar 'a*A and our $ea%en * .at$er, o# +is 'isdom and goodness, endo's eac$ one in 1articu ar according to t$e no4i it* o# $is i#e and $is 1ractice! And t$ere#ore, i# 'e e%er remained 'it$ 2esus on mount T$a4or, t$at is, u1on t$e mountain o# our 4are t$oug$t, 'e s$ou d continua * e:1erience a gro't$ o# ne' ig$t and ne' trut$A #or 'e s$ou d e%er $ear t$e %oice o# t$e .at$er, )$o touc$es us, 1ouring #ort$ 'it$ grace, and dra'ing us in'ard into t$e unit*! T$e %oice o# t$e .at$er is $eard 4* a '$o #o o' our &ord 2esus ($rist, #or +e sa*s o# t$em a ; "T$ese are 0* c$osen sons, in '$om I am 'e 1 eased!" And, t$roug$ t$is good 1 easure, eac$ one recei%es grace, according to t$e measure and t$e 'a* in '$ic$ 3od is 'e 51 easing unto $im! And t$ere#rom, 4et'een our 1 easure in 3od, and 3od<s 1 easure in us, t$ere arises t$e 1ractice o# true o%e! And so eac$ one tastes o# $is name and $is o##ice and t$e #ruit o# $is e:ercise! And $ere a good men a4ide, $idden #rom t$ose '$o i%e in t$e 'or dA #or t$ese are dead 4e#ore 3od and $a%e no name, and t$ere#ore t$e* can neit$er #ee nor taste t$at '$ic$ 4e ongs to t$ose '$o i%e indeed! T$e out1ouring touc$ o# 3od quic6ens us 'it$ i#e in t$e s1irit, and #u #i s us 'it$ grace, and en ig$tens our reason, and teac$es us to 6no' trut$ and to discern t$e %irtues, and 6ee1s us sta4 e in t$e Presence o# 3od, 'it$ suc$ a great strengt$ t$at 'e are a4 e to endure a t$e tasting, a t$e #ee ing, and a t$e out1ouring gi#ts o# 3od 'it$out our s1irits #ai ing us! But t$e indra'ing5touc$ o# 3od demands o# us, t$at 'e s$ou d 4e one 'it$ 3od, and go #ort$ #rom ourse %es, and die into 4 essedness, t$at is, into t$e Eterna &o%e )$ic$ em4races t$e .at$er and t$e Son in one #ruition! And t$ere#ore '$en 'e $a%e c im4ed 'it$ 2esus on to t$e mountain o# our 4are t$oug$tA and i#, t$en, 'e #o o' +im 'it$ a sing e and sim1 e gaLe, 'it$ in'ard 1 easure, and 'it$ #ruiti%e inc ination, 'e #ee t$e #ierce $eat o# t$e +o * 3$ost, 4urning and me ting us into t$e 9nit* o# 3od! .or '$en 'e are one 'it$ t$e Son, and o%ing * return to'ards our Beginning, t$en 'e $ear t$e %oice o# t$e .at$er, touc$ing us and dra'ing us in'ardA #or +e sa*s to a +is c$osen in +is Eterna )ord; T+IS IS 0> BE&",ED S"N, IN )+"0 I A0 )E&& P&EASED! .or *ou s$ou d 6no' t$at t$e .at$er 'it$ t$e Son, and t$e Son 'it$ t$e .at$er, $a%e concei%ed an eterna satis#action in regard to t$is; t$at t$e Son s$ou d ta6e u1on +imse # our man$ood, and die, and 4ring 4ac6 a t$e c$osen to t$eir Beginning!
EBRu*s4roec6 'rote "bloter ghedacten"A 1ro4a4 * meaning t$e sim1 e and undi##erentiated consciousness, a4o%e t$e discursi%e reason, '$ic$ is attained in $ig$ contem1 ati%e states; t$e "1ure inte ect" o# P otinus!

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And so soon as 'e are u1 i#ted t$roug$ t$e Son into our "rigin, 'e $ear t$e %oice o# t$e .at$er, '$ic$ dra's us in'ard, and en ig$tens us 'it$ eterna trut$! And trut$ s$o's to us t$e 'ide5o1ened good51 easure o# 3od, in '$ic$ a good51 easure 4egins and ends!E5 T$ere a our 1o'ers #ai us, and 'e #a #rom ourse %es into our 'ide5o1ened contem1 ation, and 4ecome a "ne and one A , in t$e o%ing em4race o# t$e T$ree#o d 9nit*! )$ene%er 'e #ee t$is union, 'e are one 4eing and one i#e and one 4 essedness 'it$ 3od! And t$ere a t$ings are #u #i ed and a t$ings are made ne'A #or '$en 'e are 4a1tiLed into t$e 'ide em4race o# t$e &o%e o# 3od, t$e =o* o# eac$ one o# us 4ecomes so great and so s1ecia t$at $e can neit$er t$in6 o# nor care #or t$e =o* o# an*one e seA #or t$en eac$ one is $imse # a .ruition o# &o%e, and $e cannot and dare not see6 #or an*t$ing 4e*ond $is o'n!

CHAPTER XIII
15

HOW WE OUGHT TO HAVE FRUITION OF GOD

I. a man 'ou d $a%e #ruition o# 3od, t$ree t$ings are need#u t$eretoA t$ese are, true 1eace, in'ard si ence, and o%ing ad$erence! )$osoe%er 'ou d #ind true 1eace 4et'een $imse # and 3od must o%e 3od in suc$ a 'a* t$at $e can, 'it$ a #ree $eart, renounce #or t$e g or* o# 3od e%er*t$ing '$ic$ $e does or o%es inordinate *, or '$ic$ $e 1ossesses, or can 1ossess, contrar* to t$e g or* o# 3od! T$is is t$e #irst t$ing '$ic$ is need#u to a men! T$e second t$ing is an in'ard si enceA t$at is, t$at a man s$ou d 4e em1t* and #ree #rom images o# a t$ings '$ic$ $e e%er sa' or o# '$ic$ $e e%er $eard! T$e t$ird t$ing is a o%ing ad$erence to 3od, and t$is ad$erence is itse # #ruitionA #or '$osoe%er c ea%es to 3od out o# 1ure o%e, and not #or $is o'n 1ro#it, $e en=o*s 3od in trut$, and #ee s t$at $e o%es 3od and t$at 3od o%es $im! T$ere are sti t$ree ot$er 1oints, '$ic$ are $ig$er sti , and '$ic$ esta4 is$ a man and ma6e $im a4 e to en=o* and to #ee 3od continua *, i# it 4e +is good 'i to $a%e it so! T$e #irst o# t$ese 1oints is to rest in +im )$om one en=o*sA t$at is, '$ere o%e is o%ercome 4* t$e o%er, and o%e is ta6en 1ossession o# 4* t$e o%er, in 4are Essentia &o%e! T$ere o%e $as #a en in o%e 'it$ t$e o%er, and eac$ is a to t$e ot$er, in 1ossession and in rest! .rom t$is t$ere #o o's t$e second; and t$is is ca ed a #a ing as ee1 in 3odA t$at is, '$en t$e s1irit immerses itse #, and 6no's not $o', nor '$ere, nor in '$at it is! And t$ere#rom #o o's t$e ast 1oint t$at can 4e 1ut into 'ords, t$at is, '$en t$e s1irit 4e$o ds a Dar6ness into '$ic$ it cannot enter 'it$ t$e reason! And t$ere it #ee s itse # dead and ost to itse #, and one 'it$ 3od 'it$out di##erence and 'it$out distinction! And '$en it #ee s itse # one 'it$ 3od, t$en 3od +imse # is its 1eace and its en=o*ment and its rest! And t$is is an un#at$oma4 e a4*ss '$erein man must die to $imse # in 4 essedness, and must i%e again in %irtues, '$ene%er o%e and its stirring demand it! &oI i# *ou #ee t$ese si: 1oints 'it$in *ou, t$en *ou #ee a t$at I $a%e, or cou d $a%e, said 4e#ore! And intro%ersion is as eas* to *ou, and contem1 ation and
E5"Dat 'ide on1 o6en 4e$agene 3ods!" (om1are note 58!

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#ruition are as read* to *ou, as *our i#e according to nature! And #rom t$ese ric$es t$ere comes t$at common i#e o# '$ic$ I 1romised to s1ea6 to *ou at t$e 4eginning!

CHAPTER XIV
5

OF THAT COMMON LIFE WHICH COMES FROM THE CONTEMPLATION AND FRUITION OF GOD
10 T+E man '$o is sent do'n 4* 3od #rom t$ese $eig$ts into t$e 'or d is #u o# trut$ and ric$ in a %irtues! And $e see6s not $is o'n 4ut t$e g or* o# +im )$o $as sent $im! And $ence $e is =ust and trut$#u in a t$ings, and $e 1ossesses a ric$ and a generous ground, '$ic$ is set in t$e ric$ness o# 3od; and t$ere#ore $e must a 'a*s s1end $imse # on t$ose '$o $a%e need o# $imA #or t$e i%ing #ount o# t$e +o * 3$ost, '$ic$ is $is 'ea t$, can ne%er 4e s1ent! And $e is a i%ing and 'i ing instrument o# 3od, 'it$ '$ic$ 3od 'or6s '$atsoe%er +e 'i s and $o'soe%er +e 'i sA and t$ese 'or6s $e rec6ons not as $is o'n, 4ut gi%es a t$e g or* to 3od! And so $e remains read* and 'i ing to do in t$e %irtues a t$at 3od commands, and strong and courageous in su##ering and enduring a t$at 3od a o's to 4e#a $im! And 4* t$is $e 1ossesses a uni%ersa i#e, #or $e is read* a i6e #or contem1 ation and #or action, and is 1er#ect in 4ot$ o# t$em! And none can $a%e t$is uni%ersa i#e sa%e t$e 3od5seeing manA and none can contem1 ate and en=o* 3od sa%e $e '$o $as 'it$in $imse # t$e si: 1oints, ordered as I $a%e descri4ed $ereto#ore! And t$ere#ore, a t$ose are decei%ed '$o #anc* t$emse %es to 4e contem1 ati%e, and *et inordinate * o%e, 1ractice, or 1ossess, some creature * t$ingA or '$o #anc* t$at t$e* en=o* 3od 4e#ore t$e* are em1t* o# images, or t$at t$e* rest 4e#ore t$e* en=o*! A suc$ are decei%edA #or 'e must ma6e ourse %es #it #or 3od 'it$ an o1en $eart, 'it$ a 1eace#u conscience, 'it$ na6ed contem1 ation, 'it$out $*1ocris*, in sincerit* and trut$! And t$en 'e s$a mount u1 #rom %irtue unto %irtue, and s$a see 3od, and s$a en=o* +im, and in +im s$a 4ecome one 'it$ +im, in t$e 'a* '$ic$ I $a%e s$o'n to *ou! T$at t$is 4e done in a o# us, so $e 1 us 3od! A0EN!

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THE BOOK OF SUPREME TRUTH

PROLOGUE
5 T+E 1ro1$et Samue mourned #or /ing Sau , t$oug$ $e 6ne' 'e t$at 3od $ad re=ected $im and $is issue #rom 4eing 6ings in Israe ; t$is 'as 4ecause o# $is 1ride, and 4ecause $e did not o4e* 3od and t$e 1ro1$et '$o s1o6e in +is name! )e ma* a so read in t$e 3os1e , t$at t$e disci1 es o# our &ord 1 eaded 'it$ +im #or t$e 3enti e 'oman o# (anaan, to send $er a'a*, t$at is, to do unto $er t$at '$ic$ s$e desiredA #or s$e cried a#ter +im! So i6e'ise I mig$t sa* t$at 'e must mourn #or a suc$ decei%ed men as t$in6 t$emse %es to 4e 6ings in Israe A #or t$e* 4e ie%e t$emse %es to 4e i#ted u1 a4o%e ot$er good men, into a o#t* and 3od5seeing i#e! And *et t$e* are 1roud and 'itting * and 'i ing * diso4edient to 3od and t$e a' and t$e +o * ($urc$ and e%er* %irtue! And i6e as Sau rent t$e mant e o# t$e 1ro1$et Samue , t$e* endea%our to rend asunder t$e unit* o# t$e ($ristian #ait$, and a true doctrine and %irtuous i#e! )$osoe%er 1ersist $erein, t$e* are se1arated and s$ut out #rom t$e 6ingdom o# eterna contem1 ation, e%en as Sau 'as s$ut out #rom t$e 6ingdom o# Israe ! But t$at $um4 e itt e 'oman o# (anaan, t$oug$ s$e 'as 3enti e and a stranger, $ad #ait$ and $o1e in 3od, and ac6no' edged and con#essed $er itt eness 4e#ore ($rist and +is a1ost es; and so s$e recei%ed grace and $ea t$ and a t$at s$e desired! .or 3od e:a ts t$e $um4 e, and #i s t$em 'it$ grace and a %irtuesA and +e resists t$e 1roud, and t$ese remain em1t* o# a good!

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CHAPTER I WHEREFORE THIS BOOK WAS WRITTEN

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(ERTAIN o# m* #riends $a%e desired and 4esoug$t me, t$at I s$ou d s$o' and ma6e 1 ain in a #e' 'ords and according to m* 4est cunning, s$ort * and c ear *, $o' I understand and #ee t$e trut$ o# a t$e $ig$est teac$ings t$at I $a%e 'ritten 4e#oreA so t$at none s$ou d ta6e o##ense at m* 'ords, 4ut e%er*one s$ou d 1ro#it 4* t$em! And t$is I 'i ing * consent to do! I 'i , 'it$ 3od<s $e 1, teac$ t$e $um4 e '$o o%e %irtue and trut$A and, 'it$ t$e same 'ords, I s$a in'ard * %e: and dar6en t$e #a se and t$e 1roud; #or to t$ese m* 'ords 'i 4e dis1 easing and contrar*, and t$is t$e 1roud cannot endure, 4ut it 1ro%o6es t$em to anger!

CHAPTER II

A SHORT REPETITION OF ALL THE HIGHEST TEACHINGS WRITTEN BY THE AUTHOR

5 BE+"&D, I $a%e said t$is; t$at t$e contem1 ati%e o%er o# 3od is united 'it$ 3od t$roug$ means, and a so 'it$out means, and t$ird *, 'it$out di##erence or distinctionA and t$is I #ind in nature, and in grace, and a so in g or*! .urt$er I $a%e said t$at ne%er creature ma* 4e or 4ecome so $o * t$at it oses its created 4eing and 4ecomes 3odA e%en t$e sou o# our &ord 2esus ($rist s$a e%er remain creature, and ot$er t$an 3od! >et, none t$e ess, 'e must a 4e i#ted u1 a4o%e ourse %es into 3od, and 4ecome one s1irit 'it$ 3od in o%eA and t$en 'e s$a 4e 4 essed! And t$ere#ore mar6 m* 'ords and m* meaning, and understand me arig$t as to '$at is t$e condition and t$e 'a* to our eterna 4 essedness!

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CHAPTER III
15

OF THE UNION THROUGH MEANS

AND ne:t, I 'i sa* t$at a good men are united 'it$ 3od t$roug$ means! T$ese means are t$e grace o# 3od, and t$e sacraments o# +o * ($urc$, and t$e Di%ine %irtues, #ait$, $o1e and c$arit*, and a %irtuous i#e according to t$e commandments o# 3odA and to t$ese t$ere 4e ongs a deat$ to sin and to t$e 'or d and to e%er* inordinate ust o# nature! And t$roug$ t$ese, 'e remain united 'it$ +o * ($urc$, t$at is, 'it$ a good menA and 'it$ t$ese, 'e o4e* 3od, and are one 'i 'it$ +im, e%en as an order * con%ent is united 'it$ its Su1erior; and 'it$out t$is union none can 1 ease 3od nor 4e sa%ed! )$osoe%er 6ee1s t$is union t$roug$ t$ese means unto t$e end o# $is i#e, $e s$a 4e one o# t$ose o# '$om ($rist sa*s unto +is .at$er in $ea%en in t$e 3os1e o# St 2o$n; .AT+ER, I )I&& T+AT T+E> A&S" )+"0 T+"9 +AST 3I,EN 0E BE )IT+ 0E )+ERE I A0; T+AT T+E> 0A> BE+"&D 0> 3&"R> )+I(+ T+"9 +AST 3I,EN 0E ! And in anot$er 1 ace +e sa*s t$at +IS SER,ANTS S+A&& SIT D")N T" 0EAT?t$at is, in t$e ric$ness and t$e #u ness o# t$ose %irtues '$ic$ t$e* $a%e e:ercised?and +e 'i go one to anot$er and )I&& 0INISTER 9NT" T+E0 o# +is g or* '$ic$ +e $as ac$ie%ed! And +e 'i generous * im1art and re%ea to +is 4e o%ed, to eac$ one s1ecia * and se1arate *? more or ess according as $e is 'ort$* o# it and can a* $o d o# it?t$e o#tiness o# +is g or* and $onour '$ic$ +e a one $as earned 4* t$e merits o# +is i#e and +is deat$! T$us a saints s$a 4e #ore%er 'it$ ($rist, eac$ in $is o'n order and in t$e degree o# g or* '$ic$ $e $as earned t$roug$ 3od<s $e 1 4* $is 'or6s! And ($rist, according to +is man$ood s$a 4e set a4o%e a saints, and a4o%e a ange s, as a 1rince o# a g or* and a $onourA t$e '$ic$ 1ertain to +is man$ood a one a4o%e a creatures! Be$o d, t$us *ou ma* understand $o' 'e are united 'it$ 3od t$roug$ means, 4ot$ $ere in grace and $erea#ter in g or*! But t$ere is a great distinction and a great di##erence in t$ese means, and t$is is true 4ot$ as regards i#e and re'ard, as I $a%e to d *ou! And t$is 'as 'e understood 4* St Pau , '$en $e said t$at $e $ad A DESIRE T" DEPART AND T" BE )IT+ (+RIST! But $e did not sa* t$at $e $ad a desire to 4e ($rist +imse # or 3odA as is done 4* some un4e ie%ing and 1er%erse men, '$o sa* t$at t$e* $a%e no 3od, 4ut t$at

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t$e* are so '$o * dead to t$emse %es, and united 'it$ 3od, t$at t$e* $a%e t$emse %es 4ecome 3od!

CHAPTER IV
5

OF THE MEN WHO PRACTISE A FALSE VACANCY

BE+"&D, suc$ #o 6, 4* means o# a one#o d sim1 i#ication and a natura tendenc*, are turned in u1on t$e 4areness o# t$eir o'n 4eingA and t$ere#ore t$e* t$in6 eterna i#e is and s$a 4e noug$t e se 4ut an enduring state o# 4eatitude, 'it$out distinction in order in $o iness or in re'ard! >ea, a suc$ are so dee1 in error t$at t$e* sa* t$at t$e Persons s$a 1ass a'a* into t$e 3od$ead, and t$at noug$t e se s$a remain in eternit* t$an t$e essentia su4stance o# t$e 3od$eadA and t$at a 4 essed s1irits s$a 4e so sim1 * a4sor4ed 'it$ 3od in t$e Essentia B essedness t$at not$ing s$a remain 4eside it, neit$er 'i ing nor 'or6ing, nor t$e discerning 6no' edge o# an* creature '$atsoe%er! Be$o d, t$ese men $a%e gone astra* into t$e %acant and 4 ind sim1 icit* o# t$eir o'n 4eing, and t$e* see6 #or 4 essedness in 4are natureA #or t$e* are so sim1 * and so id * united 'it$ t$e 4are essence o# t$eir sou s, and 'it$ t$at '$erein 3od a 'a*s is, t$at t$e* $a%e neit$er Lea , nor c ea%ing to 3od, neit$er #rom 'it$out, nor #rom 'it$in! .or in t$e $ig$est 1art into '$ic$ t$e* $a%e entered, t$e* #ee not$ing 4ut t$e sim1 icit* o# t$eir o'n 1ro1er 4eing, de1ending u1on t$e Being o# 3od! And t$e one#o d sim1 icit* '$ic$ t$e* t$ere 1ossess, t$e* ta6e to 4e 3od, 4ecause t$e* #ind a natura rest t$erein! And so t$e* t$in6 t$emse %es to 4e 3od in t$eir sim1 e groundA #or t$e* ac6 true #ait$, $o1e and c$arit*! And, 4ecause o# t$e na6ed em1tiness '$ic$ t$e* #ee and 1ossess, t$e* sa* t$at t$e* are 'it$out 6no' edge and 'it$out o%e, and are e:em1t #rom t$e %irtues! And so t$e* endea%our to i%e 'it$out $eeding t$eir conscience, '$at 'ic6edness soe%er t$e* commit! And t$e* are care ess o# t$e sacraments, and o# a %irtues, and o# a t$e 1ractices o# +o * ($urc$, and 4e ie%e t$at t$e* $a%e no need o# t$em; #or t$e* #anc* in t$eir #o * t$at t$e* $a%e 1assed 4e*ond a t$ese t$ings, 4ut im1er#ect men, t$e* sa*, $a%e need o# t$em! And some men $a%e 4ecome so accustomed to and dee15rooted in t$is sim1 i#ication t$at t$e* 'ou d 6no' and $eed as itt e o# a t$e 'or6s '$ic$ 3od $as 'roug$t, and a t$at Scri1ture teac$es, as t$oug$ not one ine $ad e%er 4een 'rittenA #or t$e* 4e ie%e t$emse %es to $a%e #ound and to 1ossess t$at #or t$e sa6e o# '$ic$ a Scri1tures $a%e 4een made, name *, t$e 4 ind essentia rest '$ic$ t$e* #ee ! But in #act t$e* $a%e ost 3od and a t$e 'a*s '$ic$ ma* ead to +imA #or t$e* $a%e no more in'ardness, nor more de%otion, nor $o * 1ractices, t$an a dead 4east $as! >et t$e* sometimes a11roac$ t$e sacraments, and at times t$e* quote t$e Scri1tures, t$at t$us t$e* ma* t$e 4etter dissimu ate and co%er t$emse %esA and t$e* i6e to ta6e some dar6 sa*ing o# Scri1ture, '$ic$ t$e* can #a se * turn to t$eir o'n sense, so t$at t$e* ma* 1 ease ot$er sim1 e men, and ma* dra' t$em into t$e #a se %acanc* '$ic$ t$e* t$emse %es #ee ! Be$o d, t$ese #o 6 t$in6 t$emse %es 'ise and su4t e 4e*ond an* one e se, and *et t$e* are t$e most coarse and crude o# a men i%ingA #or t$at '$ic$ e%en Pagans and 2e's and 4ad ($ristians, earned and un earned, #ind and understand t$roug$ t$eir natura reason, t$ese 'retc$ed men neit$er can nor 'i attain! >ou ma* cross *ourse %es against t$e de%i , 4ut 4e'are earnest * o# t$ese 1er%erted men, and ta6e care est *ou s$ou d not recognise t$em in t$eir 'ords and

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'or6s! .or t$e* 'ou d teac$, and 4e taug$t o# noneA t$e* 'ou d re1ro%e, and 4e re1ro%ed o# noneA t$e* 'ou d command, and o4e* none! T$e* 'ou d o11ress ot$ers, 4ut no one ma* o11ress t$emA t$e* 'is$ to sa* '$ate%er t$e* i6e, 4ut 'i endure no contradictionA t$e* recognise on * t$eir o'n se #5'i and are su4=ect to no oneA and t$is t$e* ta6e to 4e g$ost * #reedom! T$e* 1ractise t$e i4ert* o# t$e # es$, #or t$e* gi%e to t$e 4od* '$atsoe%er it usts a#terA and t$is t$e* ta6e to 4e natura #reedom! T$e* $a%e uni#ied t$emse %es in a 4 ind and dar6 %acanc* o# t$eir o'n 4eingA and t$ere, t$e* t$in6, t$e* are one 'it$ 3od, and t$e* ta6e t$is #or t$e Eterna B essedness! And t$e* $a%e entered into t$is, and $a%e ta6en 1ossession o# it, t$roug$ se #5'i and t$eir natura tendenc*A and t$ere#ore t$e* imagine t$emse %es to 4e set a4o%e t$e a' and a4o%e t$e commandments o# 3od and +o * ($urc$! .or, a4o%e t$at essentia rest '$ic$ t$e* 1ossess, t$e* #ee neit$er 3od nor an* ot$ernessA #or t$e Di%ine ig$t $as not s$one into t$eir dimness! And t$is is 4ecause t$e* $a%e neit$er soug$t a#ter it t$roug$ acti%e o%e nor t$roug$ su1ernatura #reedom! And t$us t$e* $a%e ost trut$ and e%er* %irtue, and $a%e #a en into a 1er%erted un i6enessA #or t$e* ma6e it a 1art o# t$e $ig$est $o iness t$at a man s$ou d *ie d to a t$at concerns $is nature, and 4e 'it$out restraint, so t$at $e ma* a4ide, 'it$ an inc ined s1irit, in %acanc*A and t$at as regards t$e usts o# t$e # es$ '$ene%er t$e* mo%e $im, $e s$ou d turn out'ards, t$at t$e # es$ 4eing satis#ied, $e ma* quic6 * esca1e #rom t$e image and ma* return once more unencum4ered into t$e 4are %acanc* o# $is s1irit! &oI t$is is a #ruit o# $e , '$ic$ gro's #rom t$eir un4e ie#A and t$ere'it$ s$a un4e ie# 4e nouris$ed e%en in deat$! .or, '$en t$e time $as come and t$eir nature is 'eig$ed do'n 'it$ 4itter 'oe and t$e sorro' o# deat$, t$en t$e* are #i ed 'it$ images and unrest and in'ard #earA and t$e* ose t$eir %acant intro%ersion in quietude, and #a into suc$ des1air t$at none can conso e t$em, and t$e* die i6e mad dogs! And t$eir %acanc* s$a 4ring t$em no re'ard, and t$ose '$o 'or6ed 'ic6ed 'or6s, and died in t$em s$a go to t$e eterna # ames, as our #ait$ teac$es! I $a%e s$o'n to *ou t$e e%i and t$e good side 4* side, so t$at *ou ma* so muc$ t$e 4etter understand t$e good and 4e a4 e to guard against t$e e%i ! >ou s$a a4$or and # * #rom suc$ #o 6, #or, $o' $o * soe%er t$e* seem in t$eir conduct, in 'or6s, in dress and demeanour, t$e* are t$e morta enemies o# *our sou ! .or t$e* are t$e de%i <s ministers, and t$e most no:ious o# a '$o no' i%e to sim1 e and un earned men o# good5'i ! But I 'i ea%e t$is su4=ect, and go 4ac6 again to t$e matter 'it$ '$ic$ I #irst 4egan!

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CHAPTER V OF THE UNION WITHOUT MEANS

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>"9 ma* remem4er t$at I s$o'ed $ereto#ore $o' a saints and a good men are united 'it$ 3od t$roug$ means! No' I 'i #urt$er s$o' to *ou $o' t$e* are a united 'it$ 3od 'it$out means! But in t$is i#e t$ere are 4ut #e' '$o are meet #or t$is, and su##icient * en ig$tened to #ee and understand it! And t$ere#ore, '$osoe%er 'is$es to #ind and to #ee 'it$in $imse # t$ose t$ree unions o# '$ic$ I am going to s1ea6, $e must i%e entire * and '$o * in 3od, so t$at $e ma* satis#* and 4e amena4 e to t$e grace and t$e stirring o# 3od, in a %irtues and in'ard e:ercises! And $e must 4e i#ted u1 t$roug$ o%e, and die in 3od to $imse # and a $is 'or6sA so t$at $e *ie ds $imse #

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u1 'it$ a $is 1o'ers, and su4mits to t$e trans#ormation t$roug$ t$e incom1re$ensi4 e Trut$ '$ic$ is 3od +imse #! And to t$at end it is need#u t$at i%ing $e s$ou d go #ort$ in t$e %irtues, and d*ing s$ou d enter into 3od! And in t$ese t'o t$ings $is 1er#ect i#e consistsA and t$ese t'o are =oined toget$er 'it$in $im i6e matter and #orm, i6e 4od* and sou !EC And as $e e:ercises $imse # in t$em so $e 4ecomes c ear in understanding, and ric$ and o%er# o'ing in #ee ingA #or $e $as =oined $imse # to 3od 'it$ u1 i#ted 1o'ers, 'it$ true intention, 'it$ $is $eart<s desire, 'it$ cease ess cra%ing, 'it$ t$e i%ing ardour o# $is s1irit and o# $is nature! And since $e t$us e:ercises $imse # and 6ee1s $imse # in t$e Presence o# 3od, o%e o%er1o'ers $im; in '$atsoe%er manner $e mo%es, $e is e%er gro'ing in o%e and in a %irtues! But o%e a 'a*s mo%es eac$ man according to t$e 1ro#it and t$e a4i it* o# eac$!

CHAPTER VI
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OF HEAVENLY WEAL AND HELLISH WOE

T+E most 1ro#ita4 e stirrings '$ic$ suc$ a man can #ee , and #or '$ic$ $e is 4est #itted, are $ea%en * 'ea and $e is$ 'oe, and t$e a4i it* to res1ond to t$ese t'o 'it$ #it and 1ro1er 'or6s! .or $ea%en * 'ea i#ts a man u1 a4o%e a t$ings into an untramme ed 1o'er o# 1raising and o%ing 3od in e%er* 'a* t$at $is $eart and $is sou desire! A#ter t$is comes $e is$ 'oe, and casts $im do'n into a miser*, and into a ac6 o# a t$e com#ort and conso ation t$at $e e:1erienced 4e#ore! In t$is 'oe, 'ea sometimes s$o's itse #, and 4rings 'it$ it a $o1e '$ic$ none can gainsa*! And t$en t$e man #a s 4ac6 again into a des1air in '$ic$ $e can #ind no conso ation! )$en a man #ee s 3od 'it$in $imse # 'it$ ric$ and #u grace, t$is I ca $ea%en * $ea t$A #or t$en $e is 'ise and c ear o# understanding, ric$ and out# o'ing 'it$ $ea%en * teac$ings, ardent and generous in c$arit*, drun6en and o%er# o'ing 'it$ =o*, strong in #ee ing, 4o d and e%er read* in a t$e t$ings '$ic$ $e 6no's to 4e 'e 1 easing to 3odA and suc$5 i6e t$ings 'it$out num4er, '$ic$ ma* on * 4e 6no'n 4* t$ose '$o #ee t$em! But '$en t$e sca e o# o%e goes do'n, and 3od $ides +imse # 'it$ a +is graces, t$en t$e man #a s 4ac6 into dere iction and torment and dar6 miser*, as t$oug$ $e s$ou d ne%er more reco%er; and t$en $e #ee s $imse # to 4e noug$t e se 4ut a 1oor sinner, '$o 6no's itt e or not$ing o# 3od! +e scorns e%er* conso ation t$at creatures ma* gi%e $imA and t$e taste and conso ation o# 3od $e does not recei%e! And t$en $is reason sa*s 'it$in $im; )+ERE IS N") T+> 3"DM )$at $at$ 4ecome o# a t$at t$ou didst recei%e #rom 3odM T$en $is TEARS ARE +IS 0EAT DA> AND NI3+T, as t$e Pro1$et sa*s! No' i# t$at man is to reco%er #rom t$is miser*, $e must o4ser%e and #ee t$at $e does not 4e ong to $imse #, 4ut to 3odA and t$ere#ore $e must #ree * a4andon $is o'n 'i to t$e 'i o# 3od, and must ea%e 3od to 'or6 in $im in time and in eternit*! So soon as $e can do t$is, 'it$ untrou4 ed $eart, and 'it$ a #ree s1irit, at t$at %er* moment $e reco%ers $is $ea t$, and 4rings $ea%en into $e , and $e into $ea%en! .or $o'soe%er t$e sca es o# o%e go u1 and do'n, a t$ings to $im are e%en or a i6e! .or '$atsoe%er o%e gi%es or ta6es a'a*, $e '$o a4andons $imse # and o%es 3od #inds 1eace in a ! .or $is s1irit remains #ree
ECIt 'i 4e seen t$at t$is is anot$er as1ect o# t$at 4a anced i#e o# action and #ruition descri4ed in The Adornment of the Spiritual Marriage, '$ic$ 1ara e s on t$e $uman 1 ane t$e essentia * static and 1ersona * d*namic as1ects o# t$e Di%ine i#e! (om1are note CC!

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and unmo%ed, '$o i%es in a 1ains 'it$out re4e ionA and $e is a4 e to #ee t$e unmediated union 'it$ 3od! .or $e $as ac$ie%ed t$e union t$roug$ means 4* t$e ric$ness o# $is %irtues! And a#ter t$is, 4ecause $e is one aim and one 'i 'it$ 3od, $e #ee s 3od 'it$in $imse # toget$er 'it$ t$e #u ness o# +is grace, as t$e quic6ening $ea t$ o# $is 4eing and a $is 'or6s!

CHAPTER VII SHOWING WHEREFORE ALL GOOD MEN DO NOT ATTAIN TO THE UNMEDIATED UNION WITH GOD
B9T no' *ou ma* as6 me '$* a good men do not attain to #ee t$is! No' isten and I 'i te *ou t$e '$* and t$e '$ere#ore! T$e* do not res1ond to t$e stirring o# 3od 'it$ a #orsa6ing o# t$emse %es, and so t$e* do not a4ide 'it$ quic6ening #er%our 4e#ore t$e Presence o# 3odA and a so t$e* are not care#u o# $eart in t$eir in'ard se #5e:amination! And t$ere#ore t$e* a 'a*s remain more out'ard and mani#o d t$an in'ard and sim1 e, and t$e* 'or6 t$eir 'or6s more #rom good custom t$an #rom in'ard #ee ing! And t$e* care more #or 1articu ar met$ods and t$e greatness and mu ti1 icit* o# good 'or6s t$an #or t$e intention and o%e to'ards 3od! And so t$e* remain out'ard and mani#o d o# $eart, and are not a'are o# $o' 3od i%es in t$em 'it$ t$e #u ness o# grace!

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CHAPTER VIII
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SHOWING HOW THE INWARD MAN SHOULD EXERCISE HIMSELF! THAT HE MAY BE UNITED WITH GOD WITHOUT MEANS
B9T no' I 'i te *ou $o' t$e in'ard man, '$o $as $ea t$ amidst a miseries, s$ou d #ee $imse # to 4e one 'it$ 3od 'it$out means! )$en suc$ a quic6ened man rises u1, 'it$ $is '$o e 4eing and a $is 1o'ers, and =oins $imse # to 3od 'it$ i#e5 gi%ing and acti%e o%e, t$en $e #ee s t$at $is o%e is, in its ground, '$ere it 4egins and ends, #ruiti%e and 'it$out ground! I# $e t$en 'is$es to 1enetrate #urt$er, 'it$ $is acti%e o%e into t$at #ruiti%e o%e; t$en, a t$e 1o'ers o# $is sou must gi%e 'a*, and t$e* must su##er and 1atient * endure t$at 1iercing Trut$ and 3oodness '$ic$ is 3od<s se #! .or, as t$e air is 1enetrated 4* t$e 4rig$tness and $eat o# t$e sun, and iron is 1enetrated 4* #ireA so t$at it 'or6s t$roug$ #ire t$e 'or6s o# #ire, since it 4urns and s$ines i6e t$e #ire, and so i6e'ise it can 4e said o# t$e air?#or, i# t$e air $ad understanding, it cou d sa*; "I en ig$ten and 4rig$ten t$e '$o e 'or d"?*et eac$ o# t$ese 6ee1s its o'n nature! .or t$e #ire does not 4ecome iron and t$e iron does not 4ecome #ire, t$oug$ t$eir union is 'it$out meansA #or t$e iron is 'it$in t$e #ire and t$e #ire 'it$in t$e ironA and so a so t$e

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air is in t$e suns$ine and t$e suns$ine in t$e air E@! So i6e'ise is 3od in t$e 4eing o# t$e sou A and '$ene%er t$e sou <s $ig$est 1o'ers are turned in'ard 'it$ acti%e o%e, t$e* are united 'it$ 3od 'it$out means, in a sim1 e 6no' edge o# a trut$, and in an essentia #ee ing and tasting o# a good! T$is sim1 e 6no'ing and #ee ing o# 3od is 1ossessed in essentia o%e, and is 1ractised and 1reser%ed t$roug$ acti%e o%e! And t$ere#ore it is accidenta to our 1o'ers t$roug$ t$e d*ing intro%ersion in o%eA 4ut it is essentia to our 4eing, and a 'a*s a4ides 'it$in it! And t$ere#ore 'e must 1er1etua * turn in'ards and 4e rene'ed in o%e, i# 'e 'ou d see6 out o%e t$roug$ o%e! And t$is is taug$t us 4* St 2o$n, '$ere $e sa*s; +E T+AT D)E&&ET+ IN &",E D)E&&ET+ IN 3"D AND 3"D IN +I0! And t$oug$ t$is union o# t$e o%ing s1irit 'it$ 3od is 'it$out means, *et t$ere is $ere a great distinction, #or t$e creature ne%er 4ecomes 3od, nor does 3od e%er 4ecome t$e creatureA as I e:1 ained to *ou $ereto#ore in t$e e:am1 e o# t$e iron 'nd t$e #ire! And i# materia t$ings, '$ic$ $a%e 4een made 4* 3od, ma* t$us 4e united 'it$out meansA so muc$ t$e more ma* +e, '$ene%er suc$ is +is 1 easure, unite $imse # 'it$ $is 4e o%ed, i# t$e*, t$roug$ +is grace, su4mit to it and ma6e t$emse %es read* #or it! And so in suc$ an in'ard man, '$om 3od $as adorned 'it$ %irtues, and, a4o%e t$at, $as i#ted u1 into a contem1 ati%e i#e, t$ere is no intermediar* 4et'een $imse # and 3od in $is $ig$est intro%ersion 4ut $is en ig$tened reason and $is acti%e o%e! And t$roug$ t$ese t'o t$ings, $e $as an ad$erence to 3odA and t$is is "4ecoming one 'it$ 3od," sa*s St Bernard! But a4o%e reason, and a4o%e acti%e o%e, $e is i#ted u1 into a na6ed contem1 ation, and d'e s 'it$out acti%it* in essentia o%e! And t$ere $e is one o%e and one s1irit 'it$ 3od, as I said $ereto#ore! In t$is essentia o%e t$roug$ t$e unit* '$ic$ $e $as essentia * 'it$ 3od, $e in#inite * transcends $is understandingA and t$is is a i#e common to a 3od5seeing men! .or in t$is transcendence suc$ a man is a4 e to see in one sig$t?i# it 4e 3od<s 1 easure to s$o' it to $im?a t$e creatures in $ea%en and on eart$, 'it$ t$e distinction o# t$eir i%es and t$eir re'ards! But 4e#ore t$e In#init* o# 3od, $e must *ie d, and must #o o' a#ter It essentia * and 'it$out endA #or T$is no creature, not e%en t$e sou o# our &ord 2esus ($rist, '$ic$ *et recei%ed t$e $ig$est union a4o%e a ot$er creatures, can eit$er com1re$end or o%erta6e!

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CHAPTER IX OF THE INWARD WORKING OF GOD#S GRACE

85 BE+"&D, t$is Eterna &o%e, '$ic$ i%es 'it$in t$e s1irit, and 'it$ '$ic$ it is united 'it$out means, gi%es its ig$t and its grace to a t$e 1o'ers o# t$e sou A and 4ecomes t$ere4* t$e cause o# a t$e %irtues! .or t$e grace o# 3od touc$es t$e $ig$est 1o'ers o# t$e sou , and #rom t$is touc$ t$ere s1ring c$arit* and t$e 6no' edge o# trut$, t$e o%e o# a rig$teousness, t$e 1ractice o# t$e counse s o# 3od according to discretion, #reedom #rom images, t$e o%ercoming o# a t$ings 'it$out e##ort, and t$e deat$ into t$e 9nit* t$roug$ o%e! As ong as a man can maintain $imse # in t$is e:ercise, $e is a4 e to contem1 ate, and to #ee t$e union 'it$out meansA and $e #ee s t$e touc$ o# 3od 'it$in
E@T$is ancient simi e #or t$e union o# t$e sou 'it$ 3od is constant * used 4* Ru*s4roec6! It goes 4ac6 at east to t$e #ourt$ centur* A!D!A 4eing #ound in t$e sermons o# St 0acarius! Ru*s4roec6 1ro4a4 * too6 it #rom St Bernard DDe diligendo Deo, ca1! 10F, or 1ossi4 * Ric$ard o# St ,ictor D De 5uatuor #radibus Violentae /haritatisF!

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$imse #, '$ic$ is a rene'a o# grace and a %irtues! >ou must #urt$er 6no' t$at t$e grace o# 3od a so 1ours #ort$ e%en t$roug$ t$e o'est 1o'ers, and touc$es a man<s $eartA and #rom t$is t$ere comes #ort$ a $eart5#e t o%e to'ards 3od and a sensi4 e =o* in +imA and t$e o%e and de ig$t 1ierce t$roug$ $eart and senses, t$roug$ # es$ and 4 ood, and t$e '$o e 4odi * nature, and cause a 1ressure and rest essness in a $is mem4ers, so t$at $e is o#ten at $is 'it<s end! .or $e #ee s i6e a man #u o# 'ine, '$o is no onger master o# $imse #! And #rom t$is t$ere come man* a strange state, '$erein men o# tender $eart cannot 'e go%ern t$emse %es! Sometimes t$roug$ im1atient onging, t$e* i#t u1 t$eir $eads and gaLe 'it$ 'ide5o1ened e*es to'ards $ea%enA no' =o*ing, no' 'ee1ingA no' singing, no' cr*ingA no' in 'ea , no' in 'oe, and o#ten 4ot$ toget$erA running and =um1ing, aug$ing, c a11ing t$eir $ands, 6nee ing, 4o'ing do'n; and man* ot$er i6e gestures are seen in t$em! So ong as a man remains t$us, and i#ts $imse # u1 'it$ an o1en $eart to'ards t$ose ric$es o# 3od '$ic$ i%e in $is s1irit, $e #ee s e%er ane' t$e stirring o# 3od, and t$e im1atience o# o%eA and t$en a t$ese t$ings are rene'ed in $im! And so t$is man t$roug$ t$is 4odi * #ee ing ma* sometimes 1ass into a g$ost * #ee ing '$ic$ is according to reasonA and t$roug$ t$is g$ost * #ee ing, $e ma* 1ass into a god * #ee ing, '$ic$ is a4o%e reasonA and, t$roug$ t$is god * #ee ing, $e ma* dro'n $imse # in an unc$angea4 e and 4eati#ic #ee ing! T$is #ee ing is our su1eressentia 4 essedness, '$ic$ is a #ruition o# 3od and a +is 4e o%ed; and t$is 4 essedness is t$at Dar6 Kuiet '$ic$ e%er a4ides in id eness! To 3od it is essentia , and to a creatures su1eressentia ! And t$ere 'e ma* 4e$o d $o' t$e Persons gi%e 1 ace and a4ide in t$e Essentia &o%e, t$at is, in t$e .ruiti%e 9nit* and *et t$e* d'e #or e%er, according to T$eir 1ersona nature, in t$e 'or6ing o# t$e Trinit*!

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CHAPTER X OF THE MUTUAL CONTENTMENT OF THE DIVINE PERSONS! AND THE MUTUAL CONTENTMENT BETWEEN GOD AND GOOD MEN

80 AND so *ou ma* 1ercei%e t$at t$e Di%ine Nature eterna * 'or6s according to t$e Persons, and is eterna * id e and 'a* ess according to t$e sim1 icit* o# Its Essence! A t$ere#ore t$at 3od $as c$osen and aid $o d o# 'it$ eterna 1ersona o%e, $as a read* 4een essentia * and #ruiti%e * 1ossessed o# +im in unit* 'it$ essentia o%e! .or t$e Di%ine Persons are en#o ded 'it$in t$e 9nit* in a mutua em4race in an eterna contentment, in a4*sma acti%e o%e! And t$is is 1er1etua * rene'ed in t$e i#egi%ing i#e o# t$e Trinit*A #or $ere t$ere ta6es 1 ace a 1er1etua ne' 4irt$ in ne' 6no' edge ne' contentment and ne' out4reat$ingA in a ne' em4race 'it$ ne' torrents o# Eterna &o%e! In t$is contentment a t$e c$osen are en#o ded; ange s and men, #rom t$e #irst e%en to t$e ast! 91on t$is contentment de1end $ea%en and eart$, and i#e and 4eing and t$e acti%it* and 1reser%ation o# a creatures, sa%e on * t$e tendenc* to turn #rom 3od in sin; t$is comes #rom t$e 'i #u and 4 ind 'ic6edness o# t$e creatures! .rom t$e Di%ine contentment grace and g or* and a gi#ts 1our #ort$ in $ea%en and on eart$, and into eac$ creature se1arate *, according to its needs and its rece1ti%it*! .or 3od<s grace is made read* #or a men, and a'aits t$e con%ersion o# e%er* sinner, and '$ene%er a sinner, urged 4* grace, renounces $imse # and 'i ca u1on 3od 'it$ #ait$, $e #inds

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1ardon! And i6e'ise, '$osoe%er t$roug$ grace 'it$ o%ing contentment turns to'ards t$e Eterna (ontentment o# 3od, $e is en'ra11ed and em4raced in t$e a4*sma o%e '$ic$ is 3od +imse #! And t$ere4* $e is 1er1etua * rene'ed in o%e and in t$e %irtuesA #or, 4et'een our contentment in 3od and 3od<s contentment in us t$ere a4ides an acti%it* o# o%e and o# eterna i#e! But 3od $as eterna * o%ed us and esta4 is$ed us 'it$in +is contentment, and i# 'e rig$t * o4ser%e t$is, our o%e and our contentment s$a 4e 'a6ened ane'! .or, in t$e mutua re ations o# t$e Persons in t$e 3od$ead, t$is contentment 1er1etua * rene's itse #, in a ne' gus$ing #ort$ o# o%e, in an e%er ne' em4race 'it$in t$e 9nit*! And t$is ta6es 1 ace 4e*ond TimeA t$at is, 'it$out 4e#ore and a#ter, in an eterna N")! .or, in t$is em4race in t$e 9nit*, a t$ings are consummatedA and in t$e gus$ing #ort$ o# o%e, a t$ings are 'roug$tA and in t$e i#e5gi%ing and #ruit#u Nature ie t$e 1o'er and 1ossi4i ities o# a t$ings! .or in t$e i#e5gi%ing and #ruit#u Nature, t$e Son is in t$e .at$er, and t$e .at$er in t$e Son, and t$e +o * 3$ost in Bot$! .or It is a i#e5gi%ing and #ruit#u 9nit*, '$ic$ is t$e $ome and t$e 4eginning o# a i#e and o# a 4ecoming! And so a creatures are t$erein, 4e*ond t$emse %es, one Being and one &i#e 'it$ 3od, as in t$eir Eterna "rigin! But in t$e 1recession o# t$e di##erent Persons, t$e Son 1roceeds #rom t$e .at$er, and t$e +o * 3$ost #rom Bot$; and it is t$ere t$at 3od $as made and ordained a creatures according to t$eir 1ro1er 4eing, and $as re5made man, t$roug$ +is grace and +is deat$, inasmuc$ as $e c ea%es to +im! And +e $as adorned +is o'n 'it$ o%e and 'it$ t$e %irtuesA and $as turned 4ac6 'it$ t$em, to'ards +is "rigin! T$ere t$e .at$er and t$e Son and a t$e 4e o%ed are en#o ded and em4raced in t$e 4onds o# o%eA t$at is, in t$e unit* o# t$e +o * 3$ost! And t$is is t$at same unit* '$ic$ is #ruit#u in t$e outgoing acti%it* o# t$e Persons, and #orms in T$eir return an eterna 4ond o# o%e '$ic$ s$a ne%er 4e untied; and a '$o 6no' t$emse %es to 4e 4ound u1 in it s$a 4e 4 essed t$roug$out eternit*, and t$e* are ric$ in %irtue, and c ear in contem1 ation, and sim1 e in #ruiti%e rest! .or in t$eir intro%ersion, t$e &o%e o# 3od is re%ea ed to t$em, 1ouring #ort$ 'it$ a good, and dra'ing 4ac6 again into t$e 9nit*, and a4o%e a 4eing and 4e*ond a conditions a4iding in eterna rest! And so t$e* are a united 'it$ 3od, t$roug$ means, and 'it$out means, and a so 'it$out distinction!

CHAPTER XI HOW GOOD MEN IN THEIR CONTEMPLATION HAVE THE LOVE OF GOD BEFORE THEM! AND HOW THEY ARE LIFTED UP INTO GOD
T+E> $a%e t$e &o%e o# 3od 4e#ore t$em in t$eir in'ard seeing, as a common good 1ouring #ort$ t$roug$ $ea%en and eart$A and t$e* #ee t$e +o * Trinit* inc ined to'ards t$em, and 'it$in t$em, 'it$ #u ness o# grace! And t$ere#ore t$e* are adorned 'it$out and 'it$in 'it$ a t$e %irtues, 'it$ $o * 1ractices and 'it$ good 'or6s! And t$us t$e* are united 'it$ 3od t$roug$ Di%ine grace and t$eir o'n $o * i%es! And 4ecause t$e* $a%e a4andoned t$emse %es to 3od in doing, in ea%ing undone, and in su##ering, t$e* $a%e stead#ast 1eace and in'ard =o*, conso ation and sa%our, o# '$ic$ t$e 'or d cannot 1arta6eA neit$er an* dissem4 er, nor t$e man '$o see6s and means $imse # more t$an t$e g or* o# 3od! 0oreo%er, t$ose same in'ard and en ig$tened men

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$a%e 4e#ore t$em in t$eir in'ard seeing '$ene%er t$e* 'i , t$e &o%e o# 3od as somet$ing dra'ing or urging t$em into t$e 9nit*A #or t$e* see and #ee t$at t$e .at$er 'it$ t$e Son t$roug$ t$e +o * 3$ost, em4race Eac$ "t$er and a t$e c$osen, and dra' t$emse %es 4ac6 'it$ eterna o%e into t$e unit* o# T$eir Nature! T$us t$e 9nit* is e%er dra'ing to itse # and in%iting to itse # e%er*t$ing t$at $as 4een 4orn o# It, eit$er 4* nature or 4* grace! And t$ere#ore, too, suc$ en ig$tened men are, 'it$ a #ree s1irit, i#ted u1 a4o%e reason into a 4are and image ess %ision, '$erein i%es t$e eterna indra'ing summons o# t$e Di%ine 9nit*A and, 'it$ an image ess and 4are understanding, t$e* 1ass t$roug$ a 'or6s, and a e:ercises, and a t$ings, unti t$e* reac$ t$e summit o# t$eir s1irits! T$ere, t$eir 4are understanding is drenc$ed t$roug$ 4* t$e Eterna Brig$tness, e%en as t$e air is drenc$ed t$roug$ 4* t$e suns$ine! And t$e 4are, u1 i#ted 'i is trans#ormed and drenc$ed t$roug$ 4* a4*sma o%e, e%en as iron is 4* #ire! And t$e 4are, u1 i#ted memor* #ee s itse # en'ra11ed and esta4 is$ed in an a4*sma A4sence o# Image! And t$ere4* t$e created image is united a4o%e reason in a t$ree#o d 'a* 'it$ its Eterna Image, '$ic$ is t$e origin o# its 4eing and its i#eA and t$is origin is 1reser%ed and 1ossessed, essentia * and eterna *, t$roug$ a sim1 e seeing in an image ess %oid; and so a man is i#ted u1 a4o%e reason in a t$ree#o d manner into t$e 9nit*, and in a one#o d manner into t$e Trinit*! >et t$e creature does not 4ecome 3od, #or t$e union ta6es 1 ace in 3od t$roug$ grace and our $ome'ard5turning o%e; and t$ere#ore t$e creature in its in'ard contem1 ation #ee s a distinction and an ot$erness 4et'een itse # and 3od! And t$oug$ t$e union is 'it$out means, *et t$e mani#o d 'or6s '$ic$ 3od 'or6s in $ea%en and on eart$ are ne%ert$e ess $idden #rom t$e s1irit! .or t$oug$ 3od gi%es +imse # as +e is, 'it$ c ear discernment, +e gi%es +imse # in t$e essence o# t$e sou , '$ere t$e 1o'ers o# t$e sou are sim1 i#ied a4o%e reason, and '$ere, in sim1 icit*, t$e* su##er t$e trans#ormation o# 3od!EE T$ere a is #u and o%er# o'ing, #or t$e s1irit #ee s itse # to 4e one trut$ and one ric$ness and one unit* 'it$ 3od! >et e%en $ere t$ere is an essentia tending #or'ard, and t$erein is an essentia distinction 4et'een t$e 4eing o# t$e sou and t$e Being o# 3odA and t$is is t$e $ig$est and #inest distinction '$ic$ 'e are a4 e to #ee !

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CHAPTER XII OF THE HIGHEST UNION! WITHOUT DIFFERENCE OR DISTINCTION

85 AND a#ter t$is t$ere #o o's t$e union 'it$out distinction! .or *ou must a11re$end t$e &o%e o# 3od not on * as an out1ouring 'it$ a good, and as dra'ing 4ac6 again into t$e 9nit*A 4ut it is a so, a4o%e a distinction, an essentia #ruition in t$e 4are Essence o# t$e 3od$ead! And in consequence o# t$is en ig$tened men $a%e #ound
EE"+i g$ee#t $em in dat 'esen der sie en, dar der sie en crac$ten, 4o%en redene, g$een%o dic$t si=n en g$edag$en die o%er#orming$en 3ods een%o dig$er 'i=s!" Reason, 'i and o%e must $ere 4e #used in one sim1 e state, in order t$at t$e* ma* a11re$end t$e 9nit* in '$ic$ an 'isdom, o%e and 'i are resumed! T$is doctrine o# se #5sim1 i#ication 'as 'e understood 4* t$e P atonic m*stics and $as 1assed #rom t$em into t$e ($ristian tradition! T$us P otinus sa*s, "T$e sou must ascend to t$e 1rinci1 e '$ic$ is in $erse #, and 4ecome one instead o# man*, in order t$at s$e ma* contem1 ate t$e Princi1 e o# a t$ings, and t$e "ne!" D On the #ood2 or the One!F

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'it$in t$emse %es an essentia contem1 ation '$ic$ is a4o%e reason and 'it$out reason, and a #ruiti%e tendenc* '$ic$ 1ierces t$roug$ e%er* condition and a 4eing, and t$roug$ '$ic$ t$e* immerse t$emse %es in a 'a* ess a4*ss o# #at$om ess 4eatitude, '$ere t$e Trinit* o# t$e Di%ine Persons 1ossess T$eir Nature in t$e essentia 9nit*! Be$o d, t$is 4eatitude is so one#o d and so 'a* ess t$at in it e%er* essentia gaLing, tendenc*, and creature * distinction cease and 1ass a'a*! .or 4* t$is #ruition, a u1 i#ted s1irits are me ted and noug$ted in t$e Essence o# 3od, )$ic$ is t$e su1eressence o# a essence! T$ere t$e* #a #rom t$emse %es into a so itude and an ignorance '$ic$ are #at$om essA t$ere a ig$t is turned to dar6nessA t$ere t$e t$ree Persons gi%e 1 ace to t$e Essentia 9nit*, and a4ide 'it$out distinction in #ruition o# essentia 4 essedness! T$is 4 essedness is essentia to 3od, and su1eressentia to a creaturesA #or no created essence can 4ecome one 'it$ 3od<s Essence and 1ass a'a* #rom its o'n su4stance! .or so t$e creature 'ou d 4ecome 3od, '$ic$ is im1ossi4 eA #or t$e Di%ine Essence can neit$er 'a: nor 'ane, nor can an*t$ing 4e added to It or ta6en #rom It! >et a o%ing s1irits are one #ruition and one 4 essedness 'it$ 3od 'it$out distinctionA #or t$at 4eati#ic state, '$ic$ is t$e #ruition o# 3od and o# a +is 4e o%ed, is so sim1 e and one#o d t$at t$erein neit$er .at$er, nor Son, nor +o * 3$ost, is distinct according to t$e Persons, neit$er is an* creature! But a en ig$tened s1irits are $ere i#ted u1 a4o%e t$emse %es into a 'a* ess #ruition, '$ic$ is an a4undance 4e*ond a t$e #u ness t$at an* creature $as e%er recei%ed or s$a e%er recei%e! .or t$ere a u1 i#ted s1irits are, in t$eir su1eressence, one #ruition and one 4eatitude 'it$ 3od 'it$out distinctionA and t$ere t$is 4eatitude is so one#o d t$at no distinction can enter into it! And t$is 'as 1ra*ed #or 4* ($rist '$en +e 4esoug$t +is .at$er in $ea%en t$at a +is 4e o%ed mig$t 4e made 1er#ect in one, e%en as +e is one 'it$ t$e .at$er t$roug$ t$e +o * 3$ost; e%en so +e 1ra*ed and 4esoug$t t$at +e in us and 'e in +im and +is $ea%en * .at$er mig$t 4e one in #ruition t$roug$ t$e +o * 3$ost! And t$is I t$in6 t$e most o%ing 1ra*er '$ic$ ($rist e%er made #or our 4 essedness!

CHAPTER XIII
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OF THE THREEFOLD PRAYER OF CHRIST! THAT WE MIGHT BE ONE WITH GOD

85 B9T *ou s$ou d a so o4ser%e t$at +is 1ra*er, as it $as 4een 'ritten 4* St 2o$n in t$is same 3os1e , 'as t$ree#o d! .or +e 1ra*ed t$at 'e mig$t 4e 'it$ +im, t$at 'e mig$t 4e$o d t$e g or* '$ic$ +is .at$er $ad gi%en +im! And t$ere#ore I said at t$e 4eginning t$at a good men are united 'it$ 3od 4* means o# Di%ine grace and t$eir o'n %irtuous i#eA #or t$e o%e o# 3od is a 'a*s 1ouring into us 'it$ ne' gi#ts, and '$osoe%er is a'are o# t$is is #u #i ed 'it$ ne' %irtues and $o * e:ercises and 'it$ a good, in t$e 'a* t$at I to d *ou $ereto#ore; and t$is union t$roug$ t$e #u ness o# grace and g or*, in 4od* and sou , 4egins $ere 4e o' and s$a endure t$roug$out eternit*! .urt$er, ($rist 1ra*ed t$us, t$at +e mig$t 4e in us and 'e in +im! T$is 'e #ind in t$e 3os1e , in man* 1 aces! And t$is is t$e union 'it$out meansA #or t$e &o%e o# 3od is not on * out1ouring, 4ut it a so dra's us in'ards, into t$e 9nit*! And t$ose '$o #ee and are a'are o# t$is, 4ecome in'ard and en ig$tened men, and t$eir $ig$est 1o'ers are u1 i#ted, a4o%e a e:ercises, into t$eir na6ed 4eing; and t$ere, a4o%e reason, t$e 1o'ers

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4ecome sim1 i#ied in t$eir essence, and so t$e* are #u and o%er# o'ing! .or in t$at sim1 icit*, t$e s1irit #inds itse # united 'it$ 3od 'it$out meansA and t$is union, 'it$ t$e e:ercise '$ic$ 4e ongs to it, s$a endure eterna *, as I $a%e to d *ou $ereto#ore! .urt$er, ($rist uttered +is most su4 ime 1ra*er, name *, t$at +is 4e o%ed mig$t 4e made 1er#ect in one, as +e is one 'it$ t$e .at$er; not one as +e is 'it$ t$e .at$er one sing e Di%ine Su4stance, #or t$is is im1ossi4 e to usA 4ut so one, and in suc$ a unit*, as +e is one #ruition and one 4eatitude 'it$ t$e .at$er 'it$out distinction in Essentia &o%e! T$ose '$o are t$us united 'it$ 3od in t$is t$ree#o d 'a*, in t$em t$e 1ra*er o# ($rist $as 4een #u #i ed! T$ese 'it$ 3od s$a e44 and # o', +a%ing and =o*ing, t$e* s$a em1t* goA T$e* s$a 4ot$ 'or6 and 1assi%e * endure, And in t$eir su1eressence rest secure! T$e* s$a go out and in, and #ind t$eir #ood, And, drun6 'it$ o%e, in radiant dar6ness s ee1 in 3od! 0an* more 'ords I s$ou d i6e to sa* $ere, 4ut t$ose '$o 1ossess t$is $a%e no need o# t$em; and $e to '$om it $as 4een s$o'n, and '$o c ea%es 'it$ o%e to &o%e, $e s$a 4e taug$t t$e '$o e trut$ 4* &o%e itse #! But t$ose '$o turn out'ards, and 'ou d #ind conso ation in out'ard t$ings, do not #ee t$isA and, e%en t$oug$ I s$ou d sa* muc$ more o# it, *et t$e* 'ou d not understand! .or t$ose '$o gi%e t$emse %es '$o * to out'ard 'or6s, or t$ose '$o are id e in in'ard 1assi%it*, s$a ne%er 4e a4 e to understand it! No' a t$oug$ reason and a 4odi * #ee ings must $ere gi%e 1 ace and *ie d to t$e #ait$ and contem1 ation o# t$e s1irit, EG and to t$ose t$ings '$ic$ are a4o%e reasonA *et reason and a so t$e i#e o# t$e senses continue to a4ide in t$eir 1 ace, and cannot 1ass a'a*, an* more t$an t$e nature o# man can 1ass a'a*! And #urt$er, t$oug$ t$e gaLing and tendenc* o# t$e s1irit to'ards 3od must gi%e 1 ace to #ruition in sim1 icit*A *et t$is gaLing and t$is tendenc* continue to e:ist in t$eir 1 ace! G0 .or t$is is t$e inmost i#e o# t$e s1iritA and, in t$e en ig$tened and u1 i#ted man, t$e i#e o# t$e senses ad$eres to t$e s1irit! And so $is sensua 1o'ers are =oined to 3od 4* $eart5#e t o%e, and $is nature is #u #i ed 'it$ a goodA and $e #ee s t$at $is g$ost * i#e ad$eres to 3od 'it$out means! And t$ere4* $is $ig$est 1o'ers are u1 i#ted to 3od in eterna o%e, and drenc$ed t$roug$ 4* Di%ine trut$, and esta4 is$ed in image ess #reedom! And so $e is #i ed 'it$ 3od, and o%er# o'ing 'it$out measure! In t$is inundation t$ere comes to 1ass t$e essentia out1ouring or immersion in t$e su1eressentia 9nit*A and t$is is t$e union 'it$out distinction, o# '$ic$ I $a%e o#ten to d *ou! .or in t$e su1eressence a our 'a*s end! I# 'e 'i go 'it$ 3od u1on t$e $ig$'a* o# o%e, 'e s$a rest 'it$ +im eterna * and 'it$out end; and t$us 'e s$a eterna * go #ort$ to'ards 3od and enter into +im and rest in +im!
EGT$e . emis$ 'ord "instaerne," '$ic$ Ru*s4roec6 $ere uses, con%e*s t$e idea o# an a4sor4ed in'ard gaLing, #or '$ic$ 'e $a%e no e:act e:1ression in Eng is$! G0"Staende in s*n a4i=t!" T$is 1$rase $as 1uLL ed a trans ators, #rom Surius on'ards! Ta6en 'it$ its conte:t, it seems to mean t$at t$e se #<s ascent to t$e $eig$ts o# Di%ine #ruition does not entai an* im1o%eris$ment o# t$e o'er e%e s o# e:istence! T$e senses, t$e inte ect, t$e norma re igious #acu t*, eac$ continue to e:ist "in t$eir o'n 1 ace!" T$is is anot$er statement o# t$e 1ro#ound trut$ insisted u1on in The Sparkling Stone; t$at t$e com1 eted i#e o# man, i6e t$at o# its Pattern ($rist, is 4ot$ acti%e and contem1 ati%e, 4ot$ $uman and di%ine?" i%ing '$o * in 3od '$ere 'e 1ossess our 4 essedness, and '$o * in ourse %es '$ere 'e e:ercise ourse %es in o%e to 3od!"

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CHAPTER XIV HERE THE AUTHOR DECLARES THAT HE SUBMITS ALL THAT HE HAS WRITTEN TO THE JUDGMENT OF HOLY CHURCH
N") at t$is time I cannot set #ort$ m* meaning more c ear *! In a t$at I understand, or #ee , or $a%e 'ritten, I su4mit m*se # to t$e =udgment o# t$e saints and o# +o * ($urc$A #or I 'is$ to i%e and to die as a ser%ant o# ($rist, in t$e ($ristian #ait$A and I desire to 4e, 4* t$e grace o# 3od, a i#e5gi%ing mem4er o# +o * ($urc$! And t$ere#ore, as I to d *ou $ereto#ore, *ou s$ou d 4e'are o# t$ose se #5decei%ed men '$o, 4* means o# t$eir id e %acanc*, and 'it$ t$eir 4are and sim1 e gaLe $a%e #ound t$e Di%ine Essence 'it$in t$emse %es in a mere * natura 'a*A and '$o 1retend to 4e one 'it$ 3od 'it$out t$e grace o# 3od, and 'it$out e:ercise o# %irtue, and 'it$out o4edience to 3od and to +o * ($urc$! And #or a t$eir 1er%ersit* o# i#e, '$ic$ I $a%e descri4ed, t$e* 'ou d 4e one 'it$ 3od<s Son 4* nature! But i# t$e Prince o# a t$e ange s 'as cast out o# $ea%en, 4ecause $e set $imse # u1 against 3od and 'ou d 4e i6e unto t$e most +ig$A and i# t$e #irst man 'as dri%en #rom Paradise 4ecause $e 'ou d 4e as 3od; $o' t$en s$a t$is 'retc$ed sinner?t$at is, t$e #ait$ ess ($ristian '$o 'ou d 4e as 3od 'it$out i6eness to 3od in grace and %irtue?e%er rise #rom eart$ into $ea%enM .or t$roug$ $is o'n 1o'er no man $as ascended into $ea%en, sa%e t$e Son o# 0an, 2esus ($rist! And t$ere#ore 'e must unite ourse %es 'it$ +im, t$roug$ grace and %irtue and ($ristian #ait$; so 'e s$a ascend 'it$ +im '$it$er +e $as gone 4e#ore us! .or in t$e &ast Da* 'e s$a a rise, eac$ 'it$ $is o'n 4od*A and t$en t$ose '$o $a%e 'or6ed good 'or6s s$a go into i#e e%er asting, and t$ose '$o $a%e 'or6ed e%i 'or6s s$a go into e%er asting #ire! T$ese are t'o un i6e ends, '$ic$ s$a ne%er come toget$er #or eac$ # ies #rom t$e ot$er 1er1etua *! Pra* #or $im '$o $as com1osed and 'ritten t$is, t$at 3od ma* $a%e merc* u1on $im! T$at $is 1oor 4eginning, and $is and our 'retc$ed midd e course ma* 4e 4roug$t to a 4 essed end, t$is ma* 2esus ($rist, t$e Son o# t$e i%ing 3od, 4esto' u1on us a ! A0EN!

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