,,light1 ,,life1 ,,and ,,love ,selections from the ,german ,mystics of the ,middle ,ages by ,w4 ,r4 ,inge ,,london ,second ,edition #aiai ,,contents ,,introduction ,,eckhart ,,tauler ,,meditations ,,on ,,the ,,seven ,,words ,,from ,,the ,,cross ,,suso ,,ruysbroek ,,theologia ,,germanica ,,introduction ,sect4 #a4 ,,the ,,precursors ,,of ,,the ,,german ,,mystics ,,to most ,english readers the ,imitation of ,christ is the representative of mediaeval ,german mysticism4 ,in reality1 however1 this beautiful little treatise belongs to a period when that movement had nearly spent itself4 ,thomas a ,kempis1 as ,dr4 ,bigg has said1#a was only a semi-mystic4 ,he tones down the most characteristic doctrines of ,eckhart1 who is the great original thinker of the ,german mystical school1 and seems in some ways to revert to an earlier type of devotional literature4 ,the ,imitation may perhaps be described as an idealised picture of monastic piety1 drawn at a time when the life of the cloister no longer filled a place of unchallenged usefulness in the social order of ,europe4 ,to find ,german mysticism at its strongest we must go back a full hundred years1 and to understand its growth we must retrace our steps as far as the great awakening of the thirteenth century--the age of chivalry in religion--the age of ,st4 ,louis1 of ,francis and ,dominic1 of ,bonaventura and ,thomas ,aquinas4 ,it was a vast revival1 bearing fruit in a new ardour of pity and charity1 as well as in a healthy freedom of thought4 ,the ,church1 in recognising the new charitable orders of ,francis and ,dominic1 and the ,christianised ,aristotelianism of the schoolmen1 retained the loyalty and profited by the zeal of the more sober reformers1 but was unable to prevent the diffusion of an independent critical spirit1 in part provoked and justified by real abuses4 ,discontent was aroused1 not only by the worldiness of the hierarchy1 whose greed and luxurious living were felt to be scandalous1 but by the widespread economic distress which prevailed over ,western ,europe at this period4 ,the crusades periodically swept off a large proportion of the able-bodied men1 of whom the majority never returned to their homes1 and this helped to swell the number of indigent women1 who1 having no male protectors1 were obliged to beg their bread4 ,the better class of these female mendicants soon formed themselves into uncloistered charitable ,orders1 who were not forbidden to marry1 and who devoted themselves chiefly to the care of the sick4 ,these ,beguines and the corresponding male associations of ,beghards became very numerous in ,germany4 ,their religious views were of a definite type4 ,theirs was an intensely inward religion1 based on the longing of the soul for immediate access to ,god4 ,the more educated among them tended to embrace a vague idealistic ,pantheism4 ,mechthild of ,magdeburg 7#abab-abgg71 prophetess1 poetess1 ,church reformer1 quietist1 was the ablest of the ,beguines4 ,her writings prove to us that the technical terminology of ,german mysticism was in use before ,eckhart1#b and also that the followers of what the ,theologia ,germanica calls the ,false ,light1 who aspired to absorption in the ,godhead1 and despised the imitation of the incarnate ,christ1 were already throwing discredit on the movement4 ,mechthild's independence1 and her unsparing denunciations of corruption in high places1 brought her into conflict with the secular clergy4 ,they tried to burn her books--those religious love songs which had already endeared her to ,german popular sentiment4 ,it was then that she seemed to hear a voice saying to her3 ,lieb' meine1 betrbe dich nicht zu sehr1 ,die ,wahrheit mag niemand verbrennen6 ,the rulers of the ,church1 unhappily1 were not content with burning books4 ,their hostility towards the unrecognised ,orders became more and more pronounced3 the ,beghards and ,beguines were harried and persecuted till most of them were driven to join the ,franciscans or ,dominicans1 carrying with them into those ,orders the ferment of their speculative mysticism4 ,the more stubborn ,brethren and ,sisters of the ,free ,spirit were burned in batches at ,cologne and elsewhere4 ,their fate in those times did not excite much pity1 for many of the victims were idle vagabonds of dissolute character1 and the general public probably thought that the licensed begging friars were enough of a nuisance without the addition of these free lances4 ,the heretical mystical sects of the thirteenth century are very interesting as illustrating the chief dangers of mysticism4 ,some of these sectaries were ,socialists or ,communists of an extreme kind2 others were ,rationalists1 who taught that ,jesus ,christ was the son of ,joseph and a sinner like other men2 others were ,puritans1 who said that ,church music was nothing but a hellish noise 7nihil nisi clamor inferni71 and that the ,pope was the magna meretrix of the ,apocalypse4 ,the majority were ,anti-,sacramentalists and ,determinists2 and some were openly ,antinomian1 teaching that those who are led by the ,spirit can do no wrong4 ,the followers of ,amalric of ,bena#c believed that the ,holy ,ghost had chosen their sect in which to become incarnate2 ,his presence among them was a continual guarantee of sanctity and happiness4 ,the spiritual ,franciscans had dreams of a more apocalyptic kind4 ,they adopted the idea of an eternal ,gospel1 as expounded by ,joachim of ,floris1 and believed that the third kingdom1 that of the ,spirit1 was about to begin among themselves4 ,it was to abolish the secular ,church and to inaugurate the reign of true ,christianity--i4e4 poverty and asceticism4 ,such are some of the results of what our eighteenth-century ancestors knew and dreaded as ,enthusiasm--that ferment of the spirit which in certain epochs spreads from soul to soul like an epidemic1 breaking all the fetters of authority1 despising tradition and rejecting discipline in its eagerness to get rid of formalism and unreality2 a lawless1 turbulent1 unmanageable spirit1 in which1 notwithstanding1 is a potentiality for good far higher than any to which the lukewarm religion of all sensible men can ever attain4 ,for mysticism is the raw material of all religion2 and it is easier to discipline the enthusiast than to breathe enthusiasm into the disciplinarian4 ,meanwhile1 the ,church looked with favour upon the orthodox mystical school1 of which ,richard and ,hugo of ,st4 ,victor1 ,bonaventura1 and ,albertus ,magnus were among the greatest names4 ,these men were working out in their own fashion the psychology of the contemplative life1 showing how we may ascend through cogitation1 meditation1 and speculation to contemplation1 and how we may pass successively through jubilus1 ebrietas spiritus1 spiritualis jucunditas1 and liquefactio1 till we attain raptus or ecstasy4 ,the writings of the scholastic mystics are so overweighted with this pseudo-science1 with its wire-drawn distinctions and meaningless classifications1 that very few readers have now the patience to dig out their numerous beauties4 ,they are1 however1 still the classics of mystical theology in the ,roman ,church1 so far as that science has not degenerated into mere miracle-mongering4 ,sect4 #b4 ,,meister ,,eckhart ,it was in #abfj1 when ,mechthild of ,magdeburg was at the height of her activity1 that ,meister ,eckhart1 next to ,plotinus the greatest philosopher-mystic1 was born at ,hocheim in ,thuringia4 ,it seems that his family was in a good position1 but nothing is known of his early years4 ,he entered the ,dominican ,order as a youth1 perhaps at sixteen1 the earliest age at which novices were admitted into that ,order4 ,the course of instruction among the ,dominicans was as follows3--,after two years1 during which the novice laid the foundations of a good general education1 he devoted the next two years to grammar1 rhetoric1 and dialectic1 and then the same amount of time to what was called the ,quadrivium1 which consisted of arithmetic1 mathematics1 astronomy1 and music4 ,theology1 the queen of the sciences1 occupied three years2 and at the end of the course1 at the age of twenty-five1 the brothers were ordained priests4 ,we find ,eckhart1 towards the end of the century1 ,prior of ,erfurt and ,vicar of ,thuringia1 then ,lector ,biblicus at ,paris1 then ,provincial ,prior of ,saxony4 ,in #acjg the master of the ,order appointed him ,vicar-,general for ,bohemia1 and in #acaa he returned to ,paris4 ,we find him next preaching busily at ,strassburg1#d and after a few more years1 at ,cologne1 where the persecution of the ,brethren of the ,free ,spirit was just then at its height4 ,at ,strassburg there were no less than seven convents of ,dominican nuns1 for since #abfg the ,order had resumed the supervision of female convents1 which it had renounced a short time after its foundation4 ,many of ,eckhart's discourses were addressed to these congregations of devout women1 who indeed were to a large extent the backbone of the mystical movement1 and it is impossible not to see that the devotional treatises of the school are strongly coloured by feminine sentiment4 ,a curious poem1 written by a ,dominican nun of this period1 celebrates the merits of three preachers1 the third of whom is a ,master ,eckhart1 who speaks to us about ,nothingness4 ,he who understands him not1 in him has never shone the light divine4 ,these nuns seem to have been fed with the strong meat of ,eckhart's mystical philosophy2 in the more popular sermons he tried to be intelligible to all4 ,it was not very long after he took up his residence at ,cologne that he was himself attacked for heresy4 ,in #acbg he read before his own ,order a retractation of any errors which might be found 7si quid errorum repertum fuerit7 in his writings1 but withdrew nothing that he had actually said1 and protested that he believed himself to be orthodox4 ,he died a few months later1 and it was not till #acbi that a ,papal bull was issued1 enumerating seventeen heretical and eleven objectionable doctrines in his writings4 ,this bull is interesting as showing what were the points in ,eckhart's teaching which in the fourteenth century were considered dangerous4 ,they also indicate very accurately what are the real errors into which speculative mysticism is liable to fall1 and how thinkers of this school may most plausibly be misrepresented by those who differ from them4 ,after expressing his sorrow that a certain ,teuton named ,ekardus1 doctor1 ut fertur1 sacrae paginae1 has wished to know more than he should1 and has sown tares and thistles and other weeds in the field of the ,church1 the ,pope specifies the following erroneous statements as appearing in ,eckhart's writings#e3--a4 ,god created the world as soon as ,god was4 #b4 ,in every work1 bad as well as good1 the glory of ,god is equally manifested4 #c4 ,a man who prays for any particular thing prays for an evil and prays ill1 for he prays for the negation of good and the negation of ,god1 and that ,god may be denied to him4#f #d4 ,god is honoured in those who have renounced everything1 even holiness and the kingdom of heaven4 #e4 ,we are transformed totally into ,god1 even as in the ,sacrament the bread is converted into the ,body of ,christ4 ,unum1 non simile4 #f4 ,whatever ,god the ,father gave to ,his only-begotten ,son in ,his human nature1 ,he has given it all to me4 #g4 ,whatever the ,holy ,scripture says about ,christ is verified in every good and godlike man4 #h4 ,external action is not1 properly speaking1 good nor divine2 ,god1 properly speaking1 only works in us internal actions4 #i4 ,god is one1 in every way and according to every reason1 so that it is not possible to find any plurality in ,him1 either in the intellect or outside it2 for he who sees two1 or sees any distinction1 does not see ,god2 for ,god is one1 outside number and above number1 for one cannot be put with anything else1 but follows it2 therefore in ,god ,himself no distinction can be or be understood4 #aj4 ,all the creatures are absolutely nothing3 ,i say not that they are small or something1 but that they are absolutely nothing4 ,all these statements are declared to have been found in his writings4 ,it is also objected against the said ,ekardus that he taught the following two articles in these words3--#a4 ,there is something in the soul1 which is uncreated and uncreatable3 if the whole soul were such1 it would be uncreated and uncreatable3 and this is the intelligence4#g #b4 ,god is not good or better or best3 ,i speak ill when ,i call ,god good2 it is as if ,i called white black4#h ,the bull declares all the propositions above quoted to be heretical1 with the exception of the three which ,i have numbered #h-aj1 and these have an ill sound and are very rash1 even if they might be so supplemented and explained as to bear an orthodox sense4 ,this condemnation led to a long neglect of ,eckhart's writings4 ,he was almost forgotten till ,franz ,pfeiffer in #aheg collected and edited his scattered treatises and endeavoured to distinguish those which were genuine from those which were spurious4 ,since ,pfeiffer's edition fresh discoveries have been made1 notably in #ahhj1 when ,denifle found at ,erfurt several important fragments in ,latin1 which in his opinion show a closer dependence on the scholastic theology1 and particularly on ,st ,thomas ,aquinas1 than ,protestant scholars1 such as ,preger1 had been willing to allow4 ,but the attempt to prove ,eckhart a mere scholastic is a failure2 the audacities of his ,german discourses cannot be explained as an accommodation to the tastes of a peculiar audience4 ,for good or evil ,eckhart is an original and independent thinker1 whose theology is confined by no trammels of authority4 ,sect4 #c4 ,,eckhart',s ,,religious ,,philosophy ,the ,godhead1 according to ,eckhart1 is the universal and eternal ,unity comprehending and transcending all diversity4 ,the ,divine nature is ,rest1 he says in one of the ,german discourses2 and in the ,latin fragments we find3 ,god rests in ,himself1 and makes all things rest in ,him4 ,the three ,persons of the ,trinity1 however1 are not mere modes or accidents1#i but represent a real distinction within the ,godhead4 ,god is unchangeable1 and at the same time an everlasting process4 ,the creatures are absolutely nothing2 but at the same time ,god without them would not be ,god1 for ,god is love1 and must objectify ,himself2 ,he is goodness1 and must impart ,himself4 ,as the picture in the mind of the painter1 as the poem in the mind of the poet1 so was all creation in the mind of ,god from all eternity1 in uncreated simplicity4 ,the ideal world was not created in time2 the ,father spake ,himself and all the creatures in ,his ,son2 they exist in the eternal ,now#aj--;a becoming without a becoming1 change without change4 ,the ,word of ,god the ,father is the substance of all that exists1 the life of all that lives1 the principle and cause of life4 ,of creation he says3 ,we must not falsely imagine that ,god stood waiting for something to happen1 that ,he might create the world4 ,for so soon as ,he was ,god1 so soon as ,he begat ,his coeternal and coequal ,son1 ,he created the world4 ,so ,spinoza says3 ,god has always been before the creatures1 without even existing before them4 ,he precedes them not by an interval of time1 but by a fixed eternity4 ,this is not the same as saying that the world of sense had no beginning2 it is possible that ,eckhart did not mean to go further than the orthodox scholastic mystic1 ,albertus ,magnus1 who says3 ,god created things from eternity1 but the things were not created from eternity4 ,st ,augustine 7,conf4 xi4 #cj7 bids objectors to understand that there can be no time without creatures1 and cease to talk nonsense4 ,eckhart also tries to distinguish between the interior and the exterior action of ,god4 ,god1 he says1 is in all things1 not as ,nature1 not as ,person1 but as ,being4 ,he is everywhere1 undivided2 yet the creatures participate in ,him according to their measure4#aa ,the three ,persons of the ,trinity have impressed their image upon the creatures1 yet it is only their nothingness that keeps them separate creatures4 ,most of this comes from the ,neoplatonists1 and much of it through the pseudo-,dionysius the ,areopagite1 a ,platonising ,christian of the fifth century1 whose writings were believed in the ,middle ,ages to proceed from ,st ,paul's ,athenian convert4 ,it would1 however1 be easy to find parallels in ,st ,augustine's writings to most of the phases quoted in this paragraph4 ,the practical consequences will be considered presently4 ,the creatures are a way from ,god2 they are also a way to ,him4 ,in ,christ1 he says1 all the creatures are one man1 and that man is ,god4 ,grace1 which is a real self-unfolding of ,god in the soul1 can make us what ,god is by ,nature--one of ,eckhart's audacious phrases1 which are not really so unorthodox as they sound4 ,the following prayer1 which appears in one of his discourses1 may perhaps be defended as asking no more than our ,lord prayed for 7,john xvii47 for ,his disciples1 but it lays him open to the charge1 which the ,pope's bull did not fail to urge against him1 that he made the servant equal to his ,lord4 ,grant that ,i1 by ,thy grace1 may be united to ,thy ,nature1 as ,thy ,son is eternally one in ,thy ,nature1 and that grace may become my nature4 ,the ethical aim is to be rid of creatureliness1 and so to be united to ,god4 ,in ,eckhart's system1 as in that of ,plotinus1 speculation is never divorced from ethics4 ,on our side the process is a negative one4 ,all our knowledge must be reduced to not-knowledge2 our reason and will1 as well as our lower faculties1 must transcend themselves1 must die to live4 ,we must detach ourselves absolutely even from ,god1 he says4 ,this state of spiritual nudity he calls poverty4 ,then1 when our house is empty of all else1 ,god can dwell there3 ,he begets ,his ,son in us4 ,this last phrase has always been a favourite with the mystics4 ,st ,paul uses very similar language1 and the ,epistle to ,diognetus1 written in the second century1 speaks of ,christ as1 being ever born anew in the hearts of the saints4 ,very characteristic1 too1 is the doctrine that complete detachment from the creatures is the way to union with ,god4 ,jacob ,bhme has arrived independently at the same conclusion as ,eckhart4 ,the scholar said to his master3 ,how may ,i come to the supersensual life1 that ,i may see ,god and hear ,him speak8 ,the master said3 ,when thou canst throw thyself but for a moment into that place where no creature dwelleth1 then thou hearest what ,god speaketh4 ,the scholar asked3 ,is that near or far off8 ,the master replied3 ,it is in thee1 and if thou canst for a while cease from all thy thinking and willing1 thou shalt hear unspeakable words of ,god4 ,the scholar said3 ,how can ,i hear1 when ,i stand still from thinking and willing8 ,the master answered3 ,when thou standest still from the thinking and willing of self1 the eternal hearing1 seeing1 and speaking will be revealed to thee1 and so ,god heareth and seeth through thee4 ,in ,st ,thomas ,aquinas it is the will enlightened by reason which unites us to ,god4 ,but there are two sorts of reason4 ,the passive reason is the faculty which rises through discursive thinking to knowledge4 ,the active reason is a much higher faculty1 which exists by participation in the divine mind1 as the air is light by participation in the sunshine4 ,when this active reason is regarded as the standard of moral action1 it is called by ,aquinas synteresis4#ab ,eckhart was at first content with this teaching of ,st ,thomas1 whom he always cites with great reverence2 but the whole tendency of his thinking was to leave the unprofitable classification of faculties in which the ,victorine ,school almost revelled1 and to concentrate his attention on the union of the soul with ,god4 ,and therefore in his more developed teaching1#ac the spark which is the point of contact between the soul and its ,maker is something higher than the faculties1 being uncreated4 ,he seems to waver about identifying the spark with the active reason1 but inclines on the whole to regard it as something even higher still4 ,there is something in the soul1 he says1 which is so akin to ,god that it is one with ,him and not merely united with ,him4 ,and again3 ,there is a force in the soul2 and not only a force1 but something more1 a being2 and not only a being1 but something more2 it is so pure and high and noble in itself that no creature can come there1 and ,god alone can dwelt there4 ,yea1 verily1 and even ,god cannot come there with a form2 ,he can only come with ,his simple divine nature4 ,and in the startling passage often quoted against him1 a passage which illustrates admirably his affinity to one side of ,hegelianism1 we read3 ,the eye with which ,i see ,god is the same eye with which ,he sees me4 ,mine eye and ,god's eye are one eye and one sight and one knowledge and one love4 ,i do not defend these passages as orthodox2 but before exclaiming rank ,pantheism6 we ought to recollect that for ,eckhart the being of ,god is quite different from ,his personality4 ,eckhart never taught that the ,persons of the ,holy ,trinity become1 after the mystical ,union1 the ,form of the human soul4 ,it is the impersonal light of the divine nature which transforms our nature2 human personality is neither lost nor converted into divine personality4 ,moreover1 the divine spark at the centre of the soul is not the soul nor the personality4 ,the soul1 he says in one place1 using a figure which recurs in the ,theologia ,germanica1 has two faces4 ,one is turned towards this world and towards the body1 the other towards ,god4 ,the complete dominion of the spark over the soul is an unrealised ideal4#ad ,the truth which he values is that1 as ,mr ,upton#ae has well expressed it1 there is a certain self-revelation of the eternal and infinite ,one to the finite soul1 and therefore an indestructible basis for religious ideas and beliefs as distinguished from what is called scientific knowledge4 4 4 4 ,this immanent universal principle does not pertain to1 and is not the property of any individual mind1 but belongs to that uncreated and eternal nature of ,god which lies deeper than all those differences which separate individual minds from each other1 and is indeed that incarnation of the ,eternal1 who though ,he is present in every finite thing1 is still not broken up into individualities1 but remains one and the same eternal substance1 one and the same unifying principle1 immanently and indivisibly present in every one of the countless plurality of finite individuals4 ,it might further be urged that neither ,god nor man can be understood in independence of each other4 ,a recent writer on ethics1#af not too well disposed towards ,christianity1 is1 ,i think1 right in saying3 ,to the popular mind1 which assumes ,god and man to be two different realities1 each given in independence of the other1 4 4 4 the identification of man's love of ,god with ,god's love of ,himself has always been a paradox and a stumbling-block4 ,but it is not too much to say that until it has been seen to be no paradox1 but a simple and fundamental truth1 the masterpieces of the world's religious literature must remain a sealed book to us4 ,eckhart certainly believed himself to have escaped the pitfall of ,pantheism2 but he often expressed himself in such an unguarded way that the charge may be brought against him with some show of reason4 ,love1 ,eckhart teaches1 is the principle of all virtues2 it is ,god ,himself4 ,next to it in dignity comes humility4 ,the beauty of the soul1 he says in the true ,platonic vein1 is to be well ordered1 with the higher faculties above the lower1 each in its proper place4 ,the will should be supreme over the understanding1 the understanding over the senses4 ,whatever we will earnestly1 that we have1 and no one can hinder us from attaining that detachment from the creatures in which our blessedness consists4 ,evil1 from the highest standpoint1 is only a means for realising the eternal aim of ,god in creation2 all will ultimately be overruled for good4 ,nevertheless1 we can frustrate the good will of ,god towards us1 and it is this1 and not the thought of any insult against ,himself1 that makes ,god grieve for our sins4 ,it would not be worth while to give any more quotations on this subject1 for ,eckhart is not more successful than other philosophers in propounding a consistent and intelligible theory of the place of evil in the universe4 ,eckhart is well aware of the two chief pitfalls into which the mystic is liable to fall--dreamy inactivity and ,antinomianism4 ,the sects of the ,free ,spirit seem to have afforded a good object-lesson in both these errors1 as some of the ,gnostic sects did in the second century4 ,eckhart's teaching here is sound and good4 ,freedom from law1 he says1 belongs only to the spark1 not to the faculties of the soul1 and no man can live always on the highest plane4 ,contemplation is1 in a sense1 a means to activity2 works of charity are its proper fruit4 ,if a man were in an ecstasy like that of ,st ,paul1 when he was caught up into the third heaven1 and knew of a poor man who needed his help1 he ought to leave his ecstasy and help the needy4 ,suso#ag tells us how ,god punished him for disregarding this duty4 ,true contemplation considers ,reality 7or ,being7 in its manifestations as well as in its origin4 ,if this is remembered1 there need be no conflict between social morality and the inner life4 ,eckhart recognises#ah that it is a harder and a nobler task to preserve detachment in a crowd than in a cell2 the little daily sacrifices of family life are often a greater trial than self-imposed mortifications4 ,we need not destroy any little good in ourselves for the sake of a better1 but we should strive to grasp every truth in its highest meaning1 for no one good contradicts another4 ,love ,god1 and do as you like1 say the ,free ,spirits4 ,yes2 but as long as you like anything contrary to ,god's will1 you do not love ,him4 ,there is much more of the same kind in ,eckhart's sermons--as good and sensible doctrine as one could find anywhere4 ,but what was the practical effect of his teaching as a whole8 ,it is generally the case that the really weak points of any religious movement are exposed with a cruel logicality most exasperating to the leaders by the second generation of its adherents4 ,the dangerous side of the ,eckhartian mysticism is painfully exhibited in the life of his spiritual daughter1 ,schwester ,katrei1 the saint of the later ,beguines4 ,katrei is a rather shadowy person2 but for our present purpose it does not much matter whether the story of her life has been embroidered or not4 ,her memory was revered for such sayings and doings as these which follow4 ,on one occasion she exclaimed3 ,congratulate me2 ,i have become ,god6 and on another she declared that not even the desire of heaven should tempt a good man towards activity4 ,it was her ambition to forget who were her parents1 to be indifferent whether she received absolution and partook of the ,holy ,communion or not2 and she finally realised her ambition by falling into a cataleptic state in which she was supposed to be dead1 and was carried out for burial4 ,her confessor1 perceiving that she was not really dead1 awoke her3 ,art thou satisfied8 ,i am satisfied at last1 said ,katrei3 she was now dead all through1 as she wished to be4 ,are we to conclude that the logical outcome of mysticism is this strange reproduction1 in ,teutonic ,europe1 of ,indian ,yogism8 ,many who have studied the subject have satisfied themselves that ,schwester ,katrei is the truly consistent mystic4 ,they have come to the conclusion that the real attraction of mysticism is a pining for deliverance from this fretful1 anxious1 exacting1 individual life1 and a yearning for absorption into the great ,abyss where all distinctions are merged in the ,infinite4 ,according to this view1 mysticism in its purest form should be studied in the ancient religious literature of ,india1 which teaches us how all this world of colour and diversity1 of sharp outlines and conflicting forces1 may be lost and swallowed up in the white radiance1 or black darkness 7it does not really matter which we call it7 of an empty ,infinite4 ,the present writer is convinced that this is not the truth about mysticism4 ,eckhart may have encouraged ,schwester ,katrei in her attempt to substitute the living death of the blank trance for the dying life of ,christian charity2 but none the less she caricatured and stultified his teaching4 ,and ,i think it is possible to lay our finger on the place where she and so many others went wrong4 ,the aspiration of mysticism is to find the unity which underlies all diversity1 or1 in religious language1 to see ,god face to face4 ,from the ,many to the ,one is always the path of the mystic4 ,plotinus1 the father of all mystical philosophy in ,europe 7unless1 as he himself would have wished1 we give that honour to ,plato71 mapped out the upward road as follows3--,at the bottom of the hill is the sphere of the merely many--of material objects viewed in disconnection1 dull1 and spiritless4 ,this is a world which has no real existence2 it may best be called not-being 7ein lauteres ,nichts1 as ,eckhart says71 and as the indeterminate1 it can only be apprehended by a corresponding indeterminateness in the soul4 ,the soul1 however1 always adds some form and determination to the abstract formlessness of the merely many4 ,next1 we rise to1 or project for ourselves1 the world of the one and the many4 ,this is the sphere in which our consciousness normally moves4 ,we are conscious of an overruling ,mind1 but the creatures still seem external to and partially independent of it4 ,such is the temporal order as we know it4 ,above this is the intelligible world1 the eternal order1 the one-many1 das ewige ,nu1 the world in which ,god's will is done perfectly and all reflects the divine mind4 ,highest of all is the ,one1 the1 ,absolute1 the ,godhead1 of whom nothing can be predicated1 because ,he is above all distinctions4 ,this ,neoplatonic ,absolute is the ,godhead of whom ,eckhart says3 ,god never looked upon deed1 and of whom ,angelus ,silesius sings3 ,und sieh1 er ist nicht ,wille1 ,er ist ein' ewige ,stille4 ,plotinus taught that the ,one1 being superessential1 can only be apprehended in ecstasy1 when thought1 which still distinguishes itself from its object1 is transcended1 and knower and known become one4 ,as ,tennyson's ,ancient ,sage says3 ,if thou would'st hear the ,nameless1 and descend ,into the ,temple-cave of thine own self1 ,there1 brooding by the central altar1 thou ,may'st haply learn the ,nameless hath a voice1 ,by which thou wilt abide1 if thou be wise2 ,for knowledge is the swallow on the lake1 ,that sees and stirs the surface-shadow there ,but never yet hath dipt into the ,abysm4 ,in the same way ,eckhart taught that no creature can apprehend the ,godhead1 and1 therefore1 that the spark in the centre of the soul 7this doctrine1 too1 is found in ,plotinus7 must be verily divine4 ,the logic of the theory is inexorable4 ,if only like can know like1 we cannot know ,god except by a faculty which is itself divine4 ,the real question is whether ,god1 as an object of knowledge and worship for finite beings1 is the absolute ,godhead1 who transcends all distinctions4 ,the mediaeval mystics held that this flight of the alone to the alone1 as ,plotinus calls it1 is possible to men1 and that in it consists our highest blessedness4 ,they were attracted towards this view by several influences4 ,first1 there was the tradition of ,dionysius1 to whom 7e4g47 the author of the ,theologia ,germanica appeals as an authority for the possibility of beholding the hidden things of ,god by utter abandonment of thyself1 and of entering into union with ,him who is above all existence1 and all knowledge4 ,secondly1 there was what a modern writer has called the attraction of the ,abyss1 the longing which some persons feel very strongly to merge their individuality in a larger and better whole1 to get rid not only of selfishness but of self for ever4 ,leave nothing of myself in me1 is ,crashaw's prayer in his wonderful poem on ,st ,teresa4 ,thirdly1 we may mention the awe and respect long paid to ecstatic trances1 the pathological nature of which was not understood4 ,the blank trance was a real experience2 and as it could be induced by a long course of ascetical exercises and fervid devotions1 it was naturally regarded as the crowning reward of sanctity on earth4 ,nor would it be at all safe to reject the evidence1 which is very copious1#ai that the dreamy state may issue in permanent spiritual gain4 ,the methodical cultivation of it1 which is at the bottom of most of the strange austerities of the ascetics1 was not only 7though it was partly7 practised in the hope of enjoying those spiritual raptures which are described as being far more intense than any pleasures of sense#bj3 it was the hope of stirring to its depths the subconscious mind and permeating the whole with the hidden energy of the divine ,spirit that led to the desire for visions and trances4 ,lastly1 ,i think we must give a place to the intellectual attraction of an uncompromising monistic theory of the universe4 ,spiritualistic monism1 when it is consistent with itself1 will always lean to semi-pantheistic mysticism rather than to such a compromise with pluralism as ,lotze and his numerous followers in this country imagine to be possible4 ,but it is possible to go a long way with the mystics and yet to maintain that under no conditions whatever can a finite being escape from the limitations of his finitude and see ,god or the world or himself with the same eye with which ,god sees all things4 ,the old ,hebrew belief1 that to see the face of ,god is death1 expresses the truth under a mythical form4 ,that the human mind1 while still in the body pent1 may obtain glimpses of the eternal order1 and enjoy foretastes of the bliss of heaven1 is a belief which ,i1 at least1 see no reason to reject4 ,it involves no rash presumption1 and is not contrary to what may be readily believed about the state of immortal spirits passing through a mortal life4 ,but the explanation of the blank trance as a temporary transit into the ,absolute must be set down as a pure delusion4 ,it involves a conception of the divine ,rest which in his best moments ,eckhart himself repudiates4 ,the ,rest of the ,godhead1 he says1 is not in that ,he is the source of being1 but in that ,he is the consummation of all being4 ,this profound saying expresses the truth1 which he seems often to forget1 that the world-process must have a real value in ,god's sight--that it is not a mere polarisation of the white radiance of eternity broken up by the imperfection of our vision4 ,whatever theories we may hold about ,absolute ,being1 or an ,absolute that is above ,being1 we must make room for the ,will1 and for ,time1 which is the form of the will1 and for the creatures who inhabit time and space1 as having for us the value of reality4 ,nor shall we1 if we are to escape scepticism1 be willing to admit that these appearances have no sure relation to ultimate reality4 ,we must not try to uncreate the world in order to find ,god4 ,we were created out of nothing1 but we cannot return to nothing1 to find our ,creator there4 ,the still1 small voice is best listened for amid the discordant harmony of life and death4 ,the search for ,god is no exception to the mysterious law of human nature1 that we cannot get anything worth having--neither holiness nor happiness nor wisdom--by trying for it directly4 ,it must be given us through something else4 ,the recluse who lives like ,parnell's ,hermit3 ,prayer all his business1 all his pleasure praise1 is not only a poor sort of saint1 but he will offer a poor sort of prayers and praises4 ,he will miss real holiness for the same reason that makes the pleasure-seeker miss real happiness4 ,we must lose ourselves in some worthy interest in order to find again both a better self and an object higher than that which we sought4 ,this the ,german mystics in a sense knew well4 ,there is a noble sentence of ,suso to the effect that he who realises the inward in the outward1 to him the inward becomes more inward than to him who only recognises the inward in the inward4 ,moreover1 the recognition that ,god manifests ,himself and worketh more in one creature than another 7,theologia ,germanica71 involves a denial of the nihilistic view that all the creatures are ein lauteres ,nichts4#ba ,it would be easy to find such passages in all the fourteenth-century mystics1 but it cannot be denied that on the whole their religion is too self-centred4 ,there are not many maxims so fundamentally wrong-headed and un-,christian as ,suso's advice to live as if you were the only person in the world4#bb ,the life of the cloistered saint may be abundantly justified--for the spiritual activity of some of them has been of far greater service to mankind than the fussy benevolence of many practical busybodies--but the idea of social service1 whether in the school of ,martha or of ,mary1 ought surely never to be absent4 ,the image of ,christ as the ,lover of the individual soul rather than as the ,bridegroom of the ,church was too dear to these lonely men and women4 ,unconsciously1 they looked to their personal devotions to compensate them for the human loves which they had forsworn4 ,the raptures of ,divine ,love1 which they regarded as signal favours bestowed upon them1 were not very wholesome in themselves1 and diverted their thoughts from the needs of their fellow-men4 ,they also led to most painful reactions1 in which the poor contemplative believed himself abandoned by ,god and became a pray to terrible depression and melancholy4 ,these fits of wretchedness came indeed to be recognised as ,god's punishment for selfishness in devotion and for too great desire for the sweetness of communing with ,god1 and so arose the doctrine of disinterested love1 which was more and more emphasised in the later mysticism1 especially by the ,french ,quietists4 ,i have spoken quite candidly of the defects of ,eckhart's mystical ,christianity4 ,as a religious philosophy it does not keep clear of the fallacy that an ascent though the unreal can lead to reality4 ,to suppose1 as the mystic does1 that the finite search has of itself no ,being at all1 is illusory1 is ,maya1 is itself nothing1 this is also to deprive the ,absolute of even its poor value as a contrasting goal4 ,for a goal that is a goal of no real process has as little value as it has content4#bc ,but1 as ,prof4 ,royce says1 mysticism furnishes us with the means of correcting itself4 ,it supplies an obvious reductio ad absurdum of the theory with which it set out1 that ,immediacy is the one test of reality1 and is itself forced to give the world of diversity a real value as manifesting in different degrees the nature of ,god4 ,those who are acquainted with the sacred books of the ,east will recognise that here is the decisive departure from real ,pantheism4 ,and it may be fairly claimed for the ,german mystics that though their speculative teaching sometimes seems to echo too ominously the apathetic detachment of the ,indian sage1 their lives and example1 and their practical exhortations1 preached a truer and a larger philosophy4 ,eckhart1 as we have seen1 was a busy preacher as well as a keen student1 and some of the younger members of his school were even more occupied in pastoral work4 ,if the tree is to be judged by its fruits1 mysticism can give a very good account of itself to the ,marthas as well as the ,marys of this world4 ,sect4 #d4 ,,the ,,german ,,mystics ,,as ,,guides ,,to ,,holiness ,,this little volume is a contribution to a ,library of ,devotion1 and in the body of the work the reader will be seldom troubled by any abstruse philosophising4 ,i have thought it necessary to give1 in this ,introduction1 a short account of ,eckhart's system1 but the extracts which follow are taken mainly from his successors1 in whom the speculative tendency is weaker and less original1 while the religious element is stronger and more attractive4 ,it is1 after all1 as guides to holiness that these mystics are chiefly important to us4 ,this side of their life's work can never be out of date1 for the deeper currents of human nature change but little2 the language of the heart is readily understood everywhere and at all times4 ,the differences between ,catholic and ,protestant are hardly felt in the keen air of these high summits4 ,it was ,luther himself who discovered the ,theologia ,germanica and said of it that1 next to the ,bible and ,st ,augustine1 no book hath ever come into my hands whence ,i have learnt or would wish to learn more of what ,god and ,christ and man and all things are4 ,i thank ,god that ,i have heard and found my ,god in the ,german tongue1 as ,i have not yet found ,him in ,latin1 ,greek1 or ,hebrew4 ,the theology of these mystics takes us straight back to the ,johannine doctrine of ,christ as the all-pervading ,word of ,god1 by whom all things were made and in whom all things hold together4 ,he is not far from any one of us if we will but seek ,him where ,he is to be found--in the innermost sanctuary of our personal life4 ,in personal religion this means that no part of revelation is to be regarded as past1 isolated1 or external4 ,we should mark and know of a very truth1 says the author of the ,theologia ,germanica1 that all manner of virtue and goodness1 and even the eternal ,good which is ,god ,himself1 can never make a man virtuous1 good1 or happy1 so long as it is outside the soul4 ,in the same spirit ,jacob ,bhme1 #bej years later1 says3 ,if the sacrifice of ,christ is to avail for me1 it must be wrought in me4 ,or1 as his ,english admirer1 ,william ,law1 puts it3 ,christ given for us is neither more nor less than ,christ given into us4 ,he is in no other sense our full1 perfect1 and sufficient ,atonement than as ,his nature and spirit are born and formed in us4 ,the whole process of redemption must in a sense be reenacted in the inner life of every ,christian4 ,and as ,christ emptied ,himself for our sakes1 so must we empty ourselves of all self-seeking4 ,when the creature claimeth for its own anything good1 such as life1 knowledge1 or power1 and in short whatever we commonly call good1 as if it were that1 or possessed that--it goeth astray4 ,sin is nothing else but self-assertion1 self-will4 ,be assured1 says the ,theologia ,germanica1 that he who helpeth a man to his own will1 helpeth him to the worst that he can4 ,he1 therefore1 who is simply and wholly bereft of self is delivered from sin1 and ,god alone reigns in his inmost soul4 ,concerning the highest part or faculty of the soul1 the author of this little treatise follows ,eckhart1 but cautiously4 ,the ,true ,light1 he says1 is that eternal ,light which is ,god2 or else it is a created light1 but yet ,divine1 which is called grace4 ,in either case1 where ,god dwells in a godly man1 in such a man somewhat appertaineth to ,god which is ,his own1 and belongs to ,him only and not to the creature4 ,this doctrine of divine immanence1 for which there is ample warrant in the ,new ,testament1 is the real kernel of ,german mysticism4 ,it is a doctrine which1 when rightly used1 may make this world a foretaste of heaven1 but alas6 the ,false ,light is always trying to counterfeit the true4 ,in the imitation of the suffering life of ,christ lies the only means of escaping the deceptions of the ,evil ,one4 ,the ,false ,light dreameth itself to be ,god1 and sinless2 but none is without sin2 if any is without consciousness of sin1 he must be either ,christ or the ,evil ,spirit4 ,very characteristic is the teaching of all these writers about rewards and punishments4 ,without in any way impugning the ,church doctrine of future retribution1 they yet agree with ,benjamin ,whichcote1 the ,cambridge ,platonist1 that heaven is first a temper1 then a place2 while of hell there is much to recall the noble sentence of ,juliana of ,norwich1 the fourteenth-century visionary1 to me was showed no harder hell than sin4 ,nothing burneth in hell but self-will1 is a saying in the ,theologia ,germanica4#bd ,they insist that the difference between heaven and hell is not that one is a place of enjoyment1 the other of torment2 it is that in the one we are with ,christ1 in the other without ,him4 ,the ,christlike life is not chosen1 to quote the ,theologia ,germanica once more1 in order to serve any end1 or to get anything by it1 but for love of its nobleness1 and because ,god loveth and esteemeth it so highly4 ,he who doth not take it up for love1 hath none of it at all2 he may dream indeed that he hath put it on1 but he is deceived4 ,christ did not lead such a life as this for the sake of reward1 but out of love1 and love maketh such a life light1 and taketh away all its hardships1 so that it becometh sweet and is gladly endured4 ,the truly religious man is always more concerned about what ,god will do in him than what ,he will do to him2 in his intense desire for the purification of his motives he almost wishes that heaven and hell were blotted out1 that he might serve ,god for ,himself alone4 ,sect4 #e4 ,,writers ,,of ,,the ,,school ,,of ,,eckhart--,,tauler ,such are the main characteristics of the religious teachings which we find in the ,german mystics4 ,among the successors of ,eckhart1 from whose writings the following extracts are taken1 the most notable names are those of ,tauler1 ,suso1 and ,ruysbroek4 ,from ,tauler ,i have taken very little1 because a volume of selections from his sermons has already appeared in this series4#be ,accordingly1 it will only be necessary to mention a very few facts about his life4 ,john ,tauler was born at ,strassburg about #acjj1 and studied at the ,dominican convents of ,strassburg and ,cologne4 ,at both places he doubtless heard the sermons of ,eckhart4 ,in #acbi the great interdict began at ,strassburg1 and was stoutly resisted by many of the clergy4 ,it is a disputed point whether ,tauler himself obeyed the ,papal decree or not4 ,his uneventful life1 which was devoted to study1 preaching1 and pastoral work1 came to an end in #acfa4 ,like ,eckhart1 he had a favourite spiritual daughter1 ,margaret ,ebner1 who won a great reputation as a visionary4 ,sect4 #f4 ,,suso ,henry ,suso was born in #abie and died in #acfe4 ,his autobiography was published not long before his death4 ,he is the poet of the band4 ,the romance of saintship is depicted by him with a strange vividness which alternately attracts and repels1 or even disgusts1 the modern reader4 ,the whole-hearted devotion of the ,servitor to the ,divine ,wisdom1 the tender beauty of the visions and conversations1 and the occasional navet of the narrative1 which shows that the saint remained very human throughout1 make ,suso's books delightful reading2 but the accounts of the horrible macerations to which he subjected himself for many years shock our moral sense almost as much as our sensibilities2 we do not now believe that ,god takes pleasure in sufferings inflicted in ,his honour4 ,moreover1 the erotic symbolism of the visions is occasionally unpleasant3 we are no longer in the company of such sane and healthy people as ,eckhart and ,tauler4 ,the half-sensuous pleasure of ecstasy was evidently a temptation to ,suso1 and the violent alternations of rapture and misery which he experienced suggest a neurotic and ill-balanced temperament4#bf ,on this subject--the pathological side of mysticism--a few remarks will not be out of place1 for there has been much discussion of it lately4 ,a great deal of nonsense has been written on the connexion between religion and neuroticism4 ,to quote ,professor ,james' vigorous protest1 medical materialism finishes up ,st ,paul by calling his vision on the road to ,damascus a discharging lesion of the occipital cortex1 he being an epileptic4 ,it snuffs out ,st ,teresa as an hysteric1 ,st ,francis of ,assisi as an hereditary degenerate4 ,george ,fox's discontent with the shams of his age1 and his pining for spiritual veracity1 it treats as a symptom of a disordered colon4 ,carlyle's organ-tones of misery it accounts for by a gastro-duodenal catarrh4 ,all such mental over-tensions1 it says1 are1 when you come to the bottom of the matter1 mere affairs of diathesis 7auto-intoxications most probably71 due to the perverted action of various glands which physiology will yet discover4#bg ,now1 even if it were true that most religious geniuses1 like most other geniuses1 have been psychopaths of one kind or another1 this fact in no way disposes of the value of their intuitions and experiences4 ,nearly all the great benefactors of humanity have been persons of one-sided1 and therefore ill-balanced1 characters4 ,even ,maudsley admits that ,nature may find an incomplete mind a more suitable instrument for a particular purpose4 ,it is the work that is done1 and the quality in the worker by which it is done1 that is alone of moment2 and it may be no great matter from a cosmical standpoint1 if in other qualities of character he 7the genius7 was singularly defective4#bh ,except in the character of our ,lord ,himself1 there are visible imperfections in the record of every great saint2 but that is no reason for allowing such traces of human infirmity to discredit what is pure and good in their work4 ,more particularly1 it would be a great pity to let our minds dwell on the favourite materialistic theory that saintliness1 especially as cultivated and venerated by ,catholicism1 has its basis in perverted sexuality4 ,there is enough plausibility in the theory to make it mischievous4 ,the allegorical interpretation of the ,book of ,canticles was in truth the source of1 or at least the model for1 a vast amount of unwholesome and repulsive pietism4 ,not a word need be said for such a paltry narrative of endearments and sickly compliments as the ,revelations of the ,nun ,gertrude1 in the thirteenth century4 ,nor are we concerned to deny that the artificially induced ecstasy1 which is desired on account of the intense pleasure which is said to accompany it1 nearly always contains elements the recognition of which would shock and distress the contemplatives themselves4#bi ,there are1 however1 other elements1 of a less insidious kind1 which make the ecstatic trance seem desirable4 ,these are1 according to ,professor ,leuba1 the calming of the restless intellect by the concentration of the mind on one object2 the longing for a support and comfort more perfect than man can give2 and1 thirdly1 the consecration and strengthening of the will1 which is often a permanent effect of the trance4 ,these are legitimate objects of desire1 and in many of the mystics they are much more prominent than any tendencies which might be considered morbid4 ,as regards the larger question1 about the alleged pathological character of all distinctively religious exaltation1 ,i believe that no greater mistake could be made than to suppose that the religious life flourishes best in unnatural circumstances4 ,religion1 from a biological standpoint1 ,i take to be the expression of the racial will to live2 its function 7from this point of view7 is the preservation and development of humanity on the highest possible level4 ,if this is true1 a simple1 healthy1 natural life must be the most favourable for religious excellence--and this ,i believe to be the case4 ,poor ,suso certainly did not lead a healthy or natural life4 ,but in his case1 though the suppressed natural instincts obviously overflow into the religious consciousness and in part determine the forms which his devotion assumes1 we can never forget that we are in the company of a poet and a saint who will lift us1 if we can follow him1 into a very high region of the spiritual life1 an altitude which he has himself climbed with bleeding feet4 ,the simple confidence which at the end of the dialogue he expresses in the value of his work is1 ,i think1 amply justified4 ,whoever will read these writings of mine in a right spirit1 can hardly fail to be stirred to the depths of his soul1 either to fervent love1 or to new light1 or to hunger and thirst for ,god1 or to hatred and loathing for his sins1 or to that spiritual aspiration by which the soul is renewed in grace4 ,sect4 #g4 ,,ruysbroek ,note3 the ,ruysbroek selection has not been reproduced in this electronic edition4 ,an electronic text of a larger collection of ,ruysbroek's works may be available4 ,sect4 #h4 ,,theologia ,,germanica ,the ,theologia ,germanica1 an isolated treatise of no great length by an unknown author1 was written towards the end of the fourteenth century by one of the ,gottesfreunde1 a widespread association of pious souls in ,germany4 ,he is said to have been a priest and warden of the house of the ,teutonic ,order at ,frankfort4 ,his book is both the latest and one of the most important productions of the ,german mystical school founded by ,eckhart4 ,the author is a deeply religious philosopher1 as much interested in speculative mysticism as ,eckhart himself1 but as thoroughly penetrated with devout feeling as ,thomas ,kempis4 ,the treatise should be read by all1 as one of the very best devotional works in any language4 ,my only reason for not translating it in full here is that a good ,english translation already exists1#cj so that it seemed unnecessary to offer a new one to the public4 ,i have therefore only translated a few characteristic passages1 which are very far from exhausting its beauties1 and a few of the more striking aphorisms1 which indicate the main points in the religious philosophy of the writer4 ,sect4 #i4 ,,modern ,,mysticism ,the revival of interest in the old mystical writers is not surprising when we consider the whole trend of modern thought4 ,among recent philosophers--though ,lotze1 perhaps the greatest name among them1 is unsympathetic1 in consequence of his over-rigid theory of personality--the great psychologist ,fechner1 whose religious philosophy is not so well known in this country as it deserves to be1 has with some justice been called a mystic4 ,and our own greatest living metaphysician1 ,mr ,f4,h4 ,bradley1 has expounded the dialectic of speculative mysticism with unequalled power1 though with a bias against ,christianity4 ,another significant fact is the great popularity1 all over ,europe1 of ,maeterlinck's mystical works1 ,le ,trsor des ,humbles1 ,la ,sagesse et la ,destine1 and ,le ,temple ,enseveli4 ,the growing science of psychology has begun to turn its attention seriously to the study of the religious faculty4 ,several able men have set themselves to collect material which may form the basis of an inductive science4 ,personal experiences1 communicated by many persons of both sexes and of various ages1 occupations1 and levels of culture1 have been brought together and tabulated4 ,it is claimed that important facts have already been established1 particularly in connexion with the phenomena of conversion1 by this method4 ,the results have certainly been more than enough to justify confidence in the soundness of the method1 and hope that the new science may have a great future before it4 ,towards mysticism1 recent writers on the psychology of religion have been less favourable than the pure metaphysicians4 ,while the latter have shown a tendency towards ,pantheism and ,determinism1 which makes them sympathise with the general trend of speculative mysticism1 psychology seems just at present to lean towards a pluralistic metaphysic and a belief in free-will or even in chance4 ,this attitude is especially noticeable in the now famous ,gifford ,lectures of ,professor ,william ,james#ca and in the recent volume of essays written at ,oxford4#cb ,but even if the rising tide of neo-,kantianism should cause the speculative mystics to be regarded with disfavour1 nothing can prevent the religion of the twentieth century from being mystical in type4 ,the strongest wish of a vast number of earnest men and women to-day is for a basis of religious belief which shall rest1 not upon tradition or external authority or historical evidence1 but upon the ascertainable facts of human experience4 ,the craving for immediacy1 which we have seen to be characteristic of all mysticism1 now takes the form of a desire to establish the validity of the ,god-consciousness as a normal part of the healthy inner life4 ,we may perhaps venture to predict that the ,christian biologist of the future will turn the ,pauline ,christology into his own dialect somewhat after the following fashion3--,the function of religion in the human race is closely analogous to1 if not identical with1 that of instinct in the lower animals4 ,religion is the racial will to live2 not1 however1 to live anyhow and at all costs1 but to live as human beings1 conforming as far as possible to the highest type of humanity4 ,religion1 therefore1 acts as a higher instinct1 inhibiting all self-destroying and race-destroying impulses in the interest of a larger self than the individual life4 ,to turn this statement into theological form it is only necessary to claim that the perfect man which the religious instinct is trying to form is the measure of the stature of the fulness of ,christ1 that that perfect humanity was once realised in the historical ,christ1 and that the higher instinct within us--ourselves1 yet not ourselves--which makes for life and righteousness1 and is the source of all the good that we can think1 say1 or do1 may 7in virtue of that historical incarnation7 be justly called the indwelling ,christ4 ,this is all that the ,christian mystic needs4 ,sect4 #aj4 ,,specimens ,,of ,,modern ,,mysticism ,i conclude this introductory essay with a few extracts from recent ,american books on the psychology of religion4 ,it is interesting to find some of the strangest experiences of the cloister reproduced under the very different conditions of modern ,american life4 ,the quotations will serve to show how far ,tauler and the ,theologia ,germanica are from being out of date4 ,the thing which impressed me most 7says a correspondent of ,professor ,william ,james7#cc was learning the fact that we must be in absolutely constant relation or mental touch with that essence of life which permeates all and which we call ,god4 ,this is almost unrecognisable unless we live into it ourselves actually--that is1 by a constant turning to the very innermost1 deepest consciousness of our real selves or of ,god in us1 for illumination from within1 just as we turn to the sun for light1 warmth1 and invigoration without4 ,when you do this consciously1 realising that to turn inward to the light within you is to live in the presence of ,god or of your ,divine self1 you soon discover the unreality of the objects to which you have hitherto been turning and which have engrossed you without4 ,the next quotation comes from a small book by one of the ,new ,thought or ,mind ,cure school in ,america4 ,the enormous sale of the volume testifies to the popularity of the teaching which it contains4#cd ,intuition is an inner spiritual sense through which man is opened to the direct revelation and knowledge of ,god1 the secret of nature and life1 and through which he is brought into conscious unity and fellowship with ,god1 and made to realise his own deific nature and supremacy of being as the son of ,god4 ,spiritual supremacy and illumination thus realised through the development and perfection of intuition under divine inspiration gives the perfect inner vision and direct insight into the character1 properties1 and purpose of all things to which the attention and interest are directed4 ,it is1 we repeat1 a spiritual sense opening inwardly1 as the physical senses open outwardly2 and because it has the capacity to perceive1 grasp1 and know the truth at first hand1 independent of all external sources of information1 we call it intuition4 ,all inspired teaching and spiritual revelations are based upon the recognition of this spiritual faculty of the soul and its power to receive and appropriate them4 ,conscious unity of man in spirit and purpose with the ,father1 born out of his supreme desire and trust1 opens his soul through this inner sense to immediate aspiration and enlightenment from the divine omniscience1 and the co-operative energy of the divine omnipotence1 under which he becomes a seer and a master4 ,on this higher plane of realised spiritual life in the flesh the mind acts with unfettered freedom and unbiassed vision1 grasping truth at first hand1 independent of all external sources of information4 ,approaching all beings and things from the divine side1 they are seen in the light of the divine omniscience4#ce ,god's purpose in them1 and so the truth concerning them1 as it rests in the mind of ,god1 are thus revealed by direct illumination from the divine mind1 to which the soul is opened inwardly through this spiritual sense we call intuition4 ,the practice of meditation without images1 as the mediaeval mystics called it1 is specially recommended4 ,many will receive great help1 and many will be entirely healed by a practice somewhat after the following nature3--,with a mind at peace1 and with a heart going out in love to all1 go into the quiet of your own interior self1 holding the thought1 ,i am one with the ,infinite ,spirit of ,life1 the life of my life4 ,i now open my body1 in which disease has gotten a foothold1 ,i open it fully to the inflowing tide of this infinite life1 and it now1 even now1 is pouring in and coursing through my body1 and the healing process is going on4 ,if you would find the highest1 the fullest1 and the richest life that not only this world but that any world can know1 then do away with the sense of the separateness of your life from the life of ,god4 ,hold to the thought of your oneness4 ,in the degree that you do this1 you will find yourself realising it more and more1 and as this life of realisation is lived1 you will find that no good thing will be withheld1 for all things are included in this4#cf ,this modern mysticism is very much entangled with theories about the cure of bodily disease by suggestion2 and it is fair to warn those who are unacquainted with the books of this sect that they will find much fantastic superstition mixed with a stimulating faith in the inner light as the voice of ,god4 ,but whatever may be the course of this particular movement there can be no doubt that the ,americans1 like ourselves1 are only at the beginning of a great revival of mystical religion4 ,the movement will probably follow the same course as the mediaeval movement in ,germany1 with which this little book is concerned4 ,it will have its philosophical supportees1 who will press their speculation to the verge of ,pantheism1 perhaps reviving the ,logos-cosmology of the ,christian ,alexandrians under the form of the pan-psychism of ,lotze and ,fechner4 ,it will have its evangelists like ,tauler1 who will carry to our crowded town populations the glad tidings that the kingdom of ,god is not here or there1 but within the hearts of all who will seek for it within them4 ,it will assuredly attract some to a life of solitary contemplation2 while others1 intellectually weaker or less serious1 will follow the various theosophical and theurgical delusions which1 from the days of ,iamblichus downward1 have dogged the heels of mysticism4 ,for the ,false ,light against which the ,theologia ,germanica warns us is as dangerous as ever2 we may even live to see some new ,brethren of the ,free ,spirit turning their liberty into a cloak of licentiousness4 ,if so1 the world will soon whistle back the disciplinarian with his traditions of the elders2 prophesying will once more be suppressed and discredited1 and a new crystallising process will begin4 ,but before that time comes some changes may possibly take place in the external proportions of ,christian orthodoxy4 ,the appearance of a vigorous body of faith1 standing firmly on its own feet1 may even have the effect of relegating to the sphere of pious opinion some tenets which have hitherto seemed to be pillars4 ,for these periodical returns to the fresh springs of religion never leave the tradition exactly where it was before4 ,the ,german movement of the fourteenth century made the ,reformation inevitable1 and our own age may be inaugurating a change no less momentous1 which will restore in the twentieth century some of the features of ,apostolic ,christianity4 ,,light1 ,,life ,,and ,,love ,,eckhart ,,god ,,god is nameless1 for no man can either say or understand aught about ,him4 ,if ,i say1 ,god is good1 it is not true2 nay more2 ,i am good1 ,god is not good4 ,i may even say1 ,i am better than ,god2 for whatever is good1 may become better1 and whatever may become better1 may become best4 ,now ,god is not good1 for ,he cannot become better4 ,and if ,he cannot become better1 ,he cannot become best1 for these three things1 good1 better1 and best1 are far from ,god1 since ,he is above all4 ,if ,i also say1 ,god is wise1 it is not true2 ,i am wiser than ,he4 ,if ,i also say1 ,god is a ,being1 it is not true2 ,he is transcendent ,being and superessential ,nothingness4 ,concerning this ,st ,augustine says3 the best thing that man can say about ,god is to be able to be silent about ,him1 from the wisdom of his inner judgement4 ,therefore be silent and prate not about ,god1 for whenever thou dost prate about ,god1 thou liest1 and committest sin4 ,if thou wilt be without sin1 prate not about ,god4 ,thou canst understand nought about ,god1 for ,he is above all understanding4 ,a master saith3 ,if ,i had a ,god whom ,i could understand1 ,i would never hold ,him to be ,god4 7#cah7cg ,god is not only a ,father of all good things1 as being their ,first ,cause and ,creator1 but ,he is also their ,mother1 since ,he remains with the creatures which have from ,him their being and existence1 and maintains them continually in their being4 ,if ,god did not abide with and in the creatures1 they must necessarily have fallen back1 so soon as they were created1 into the nothingness out of which they were created4 7#faj7 ,,rest ,,only ,,in ,,god ,,if ,i had everything that ,i could desire1 and my finger ached1 ,i should not have everything1 for ,i should have a pain in my finger1 and so long as that remained1 ,i should not enjoy full comfort4 ,bread is comfortable for men1 when they are hungry2 but when they are thirsty1 they find no more comfort in bread than in a stone4 ,so it is with clothes1 they are welcome to men1 when they are cold2 but when they are too hot1 clothes give them no comfort4 ,and so it is with all the creatures4 ,the comfort which they promise is only on the surface1 like froth1 and it always carries with it a want4 ,but ,god's comfort is clear and has nothing wanting3 it is full and complete1 and ,god is constrained to give it thee1 for ,he cannot cease till ,he have given thee ,himself4 7#cjj7 ,it is only in ,god that are collected and united all the perfections1 which in the creatures are sundered and divided4 7#cbd7 ,yet all the fulness of the creatures can as little express ,god1 as a drop of water can express the sea4 7#agc7 ,,god ,,is ,,always ,,ready ,,no one ought to think that it is difficult to come to ,him1 though it sounds difficult and is really difficult at the beginning1 and in separating oneself from and dying to all things4 ,but when a man has once entered upon it1 no life is lighter or happier or more desirable2 for ,god is very zealous to be at all times with man1 and teaches him that ,he will bring him to ,himself if man will but follow4 ,man never desires anything so earnestly as ,god desires to bring a man to ,himself1 that he may know ,him4 ,god is always ready1 but we are very unready2 ,god is near to us1 but we are far from ,him2 ,god is within1 but we are without2 ,god is at home1 but we are strangers4 ,the prophet saith3 ,god guideth the redeemed through a narrow way into the broad road1 so that they come into the wide and broad place2 that is to say1 into true freedom of the spirit1 when one has become a spirit with ,god4 ,may ,god help us to follow this course1 that ,he may bring us to ,himself4 ,amen4 7#bbc7 ,,grace ,,the masters say3 ,that is young1 which is near its beginning4 ,intelligence is the youngest faculty in man3 the first thing to break out from the soul is intelligence1 the next is will1 the other faculties follow4 ,now he saith3 ,young man1 ,i say unto thee1 arise4 ,the soul in itself is a simple work2 what ,god works in the simple light of the soul is more beautiful and more delightful than all the other works which ,he works in all creatures4 ,but foolish people take evil for good and good for evil4 ,but to him who rightly understands1 the one work which ,god works in the soul is better and nobler and higher than all the world4 ,through that light comes grace4 ,grace never comes in the intelligence or in the will4 ,if it could come in the intelligence or in the will1 the intelligence and the will would have to transcend themselves4 ,on this a master says3 ,there is something secret about it2 and thereby he means the spark of the soul1 which alone can apprehend ,god4 ,the true union between ,god and the soul takes place in the little spark1 which is called the spirit of the soul4 ,grace unites not to any work4 ,it is an indwelling and a living together of the soul in ,god4 7#bee7 ,every gift of ,god makes the soul ready to receive a new gift1 greater than itself4 7#ae7 ,yea1 since ,god has never given any gift1 in order that man might rest in the possession of the gift1 but gives every gift that ,he has given in heaven and on earth1 in order that ,he might be able to give one gift1 which is ,himself1 so with this gift of grace1 and with all ,his gifts ,he will make us ready for the one gift1 which is ,himself4 7#efi7 ,no man is so boorish or stupid or awkward1 that he cannot1 by ,god's grace1 unite his will wholly and entirely with ,god's will4 ,and nothing more is necessary than that he should say with earnest longing3 ,o ,lord1 show me ,thy dearest will1 and strengthen me to do it4 ,and ,god does it1 as sure as ,he lives1 and gives him grace in ever richer fulness1 till he comes to perfection1 as ,he gave to the woman at ,jacob's well4 ,look you1 the most ignorant and the lowest of you all can obtain this from ,god1 before he leaves this church1 yea1 before ,i finish this sermon1 as sure as ,god lives and ,i am a man4 7#ahg7 ,o almighty and merciful ,creator and good ,lord1 be merciful to me for my poor sins1 and help me that ,i may overcome all temptations and shameful lusts1 and may be able to avoid utterly1 in thought and deed1 what ,thou forbiddest1 and give me grace to do and to hold all that ,thou hast commanded4 ,help me to believe1 to hope1 and to love1 and in every way to live as ,thou willest1 as much as ,thou willest1 and what ,thou willest4 7#dae7 ,,the ,,will ,,then is the will perfect1 when it has gone out of itself1 and is formed in the will of ,god4 ,the more this is so1 the more perfect and true is the will1 and in such a will thou canst do all things4 7#eec7 ,,surrender ,,of ,,the ,,will ,,you should know1 that that which ,god gives to those men who seek to do ,his will with all their might1 is the best4 ,of this thou mayest be as sure1 as thou art sure that ,god lives1 that the very best must necessarily be1 and that in no other way could anything better happen4 ,even if something else seems better1 it would not be so good for thee1 for ,god wills this and not another way1 and this way must be the best for thee4 ,whether it be sickness or poverty or hunger or thirst1 or whatever it be1 that ,god hangs over thee or does not hang over thee--whatever ,god gives or gives not1 that is all what is best for thee2 whether it be devotion or inwardness1 or the lack of these which grieves thee--only set thyself right in this1 that thou desirest the glory of ,god in all things1 and then whatever ,he does to thee1 that is the best4 ,now thou mayest perchance say3 ,how can ,i tell whether it is the will of ,god or not8 ,if it were not the will of ,god1 it would not happen4 ,thou couldst have neither sickness nor anything else unless ,god willed it4 ,but know that it is ,god's will that thou shouldst have so much pleasure and satisfaction therein1 that thou shouldst feel no pain as pain2 thou shouldst take it from ,god as the very best thing1 for it must of necessity be the very best thing for thee4 ,therefore ,i may even wish for it and desire it1 and nothing would become me better than so to do4 ,if there were a man whom ,i were particularly anxious to please1 and if ,i knew for certain that he liked me better in a grey cloak than in any other1 there is no doubt that however good another cloak might be1 ,i should be fonder of the grey than of all the rest4 ,and if there were anyone whom ,i would gladly please1 ,i should do nothing else in word or deed than what ,i knew that he liked4 ,ah1 now consider how your love shows itself6 ,if you loved ,god1 of a surety nothing would give you greater pleasure than what pleases ,him best1 and that whereby ,his will may be most fully done4 ,and1 however great thy pain or hardship may be1 if thou hast not as great pleasure in it as in comfort or fulness1 it is wrong4 ,we say every day in prayer to our ,father1 ,thy will be done4 ,and yet when ,his will is done1 we grumble at it1 and find no pleasure in ,his will4 ,if our prayers were sincere1 we should certainly think ,his will1 and what ,he does1 to be the best1 and that the very best had happened to us4 7#acd7 ,those who accept all that the ,lord send1 as the very best1 remain always in perfect peace1 for in them ,god's will has become their will4 ,this is incomparably better than for our will to become ,god's will4 ,for when thy will becomes ,god's will--if thou art sick1 thou wishest not to be well contrary to ,god's will1 but thou wishest that it were ,god's will that thou shouldest be well4 ,and so in other things4 ,but when ,god's will becomes thy will--then thou art sick3 in ,god's name2 thy friend dies3 in ,god's name6 7#ee7 ,,suffering ,,men who love ,god are so far from complaining of their sufferings1 that their complaint and their suffering is rather because the suffering which ,god's will has assigned them is so small4 ,all their blessedness is to suffer by ,god's will1 and not to have suffered something1 for this is the loss of suffering4 ,this is why ,i said1 ,blessed are they who are willing to suffer for righteousness1 not1 ,blessed are they who have suffered4 7#dcd7 ,all that a man bears for ,god's sake1 ,god makes light and sweet for him4 7#de7 ,if all was right with you1 your sufferings would no longer be suffering1 but love and comfort4 7#ddb7 ,if ,god could have given to men anything more noble than suffering1 ,he would have redeemed mankind with it3 otherwise1 you must say that my ,father was my enemy1 if he knew of anything nobler than suffering4 7#cch7 ,true suffering is a mother of all the virtues4 7#cch7 ,,sin ,,deadly sin is a death of the soul4 ,to die is to lose life4 ,but ,god is the life of the soul2 since then deadly sin separates us from ,god1 it is a death of the soul4 ,deadly sin is also an unrest of the heart4 ,everything can rest only in its proper place4 ,but the natural place of the soul is ,god2 as ,st ,augustine says1 ,lord1 thou hast made us for ,thyself1 and our heart is restless till it finds rest in ,thee4 ,but deadly sin separates us from ,god2 therefore it is an unrest of the heart4 ,deadly sin is also a sickness of the faculties1 when a man can never stand up alone for the weight of his sins1 nor ever resist falling into sin4 ,therefore deadly sin is a sickness of the faculties4 ,deadly sin is also a blindness of the sense1 in that it suffers not a man to know the shortness of the pleasures of lust1 nor the length of the punishment in hell1 nor the eternity of joys in heaven4 ,deadly sin is also a death of all graces2 for as soon as a deadly sin takes place1 a man becomes bare of all graces4 7#bag7 ,every creature must of necessity abide in ,god2 if we fall out of the hands of his mercy1 we fall into the hands of ,his justice4 ,we must ever abide in ,him4 ,what madness then is it to wish not to be with ,him1 without whom thou canst not be6 7#afi7 ,,contentment ,a ,,great teacher once told a story in his preaching about a man who for eight years besought ,god to show him a man who would make known to him the way of truth4 ,while he was in this state of anxiety there came a voice from ,god and spake to him3 ,go in front of the church1 and there shalt thou find a man who will make known to thee the way of truth4 ,he went1 and found a poor man whose feet were chapped and full of dirt1 and all his clothes were hardly worth twopence-halfpenny4 ,he greeted this poor man and said to him1 ,god give thee a good morning4 ,the poor man answered1 ,i never had a bad morning4 ,the other said1 ,god give thee happiness4 ,how answerest thou that8 ,the poor man answered1 ,i was never unhappy4 ,the first then said1 ,god send thee blessedness4 ,how answerest thou that8 ,i was never unblessed1 was the answer4 ,lastly the questioner said1 ,god give thee health6 ,now enlighten me1 for ,i cannot understand it4 ,and the poor man replied1 ,when thou saidst to me1 may ,god give thee a good morning1 ,i said ,i never had a bad morning4 ,if ,i am hungry1 ,i praise ,god for it2 if ,i am cold1 ,i praise ,god for it2 if ,i am distressful and despised1 ,i praise ,god for it2 and that is why ,i never had a bad morning4 ,when thou askedst ,god to give me happiness1 ,i answered that ,i had never been unhappy2 for what ,god gives or ordains for me1 whether it be ,his love or suffering1 sour or sweet1 ,i take it all from ,god as being the best1 and that is why ,i was never unhappy4 ,thou saidst further1 ,may ,god make thee blessed1 and ,i said1 ,i was never unblessed1 for ,i have given up my will so entirely to ,god's will1 that what ,god wills1 that ,i also will1 and that is why ,i was never unblessed1 because ,i willed alone ,god's will4 ,ah6 dear fellow1 replied the man2 but if ,god should will to throw thee into hell1 what wouldst thou say then8 ,he replied1 ,throw me into hell6 ,then ,i would resist ,him4 ,but even if ,he threw me into hell1 ,i should still have two arms wherewith to embrace ,him4 ,one arm is true humility1 which ,i should place under ,him1 and with the arm of love ,i should embrace ,him4 ,and he concluded1 ,i would rather be in hell and possess ,god1 than in the kingdom of heaven without ,him4 7#fbc7 ,,detachment ,,the man who has submitted his will and purposes entirely to ,god1 carries ,god with him in all his works and in all circumstances4 ,therein can no man hinder him1 for he neither aims at nor enjoys anything else1 save ,god4 ,god is united with ,him in all his purposes and designs4 ,even as no manifoldness can dissipate ,god1 so nothing can dissipate such a man1 or destroy his unity4 ,man1 therefore1 should take ,god with him in all things2 ,god should be always present to his mind and will and affections4 ,the same disposition that thou hast in church or in thy cell1 thou shouldst keep and maintain in a crowd1 and amid the unrest and manifoldness of the world4 ,some people pride themselves on their detachment from mankind1 and are glad to be alone or in church2 and therein lies their peace4 ,but he who is truly in the right state1 is so in all circumstances1 and among all persons2 he who is not in a good state1 it is not right with him in all places and among all persons4 ,he who is as he should be has ,god with him in truth1 in all places and among all persons1 in the street as well as in the church2 and then no man can hinder him4 7#edg7 ,it is often much harder for a man to be alone in a crowd than in the desert2 and it is often harder to leave a small thing than a great1 and to practise a small work than one which people consider very great4 7#efe7 ,,prayer ,,good and earnest prayer is a golden ladder which reaches up to heaven1 and by which man ascends to ,god4 ,the man who will pray aright should ask for nothing except what may promote ,god's honour and glory1 his own profit and the advantage of his neighbours4 ,when we ask for temporal things we should always add1 if it be ,god's will and if it be for my soul's health4 ,but when we pray for virtues1 we need add no qualification1 for these are ,god's own working4 7#cei7 ,,love ,,of ,,our ,,neighbour ,,it is a hard thing to practise this universal love1 and to love our neighbours as ourselves1 as our ,lord commanded us4 ,but if you will understand it rightly1 there is a greater reward attached to this command1 than to any other4 ,the commandment seems hard1 but the reward is precious indeed4 7#ace7 ,,love ,,he who has found this way of love1 seeketh no other4 ,he who turns on this pivot is in such wise a prisoner that his foot and hand and mouth and eyes and heart1 and all his human faculties1 belong to ,god4 ,and1 therefore1 thou canst overcome thy flesh in no better way1 so that it may not shame thee1 than by love4 ,this is why it is written1 ,love is as strong as death1 as hard as hell4 ,death separates the soul from the body1 but love separates all things from the soul4 ,she suffers nought to come near her1 that is not ,god nor ,god-like4 ,happy is he who is thus imprisoned2 the more thou art a prisoner1 the more wilt thou be freed4 ,that we may be so imprisoned1 and so freed1 may ,he help us1 ,who ,himself is ,love4 7#cj7 ,,the ,,union ,,with ,,god ,,the union of the soul with ,god is far more inward than that of the soul and body4 7#eff7 ,now ,i might ask1 how stands it with the soul that is lost in ,god8 ,does the soul find herself or not8 ,to this will ,i answer as it appears to me1 that the soul finds herself in the point1 where every rational being understands itself with itself4 ,although it sinks and sinks in the eternity of the ,divine ,essence1 yet it can never reach the ground4 ,therefore ,god has left a little point wherein the soul turns back upon itself and finds itself1 and knows itself to be a creature4 7#chg7 ,god alone must work in thee without hindrance1 that ,he may bring to perfection ,his likeness in thee4 ,so thou mayest understand with ,him1 and love with ,him4 ,this is the essence of perfection4 7#dga7 ,,the ,,last ,,judgment ,,people say of the last day1 that ,god shall give judgment4 ,this is true4 ,but it is not true as people imagine4 ,every man pronounces his own sentence2 as he shows himself here in his essence1 so will he remain everlastingly4 7#dga7 ,,precept ,,and ,,practice ,,better one life-master than a thousand reading-masters 7wger wre ein lebemeister denne tsent lesemeister74 ,if ,i sought a master in the scriptures1 ,i should seek him in ,paris and in the high schools of high learning4 ,but if ,i wished to ask questions about the perfect life1 that he could not tell me4 ,where then must ,i go8 ,nowhere at all save to an utterly simple nature2 he could answer my question4 7#eii7 ,,relics ,,my people1 why seek ye after dead bones8 ,why seek ye not after living holiness1 which might give you everlasting life8 ,the dead can neither give nor take away4 7#eii7 ,,sayings ,,of ,,eckhart ,,master ,,eckhart saith3 ,he who is always alone1 he is worthy of ,god2 and he who is always at home1 to him is ,god present2 and be who abides always in a present now1 in him doth ,god beget ,his ,son without ceasing4 7#fjj7 ,master ,eckhart saith3 ,i will never pray to ,god to give ,himself to me3 ,i will pray ,him to make me purer4 ,if ,i were purer1 ,god must give ,himself to me1 of ,his own nature1 and sink into me4 7#fja7 ,master ,eckhart was asked1 what were the greatest goods1 that ,god had done to him4 ,he said1 there are three4 ,the first is1 that the lusts and desires of the flesh have been taken away from me4 ,the second is1 that the ,divine ,light shines and gives me light in all my doings4 ,the third is1 that ,i am daily renewed in virtue1 grace and holiness4 7#fjb7 ,,tauler ,,our ,,aim ,,think1 and think earnestly1 how great1 how unutterable will be the joy and blessedness1 the glory and honour of those who shall see clearly and without veil the gladsome and beauteous face of ,god1 how they will enjoy the best and highest good1 which is ,god ,himself4 ,for in ,him is included all pleasure1 might1 joy1 and all beauty1 so that the blessed in ,god will possess everything that is good and desirable1 with everlasting joy and security1 without fear lest they should ever be parted from ,him4 7#ach7ch ,,consequences ,,of ,,the ,,fall ,,from the time when the first man gave a ready ear to the words of the enemy1 mankind have been deaf1 so that none of us can hear or understand the loving utterances of the eternal ,word4 ,something has happened to the ears of man1 which has stopped up his ears1 so that he cannot hear the loving ,word2 and he has also been so blinded1 that he has become stupid1 and does not know himself4 ,if he wished to speak of his own inner life1 he could not do it2 he knows not where he is1 nor what is his state4 7#ia7 ,how can it be that the noble reason1 the inner eye1 is so blinded that it cannot see the true light8 ,this great shame has come about1 because a thick coarse skin and a thick fur has been drawn over him1 even the love and the opinion of the creatures1 whether it be the man himself or something that belongs to him2 hence man has become blind and deaf1 in whatever position he may be1 worldly or spiritual4 ,yes1 that is his guilt1 that many a thick skin is drawn over him1 as thick as an ox's forehead1 and it has so covered up his inner man1 that neither ,god nor himself can get inside2 it has grown into him4 7#ib7 ,,the ,,fall ,,through two things man fell in ,paradise--through pride1 and through inordinate affection4 ,therefore we too must return by two things1 that nature may recover her power3 we must first sink our nature and bring it down under ,god and under all men in deep humility1 against whom it had exalted itself in pride4 ,we must also manfully die to all inordinate lusts4 7#a7 ,,life ,a ,,battle ,,nothing in the world is so necessary for man as to be constantly assailed2 for in fighting he learns to know himself4 ,as grace is necessary to a man1 so also is fighting4 ,virtue begins in fighting1 and is developed in fighting4 ,in every state to which a man is called1 inward and outward1 he must of necessity be assailed4 ,a high ,master said3 ,as little as meat can remain without salt and yet not become corrupt1 so little can a man remain without fighting4 7#ajd7 ,a man should in the first place act as when a town is besieged1 and it is certain that the besieging army is stronger than the town4 ,when the town is weakest1 men take the very greatest care to guard and defend the town2 if they neglected to do so1 they would lose the town1 and with it their lives and properties4 ,so should every man do3 he should be most careful to find out in what things the evil spirit most often besets him--that is1 on what side the man is weakest1 and to what kind of errors and failings he is most prone1 and should manfully defend himself at those points4 ,next1 turn thyself earnestly away from sin2 for ,i tell you of a truth1 by whatever temptation a man is assailed1 if he turns not from it heartily1 but stands in it vacillating1 he has no wholehearted desire to leave his sins by ,god's will1 and without doubt the evil spirit is close upon him1 who may make him fall into endless perdition4 ,know of a truth1 that if thou wouldst truly overcome the evil spirit1 this can only be done by a complete manful turning away from sin4 ,say then with all thy heart3 ,oh1 everlasting ,god1 help me and give me ,thy ,divine grace to be my help1 for it is my steadfast desire never again to commit any deadly sin against ,thy ,divine will and ,thine honour4 ,so with thy good will and intention thou entirely overcomest the evil spirit1 so that he must fly from thee ashamed4 ,understand1 however1 that it is a miserable and pitiable thing for a reasonable man to let himself be overcome by the evil spirit1 and in consequence of his attacks to fall voluntarily into grievous and deadly sin1 whereby man loses the grace of ,god4 ,a reasonable man1 who allows himself voluntarily to be overcome by the evil spirit1 is like a well-armed man who voluntarily lets a fly bite him to death4 ,for man has many great and strong weapons1 wherewith he may well and manfully withstand the evil spirit--the holy faith1 the blessed sacrament1 the holy word of ,god1 the model and example of all good and holy men1 the prayers of holy ,church1 and other great supports against the power of the evil spirit1 whose power is much less than that of a fly against a great bear4 ,if a man will manfully and boldly withstand the evil spirit1 the evil one can gain no advantage against his free will4 ,turn1 therefore1 manfully and earnestly from your sins1 and watch diligently and earnestly2 for ,i tell you of a truth1 that when you have come to the next world1 if you have not withstood the evil spirit1 and if you are found there without repentance and sorrow1 you will be a mockery to all the devils and to yourself1 and you will be eternally punished and tormented4 ,and it will then be a greater woe to you1 that you have followed the evil spirit1 than all the external pains that you must endure eternally for your sins4 ,thirdly1 a man should diligently attend to his inner ,ground1 that there shall be nothing in it save ,god alone1 and ,his eternal glory4 ,for alas6 there are many men1 both lay and clerical1 who live falsely beneath a fair show1 and imagine that they can deceive the everlasting ,god4 ,no1 in truth1 thou deceivest thyself1 and losest the day of grace1 and the favour of ,god1 and makest thyself guilty towards ,god1 in that ,he gives the evil spirits power over thee1 so that thou canst do no good work4 ,therefore1 watch while it is day1 that the hour of darkness and ,god's disfavour may not overtake thee1 and take heed that in thy inner ground ,god may dwell1 and nought besides4 7#ge7 ,even as each man in his baptism is placed under the charge of a special angel1 who is with him always and never leaves him1 and protects him waking and sleeping in all his ways and in all his works1 so every man has a special devil1 who continually opposes him and exercises him without ceasing4 ,but if the man were wise and diligent1 the opposition of the devil and his exercises would be much more profitable to him than the aid of the good angel2 for if there were no struggle1 there could be no victory4 7#aci7 ,,sin ,,when a man has had the fair net of his soul torn by sin1 he must patch and mend it by a humble1 repentant return to the grace and mercy of ,god4 ,he must act like one who wishes to make a crooked stick straight3 he bends the stick further back than it ought to go1 and by being thus bent back it becomes straight again4 ,so must a man do to his own nature4 ,he must bend himself under all things which belong to ,god1 and break himself right off1 inwardly and outwardly1 from all things which are not ,god4 ,every deadly sin causes the precious blood of ,christ to be shed afresh4 ,jesus ,christ is spiritually crucified many times every day4 7#ge7 ,,fishing ,,for ,,souls ,,the fisherman throws his hook1 that he may catch the fish2 but the fish itself takes the hook4 ,when the fish takes the hook1 the fisherman is sure of the fish1 and draws it to him4 ,even so1 ,god has thrown ,his hook and ,his net into all the world1 before our feet1 before our eyes1 before our minds1 and ,he would gladly draw us securely to ,himself by means of all ,his creatures4 ,by pleasurable things ,he draws us on2 by painful things ,he drives us on4 ,he who will not be drawn1 is in fault2 for he has not taken ,god's hook1 nor will he be caught in ,god's net4 ,if he came therein1 beyond doubt he would be caught by ,god and would be drawn by ,god4 ,it is not ,god's fault if we will not be drawn2 we should grasp the hand held out to us4 ,if a man were in a deep pool1 and one tried to help him and pull him out1 would he not gladly grasp his hand and allow himself to be pulled out8 7#db7 ,where two things are so related to each other1 that one may receive something for the other1 there must be something in common between them4 ,if they had nothing in common1 there must be a middle term between them1 which has something in common both with the higher1 from which it may receive1 and with the lower1 to which it may impart4 ,now ,god hath created all things1 and especially mankind1 immediately for ,himself4 ,he created man for ,his pleasure4 ,but by sin1 human nature was so far estranged from ,god1 that it was impossible for a man to attain to that1 for which he was made4 ,now ,aristotle says that ,god and ,nature are not unprofitable workers--that is1 what they work at1 they carry to its end4 ,now ,god created man that ,he might have pleasure in him4 ,if then ,god's work in creating mankind was not to be unprofitable1 when they were so far estranged from ,god by sin1 that they could not receive that by which they might return and attain the enjoyment of eternal happiness1 a ,mediator was necessary between us and ,god1 one who has something in common with us and our natures1 and also shares in the nature of ,god4 ,in order that on the one side1 ,he might in ,himself destroy our sickness1 which was a cause of all our sins1 and also destroy all our sins1 to which our weakness has brought us2 and on the other side that ,he might include in ,himself all the treasure of grace and of ,god's honour1 that ,he might be able to give us grace richly1 and forgiveness of our sins1 and eternal glory hereafter1 this could only be1 if the ,son of ,god became man4 7#ij7 ,yea1 the highest ,god and ,lord of all lords1 the ,son of ,god1 in ,his deep love felt pity for us poor1 sinful men1 condemned to the flames of hell4 ,though ,he was in the form of ,god1 ,he thought it not robbery 7as ,st ,paul says7 to be equal with ,god1 and ,he annihilated ,himself1 and took upon ,him the form of a servant1 and was made like any other man1 being found in fashion as a man4 ,he humbled ,himself1 and became obedient unto death1 even the death of the cross4 7#aag7 ,,the ,,efficacy ,,of ,,divine ,,grace ,,all works which men and all creatures can ever work even to the end of the world1 without the grace of ,god--all of them together1 however great they may be1 are an absolute nothing1 as compared with the smallest work which ,god has worked in men by ,his grace4 ,as much as ,god is better than all ,his creatures1 so much better are ,his works than all the works1 or wisdom1 or designs1 which all men could devise4 ,even the smallest drop of grace is better than all earthly riches that are beneath the sun4 ,yea1 a drop of grace is more noble than all angels and all souls1 and all the natural things that ,god has made4 ,and yet grace is given more richly by ,god to the soul than any earthly gift4 ,it is given more richly than brooks of water1 than the breath of the air1 than the brightness of the sun2 for spiritual things are far finer and nobler than earthly things4 ,the whole ,trinity1 ,father1 ,son1 and ,holy ,ghost1 give grace to the soul1 and flow immediately into it2 even the highest angel1 in spite of his great nobility1 cannot do this4 ,grace looses us from the snares of many temptations2 it relieves us from the heavy burden of worldly cares1 and carries the spirit up to heaven1 the land of spirits4 ,it kills the worm of conscience1 which makes sins alive4 ,grace is a very powerful thing4 ,the man1 to whom cometh but a little drop of the light of grace1 to him all that is not ,god becomes as bitter as gall upon the tongue4 7#hf7 ,grace makes1 contrary to nature1 all sorrows sweet1 and brings it about that a man no longer feels any relish for things which formerly gave him great pleasure and delight4 ,on the other hand1 what formerly disgusted him1 now delights him and is the desire of his heart--for instance1 weakness1 sorrow1 inwardness1 humility1 self-abandonment1 and detachment from all the creatures4 ,all this is in the highest degree dear to him1 when this visitation of the ,holy ,ghost1 grace1 has in truth come to him4 ,then the sick man1 that is to say the external man1 with all his faculties is plunged completely into the pool of water1 even as the sick man who had been for thirty-eight years by the pool at ,jerusalem1 and there washes himself thoroughly in the exalted1 noble1 precious blood of ,christ ,jesus4 ,for grace in manifold ways bathes the soul in the wounds and blood of the holy ,lamb1 ,jesus ,christ4 7#bb7 ,,prayer ,,the essence of prayer is the ascent of the mind to ,god1 as holy teachers tell us4 ,therefore every good man1 when he wishes to pray1 ought to collect his outer senses into himself1 and look into his mind1 to see whether it be really turned to ,god4 ,he who wishes that his prayers may be truly heard1 must keep himself turned away from all temporal and external things1 and all that is not ,divine1 whether it be friend or joy 7,freund oder ,freude71 and all vanities1 whether they be clothes or ornaments1 and from everything of which ,god is not the true beginning and ending1 and from everything that does not belong to ,him4 ,he must cut off his words and his conduct1 his manners and his demeanour1 from all irregularity1 inward or outward4 ,dream not that that can be a true prayer1 when a man only babbles outwardly with his mouth1 and reads many psalms1 gabbling them rapidly and hastily1 while his mind wanders this way and that1 backwards and forwards4 ,much rather must the true prayer be1 as ,st ,peter tells us1 one-minded#ci--that is1 the mind must cleave to ,god alone1 and a man must look with the face of his soul turned directly towards ,god1 with a gentle1 willing dependence on ,him4 7#hj7 ,if thy prayer has these conditions1 thou mayst with true humility fall at the feet of ,god1 and pray for the gentle succour of ,god2 thou mayest knock at ,his fatherly heart1 and ask for bread--that is1 for love4 ,if a man had all the food in the world1 and had not bread1 his food would be neither eatable1 nor pleasant1 nor useful4 ,so it is with all things1 without the ,love of ,god4 ,knock also at the door through which we must go--namely1 ,christ ,jesus4 ,at this door1 the praying man must knock for three ends1 if he wishes to be really admitted4 ,first he must knock devoutly1 at the broken heart and the open side1 and enter in with all devotion1 and in recognition of his unfathomable poverty and nothingness1 as poor ,lazarus did at the rich man's gate1 and ask for crumbs of ,his grace4 ,then again1 he should knock at the door of the holy open wounds of ,his holy hands1 and pray for true ,divine knowledge1 that it may enlighten him and exalt him4 ,finally1 knock at the door of ,his holy feet1 and pray for true ,divine love1 which may unite thee with ,him1 and immerse and cover thee in ,him4 7#eg7 ,,meditations ,,on ,,the ,,seven ,,words ,,from ,,the ,,cross ,from a devotional treatise on the ,passion of ,christ1 published in a ,latin translation1 by ,surius1 in #aedh1 and wrongly ascribed by him to ,tauler4 ,the author was an unknown ,german of the fourteenth century4 ,,the ,,first ,,word ,,now1 ,o my soul1 and all ye who have been redeemed by the precious blood of ,christ1 come1 and let us go with inward compassion and fervent devotion to the blessed palm-tree of the ,cross1 which is laden with the fairest fruit4 ,let us pass like the bee from flower to flower1 for all are full of honey4 ,let us consider and ponder with the greatest care the sacred words of ,christ1 which ,he spoke upon the ,cross2 for everything that comes ,from this blessed ,tree is wholesome and good4 ,in the ,cross of our ,lord and ,saviour are centred all our salvation1 all our health1 all our life1 all our glory2 and1 if we suffer with ,him1 saith the ,apostle1 we shall also reign with ,him4 ,that we may not be found ungrateful for these inestimable benefits1 let us call upon heaven and earth1 and all that in them is1 to join us in praising and blessing and giving thanks to ,god4 ,let us invite them to come and look upon this wondrous sight1 and say3 ,magnify the ,lord with me1 for ,he hath done marvellous things4 ,o praise and bless the ,lord with me1 for great is ,his mercy toward us4 ,come up with me1 ,i pray you1 ye angelic spirits1 to ,mount ,calvary1 and see your ,king ,solomon on ,his throne1 wearing the diadem wherewith ,his mother has crowned ,him4 ,let us weep in the presence of the ,lord who made us1 the ,lord our ,god4 ,o all mankind1 and all ye who are members of ,christ1 behold your ,redeemer as ,he hangs on high2 behold and weep4 ,see if any sorrow is like unto ,his sorrow4 ,acknowledge the heinousness of your sins1 which needed such satisfaction4 ,go to every part of ,his body2 you will find only wounds and blood4 ,cry to ,him with lamentations and say1 ,o ,jesus1 our redemption1 our love1 our desire1 what mercy has overcome ,thee1 that ,thou shouldest bear our sins1 and endure a cruel death1 to rescue us from everlasting death8 ,and ,thou1 ,o ,god1 the almighty ,father of heaven1 look down from ,thy sanctuary upon ,thine innocent ,son ,joseph1 sold and given over unjustly to the hands of bloody men1 to suffer a shameful death4 ,see whether this be ,thy ,son's coat or not4 ,of a truth an evil beast hath devoured ,him4 ,the blood of our sins is sprinkled over ,his garments1 and all the coverings of ,his good name are defiled by it4 ,see how ,thy holy ,child has been condemned with the wicked1 how ,thy royal ,son has been crowned with thorns4 ,behold ,his innocent hands1 which have known no sin1 dripping with blood2 behold ,his sacred feet1 which have never turned aside from the path of justice1 pierced through by a cruel nail2 behold ,his defenceless side smitten with a sharp spear2 behold ,his fair face1 which the angels desire to look upon1 marred and shorn of all its beauty2 behold ,his blessed heart1 which no impure thought ever stained1 weighed down with inward sorrow4 ,behold1 ,o loving ,father1 ,thy sweet ,son1 stretched out upon the harp of the ,cross1 and harping blessings on ,thee with all ,his members4 ,wherefore1 ,o my ,god1 ,i pray ,thee to forgive me1 for the sake of ,thy ,son's ,passion1 all the sins that ,i have committed in my members4 ,o merciful ,father1 look on ,thy only-begotten ,son1 that ,thou mayst have compassion on ,thy servant4 ,whenever that red blood of ,thy ,son speaks in ,thy sight1 do ,thou wash me from every stain of sin4 ,whenever ,thou beholdest the wounds of this ,thy ,son1 open to me the bosom of ,thy fatherly compassion4 ,behold1 ,o tender ,father1 how ,thy obedient ,son does not cry1 ,bind my hands and my feet1 that ,i may not rebel against ,thee1 but how of ,his own will ,he extends ,his hands and feet1 and gladly allows them to be pierced with nails4 ,look down1 ,i pray ,thee1 not on the brazen serpent hanging on a pole for the salvation of ,israel1 but on ,thine only ,son hanging on the ,cross for the salvation of all men4 ,it is not ,moses who now stretches out his hand to heaven1 that the thunder and lightning and the other plagues may cease1 but it is ,thy beloved ,son1 who lovingly stretches out ,his bleeding arms to ,thee1 that ,thy wrath may depart from the human race4 ,aaron and ,hur are not now holding up the hands of ,moses that he may pray more unweariedly for ,israel2 but hard and cruel nails have fastened the hands of ,thy only ,son to the ,cross1 that ,he may wait with long-suffering for our repentance1 and receive us back into ,his grace1 and that ,he may not turn away in wrath from our prayers4 ,this is that faithful ,david1 who now strings tight the harp-strings of ,his body1 and makes sweet melody before ,thee1 singing to ,thee the sweetest song that has been ever sung to ,thee3 ,father forgive them1 for they know not what they do4 ,this is that ,high ,priest1 who by ,his own blood has entered into the ,holy of ,holies1 to offer ,himself as a peace-offering for the sins of the whole world4 ,this is that innocent ,lamb1 who has washed us in ,his own precious blood1 who1 ,himself without spot of sin1 has taken away the sins of the world4 ,therefore from the storehouse of ,his ,passion ,i borrow the price of my debt1 and ,i count out before ,thee all its merits1 to pay what ,i owe ,thee4 ,for ,he has done all in my nature1 and for my sake4 ,o merciful ,father1 if ,thou weighest all my sins on one side of the balance1 and in the other scale the ,passion of ,thy ,son1 the last will outweigh the first4 ,for what sin can be so great1 that the innocent blood of ,thy ,son has not washed it out8 ,what pride1 or disobedience1 or lust1 is so unchecked or so rebellious1 that such lowliness1 obedience1 and poverty cannot abolish it8 ,o merciful ,father1 accept the deeds of ,thy beloved ,son1 and forgive the errors of ,thy wicked servant4 ,for the innocent blood of our brother ,abel crieth to ,thee from the ,cross1 not for vengeance1 but for grace and mercy1 saying1 ,father1 forgive them1 for they know not what they do4 ,,the ,,second ,,word ,,now the thieves who were crucified with ,jesus reviled ,him4 ,but after a while1 the one who hung on the right side of ,christ1 when he saw ,his great patience and long-suffering1 wherewith ,he so lovingly prayed to ,his ,father for those who cast reproaches upon ,him and cruelly tortured ,him1 became entirely changed1 and began to be moved with very great sorrow and repentance for his sins4 ,and he showed this outwardly1 when he rebuked his fellow-thief1 who continued to revile ,christ1 saying3 ,dost not thou fear ,god1 seeing thou art in the same condemnation8 ,although 7he would say7 thou art so obstinate as not to fear men1 and thinkest nought of thy bodily pain1 yet surely thou must fear ,god1 in the last moments of thy life--,god1 who hath power to destroy both thy body and soul in hell4 ,and though we suffer the same punishment with ,him1 our deserts are very different4 ,we1 indeed1 suffer justly1 for we receive the due reward of our deeds1 but this man hath done nothing amiss4 ,he1 who but lately was a blasphemer1 is now a confessor and preacher1 he distinguishes good from evil1 blaming the sinner1 and excusing the innocent3 the unbelieving thief has become the confessor of almighty ,god4 ,o good ,jesus1 this sudden change is wrought by ,thy right hand1 at which he hung4 ,thy right hand touched him inwardly1 and forthwith he is changed into another man4 ,o ,lord1 in this ,thou hast declared ,thy patience1 out of a stone ,thou hast raised up a child unto ,abraham4 ,verily1 the penitent thief received the light of faith solely from that bright light on the candlestick of the ,cross1 which shone there in the darkness and scattered the shades of night4 ,but what does this signify1 save that our ,lord ,jesus1 out of the greatness of ,his goodness1 looked upon him with the eyes of ,his mercy1 although ,he found no merit in him1 except what it pleased ,him out of ,his goodness to bestow8 ,for as ,god gives to ,his elect1 out of ,his goodness alone1 what no one has a right to demand1 so out of ,his justice ,he gives to the wicked what they deserve4 ,for this cause ,david says3 ,he saved me because ,he desired me4 ,and this is why the thief1 before the ,lord touched his heart with the beams of ,his grace and love1 joined the other thief in reviling ,christ1 thus showing first what his own character was1 and afterwards what was wrought in him by grace4 ,at first he acted like the other1 being1 like him1 a child of wrath2 but when the precious blood of ,christ was shed as the price of our redemption and paid to the ,father for our debt1 then the thief asked ,god to give him an alms for his good1 and at once received it4 ,for how can one alms diminish that inexhaustible treasure8 ,how could our tender ,lord1 whose property is always to have mercy1 have refused his request8 ,indeed ,he gave him more than he asked4 ,yet how could the thief escape the glow of the fire which was burning so near him8 ,truly this was the fire1 which the ,father had sent down from heaven to earth1 which had long smouldered1 but now1 kindled anew1 and fed by the wood of the ,cross1 and sprinkled with the oil of mercy1 and fanned1 as it were1 by the reproaches and blasphemies of the ,jews1 sent up its flames to heaven1 by which that thief was quite kindled and set on fire1 and his love became as strong as death1 so that he said3 ,i indeed suffer no grievous penalty1 for it is less than ,i deserve2 but that this innocent ,one1 who has done no wrong1 should be so tortured1 contrary to justice and righteousness1 this1 truly1 adds grievous sorrow to my sorrow4 ,o splendid faith of this thief6 ,he contemned all the punishment that might be inflicted on him3 he feared not the rage of the people1 who were barking like mad dogs against ,jesus3 he cared not for the chief priests3 he feared not the executioners with their weapons and instruments of torture2 but in the presence of them all1 with a fearless heart he confessed that ,christ was the true ,son of ,god1 and ,lord of the whole world3 and at the same time he confounded the ,jews by confessing that ,he had done nothing amiss1 and therefore that they had crucified ,him unjustly4 ,o wondrous faith6 ,o mighty constancy6 ,o amazing love of this poor thief1 love that cast out all fear6 ,he was indeed well drunken with that new wine which in the wine-press of the ,cross had been pressed out of that sweet cluster1 ,jesus ,christ1 and therefore he confessed ,christ without shame before all the people4 ,at the very beginning of the ,passion1 the apostles and disciples had forsaken ,christ and fled2 even ,st ,peter1 frightened by the voice of one maidservant1 had denied ,christ4 ,but this poor thief did not forsake ,him even in death1 but confessed ,him to be the ,lord of heaven in the presence of all those armed men4 ,who can do justice to the merits of this man8 ,who taught him so quickly that faith of his1 and his clear knowledge of all the virtues1 save the very ,wisdom of the ,father1 ,jesus ,christ1 who hung near him on the ,cross8 ,him whom the ,jews could not or would not know1 in spite of the promises made to the patriarchs1 the fulfilment of prophecies1 the teaching of the ,scriptures1 and the interpretation of allegories1 this poor thief learned to know by repentance4 ,he confessed ,christ to be the ,son of ,god1 though he saw ,him full of misery1 want1 and torment1 and dying from natural weakness4 ,he confessed ,him at a time when the apostles1 who had seen ,his mighty works1 denied ,him4 ,the nails were holding his hands and feet fixed to the cross2 he had nothing free about him1 except his heart and his tongue2 yet he gave to ,god all that he could give to ,him1 and1 in the words of ,scripture1 with his heart he believed unto righteousness1 and with his tongue he made confession of ,christ unto salvation4 ,o infinite and unsearchable mercy of ,god6 ,for what manner of man was he when he was sent to the cross1 and what when he left it8 7,not that it was his own cross1 that wrought this change1 but the power of ,christ crucified47 ,he came to the cross stained with the blood of his fellow-man2 he was taken down from it cleansed by the blood of ,christ4 ,he came to the cross still savage and full of rage1 and while he was upon it he became so meek and pitiful that he lamented for the sufferings of another more than for his own4 ,one member only was left to him1 and at the eleventh hour he came to work in ,god's vineyard1 and yet so eagerly did he labour that he was the first to finish his work and receive his reward4 ,indeed he behaved like a just man2 for he first accused himself and confessed his sins1 saying1 and we1 indeed1 justly1 for we receive the due reward of our deeds4 ,secondly1 he excused ,christ1 and confessed that ,he was the ,just ,one when he said but this ,man hath done nothing amiss4 ,thirdly1 he showed brotherly love1 for he said1 dost not thou fear ,god8 ,fourthly1 with all his members1 or at least with all that he could offer1 and with loving eyes and a devout heart and a humble spirit1 he turned himself to ,christ and prayed earnestly1 ,lord1 remember me when ,thou comest into ,thy ,kingdom4 ,how great was the justice and humility and resignation which he showed in this prayer1 for he asked only for a little remembrance of himself1 acknowledging that he was not worthy to ask for anything great4 ,nor did he pray for the safety of his body1 for he gladly desired to die for his sins4 ,it was more pleasant for him to die with ,christ than to live any longer4 ,nor did he pray that our ,lord would deliver him from the pains of hell1 or of purgatory1 nor did he ask for the kingdom of heaven2 but he resigned himself entirely to the will of ,god1 and offered himself altogether to ,christ1 to do what ,he would with him4 ,in his humility he prayed for nothing except for grace and mercy1 for which ,david also prayed when he said1 ,deal with ,thy servant according to ,thy mercy4 ,and therefore1 because he had prayed humbly and wisely1 the ,eternal ,wisdom1 ,who reads the hearts of all who pray1 heard his prayer1 and1 opening wide the rich storehouse of ,his grace1 bestowed upon him much more than he had dared to ask4 ,o marvellous goodness of ,god6 ,how plainly dost ,thou declare in this1 that ,thou desirest not the death of a sinner1 but rather that he should be converted and live4 ,now ,thou hast manifested and fulfilled what ,thou didst promise aforetime by ,thy prophet3 ,when the wicked man shall mourn for his sins1 ,i will remember his iniquity no more4 ,thou didst not impose upon him many years of severe penance1 nor many sufferings in purgatory for the expiation of his sins2 but just as if ,thou hadst quite forgotten his crimes1 and couldst see nothing in him but virtue1 ,thou didst say3 ,this day shalt thou be with ,me in paradise4 ,o immeasurable compassion of ,god6 ,our tender ,lord forgot all the countless crimes which that poor thief had done1 and forgave him when he repented1 and gave so great and splendid a reward to the good which there was in him1 small indeed though it was4 ,our loving ,god is very rich2 ,he needs not our gifts2 but ,he seeks for a heart which turns to ,him with lowliness and resignation1 such a heart as ,he found in this poor thief4 ,for ,he says ,himself3 turn to ,me1 and ,i will turn to you4 ,and so when this thief so courageously and effectively turned to ,god1 his prayer was at once not only accepted but answered4 ,for our ,lord did not reject his prayer1 or say to him3 ,see how ,i hang here in torment1 and ,i behold before ,my eyes ,my mother in sore affliction1 and ,i have not yet spoken one word to her1 so that to hear thee now would not be just4 ,no1 our ,lord said nothing of this kind to the thief4 ,rather1 ,he heard his prayer at once1 and made answer in that sweet word1 ,amen1 ,i say unto thee1 this day shalt thou be with ,me in paradise4 ,o tender goodness1 ,o marvellous mercy of ,god6 ,o great wisdom of the thief6 ,he saw that the treasures of ,christ were wide open1 and were being scattered abroad4 ,who then should forbid him to take as much as would pay what he owed to his ,lord8 ,and ,o the accursed hardness of the impenitent thief1 whom neither the rebuke of his associate1 nor the patience of ,christ1 nor the many signs of love and mercy that shone forth in ,christ1 could melt or convert6 ,he saw that alms were plentiful at the rich man's gate1 that more was given than was asked for1 and yet he was too proud and obstinate to ask4 ,he saw that life and the kingdom of heaven were being granted1 and yet he would not bend his heart to wish for them3 therefore he shall not have them4 ,he loved better revilings and curses1 and they shall come unto him1 and that for all eternity4 ,these new first-fruits of the grape1 which our ,lord gathered on the wood of the ,cross from our barren soil1 by much sweat of ,his brow and much watering with ,his own precious blood1 ,he sent with great joy as a precious gift to ,his heavenly ,father1 by ,his celestial messengers the holy angels4 ,but if there is joy among the angels of ,god over one sinner that repenteth1 how must they rejoice and exult at the salvation of this thief1 of whom they had almost despaired8 ,we can picture to ourselves with what joy the ,father of heaven received these first-fruits of the harvest of ,his ,son's ,passion4 ,but ,christ ,himself1 though ,he felt some joy at the thief's conversion1 was still more afflicted thereby1 for by ,his wisdom ,he foresaw that this thief would be the cause of perdition to many1 who would resolve to pass their whole lives in sin1 hoping to obtain pardon and grace at the moment of death4 ,truly a most foolish hope1 for nowhere in the ,scriptures do we read that it has so happened to any man4 ,in truth1 they who seek after ,god only when they must1 will not1 it is to be feared1 find ,him near them in their time of need4 ,in the meantime1 none can trust too much in ,god1 and no one has ever been forsaken by ,him1 who has turned to ,him with his whole heart1 and leant upon ,him with loving confidence4 ,,the ,,third ,,word ,,there stood also by the ,cross of ,jesus ,his most holy and ever-virgin mother ,mary2 not in order that ,his sufferings might thereby be lessened1 but that they might be greatly augmented4 ,for if any creature could have given consolation to the ,lord while ,he hung on the ,cross1 no one could have done it so fitly as ,his blessed mother4 ,but since it was ,god's will that ,christ should die the most bitter of deaths1 and end ,his ,passion without any comfort or relief1 but with true resignation1 ,his mother's presence brought ,him no consolation1 but rather added to ,his sufferings1 for her sufferings were thereby added to ,his1 and this added yet more to ,his affliction4 ,who then1 ,o good ,jesus can discover by meditation how great was ,thy inward grief1 for ,thou knowest the hearts of all1 when ,thou sawest all the body of ,thy holy mother tortured by inward compassion1 even as ,thou wast tortured on the ,cross1 and her tender heart and maternal breast pierced with the sword of sharp sorrow1 her face pale as death1 telling the anguish of her soul1 and almost dead1 yet unable to die4 ,when ,thou beheldest her hot tears1 flowing down abundantly like sweet rivers upon her gracious cheeks1 and over all her face1 all witnesses to ,thee that she shared in ,thy sorrow and love2 when ,thou heardest her sad laments1 forced from her by the weight of her affliction2 when ,thou sawest that same tender mother1 melted away with the heat of love1 her strength quite failing her1 worn out and exhausted by the pains of ,thy ,passion1 which wasted her away2 all this1 truly1 was a new affliction to ,thee on the ,cross2 it was itself a new ,cross4 ,for ,thou alone1 by the spear of1 ,thy pity1 didst explore the weight and grievousness of her woes1 which to men are beyond comprehension4 ,all this1 indeed1 greatly increased the pain of ,thy ,passion1 because ,thou wast crucified not only in ,thy own body1 but in ,thy mother's heart2 for her ,cross was ,thy ,cross1 and ,thine was hers4 ,o how bitter was ,thy ,passion1 sweet ,jesus6 ,great indeed was ,thy outward suffering1 but far more grievous was ,thy inward suffering1 which ,thy heart experienced at ,thy mother's anguish4 ,it was now1 beyond doubt1 that the sword of sorrow pierced her through1 for the queen of martyrs was terribly and mortally wounded in that part which is impassible--that is1 the soul2 she bore the death of the ,cross in that part which could not die1 suffering all the more her grievous inward death1 as outward death departed further from her4 ,who1 ,o most loving mother1 can recount or conceive in his mind the immeasurable sorrows of thy soul1 or thine inward woes8 ,him whom thou didst bring forth without pain1 as a blessed mother free from the curse of our first mother ,eve1 who instead of the pains of labour wast filled with joy of spirit1 and who for thy refreshment didst listen to the sweet songs of the angels as they praised thy ,son1 thou hast now seen slain before thine eyes with the greatest cruelty and tyranny4 ,how manifold was that sorrow of thine1 which thou wast permitted to escape at ,his birth1 when thou sawest thy blessed and only ,son hanging in such torment on the ,cross1 in the presence of a cruel and furious crowd1 who showered upon ,him all the insults and contumely and shame that they could think of2 when thou sawest ,him whom thou didst bear in thy pure womb without feeling the burden1 so barbarously stretched on the ,cross1 and pierced with nails2 when thou sawest ,his sacred arms1 with which ,he had so many times lovingly embraced thee1 stretched out so that ,he could not move them1 and covered with red blood1 ,his adorable head pierced with sharp thorns1 and ,his whole body one streaming wound1 while thou wast not able to staunch or anoint any of those wounds4 ,what must thy grief have been when thou sawest ,him whom thou hadst so often laid on thy virgin bosom that ,he might rest1 without anything on which to lean ,his sacred head2 and ,him whom thou hadst nourished with the milk of thy holy breasts1 now vexed with vinegar and gall4 ,o how thy maternal heart was oppressed when thou beheldest with thy pure eyes that fair face so piteously marred1 so that there was no beauty in it1 and nothing by which ,he could be distinguished4 ,how did the wave of affliction beat against and overflow and overwhelm thy soul6 ,truly1 if even a devout man cannot without unspeakable sorrow and pity revolve in his mind the ,passion of thy ,son1 what must have been thy ,cross1 thy affliction1 who wast ,his mother and sawest it all with thine eyes8 ,if to many friends of ,god and to many who love ,him1 thy ,son's ,passion is as grievous as if they suffered it themselves1 if by inward pity they are crucified with thy ,son1 how terribly1 even unto death1 must thou have been crucified inwardly1 when thou didst not only ponder and search into the outward and inward pains of thy ,son in thy devout heart1 but sawest them with thy bodily eyes8 ,for never did any mother love her child as thou lovedst thy ,son4 ,and if ,st ,paul1 who loved so much1 could say1 out of his ardent love and deep pity for thy ,son1 ,i am crucified with ,christ2 and ,i bear in my body the marks of the ,lord ,jesus1 how much more wert thou crucified with ,him1 and didst inwardly receive all ,his wounds1 being made1 in a manner1 an image and likeness of thy crucified ,son8 ,,the ,,fourth ,,word ,,about the ninth hour our ,lord ,jesus cried with a loud voice1 ,my ,god1 ,my ,god1 why hast ,thou forsaken ,me8 ,he cried with a loud voice1 that ,he might be easily heard by all1 and also that by this wondrous word ,he might shake off from our souls the sleep of sloth1 and cause them to wonder and marvel at the immeasurable goodness of ,god to us4 ,therefore ,he saith1 ,my ,god1 ,my ,god1 why hast ,thou forsaken ,me8 ,for the sake of vile sinners1 for evil and thankless servants1 for sinful and disobedient deceivers1 ,thou hast forsaken ,thy beloved ,son and most obedient ,child4 ,that ,thy enemies1 who are vessels of wrath1 might be changed into children of adoption1 ,thou hast slain ,thine own ,son1 and given ,him over to death like one guilty4 ,o my ,god1 why1 ,i pray ,thee1 hast ,thou forsaken me8 ,for the very cause why men ought to praise and give thanks to ,thee1 and love ,thee with an everlasting love2 because ,thou hast delivered ,thy dear ,son to death for their redemption1 and sacrificed ,him willingly1 for this reason they will find ground for blasphemy and reproach against ,thee1 saying1 ,he saith ,he is the ,son of ,god4 ,let ,god deliver ,him now if ,he will have ,him4 ,why1 ,o my ,god1 hast ,thou willed to spend so precious a treasure for such vile and counterfeit goods8 ,besides1 this word may be understood to have been spoken by ,christ against those who seek to diminish the glory of ,his ,passion1 by saying that it was not really so bitter and terrible1 owing to the great support and comfort which ,he drew from ,his ,godhead4 ,let those who speak and think thus know that they renew ,his ,passion and crucify ,him afresh4 ,it was to prove the error of such men that our ,lord cried with a loud voice1 and said1 ,my ,god1 ,my ,god1 why hast ,thou forsaken ,me8 ,it is as if ,he had said these words to ,his own ,divine nature1 with which ,he formed one ,person--for the ,godhead of the ,father and of the ,son is all one--wondering1 ,himself1 at ,his own love1 which had so cast ,him down and worn ,him out and humbled ,him1 and that ,he who brings help to all mankind should have forsaken ,himself1 and offered ,himself to suffer every kind of pain1 impelled thereto by conquering love alone4 ,again1 we should not be wrong1 if we were to interpret this word which ,christ spoke out of the exceeding bitterness of ,his sorrow in the following way--namely1 that ,his spirit and inward man1 taking upon itself the severe judgment of ,god upon all sinners1 and at the same time discerning clearly and feeling and measuring in ,himself the intolerable weight of ,his ,passion1 on this account cried out in a sorrowful voice to ,his ,father1 and complained tenderly to ,him because ,he had been cast into these dreadful torments2 as if the goodness of ,his ,father had become so embittered against the sins of men1 that in the ardour of ,his justice ,he had quite forgotten the inseparable union between ,his passible humanity and ,his impassible ,godhead1 and therefore in the zealousness of ,his justice had quite given up ,his passible nature to the cruelty and malice of fierce men1 that they might waste it away and destroy it4 ,for this reason1 therefore1 ,he said1 ,my ,god1 ,my ,god1 why hast ,thou forsaken ,me8 ,this word has besides an inward meaning1 according to which ,christ1 in ,his sensitive parts1 complained to ,his ,father that ,he had been forsaken by ,him4 ,for as many as contend for ,his honour1 and endure patiently the troubles of this world1 our merciful ,god so moderates and tempers their crosses and afflictions by the inpouring of ,his divine consolation1 that by ,his sensible grace ,he makes their crosses hardly felt2 but ,he left ,his own beloved ,son quite without any comfort1 and so deprived ,him of all consolation and light1 that ,he endured as much in ,his human nature as had been ordained by the ,eternal ,wisdom1 according to the strictness of justice1 as much as was needed to atone for so many sins4 ,and indeed our salvation was the more nobly and perfectly achieved1 in that it was done and finished without any light at all1 in absolute resignation and abandonment4 ,for a chief cause of the ,passion was to show clearly how great was the injury and insult brought upon ,his most high ,godhead by the sins of the human race4 ,now as the knowledge of ,christ was greater and more acute than that of all other beings1 in heaven or in earth1 so much the greater and heavier was ,his sorrow and agony4 ,nay more--what is more wonderful than anything--whatever afflictions have been endured by all the saints1 as members of ,christ1 existed much more abundantly in ,christ their ,head2 and this ,i wish to be understood according to the spirit and reasonably4 ,for all the saints have suffered no more than flowed in upon them through ,christ1 joined to them as ,his members1 who communicated to them ,his own afflictions4 ,for ,he took upon ,himself the afflictions of all the saints1 out of ,his great love for ,his members1 and wondrous pity1 and ,he suffered far greater internal anguish than any of the saints1 nay1 more even than the blessed ,virgin1 ,his mother1 felt her own sharp sorrow and sickness of heart4 ,for if an earthly father loves his child so much1 that in fatherly pity he takes upon himself the sorrows of his child1 and grieves for them as if he suffered them himself1 what must have been ,christ's ,cross and compassion for the affliction of ,his members1 and above all1 of those who suffered for ,his name's sake8 ,truly ,he bore witness to ,his members1 how much ,he suffered from their afflictions1 and how great was ,his inward pity for their sufferings1 when ,he took all their debt upon ,himself1 and abolished all the penalties which they had merited1 so that they might depart free4 ,the same is most amply proved by the words which ,he spoke to ,st ,paul1 when ,he said1 ,saul1 ,saul1 why persecutest thou ,me8 ,for the persecution which ,saul had stirred up against the disciples1 the members of the ,lord1 was not less grievous to ,him than if ,he had suffered it ,himself4 ,therefore ,he says to ,his friends and members1 ,he who touches you1 touches the apple of ,mine eye4 ,for is there anything suffered by the members1 which the ,head does not suffer with them1 ,he whose nature is goodness1 and whose property is always to have mercy and to forgive8 ,,the ,,fifth ,,word ,,our most tender ,lord was so worn out and parched by the extreme bitterness of ,his pain and suffering1 and by the great loss of blood1 that ,he cried1 ,i thirst4 ,a little word1 but full of mysteries4 ,in the first place it may be understood literally4 ,for it is natural for those who are at the point of death to feel thirst1 and to desire to drink4 ,but how great was the drouth felt by ,him who is the fountain of living water1 but who was now worn out and parched by the heat of ,his ardent love1 when he could truly say1 ,i am poured out like water1 and ,my strength is dried up like a potsherd4 ,for not only did ,he shed all ,his own blood1 and pour out moisture by tears1 but the very marrow of ,his bones1 and all ,his heart's blood1 were consumed for our sakes by the heat and flame of love4 ,therefore ,he said rightly1 ,i thirst4 ,but1 secondly1 the word may be understood spiritually1 as if ,christ said to all men1 ,i thirst for your salvation4 ,hence ,st ,bernard says3 ,jesus cried1 ,i thirst1 not1 ,i grieve4 ,o ,lord1 what dost ,thou thirst for8 ,for your faith1 your joy4 ,i thirst because of the torments of your souls1 far more than for ,my own bodily sufferings4 ,have pity on yourselves1 if not on ,me4 ,and again1 ,o good ,jesus1 ,thou wearest the crown of thorns2 ,thou art silent about ,thy ,cross and wounds1 yet ,thou criest out1 ,i thirst4 ,for what1 then1 dost ,thou thirst8 ,truly1 for the redemption of mankind only1 and for the felicity of the human race4 ,this thirst of ,christ was a hundred times more keen and intense than ,his natural thirst4 ,and1 besides1 ,he had another sort of thirst--that is to say1 a thirst to suffer more1 and to prove to us still more clearly ,his immeasurable love1 as if ,he said to man1 ,see how ,i am worn out and exhausted for thy salvation4 ,see how terrible are the pains and anguish which ,i endure4 ,the fierce cruelty of man has almost brought ,me to nothing2 the sinners of earth have drunk out all ,my blood1 and yet ,i thirst4 ,not yet is ,my heart satisfied1 nor ,my desire accomplished1 nor the fire of ,my love quenched4 ,for if it were possible for ,me1 and according to ,my ,father's will1 that ,i should be crucified again a thousand times for your salvation and conversion1 or that ,i should hang here1 in all this pain and anguish1 till the day of judgment1 ,i would gladly do it1 to prove to you the immeasurable love which ,i bear you in ,my heart1 and to soften your stony hearts and rouse you to love ,me in return4 ,this is why ,i hang here so thirsty by the fountain of your hearts1 that ,i may watch the pious souls who come hither to draw from the deep well of ,my ,passion4 ,therefore1 the maiden to whom ,i shall say1 ',give ,me to drink a little water out of the pitcher of thy conscience'--the water of devotion1 pity1 tears1 and mutual love--and who shall let down to ,me her pitcher1 and shall say1 ',drink1 my ,lord2 and for ,thy camels also--that is1 ,thy servants1 who carry ,thee about daily on their bodies1 and who by night and day are held bound fast by ,thy yoke1 ,i will draw the water of brotherly love'--that is the maiden whom the ,lord hath prepared for the ,son of ,my ,lord1 even the bride of the ,word of ,god1 united to ,my humanity4 ,and she shall be counted worthy to enter1 like a bride with her bridegroom1 into the chamber of eternal rest1 when the ,bridegroom invites her1 saying1 ',come1 ,my blessed bride1 inherit the ,kingdom of ,my ,father4 ,for ,i was thirsty1 and thou gavest ,me drink4' ,thirdly1 we may apply this word to the ,father1 as if ,christ said to ,his ,father3 ,father1 ,i have declared ,thy name to mankind2 ,i have finished the work which ,thou gavest ,me to do2 and in ,thy service ,i have spent ,my whole body as ,thine instrument4 ,behold1 ,i am all worn out and exhausted2 and yet ,i still thirst to do and suffer more for ,thine honour4 ,this is why ,i hang here1 extended to the furthest breadth of love1 for ,i long to be an everlasting sacrifice1 a sweet savour to ,thee1 and at the same time an eternal atonement and salvation to mankind4 ,thus1 too1 might this strong ,samson have said3 ,o ,lord1 ,thou hast put into the hand of ,thy servant this very great salvation and victory1 and yet behold1 ,i die of thirst4 ,as if ,he would say3 ,father1 ,i have accomplished ,thy gracious will2 ,i have finished the work of man's salvation1 as ,thou didst demand2 and yet ,i still thirst2 for the sins by which ,thou art offended are infinite4 ,and so ,i desire that the love and merits of ,my ,passion1 by which ,thou wilt be appeased1 may be infinite too4 ,and as ,i now offer myself as a peace-offering and a living sacrifice for the salvation of all men1 so through ,me may all men appease ,thee1 by offering ,me to ,thee as a peace-offering to ,thine eternal glory1 in memory of ,my ,passion1 and to make good all their shortcomings4 ,o how acceptable to the ,father must this desire of love have been6 ,for what was this thirst but a sweet and pleasant refreshment to the ,father1 and at the same time the blessed renovation of mankind8 ,or what other language does this burning throat speak to us1 save that of ,christ's burning love1 without measure and without limit1 out of which ,he did all ,his works8 ,this truly is the most noble sacrifice of our redemption1 this is that peace-offering which will be offered even to the last day1 by all good men1 to the ,holy ,ghost1 to the highest ,father1 in memory of the ,son1 to the eternal glory of the adorable ,trinity1 and to the fruit of salvation for mankind4 ,here1 certainly1 is the inexhaustible storehouse of our reconciliation1 which never fails1 for it is greater than all the debts of the world4 ,this is that immeasurable love1 which is higher than the heavens1 for it has repaired the ruin of the angels2 deeper than hell1 for it has freed souls from hell2 wider and broader than the earth1 for it is without end and incomprehensible by any created understanding4 ,o how keen and intense was this thirst of our ,lord6 ,for not only did ,he then say once1 ,i thirst1 but even now ,he says in our hearts continually1 ,i thirst2 woman1 give me to drink4 ,so great1 so mighty1 is that thirst1 that ,he asks drink not only from the children of ,israel1 but from the ,samaritans4 ,to each one ,he complaineth of ,his thirst4 ,but for what dost ,thou thirst1 ,o good ,jesus8 ,my meat and drink1 saith ,he1 is that men should do ,my ,father's will4 ,now this is the will of ,my ,father1 even your sanctification and salvation1 that you may sanctify your souls by walking in ,my precepts1 by doing works of repentance1 by adorning yourselves with all virtues1 in order that1 like a bride adorned for her husband1 you may be worthy to be present at ,my supper in ,my ,father's kingdom1 and to sleep with ,me as ,my elect bride1 in the chamber of ,my ,father's heart4 ,o how ,christ longs to bring all men thither6 ,this is the meaning of ,his words3 ,where ,i am there shall also ,my servant be2 and again3 ,father1 ,i will that they may be one even as ,we are one4 ,o1 how incomprehensible is this thirst of ,christ6 ,what toil and labour ,he endured for thirty and three years1 for the sake of it6 ,for this ,his very heart's blood was poured out4 ,see what our tender ,lord says to ,his ,father3 ,the zeal of ,thine house hath even eaten ,me4 ,truly1 ,he would have submitted to be crucified a thousand times1 rather than allow one soul to perish through any fault of ,his4 ,o how this inward thirst tormented ,him1 when ,he thought that ,he had done all that ,he could1 and even a hundredfold more than ,he need have done1 and yet that so few had turned to ,him1 and been won by ,him4 ,his whole body was now worn out2 all ,his blood was shed2 nothing remained for ,him to do2 and therefore ,he was constrained to confess1 ,it is finished2 and yet by all ,his labours1 afflictions1 and sufferings1 ,he had brought no richer harvest to the ,father than this4 ,truly1 this was the most bitter of all ,his sorrows1 that after so hard a battle ,his victory had not been more glorious1 and that ,he returned a conqueror to ,his ,father with so few spoils4 ,therefore1 all those who do not refresh ,him by performing ,his will1 and doing all that is pleasing and honourable to ,him1 and withstanding all that reason tells them to be displeasing to ,him1 will one day hear ,him say1 ,i was thirsty1 and ye gave ,me no drink4 ,depart1 ye cursed1 into everlasting fire4 ,fourthly1 there is yet another inward meaning of this word--namely1 that ,christ spoke it out of the love which inwardly draws ,him towards all men1 thus making known to us ,his ardent love1 and opening ,his own heart1 as a delightful couch1 on which we may feed pleasantly1 and inviting us to it1 saying1 ,i thirst for you4 ,for as the liquid which we drink is sent down pleasantly through the throat into the body1 and so passes into the substance and nature of our body1 so ,christ out of the ardent thirst of ,his love1 takes spiritual pleasure in drinking in all men into ,himself1 swallowing them1 as it were1 and incorporating them into ,himself1 and bringing them into the secret chamber of ,his loving heart4 ,therefore ,he says3 ,i1 if ,i be lifted up from the earth1 will draw all men unto ,me--all men1 that is1 who allow themselves to be drawn by ,me1 and submit to ,me as obedient instruments1 suffering ,me to do with them according to ,my gracious will4 ,but those who resist ,him quench not ,his thirst1 but give ,him a bitter draught instead1 even the deeds of their own self-will4 ,these1 when our ,lord tasteth them1 ,he straightway rejects4 ,,the ,,sixth ,,word ,,when ,christ had tasted the draught of vinegar and gall1 ,he spoke the sixth word3 ,it is finished4 ,thereby ,he signified that by ,his ,passion had been fulfilled all the prophecies1 types1 mysteries1 scriptures1 sacrifices1 and promises1 which had been predicted and written about ,him4 ,this is that true ,son of ,god1 for whom the ,father of heaven made ready a supper in the kingdom of ,his eternal blessedness2 and ,he sent ,his servant--that is the human nature of ,christ1 coming in the form of a servant1 to call them that were bidden to the wedding4 ,for ,christ1 when ,he took human nature upon ,him1 was not only a servant but a servant of servants1 and served all of us for thirty and three years with great toil and suffering4 ,indeed1 ,he spent ,his whole life in bidding all men to ,his supper4 ,it was for this that ,he preached1 and wrought miracles1 and travelled from place to place1 and proclaimed that the kingdom of heaven was at hand1 and that all should be prepared for it4 ,but they would not come4 ,and when the ,father of the household heard this1 ,he said to ,his ,servant3 ,compel them to come in1 that ,my house may be filled4 ,then that ,servant thought within ,himself3 ,how shall ,i be able without violence to compel these men to come1 that rebellion may be avoided and yet that their privilege and power of free will may remain unimpaired8 ,for if ,i compel them to come by iron chains1 and blows1 and whips1 ,i shall have asses and not men4 ,then ,he said to ,himself3 ,i perceive that man is so constituted as to be prone to love4 ,therefore ,i will show him such love as shall pass all his understanding1 love than which no other love can be greater4 ,if man will observe this1 he will be so caught in its toils1 that he will not be able to escape its heat and flame1 and will be constrained to turn to ,god1 and love ,him in return4 ,for1 turn where he will1 he will always be met by the immeasurable benefits1 the infinite goodness1 and the wonderful love of ,god2 and at the same time he will feel more and more compelled to return love for love1 till he will be no more able to resist it1 and will be gently constrained to follow4 ,when this was done1 ,jesus ,christ1 this faithful and wise ,servant1 said to ,his ,lord and ,father1 ,it is finished4 ,i have finished the work which ,thou gavest ,me to do4 ,what more could ,i have done1 and have not done it8 ,i have no member left that is not weary and worn with toil and pain4 ,my veins are dry1 ,my blood is shed2 ,my marrow is spent1 ,my throat is hoarse with crying4 ,such love have ,i shown to man1 that his heart cannot be human1 cannot even be stony1 or the heart of a brute beast1 but must be quite devilish and desperate1 if it be not moved by the thought of these things4 ,moreover1 this word of our ,lord ,jesus is a word of sorrow1 not of joy4 ,he spoke it not as if ,he had now escaped from all ,his suffering4 ,no2 when ,he said1 ,it is finished1 ,he meant all that had been ordained and decreed by the eternal ,truth for ,him to suffer4 ,besides1 all the sufferings which had been inflicted upon ,him by degrees and singly1 ,he now endures together with immeasurable anguish4 ,who can have such a heart of adamant as not to be moved by such torment as this8 ,how short were the words which our ,lord ,jesus spoke on the ,cross1 yet how full of sacramental mysteries6 ,now were fulfilled the words of ,exodus3 ,and all things were finished which belonged to the sacrifice of the ,lord4 ,moreover by this word our ,lord declared the glorious victory of the ,passion1 and how the old enemy1 the jealous serpent1 was overcome and thrown down2 for this was the cause for which ,he suffered4 ,for this ,he had taken upon ,himself the garment of human nature1 that ,he might vanquish and confound the enemy1 by the same weapons wherewith the enemy boasted that he had conquered man4 ,this was the chief purpose of ,his ,passion1 and now ,he confesses that it is finished4 ,o how wonderful are the mysteries1 and the victories1 included in this little but deep word3 ,it is finished6 ,all that the eternal ,wisdom had decreed1 all that strict justice had demanded for each man1 all that love had asked for1 all the promises made to the fathers1 all the mysteries1 types1 ceremonies in ,scripture1 all that was meet and necessary for our redemption1 all that was needed to wipe out our debts1 all that must repair our negligences1 all that was glorious and loving for the exhibition of this splendid love1 all that we could desire1 for our spiritual instruction--in a word1 all that was good and fitting for the celebration of the glorious triumph of our redemption1 all is included in that one word1 ,it is finished4 ,what1 then1 remains for ,him1 but to finish and perfect ,his life in this glorious conflict2 and1 because nothing remains for ,him to do1 to commend ,his precious soul into ,his ,father's hands1 seeing that ,he has fought the good fight1 and finished ,his course in all holiness8 ,it is meet1 then1 that ,he should obtain the crown of glory which ,his heavenly ,father will give ,him on the day of ,his exaltation4 ,lastly1 by this word ,christ offered up all ,his toil1 sorrow1 and affliction for all the elect1 as the ,apostle saith3 ,who in the days of ,his flesh offered up prayer and supplications with strong crying and tears unto ,him who was able to save ,him from death1 and was heard in that ,he feared4 ,for if the blood of bulls and of goats and the ashes of a heifer1 sprinkling the unclean1 sanctifieth to the purifying of the flesh1 how much more shall the blood of ,christ1 who through the eternal ,spirit offered ,himself without spot to ,god1 purge our conscience from dead works to serve the living ,god8 ,,the ,,seventh ,,word ,,our ,lord ,jesus cried again with a loud voice1 and said1 ,father1 into ,thy hands ,i commend ,my ,spirit4 ,o all ye who love our ,lord ,jesus ,christ1 come1 ,i beseech you1 and let us watch1 with all devotion and pity1 ,his passing away4 ,let us see what must have been ,his sorrow and agony and torment1 when ,his glorious soul was now at last forced to pass out of ,his worthy and most sacred body1 in which for thirty and three years it had rested so sweetly1 peacefully1 joyfully1 and holily1 even as two lovers on one bed4 ,how hard was it for them to be rent asunder1 between whom no disagreement had ever arisen1 no strife1 or quarrel1 or treachery4 ,how unspeakably grievous was that ,cross1 when ,his sacred body was compelled to part with so faithful a friend1 so gentle an occupant1 so loving a teacher and master2 and how great was the sorrow with which ,his glorious and pure soul was torn away from so faithful a servant1 which had ever served obediently1 never sparing any trouble1 never shrinking from cold or heat or hunger or thirst2 always enduring labour and sorrow in gentleness and patience4 ,o how great was this affliction6 ,for1 as the philosopher says3 ,of all terrible things death is the most terrible1 on account of the natural and mutual affection1 which is very great1 between soul and body4 ,how much greater must have been the anguish and sorrow1 when the most holy soul and body of ,christ were sundered1 between which there had always been such wonderful harmony and love4 ,therefore1 with inward pity and anxious sorrow1 let us meditate on this sad parting2 for the death of ,christ is our life4 ,let us meditate devoutly how ,his sacred body1 the instrument of our salvation1 was steeped in anguish1 when all ,his members1 as if to bid a last farewell1 were bowing themselves down to die6 ,who can look without remorse and sorrow and pity upon the most gracious face of ,christ1 and behold how it is changed into the pallor and likeness of death2 how tears still flow from ,his dimmed eyes2 how ,his sacred head is bent2 how all ,his members prove to us1 by signs and motions1 the love which they can no longer show by deeds4 ,let us pity ,him1 ,i pray you1 for ,he is our own flesh and blood1 and it is for our sins1 not ,his own1 that ,he is shamefully slain4 ,o ye who up till now have passed by the ,cross of ,jesus with tepid or cold hearts1 and whom all these torments and tears1 and ,his blood shed like water1 have not been able to soften2 now at last let this loud voice1 this terrible cry1 rend and pierce your hearts through and through4 ,let that voice which shook the heaven and the earth and hell with fear1 which rent the rocks and laid open ancient graves1 now soften your stony hearts1 and lay bare the old sepulchres of your conscience1 full of dead men's bones--that is to say1 of wicked deeds1 and call again into life your departed spirits4 ,for this is the voice which once cried3 ,adam1 where art thou2 and what hast thou done8 ,this is the voice which brought ,lazarus from ,hades1 saying1 ,lazarus1 come forth3 arise from the grave of sin1 and let them free thee from thy grave-clothes4 ,truly it was not so much the grievousness of ,his sufferings1 as the greatness of our sins1 which made our ,lord utter this cry4 ,he cried also1 to show that ,he had the dominion over life and death1 over the living and the dead4 ,for though he was quite worn out1 and destitute of strength1 and though ,he had borne the bitter pangs of death so long1 beyond the power of man1 yet ,he would not allow ,death to put forth its power against ,him1 until it pleased ,him4 ,with a loud voice ,he cried1 that earthly men1 who care only for the things of earth1 might quake with fear and trembling1 and to cause them to meditate and see how naked and helpless the ,lord of lords departed from this life4 ,with a terrible voice ,he cried1 to stir up all those who live in wantonness1 and who have grown old in their defilement1 and send forth a foul savour1 like dead dogs1 so that at last these miserable men may rise from their lusts and pleasures and sensual delights1 and see how the ,son of ,god1 who was never strained with any spot of defilement1 went forth to ,his ,father2 and with what toil and pain and anguish ,he departed from the light of day1 and what ,he had to suffer before ,he reached his ,father's ,kingdom4 ,he also cried with a loud voice1 that ,he might inflame the lukewarm and slothful to devotion and love4 ,moreover ,he cried with a loud voice as a sign of the glorious victory which ,he had gained1 when after a single combat with ,his strong and cruel enemy1 and having descended into the arena--the battlefield of this world--,he had routed him on ,mount ,calvary and stripped him bare of his spoils4 ,this victory1 this glorious triumph1 ,christ proclaimed with a loud voice1 and thus departing from the battlefield triumphant and victorious1 ,he departed to the place of all delights1 to the heart and breast of ,god1 ,his ,father1 commending to it1 as to a safe refuge1 both ,himself and all ,his own1 with the words1 ,father1 into ,thy hands ,i commend ,my ,spirit4 ,we may learn from these words that the eternal ,word1 our ,lord ,jesus ,christ1 had been let down like a fishing-hook or great net1 by the ,father of heaven1 into the great sea of this world1 that ,he might catch not fish but men4 ,hear how ,he says3 ,my word1 that goeth forth out of ,my mouth shall not return unto ,me void1 but shall execute that which ,i please1 and shall prosper in the thing whereto ,i send it4 ,and this net is drawn by the ,father out of the salt sea1 to the peaceful shore of ,his fatherly heart1 full of the elect1 of works of charity1 of repentance1 patience1 humility1 obedience1 spiritual exercises1 merits and virtues4 ,for ,christ drew unto ,himself all the afflictions and good deeds of the good2 just as ,st ,paul says1 ,i live2 yet not ,i1 but ,christ liveth in me4 ,even so1 ,christ lives in all the good1 and all who have been willing and obedient instruments in the hands of ,christ4 ,in all such ,christ lives and suffers and works4 ,for whatever good there is in all men1 is all ,god's work4 ,therefore ,christ1 feeling ,his ,father drawing ,him1 gathered together in ,himself in a wonderful manner all the elect with all their works1 and commended them to ,his ,father1 saying1 ,my ,father1 these are ,thine2 these are the spoils which ,i have won by ,my conquest1 by the sword of the ,cross2 these are the vessels which ,i have purchased with ,my precious blood2 these are the fruits of ,my labours4 ,keep in ,thine own name those whom ,thou hast given ,me4 ,i pray not that ,thou shouldest take them out of the world1 but that ,thou shouldest keep them from the evil4 ,thus did ,christ commend ,himself and all ,his own into ,his ,father's hands4 ,come therefore1 ,o faithful and devout soul1 and contemplate with great earnestness the coming in and the going out of thy ,lord ,jesus2 follow ,him with love and longing1 even to the chamber and bed of joy1 which ,he has prepared for thee in thy ,father's heart4 ,happy would he be1 who could now be dissolved with ,christ1 and die with the thief1 and hear from the lips of the ,lord that comfortable word1 ,this day shalt thou be with ,me in paradise4 ,and though this is not granted to us1 yet whatever we can here gain by labours and watchings and fastings and prayers1 let us commend it all with ,christ to the ,father2 let us pour it back again into the fountain1 whence it flowed forth for us2 and let nothing be left in us of empty self-satisfaction1 no seeking after human praise or honour or reward4 ,but whatever our ,god hath been willing to do in us1 let us return it back into ,his own hands and say1 ,we are nothing of ourselves4 ,it is ,he who made us1 and not we ourselves4 ,all good was made by ,him1 and without ,him was not anything made4 ,when therefore ,he taketh with ,him what ,he made ,himself1 we are absolutely nothing4 ,lastly1 ,christ commended ,his soul into ,his ,father's hands1 to show us how the souls of good and holy men mount up after ,him to the bosom of the eternal ,father1 who must otherwise have gone down to hell2 for it is ,he who has opened to us the way of life1 and ,his sacred soul1 by making the journey safe and free from danger1 has been our guide into the kingdom of heaven4 ,,suso ,,suso ,,and ,,his ,,spiritual ,,daughter ,,after this1 certain very high thoughts arose in the mind of the servitor's spiritual daughter1 concerning which she asked him whether she might put questions to him4 ,he replied1 ,yea verily3 since thou hast been led through the proper exercises1 it is permitted to thy spiritual intelligence to enquire about high things4 ,ask then whatever thou wilt4 ,she said3 ,tell me1 father1 what is ,god1 and how ,he is both ,one and ,three8 ,the servitor replied1 ,these be indeed high questions4 ,as to the first1 ,what is ,god1 you must know that all the ,doctors who ever lived cannot explain it1 for ,he is above all sense and reason4 ,yet if a man is diligent1 and does not relax his efforts1 he gains some knowledge of ,god1 though very far off4 ,yet in this knowledge of ,god consists our eternal life and man's supreme happiness4 ,in this way1 in former times1 certain worthy philosophers searched for ,god1 and especially that great thinker ,aristotle1 who tried to discover the ,author of ,nature from the order of nature and its course4 ,he sought earnestly1 and he was convinced from the well-ordered course of nature that there must of necessity be one ,prince and ,lord of the whole universe--,he whom we call ,god4 ,about this ,god and ,lord we know this much1 that ,he is an immortal ,substance1 eternal1 without before or after1 simple1 bare1 unchangeable1 an incorporeal and essential ,spirit1 whose substance is life and energy1 whose most penetrating intelligence knows all things in and by itself1 whose essence in itself is an abyss of pleasures and joys1 and who is to ,himself1 and to all who shall enjoy ,him in a future life1 a supernatural1 ineffable1 and most sweet happiness4 ,the maiden1 when she heard this1 looked up1 and said3 ,these things are sweet to tell and sweet to hear1 for they rouse the heart1 and lift the spirit up far beyond itself4 ,therefore1 father1 tell me more about these things4 ,the servitor said3 ,the ,divine ,essence1 about which we speak1 is an intelligible or intellectual ,substance of such a kind1 that it cannot be seen in itself by mortal eyes2 but it can be discerned in its effects1 even as we recognise a fine artist by his works4 ,as the ,apostle teaches us1 ,the invisible things of ,god from the creation of the world are clearly seen1 being understood by the things that are made4 ,for the creatures are a kind of mirror1 in which ,god shines4 ,this knowledge is called speculation1 by which we contemplate the great ,architect of the world in ,his works4 ,come now1 look upward and about thee1 through all the quarters of the universe1 and see how wide and high the beautiful heaven is1 how swift its motion1 and how marvellously its ,creator has adorned it with the seven planets1 and with the countless multitude of the twinkling stars4 ,consider what fruitfulness1 what riches1 the sun bestows upon the earth1 when in summer it sheds abroad its rays unclouded6 ,see how the leaves and grass shoot up1 and the flowers smile1 and the woods and plains resound with the sweet song of nightingales and other birds2 how all the little animals1 after being imprisoned by grim winter1 come forth rejoicing1 and pair2 and how men and women1 both old and young1 rejoice and are merry4 ,o ,almighty ,god1 if ,thou art so lovable and so pleasant in ,thy creatures1 how happy and blessed1 how full of all joy and beauty1 must ,thou be in ,thyself8 ,but further1 my daughter1 contemplate the elements themselves--,earth1 ,water1 ,air1 and ,fire1 with all the wonderful things which they contain in infinite variety--men1 beasts1 birds1 fishes1 and sea-monsters4 ,and all of these give praise and honour to the unfathomable immensity that is in ,thee4 ,who is it1 ,lord1 who preserves all these things1 who nourishes them8 ,it is ,thou who providest for all1 each in his own way1 for great and small1 rich and poor4 ,thou1 ,o ,god1 doest this2 ,thou alone art ,god indeed6 ,behold1 my daughter1 thou hast now found the ,god whom thou hast sought so long4 ,look up1 then1 with shining eyes1 with radiant face and exulting heart1 behold ,him and embrace ,him with the outstretched arms of thy soul and mind1 and give thanks to ,him as the one and supreme ,lord of all creatures4 ,by gazing on this mirror1 there springs up speedily1 in one of loving and pious disposition1 an inward jubilation of the heart2 for by this is meant a joy which no tongue can tell1 though it pours with might through heart and soul4 ,alas1 ,i now feel within me1 that ,i must open for thee the closed mouth of my soul2 and ,i am compelled1 for the glory of ,god1 to tell thee certain secrets1 which ,i never yet told to any one4 ,a certain ,dominican1 well known to me1 at the beginning of his course used to receive from ,god twice every day1 morning and evening1 for ten years1 an outpouring of grace like this1 which lasted about as long as it would take to say the ,vigils of the ,dead twice over4#dj ,at these times he was so entirely absorbed in ,god1 the eternal ,wisdom1 that he would not speak of it4 ,sometimes he would converse with ,god as with a friend1 not with the mouth1 but mentally2 at other times he would utter piteous sighs to ,him2 at other times he would weep copiously1 or smile silently4 ,he often seemed to himself to be flying in the air1 and swimming between time and eternity in the depth of the ,divine wonders1 which no man can fathom4 ,and his heart became so full from this1 that he would sometimes lay his hand upon it as it beat heavily1 saying1 ,alas1 my heart1 what labours will befall thee to-day8 ,one day it seemed to him that the heart of his heavenly ,father was1 in a spiritual and indescribable manner1 pressed tenderly1 and with nothing between1 against his heart2 and that the ,father's heart--that is1 the eternal ,wisdom1 spoke inwardly to his heart without forms4#da ,then he began to exclaim joyously in spiritual jubilation3 ,behold1 now1 ,thou whom ,i most fervently love1 thus do ,i lay bare my heart to ,thee1 and in simplicity and nakedness of all created things ,i embrace ,thy formless ,godhead6 ,o ,god1 most excellent of all friends6 ,earthly friends must needs endure to be distinct and separate from those whom they love2 but ,thou1 ,o fathomless sweetness of all true love1 meltest into the heart of ,thy beloved1 and pourest ,thyself fully into the essence of his soul1 that nothing of ,thee remains outside1 but ,thou art joined and united most lovingly with ,thy beloved4 ,to this the maiden replied3 ,truly it is a great grace1 when anyone is thus caught up into ,god4 ,but ,i should like to be informed1 whether this is the most perfect kind of union or not8 ,the servitor answered3 ,no1 it is not the most perfect1 but a preliminary1 gently drawing a man on1 that he may arrive at an essential way of being carried up into ,god4 ,the maiden asked him what he meant by essential and non-essential4 ,he answered3 ,i call that man essential or habitual 7so to speak71 who by the good and persevering practice of all the virtues1 has arrived at the point of finding the practice of them in their highest perfection pleasant to him1 even as the brightness of the sun remains constant in the sun4 ,but ,i call him non-essential1 in whom the brightness of the virtues shines in an unstable and imperfect way like the brightness of the moon4 ,that full delight of grace which ,i described is so sweet to the spirit of the non-essential man1 that he would be glad always to have it4 ,when he has it1 he rejoices2 when he is deprived of it1 he grieves inordinately2 and when it smiles upon him1 he is reluctant to pass to doing other things1 even things that are pleasing to ,god2 as ,i will show you by an example4 ,the servitor of the ,divine ,wisdom was once walking in the chapter-house1 and his heart was full of heavenly jubilation1 when the porter called him out to see a woman who wished to confess to him4 ,he was unwilling to interrupt his inward delight1 and received the porter harshly1 bidding him tell the woman that she must find some one else to confess to1 for he did not wish to hear her confession just then4 ,she1 however1 being oppressed with the burden of her sins1 said that she felt specially drawn to seek comfort from him1 and that she would confess to no one else4 ,and when he still refused to go out1 she began to weep most sadly1 and going into a corner1 lamented greatly4 ,meanwhile1 ,god quickly withdrew from the servitor the delights of grace1 and his heart became as hard as flint4 ,and when he desired to know the cause of this1 ,god answered him inwardly3 ,even as thou hast driven away uncomforted that poor woman1 so have ,i withdrawn from thee my ,divine comfort4 ,the servitor groaned deeply and beat his breast1 and hurried to the door1 and as he did not find the woman there1 was much distressed4 ,the porter1 however1 looked about for her everywhere1 and when he found her1 still weeping1 bade her return to the door4 ,when she came1 the servitor received her gently1 and comforted her sorrowing heart4 ,then he went back from her to the chapter-house1 and immediately ,god was with him1 with ,his ,divine consolations1 as before4 ,then said the maiden3 ,it must be easy for him to bear sufferings1 to whom ,god gives such jubilation and internal joys4 ,and yet1 said the servitor1 all had to be paid for afterward with great suffering4 ,however1 at last1 when all this had passed away1 and ,god's appointed time had come1 the same grace of jubilation was restored to him1 and remained with him almost continuously both at home and abroad1 in company and alone4 ,often in the bath or at table the same grace was with him2 but it was now internal1 and did show itself outside4 ,then the maiden said3 ,my father1 ,i have now learned what ,god is2 but ,i am also eager to know where ,he is4 ,thou shalt hear1 said the servitor4 ,the opinion of the theologians is that ,god is in no particular place1 but that ,he is everywhere1 and all in all4 ,the same doctors say that we come to know a thing through its name4 ,now one doctor says that ,being is the first name of ,god4 ,turn your eyes1 therefore1 to ,being in its pure and naked simplicity1 and take no notice of this or that substance which can be torn asunder into parts and separated2 but consider ,being in itself1 unmixed with any ,not-,being4 ,whatever is nothing1 is the negation of what is2 and what is1 is the negation of what is not4 ,a thing which has yet to be1 or which once was1 is not now in actual being4 ,moreover1 we cannot know mixed being or not-being unless we take into account that which is all-being4 ,this ,being is not the being of this or that creature2 for all particular being is mixed with something extraneous1 whereby it can receive something new into itself4 ,therefore the nameless ,divine ,being must be in itself a ,being that is all-being1 and that sustains all particular things by its presence4 ,it shows the strange blindness of man's reason1 that it cannot examine into that which it contemplates before everything1 and without which it cannot perceive anything4 ,just as1 when the eye is bent on noticing various colours1 it does not observe the light which enables it to see all these objects1 and even if it looks at the light it does not observe it2 so it is with the eye of the soul4 ,when it looks at this or that particular substance1 it takes no heed of the being1 which is everywhere one1 absolute and simple1 and by the virtue and goodness of which it can apprehend all other things4 ,hence the wise ,aristotle says1 that the eye of our intelligence1 owing to its weakness1 is affected towards that being which is itself the most manifest of all things1 as the eye of a bat or owl is towards the bright rays of the sun4 ,for particular substances distract and dazzle the mind1 so that it cannot behold the ,divine darkness1 which is the clearest light4 ,come now1 open the eyes of thy mind1 and gaze if thou canst1 on ,being in its naked and simple purity4 ,you will perceive that it comes from no one1 and has no before nor after1 and that it cannot change1 because it is simple ,being4 ,you will also observe that it is the most actual1 the most present1 and the most perfect of beings1 with no defect or mutation1 because it is absolutely one in its bare simplicity4 ,this is so evident to an instructed intellect1 that it cannot think otherwise4 ,since it is simple ,being1 it must be the first of beings1 and without beginning or end1 and because it is the first and everlasting and simple1 it must be the most present4 ,if you can understand this1 you will have been guided far into the incomprehensible light of ,god's hidden truth4 ,this pure and simple ,being is altogether in all things1 and altogether outside all things4 ,hence a certain doctor says3 ,god is a circle1 whose centre is everywhere1 and ,his circumference nowhere4 ,when this had been said1 the maiden answered3 ,blessed be ,god1 ,i have been shown1 as far as may be1 both what ,god is1 and where ,he is4 ,but ,i should like also to be told how1 if ,god is so absolutely simple1 ,he can also be threefold4 ,the servitor answered3 ,the more simple any being is in itself1 the more manifold is it in its energy and operation4 ,that which has nothing gives nothing1 and that which has much can give much4 ,i have already spoken of the inflowing and overflowing fount of good which ,god is in ,himself4 ,this infinite and superessential goodness constrains ,him not to keep it all within ,himself1 but to communicate it freely both within and without ,himself4 ,but the highest and most perfect outpouring of the good must be within itself1 and this can be nought else but a present1 interior1 personal and natural outpouring1 necessary1 yet without compulsion1 infinite and perfect4 ,other communications1 in temporal matters1 draw their origin from this eternal communication of the ,divine ,goodness4 ,some theologians say that in the outflow of the creatures from their first origin there is a return in a circle of the end to the beginning2 for as the emanation of the ,persons from the ,godhead is an image of the origin of the creatures1 so also it is a type of the flowing back of the creatures into ,god4 ,there is1 however1 a difference between the outpouring of the creatures and that of ,god4 ,the creature is only a particular and partial substance1 and its giving and communication is also partial and limited4 ,when a human father begets a son1 he gives him part1 but not the whole1 of his own substance1 for he himself is only a partial good4 ,but the outpouring of ,god is of a more interior and higher kind than the creature's outpouring1 inasmuch as ,he ,himself is a higher good4 ,if the outpouring of ,god is to be worthy of ,his pre-eminent being1 it must be according to personal relations4 ,now1 then1 if you can look upon the pure goodness of the highest ,good 7which goodness is1 by its nature1 the active principle of the spontaneous love with which the highest ,good loves itself7 you will behold the most excellent and superessential outpouring of the ,word from the ,father1 by which generation all things exist and are produced2 and you will see also in the highest good1 and the highest outpouring1 the most holy ,trinity1 ,father1 ,son1 and ,holy ,ghost1 existing in the ,godhead4 ,and if the highest outpouring proceeds from the highest essential good1 it follows that there must be in this ,trinity the highest and most intimate consubstantiality or community of being1 and complete equality and identity of essence1 which the ,persons enjoy in sweetest communion1 and also that the ,substance and power of the three almighty ,persons is undivided and unpartitioned4 ,here the maiden exclaimed3 ,marvellous6 ,i swim in the ,godhead like an eagle in the air4 ,the servitor1 resuming his exposition1 continued3 ,it is impossible to express in words how the ,trinity can subsist in the unity of one essence4 ,nevertheless1 to say what may be said on the subject1 ,augustine says that in the ,godhead the ,father is the ,fountain-head of the ,son and the ,holy ,ghost4 ,dionysius says1 that in the ,father there is an outflowing of the ,godhead1 which naturally communicates itself to the ,word or ,son4 ,he also freely and lovingly pours ,himself out into the ,son2 and the ,son in turn pours ,himself out freely and lovingly into the ,father2 and this love of the ,father for the ,son1 and of the ,son for the ,father1 is the ,holy ,ghost4 ,this is truly said1 but it is made clearer by that glorious ,doctor of the ,church1 ,st ,thomas1 who says as follows3 ,in the outpouring of the ,word from the ,father's heart1 ,god the ,father must contemplate ,himself with ,his own mind1 bending back1 as it were1 upon ,his ,divine essence2 for if the reason of the ,father had not the ,divine essence for its object1 the ,word so conceived would be a creature instead of ,god2 which is false4 ,but in the way described ,he is ,god of ,god4 ,again1 this looking back upon the ,divine essence1 which takes place in the mind of ,god1 must1 in a manner1 produce a natural likeness2 else the ,word would not be the ,son of ,god4 ,so here we have the unity of essence in the diversity of ,persons2 and a clear proof of this distinction may be found in the word of that soaring eagle ,st ,john3 ,the ,word was in the beginning with ,god4 ,thus the ,father is the ,fountain-head of the ,son1 and the ,son is the outflowing of the ,father2 and the ,father and ,son pour forth the ,spirit2 and the ,unity1 which is the essence of the ,fountain-head1 is also the substance of the three ,persons4 ,but as to how the ,three are ,one1 this cannot be expressed in words1 on account of the simplicity of that ,abyss4 ,into this intellectual ,where1 the spirits of men made perfect soar and plunge themselves1 now flying over infinite heights1 now swimming in unfathomed depths1 marvelling at the high and wonderful mysteries of the ,godhead4 ,nevertheless1 the spirit remains a spirit1 and retains its nature1 while it enjoys the vision of the ,divine ,persons1 and abstracted from all occupation with things below contemplates with fixed gaze those stupendous mysteries4 ,for what can be more marvellous than that simple ,unity1 into which the ,trinity of the ,persons merges itself1 and in which all multiplicity ceases8 ,for the outflowing of the ,persons is always tending back into the ,unity of the same essence1 and all creatures1 according to their ideal existence in ,god1 are from eternity in this ,unity1 and have their life1 knowledge1 and essence in the eternal ,god2 as it is said in the ,gospel3 ,that which was made1 was ,life in ,him4#db ,this bare ,unity is a dark silence and tranquil inactivity1 which none can understand unless he is illuminated by the ,unity itself1 unmixed with any evil4 ,out of this shines forth hidden truth1 free from all falsehood2 and this truth is born from the unveiling of the veiled ,divine purity2 for after the revelation of these things1 the spirit is at last unclothed of the dusky light which up till now has followed it1 and in which it has hitherto seen things in an earthly way4 ,indeed1 the spirit finds itself now changed and something very different from what it supposed itself to be according to its earlier light3 even as ,st ,paul says1 ,i1 yet not ,i4 ,thus it is unclothed and simplified in the simplicity of the ,divine essence1 which shines upon all things in simple stillness4 ,in this modeless mode of contemplation1 the permanent distinction of the ,persons1 viewed as separate1 is lost4 ,for1 as some teach1 it is not the ,person of the ,father1 taken by ,himself1 which produces bliss1 nor the ,person of the ,son1 taken by ,himself1 nor the ,person of the ,holy ,ghost1 taken by ,himself2 but the three ,persons1 dwelling together in the unity of the essence1 confer bliss4 ,and this is the natural essence of the ,persons1 which by grace gives the substance or essence to all their creatures1 and it contains in itself the ideas of all things in their simple essence4 ,now since this ideal light subsists as ,being1 so all things subsist in it according to their essential being1 not according to their accidental forms2 and since it shines upon all things1 its property is to subsist as light4 ,hence all things shine forth in this essence in interior stillness1 without altering its simplicity4 ,then the maiden said3 ,i could wish greatly1 sir1 that you could give me this mysterious teaching1 as you understand it1 under a figure1 that ,i might understand it better4 ,i should also be glad if you could sum up what you have been saying at length1 so that it may stick more firmly in my weak mind4 ,the servitor replied3 ,who can express in forms what has no form8 ,who can explain that which has no mode of being1 and is above sense and reason8 ,any similitude must be infinitely more unlike than like the reality4 ,nevertheless1 that ,i may drive out forms from your mind by forms1 ,i will try to give you a picture of these ideas which surpass all forms1 and to sum up a long discourse in a few words4 ,a certain wise theologian says that ,god1 in regard to ,his ,godhead1 is like a vast circle1 of which the centre is everywhere1 and the circumference nowhere4 ,now consider the image which follows4 ,if anyone throws a great stone into the middle of a pool1 a ring is formed in the water1 and this ring makes a second ring1 and the second a third2 and the number and size of the rings depend on the force of the throw4 ,they may even require a larger space than the limit of the pool4 ,suppose now that the first ring represents the omnipotent virtue of the ,divine nature1 which is infinite in ,god the ,father4 ,this produces another ring like itself1 which is the ,son4 ,and the two produce the third1 which is the ,holy ,ghost4 ,the spiritual superessential begetting of the ,divine ,word is the cause of the creation of all spirits and all things4 ,this supreme ,spirit has so ennobled man1 as to shed upon him a ray from ,his own eternal ,godhead4 ,this is the image of ,god in the mind1 which is itself eternal4 ,but many men turn away from this dignity of their nature1 befouling the bright image of ,god in themselves1 and turning to the bodily pleasures of this world4 ,they pursue them greedily and devote themselves to them1 till death unexpectedly stops them4 ,but he who is wise1 turns himself and elevates himself1 with the help of the ,divine spark in his soul1 to that which is stable and eternal1 whence he had his own origin3 he says farewell to all the fleeting creatures1 and clings to the eternal truth alone4 ,attend also to what ,i say about the order in which the spirit ought to return to ,god4 ,first of all1 we should disentangle ourselves absolutely from the pleasures of the world1 manfully turning our backs upon all vices2 we should turn to ,god by continual prayers1 by seclusion1 and holy exercise1 that the flesh may thus be subdued to the spirit4 ,next1 we must offer ourselves willingly to endure all the troubles which may come upon us1 from ,god1 or from the creatures4 ,thirdly1 we must impress upon ourselves the ,passion of ,christ crucified2 we must fix upon our minds ,his sweet teaching1 ,his most gentle conversation1 ,his most pure life1 which ,he gave us for our example1 and so we must penetrate deeper and advance further in our imitation of ,him4 ,fourthly1 we must divest ourselves of external occupations1 and establish ourselves in a tranquil stillness of soul by an energetic resignation1 as if we were dead to self1 and thought only of the honour of ,christ and ,his heavenly ,father4 ,lastly1 we should be humble towards all men1 whether friends or foes4 4 4 4 ,but all these images1 with their interpretations1 are as unlike the formless truth as a black ,ethiopian is to the bright sun4 ,soon after this holy maiden died1 and passed away happy from earth1 even as her whole life had been conspicuous only for her virtues4 ,after her death she appeared to her spiritual father in a vision4 ,she was clothed in raiment whiter than snow2 she shone with dazzling brightness1 and was full of heavenly joy4 ,she came near to him1 and showed him in what an excellent fashion she had passed away into the simple ,godhead4 ,he saw and heard her with exceeding delight1 and the vision filled his soul with heavenly consolations4 ,when he returned to himself1 he sighed most deeply1 and thus pondered3 ,o ,almighty ,god1 how blessed is he1 who strives after ,thee alone6 ,he may well be content to bear affliction1 whose sufferings ,thou wilt thus reward6 ,may the ,almighty ,god grant that we likewise may be brought to the same joys as this blessed maiden6 ,a ,,meditation ,,on ,,the ,,passion ,,of ,,christ ,,then said the ,eternal ,wisdom to the servitor1 ,attend and listen dutifully1 while ,i tell thee what sufferings ,i lovingly endured for thy sake4 ,after ,i had finished ,my last ,supper with ,my disciples1 when ,i had offered ,myself to ,my enemies on the mount1 and had resigned ,myself to bear a terrible death1 and knew that it was approaching very near1 so great was the oppression of ,my tender heart and all ,my body1 that ,i sweated blood2 then ,i was wickedly arrested1 bound1 and carried away4 ,on the same night they treated ,me with insult and contumely1 beating ,me1 spitting upon ,me1 and covering ,my head4 ,before ,caiaphas was ,i unjustly accused and condemned to death4 ,what misery it was to see ,my mother seized with unspeakable sorrow of heart1 from the time when she beheld ,me threatened with such great dangers1 till the time when ,i was hung upon the cross4 ,they brought ,me before ,pilate with every kind of ignominy1 they accused ,me falsely1 they adjudged ,me worthy of death4 ,before ,herod ,i1 the ,eternal ,wisdom1 was mocked in a bright robe4 ,my fair body was miserably torn and rent by cruel scourgings4 ,they surrounded ,my sacred head with a crown of thorns2 ,my gracious face was covered with blood and spittings4 ,when they had thus condemned ,me to death1 they led ,me out with ,my cross to bear the last shameful punishment4 ,their terrible and savage cries could be heard afar off3 ,crucify1 crucify1 the wicked man4 ,servitor4 ,alas1 ,lord1 if so bitter were the beginnings of ,thy passion1 what will be the end thereof8 ,in truth1 if ,i saw a brute beast so treated in my presence ,i could hardly bear it4 ,what grief then should ,i feel in heart and soul at ,thy ,passion8 ,and yet there is one thing at which ,i marvel greatly4 ,for ,i long1 ,o my most dear ,god1 to know only ,thy ,godhead2 and ,thou tellest me of ,thy humanity4 ,i long to taste ,thy sweetness1 and ,thou showest me ,thy bitterness4 ,what meaneth this1 ,o my ,lord ,god8 ,wisdom4 ,no man can come to the height of ,my ,godhead1 nor attain to that unknown sweetness1 unless he be first led through the bitterness of ,my humanity4 ,my humanity is the road by which men must travel4 ,my ,passion is the gate1 through which they must enter4 ,away then with thy cowardice of heart1 and come to ,me prepared for a hard campaign4 ,for it is not right for the servant to live softly and delicately1 while his ,lord is fighting bravely4 ,come1 ,i will now put on thee ,my own armour4 ,and so thou must thyself also experience the whole of ,my ,passion1 so far as thy strength permits4 ,take1 therefore1 the heart of a man2 for be sure that thou wilt have to endure many deaths1 before thou canst put thy nature under the yoke4 ,i will sprinkle thy garden of spices with red flowers4 ,many are the afflictions which will come upon thee2 till thou hast finished thy sad journey of bearing the cross1 and hast renounced thine own will and disengaged thyself so completely from all creatures1 in all things1 which might hinder thine eternal salvation1 as to be like one about to die1 and no longer mixed up with the affairs of this life4 ,servitor4 ,hard and grievous to bear are the things which ,thou sayest1 ,lord4 ,i tremble all over4 ,how can ,i bear all these things8 ,suffer me1 ,o ,lord1 to ask ,thee something4 ,couldst ,thou not devise any other way of saving my soul1 and of testifying ,thy love towards me1 so as to spare ,thyself such hard sufferings1 and so that ,i need not suffer so bitterly with ,thee8 ,wisdom4 ,the unfathomable ,abyss of ,my secret counsels no man ought to seek to penetrate1 for no one can comprehend it4 ,and yet that which thou hast suggested1 and many other things1 might have been possible1 which nevertheless never happen4 ,be assured1 however1 that as created things now are1 no more fitting method could be found4 ,the ,author of ,nature doth not think so much what ,he is able to do in the world1 as what is most fitting for every creature2 and this is the principle of ,his operations4 ,and by what other means could the secrets of ,god have been made known to man1 than by the assumption of humanity by ,christ8 ,by what other means could he who had deprived himself of joy by the inordinate pursuit of pleasure1 be brought back more fittingly to the joys of eternity8 ,and who would be willing to tread the path1 avoided by all1 of a hard and despised life1 if ,god had not trodden it ,himself8 ,if thou wert condemned to death1 how could any one show his love and fidelity to thee more convincingly1 or provoke thee to love him in return more powerfully1 than by taking thy sentence upon himself8 ,if1 then1 there is any one who is not roused and moved to love ,me from his heart by ,my immense love1 ,my infinite pity1 ,my exalted divinity1 ,my pure humanity1 ,my brotherly fidelity1 ,my sweet friendship1 is there anything that could soften that stony heart8 ,servitor4 ,the light begins to dawn upon me1 and ,i seem to myself to see clearly that it is as ,thou sayest1 and that whoever is not altogether blind must admit that this is the best and most fitting of all ways4 ,and yet the imitation of ,thee is grievous to a slothful and corruptible body4 ,wisdom4 ,shrink not because thou must follow the footsteps of ,my ,passion4 ,for he who loves ,god1 and is inwardly united to ,him1 finds the cross itself light and easy to bear1 and has nought to complain of4 ,no one receives from ,me more marvellous sweetness1 than he who shares ,my bitterest labours4 ,he only complains of the bitterness of the rind1 who has not tasted the sweetness of the kernel4 ,he who relies on ,me as his protector and helper may be considered to have accomplished a large part of his task4 ,servitor4 ,lord1 by these consoling words ,i am so much encouraged1 that ,i seem to myself to be able to do and suffer all things through ,thee4 ,i pray ,thee1 then1 that ,thou wilt unfold the treasure of ,thy ,passion to me more fully4 ,wisdom4 ,when ,i was hung aloft and fastened to the wood of the cross 7which ,i bore for ,my great love to thee and all mankind71 all the wonted appearance of ,my body was piteously changed4 ,my bright eyes lost their light2 ,my sacred ears were filled with mocking and blasphemy2 ,my sweet mouth was hurt by the bitter drink4 ,nowhere was there any rest or refreshment for ,me4 ,my sacred head hung down in pain2 ,my fair neck was cruelly bruised2 ,my shining face was disfigured by festering wounds2 ,my fresh colour was turned to pallor4 ,in a word1 the beauty of ,my whole body was so marred1 that ,i appeared like a leper--,i1 the ,divine ,wisdom1 who am fairer than the sun4 ,servitor4 ,o brightest mirror of grace1 which the ,angels desire to look into1 in which they delight to fix their gaze1 would that ,i might behold ,thy beloved countenance in the throes of death just long enough to water it with the tears of my heart1 and to satisfy my mind with lamentations over it4 ,wisdom4 ,no one more truly testifies his grief over ,my ,passion1 than he who in very deed passes through it with ,me4 ,far more pleasing to ,me is a heart disentangled from the love of all transitory things1 and earnestly intent on gaining the highest perfection according to the example which ,i have set before him in ,my life1 than one which continually weeps over ,my ,passion1 shedding as many tears as all the raindrops that ever fell4 ,for this was what ,i most desired and looked for in ,my endurance of that cruel death--namely1 that mankind might imitate ,me2 and yet pious tears are very dear to ,me4 ,servitor4 ,since then1 ,o most gracious ,god1 the imitation of ,thy most gentle life and most loving ,passion is so pleasing to ,thee1 ,i will henceforth labour more diligently to follow ,thy ,passion than to weep over it4 ,but since both are pleasing to ,thee1 teach me1 ,i pray ,thee1 how ,i ought to conform myself to ,thy ,passion4 ,wisdom4 ,forbid thyself the pleasure of curious and lax seeing and hearing2 let love make sweet to thee those things which formerly thou shrankest from2 eschew bodily pleasures2 rest in ,me alone2 bear sweetly and moderately the ills that come from others2 desire to despise thyself2 break thy appetites2 crush out all thy pleasures and desires4 ,these are the first elements in the school of ,wisdom1 which are read in the volume of the book of ,my crucified body4 ,but consider whether anyone1 do what he may1 can make himself for ,my sake such as ,i made ,myself for his4 ,servitor4 ,come then1 my soul1 collect thyself from all external things1 into the tranquil silence of the inner man4 ,woe is me6 ,my heavenly ,father had adopted my soul to be ,his bride2 but ,i fled far from ,him4 ,alas1 ,i have lost my ,father1 ,i have lost my ,lover4 ,alas1 alas1 and woe is me6 ,what have ,i done1 what have ,i lost8 ,shame on me1 ,i have lost myself1 and all the society of my heavenly country4 ,all that could delight and cheer me has utterly forsaken me2 ,i am left naked4 ,my false lovers were only deceivers4 ,they have stripped me of all the good things which my one true ,lover gave me2 they have despoiled me of all honour1 joy1 and consolation4 ,o ye red roses and white lilies1 behold me a vile weed1 and see also how soon those flowers wither and die1 which this world plucks4 ,and yet1 ,o most gracious ,god1 none of my sufferings are of any account1 compared with this1 that ,i have grieved the eyes of my heavenly ,father4 ,this is indeed hell1 and a cross more intolerable than all other pain4 ,o heart of mine1 harder than flint or adamant1 why dost thou not break for grief8 ,once ,i was called the bride of the eternal ,king1 now ,i deserve not to be called the meanest of his handmaids4 ,never again shall ,i dare to raise mine eyes1 for shame4 ,o that ,i could hide myself in some vast forest1 with none to see or hear me1 till ,i had wept to my heart's desire4 ,o ,sin1 ,sin1 whither hast thou brought me8 ,o deceitful ,world1 woe to those who serve thee6 ,now ,i have thy reward1 ,i receive thy wages--namely1 that ,i am a burden to myself and the whole world1 and always shall be4 ,wisdom4 ,thou must by no means despair2 it was for thy sins and those of others that ,i came into this world1 that ,i might restore thee to ,thy heavenly ,father1 and bring thee back to greater glory and honour than thou ever hadst before4 ,servitor4 ,ah1 what is this1 which whispers such flattering things to a soul that is dead1 abhorred1 rejected8 ,wisdom4 ,dost thou not know ,me8 ,why art thou so despondent8 ,art thou beside thyself with excessive grief1 ,my dearest son8 ,knowest thou not that ,i am ,wisdom1 most gentle and tender1 in whom is the ,abyss of infinite mercy1 never yet explored perfectly even by all the saints1 but none the less open to thee and all other sorrowing hearts4 ,i am he who for thy sake willed to be poor and an exile1 that ,i might recall thee to thy former honour4 ,i am ,he who bore a bitter death1 that ,i might restore thee to life4 ,i am thy ,brother2 ,i am thy ,bridegroom4 ,i have put away all the wrong that thou ever didst against ,me1 even as if it had never been1 only henceforth1 thou must turn wholly to ,me1 and never again forsake ,me4 ,wash away thy stains in ,my blood4 ,lift up thy head1 open thine eyes1 and take heart4 ,in token of reconciliation1 take this ring and put it on thy finger as ,my bride1 put on this robe1 and these shoes on thy feet1 and receive this sweet and loving name1 that thou mayst both be and be called for ever ,my bride4 ,thou has cost ,me much labour and pain2 for that cause1 the ,abyss of ,my mercy toward thee is unfathomable4 ,servitor4 ,o kindest ,father1 ,o sweetest ,brother1 ,o only joy of my heart1 wilt ,thou be so favourable to my unworthy soul8 ,what is this grace8 ,what is the ,abyss of ,thy clemency and mercy8 ,from the bottom of my heart ,i thank ,thee1 ,o heavenly ,father1 and beseech ,thee by ,thy beloved ,son1 whom ,thou hast willed to suffer a cruel death for love1 to forget my impieties4 4 4 4 ,now1 ,o ,lord1 ,i remember that most loving word1 wherewith in the book of ,ecclesiasticus#dc ,thou drawest us to ,thyself4 ,come to me1 all ye who desire me1 and be filled with my fruits4 ,i am the mother of beautiful affection4 ,my breath is sweeter than honey1 and my inheritance above honey and the honeycomb4 ,wine and music rejoice the heart1 and above both is the love of ,wisdom4#dd ,of a surety1 ,o ,lord1 ,thou showest ,thyself so lovable and desirable1 that it is no wonder that the hearts of all long for ,thee1 and are tormented by the desire of ,thee4 ,thy words breathe love1 and flow so sweetly1 that in many hearts the love of temporal things has wholly dried up4 ,therefore1 ,i greatly long to hear ,thee speak of ,thy lovableness4 ,come1 ,o ,lord1 my only comfort1 speak to the heart of ,thy servant4 ,for ,i sleep sweetly beneath ,thy shadow1 and my heart is awake4 ,wisdom4 ,hear1 ,my son1 and see2 incline thine ear1 forgetting thyself and all other things4 ,lo1 ,i in ,myself am that ineffable ,good1 which is and ever was2 which has never been expressed nor ever will be4 ,for although ,i give ,myself to be felt by men in their inmost hearts1 yet no tongue can ever declare or explain in words what ,i am4 ,for verily all the beauty1 grace1 and adornment which can be conceived by thee or by others1 exists in me far more excellently1 more pleasantly1 more copiously1 than any one could say in words4 ,i am the most loving ,word of the ,father1 begotten from the pure substance of the ,father1 and wondrously pleasing am ,i to ,his loving eyes in the sweet and burning love of the ,holy ,spirit4 ,i am the throne of happiness1 the crown of souls3 most bright are ,mine eyes1 most delicate ,my mouth1 ,my cheeks are red and white1 and all ,my appearance is full of grace and loveliness4 ,all the heavenly host gaze upon ,me with wonder and admiration2 their eyes are ever fixed upon ,me1 their hearts rest in ,me1 their minds turn to ,me and turn again4 ,o thrice and four times happy is he1 to whom it shall be given to celebrate this play of love amid heavenly joys at ,my side1 holding ,my tender hands in happiest security1 for ever and ever to all eternity4 ,only the word that proceeds out of ,my sweet mouth surpasses the melodies of all the angels1 the sweet harmony of all harps1 and musical instruments of every kind4444 ,servitor4 ,there are three things1 ,o ,lord1 at which ,i marvel greatly4 ,the first is1 that although ,thou art in ,thyself so exceedingly loving1 yet towards sin ,thou art a most severe judge and avenger4 ,alas1 ,thy face in wrath is too terrible2 the words which ,thou speakest in anger pierce the heart and soul like fire4 ,o holy and adorable ,god1 save me from ,thy wrathful countenance1 and defer not till the future life my punishment4 ,wisdom4 ,i am the unchangeable ,good1 remaining always the same4 ,the reason why ,i do not appear always the same1 is on account of those who do not behold ,me in the same way4 ,by nature ,i am friendly2 yet none the less ,i punish vice severely1 so that ,i deserve to be feared4 ,from ,my friends ,i require a pure and filial fear1 and a friendly love1 that fear may ever restrain them from sin1 and that love may join them to ,me in unbroken loyalty4 ,servitor4 ,what ,thou sayest pleases me1 ,o ,lord1 and it is as ,i would have it4 ,but there is another thing at which ,i greatly marvel--how it is that when the soul is faint from desire of the sweetness of ,thy presence1 ,thou art wholly mute1 and dost not utter a single word that can be heard4 ,and who1 ,o ,lord1 would not be grieved1 when ,thou showest ,thyself so strange1 so silent1 to the soul that loves ,thee above all things8 ,wisdom4 ,and yet all the creatures speak of ,me4 ,servitor4 ,but that is by no means enough for the soul that loves4 ,wisdom4 ,also every word that is uttered about ,me is a message of ,my love2 all the voices of holy ,scripture that are written about ,me are letters of love1 sweet as honey4 ,they are to be received as if ,i had written them ,myself4 ,ought not this to satisfy thee8 ,servitor4 ,nay but1 ,o most holy ,god1 dearest ,friend of all to me1 ,thou knowest well that a heart which is on fire with love is not satisfied with anything that is not the ,beloved himself1 in whom is its only comfort4 ,even though all the tongues of all the angelic spirits were to speak to me1 none the less would my unquenchable love continue to yearn and strive for the one thing which it desires4 ,the soul that loves ,thee would choose ,thee rather than the kingdom of heaven4 ,pardon me1 ,o ,lord3 it would become ,thee to show more kindness to those who love ,thee so ardently1 who sigh and look up to ,thee and say3 ,return1 return6 ,who anxiously debate with themselves3 alas1 thinkest thou that thou hast offended ,him8 ,that ,he has deserted thee8 ,thinkest thou that ,he will ever restore thee ,his most sweet presence1 that thou wilt ever again embrace ,him with the arms of ,thy heart1 and press ,him to thy breast1 that all thy grief and trouble may vanish8 ,all this1 ,o ,lord1 ,thou hearest and knowest1 and yet ,thou art silent4 ,wisdom4 ,certainly ,i know all this1 and ,i watch it with great pleasure4 ,but ,i would have thee also answer a few questions1 since thy wonder1 though veiled1 is so great4 ,what is it which gives the greatest joy to the highest of all created spirits8 ,servitor4 ,ah1 ,lord1 this question is beyond my range4 ,i prithee1 answer it ,thyself4 ,wisdom4 ,i will do as thou desirest4 ,the highest angelic spirit finds nothing more desirable or more delightful than to satisfy ,my will in all things2 so much so1 that if he knew that it would redound to ,my praise for him to root out nettles and tares1 he would diligently fulfil this task in preference to all others4 ,servitor4 ,of a truth1 ,lord1 this answer of ,thine touches me sharply4 ,i perceive that it is ,thy will that ,i should be resigned in the matter of receiving and feeling tokens of ,thy love1 and that ,i should seek ,thy glory alone1 in dryness and hardness as well as in sweetness4 ,wisdom4 ,no resignation is more perfect or more excellent1 than to be resigned in dereliction4 ,servitor4 ,and yet1 ,o ,lord1 the pain is very grievous4 ,wisdom4 ,wherein is virtue proved1 if not in adversity8 ,but be assured1 that ,i often come1 and try whether the door into ,my house is open1 but find ,myself repulsed4 ,many times ,i am received like a stranger1 harshly treated1 and then driven out of doors4 ,nay1 ,i not only come to the soul that loves me1 but tarry with her like a friend2 but that is done so secretly1 that none know it save those who live quite detached and separated from men1 and observe ,my ways1 and care only to please and satisfy ,my grace4 ,for according to ,my ,divinity ,i am purest ,spirit1 and ,i am received spiritually in pure spirits4 ,servitor4 ,so far as ,i understand1 ,lord ,god1 ,thou art a very secret ,lover4 ,how glad would ,i be if ,thou wouldest give me some signs1 by which ,i might know ,thee to be truly present4 ,wisdom4 ,by no other way canst thou know the certainty of ,my presence better1 than when ,i hide ,myself from thee1 and withdraw what is ,mine from thy soul4 ,then at last thou knowest by experience what ,i am1 and what thou art4 ,of a surety ,i am everlasting ,good1 without whom no one can have anything good4 ,when therefore ,i impart that immense ,good1 which is ,myself1 generously and lovingly1 and scatter it abroad1 all things to which ,i communicate ,myself are clothed with a certain goodness1 by which ,my presence can be as easily inferred1 as that of the ,sun1 the actual ball of which cannot be seen1 by its rays4 ,if therefore thou ever feelest ,my presence1 enter into thyself1 and learn how to separate the roses from the thorns1 the flowers from the weeds4 ,servitor4 ,lord1 ,i do search1 and ,i find within myself a great diversity4 ,when ,i am deserted by ,thee1 my soul is like a sick man1 whose taste is spoiled4 ,nothing pleases me1 but all things disgust me4 ,my body is torpid1 my mind oppressed2 within is dryness1 without is sadness4 ,all that ,i see or hear1 however good in reality1 is distasteful and hateful to me4 ,i am easily led into sins2 ,i am weak to resist my enemies2 ,i am cold or lukewarm towards all good4 ,whoever comes to me1 finds my house empty4 ,for the ,house-,father is away1 who knows how to counsel for the best1 and to inspire the whole household4 ,on the other hand1 when the day-star arises in my inmost heart1 all the pain quickly vanishes1 all the darkness is dispelled1 and a great brightness arises and shines forth4 ,my heart laughs1 my mind is exalted1 my soul becomes cheerful1 all things around me are blithe and merry2 whatever is around me and within me is turned to ,thy praise4 ,that which before seemed hard1 difficult1 irksome1 impossible1 becomes suddenly easy and pleasant4 ,to give myself to fasting1 watching1 and prayer1 to suffer or abstain or avoid1 in a word all the hardnesses of life seem when compared with ,thy presence to have no irksomeness at all4 ,my soul is bathed in radiance1 truth1 and sweetness1 so that all its labours are forgotten4 ,my heart delights itself in abundant sweet meditations1 my tongue learns to speak of high things1 my body is brisk and ready for any undertaking2 whoever comes to ask my advice1 takes back with him high counsels such as he desired to hear4 ,in short1 ,i seem to myself to have transcended the limits of time and space1 and to be standing on the threshold of eternal bliss4 ,but who1 ,o ,lord1 can secure for me1 that ,i may be long in this state8 ,alas1 in a moment it is withdrawn from me2 and for a long space again ,i am left as naked and destitute as if ,i had never experienced anything of the kind2 till at last1 after many and deep sighings of heart1 it is restored to me4 ,is this ,thou1 ,o ,lord1 or rather ,i myself8 ,or what is it8 ,wisdom4 ,of thyself thou hast nothing except faults and defects4 ,therefore that about which thou askest is ,i ,myself1 and this is the play of love4 ,servitor4 ,what is the play of love8 ,wisdom4 ,so long as the loved one is present with the lover1 the lover knoweth not how dear the loved one is to him2 it is only separation which can teach him that4 ,servitor4 ,it is a very grievous game4 ,but tell me1 ,lord1 are there any who in this life no longer experience these vicissitudes of ,thy presence8 ,wisdom4 ,you will find very few indeed4 ,for never to be deprived of ,my presence belongs not to temporal but to eternal life4 ,,aphorisms ,,and ,,maxims ,,act according to the truth in simplicity2 and1 whatever happens1 do not help thyself2 for he who helps himself too much will not be helped by the ,truth4 ,god wishes not to deprive us of pleasure2 but ,he wishes to give us pleasure in its totality--that is1 all pleasure4 ,wilt thou be of use to all creatures8 ,then turn thyself away from all creatures4 ,if a man cannot comprehend a thing1 let him remain quiet1 and it will comprehend him4 ,say to the creatures1 ,i will not be to thee what thou art to me4 ,the power of abstaining from things gives us more power than the possession of them would4 ,some men one meets who have been inwardly drawn by ,god1 but have not followed ,him4 ,the inner man and the outer man in these cases are widely at variance1 and in this way many fail4 ,he who has attained to the purgation of his senses in ,god performs all the operations of the senses all the better4 ,he who finds the inward in the outward goes deeper than he who only finds the inward in the inward4 ,he is on the right road who contemplates under the forms of things their eternal essence4 ,it is well with a man who has died to self and begun to live in ,christ4 ,,ruysbroek ,,the ,,adornment ,,of ,,the ,,spiritual ,,nuptials ,,book ,i ,,preface ,,see the ,bridegroom cometh3 go forth to meet ,him4 ,st ,matthew the evangelist wrote these words1 and ,christ said them to ,his disciples and to all men1 in the ,parable of the ,ten ,virgins4 ,the ,bridegroom is our ,lord ,jesus ,christ1 and human nature is the bride1 whom ,god has made in ,his own image and likeness4 ,he placed her at first in the most exalted1 the most beautiful1 the richest and most fertile place on earth--in paradise4 ,he subjected to her all the creatures2 ,he adorned her with graces2 and ,he laid a prohibition upon her1 in order that by obedience she might deserve to be established in an eternal union with her ,bridegroom1 and never more fall into any affliction1 trouble1 or guilt4 ,then came a deceiver--the infernal1 envious foe1 under the guise of a cunning serpent4 ,he deceived the woman1 and the two together deceived the man1 who possessed the essence of human nature4 ,so the enemy despoiled human nature1 the bride of ,god1 by his deceitful counsels1 and she was driven into a strange country2 poor and miserable1 a prisoner and oppressed1 persecuted by her enemies1 as if she could never more return to her country and the grace of reconciliation4 ,but when ,god saw that the time was come1 and took pity on the sufferings of ,his beloved1 ,he sent ,his only ,son to earth1 in a rich abode and a glorious temple--that is to say1 in the body of the ,virgin ,mary4 ,there he married ,his bride1 our nature1 and united it to ,his ,person1 by means of the pure blood of the noble ,virgin4 ,the priest who joined the ,bride and ,bridegroom was the ,holy ,spirit2 the angel ,gabriel announced the marriage1 and the blessed ,virgin gave her consent4 ,so ,christ1 our faithful ,bridegroom1 united our nature to ,his1 and visited us in a strange land1 and taught us the manners of heaven and perfect fidelity4 ,and ,he laboured and fought like a champion against our enemy1 and ,he broke the prison and gained the victory1 and ,his death slew our death1 and ,his blood delivered us1 and ,he set us free in baptism under the life-giving waters1 and enriched us by ,his sacraments and gifts1 that we might go forth1 as ,he said1 adorned with all virtues1 and might meet ,him in the abode of ,his glory1 to enjoy ,him throughout all eternity4 ,now the ,master of truth1 ,christ1 saith3 ,see1 the ,bridegroom cometh1 go forth to meet ,him4 ,in these words ,jesus1 our ,lover1 teaches us four things4 ,in the first word ,he gives a command1 for ,he says1 ,see4 ,those who remain blind1 and those who resist this command are condemned without exception4 ,in the next word ,he shows us what we shall see--that is to say1 the coming of the ,bridegroom1 when ,he says1 ,the ,bridegroom cometh4 ,in the third place1 ,he teaches us and commands us what we ought to do1 when ,he says1 ,go forth4 ,in the fourth place1 when ,he says1 to meet ,him1 ,he shows us the reward of all our works and of all our life1 for that must be a loving going forth1 by which we meet our ,bridegroom4 ,we shall explain and analyse these words in three ways1 first1 according to the ordinary mode of the beginner's life--that is to say1 the active life1 which is necessary to all who would be saved4 ,in the second place1 we shall analyse these words by applying them to the inner life1 exalted and loving1 to which many men arrive by the virtues and by the grace of ,god4 ,thirdly1 we shall explain them by applying them to the superessential and contemplative life1 to which few attain and which few can taste1 because of the supreme sublimity of this life4 ,,on ,,the ,,active ,,life ,,christ1 the ,wisdom of the ,father1 hath said from the time of ,adam and still saith 7inwardly1 according to ,his ,divinity71 to all men1 ,see2 and this vision is necessary4 ,now let us observe attentively that for him who wishes to see materially or spiritually1 three things are necessary4 ,first1 in order that a man may be able to see materially1 he must have the external light of heaven1 or another natural light1 in order that the medium--that is to say1 the air across which one sees1 may be illuminated4 ,in the second place1 he must have the will1 that the things which he will see may be reflected in his eyes4 ,thirdly1 he must have the instruments1 his eyes1 healthy and without flaw1 that the material objects may be exactly reflected in them4 ,if a man lacks any one of these three things1 his material vision disappears4 ,we shall speak no more of this vision1 but of another1 spiritual and supernatural1 wherein all our blessedness resides4 ,three things are necessary for spiritual and supernatural vision4 ,first1 the light of the divine grace1 then the free conversion of the will towards ,god1 and lastly1 a conscience pure from all mortal sin4 ,now observe3 ,god being a ,god common to all1 and ,his boundless love being common to all1 ,he grants a double grace2 both antecedent grace1 and the grace by which one merits eternal life4 ,all men1 heathens and ,jews1 good and bad1 have in common antecedent grace4 ,in consequence of the common love of ,god towards all men1 ,he has caused to be preached and published ,his name and the deliverance of human nature1 even to the ends of the earth4 ,he who wishes to be converted can be converted4 ,for ,god wishes to save all men and to lose none4 ,at the day of judgment none will be able to complain that enough was not done for him1 if he had wished to be converted4 ,so ,god is a common ,light and ,splendour which illumine heaven and earth1 and men according to their merits and their needs4 ,but though ,god is common1 and though the sun shines on all trees1 some trees remain without fruit1 and others bear wild fruit useless to mankind4 ,this is why we prune these trees and graft fertile branches upon them1 that they may bear good fruit1 sweet to taste and useful for men4 ,the fertile branch which comes from the living paradise of the eternal kingdom1 is the light of divine grace4 ,no work can have savour1 or be useful to man1 unless it comes from this branch4 ,this branch of divine grace1 which makes man acceptable and by which we merit eternal life1 is offered to all4 ,but it is not grafted on all1 for they will not purge away the wild branches of their trees--that is to say1 unbelief or a perverse will1 or disobedience to the commandments of ,god4 ,but in order that this branch of divine grace may be planted in our soul1 three things are necessary2 the antecedent grace of ,god1 the conversion of our free will1 and the purification of the conscience4 ,antecedent grace touches all men2 but all men do not attain to free conversion and purification of the conscience1 and this is why the grace of ,god1 by which they might merit eternal life1 fails to touch them4 ,the antecedent grace of ,god touches man from within or from without4 ,from without1 by sickness or loss of outward goods1 of relations and friends1 or by public shame2 or perhaps a man is moved by preaching1 or by the examples of saints and just men1 by their words or works1 till he comes to the knowledge of himself4 ,this is how ,god touches us from without4 ,sometimes also a man is touched from within1 by recalling the pains and sufferings of our ,lord1 and the good which ,god has done to him and to all men1 or by the consideration of his sins1 of the shortness of life1 of the eternal pains of hell and the eternal joys of heaven1 or because ,god has spared him in his sins and has waited for his conversion2 or he observes the marvellous works of ,god in heaven1 on earth1 and in all creation4 ,these are the works of antecedent divine grace1 which touch man from within or from without1 and in divers manners4 ,and man has still a natural inclination towards ,god1 proceeding from the spark of his soul or synteresis1 ,footnote3 ,see ,introduction and from the highest reason1 which always desires the good and hates the evil4 ,now1 in these three manners ,god touches every man according to his needs1 so that the man is struck1 warned1 frightened1 and stops to consider himself4 ,all this is still antecedent grace and not merited2 it thus prepares us to receive the other grace1 by which we merit eternal life2 when the mind is thus empty of bad wishes and bad deeds1 warned1 struck1 in fear of what it ought to do1 and considers ,god1 and considers itself with its evil deeds4 ,thence come a natural sorrow for sin and a natural good will4 ,this is the highest work of antecedent grace4 ,when man does what he can1 and can go no further because of his weakness1 it is the infinite goodness of ,god which must finish this work4 ,then comes a higher splendour of the grace of ,god1 like a ray of the sun1 and it is poured upon the soul1 though it is as yet neither merited nor desired4 ,in this light ,god gives ,himself1 by free will and by bounty1 and no one can merit it before he has it4 ,and it is in the soul an internal and mysterious operation of ,god1 above time1 and it moves the soul and all its faculties4 ,here then ends antecedent grace2 and here begins the other--that is to say1 supernatural light4 ,this light is the first necessary condition1 and from it is born a second spiritual condition--that is to say1 a free conversion of the will in a moment of time1 and then love is born in the union of ,god and the soul4 ,these two conditions are connected1 so that one cannot be accomplished without the other4 ,there1 where ,god and the soul are united in the unity of love1 ,god grants ,his light above time1 and the sou6 freely turns to ,god by the force of grace1 in a moment of time1 and charity is born in the soul1 from ,god and the soul1 for charity is a bond of love between ,god and the loving soul4 ,from these two things1 the grace of ,god1 and the free conversion of the will illuminated by grace1 is born charity--that is to say1 divine love4 ,and from divine love proceeds the third point1 the purification of the conscience4 ,and this is accomplished in the consideration of sin and of the flaws in the soul1 and because man loves ,god1 there enters into him a contempt for self and for all his works4 ,this is the order of conversion4 ,from it are born a true repentance and a perfect sorrow for the evil that we have done1 and an ardent desire to sin no more and to serve ,god henceforward in humble obedience2 from it are born a sincere confession1 without reserves1 without duplicity and without pretences1 the desire to satisfy ,god and to undertake the practice of all the virtues and all good works4 ,these three things1 as you have just heard1 are necessary for divine vision4 ,if you possess them1 ,christ says to you1 ,see1 and you become really seeing4 ,this is the first of the four chief ways in which ,christ1 our ,lord1 says ,see4 ,,on ,,the ,,first ,,coming ,,of ,,christ1 ,,in ,,the ,,flesh ,,next1 ,he shows us what we shall see when ,he says1 ,the ,bridegroom cometh4 ,christ1 our ,bridegroom1 says this word in ,latin3 ,venit4 ,the word expresses two tenses1 the past and the present1 and yet here it indicates the future4 ,and this is why we must consider three comings of our ,bridegroom ,jesus ,christ4 ,at ,his first coming ,he was made man for love of man4 ,the second coming is daily and frequent in every loving soul1 with new graces and new gifts1 as man is able to receive them4 ,in the third coming1 ,he will come manifestly on the dreadful day of judgment or at the hour of each man's death4 ,in all these comings we must observe three things1 the cause1 the interior mode1 and the external work4 ,the cause of the creation of angels and men is the infinite goodness and nobleness of ,god2 ,he wished that the wealth and blessedness1 which are ,himself1 should be revealed to reasonable creatures1 for them to enjoy in time1 and in eternity above time4 ,the reason why ,god became man1 is ,his inconceivable love1 and the distress of all men1 lost since the fall in original sin1 and unable to raise themselves again4 ,but the reason why ,christ1 according to ,his divinity and ,his humanity1 accomplished ,his works on earth1 is fourfold--namely1 ,his divine love1 which is without measure2 the created love1 which is called charity1 and which ,he had in ,his soul by the union of the ,eternal ,word and the perfect gift of ,his ,father2 the great distress of human nature2 and the glory of ,his ,father4 ,these are the reasons for the coming of ,christ1 our ,bridegroom1 and for all ,his works1 exterior and interior4 ,now we must observe in ,jesus ,christ1 if we wish to follow ,him in ,his virtues according to our powers1 the mode or condition which ,he had within1 and the works which ,he wrought without1 for they are virtues and the acts of virtues4 ,the mode which ,he had according to ,his divinity is inaccessible and incomprehensible to us1 for it is after this mode that ,he is continually born of the ,father1 and that the ,father in ,him and by ,him knows and creates and orders1 and rules everything in heaven and on earth2 for ,he is the ,wisdom of the ,father1 and from them flows spiritually a ,spirit--that is to say1 a love1 which is the bond between them and the bond of all the saints and just persons on earth and in heaven4 ,we will speak no more of this mode but of the created mode which ,he had by these divine gifts and according to ,his humanity4 ,these modes are singularly multiform2 for ,christ had as many modes as ,he had interior virtues1 for each virtue has its special mode4 ,these virtues and these modes were1 in the mind of ,christ1 above the intelligence and above the comprehension of all creatures4 ,but let us take three--namely1 humility1 charity1 and interior or exterior suffering in patience4 ,these are the three principal roots and origins of all virtues and all perfection4 ,,on ,,the ,,twofold ,,humility ,,of ,,christ ,,now understand3 there are two kinds of humility in ,jesus ,christ1 according to ,his divinity4 ,first1 ,he willed to become man2 and this nature1 which was accursed even to the depth of hell1 ,he accepted according to ,his personality and was willing to unite ,himself to it4 ,so that every man1 good or bad1 may say1 ,jesus ,christ1 the ,son of ,god1 is my brother4 ,secondly1 ,he chose for mother a poor virgin1 and not a king's daughter1 so that this poor virgin became the mother of ,god1 who is the only ,lord of heaven and earth and all creatures4 ,in consequence1 of all the works of humility which ,christ ever accomplished1 one may say that ,god accomplished them4 ,now let us take the humility which was in ,jesus ,christ according to ,his humanity and by grace and divine gifts2 according to ,his humility ,his soul inclined with all its power in respect and veneration before the power of the ,father4 ,for an inclined heart is a humble heart4 ,this is why ,he did all ,his works to the praise and glory of the ,father1 and sought in nothing ,his own glory according to ,his humanity4 ,he was humble1 and submitted to the old law1 and to the commandments1 and often to the customs4 ,he was circumcised1 and carried to the ,temple1 and redeemed according to usages1 and ,he paid taxes to ,caesar like other ,jews4 ,and ,he submitted ,himself humbly to ,his mother and to ,joseph1 and served them with a sincere deference according to their needs4 ,he chose for friends--for apostles--the poor and the despised1 in order to convert the world4 ,in his intercourse with them and all others ,he was humble and modest4 ,this is why ,he was at the disposal of all men1 in whatever distress they were1 within or without2 ,he was1 as it were1 the servant of the whole world4 ,this is what we find first in ,jesus ,christ1 our ,bridegroom4 ,,on ,,the ,,love ,,of ,,christ1 ,,adorned ,,with ,,all ,,virtues ,,next comes charity1 the beginning and source of all virtues4 ,this charity maintained the supreme forces of ,his soul in tranquillity1 and in the enjoyment of the same blessedness which ,he enjoys at present4 ,and this same charity kept ,him continually exalted towards ,his ,father1 with veneration1 love1 praise1 respect1 with internal prayers for the need of all men1 and with the offering of all ,his works to the glory of ,god the ,father4 ,and this same charity made ,christ still overflow with love and kindness towards all the material or spiritual needs of mankind4 ,this is why ,he has given1 by ,his life1 the model after which all men should fashion their lives4 ,he has given spiritual nourishment to all well-disposed men by real internal teachings1 as well as by outward miracles4 ,we cannot comprehend ,his charity to its full extent1 for it flowed from the unfathomable fountains of the ,holy ,spirit1 above all the creatures who have ever received charity1 for ,he was ,god and man in one ,person4 ,this is the second point of charity4 ,,on ,,the ,,patience ,,of ,,christ1 ,,even ,,unto ,,death ,,the third point is to suffer in patience4 ,we will examine this seriously1 for it is this which adorned ,christ1 our ,bridegroom1 during all ,his life4 ,he suffered when ,he was newly born1 from poverty and cold4 ,he was circumcised and shed his blood4 ,he was obliged to fly into a foreign country4 ,he served ,joseph and ,his mother1 ,he suffered from hunger and thirst1 from shame and contempt and from the wicked words and deeds of the ,jews4 ,he fasted1 ,he watched1 and was tempted by the enemy4 ,he was subject to all men1 ,he went from district to district1 from town to town1 to preach the gospel painfully and zealously4 ,finally1 ,he was taken by the ,jews1 who were ,his enemies and whom ,he loved4 ,he was betrayed1 mocked1 insulted1 scourged1 struck1 and condemned on false testimony4 ,he carried ,his cross with great pain to the mount of ,calvary4 ,he was stripped naked as at ,his birth1 and never was seen a body so beautiful1 nor a mother so unhappy4 ,he endured shame1 pain1 and cold before all the world1 for ,he was naked1 and it was cold1 and ,he was exhausted by ,his wounds4 ,he was nailed with large nails to the wood of the cross1 and was so strained that ,his veins were burst4 ,he was lifted up and shaken upon the cross1 so as to make ,his wounds bleed1 ,his head was crowned with thorns1 and ,his ears heard the fierce ,jews crying out1 ,crucify ,him6 crucify ,him6 and many other shameful words4 ,his eyes saw the obstinacy and wickedness of the ,jews1 and the distress of ,his mother1 and ,his eyes were extinguished under the bitterness of pain and death4 ,his mouth and palate were hurt by the vinegar and gall1 and all the sensitive parts of ,his body wounded by the scourge4 ,behold then ,christ1 our ,bridegroom1 wounded to death1 abandoned by ,god and the creatures1 dying on the cross1 hanging from a post1 with no one to care much for ,him except ,mary1 ,his unhappy mother1 who nevertheless could not aid ,him4 ,and ,christ suffered moreover spiritually1 in ,his soul1 from the hardness of the ,jews' hearts and those who made ,him die1 for in spite of the prodigies and miracles which they saw1 they remained in their wickedness2 and ,he suffered by reason of their corruption and the vengeance which ,god was about to inflict upon them1 in body and soul1 for ,his death4 ,he suffered moreover for the grief and misery of ,his mother and disciples1 who were in great sadness4 ,and ,he suffered because ,his death would be wasted for many men1 and for the ingratitude of many1 and for the blasphemies of those who would curse ,him who died for love of us4 ,and ,his nature and interior reason suffered because ,god withdrew from them the inflow of ,his gifts and consolations1 and abandoned them to themselves in such distress4 ,therefore ,christ complained and said1 ,my ,god1 my ,god1 why hast ,thou forsaken me8 ,behold then the interior virtues of ,christ2 humility1 charity1 and suffering in patience4 ,these three virtues ,jesus1 our ,bridegroom1 practised throughout ,his life1 and ,he died in them1 and ,he paid our debt by satisfying justice1 and opened ,his side in ,his bounty4 ,and thence flow rivers of delight1 and sacraments of blessedness4 ,and ,he was exalted to ,his power1 and sat at the right hand of the ,father1 and reigns eternally4 ,this is the first coming of our ,bridegroom1 and it is completely past4 ,,on ,,the ,,second ,,coming ,,of ,,christ1 ,,how ,,he ,,every ,,day ,,flows ,,into ,,our ,,hearts ,,with ,,new ,,grace ,,the second coming of ,christ1 our ,bridegroom1 takes place every day in just men4 ,we do not wish to speak here of the first conversion of man1 nor of the first grace which was given him when he was converted from sin to virtue4 ,but we wish to speak of a daily increase of new gifts and new virtues1 and of a more actual coming of ,christ1 our ,bridegroom1 into our soul4 ,now we must observe the cause1 the mode1 and the work1 of this coming4 ,the cause is fourfold2 the mercy of ,god1 our misery1 the divine generosity1 and our desire4 ,these four causes make the virtues grow and increase4 ,now understand4 ,when the sun sends forth its bright rays into a deep valley between two high mountains1 and while it is at the zenith1 so that it can illuminate the depths of the valley1 a triple phenomenon occurs2 for the valley is lighted from the mountains1 and it becomes warmer and more fertile than the plain4 ,in the same way1 when a just man sinks in his misery1 and recognises that he has nothing1 and is nothing1 that he can neither halt nor go forward by his own strength2 and when he perceives also that he fails often in virtues and good works1 he thus confesses his poverty and distress1 and forms the valley of humility4 ,and because he is humble and in need1 and because he confesses his need1 he makes his plaint to the kindness and mercy of ,god4 ,he is conscious of the sublimity of ,god1 and of his own abasement4 ,thus he becomes a deep valley4 ,and ,christ is the sun of justice and mercy1 which burns at the meridian of the firmament--that is to say1 at the right hand of the ,father1 and shines even to the bottom of humble hearts2 for ,christ is always moved by distress1 when man humbly offers to ,him complaints and prayers4 ,then the two mountains rise--that is to say1 a double desire1 in the first place a desire to serve and love ,god by his merits1 in the second place to obtain excellent virtues4 ,these two desires are higher than heaven1 for they touch ,god without any intermediary1 and desire ,his immense generosity4 ,then that generosity cannot be kept back1 it must flow1 for the soul is at this moment susceptible of receiving countless boons4 ,these are the causes of the second coming of ,christ1 with new virtues4 ,then the valley--that is to say1 the humble heart1 receives three things4 ,it is enlightened the more1 and illuminated by grace1 and warmed by charity1 and becomes more fertile in virtues and good works4 ,thus you have the cause1 the mode1 and the work1 of this coming4 ,,how ,,we ,,may ,,make ,,daily ,,progress ,,by ,,the ,,sacraments ,,of ,,the ,,church ,,there is yet another coming of ,christ1 our ,bridegroom1 which takes place every day1 in the growth of grace and in new gifts--that is to say1 when a man receives some sacrament with a humble and well-prepared heart4 ,he receives then new gifts and more ample graces1 by reason of his humility1 and by the internal and secret work of ,christ in the sacrament4 ,that which is contrary to the sacrament is in baptism the want of faith1 in confession the want of contrition2 it is to go to the sacrament of the altar in a state of mortal sin1 or of bad will2 and it is the same with the other sacraments4 ,,on ,,the ,,third ,,coming ,,of ,,christ1 ,,to ,,judgment ,,the third coming1 which is still future1 will take place at the last judgment or at the hour of death4 ,christ1 our ,bridegroom and our ,judge at this judgment1 will recompense and avenge according to justice1 for ,he will award to each according to his deserts4 ,he gives to every just man1 for every good work done in the spirit of the ,lord1 a reward without measure1 which no creature can merit-- namely1 ,himself4 ,but as ,he co-operates in the creature1 the creature deserves1 through ,his merit1 to have a reward4 ,and by a necessary justice ,he gives eternal pains to those who have rejected an eternal good for a perishable4 ,,on ,,the ,,third ,,spiritual ,,going ,,forth1 ,,to ,,all ,,the ,,virtues ,,now understand and observe4 ,christ says at the beginning of our text1 ,see--that is to say1 see by charity and pureness of conscience1 as you have been told4 ,now1 ,he has shown us what we shall see--namely1 ,his three comings4 ,he orders us what we must do next1 and says1 ,go forth if you have fulfilled the first necessary condition--that is to say1 if you see in grace and in charity1 and if you have well observed your model1 ,christ1 in ,his going forth2 there leaps up in you1 from your love and loving observation of your ,bridegroom1 an ardour of justice-- that is to say1 a desire to follow ,him in virtue4 ,then ,christ says in you1 ,go forth4 ,this going forth must have three modes4 ,we must go forth towards ,god1 towards ourselves1 and towards our neighbour by charity and justice2 for charity always pushes upward1 towards the kingdom of ,god1 which is ,god ,himself2 for ,he is the source from which it flowed without any intermediary1 and ,he remains always immanent in it4 ,the justice which is born of charity wishes to perfect the manners and the virtues which are suitable to the kingdom of ,god--that is to say1 to the soul4 ,these two things1 charity and justice1 establish a solid foundation in the kingdom of the soul where ,god may dwell1 and this foundation is humility4 ,these three virtues support all the weight and all the edifice of all the virtues and all sublimity2 for charity maintains man in presence of the unfathomable good things of ,god from whence it flows1 so that it perseveres in ,god1 and increases in all the virtues and in true humility2 and justice maintains man in presence of the eternal truth of ,god1 so that truth may be discovered by him1 and that he may be illuminated1 and may accomplish all the virtues without error4 ,but humility maintains man always before the supreme power of ,god1 so that he remains always abased and little1 and abandons himself to ,god1 and holds no longer by himself4 ,this is the way in which a man must bear himself before ,god1 that he may grow alway in new virtues4 ,,how ,,humility ,,is ,,the ,,foundation ,,of ,,all ,,the ,,virtues ,,now understand2 for having made humility the base of everything1 we must speak first of it4 ,humility is the desire of abasement or of depth--that is to say1 an inclination or internal desire for abasement of heart and conscience before the sublimity of ,god4 ,the justice of ,god exacts this submission1 and1 thanks to charity1 the loving heart cannot abandon it4 ,when the loving and humble man considers that ,god has served him so humbly1 so lovingly1 and so faithfully1 and then that ,god is so high1 so powerful1 and so noble1 and that man is so poor1 little1 and base1 there is born from all this1 in the humble heart1 an immense respect and reverence towards ,god2 for to reverence ,god in all works1 within and without1 is the first and most delightful work of humility1 the sweetest work of charity1 and the most suitable work of justice4 ,for the humble and loving heart cannot pay honours to ,god and ,his noble humanity1 nor abase himself so deeply as to satisfy his desire4 ,that is why it seems to the humble man that he always does too little in honour of ,god and in his humble service4 ,and he is humble1 and venerates ,holy ,church and the sacraments1 and he is temperate in meat and drink1 in his words1 and in all relations of life4 ,he is content with poor raiment1 with menial employment1 and his face is naturally humble1 without pretence4 ,and he is hunible in his practices1 within and without1 before ,god and before men1 that none may be offended by reason of him4 ,thus he tames and removes far from him all pride1 which is the cause and origin of all sins4 ,humility breaks the snares of sin1 the world1 and the ,devil4 ,and man is ordered within himself1 and established in the very place of virtue4 ,heaven is open to him1 and ,god is inclined to hear his prayer1 and he is loaded with graces4 ,and ,christ1 the solid stone1 is his support1 and he who builds his virtues upon humility cannot go wrong4 ,,on ,,obedience ,,from this humility is born obedience1 for only the humble man can be inwardly obedient4 ,obedience is a submission and pliant disposition1 and a good will ready for all that is good4 ,obedience subjects a man to orders1 to prohibitions1 and to the will of ,god1 and it subjects the soul and sensual force to the highest reason1 in such a way that the man lives suitably and reasonably4 ,and it makes men submissive and obedient to ,holy ,church and to the sacraments1 and to all the good practices of holy ,christianity4 ,it prepares man1 and makes him ready for the service of all1 in works1 in bodily and spiritual care1 according to the needs of each1 and prudence4 ,also1 it drives far away disobedience1 which is the daughter of pride1 and which we ought to flee from more than from poison4 ,obedience in will and work adorns1 extends1 and manifests the humility of man4 ,it gives peace to cloisters1 and if it exists in the prelate1 as it ought to exist1 it attracts those who are under his orders4 ,it maintains peace and equality among equals4 ,and he who observes it is beloved by those who are above him1 and the gifts of ,god1 which are eternal1 elevate and enrich him4 ,,on ,,the ,,abdication ,,of ,,our ,,own ,,will ,,from this obedience is born the abdication of our own will4 ,by this abdication the substance and occasion of pride are repulsed1 and the greatest humility is accomplished4 ,and ,god rules the man as ,he wills2 and the will of the man is so well united to that of ,god that he can neither wish nor desire anything otherwise4 ,he has put off the old man1 and has put on the new man1 renewed and perfect according to the divine will4 ,it is of such an one that ,christ said1 ,blessed are the poor in spirit1 that is1 those who have renounced their will--for theirs is the kingdom of heaven4 ,,on ,,patience ,,from the abandonment of the will is born patience2 for no one can be perfectly patient in everything1 except he who has submitted his will to the will of ,god1 and to all men in things useful and convenient4 ,patience is a tranquil endurance of all that can happen to a man1 whether sent by ,god or by men4 ,nothing can trouble the patient man1 neither the loss of earthly goods1 nor the loss of friends or relations1 nor sickness1 nor disgrace1 nor life1 nor death1 nor purgatory1 nor the devil1 nor hell4 ,for he has abandoned himself to the will of ,god in true love4 ,and1 provided that mortal sin does not touch him1 all that ,god orders for him in time or eternity seems light4 ,this patience adorns a man1 and arms him against anger and sudden rage1 and against impatience of suffering1 which often deceives a man within and without1 and exposes him to manifold temptations4 ,,on ,,gentleness ,,from this patience are born gentleness and kindness1 for no one can be gentle under adversity if not the patient man4 ,gentleness creates in man peace and repose from everything2 for the gentle man endures insulting words and gestures1 and bad faces and bad deeds1 and all manner of injustice towards his friends and himself1 and he is content with all1 for gentleness is suffering in repose4 ,thanks to gentleness1 the force of anger remains immovable in its tranquillity1 the force of desire lifts itself up towards the virtues1 and the reason rejoices1 and the conscience dwells in peace1 for the other mortal sins1 such as anger and rage1 are removed far from her4 ,for the ,spirit of ,god reposes in a gentle and humble heart1 as ,christ saith1 ,blessed are the meek1 for they shall inherit the earth--that is to say1 their own nature and the things of earth in meekness1 and1 after this life1 the things of eternity4 ,,on ,,kindness ,,from the same source as gentleness comes kindness1 for the gentle spirit alone can possess kindness4 ,this kindness causes a man to oppose a loving face and friendly words1 and all the works of pity1 to those who are angry with him1 and he hopes that they will return to themselves and amend4 ,thanks to mercy and kindness1 charity remains lively and fruitful in a man2 for the heart full of kindness is like a lamp full of precious oil2 and the oil of kindness lightens the wandering sinner by its good example1 and soothes and heals by consoling words and deeds those whose heart is wounded1 saddened1 or irritated4 ,and it inflames and illumines those who are in charity1 and no jealousy or envy can touch it4 ,,on ,,compassion ,,from kindness is born compassion1 by which we sympathise with every one1 for no one can suffer with all men1 except he who has kindness4 ,compassion is an inward movement of the heart1 aroused by pity for the bodily or spiritual distress of all men4 ,this compassion makes a man partaker in ,christ's sufferings1 when he considers the reason of these sufferings1 the resignation and love of ,christ1 ,his wounds1 ,his tortures1 ,his shame1 ,his nobleness1 ,his misery1 the shame which ,he endured1 the crown1 the nails1 and the death in patience4 ,these unheard of and manifold pains of ,christ1 our ,redeemer and ,bridegroom1 move to pity anyone who is capable of feeling pity4 ,compassion makes a man observe and note his faults1 his want of power to do any good thing1 and weakness in all that pertains to the glory of ,god2 his lukewarmness and slowness1 the multitude of his faults1 the waste of his time1 and his positive shortcomings in virtue and good conduct4 ,all this makes a man truly sorry for himself4 ,then his compassion for himself makes him consider his errors and wanderings1 the small care which he has of ,god and of his eternal salvation1 his ingratitude for all the good that ,god has done him1 and for all that ,he has suffered for man4 ,and he considers also that he is a stranger to the virtues1 that he neither knows them nor practises them1 while he is clever and crafty in all that is bad and unjust2 he sees how attentive he is to the loss or gain of worldly goods1 how inattentive and indifferent towards ,god1 the things of eternity1 and his own salvation4 ,this consideration makes the just man feel a great compassion towards the salvation of all men4 ,the man will also observe with pity the bodily needs of his neighbour and the manifold pains of nature1 when he sees the hunger which men suffer1 the thirst1 cold1 nakedness1 poverty1 contempt1 and oppression2 the sadness which they feel at the loss of relations1 friends1 goods1 honour1 and repose2 and the innumerable afflictions to which flesh is heir4 ,all this rouses the just man to compassion1 and he suffers with all men2 but his greatest suffering arises when he sees the impatience of others under their own sufferings1 by which they lose their reward and often deserve hell4 ,this is the work of compassion and pity4 ,this work of compassion and love for all men overcomes and removes the third mortal sin--namely1 hatred and envy2 for compassion is a wound of the heart1 which makes us love all men1 and can only work healing in so far as some suffering lives in men2 for ,god has ordained that mourning and pain must precede all the other virtues4 ,this is why ,christ said1 ,blessed are they that mourn1 for they shall be comforted--that is to say1 when they shall reap in joy what they now sow in compassion and sorrow4 ,,on ,,generosity ,,from this compassion is born generosity1 for no one can be supernaturally generous1 with faith in all men1 and with love1 except the merciful man2 though one many give to a particular individual without charity1 and without supernatural generosity4 ,generosity is the copious outflow of a heart moved with charity and pity4 ,when a man considers with compassion the sufferings and pains of ,christ1 from this compassion is born generosity1 which excites us to praise and thank ,christ for ,his pains and for ,his love1 at the same time that it causes to be born in us respect and veneration1 and a joyous and humble submission of heart and soul1 in time and in eternity4 ,when a man observes and pities himself1 and considers the good that ,god has done to him and his own weakness1 he cannot help flowing out into the liberality of ,god1 taking refuge in ,his pity and fidelity1 and abandoning himself to ,god1 with a free and perfect wish to serve ,him for ever4 ,the generous man1 who observes the errors1 the wanderings1 and the injustice of men1 desires and implores the outflow of the divine gifts and the exercise of their generosity on all men1 that they may return to themselves and be converted to the truth4 ,the generous man considers also with compassion the material needs of all men2 he helps them1 gives1 lends1 consoles to the best of his power4 ,by means of this generosity1 men practise the seven works of mercy1 the rich by their services and the bestowal of their goods1 the poor by good will and the desire to do good if they can1 and thus the virtue of generosity is perfected4 ,generosity in the depth of the heart multiplies all the virtues1 and illuminates the forces of the soul4 ,for the generous1 man is always of joyful spirit1 he is without anxiety2 he is full of sympathy1 and is ready to do kindnesses to all men in the works of virtue4 ,he who is generous1 and loves not the things of earth1 however poor he may be1 is like unto ,god1 for all that he has1 and all the thoughts of his heart flow out of him in largess4 ,and so he is delivered from the fourth of the deadly sins1 avarice4 ,jesus ,christ saith to these3 ,blessed are the merciful1 for they shall obtain mercy2 in the day when they shall hear this word spoken unto them3 ,come1 ye blessed of my ,father1 inherit the kingdom prepared for you from the foundation of the world4 ,,on ,,zeal ,,and ,,diligence ,,from this generosity are born supernatural zeal and diligence in all the virtues4 ,none can exhibit this zeal1 save the generous and diligent man4 ,this is an internal and eager impulse towards all the virtues1 and towards the imitation of ,christ and the saints4 ,in this zeal1 a man desires to expend in the honour of ,god the united powers of his heart and senses1 his soul and body1 all that he is1 and all that he may receive4 ,this zeal makes a man watchful in reason and discrimination1 and makes him practise the virtues in justice4 ,thanks to this supernatural zeal1 all the forces of his soul are open to ,god1 and prepared for all the virtues4 ,his conscience is refreshed1 and divine grace is increased1 virtue is practised with joy1 and his external works are adorned4 ,he who has received this lively zeal from ,god is removed far from the fifth deadly sin--lukewarmness and gloominess towards the virtues necessary for salvation4 ,footnote3 ,the best account in ,english of the deadly sin of acedia1 too much neglected in modern religious teaching1 is to be found in ,bishop ,paget's ,spirit of ,discipline4 ,and sometimes this lively zeal disperses heaviness and sluggishness of the bodily temperament4 ,it is on this subject that ,jesus ,christ says3 ,blessed are they who hunger and thirst after righteousness1 for they shall be filled4 ,this will be1 when the glory of ,god shall be manifested1 and shall fill every man in proportion to his love and justice4 ,,on ,,temperance ,,and ,,sobriety ,,from zeal are born temperance and sobriety within and without2 for none can maintain true moderation in sobriety1 if he is not thoroughly diligent and zealous to preserve his body and soul in justice4 ,sobriety separates the higher faculties from the animal faculties1 and preserves a man from excesses4 ,sobriety wishes not to taste nor know those things which are not permitted4 ,the incomprehensible and sublime nature of ,god surpasses all the creatures in heaven and earth1 for whatever the creature conceives is creature4 ,but ,god is above every creature1 and within and without every creature1 and all created comprehension is too strait to comprehend ,him4 ,in order that the creature may conceive and comprehend ,god1 it must be drawn up into ,god from above2 it is only by ,god that it can comprehend ,god4 ,those then who wish to know what ,god is1 and to study ,him1 let them know that it is forbidden4 ,they would become mad4 ,all created light must fail here4 ,what ,god is1 passes the comprehension of every creature4 ,but ,holy ,scripture1 nature1 and all the creatures show us that ,he is4 ,we shall believe the articles of faith without trying to penetrate them1 for that is impossible while we are here3 this is sobriety4 ,the difficult and subtle teachings of the inspired writings we shall only explain in accordance with the life of ,christ and ,his saints4 ,man will study nature and the ,scriptures1 and every creature2 and will seek to learn from them only what may be to his own advantage4 ,this is sobriety of spirit4 ,a man will maintain sobriety of the senses1 and he will subdue by reason his animal faculties1 that the animal pleasure in food and drink may not delight him too much1 but that he may eat and drink as a sick man takes a potion1 because it is his duty to preserve his strength for the service of ,god4 ,this is sobriety of body4 ,a man will preserve moderation in words and actions1 in silence and speech1 in eating and drinking1 in what he does and abstains from doing1 as ,holy ,church enjoins and the saints give the example4 ,by moderation and sobriety of spirit within1 a man maintains constancy and perseverance in the faith1 that purity of intelligence and calmness of reason which are necessary to understand the truth1 readiness to bend to the will of ,god with regard to every virtue1 peace of heart and serenity of conscience4 ,thanks to this virtue1 he possesses assured peace in ,god and in himself4 ,by moderation and sobriety in the use of the bodily faculties1 he often preserves health and contentment of the bodily nature1 his honour in external relations1 and his good name4 ,and thus he is at peace with himself and with his neighbour4 ,for he attracts and rejoices all men of good will1 by his moderation and sobriety4 ,and he escapes the sixth deadly sin1 which is want of temperance1 and gluttony4 ,it is of this that ,christ said3 ,blessed are the peacemakers1 for they shall be called the children of ,god4 ,for being like unto the ,son1 who has made peace in all creatures who desire it1 and who make peace in their turn1 by moderation and sobriety1 the ,son will divide among them the heritage of ,his ,father1 and they will possess this heritage with ,him throughout eternity4 ,,on ,,purity ,,from this sobriety are born purity of soul and body1 for none can be absolutely pure in body and soul1 save he who follows after sobriety in body and soul4 ,purity of spirit consists in this--that a man cleaves to no creature with any passionate desire1 but attaches himself to ,god only2 for one may use all the creatures while rejoicing in ,god only4 ,purity of spirit makes a man attach himself to ,god above intelligence and above the senses1 and above all the gifts which ,god may bestow upon the soul2 for all that the creature receives in its intelligence or in its senses purity desires to transcend1 and to repose in ,god only4 ,we should approach the sacrament of the altar not for the sake of the delights1 the pleasure1 the peace1 or the sweetness which we find there1 but for the glory of ,god only1 and that we may grow in all the virtues4 ,this is purity of spirit4 ,purity of heart signifies that a man turns towards ,god without hesitation in every bodily temptation and every disturbance of nature1 in the freedom of his will abandoning himself to ,him with a new confidence and a firm resolve to abide always with ,god4 ,for to consent to sin1 or to the animal desires of the bodily nature1 is a separation from ,god4 ,purity of body means that a man abstains from impure actions of every kind1 when his conscience assures him that they are impure and contrary to the commandments1 to the glory1 and to the will of ,god4 ,thanks to these three kinds of purity1 the seventh deadly sin1 that of wantonness1 is conquered and driven away4 ,wantonness is a voluptuous inclination of the spirit1 leading away from ,god towards a created thing2 it is the impure act of the flesh outside what ,holy ,church permits1 and the carnal occupation of the heart in some taste or desire for a creature4 ,i do not here refer to those sudden stirrings of love or desire which none can escape4 ,you now know that purity of spirit preserves men in the likeness of ,god1 without care for the creatures1 inclined towards ,god and united to ,him4 ,the chastity of the body is compared to the whiteness of the lily and to the purity of the angels4 ,in its resistance to temptation1 it is compared to the redness of the rose1 and to the nobility of the martyrs4 ,if it is preserved for love of ,god and in ,his honour1 it is then perfect1 and it is compared to the heliotrope1 for it is one of the highest adornments of nature4 ,purity of heart renews and increases the grace of ,god4 ,in purity of heart all the virtues are inspired1 practised1 and preserved4 ,it keeps and preserves the outer senses1 it subdues and binds the animal desires within1 and it is the ornament of all the inner life4 ,it is the exclusion of the heart from things of earth and from all lies1 and its inclusion among the things of heaven and all truth4 ,and this is why ,christ has said3 ,blessed are the pure in heart1 for they shall see ,god4 ,this is the vision in which consists our eternal joy1 and all our reward1 and our entrance into bliss4 ,this is why a man will be sober and moderate in everything1 and will keep himself from every occasion which might tarnish the purity of his soul and body4 ,,on ,,the ,,three ,,enemies ,,who ,,are ,,to ,,be ,,conquered ,,by ,,justice ,,if we wish to possess this virtue and to repulse these enemies1 we must have justice1 and we must practise it1 and preserve it even until our death1 in purity of heart1 for we have three powerful enemies who try to attack us at all times1 in all states1 and in many different ways4 ,if we make our peace with any one of them and follow him1 we are vanquished1 for they are in league with each other in all wickedness and injustice4 ,these three enemies are the devil1 the world1 and our own flesh1 which is the nearest to us1 and is often the worst and most mischievous of our foes4 ,for our animal desires are the weapons with which our enemies fight against us4 ,idleness1 and indifference to virtue and the glory of ,god are the cause and occasion of war and combat4 ,but the weakness of our natures1 our negligence and ignorance of truth are the sword by which our enemies wound us and sometimes conquer us4 ,and this is why we must be divided in ourselves4 ,the lower part of ourselves1 which is animal and contrary to the virtues1 we ought to hate and persecute and cause it to suffer by means of penitence and austerities1 so that it may be always crushed down and submissive to reason1 and that justice1 with purity of heart1 may always keep the upper hand in all virtuous actions4 ,and all the pains1 sorrows1 and persecutions which ,god makes us suffer at the hands of those who are enemies to virtue1 we shall endure with joy1 in honour of ,god and for the glory of virtue1 and in the hope of obtaining and possessing justice in purity of heart2 for ,christ said3 ,blessed are those who are persecuted for righteousness' sake1 for theirs is the kingdom of heaven4 ,for righteousness preserved in virtue and in virtuous actions is a coin of the same weight and value as the kingdom of heaven1 and it is by it that we may purchase and obtain eternal life4 ,by these virtues a man goes forth towards ,god and towards himself1 in good conduct1 virtue1 and justice4 ,,on ,,the ,,kingdom ,,of ,,the ,,soul ,,he who wishes to obtain and preserve these virtues1 will adorn1 occupy1 and order his soul like a kingdom4 ,free will is the king of the soul4 ,it is free by nature1 and more free still by grace4 ,it will be crowned with a crown or diadem named ,charity4 ,we shall receive this crown and this kingdom from the ,emperor1 who is the ,lord1 the sovereign and king of kings1 and we shall possess1 rule1 and preserve this kingdom in ,his name4 ,this king1 free will1 will dwell in the highest town in the kingdom--that is to say1 in the concupiscent faculty of the soul4 ,he will be adorned and clad with a robe in two parts4 ,the right side of his robe will be a virtue called strength1 that he may be strong and powerful to overcome all obstacles and sojourn in the heaven1 in the palace of the supreme ,emperor1 and to bend with love and ardent self-surrender his crowned head before the supreme monarch4 ,this is the proper work of charity4 ,by it we receive the crown1 by it we adorn the crown1 and by it we keep and possess the kingdom throughout eternity4 ,the left side of the robe will be a cardinal virtue1 called moral courage4 ,thanks to it1 free will1 the king1 will subdue all immorality1 will accomplish all virtue1 and will have the power to keep his kingdom even until death4 ,the king will choose councillors in his country1 the wisest in the land4 ,they will be two divine virtues1 knowledge and discretion1 illuminated by divine grace4 ,they will dwell near the king1 in a palace called the reasonable force of the soul4 ,they will be crowned and adorned with a moral virtue called temperance1 that the king may always act and refrain from acting according to their advice4 ,by knowledge we shall purge our conscience from all its faults and adorn it with all virtues2 and1 thanks to discretion1 we shall give and take1 do and not do1 speak and be silent1 fast and eat1 listen and answer1 and act in all ways according to knowledge and discretion clad in their moral virtue1 which is called temperance or moderation4 ,this king1 free will1 will also establish in his kingdom a judge1 who will be justice1 which is a divine virtue when it is born from love4 ,and it is one of the highest moral virtues4 ,this judge will dwell in the conscience1 in the middle of the kingdom in the irascible faculty4 ,and he will be adorned with a moral virtue called prudence4 ,for justice without prudence cannot be perfect4 ,this judge1 justice1 will traverse the kingdom with royal powers1 accompanied by wise counsel and his own prudence4 ,he will promote and dismiss1 he will judge and condemn1 will condemn to death and acquit1 will mutilate1 blind1 and restore to sight1 will exalt and abase and organise1 will punish and chastise according to justice1 and will destroy all vices4 ,the people of the kingdom--that is to say1 all the faculties of the soul1 will be supported by humility and the fear of ,god1 submitting to ,him in all the virtues1 each after its own manner4 ,he who has thus occupied1 preserved1 and ordered the kingdom of his soul1 has gone forth1 by love and the virtues1 towards ,god1 towards himself1 and towards his neighbour4 ,this is the third of the four principal points which ,christ speaks of when ,he says1 ,go forth4 ,,on ,,the ,,threefold ,,meeting ,,of ,,the ,,soul ,,when a man has1 by the grace of ,god1 eyes to see1 and a pure conscience1 and when he has considered the three comings of ,christ1 our ,bridegroom1 and lastly when he has gone forth by the virtues1 then takes place the meeting with our ,bridegroom1 and this is the fourth and last point4 ,in this meeting consist all our blessedness1 and the beginning and the end of all the virtues1 and without this meeting no virtue can be practised4 ,he who wishes to meet ,christ as his well-beloved ,bridegroom1 and to possess in ,him and with ,him eternal life1 must meet ,christ1 now in time1 in three points or in three manners4 ,first1 he must love ,god in everything wherein we shall merit eternal life4 ,secondly1 he must attach himself to nothing which he might love as much as or more than ,god4 ,thirdly1 he must repose in ,god with all his might1 above all creatures and above all the gifts of ,god1 and above all acts of virtue and above all the sensible graces which ,god might spread abroad in his soul and body4 ,now understand3 he who has ,god for his end must have ,him present to himself1 by some divine reason4 ,that is to say1 he must have in view ,him who is the ,lord of heaven1 and of earth1 and of every creature1 ,him who died for him1 and who can and will give him eternal salvation4 ,in whatever mode and under whatever name he represents ,god1 as ,lord of every creature1 it is well4 ,if he takes some divine ,person1 and in ,him sees the essence and power of the divine nature1 it is well4 ,if he regards ,god as saviour1 redeemer1 creator1 governor1 as blessedness1 power1 wisdom1 truth1 goodness1 it is well4 ,though the names which we ascribe to ,god are numerous1 the sublime nature of ,god is simple and unnameable by the creatures4 ,but we give ,him all these names by reason of ,his nobleness and incomprehensible sublimity1 and because we cannot name or proclaim ,him completely4 ,see now under what mode and by what knowledge ,god will be present to our intention4 ,for to have ,god for our aim is to see spiritually4 ,to this quest belong also affection and love1 for to know ,god and be without love aids and advances us not a whit1 and has no savour4 ,this is why a man1 in all his actions1 must bend lovingly towards ,god1 whom he seeks and loves above everything4 ,this1 then1 is the meeting with ,god by means of intention and love4 ,in order that the sinner may turn from his sins in a meritorious penitence1 he must meet ,god by contrition1 free conversion1 and a sincere intention to serve ,god for ever1 and to sin no more4 ,then1 at this meeting1 he receives from the mercy of ,god the assured hope of eternal salvation and the pardon of his sins1 and he receives the foundation of all the virtues1 faith1 hope1 and charity1 and the good will to practise all the virtues4 ,if this man advances in the light of faith1 and observes all the works of ,christ1 all ,his sufferings and all ,his promises1 and all that ,he has done for us and will do to the day of judgment and through eternity2 if he examines all this for his soul's health1 he must needs meet with ,christ2 and ,christ must needs be present to his soul1 so grateful and full of thankfulness4 ,so his faith is fortified1 and he is impelled more inwardly and powerfully towards all the virtues4 ,if he still progresses in the works of virtue1 he must again meet with ,christ1 by the annihilation of self4 ,let him not seek his own things2 let him set before him no extraneous ends2 let him be discreet in his actions2 let him set ,god always before him1 and the praise and glory of ,god2 and let him so continue till his death2 then his reason will be enlightened and his charity increased1 and he will become more pious and apt for all the virtues4 ,we shall set ,god before us in every good work2 in bad works we cannot set ,him before us4 ,we shall not have two intentions--that is to say1 we shall not seek ,god at the same time as something else1 but all our intention must be subordinated to ,god and not contrary to ,him1 but of one and the same kind1 so that it may help us and give us an impulse which may lead us more easily to ,god4 ,then and then only is a man in the right road4 ,moreover1 we shall rest rather upon ,him who is our aim and our goal and the object of our love1 than upon the messengers whom ,he sends us--that is to say1 ,his gifts4 ,the soul will rest constantly upon ,god1 above all the adornments and presents which ,his messengers may bring4 ,the messengers sent by the soul are intention1 love1 and desire4 ,they carry to ,god all our good works and virtues4 ,above all these1 the soul will rest on ,god1 its ,beloved1 above all multiplicity4 ,this is the manner in which we shall meet ,christ all through our life1 in all our actions and virtues1 by right intention1 that we may meet ,him at the hour of our death in the light of glory4 ,this mode1 as you have learnt1 is called the active life4 ,it is necessary to all men2 or at least they must not live in a manner contrary to any virtue1 though they may not attain the degree of perfection in all the virtues which ,i have described4 ,for to live contrary to the virtues is to live in sin1 as ,christ has said3 ,he that is not with me is against me4 ,he who is not humble is proud1 and he who is proud belongs not to ,god4 ,we must always possess a virtue and be in a state of grace1 or possess what is contrary to that virtue and be in a state of sin4 ,may every man examine and prove himself1 and order his life as ,i have here described4 ,,on ,,the ,,desire ,,to ,,know ,,god ,,as ,,he ,,is1 ,,in ,,the ,,nature ,,of ,,his ,,godhead ,,the man who thus lives1 in this perfection1 as ,i have here described it1 and who devotes all his life and actions to the honour and glory of ,god1 and who seeks and loves ,god above all things1 is often seized by the desire to see and know ,christ1 this ,bridegroom who was made man for love of him1 who laboured in love even till death1 who drove away from him sin and the enemy1 who gave him ,his grace1 who gave him ,himself1 who left him ,his sacraments and promised him ,his kingdom4 ,when a man considers all this1 he is exceedingly desirous to see ,christ his ,bridegroom1 and to know what ,he is in ,himself ,while ,he only knows ,him in ,his works he is not satisfied4 ,so he will do like ,zacchasus1 the publican1 who desired to see ,jesus ,christ4 ,he will go in front of the crowd--that is to say1 the multitude of the creatures1 for they make us so little and short1 that we cannot perceive ,god4 ,and he will climb the tree of faith1 which grows from above downwards1 for its roots are in the ,godhead4 ,this tree has twelve branches1 which are the twelve articles of faith4 ,the lower branches speak of the humanity of ,christ1 and of the things which concern the salvation of our body and soul4 ,the higher part of the tree speaks of the ,godhead1 of the ,trinity of the ,divine ,persons and the ,unity of the ,divine ,nature4 ,a man will strive to reach the unity at the top of the tree1 for it is there that ,jesus must pass with all ,his gifts4 ,here ,jesus comes1 and sees the man1 and tells ,him in the light of faith that ,he is1 according to ,his ,godhead1 immeasurable and incomprehensible1 inaccessible and abysmal1 and that ,he surpasses all created light and all finite comprehension4 ,this is the highest knowledge acquired in the active life1 to recognise thus1 in the light of faith1 that ,god is inconceivable and unknowable4 ,in this light ,christ saith to the desire of a man3 ,come down quickly1 for ,i must lodge at thy house to-day4 ,this rapid descent to which ,god invites him is nothing else but a descent1 by desire and love1 into the abyss of the ,godhead1 to which no intelligence can attain in crested light4 ,but where intelligence remains outside1 love and desire enter4 ,the soul thus bending towards ,god1 by the intention of love1 above all that the intellect can comprehend1 rests and abides in ,god1 and ,god abides in her4 ,then mounting by desire1 above the multitude of the creatures1 above the work of the senses1 above the light of nature1 she meets ,christ in the light of faith1 and is enlightened1 and recognises that ,god is unknowable and inconceivable4 ,finally1 bending by her desires towards this inconceivable ,god1 she meets ,christ and is loaded with ,his gifts2 by living and resting upon ,him1 above all ,his gifts1 above herself and above all the creatures1 she dwells in ,god and ,god in her4 ,this is how you will meet ,christ at the summit of the active life1 if you have as your foundations justice1 charity1 and humility2 and if you have built a house above--that is to say1 the virtues here described1 and if you have met ,christ by faith--that is to say1 by faith and the intention of love1 you dwell in ,god and ,god dwells in you1 and you possess the active life4 ,this is the first explanation of the word of ,jesus ,christ our ,bridegroom1 when ,he said1 ,see1 the ,bridegroom cometh2 go forth to meet ,him4 ,,book ,,ii ,,the ,,subjects ,,of ,,the ,,second ,,book ,,the prudent virgin--that is to say1 the pure soul1 who has renounced the things of earth1 and lives henceforth for ,god in virtue1 has taken in the vessel of her heart the oil of charity and of divine works by means of the lamp of an unstained conscience4 ,but when ,christ1 her ,bridegroom1 withdraws ,his consolations and the fresh outpouring of ,his gifts1 the soul becomes heavy and torpid4 ,at midnight--that is to say1 when it is least expected1 a spiritual cry resounds in the soul3 ,see1 the ,bridegroom cometh1 go forth to meet ,him4 ,we shall now speak of this seeing1 and of the inward coming of ,christ1 and of the spiritual going forth of the man to meet ,jesus1 and we shall explain these four conditions of an inward life1 exalted and full of desire1 to which all men attain not1 but many reach it by means of the virtues and their inward courage4 ,in these words1 ,christ teaches us four things4 ,in the first1 ,he requires that our intelligence shall be enlightened with a supernatural light4 ,this is what we observe in the word1 ,see4 ,in the next words ,he shows us what we ought to see--that is to say1 the inward coming of our ,bridegroom of eternal truth4 ,this is ,his meaning when ,he says3 ,the ,bridegroom cometh4 ,in the third place1 in the words go forth1 ,he bids us go forth in inward actions according to righteousness4 ,in the fourth place1 ,he shows us the end and motive of all our works1 the meeting with our ,bridegroom ,jesus ,christ in the joyous unity of ,his adorable ,godhead4 ,,how ,,we ,,may ,,gain ,,supernatural ,,vision ,,by ,,internal ,,exercises ,,now let us speak of the first word4 ,christ saith1 ,see4 ,three things are required by him who would see supernaturally in interior exercises4 ,the first is the light of the divine grace1 but in a far more sublime manner than can be felt in the external1 active life4 ,the second is a stripping off of extraneous images and a denudation of the heart1 so that a man may be free from images1 and attachments to every creature4 ,the third is a free conversion of the will1 by means of a concentration of all the bodily and spiritual faculties1 and complete deliverance from all inordinate affections4 ,thus this will flows together into the unity of the ,godhead and of our own mind1 so that the reasonable creature may be able to obtain and possess supernaturally the sublime unity of ,god4 ,it is for this that ,god made the heaven and earth and mankind1 it is for this that ,he was made man1 and taught us by word and example by what way we should come to this unity4 ,and then in the ardour of ,his love ,he endured to die1 and ,he ascended to heaven1 and opened to us this unity in which we may possess felicity and eternal blessedness4 ,,on ,,the ,,threefold ,,natural ,,unity ,,of ,,man ,,now consider attentively3 there are three kinds of natural unity in all men1 and1 moreover1 of supernatural unity among the just4 ,the first and supreme unity of man is in ,god2 for all creatures are immanent in this unity1 and if they were to be separated from ,god1 they would be annihilated1 and would become nothing4 ,this unity is essential in us according to nature1 whether we are good or bad4 ,and without our co-operation it makes us neither holy nor blessed4 ,this unity we possess in ourselves1 and nevertheless above us1 as a beginning and support of our life and essence4 ,another unity exists in us naturally--that of the supreme forces1 in so far as they actively take their natural origin in the unity of the spirit or of the thoughts4 ,this is the same unity as that which is immanent in ,god1 but it is taken here actively and there essentially4 ,nevertheless the spirit is entirely in each unity according to the integrity of its substance4 ,we possess this unity in ourselves1 above the sensitive part of us2 and thence are born memory1 intelligence1 and will1 and all the power of spiritual works4 ,in this unity the soul is called spirit4 ,the third unity which is in us naturally is the foundation of bodily forces in the unity of the heart1 the source and origin of bodily life4 ,the soul possesses this unity in the lively centre of the heart1 and from it flow all the material works and the five senses1 and the soul draws from thence its name of soul 7anima72 for it is the source of life1 and animates the body--that is to say1 it makes it living and preserves it in life4 ,these three unities are in man naturally1 as a life and a kingdom4 ,in the inferior unity we are sensible and animal1 in the intermediate unity we are rational and spiritual2 and in the superior unity we are preserved according to our essence4 ,and this exists in all men1 naturally4 ,now these three unities are adorned and cultivated naturally1 like a kingdom and an eternal abode1 by the virtues1 in charity and in the active life4 ,and they are adorned still better and more gloriously cultivated by the internal exercises of a spiritual life4 ,but most gloriously and blessedly of all by a supernatural contemplative life4 ,the inferior unity1 which is corporeal1 is adorned and cultivated supernaturally by external practices1 by perfect conduct1 by the example of ,christ and the saints1 by carrying the cross with ,christ1 by submitting our nature to the command of ,holy ,church and the teachings of the saints1 according to the forces of nature and prudence4 ,the other unity which resides in the spirit and which is absolutely spiritual1 is adorned and cultivated supernaturally by the three ,divine gifts1 ,faith1 ,hope1 and ,charity1 and by the influx of grace and ,divine gifts1 and by good will directed to all the virtues1 and the desire to follow the example of ,christ and of holy ,christendom4 ,the third and supreme unity is above our intelligence and yet essentially in us4 ,we cultivate it supernaturally when in all our works of virtue we have in view only the glory of ,god1 without any other desire but to repose in ,him1 above thought1 above ourselves1 and above everything4 ,and this is the unity from which we flowed out when we were created1 and where we abide according to our essence1 and towards which we endeavour to return by love4 ,these are the virtues which adorn this triple unity in the active life4 ,now we proceed to say how this triple unity is adorned more sublimely and cultivated more nobly by interior exercises joined to the active life4 ,when a man1 by love and right intention1 elevates himself in all his works and in all his life towards the honour and glory of ,god1 and seeks rest in ,god above all things1 he will wait in humility and patience and abandonment of self and in the hope of new riches and new gifts1 and he will not be troubled or anxious whether it pleases ,god to grant ,his gifts or to refuse them4 ,so men prepare themselves for receiving an internal life of desires2 even as a vessel is fitted and prepared1 into which a precious liquid is to be poured4 ,there is no vessel more noble than the loving soul1 and no drink more necessary than the grace of ,god4 ,man will thus offer to ,god all his works and all his life1 in a simple and right intention1 and in a zest above his intention1 above himself1 and above everything1 in the sublime unity in which ,god and the loving spirit are united without intermediary4 ,,on ,,the ,,first ,,mode ,,or ,,degree ,,of ,,the ,,first ,,spiritual ,,coming ,,of ,,christ ,,the first coming of ,christ to those who are engaged in the exercises of desire is an internal and sensible current from the ,holy ,spirit1 which impels and attracts us to all the virtues4 ,we shall compare this coming to the splendour and power of the sun1 which1 so soon as it is risen1 enlightens and warms the whole world in the twinkling of an eye4 ,in the same way ,christ1 the eternal sun1 burns and shines1 dwelling at the highest point of the spirit1 and enlightens and fires the lower part of man--that is to say1 his physical heart and sense-faculties1 and this is accomplished in less time than the twinkling of an eye1 for the work of ,god is prompt2 but the man in whom it takes place ought to be internally seeing by means of his spiritual eyes4 ,the sun burns in the ,east1 in the middle of the world1 on the mountains2 there it hastens in the summer1 and creates good fruits and strong wines1 filling the earth with joy4 ,the same sun shines in the ,west1 at the end of the world2 the country there is colder and the force of the heat less2 nevertheless1 it there produces a great number of good fruits1 but not much wine4 ,the men who dwell in the ,west part of themselves1 abide in their external senses1 and by their good intentions1 their virtues1 and their outer practices1 by the grace of ,god produce abundant harvests of virtues of divers kinds1 but they but rarely taste the wine of inward joy and spiritual consolation4 ,the man who wishes to experience the rays of the eternal sun1 which is ,christ ,himself1 will be seeing2 and will dwell on the mountains of the ,east1 by concentrating all his faculties1 and lifting up his heart to ,god1 free1 and indifferent to joy and pain and all the creatures4 ,there shines ,christ1 the sun of righteousness1 on the free and exalted heart1 and this is what ,i mean by the mountains4 ,christ1 the glorious sun and divine effulgence1 shines through and fires by his internal coming1 and by the power of ,his ,spirit1 the free heart and all the powers of the soul4 ,this is the first work of the internal coming in the exercises of desire4 ,just as fire inflames things which are thrown into it1 so ,christ inflames the hearts offered to ,him in freedom and exultation at ,his internal coming1 and ,he says in this coming3 ,go forth by the exercises appropriate to this life4 ,,on ,,unity ,,of ,,heart ,,from this heat is born unity of heart1 for we cannot obtain true unity1 unless the ,spirit of ,god lights ,his flame in our heart4 ,for this fire makes one and like unto itself all that it can overtop and transform4 ,unity gives a man the feeling of being concentrated with all his faculties on one point4 ,it gives internal peace and repose of heart4 ,unity of heart is a bond which draws and binds together the body and the soul1 and all exterior and interior forces1 in the unity of love4 ,,how ,,the ,,virtues ,,proceed ,,from ,,unity ,,from this unity of heart is born inwardness or the internal life1 for none can have inwardness unless he is one and united in himself2 fervour or inwardness is the introversion of a man into his own heart1 to comprehend and experience the internal operation or speech of ,god4 ,inwardness is a sensible flame of love1 which the ,spirit of ,god lights and kindles in a man1 and a man knows not whence it comes1 nor what has happened to him4 ,,on ,,sensible ,,love ,,from inwardness is born a sensible love which penetrates the heart of man and the highest faculties of the soul4 ,this love and delight none can experience who has not inwardness4 ,sensible love is the desire and appetite for ,god as for an eternal good in which all is contained4 ,sensible love renounces all the creatures1 not as needs but as pleasures4 ,interior love feels itself touched from above by the eternal love which it must practise eternally ,interior love willingly renounces and despises everything1 in order to obtain that which it loves4 ,,on ,,devotion ,,from this sensible love is born devotion to ,god and ,his glory4 ,for none can have a hungry devotion in his heart1 unless he possesses the sensible love of ,god4 ,devotion excites and stimulates a man internally and externally to the service of ,god4 ,it makes the body and soul abound in glory and merit in the eyes of ,god and men4 ,god exacts devotion in all that we do4 ,it purges the body and soul from all that might hold us back2 it shows us the true path to blessedness4 ,,on ,,gratitude ,,from fervent devotion is born gratitude1 for none can thank or praise ,god perfectly if he is not fervent and pious4 ,we should thank ,god for everything here below1 that we may be able to thank ,him eternally above4 ,those who praise not ,god here1 will be mute eternally4 ,to praise ,god is the most joyous and delicious employment of the loving heart4 ,there is no limit to the praises of ,god1 for therein is our salvation1 and we shall praise ,him eternally4 ,now hear a comparison1 by which you may understand the exercise of gratitude4 ,when the summer approaches and the sun mounts1 it attracts the moisture of the earth along the stems and branches of the trees1 whence come green leaves1 flowers1 and fruit4 ,even so when ,christ1 the eternal sun1 rises in our hearts1 ,he sends ,his light and heat upon our desires1 and draws the heart away from all the manifold things of earth1 creating unity and inwardness1 and makes the heart grow and become green by interior love1 and makes loving devotion flourish1 and makes us bear the fruits of gratitude and love1 and preserves these fruits eternally in the humble pain of our inability to praise and serve ,him enough4 ,here ends the first of the four chief kinds ot interior exercises1 which adorn the lower part of a man4 ,,how ,,to ,,increase ,,inwardness ,,by ,,humility ,,but in thus comparing to the splendour and power of the sun the modes in which ,jesus ,christ comes1 we shall find in the sun another virtue or influence which makes the fruit more early ripe and more abundant4 ,when the sun rises to a very great height1 and enters the sign of the ,twins--that is to say1 into a double thing1 but of the same nature1 in the middle of the month of ,may1 the sun has a double power over the flowers1 herbs1 and all that grows upon the earth4 ,if at that time the planets which rule nature are well ordered according to the season of the year1 the sun shines brightly on the earth1 and attracts the moisture in the atmosphere4 ,hence are born dew and rain1 and the fruits of the ground increase and multiply4 ,even so when ,christ1 that bright sun1 rises in our heart above all other things1 and when the requirements of material nature1 which are contrary to the spirit1 are well regulated according to reason1 when we possess the virtues as ,i have said above1 and when1 lastly1 we offer and restore to ,god1 by the ardour of charity1 and with gratitude and love1 the delight and peace which we find in the virtues1 from all these are born1 at times1 a gentle rain of new internal consolations1 and a celestial dew of divine sweetness4 ,this dew and rain make all the virtues increase and multiply day by day1 if we put no hindrance in their way4 ,this is a new and special operation1 and a new coming of ,christ into the loving heart4 ,,on ,,pure ,,satisfaction ,,of ,,the ,,heart ,,from this sweetness is born satisfaction of heart1 and of all the bodily faculties1 so that a man imagines that he is inwardly embraced in the divine bands of love4 ,this pleasure and consolation is greater and more delicious to body and soul than all the pleasures granted on earth1 even if a man could enjoy them to the full4 ,in this pleasure ,god sinks into the heart by means of ,his gifts with such a profusion of delights1 consolations1 and joys1 that the heart overflows internally4 ,,on ,,the ,,obstacles ,,which ,,we ,,encounter ,,in ,,this ,,state ,,this coming1 or kind of coming1 is granted to beginners1 when they turn from the world1 when their conversion is complete1 and they abandon all the consolations of earth to live for ,god only2 nevertheless they are still weak1 and need milk and not strong meat1 such as great temptations and the hiding of ,god's face4 ,at this season frost and fog often injure them1 for they are in the middle of the ,may of the interior life4 ,the frost is to wish to be something1 or to imagine that we are something1 or to be somewhat attached to ourselves1 or to believe that we have deserved consolations and are worthy of them4 ,the fog is the wish to rest upon internal consolations and pains4 ,this obscures the atmosphere of reason1 and the ilowers1 which were about to unfold and bloom and bear fruits1 shut up again4 ,this is why we lose the knowledge of truth1 and nevertheless we sometimes keep certain false sweetnesses granted by the enemy1 which at the last lead men astray4 ,,how ,,one ,,ought ,,to ,,behave ,,in ,,this ,,case ,i ,,wish to give you here a brief comparison1 that you may not go astray1 and that you may be able to behave wisely in this case4 ,observe the wise bee1 and imitate her4 ,she dwells in unity1 in the midst of the assembly of her kind1 and she goes forth1 not during a storm1 but when the weather is calm and bright1 and the sun shines2 and she flies towards every flower where she may find sweetness4 ,she rests not on any flower1 neither for its beauty nor for its sweetness1 but draws out from the cups of the flowers their sweetness and clearness--that is to say1 the honey and wax1 and she brings them back to the unity which is formed of the assembly of all the bees1 that the honey and wax may be put to good use4 ,the expanded heart on which ,christ1 the eternal sun1 shines1 grows and blooms under ,his rays1 and from it flow all the interior forces in joy and sweetness4 ,now the wise man will act like the bee1 and will try to settle1 with affection1 intelligence1 and prudence1 on all the gifts and all the sweetness that he has experienced1 and on all the good that ,god has done to him4 ,he will not rest on any flower of the gifts1 but laden with gratitude and praise he will fly back towards the unity where he wishes to dwell1 and to rest with ,god eternally4 ,,on ,,the ,,third ,,mode ,,of ,,the ,,spiritual ,,coming ,,of ,,christ ,,when the sun in heaven reaches its highest point1 in the sign of the ,crab--that is to say1 when it can go no higher1 but must begin to go backwards1 then the greatest heat of the year begins4 ,the sun attracts the moisture1 the earth dries1 and the fruits ripen4 ,in the same way1 when ,christ1 the divine sun1 arises above the highest summit of our heart--that is to say1 above all ,his gifts1 consolations and sweetnesses1 and if we do not rest in any of these1 however sweet1 but return always with humble praises to the source from which these gifts flow1 ,christ stops and remains lifted up above the summit of our heart1 and desires to attract all our powers to ,himself4 ,this invitation is an irradiation of ,christ1 the eternal sun1 and causes in the heart a joy and pleasure so great that the heart cannot close again after such an expansion1 without pain4 ,a man is wounded internally and feels the smart of love4 ,to be wounded by love is the sweetest sensation and the most grievous pain that can be experienced4 ,to be wounded by love is a sure sign that we shall be cured4 ,this spiritual wound does us good and harm at the same time4 ,,on ,,the ,,fourth ,,kind ,,of ,,the ,,spiritual ,,coming ,,of ,,christ ,,now ,i wish to speak of the fourth kind of coming of ,jesus ,christ1 which exalts and perfects the man in his interior exercises1 according to the lower part of his being4 ,but having compared all the interior comings to the shining of the sun1 we will continue to speak1 while following the course of the seasons1 of the other effects and works of the sun4 ,when the sun begins to descend the sky1 it enters the sign of the ,virgin1 so called because this period of the year becomes barren like a virgin4 ,the glorious virgin ,mary1 mother of ,christ1 full of joys and rich in all the virtues1 ascended to heaven at this season4 ,the heat begins then to diminish1 and men gather1 for use during the whole year1 the ripe fruits which can be used long after1 such as corn and the grape4 ,and they sow part of the corn1 that it may be multiplied for the use of men4 ,at this season all the solar work of the year is finished4 ,in the same way1 when ,christ1 the glorious sun1 has risen to the zenith in the heart of men1 and begins to descend1 so as to hide the splendour of ,his divine beams and to leave a man alone1 the heat and impatience of love diminish4 ,now this occultation of ,christ and the withdrawal of ,his light and heat are the first work and the new coming of this mode4 ,now ,christ says spiritually in a man3 ,go forth in the manner that ,i now show thee2 and the man goes forth1 and finds himself poor1 miserable1 and desolate4 ,here all the storm1 all the passion and eagerness of love grow cold2 summer becomes autumn1 and all his wealth is changed into great poverty4 ,and the man begins to complain by reason of his misery2 what is become of his ardent love1 his inwardness1 his gratitude1 the interior consolations1 the heartfelt joys8 ,where has it all gone8 ,how comes it that all is dead within him8 ,he is like a scholar who has lost his knowledge and his work2 and nature is often troubled by such losses4 ,sometimes these unhappy ones are deprived of the good things of earth1 of their friends and relations1 and are deserted by all the creatures2 their holiness is mistrusted and despised1 men put a bad construction upon all the works of their life1 and they are rejected and disdained by all those who surround them2 and sometimes they are afflicted with diverse diseases2 and some of them fall into bodily temptations1 or into spiritual temptations1 the most dangerous of all4 ,from this misery are born the fear of falling1 and a sort of half-doubt1 and this is the extreme point where we can stop without despair4 ,let such men seek out the good1 complain to them1 show them their distress1 and ask their help1 and implore the aid of ,holy ,church1 and of all just men4 ,,what ,a ,,man ,,ought ,,to ,,do ,,when ,,he ,,is ,,abandoned ,a ,,man will here observe humbly that he has nothing but his distress1 and he will say in his resignation and self-abnegation the words of holy ,job3 ,the ,lord gave1 and the ,lord hath taken away2 ,he hath done what seemed good to ,him2 blessed be the name of the ,lord4 ,and he will leave himself in everything1 and will say and think in his heart3 ,lord1 ,i am as willing to be poor1 lacking all that ,thou hast taken from me1 as ,i should be to be rich1 if such were ,thy will1 and if it were for ,thine honour4 ,it is not my will according to nature which must be accomplished1 but ,thy will1 and my will according to my spirit1 ,o ,lord2 for ,i belong to ,thee1 and ,i should love as well to be ,thine in hell as in heaven1 if that could serve ,thy glory2 and therefore1 ,o ,lord1 accomplish in me the excellence of ,thy will4 ,from all these pains and acts of resignation1 a man will derive an inward joy1 and he will offer himself into the hands of ,god1 and will rejoice to be able to suffer in ,his honour4 ,and if he so perseveres1 he will taste inward pleasures such as he has never had before2 for nothing so rejoices the lover of ,god as to feel that he is ,his beloved4 ,and if he is truly exalted as far as this mode1 in the path of virtue1 it is not necessary for him to have passed through all the states which we have described above2 for he feels within himself in action1 in humble obedience1 in patience1 and in resignation1 the source of all the virtues4 ,it is thus that this mode is eternally sure4 ,at this season the sun in the sky enters the sign of the ,scales1 for the day and night are equal1 and the sun balances the light and the darkness4 ,in the same way ,jesus ,christ is in the sign of the ,scales for the resigned man2 and whether ,he grants sweetness or bitterness1 darkness or light1 whatever ,he chooses to send him1 the man keeps his balance1 all things are equal to him except sin1 which has been driven away once for all4 ,when every consolation has been thus withdrawn from these resigned men1 when they believe that they have lost all their virtues and that they are abandoned by ,god and all the creatures1 if they then know how to reap the divers fruits1 their corn and wine are ready and ripe4 ,that is to say1 that all that the bodily virtues can suffer will be offered by them to ,god with joy1 without resistance to ,his supreme will4 ,all the exterior and interior virtues1 which they formerly practised with joy in the light of love1 they will now practise courageously and laboriously1 and will offer them to ,god1 and never will they have so much merit in ,his eyes4 ,never will they have been more noble or more beautiful4 ,all the consolations which ,god formerly granted1 they will allow to be stripped from them with joy1 since it is for the glory of ,god4 ,it is thus that the virtues become perfect1 and that sadness is transformed into an eternal vintage4 ,these men--their life and their patience--improve and teach all who know and live near them1 and thus it is that the wheat of their virtues is sown and multiplied for the good of all just men4 ,this is the fourth kind of coming which1 according to the bodily faculties and the lower part of his being1 adorns and perfects a man in interior exercises4 ,,how ,,these ,,four ,,modes ,,are ,,found ,,in ,,jesus ,,christ ,,we must needs walk in the light if we wish not to lose our way1 and we must observe ,jesus ,christ1 who has taught us these four modes1 and has preceded us in them4 ,christ1 the bright sun1 rises in the heaven of the sublime ,trinity and in the dawn of ,his glorious mother the virgin ,mary1 who was and is the dawn of all the graces4 ,now observe4 ,christ had and still has the first mode1 for ,he was unique and united4 ,in ,him were and are collected and united all the virtues which have ever been practised1 and which ever will be1 and besides this1 all the creatures who will cultivate these virtues4 ,he was thus in an unique sense the ,son of the ,father1 and united to human nature4 ,and ,he was equally full of inwardness1 for it was ,he who brought upon earth the fire which has consumed all the saints and all good men4 ,and ,he had a sensible and faithful love for ,his ,father1 and for all who will have joy in ,him eternally1 and ,his pitiful and loving heart sighed and glowed with love for all men1 before ,his ,father4 ,all ,his life and all ,his actions1 within and without1 and all ,his words1 were praises of ,his ,father4 ,this is the first mode4 ,christ1 the sun of love1 blazed and shone yet more brightly and warmly1 for in ,him was and is the fullness of all gifts4 ,this is why the heart of ,christ1 and ,his character1 and ,his habits and ,his service1 overflowed with pity1 sweetness1 humility1 and generosity4 ,so gracious was ,he and so loving1 that ,his manners and ,his personality attracted all whose nature was good4 ,he was the pure lily in the midst of the flowers of the field1 from which the good were to draw the honey of eternal sweetness and eternal consolations4 ,according to ,his humanity ,he thanked ,his eternal ,father for all the gifts which were ever granted to humanity1 and praised ,him1 for ,his ,father is the ,father of all gifts1 and ,he rested on ,him1 according to the highest faculties of ,his soul1 above all gifts1 in the sublime unity of ,god from which all the gifts flow2 thus ,he had the second mode4 ,christ1 the glorious sun1 blazed and shone yet higher1 and more brightly and warmly2 for during all ,his days on earth1 all ,his bodily faculties were invited and pressed to the sublime glory and bliss which ,he now experiences in ,his senses and body4 ,and ,he was inclined thereto ,himself1 according to ,his desires2 and nevertheless ,he willed to remain in this exile1 till the time which the ,father had foreseen and fixed from all eternity4 ,thus ,he had the third mode4 ,when the time came at which ,christ was to reap and carry away to the eternal kingdom the fruits of all the virtues which ever have been and ever will be practised1 the eternal sun began to descend2 for ,christ humbled ,himself1 and gave up ,his bodily life into the hands of ,his enemies4 ,and he was misunderstood and deserted by ,his friends in so great a distress2 and all consolation1 within and without1 was withdrawn from ,his nature2 and it was overwhelmed with misery1 pain1 and contempt1 and paid all the debt which our sins justly incurred4 ,all this ,he suffered in humble patience1 and ,he accomplished the greatest works of love in this resignation1 whereby ,he received and purchased our eternal inheritance4 ,it is thus that the lower part of ,his noble humanity was adorned1 for it was in it that ,he suffered this pain for our sins4 ,it is on this account that ,he is called the ,saviour of the world1 and that ,he is glorified and raised up and seated on the right hand of ,his ,father1 and that ,he reigns in power4 ,and every creature1 on the earth1 above the earth1 and under the earth1 bends the knee for ever before ,his glorious name4 ,,how ,a ,,man ,,should ,,live ,,if ,,he ,,desires ,,to ,,be ,,enlightened ,,the man who1 in true obedience to the commandments of ,god1 lives in the moral virtues1 and moreover exercises himself in the interior virtues1 after the direction and impulse of the ,holy ,spirit1 acting and speaking according to righteousness1 and who seeks not his own interests in time or in eternity1 and who supports with true patience obscurity and affliction and every kind of misery1 and who thanks ,god for everything1 and offers himself in humble resignation1 has received the first coming of ,jesus ,christ according to interior exercises4 ,when this man is purified and pacified1 and turns back upon himself according to his lower nature1 he may be internally enlightened1 if he asks it1 and if ,god judges that the right time has come4 ,it may also happen that he is enlightened from the beginning of his conversion1 so that he may offer himself entirely to the will of ,god and give up all possession of himself1 which is the supreme end4 ,but if he is to follow any further the road which ,i have shown1 in the exterior and at the same time in the interior life1 it will be much easier for him than for the man who has been raised straight from the bottom1 for the former will have more light than the latter4 ,,on ,,another ,,coming ,,of ,,christ ,,now we are about to speak of another mode of the coming of ,christ1 in interior exercises1 which adorn1 enlighten1 and enrich a man1 according to the three supreme faculties of his soul4 ,we shall compare this coming to a life-giving fountain from which flow three rivers4 ,this fountain is the fullness of divine grace in the unity of our spirit4 ,there resides grace essentially in its permanence1 like a full fountain1 and it flows out actively by its rivers into each of the faculties of the soul1 according to their needs4 ,these rivers are a special influx1 or operation of ,god in the highest faculties1 in which ,god operates in various manners by the intermediary of ,his grace4 ,,how ,,the ,,first ,,river ,,flows ,,into ,,the ,,memory ,,the first river of grace1 which ,god causes to flow in this coming1 is a pure simplicity which shines without distinction in the spirit4 ,this river takes its source in the fountain1 in the unity of the spirit1 and flows directly downwards1 and penetrates all the faculties of the soul1 both higher and lower1 and lifts them up out of all multiplicity and all over-occupation1 and makes a simplicity in a man1 and gives and shows him an internal bond in the unity of his spirit4 ,a man is thus lifted up according to his memory1 and delivered from strange and irrelevant thoughts1 and from inconstancy4 ,now ,christ in this light demands a going forth1 according to the mode of this light and this coming4 ,then the man goes forth1 and observes himself that by virtue of the simple light that is spread abroad in him he is united1 established1 penetrated and fixed in the unity of his spirit or of his thoughts4 ,here the man is exalted and established in a new essence2 he turns his thoughts inwards1 and rests his memory on the naked truth1 above all sensuous images and above all multiplicity4 ,there the man possesses essentially and supernaturally the unity of his spirit1 for his own dwelling1 and as an heritage of his own for ever4 ,he always has an inclination towards that same unity1 and this unity will have an eternal and loving inclination towards the more sublime unity where the ,father and the ,son are united with all the saints in the bands of the ,holy ,spirit4 ,,how ,,the ,,second ,,river ,,enlightens ,,the ,,intelligence ,,through internal love1 and loving inclination towards union with ,god1 is born the second river from the fullness of grace1 in unity of spirit1 and this is a spiritual brightness which flows and sheds light through the intelligence1 but with distinctions in the diverse modes4 ,for this light shows and gives to the spirit1 in the truth1 the discretion in all the virtues4 ,but this light is not placed altogether in our power1 for though we have it always in our soul1 ,god makes it speak or keep silence1 and ,he can manifest or hide it1 give or withdraw it1 at all times and under all conditions1 for this light is ,his4 ,such men do not absolutely need revelations1 nor to be drawn up above sense1 for their life and abode and habits and essence are in the spirit above sense and sensibility4 ,and ,god shows them what ,he wills and what is necessary for them4 ,nevertheless ,god1 if ,he wished1 could withdraw their exterior sense1 and show them1 from within1 unknown symbols and future things1 in diverse manners4 ,now ,christ desires that this man should go forth1 and go into the light1 according to the mode of this light4 ,this enlightened man will therefore go forth and observe his state and his life within and without1 in order to know if he is perfectly like ,christ according to ,his humanity and also according to ,his divinity4 ,and this man will lift up his eyes1 enlightened by enlightened reason1 in intelligible truth1 and will observe and consider1 as a creature can1 the sublime nature of ,god1 and the unlimited attributes which are in ,god4 ,it is then necessary to consider and examine the sublime nature of ,god2 how it contains simplicity and purity1 inaccessible height and abysmal depth1 incomprehensible extension and eternal duration2 dark silence and wild waste2 repose of all the saints in unity and joy in itself and in all the saints in eternity4 ,this enlightened man will also examine the attributes of the ,father in the ,godhead1 how ,he is all-powerful1 the creator1 mover1 preserver1 beginning and end1 cause and existence of all creatures2 this is what the bright river of grace shows to the enlightened reason4 ,it shows also the attributes of the eternal ,word1 abysmal wisdom and truth1 model of every creature and of all life1 eternal norm of things1 unveiled contemplation and intuition into everything1 brightness and illumination of all saints1 according to their merits1 in heaven and on earth4 ,but this bright river shows also to the enlightened reason the attributes of the ,holy ,spirit2 inconceivable charity and generosity1 pity and mercy1 infinite watchfulness and faithfulness1 immense and inconceivable riches flowing with delights through all heavenly spirits1 ardent flame consuming all in unity1 effluent fountain1 preparation of all the saints for their eternal blessedness1 and their introduction thereto2 enveloping and penetrating the ,father1 the ,son1 and all the saints in joyous unity4 ,,on ,,the ,,state ,,of ,,amazement ,,at ,,the ,,divine ,,effluence ,,the incomprehensible wealth and sublimity1 and the universal generosity which flow from the divine nature1 bring a man into a state of amazement2 and above all he admires the communication of ,god and ,his effluence above everything1 for he sees the inconceivable essence1 which is the common joy of ,god and all the saints4 ,and he sees that the three divine ,persons are a common effluence in works1 in graces1 and in glory1 in nature and above nature1 in all conditions and in all times1 in the saints and in men1 in heaven and on earth1 in all reasonable and irrational creatures1 according to each one's merits1 needs1 and powers of receiving4 ,god is common to all1 with all ,his gifts1 the angels are common1 the soul is common in all its faculties1 in all life1 in all the members1 and all in each1 for one cannot divide it1 except by reason4 ,for the higher and lower faculties1 the spirit and the soul1 are distinct according to reason1 but one in nature4 ,thus ,god is entirely and specially present to each one1 and nevertheless common to all the creatures1 for by ,him are all things1 and on ,him depend the heaven1 the earth1 and the whole of nature4 ,when a man thus observes the astonishing wealth and sublimity of the divine nature1 and all the manifold gifts which ,he grants and offers to ,his creatures1 he is lifted up internally by wonder at such manifold riches and sublimity2 and from thence arises a singular inward joy of spirit1 and a vast confidence in ,god2 and this internal joy surrounds and penetrates all the faculties of the soul in inwardness of spirit4 ,,how ,,the ,,third ,,river ,,confirms ,,the ,,will ,,from this joy and fullness of graces1 and divine faithfulness1 there is born and flows out the third river in this same unity of spirit4 ,this river1 like a flame1 lights up the spirit and absorbs all things in unity4 ,and it causes to overflow and flood with rich gifts and singular nobility1 all the faculties of the soul1 and it creates in the will a love without labour1 spiritual and subtle4 ,now ,christ says internally in the spirit by means of this flaming river3 ,go forth by exercises according to the mode of these gifts and this coming4 ,thanks to the first river--that is to say1 to a simple light1 the memory is lifted up above the accidents of sense1 and is established in the unity of spirit4 ,thanks to the second river-- that is to say1 to the brightness spread abroad within1 the intelligence and reason are enlightened1 so as to recognise the diverse modes of the virtues and of exercises1 and the mysteries of the ,scriptures4 ,thanks to the third river--that is to say1 to an inspired ardour1 the sublime will is kindled into a more tranquil love1 and adorned with greater riches4 ,in this way a man becomes spiritually enlightened1 for the grace of ,god abides1 like a fountain in the unity of the spirit2 and these rivers create in the faculties of the soul an effluence of all the virtues4 ,and the fountain of grace always requires a reflux towards its source4 ,,how ,,christ ,,is ,,given ,,to ,,all ,,men ,,in ,,the ,,sacrament ,,of ,,the ,,altar ,,there is a special benefit which ,christ left in the ,holy ,church1 to all good people1 in this supper of the great ,paschal feast1 when ,he was about to pass from ,his sufferings to ,his ,father after having eaten the ,paschal lamb with ,his disciples1 and when the ancient law was accomplished4 ,at the end of the supper1 ,he wished to give them a special meal1 as ,he had long desired to do4 ,and this is why ,he wished to finish the ancient law and to inaugurate the new law4 ,he took bread in ,his sacred hands1 and consecrated ,his holy body1 and then ,his holy blood1 and gave them to all ,his disciples1 and left them to all the just1 for their eternal good4 ,this gift and this special food rejoice and adorn all the great festivals and all the banquets in heaven and on earth4 ,in this gift ,christ gives ,himself to us in three manners2 ,he gives us ,his flesh and blood and ,his bodily life1 glorified and full of joys and griefs4 ,and ,he gives us ,his spirit with its highest faculties1 and full of glory1 of gifts1 of truths and justifications4 ,and ,he gives us ,his personality with the divine light which lifts up ,his spirit and all enlightened spirits1 even to the sublime and joyous unity4 ,now ,christ wishes us to remember ,him1 whenever we consecrate1 offer1 and receive ,his body4 ,now observe how we should remember ,him4 ,we shall observe and consider how ,christ bends towards us in loving affection1 in great desire1 in loving joy1 and by flowing into our bodily nature4 ,for ,he gives us that which ,he received from our humanity--that is to say1 ,his flesh and blood and bodily nature4 ,we shall contemplate this precious body pierced and wounded with love1 by reason of ,his faithfulness to us4 ,it is by it that we are adorned and nourished in the lower part of our human nature4 ,he gives us also1 in this sublime gift of the sacrament1 ,his spirit full of glory1 and the richest gifts of the virtues1 and ineffable marvels of charity and nobleness4 ,it is by this that we are nourished1 adorned1 and illuminated in the unity of our spirit and in our higher faculties1 thanks to the indwelling of ,christ with all ,his riches4 ,he gives us also in the sacrament of the altar ,his sublime personality in incomprehensible light4 ,and thanks to this1 we are united to the ,father1 and so we reach our inheritance of divinity in eternal bliss4 ,if a man meditate rightly on this1 he will meet ,christ in the same manner in which ,christ comes to him4 ,he will raise himself up to receive ,christ1 with all his faculties and in eager joy4 ,it is not possible for our joy to be too great1 for our nature receives ,his nature--that is to say the glorified humanity of ,christ1 full of joyfulness and full of merits4 ,this is why ,i would that man1 at the reception of this sacrament1 should melt away with desire1 joy1 and pleasure1 for he is receiving the fairest1 the most gracious1 the most lovable of the children of men1 and is united to ,him4 ,in this union and in this joy great benefits often come to men1 and many mysterious and marvellous secrets of divine treasures are manifested and disclosed4 ,when a man meditates1 at this reception1 on the martyrdom and sufferings of the precious body of ,christ1 whom he is receiving1 he enters sometimes into so loving a devotion and so great a compassion1 that he desires to be nailed with ,christ to the cross1 and to shed his heart's blood for the honour of ,christ4 ,and he presses himself to the wounds and open heart of ,christ ,his ,saviour4 ,in these exercises revelations and great benefits have often come to men4 ,,on ,,the ,,unity ,,of ,,the ,,divine ,,nature ,,in ,,the ,,trinity ,,of ,,persons ,,the sublime and superessential unity of the ,divine nature1 in which the ,father and the ,son possess their nature in the unity of the ,holy ,spirit1 above the conception and comprehension of all our faculties1 in the bare essence of our spirit1 surpasses in this sublime calm all the creatures of created light4 ,this sublime unity of the ,divine nature is living and fruitful1 for1 from this same unity1 the eternal ,word is born from the ,father without interruption4 ,and by this birth the ,father knows the ,son1 and all things in the ,son4 ,and the ,son knows the ,father1 and all things in the ,father1 for their nature is simple4 ,from this reciprocal vision of the ,father and the ,son in an eternal clearness1 flow forth an eternal satisfaction and unfathomable love1 which is the ,holy ,spirit4 ,and by the ,holy ,spirit and the eternal ,wisdom ,god inclines towards every creature severally1 and loads every one of them with gifts and kindles it with love1 according to its nobility and according to the state wherein it is constituted and elected though its virtues and the eternal foresight of ,god4 ,and it is by this that all just spirits1 in heaven and on earth1 are united in virtue and justice4 ,,how ,,god ,,moves ,,and ,,possesses ,,the ,,soul1 ,,naturally ,,and ,,supernaturally ,,now be attentive3 ,i am about to give you an example on this subject4 ,god has made the upper heaven a pure and simple clearness encircling and enveloping all the heavens2 and all the material world which ,god has created for it is the exterior abode and kingdom of ,god and ,his saints1 full of glory and eternal joys4 ,now the heaven being an unmixed clearness1 there is there neither time1 nor state1 nor temptation1 nor change1 for it is unchangeably fixed above all things4 ,the sphere which approaches most nearly to it is called the primum mobile4 ,all movement1 by the power of ,god1 emanates from the supreme heaven4 ,this is the movement which carries with it the motions of the firmament and all the planets4 ,it is by this same initial movement that all the creatures live and grow1 according to their order4 ,now understand that the essence of the soul is like a spiritual kingdom of ,god1 full of ,divine clearness1 surpassing all our faculties1 unless these faculties are not transformed in a simple fashion1 of which ,i do not wish to speak now4 ,see2 in this essence of the soul in which ,god reigns1 the unity of our spirit is like the primum mobile2 for in this unity the spirit is moved from above1 by the power of ,god1 naturally and supernaturally2 for by ourselves we have nothing either in or above nature4 ,and this motion of ,god1 when it is supernatural1 is the first and chief cause of all our virtue4 ,and by this motion of ,god the seven gifts of the ,holy ,spirit are granted to certain enlightened men1 like the seven planets which illuminate all the lives of men4 ,this is how ,god possesses the essential unity of our spirit1 as ,his ,kingdom4 ,,on ,,the ,,essential ,,meeting ,,with ,,god1 ,,without ,,intermediary ,,now attend carefully4 ,the unity of our spirit has two modes1 one essential and the other active4 ,you should know that the spirit1 according to its essential existence1 receives the coming of ,christ in its bare nature1 without intermediary and without interruption4 ,for this essence and life which we are in ,god1 in our eternal image1 and which we have in ourselves1 according to essential existence1 are without intermediary and inseparable4 ,this is why the spirit receives1 in its highest and most intimate part1 in its bare nature1 the impression of its eternal image1 and the divine brightness without interruption1 and it is an eternal dwelling of ,god1 which ,he occupies by a perpetual inhabitation1 and which ,he visits always with a new coming1 and a new effulgence from ,his eternal birth4 ,for where ,he comes ,he is1 and where ,he is ,he comes4 ,and where ,he has never been1 ,he will never come1 for there is in ,him neither accident nor change1 and everything1 where ,he is1 is in ,him1 for ,he never goes out of ,himself4 ,and this is why the spirit possesses ,god essentially in its bare nature1 and ,god the spirit1 for the spirit lives in ,god1 and ,god in the spirit4 ,and it is capable1 in its highest part1 of receiving the brightness of ,god1 and all that ,god may grant it1 without intermediary4 ,and by the brightness of its eternal image1 which shines essentially and personally in it1 the spirit is plunged1 as regards the highest part of its vitality1 in the divine essence2 and there enters into possession of its eternal bliss1 and flowing out again by the eternal birth of the ,son is placed in its created essence by the free will of the ,holy ,trinity1 ,and here it is like the image of the sublime ,trinity and ,unity for which it is created4 ,and in its created nature1 it takes the impression of its eternal image without interruption1 like an immaculate mirror in which every impression abides1 and which renews the likeness in itself without interruption4 ,this essential unity of our spirit in ,god1 exists not in itself1 but abides in ,god and flows out from ,god1 and is immanent in ,god and returns to ,god1 as to its eternal cause4 ,it never separates itself from ,god1 for this unity is a fact of bare nature1 and if nature separated itself from ,god it would fall into nothingness4 ,and this unity is above time and conditions1 and works always without interruption according to the mode of ,god4 ,this is the nobleness which we have naturally according to the essential unity of our spirit1 where it is united naturally to ,god4 ,this makes us neither saints nor blessed1 for all men have it in them1 the bad as well as the good2 but it is the first cause of all holiness and bliss2 and this is the meeting and unity of ,god in our spirit1 in our base nature4 ,,how ,,man ,,is ,,like ,,god ,,by ,,grace1 ,,and ,,unlike ,,him ,,by ,,mortal ,,sin ,,now examine this thought with care1 for if you understand well what ,i wish to say to you1 and what ,i have already said1 you will understand all the divine truth which a creature can apprehend at present1 and even things far more sublime4 ,in the second mode1 our spirit keeps itself actively in this same unity1 and subsists by itself as in its personal created essence4 ,this is the foundation and origin of the supreme faculties1 and this is the beginning and end of all the works of a created nature1 accomplished according to the mode of the creatures1 both in nature and above nature4 ,nevertheless this unity does not operate as unity2 but all the faculties of the soul have their power entirely in their foundation--that is to say1 in the unity of the spirit1 where it resides in its personal essence4 ,in this unity the spirit must always be like unto ,god1 by grace and virtue1 or unlike ,him by mortal sin2 for man is made in the likeness of ,god1 which he must understand in the sense of grace2 for grace is a deiform light which shines through us and makes us like unto ,god2 and without this light we cannot be united supernaturally to ,god1 even though we can never lose the image of ,god1 nor our natural unity in ,him4 ,if we lose this likeness--that is to say1 grace1 we are damned4 ,and this is why1 so soon as ,god finds in us something which is capable of receiving ,his grace1 ,he wishes to enliven us by ,his goodness1 and to make us like unto ,himself by ,his gifts4 ,and this happens whenever we turn towards ,him with full purpose2 for at the same moment ,christ comes to us and in us1 with and without intermediary--that is to say1 by the virtues and above all the virtues4 ,and ,he impresses ,his image and likeness upon us--that is to say1 ,himself and all ,his gifts1 and ,he relieves us from sin and makes us like unto ,himself4 ,by the same operation in which ,god relieves us from sin1 and makes us like ,him and free in charity1 the spirit is plunged in joyous love4 ,and here take place a meeting and a union1 which are without intermediaries and supernatural1 and wherein resides our supreme blessedness4 ,although all that ,he gives by love and pure goodness is natural to ,god1 yet to us it is accidental and supernatural1 according to our mode1 since formerly we were strangers and unlike1 and only subsequently have become like ,god and obtained union with ,him4 ,,on ,,the ,,supreme ,,degree ,,of ,,the ,,interior ,,life ,,now understand4 ,this incomprehensible light transforms and penetrates the joyous inclination of our spirit4 ,in this light1 the spirit is plunged in joyous repose2 for this repose is without mode and without bottom1 and we can only know it by itself--that is to say1 by repose4 ,for if we could know it and conceive it1 it would fall into mode and measure1 and so would not be able to satisfy us1 and repose would become an eternal restlessness4 ,and this is why the simple1 loving1 complete inclination of our spirit forms in us a joyous love1 and joyous love is without bottom4 ,and the abyss of ,god calls to abyss2 so it is with all those whose spirits are united to ,god in joyous love4 ,this calling is an irruption from ,his essential brightness2 and this essential brightness in the embrace of ,his bottomless love1 causes us to lose ourselves and escape from ourselves1 in the lonely darkness of ,god4 ,and thus united1 without intermediary1 to the spirit of ,god1 we can meet ,god by ,god1 and possess unchangeably1 with ,him and in ,him1 our eternal blessedness4 ,,on ,,the ,,first ,,mode ,,of ,,this ,,highest ,,meeting ,,the most interior life is practised in three ways4 ,sometimes the interior man operates1 above all activity and all virtue1 by simple introspection in joyous love4 ,and here he meets ,god without intermediary4 ,and from the unity of ,god a simple light shines in him1 and this light shows him darkness1 nakedness1 and nothingness4 ,he is enveloped in darkness1 and falls into the absence of mode as one who loses his way4 ,he loses1 in nakedness1 the power of observing and distinguishing all things1 and he is transformed and penetrated by a simple brightness4 ,he loses1 in nothingness1 all his works1 for he is overcome in the work of the unlimited love of ,god2 and in the joyous inclination of his spirit he triumphs in ,god and becomes one spirit with ,him4 ,this is the first mode1 which is inactive2 for it empties a man of all things1 and lifts him up above works and virtues4 ,,on ,,the ,,second ,,mode ,,there are moments when the interior man turns desirously and actively towards ,god1 to pay ,him homage1 and to offer up and annihilate1 in the love of ,god1 his being and all that he can give4 ,and here he meets ,god1 through an intermediary4 ,this intermediary is the gift of wisdom1 which is the foundation and source of all the virtues1 and excites the just to virtues in proportion to their love2 and sometimes it touches and inflames the interior man with love so violently1 that all the gifts of ,god1 and all that ,god can give without giving ,himself1 seem to him too little and do not satisfy him1 but only increase his impatience4 ,for he has at the bottom of his being an interior perception or sensation1 wherein all the virtues begin and end1 and wherein he offers to ,god all the virtues1 and wherein love lives4 ,and thus the hunger and thirst of love become so great1 that he is reduced to nothingness1 and then touched anew1 as it were for the first time1 by the irradiation of ,god4 ,thus in living he dies and in dying he lives again4 ,this is the second mode1 and it is more useful and more glorious than the first2 for none can enter into the repose that is above action unless he has first actively loved love4 ,and this is why none will be inactive1 who is master of himself and who is able to practise love4 ,,on ,,the ,,third ,,mode ,,from these two kinds is born the third1 which is an interior life according to righteousness4 ,now understand4 ,god comes to us without interruption1 with and4 without intermediary1 ,he requires of us action and joy1 in such a way that action may not hinder joy1 nor joy action1 but that each may help the other4 ,this is why the interior man possesses his life in these two modes1 repose and work4 ,and in each of them he is entire and undivided2 for he is entirely in ,god1 in his joyous repose1 and he is entirely in himself1 in his active love2 and ,god warns him that ,he requires him to renew continually his repose and his work4 ,the righteousness of the spirit wishes to pay1 every hour1 what ,god requires of us1 and this is why1 at every irradiation of ,god1 the spirit turns inwards1 actively and joyously1 and so is renewed in all the virtues1 and plunged more deeply in joyous love4 ,for ,god at every gift gives ,himself with all ,his gifts1 and the spirit whenever it turns inwards1 gives itself with all its works4 ,the spirit is united to ,god1 and transferred without interruption into repose4 ,the man is hungry1 for he sees the nourishment of angels and the food of heaven4 ,he works actively in love1 for he sees his repose4 ,he is a pilgrim1 and he sees his country4 ,he fights1 in love1 for victory1 for he sees his crown4 ,consolation1 peace1 joy1 beauty1 and riches1 and all that can rejoice the heart1 are shown to the reason illuminated by ,god1 in spiritual similitudes and without measure4 ,and by this vision1 at the touch of ,god1 love remains active4 ,for this just man has built up1 in the spirit1 a true life1 which will last eternally1 but after this life it will be transformed into a more sublime state4 ,thus the man is just1 and he goes towards ,god by interior love in eternal work1 and he goes in ,god by joyous inclination1 in eternal repose4 ,and he abides in ,god1 and yet he goes out towards all the creatures1 in common love1 in the virtues1 and in the works of justice4 ,this is the supreme summit of the inner life4 ,note4--,here follow in ,ruysbroek's treatise four chapters of warnings against the errors of ,quietism1 such as were exemplified in his time by many of the ,brethren of the ,free ,spirit and similar sects4 ,,book ,,iii ,,the ,,three ,,conditions ,,by ,,which ,,we ,,may ,,attain ,,to ,,the ,,contemplative ,,life ,,the interior lover of ,god1 who possesses ,god in joyous repose1 and possesses himself in the unity of active love1 and possesses all his life in the virtues1 enters into the contemplative life1 thanks to these three points and to the secret manifestation of ,god2 yes1 it is the internal and devout lover1 whom ,god will choose freely and lift him up even to a superessential contemplation in divine light and according to the mode of ,god4 ,this contemplation places us in a purity and brightness above all intelligence1 for it is a singular ornament and a celestial crown1 and at last the eternal recompense of all the virtues and of all life4 ,and none can arrive there by knowledge or subtlety1 nor by any exercise2 but he whom ,god wills to unite to ,his own ,spirit and to illuminate by ,himself1 can contemplate ,god1 and none other can4 ,to such an one the heavenly ,father says1 in the secret and submerged part of the spirit3 ,see1 the ,bridegroom cometh1 go forth to meet ,him4 ,i wish to analyse and explain these words1 in their relation to superessential contemplation1 which is the basis of all holiness and of the perfect life4 ,very few men attain to this divine contemplation1 by reason of our incapacity1 and the mystery of the light in which contemplation takes place4 ,and this is why no one1 by his own knowledge or by any subtle examination1 will understand these ideas4 ,for all words1 and all that can be learned and understood according to the mode of the creatures1 are strangers to the truth which ,i speak of1 and far below it4 ,but he who is united to ,god1 and illuminated in this truth1 can comprehend the truth by itself4 ,for to conceive and understand ,god above all similitudes1 as ,he is in ,himself1 is to be ,god in ,god1 without intermediary and without any difference which might prove an obstacle4 ,this is why ,i desire that every man who does not understand this1 nor experience it in the joyous unity of his spirit1 may not be wounded by my words1 for what ,i say is true4 ,and this is why he who wishes to understand this1 must be dead to himself and alive to ,god1 and he will turn his face to the eternal light1 at the bottom of his spirit1 where the hidden truth is manifested without intermediary4 ,for the heavenly ,father wishes that we should be seeing2 for ,he is the ,father of ,light1 and this is why ,he says eternally1 without interruption and without intermediary1 one abysmal word and no other4 ,in this word ,he proffers ,himself and all things4 ,the word is3 ,see4 ,and it is the going forth and the birth of the ,son of the eternal light1 in whom we see and recognise all our blessedness4 ,,how ,a ,,man ,,ought ,,to ,,exercise ,,himself1 ,,in ,,order ,,to ,,receive ,,the ,,eternal ,,light ,,and ,,to ,,contemplate ,,god ,,in order that the spirit may contemplate ,god by ,god1 without intermediary1 in this ,divine light1 three things are necessary4 ,first1 the man must be well governed externally in all the virtues1 and without obstacles within1 and as free from all external works as if he did them not2 for if he is troubled within by any act of virtue1 he has images1 and so long as they remain in him he cannot contemplate4 ,in the second place1 he must adhere internally to ,god1 by the combination of intention and of love1 like a burning fire1 which can never more be extinguished4 ,at the moment when he feels himself in this state1 he can contemplate4 ,in the third place1 he should be lost in an absence of mode1 and in a darkness1 in which all contemplatives wander joyously1 and can never find themselves again according to the mode of the creatures4 ,in the abyss of this darkness1 where the loving spirit is dead to itself1 begin the manifestation of ,god and of eternal life4 ,for in this darkness is born and shines an incomprehensible light1 which is the ,son of ,god1 in whom we see eternal life4 ,and in this light we become seeing2 and this ,divine light is given in the simple vision of the spirit1 in which the spirit receives the clearness which is ,god ,himself1 without intermediary1 and becomes without interruption this clearness which it receives4 ,see2 this dark clearness1 in which we contemplate all that we desire1 while the spirit is passive1--this clearness is so great than the loving contemplative1 in the depth where he reposes1 sees and experiences nothing save an incomprehensible light1 and according to the simple nudity which envelopes all things1 he sees and apprehends the same light by which he sees1 and nothing else4 ,this is the first condition of becoming seeing in the ,divine light4 ,happy are the eyes which thus see1 for they have eternal life4 ,,how ,,the ,,eternal ,,birth ,,of ,,god ,,is ,,renewed ,,without ,,interruption ,,in ,,nobleness ,,of ,,spirit ,,when we have thus become seeing1 we can contemplate in joy the eternal coming of the ,bridegroom1 and this is the second point on which ,i wish to speak4 ,what is then this coming of the ,bridegroom which is eternal8 ,it is a new birth and a new illumination without interruption2 for the foundation out of which the clearness shines1 and which is the clearness itself1 is living and fruitful2 and this is why the manifestation of the eternal light is renewed without interruption1 in the most secret part of the spirit4 ,see2 every creaturely work1 and every exercise of virtue must here submit themselves1 for ,god works alone in the highest part of the spirit4 ,there is nought here but an eternal contemplation and fixity of light1 by light1 and in light4 ,and the coming of the ,bridegroom is so swift that ,he comes always1 and is immanent with ,his unfathomable riches1 and comes back ever anew1 in person1 with such new splendours that ,he seems never to have come before4 ,for ,his coming consists in an eternal ,now1 transcending time1 and ,he is always received with new desire and new joy4 ,the delights and joy which this ,bridegroom brings at ,his coming are without bottom and without limits1 for they are ,himself4 ,this is why the eyes of the spirit1 by which the lover contemplates the ,bridegroom1 are open so wide that they will never more be shut4 ,for the contemplation and fixity of the spirit remain eternal in the hidden manifestation of ,god4 ,and the contemplation of the spirit is so widely opened1 while waiting for the coming of the ,bridegroom1 that the spirit itself acquires the amplitude of that which it comprehends4 ,and in this way1 ,god is seen and comprehended by ,god1 in which all our salvation and blessedness consists4 ,this is the second manner in which we receive1 without interruption in our spirit1 the eternal coming of our ,bridegroom4 ,,on ,,the ,,eternal ,,going ,,forth ,,which ,,we ,,possess ,,in ,,the ,,birth ,,of ,,the ,,son ,,now the ,spirit of ,god saith1 in the secret depths of our spirit3 ,go forth1 in an eternal contemplation and joy1 according to the mode of ,god4 ,all the wealth which is in ,god naturally1 we possess in ,him by love2 and ,god possesses it in us1 by ,his boundless ,love1 which is the ,holy ,spirit4 ,for in this love all is tasted that can be desired4 ,and this is why1 thanks to this love1 we are dead to ourselves1 and have gone forth in loving liquefaction or immersion1 in the absence of mode and in darkness4 ,there the spirit1 enveloped by the ,holy ,trinity1 is eternally immanent in the superessential unity1 in repose and in joy4 ,and in this same unity1 according to the mode of generation1 the ,father is in the ,son1 and the ,son in the ,father1 and every creature in them both4 ,and this is above the distinction of ,persons1 for here we understand by reason the fatherhood and sonship in the lively fruitfulness of nature4 ,here is born and begins an eternal going forth1 and an eternal work without beginning1 for there is here a beginning without beginning4 ,for by means of the eternal birth of the ,son1 the ,word of the ,father1 all creatures have gone forth eternally1 before they were created in time1 and ,god has considered and recognised them distinctly in ,himself1 in lively reason1 and in distinction from ,himself3 but not in another mode1 for all that is in ,god is ,god4 ,this eternal going forth and this eternal life1 which we have and are eternally in ,god1 without ourselves1 is the cause of our created essence in time4 ,and our created essence is immanent in the eternal essence1 and this eternal life1 which we have and are in the eternal wisdom of ,god1 is like unto ,god2 for they have an eternal immanence1 without distinction1 in the divine essence4 ,and they have an eternal effluence by the birth of the ,son1 in a difference with distinction1 according to the eternal reason4 ,and thanks to these two things1 a man is in this way like unto ,god1 that he recognises himself and reflects on himself without interruption1 in this resemblance1 according to essence and according to the ,persons4 ,for though here there is still distinction and difference1 according to reason1 this resemblance is nevertheless one with the very image of the ,holy ,trinity1 which is the wisdom of ,god1 and wherein ,god contemplates ,himself and all things in an eternal ,now1 without before or after4 ,in simple vision ,he regards ,himself as ,he regards all things4 ,and this is the image and likeness of ,god1 and our image and likeness1 for in it ,god and all things are reflected4 ,in this divine image1 all the creatures1 without themselves1 have an eternal life1 as in their eternal model1 and the ,holy ,trinity has made us in this eternal image and likeness4 ,and this is why ,god wishes that we should go out from ourselves1 in this eternal light1 and that we should pursue this image1 which is our true life1 supernaturally1 and possess it with ,him actively and joyously1 in eternal blessedness4 ,for we know well that the bosom of the ,father is our foundation and origin1 wherein we begin our life and our being4 ,and from our true foundation--that is to say1 from the ,father and from all that lives in ,him1 beams forth an eternal radiance1 which is the birth of the ,son4 ,in this radiance1 the ,father manifests ,himself1 and all that lives in ,himself1 to ,himself2 for all that ,he is1 and all that ,he has1 ,he gives to the ,son1 except the prerogative of fatherhood1 which resides in ,himself4 ,and this is why all that lives in the ,father hidden in the ,unity1 lives also in the ,son1 and flows forth in ,his manifestation2 but the simple foundation of our eternal image remains always without mode in the darkness4 ,but the boundless radiance which shines out thence manifests and reflects in the mode the mystery of ,god4 ,and all men who are raised above their creatureliness into a contemplative life1 are united to this divine splendour4 ,and they are this splendour itself1 and they see1 experience1 and find1 thanks to this divine radiance1 that they are this same simple foundation1 according to their uncreated essence1 from which shines forth1 in the divine mode1 this immeasurable radiance1 which1 according to simplicity of essence1 remains eternally within1 and without mode4 ,this is why interior men and contemplatives will go forth1 according to the mode of contemplation1 above distinction and above their created essence1 by means of an eternal intuition4 ,thanks to this inborn light1 they are transformed1 and are united to this same light by which they see and which they see4 ,in this manner contemplatives pursue the eternal image1 after which they are made1 and contemplate ,god and all things without distinction1 by a pure vision in divine brightness4 ,this is the most sublime and the most useful contemplation which we can attain in this life2 for in this contemplation a man remains the best and freest master of himself1 and at each loving introversion1 above all that we can comprehend1 he can advance in the sublimities of life1 for he remains free and master of himself1 in unity and in the virtues4 ,and this contemplation in the divine light maintains him above all inwardness1 above all virtue1 above all merit1 for it is the crown and recompense towards which we are striving1 and which we already have and possess in this mode1 for the contemplative life is a celestial life4 ,but if we shall be drawn up out of this exile and this misery1 we shall be1 according to our created nature1 more susceptible of this radiance1 and then the glory of ,god would shine through us better and more sublimely4 ,this is the mode above all modes1 according to which we go forth in a divine contemplation and in an eternal stability1 and according to which we are transformed and reformed in the divine radiance4 ,this going forth of the contemplative is also loving2 for by joyous love he surpasses his created essence1 and finds and tastes the riches and delights which are ,god1 and which ,he causes to flow without interruption into the most secret part of the spirit1 into the place where he is like the sublimity of ,god4 ,,on ,,the ,,divine ,,meeting1 ,,which ,,takes ,,place ,,in ,,the ,,most ,,secret ,,part ,,of ,,our ,,spirit ,,when the interior man and contemplative has thus pursued his eternal image1 and possessed in this purity the bosom of the ,father by the ,son1 he is illuminated by the divine truth1 and receives anew at each instant the eternal birth2 and he goes forth according to the mode of light1 in a divine contemplation4 ,and here arises the fourth and last point--that is to say1 the loving meeting1 in which before all else resides our eternal blessedness4 ,you know that our heavenly ,father1 like a living foundation1 is actively inclined towards ,his ,son1 as towards ,his own eternal wisdom4 ,and this same wisdom1 and all that lives therein1 is actively inclined in the ,father--that is to say1 in the foundation whence it proceeds4 ,and in this meeting arises the ,third ,person1 between the ,father and the ,son1 and this is the ,holy ,spirit1 their mutual love1 which is united to them both in the same nature4 ,and ,he envelopes and penetrates1 actively and joyously1 the ,father and the ,son and all that lives in them with such riches and such joy1 that all the creatures must be silent thereupon eternally1 for the incomprehensible marvel of this love surpasses eternally the intelligence of all the creatures4 ,but where we comprehend and taste this amazement1 without being amazed1 there the spirit is above itself1 and one with the ,spirit of ,god1 and it tastes and sees1 without measure1 like ,god1 the riches which ,he is ,himself in the unity of the living foundation1 where ,he possesses ,himself according to the unity of ,his uncreated essence4 ,now this delightful meeting is without interruption actively renewed in us1 according to the mode of ,god1 for the ,father gives ,himself in the ,son1 and the ,son in the ,father1 in an eternal gratification and a loving embrace1 and this is renewed at every hour in the ties of love2 for even as the ,father without interruption contemplates anew all things in the birth of ,his ,son1 so all things are beloved anew1 by the ,father and the ,son1 through the influence of the ,holy ,spirit4 ,and this is the eternal meeting of the ,father and the ,son1 in which we are lovingly wrapped by the ,holy ,spirit in eternal love4 ,now this active meeting and this loving embrace are1 in their foundation1 joyous and without mode1 for ,god's infinite absence of mode is so obscure and so destitute of mode1 that it envelopes in itself every divine mode and every work1 and the individuality of the ,persons1 in the rich envelopment of essential unity1 and forms a divine rejoicing in the abyss of the unnameable4 ,and here there is a joyous and outflowing immersion in the essential nakedness1 where all the divine names and all the modes1 and all divine reason1 reflected in the mirror of the divine truth1 fall into simple ineffability1 in the absence of mode and of reason4 ,for in this boundless abyss of simplicity1 all things are enveloped in joyous blessedness1 and the abyss remains itself uncomprehended save by the essential unity4 ,before this essential unity1 the ,persons must give way1 and all that lives in ,god4 ,for here is nought but an eternal rest1 in a joyous envelopment of loving immersion1 and this is the essence1 without mode1 which all interior spirits have chosen above all other things4 ,it is the dark silence in which all lovers are lost4 ,but if we could prepare ourselves thus for the virtues1 we should unclothe ourselves1 so to speak1 from life1 and should float on the wide expanses of this divine sea1 and created things would no longer have power to touch us4 ,may we be able to possess1 rejoicing1 the essential unity1 and clearly to contemplate the ,unity in ,trinity2 and may the divine love1 which rejects no suppliant1 grant us this4 ,amen4 ,,theologia ,,germanica ,,sin ,,and ,,selfishness ,,sin is nothing else but the turning away of the creature from the unchangeable ,good to the changeable2 from the perfect to the imperfect1 and most often to itself4 ,and when the creature claims for its own anything good1 such as substance1 life1 knowledge1 or power1 as if it were that1 or possessed it1 or as if that proceeded from itself1 it goeth astray4 ,what else did the devil do1 and what was his error and fall1 except that he claimed for himself to be something1 and that something was his and was due to him8 ,this claim of his--this ,i1 me1 and mine1 were his error and his fall4 ,and so it is to this day4 ,for what else did ,adam do8 ,it is said that ,adam was lost1 or fell1 because he ate the apple4 ,i say1 it was because he claimed something for his own1 because of his ,i1 me1 and mine4 ,if he had eaten seven apples1 and yet never claimed anything for his own1 he would not have fallen3 but as soon as he called something his own1 he fell1 and he would have fallen1 though he had never touched an apple4 ,i have fallen a hundred times more often and more grievously than ,adam2 and for his fall all mankind could not make amends4 ,how then shall my fall be amended8 ,it must be healed even as ,adam's fall was healed4 ,and how1 and by whom1 was that healing wrought8 ,man could not do it without ,god1 and ,god could not do it without man4 ,therefore ,god took upon ,himself human nature2 ,he was made man1 and man was made ,god4 ,thus was the healing effected4 ,so also must my fall be healed4 ,i cannot do the work without ,god1 and ,he may not or will not do it without me4 ,if it is to be done1 ,god must be made man in me also2 ,god must take into ,himself all that is in me1 both within and without1 so that there may be nothing in me which strives against ,god or hinders ,his work4 ,now if ,god took to ,himself all men who are or ever lived in the world1 and was made man in them1 and they were deified in ,him1 and this work were not accomplished in me1 my fall and my error would never be healed unless this were accomplished in me also4 ,and in this bringing back and healing ,i can and shall do nothing of myself2 ,i shall simply commit myself to ,god1 so that ,he alone may do and work all things in me1 and that ,i may suffer ,him1 and all ,his work1 and ,his divine will4 ,and because ,i will not do this1 but consider myself to be mine own1 and ,i1 me1 and mine1 and the like1 ,god is impeded1 and cannot do ,his work in me alone and without let or hindrance2 this is why my fall and error remain unhealed4 ,all comes of my claiming something for my own4 ii41 iii4 ,,the ,,two ,,eyes ,we should remember the saying that the soul of ,christ had two eyes1 a right eye and a left eye4 ,in the beginning1 when the soul of ,christ was created1 she fixed her right eye upon eternity and the ,godhead1 and remained in the full beholding and fruition of the ,divine essence and eternal perfection2 and thus remained unmoved by all the accidents and labours1 the suffering1 anguish1 and pain1 that befell the outer man4 ,but with the left eye she looked upon the creation1 and beheld all things that are therein1 and observed how the creatures differ from each other1 how they are better or worse1 nobler or baser2 and after this manner was the outer man of ,christ ordered4 ,thus the inner man of ,christ1 according to the right eye of ,his soul1 stood in the full exercise of ,his ,divine nature1 in perfect blessedness1 joy1 and eternal peace4 ,but the outer man and the left eye of the soul of ,christ stood with ,him in perfect suffering1 in all ,his tribulations1 afflictions and labours2 in such a way that the inner or right eye remained unmoved1 unimpeded and untouched by all the labour1 suffering1 woe1 and misery that happened to the outer man4 ,it has been said that when ,jesus was bound to the pillar and scourged1 and when ,he hung on the cross1 according to the outer man1 the inner man1 a soul according to the right eye1 stood in as full possession of ,divine joy and blessedness as it did after the ascension1 or as it does now4 ,even so ,his outer man1 or soul according to the left eye1 was never impeded1 disturbed1 or troubled by the inward eye in its contemplation of the outward things which pertained to it4 ,the created soul of man has also two eyes4 ,the one is the power of looking into eternity1 the other the power of looking into time and the creatures1 of perceiving how they differ from each other1 of giving sustenance and other things necessary to the body1 and ordering and ruling it for the best4 ,but these two eyes of the soul cannot both perform their office at once2 if the soul would look with the right eye into eternity1 the left eye must be shut1 and must cease to work3 it must be as if it were dead4 ,for if the left eye is discharging its office towards outward things--if it is holding conversation with time and the creatures--then the right eye must be impeded in its working1 which is contemplation4 ,therefore1 he who would have one must let the other go2 for no man can serve two masters4 vii4 ,a ,,foretaste ,,of ,,eternal ,,life ,some have asked whether it is possible for the soul1 while it is still in the body1 to reach so great a height as to gaze into eternity1 and receive a foretaste of eternal life and blessedness4 ,this is commonly denied2 and in a sense the denial is true4 ,for indeed it cannot come about1 so long as the soul is occupied with the body1 and the things which minister to the body and belong to it1 and to time and created things1 and is disturbed and troubled and distracted by them4 ,for the soul that would mount to such a state1 must be quite pure1 entirely stripped and bare of all images2 it must be wholly separate from all creatures1 and above all from itself4 ,many think that this is impossible in this present life4 ,but ,st ,dionysius claims that it is possible1 as we find from his words in his letter to ,timothy1 where he says3 ,in order to behold the hidden things of ,god1 thou shalt forsake sense and the things of the flesh1 and all that can be perceived by the senses1 and all that reason can bring forth by her own power1 and all things created and uncreated which reason can know and comprehend1 and thou shalt stand upon an utter abandonment of thyself1 as if thou knewest none of those things which ,i have mentioned1 and thou shalt enter into union with ,him who is1 and who is above all existence and knowledge4 ,if he did not think this to be possible in this present time1 why did he teach it and urge it upon us in this present time8 ,but you ought to know that a master has said1 about this passage of ,st ,dionysius1 that it is possible1 and may come to a man so often that he may become accustomed to it1 and be able to gaze into eternity whenever he will4 ,and a single one of these glances is better1 worthier1 higher1 and more pleasing to ,god than all that the creature can do as a creature4 ,he who has attained to it asks for nothing more1 for he has found the kingdom of heaven and eternal life here on earth4 viii4 ,,descent ,,into ,,hell ,even as the soul of ,christ had to descend into hell1 before it ascended into heaven1 so must the soul of man4 ,and mark how this comes to pass4 ,when a man truly perceives and considers who and what he is1 and finds himself wholly base and wicked1 and unworthy of all the consolation and kindness that he ever received1 either from ,god or from the creatures1 he falls into such a profound abasement and contempt for himself1 that he thinks himself unworthy to walk upon the earth2 he feels that he deserves that all creatures should rise against him and avenge their ,maker upon him with punishments and torments2 nay1 even that were too good for him4 ,and therefore he will not and dare not desire any consolation or release1 either from ,god or any creature2 he is willing to be unconsoled and unreleased1 and he does not lament for his condemnation and punishment1 for they are right and just1 and in accordance with ,god's will4 ,nothing grieves him but his own guilt and wickedness2 for that is not right1 and is contrary to ,god's will3 for this reason he is heavy and troubled4 ,this is the meaning of true repentance for sin4 ,and the man who in this life enters into this hell1 enters afterwards into the kingdom of heaven1 and has a foretaste of it which exceeds all the delights and happiness which he has ever had1 or could have1 from the things of time4 ,but while a man is in this hell1 no one can comfort him1 neither ,god1 nor the creatures4 ,of this condition it has been written1 ,let me die1 let me perish6 ,i live without hope2 from within and from without ,i am condemned1 let no man pray for my deliverance4 ,now ,god has not forsaken a man1 while he is in this hell1 but ,he is laying ,his hand upon him1 that he may desire nothing but the eternal ,good only1 and may discover that this is so noble and exceedingly good1 that its blessedness cannot be searched out nor expressed1 comfort and joy1 peace1 rest1 and satisfaction4 ,when1 therefore1 the man cares for and seeks and desires the eternal ,good and nought beside1 and seeks not himself1 nor his own things1 but the glory of ,god only1 he is made to partake of every kind of joy1 blessedness1 peace1 rest1 and comfort1 and from that time forward is in the kingdom of ,god4 ,this hell and this heaven are two good safe ways for a man in this present life1 and he is happy who truly finds them4 ,for this hell shall pass away1 but this heaven shall abide for evermore4 ,let a man also observe1 that when he is in this hell1 nothing can console him2 and he cannot believe that he shall ever be delivered or comforted4 ,but when he is in heaven1 nothing can disturb him3 he believes that no one will ever be able to offend or trouble him again1 though it is indeed possible that he may again be troubled and left unconsoled4 ,this heaven and hell come upon a man in such a way1 that he knows not whence they come2 and he can do nothing himself towards making them either come or depart4 ,he can neither give them to himself1 nor take them away from himself1 neither bring them nor drive them away2 even as it is written1 ,the wind bloweth where it listeth1 and thou hearest the sound thereof1 but canst not tell whence it cometh or whither it goeth4 ,and when a man is in either of these two states1 all is well with him1 and he is as safe in hell as in heaven4 ,and while a man is in the world1 it is possible for him to pass many times from the one state into the other--even within a day and night1 and without any motion of his own4 ,but when a man is in neither of these two states1 he holds intercourse with the creatures1 and is carried this way and that1 and knows not what manner of man he is4 ,a man should therefore never forget either of these states1 but carry the memory of them in his heart4 xi4 ,,the ,,three ,,stages ,be well assured that none can be illuminated1 unless he be first cleansed1 purified1 or stripped4 ,also none can be united to ,god unless he be first illuminated4 ,there are therefore three stages--first1 the purification2 secondly1 the illumination2 and thirdly1 the union4 ,the purification belongs to those who are beginning or repenting4 ,it is effected in three ways2 by repentance and sorrow for sin1 by full confession1 and by hearty amendment4 ,the illumination belongs to those who are growing1 and it also is effected in three ways2 by the renunciation of sin1 by the practice of virtue and good works1 and by willing endurance of all trials and temptations4 ,the union belongs to those who are perfect1 and this also is effected in three ways2 by pureness and singleness of heart1 by love1 and by the contemplation of ,god1 the ,creator of all things4 xiv4 ,,the ,,life ,,of ,,christ ,we ought truly to know and believe that no life is so noble1 or good1 or pleasing to ,god1 as the life of ,christ4 ,and yet it is to nature and selfishness the most bitter of all lives4 ,for to nature1 and selfishness1 and the ,me1 a life of careless freedom is the sweetest and pleasantest1 but it is not the best2 indeed1 in some men it may be the worst4 ,but the life of ,christ1 though it be the bitterest of all1 should be preferred above all4 ,and hereby ye shall know this4 ,there is an inward sight which is able to perceive the one true good1 how that it is neither this nor that1 but that it is that of which ,st ,paul says3 ,when that which is perfect is come1 then that which is in part shall be done away4 ,by this he signifies that what is whole and perfect excels all the parts1 and that all which is imperfect1 and in part1 is as nothing compared to what is perfect4 ,in like manner1 all knowledge of the parts is swallowed up when the whole is known4 ,and where the good is known1 it cannot fail to be desired and loved so greatly1 that all other love1 with which a man has loved himself1 and other things1 vanishes away4 ,moreover1 that inward sight perceives what is best and noblest in all things1 and loves it in the one true good1 and for the sake of the true good alone4 ,where this inward sight exists1 a man perceives truly that the life of ,christ is the best and noblest life1 and that it is therefore to be chosen above all others2 and therefore he willingly accepts and endures it1 without hesitation or complaining1 whether it is pleasing or displeasing to nature and other men1 and whether he himself likes or dislikes it1 and finds it sweet or bitter4 ,therefore1 whenever this perfect and true good is known1 the life of ,christ must be followed1 until the decease of the body4 ,if any man vainly deems otherwise1 he is deceived1 and if any man says otherwise1 he tells a lie2 and in whatever man the life of ,christ is not1 he will never know the true good or the eternal truth4 ,but let no one imagine that we can attain to this true light and perfect knowledge1 and to the life of ,christ1 by much questioning1 or by listening to others1 or by reading and study1 or by ability and deep learning4 ,for so long as a man is occupied with anything which is this or that1 whether it be himself or any other creature2 or does anything1 or forms plans1 or opinions1 or objects1 he comes not to the life of ,christ4 ,christ ,himself declared as much1 for ,he said3 ,if any man will come after ,me1 let him deny himself1 and take up his cross1 and follow ,me4 ,and if any man hate not his father and mother1 and wife and children1 and brethren and sisters1 yea and his own life also1 he cannot be my disciple4 ,he means this3 ,he who does not give up and abandon everything can never know ,my eternal truth1 nor attain to ,my life4 ,and even if this had not been declared to us1 the truth itself proclaims it1 for so verily it is4 ,but as long as a man holds fast to the rudiments and fragments of this world1 and above all to himself1 and is conversant with them1 and sets great store by them1 he is deceived and blinded1 and perceives what is good only in so far as is convenient and agreeable to himself and profitable to his own objects4 ,since then the life of ,christ is in all ways most bitter to nature and the self and the ,me--for in the true life of ,christ nature and the self and the ,me must be abandoned and lost and suffered to die completely--therefore in all of us nature has a horror of it1 and deems it evil and unjust and foolish2 and she strives after such a life as shall be most agreeable and pleasant to ourselves2 and says1 and believes too in her blindness1 that such a life is the best of all4 ,now nothing is so agreeable and pleasant to nature as a free and careless manner of life4 ,to this therefore she clings1 and takes enjoyment in herself and her powers1 and thinks only of her own peace and comfort4 ,and this is especially likely to happen1 when a man has high natural gifts of reason1 for reason mounts up in its own light and by its own power1 till at last it comes to think itself the true eternal light1 and gives itself out to be such2 and it is thus deceived in itself1 and deceives others at the same time1 people who know no better and are prone to be so deceived4 xviii4-xx4 ,,union ,,with ,,god ,in what does union with ,god consist8 ,it means that we should be indeed purely1 simply1 and wholly at one with the one eternal ,will of ,god1 or altogether without will1 so that the created will should flow out into the eternal ,will and be swallowed up and lost in it1 so that the eternal ,will alone should do and leave undone in us4 ,now observe what may be of use to us in attaining this object4 ,religious exercises cannot do this1 nor words1 nor works1 nor any creature or work done by a creature4 ,we must therefore give up and renounce all things1 suffering them to be what they are1 and enter into union with ,god4 ,yet the outward things must be2 and sleeping and waking1 walking and standing still1 speaking and being silent1 must go on as long as we live4 ,but when this union truly comes to pass and is established1 the inner man henceforth stands immoveable in this union2 as for the outer man1 ,god allows him to be moved hither and thither1 from this to that1 among things which are necessary and right4 ,so the outer man says sincerely1 ,i have no wish to be or not to be1 to live or die1 to know or be ignorant1 to do or leave undone2 ,i am ready for all that is to be or ought to be1 and obedient to whatever ,i have to do or suffer4 ,thus the outer man has no purpose except to do what in him lies to further the eternal ,will4 ,as for the inner man1 it is truly perceived that he shall stand immoveable1 though the outer man must needs be moved4 ,and if the inner man has any explanation of the actions of the outer man1 he says only that such things as are ordained by the eternal ,will must be and ought to be4 ,it is thus when ,god ,himself dwells in a man2 as we plainly see in the case of ,christ4 ,moreover1 where there is this union1 which is the outflow of the ,divine light and dwells in its beams1 there is no spiritual pride nor boldness of spirit1 but unbounded humility and a lowly broken heart2 there is also an honest and blameless walk1 justice1 peace1 contentment1 and every virtue4 ,where these are not1 there is no true union4 ,for even as neither this thing nor that can bring about or further this union1 so nothing can spoil or hinder it1 except the man himself with his self-will1 which does him this great injury4 ,be well assured of this4 xxvii41 xxviii4 ,,the ,,false ,,light ,now ,i must tell you what the ,false ,light is1 and what belongs to it4 ,all that is contrary to the true light belongs to the false4 ,it belongs of necessity to the true light that it never seeks to deceive1 nor consents that anyone should be injured or deceived2 and it cannot be deceived itself4 ,but the false light both deceives others1 and is deceived itself4 ,even as ,god deceives no man1 and wills not that any should be deceived1 so it is with ,his true light4 ,the true light is ,god or ,divine1 but the false light is nature or natural4 ,it belongeth to ,god1 that ,he is neither this nor that1 and that ,he requires nothing in the man whom ,he has made to be partaker in the ,divine nature1 except goodness as goodness and for the sake of goodness4 ,this is the token of the true light4 ,but it belongs to the creature1 and to nature1 to be something1 this or that1 and to intend and seek something1 this or that1 and not simply what is good without asking ,why4 ,and as ,god and the true light are without all self-will1 selfishness1 and self-,seeking1 so the ,i1 ,me1 and ,mine belong to the false light1 which in everything seeks itself and its own ends1 and not goodness for the sake of goodness4 ,this is the character of the natural or carnal man in each of us4 ,now observe how it first comes to be deceived4 ,it does not desire or choose goodness for its own sake1 but desires and chooses itself and its own ends rather than the highest good2 and this is an error and the first deception4 ,secondly1 it fancies itself to be ,god1 when it is nothing but nature4 ,and because it feigns itself to be ,god1 it takes to itself what belongs to ,god2 and not that which belongs to ,god when ,he is made man1 or when ,he dwells in a ,godlike man2 but that which belongs to ,god as ,he is in eternity without the creature4 ,god1 they say1 and say truly1 needs nothing1 is free1 exempt from toil1 apart by ,himself1 above all things3 ,he is unchangeable1 immoveable1 and whatever ,he does is well done4 so will ,i be1 says the false light4 ,the more like one is to ,god1 the better one is2 ,i therefore will be like ,god and will be ,god1 and will sit and stand at ,his right hand4 ,this is what ,lucifer the ,evil ,spirit also said4 ,now ,god in eternity is without contradiction1 suffering1 and grief1 and nothing can injure or grieve ,him4 ,but with ,god as ,he is made man it is otherwise4 ,the false light thinks itself to be above all works1 words1 customs1 laws1 and order1 and above the life which ,christ led in the body which ,he possessed in ,his human nature4 ,it also claims to be unmoved by any works of the creatures2 it cares not whether they be good or bad1 for ,god or against ,him2 it keeps itself aloof from all things1 and deems it fitting that all creatures should serve it4 ,further1 it says that it has risen beyond the life of ,christ according to the flesh1 and that outward things can no longer touch or pain it1 even as it was with ,christ after the ,resurrection4 ,many other strange and false notions it cherishes4 ,moreover1 this false light says that it has risen above conscience and the sense of sin1 and that whatever it does is right4 ,one of the so-called ,free ,spirits even said that if he had killed ten men1 he would have as little sense of guilt as if he had killed a dog4 ,this false light1 in so far as it fancies itself to be ,god1 is ,lucifer1 the ,evil ,spirit2 but in so far as it makes of no account the life of ,christ1 it is ,antichrist4 ,it says1 indeed1 that ,christ was without sense of sin1 and that therefore we should be so4 ,we may reply that ,satan also is without sense of sin1 and is none the better for that4 ,what is a sense of sin8 ,it is when we perceive that man has turned away from ,god in his will1 and that this is man's fault1 not ,god's1 for ,god is guiltless of sin4 ,now1 who knows himself to be free from sin1 save ,christ only8 ,scarce will any other affirm this4 ,so he who is without sense of sin is either ,christ or the ,evil ,spirit4 ,but where the true light is1 there is a true and just life such as ,god loves4 ,and if a man's life is not perfect1 as was that of ,christ1 still it is modelled and built on ,his1 and ,his life is loved1 together with modesty1 order1 and the other virtues1 and all self-will1 the ,i1 ,me1 and ,mine1 is lost2 nothing is devised or sought for except goodness for its own sake4 ,but where the false light is1 men no longer regard the life of ,christ and the virtues1 but they seek and purpose what is convenient and pleasant to nature4 ,from this arises a false liberty1 whereby men become regardless of everything4 ,for the true light is the seed of ,god1 and bringeth forth the fruits of ,god2 but the false light is the seed of the ,devil1 and where it is sown1 the fruits of the ,devil1 nay the very ,devil himself1 spring up4 xl4 ,,light ,,and ,,love ,it may be asked1 ,what is it like to be a partaker of the ,divine nature1 or a ,godlike man8 ,the answer is1 that he who is steeped in1 or illuminated by1 the eternal and ,divine ,light1 and kindled or consumed by the eternal and ,divine ,love1 is a ,godlike man and a partaker of the ,divine nature4 ,but this light or knowledge is of no avail without love4 ,you may understand this if you remember that a man who knows very well the difference between virtue and wickedness1 but does not love virtue1 is not virtuous1 in that he obeys vice4 ,but he who loves virtue follows after it1 and his love makes him an enemy to wickedness1 so that he will not perform any wicked act and hates wickedness in others2 and he loves virtue so that he would not leave any virtue unperformed even if he had the choice1 not for the sake of reward1 but from love of virtue4 ,to such a man virtue brings its own reward1 and he is content with it1 and would part with it for no riches4 ,such a man is already virtuous1 or in the way to become so4 ,and the truly virtuous man would not cease to be so to gain the whole world4 ,he would rather die miserably4 ,the case of justice is the same4 ,many men know well what is just and unjust1 but yet neither are nor ever will be just men4 ,for they love not justice1 and therefore practise wickedness and injustice4 ,if a man loved justice1 he would do no unjust deed2 he would feel so great abhorrence and anger against injustice whenever he saw it that he would be willing to do and suffer anything in order to put an end to injustice1 and that men might be made just4 ,he would rather die than commit an injustice1 and all for love of justice4 ,to him1 justice brings her own reward1 she rewards him with herself1 and so the just man would rather die a thousand deaths than live as an unjust man4 ,the same may be said of truth4 ,a man may know very well what is truth or a lie1 but if he loves not the truth1 he is not a true man4 ,if1 however1 he loves it1 it is with truth as with justice4 ,and of justice ,isaiah speaks in the fifth chapter3 ,woe unto them that call evil good1 and good evil1 that put darkness for light1 and light for darkness2 that put bitter for sweet1 and sweet for bitter4 ,thus we may understand that knowledge and light avail nothing without love4 ,we see the truth of this in the case of the ,evil ,one4 ,he perceives and knows good and evil1 right and wrong3 but since he has no love for the good that he sees1 he becomes not good4 ,it is true indeed that ,love must be led and instructed by knowledge1 but if knowledge is not followed by ,love1 it will be of no avail4 ,so also with ,god and ,divine things4 ,although a man know much about ,god and ,divine things1 and even dream that he sees and understands what ,god ,himself is1 yet if he have not ,love1 he will never become like ,god or a partaker of the ,divine nature4 ,but if ,love be added to his knowledge1 he cannot help cleaving to ,god1 and forsaking all that is not ,god or from ,god1 and hating it and fighting with it1 and finding it a cross and burden4 ,and this ,love so unites a man to ,god1 that he can never again be separated from ,him4 xli4 ,,paradise ,what is ,paradise8 ,all things that are4 ,for all things are good and pleasant1 and may therefore fitly be called ,paradise4 ,it is also said1 that ,paradise is an outer court of heaven4 ,in the same way1 this world is truly an outer court of the eternal1 or of eternity2 and this is specially true of any temporal things or creatures which manifest the ,eternal or remind us of eternity2 for the creatures are a guide and path to ,god and eternity4 ,thus the world is an outer court of eternity1 and therefore it may well be called a ,paradise1 for so indeed it is4 ,and in this ,paradise all things are lawful except one tree and its fruit4 ,that is to say1 of all things that exist1 nothing is forbidden or contrary to ,god1 except one thing only4 ,that one thing is self-will1 or to will otherwise than as the eternal ,will would have it4 ,remember this4 ,for ,god says to ,adam 7that is1 to every man7 ,whatever thou art1 or doest1 or leavest undone1 or whatever happens1 is lawful if it be done for the sake of and according to ,my will1 and not according to thy will4 ,but all that is done from thy will is contrary to the eternal ,will4 ,not that everything which is so done is in itself contrary to the eternal ,will1 but in so far as it is done from a different will1 or otherwise than from the ,eternal and ,divine ,will4 l4 ,,will ,,and ,,self-,,will ,some may ask3 ,if this tree1 ,self-,will1 is so contrary to ,god and to the eternal will1 why did ,god create it1 and place it in ,paradise8 ,we may answer3 a man who is truly humble and enlightened does not ask ,god to reveal ,his secrets to him1 or enquire why ,god does this or that1 or prevents or allows this or that2 he only desires to know how he may please ,god1 and become as nothing in himself1 having no will of his own1 and that the eternal will may live in him1 and possess him wholly1 unhampered by any other will1 and how what is due may be paid to the ,eternal ,will1 by him and through him4 ,but there is another answer to this question4 ,for we may say3 the most noble and gracious gift that is bestowed on any creature is the ,reason and the ,will4 ,these two are so intimately connected that the one cannot be anywhere without the other4 ,if it were not for these two gifts1 there would be no reasonable creatures1 but only brutes and brutality2 and this would be a great loss1 for ,god would then never receive ,his due1 or behold ,himself and ,his attributes exhibited in action2 a thing which ought to be1 and is1 necessary to perfection4 ,now ,perception and ,reason are conferred together with will1 in order that they may teach the will and also themselves1 that neither perception nor will is of itself1 or to itself1 nor ought to seek or obey itself4 ,nor must they turn themselves to their own profit1 nor use themselves for their own ends2 for they belong to ,him from whom they proceed1 and they shall submit to ,him1 and flow back to ,him1 and become nothing in themselves--that is1 in their selfhood4 ,but now you must consider more in detail something concerning the will4 ,there is an ,eternal ,will1 which is a first principle and substance in ,god1 apart from all works and all externalisation2 and the same will is in man1 or the creature1 willing and bringing to pass certain things4 ,for it pertains to the will1 to will something4 ,for what else does it exist8 ,it would be a vain thing if it had no work to do1 and this it cannot have without the creature4 ,and so there must needs be creatures1 and ,god will have them1 in order that by their means the will may be exercised1 and may work1 though in ,god it must be without work4 ,therefore the will in the creature1 which we call the created will1 is as truly ,god's as the eternal will1 and is not from the creature4 ,and since ,god cannot exercise ,his will1 in working and effecting changes1 without the creature1 ,he is pleased to do so in and with the creature4 ,therefore the will is not given to be exercised by the creature1 but by ,god alone1 who has the right to carry into effect ,his own will by the will which is in man1 but yet is ,god's will4 ,and in any man or creature1 in whom it should be thus1 purely and simply1 the will of that man or creature would be exercised not by the man but by ,god1 and thus it would not be self-will1 and the man would only will as ,god wills2 for ,god ,himself1 and not man1 would be moving the will4 ,thus the will would be united with the ,eternal ,will1 and would flow into it2 although the man would retain his sense of liking and disliking1 pleasure and pain4 ,but nothing is complained of1 except what is contrary to ,god4 ,and there is no rejoicing except in ,god alone1 and in that which belongs to ,him4 ,and as with the will1 so is it with all the other faculties of man2 they are all of ,god and not of man4 ,and when the will is wholly given up to ,god1 the other faculties will certainly be given up too2 and ,god will have what is due to ,him4 ,no one may call that which is free his own1 and he who makes it his own1 doeth injustice4 ,now in all the sphere of freedom nothing is so free as the will2 and he who makes it his own1 and allows it not to remain in its excellent freedom1 and free nobleness1 and free exercise1 does it a great injustice4 ,this is what is done by the devil1 and ,adam1 and all their followers4 ,but he who leaves the will in its noble freedom does right2 and this is what ,christ1 and all who follow ,him1 do4 ,and he who deprives the will of its noble freedom1 and makes it his own1 must necessarily be oppressed with cares and discontent1 and disquietude1 and every kind of misery1 and this will be his lot throughout time and eternity4 ,but he who leaves the will in its freedom has contentment and peace and rest and blessedness1 through time and eternity4 ,where there is a man whose will is not enslaved1 he is free indeed1 and in bondage to no man4 ,he is one of those to whom ,christ said3 ,the truth shall make you free2 and ,he adds immediately afterwards3 ,if the ,son shall make you free1 ye shall be free indeed4 ,moreover1 observe that whenever the will chooses unhindered whatever it will1 it always and in all cases chooses what is noblest and best1 and hates whatever is not noble and good1 and regards it as an offence4 ,and the more free and unhampered the will is1 the more it is grieved by evil1 by injustice1 by iniquity1 and all manner of sin4 ,we see this in ,christ1 whose will was the purest and freest and the least brought into bondage of any man's who ever lived4 ,so was the human nature of ,christ the most free and pure of all creatures2 and yet ,he felt the deepest distress1 pain1 and wrath at sin that any creature ever felt4 ,but when men claim freedom for themselves1 in such a way as to feel no sorrow or anger at sin1 and all that is contrary to ,god1 and say that we must take no notice of anything1 and care for nothing1 but be1 in this life1 what ,christ was after the resurrection1 and so forth1 this is not the true and ,divine freedom that springs from the true and ,divine light1 but a natural1 unrighteous1 false1 deceiving freedom1 which springs from the natural1 false1 deceitful light4 ,if there were no self-will1 there would be no proprietorship4 ,there is no proprietorship in heaven2 and this is why contentment1 peace1 and blessedness are there4 ,if anyone in heaven were so bold as to call anything his own1 he would immediately be cast out into hell1 and become an evil spirit4 ,but in hell everyone will have self-will1 and therefore in hell is every kind of wretchedness and misery4 ,and so it is also on earth4 ,but if anyone in hell could rid himself of his self-will and call nothing his own1 he would pass out of hell into heaven4 ,and if a man1 while here on earth1 could be entirely rid of self-will and proprietorship1 and stand up free and at liberty in the true light of ,god1 and continue therein1 he would be sure to inherit the kingdom of heaven4 ,for he who has anything1 or who desires to have anything of his own1 is a slave2 and he who has nothing of his own1 nor desires to have anything1 is free and at liberty1 and is in bondage to no man4 li4 ,,union ,,through ,,christ ,observe now how the ,father draws men to ,christ4 ,when something of the perfect good is revealed and made manifest within the human soul1 as it were in a sudden flash1 the soul conceives a desire to draw near to the perfect goodness1 and to unite herself with the ,father4 ,and the more strongly she longs and desires1 the more is revealed to her2 and the more is revealed to her1 the more she is drawn to the ,father1 and the more is her desire kindled4 ,so the soul is drawn and kindled into an union with the eternal goodness4 ,and this is the drawing of the ,father2 and so the soul is taught by ,him who draws her to ,himself1 that she cannot become united with ,him unless she can come to ,him by means of the life of ,christ4 liii4 #a;,in his ,introduction to the ,imitation of ,christ1 in this series4 #b;e4g4 she distinguishes1 as ,eckhart does1 between ,god and the ,godhead4 #c,the three propositions of ,amalric are--#a4 ,deus est omnia4 #b4 ,every ,christian1 as a con-dition of salvation1 must believe that he is a member of ,christ4 #c4 ,to those who are in charity no sin is imputed4 #d,preger is probably wrong in identifying him with a brother ,eckhart1 ,prior of ,frankfort1 who about #acbj was delated to the head of the ,order as suspectus de malis familiaritatibus1 words which can only mean keeping bad company in a moral sense1 not con-sorting with heretics1 as ,preger suggests4 ,eckhart's character1 so far as we know1 was never assailed1 even by his enemies1 and it is therefore probable that brother ,eckhart was a different person4 #e;,i have abridged the bull considerably1 but have included all the main accusations4 #f,see pages #ac1 #af4 #g,see pages #ad1 #ae4 #h,see page #a4 #i,this is an obscure point in ,eckhart's philosophy1 too technical to be discussed here2 but ,eckhart's doctrine of ,god is certainly more orthodox and less pantheistic than those of ',dionysius' and ,scotus ,erigena4 #aj;,cf4 ,st ,augustine1 ,in ,joann4 ,ev4 ,tract4 xxxix4 #aj3 praeteritum et futurum invenio in omni motu rerum3 in veritate quae manet praeteritum et futurum non invenio1 sed solum praesens4 #aa,this doctrine is fully explained by ,st4 ,augustine1 ,epist4 #bcg1 who follows ,plotinus1 ,enn4 vi4 #d-f4 #ab,this queer word occurs for the first time1 ,i think1 in ,jerome's notes to the first chapter of ,ezekiel4 ,he writes the word in ,greek1 and explains it as that part of the soul which always opposes vices4 ,the word is common in ,bonaventura and other scholastic mystics1 and is often misspelt synderesis4 #ac;,it must1 however1 be said that ,preger is too ready to assume that the logical development of ,eckhart's system away from ,thomist scholasticism can be traced as a gradual process in his writings1 the order of which is very uncertain4 ,we are not justified in saying in a positive manner that ,eckhart's philosophy passed through three phases1 in the first of which the primacy is held by the will1 in the second by the created reason1 and in the third by the uncreated reason4 #ad,see pages #ad1 #ae4 #ae;,c4,b4 ,upton3 ,hibbert ,lectures1 p4 #ag4 #af;,a4,e4 ,taylor3 ,the ,problem of ,conduct1 ,,pp4 #dfd-e4 #ag,see pages #ga-b4 #ah,see pages #ab-ac4 #ai,see1 for example1 ,prof4 ,w4 ,james' ,varieties of ,religions ,experience1 ,p4 #djj4 #bj;,jacob ,bhme's experience is typical3 ,suddenly did my spirit break through into the innermost birth or geniture of the ,deity1 and there was ,i embraced with love1 as a bridegroom embraces his dearly beloved bride4 ,but the greatness of the triumphing that was in the spirit ,i cannot express in speech or writing2 nor can it be compared to anything but the resurrection of the dead to life4 ,in this light my spirit suddenly saw through all2 even in herbs and grass it knew ,god1 who and what ,he is1 etc4 ,dr ,johnson was1 no doubt1 right in thinking that ,jacob would have been wiser1 and more like ,st ,paul1 if he had not attempted to utter the unutterable things which he saw4 #ba,the extracts from the ,theologia ,germanica will show that this treatise represents a later and less paradoxical form of mystical thought than ,eckhart's4 #bb,the maxim1 however1 is much older than ,suso4 #bc,royce3 ,the ,world and the ,individual vol4 i4 p4 #aic4 #bd,so in the ,lignum ,vitae of ,laurentius ,justinianus we read3 ,let self-will cease1 and there will be no more hell4 #be ,the ,inner ,way1 being thirty-six sermons by ,john ,tauler4 ,translated by ,a4,w4 ,hutton1 ,m4,a4 #bf,on the psychology of ecstatic mysticism see ,leuba1 in the ,revue ,philosophique1 ,july and ,november #aijb4 #bg ,varieties of ,religious ,experience1 p4 #ac4 #bh,maudsley3 ,natural ,causes and ,supernatural ,seemings1 p4 #bef4 #bi,see ,leuba3 ,tendances religieuses chez les mystiques chrtiens in ,revue ,philosophique1 ,nov4 #aijb4 #cj ,theologia ,germanica1 translated by ,susanna ,winkworth4 ,macmillan ,co41 #ahic4 #ca ,varieties of ,religious ,experience1 #aijb4 #cb ,personal ,idealism1 #aijb4 #cc ,varieties of ,religious ,experience1 p4 #ajc4 #cd ,in ,tune with the ,infinite1 by ,r4,w4 ,trine 7,bell ,sons1 #aijb74 ,fifty-ninth thousand4 ,the extract appears to be a quotation from another writer1 but no reference is given4 #ce;,compare ,eckhart's saying that the eye with which ,i see ,god is the same as the eye with which ,he sees me4 #cf ,in ,tune with the ,infinite1 pp4 #eh1 #aai4 #cg,the numbers refer to pages in ,pfeiffer's edition4 #ch,the numbers refer to the ,sermons in ,hamberger's edition of #ahfd4 #ci,the reference is to #a ,peter iii4 #h4 #dj,the time would1 ,i suppose1 be about half-an-hour4 ,many other ecstatics have named this as the normal duration of trance4 #da,or1 spoke the eternal ,wisdom 7 the ,word of ,god7 in his heart4 #db;,john i4 #c1 #d4 ,this punctuation1 whereby the words that which was made are referred to the clause which follows1 and not to that which precedes1 is adopted by most of the ,greek fathers1 and is still maintained by some good commentators--e4g4 ,bishop ,westcott4 #dc;,ecclus4 xxiv4 #ai4 #dd;,ecclus4 xl4 #bj4