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1.Herethediscipleissupposedtoquestionhismaster,saying,

‘Tellme,couldGodanhewouldhavemadeallthingsasgoodasheishimself?’Themastersaid,Yes,whatGodwillshecando.—‘Arethingsallmadeofhisownnature?’Themastersaid.No.

2.Thediscipleinquired,‘Whatisthesoulmadeof?’—Sheismadeoutofnothing.—‘WheredidGodgetthenothinghemadethesouloutof?’—Somesayhegotitinhimself.ThatisnotthecaseforinGodisnotnothing:thatwhichisinGodisGod.—‘ButGodhasallthingsinhimselfandwithoutGodisnothing.Surelythenhegetsthisnothingoutofhimself?’—Themastersaid,No,notatall!Hegetsitneitherinhimselfnoroutofhimself,norabovehimselfnorbelowhimself.Thereisnogettingnothingfrominsideorout.Ifitweregottenanywhereitwouldnotbenothing.Anythingthatdocsthis:takesnothingfromnowhereandmakesofitsomething,isGod.Sorunstheargumentthatthenothingisgottenfromnowhere.TheyaskedStAugustineaboutthismysteriousnothingoutofwhichthesoulismadeandwhere,apartfromplace,thisnothinghides?HisexplanationwasthatthisnothingisopenlyenclosedinbetwixtGodandGod-head,inhisalmightypower.Wereitincloseconfinementitwouldnotbenaught:iteitherwouldhave))laceorelsebeGodbynature,thesoulbeingmadeofthenatureofGod.Butitisnot.Ergo,thisnothingisatlargeinthealmightypoweroftheFathertowhomitisaseasytogetfromnowherenaughtasaught.Itisconfinedtohisomnipotencetobeabletotakenaughtfromnowhereandfromitcreateaught.WhatevercandothisisGod.

3.Nowanotherquestion.Dionysiussays,Tellme,whataboutthesoulwhoisinfullenjoymentofherrights:whatisitthatshehasbyrightsattheheightofherperfection?—Byrightsthesoulhasknowledge:clearunderstandingofallthingsandissomellowedbyloveastobeallunwitting,whenpeopleloveandhateher,whethershebenotdearertoherhatersthanherlovers.Andthissoulhasbyrightsabsolutefreedomfromherselfandthings:sunkinthesovrangoodshecannotfindherselfatall.Herewehavetwonatures.One,thethingthatsinks;theother,whatitsinksin.Shesinkseternallybutnevertouchesbottom.This

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sinkingshowshertwothings.InsinkingfromherselfsheismoreGodthancreature.Thefactthatshedoessinkproclaimshercreaturelyfordeitysinksnot.—Butwhenshehasyieldedheraughttohisaughtandhernaughtissubsistinginnaught,thenwhatwillbelongtoheraughtandhernaught?—Nonecantell,butshehasnomorethanherrights.Thatistheanswer.

4.Anotherquestionis,hasthesoulmoreenjoymentinthesourceofjoyorinthevisionofitswonders?—Considerwhatshehasineach.Inadmiringitswonderssheobeystheselfsamewondrouslawthatthefirstcauselaiddownforallcausesasbefittingeach.Butsouldoesnotstophere,shetranscendswonder.Thewondershavebecomeherpotentialbeing.Henceherenjoymentismuchkeenerinthesourceofjoythanintliebeholdingofitswonders.Inthesourceisherabode,notinitswondrousvision.Thereallwondersend;thereallisonetoherandoneinall.Thatistheanswertothisquestion.

5.Thequestionis,iftheGodheadhasallthingshowcomesitthenneithertogivenortobeget?IfitdoesnotbegetitisnotFather.—Theexplanationisthis.Man’snatureiscalledman-hood,andmanhoodassuchneitheractsnorbegets;itactsandbegetsinahumanperson.AndthesamewithGodhood:itisall-containingandyetnotactiveandproductiveinitself.WhatitdoesisalldonebythePersonsinpersonandnature.TheGod-headiscalledfruitfulinasmuchasitisbroughtforthinthePersonsinPersonandessence.

6.Anangelmaydothreethingsinthesoul.Eitherhecon-frontsherwiththescripturesorwiththeholylifeor,again,withthee?camplcofChristJesus,showinghersomethingclearlyasthoughinamirrorwhereinonemayespysomeblemishonthehumanfaceandsoproceedtocureit.Thussheseesherself,whatshestilllacks;wheresheisnotasyetallthatsheoughttobe;whatthingstoleaveandwhattokeep;howmuchorlittlesheshouldbetothings:allthissheplainlysees.Andwhateveranangelcandothedevilmayverywellcopy.—‘Havewenomeansoftelling.Sir,ifitisanangelorthedevil?’—Yes,theyareverydifferent.Testsforangelandthedevilareasfollows.Anythinganangeldoesisdoneinthelight,orderlyandclearly,andthesoulrejoicesintheamiablepresenceoftheangel;alsoitisasigntoknowhimbythatsheisleftwithasenseofpleasure.Incounter-feitingthisthedevilmakesitvague,confused,ambiguous,andthesoul,affrightedatthishauntingofthefiend,isrestlessanddepressedandbythisshemayknowitisthedevil.

Theangeltalksvirtuetothesoul,thefiendtalksvirtuetoobutGoddoesnottalkvirtue.—‘FortheloveofGod,goodSir,telluswhatyoumean.’—1willexplain.Theangeltalksvirtuetothe

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soulandhistalk(theangel’s),whichisofnecessaryvirtue,isfriendlyandpersuasive,somethinginthisfashion:‘See,thereisstillthistogoandthattodoandtheothertoleaveoff’:orderlycounselandplainandthesoulfindspeaceincomplyingwithhiswords.Thedeviltalksvirtuetoo,butheurgessuperfluousvirtues:toomuchfastingandwatchingandkneeling,toomuchweeping,andhiscounselsaremoreinthenatureofcommands,asthus:‘Dothisorthatorthouartdamned,’or‘artnotgoodnorperfect.’Anorgyofuncontrolledvirtueswithnodefiniteaim,thatishiscueandthesoulisaffrightedwithinherandgleansnosatisfactionfromhiswords.—ButGod’stalkisnotofvirtuethoughitiswonderfultalk.TheburdenofitafairWordthatispassinggoodtohear.TheHolyGhostgoesbeforetheangelandembracingthesoulprepareshertoreceivewhattheangelhastosay;andtheSongiveswisdomandordertothewordsandGodtheFatherhelpandconsummationtothatwhichisspokeninthesoul.ThusGoddoesnottalkvirtueinthesoul;heforestallstheangelandpreparesthesoul,givingwisdom,orderandachievementtotheangelicutteranceinthesoul;theHolyTrinityallworktogetherinherwithoutspeaking.

7.ThestatementthatourLordfromtimetotimeholdscon-versewithgoodpeopleandthattheyhearwordsorbecomeim-pressedwiththesenseofcertainsayingssuchas,‘Thouartmineelect,ormybeloved;thoushaltneverleavemeandIwillneverleavethee,’andthelike,thingslikethis,Isay,shouldbeacceptedwithreserveandjudgedupontheirmeritsforlocutionsofthiskindareoftenduetoatrickthesoulhas,whenindulgingincomfortableintuitionsofdivinity,ofansweringherselfbyasortofreflexaction.Whenthesoul,afloodwithGod,isvoidandfreefromsensibleaffectionsshegrowsapaceincreatedlighttillnothingtranscendsherbutintellectandessentialknowledge.Inthisdetachmenttheknoweristheknown;outofherownlightshecreateswhat,shedesires.Suchistheeffectofthebenignantreignofessentialunderstanding.AristotlesaysinthethirdbookofTheSoul,‘Everyimmaterialsubstanceorisolatedformisinitselfboththeknowerandtheknown,’andthisiswhythesoul,cutofffromthecorporalthingsbytheencirclingfloodofGod,drawsdeiformtruthoutofherownself.ItfollowsthatanythinginherofwhichshehasarationalperceptionisnotsaidbyGod:God’sspeechisnoneotherthantheperfectimageofdivinetruthwhereinthespiritiscaughtupoutofitsselfhood,pastunder-standing,intointellect.Thereinunitysheunderstandswithoutunderstanding.

8.Todragthehawthornthroughthehaywithoutacatchwemustlopitwell,likeourLordJesusChrist,thetreeoflove,who

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draggedthehawthornthroughthehayofthiswickedworld,soshornofallitsbranchesthatnomovingthingcouldclingtheretoandsohegatheredupnothingthatwasunstable.Andtoattaintohimwemustbetoobareforthingstoclingtousorwetothem.WetakeupourcrosswhenstrippingeverythingofselfandselfofeverythingweclingallpureandnakedtothebarecrossofChrist.

9.Hewholovesarightlovesnotnorisnotloved.Theyloveandarebelovedwhocanbepleasedandpained:theypouroutthemselvesinloveoncreaturesandcreaturesbackonthem.Buttheylovenotnoraretheylovedwhoarenotmovedbycreaturegoodandill;theseneithergivenordotheytake;theypournotoutoncreaturenorcreaturebackonthem.Theylovenotneitheraretheyloved.WeoughttoloveGodoutoflove.Theyloveinlovewholoveforwhy:wholovehimforsomebodilyortemporalgood.Buttheyloveoutoflovewholovewithoutawhy;whodonotlovefortemporalgoodnoryeteternal:theylovehimmerelyforhimself,forhisownsakepureandsimpleapartfromanythinghegives.

10.WereadofJohntheBaptistthathewasaprophet.HewasmorethanprophetforwhentheHolyGhostfromtimetotimespakebytheprophetstheywerethereafterastheywerebefore,insinfulhabit.Prophetsarepeoplewhoarenowandthencon-strainedtoplaythispart.WhiletheHolyGhostisspeakingthroughthembyactualinfusionofhisgracetheyareexercisingvirtueandthereaftertheyreverttotheirformerhabit:theyarecalledvirtuousaspractisingvirtueintermittently:theydorightandalsowrong.NotsoStJohn;hewasmorethanprophetforhepractisedvirtuenotatintervals,itwashisnaturalandsettledwont.Andthosewhofollowhiminthisarenotprophetseither,theyaremorethanprophets,seeingastheydointheclearlightofGodexactlywhattodoandwhattoleaveundoneandhavinggiventhemtheGodlikepowertoactuptotheirlightswitheffortless,spontaneousdelightanddelightfulspontaneity.Thesearecalledvirtuousnotbecausetheypractisevirtueintermittently:theyarefixedandestablishedinit.Thatthingishabitualwhichwedoatonetimeandatanothernot;itisanalternation.Thatisnothabitualwhichiscontinuousandwithoutadmixture.

11.Agoodmanisknownbythreethings.Oneissinglenessofwill:allwecallnaturehiswillisfreefrom.Thesecondisclearunderstanding:anymentalknowledgethatshehashissoulhasfullymastered:sheeitherapprofoundsithereoryonderinthecommongroilndduringillumination.Thethirdispeaceofmind:suchimagesasmayoccurthereinarendhindrancetothesoul;

12.Threethingsdistinguishthesolitarysoul.Thefirstis,

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cessationofdesire:nomorewantsorsenseofdeficiency.Thesecondis,activeloveforandacquiescenceinthewillofGod.ThethirdisalivelyfeelinginthesouloftheloveoftheHolyGhost.

18.DivinegoodinthesingularnobodyorbloodreceivesbutitdoesreceiveGod’smanifoldgoodness.ItissimpledivinegoodforthespirittoberaptoutofitselfintoGod’soneness,theretounderstandwithoutsensibleperception.ButGod’smanifoldgoodnessmeansanythingrevealedtoherinformandlikeness,forthisisallamatterofthemortalnature.—TheheavenlyFathergiveshisconsolationtononebutthemanofpeacefulheart,Christsaidtohisdisciples,‘MypeaceIgiveuntoyou.’

14.LetnooneclaimtohavereceivedtheperfectgiftoftheHolyGhost,whocanbeshakeninhisconvictionsbyanyargumentsthataredisquieting.Irefertothingswhicharespokencontrarytoourknowledgeofeternaltruth.

15.NaturecomeswithGodintocreatureanddrivingGodoutremainsaloneincreature.SpiritgoeswithcreatureintoGodanddrivingcreatureoutstaysbyitselfinGod.Themostperfectmodeofsoulisoneofself-oblivioningoodworksasawholeandthewaytheretoisthecleardiscernmentofspecialimperfections.Intheleastofmortalqueststhereisatstakeallnaturalcreatureappetite.Effortlessachievementsarewipedoutofthemindasthoughtheyhadnotbeen.Itistruewisdomtorecognisethefollyofevilandthefreedomofperfection.

18.Hoseatheprophet,raptinwonder,hadathreefoldmarvelshownhim.Thefirstonewas,howGodisoneinessenceandthreeinPerson.Thesecondmarvel,which,thoughsomewhatlessisstillineffableandincomprehensibletocreature,isthis^howtwonaturesmeettogetherinonePerson.Thetliirdmarvelisthemarvelofmarvels:howcreatoriscreatureandcreatureiscreator.TheprophetHoseasays,‘Hisgoingforthispreparedasthemorning;heshallcomeuntousasthesofteveningrain.’Herethemorninglightsuggeststhenearnessofhiscoming:thedawnistheheraldoftheday.Thedaydawnsthrice.FirstinthechamberofthePersonoftheFather.Next,inthechamberofthePersonoftheSon.Thirdly,intheworld.ThefirstdawnwasthewilloftheFather;thesecond,theobedienceoftheSon;thethirdonebrokewhentheircommonSpiritcaughtthepreciousmostpureblood-dropsthateverflowedfromthevirginheartofMary.Thefireofloveoncekindled,henolongertarries:dayishere.

20.SupposeamaninsultsmeandIsilencehimbymyretort,itisnotIwhoconquer:Iamconquered.Iconquerif,intruehumility,Iholdmypeace.Conqueringweareconqueredandbeingconqueredconquer.

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21.Itisaquestionifangelsgrowinheaven?Ideclaretheydo.Theygoongrowingtillthedayofjudgment,waxinginknowledgeandinlove;bythenth^lowestisaboutaswiseasthehighestwaswhenhewascreated.—‘ButtellmeSir,doesthesoulgrowinheavenaswell?’—Isay.No.—‘Butwhy.Sir,shouldtheangelgrowandnotthesoul?’—Forthisreason.Thesoulgrowsinthebodyandwhenshequitsthebodythatisherjudgmentday:thehighestshehasreachedbythenisthenearestshewillevergettoknowingGod.Buthergrowthisfarnoblerthananangel’sforwhatanangelhascomesbynoeffortofhisown;hersistherewardoftoilsothatonelightofhersisworthtenofanyangel’s.

22.Threekindsofprogresstakeplaceinseriouspeople.Thefirstisnatural;when,foughttoafinish,man’snatureisvan-quishedandsubdued,thenatlengthheseesallrandomthoughtsasthingshecanturntohisaccountandwetoours.Notasinglenotionbutwillservetobringlighttopiouspeople,andthis(light)isessentialalmostasmuchasnatural;essential,thoughbygrace,adivinerepugnancetoallbaseinventions.—Thesecondkindofprogressisunconscious.Themanisspiritualisedsothathiswords,hiswaysandhiswholeselfenlightenotherpeoplewitharealizationoftheirownshortcomings.Naturesleeping,spiritwideawake,thatIcalllightandsheisalightnotalonetootherpeoplebutthedevilquailsbeforeher.—*Sir,tellme,whatisheafraidof?’—Thedevildoesnotknowwhatisinthesoulexceptwhathecanrecognisebyitsoutwardform.Supposingherbrimfulloflightthendivinelightcomessurgingoutofherandwhenthefiendseesthisheisafraidanddurstnottestherwithanotion,sothesoulstaysundisturbed.Whichistohercreditthoughunbeknownsttoher.—Thethirdprogressisspiritual.WhensuchasoulisfloodedwiththeinfluxofGod’sspirit,lovereinforceslove,lightlight,givingalovewhichfiresthesoulandwhichshecannotfailtobeawareof.Thefirstgrowthisconscious,thethirdalsoisconsciousandthemiddleoneunconscious.

28.Platosays,‘ThesoulofallcreaturesistheGodhead.’ThenourLordJesusChrististhesouloftheelect.

24.Thequestionis,whatistheeffectonmanofthebodyofourLordJesusChrist?Isaythatitseffectonnianistoclarifyhisnatureandpreventhimcommittingmortalsin.Ontheen-lighteneditconfersanotherboon,receptivitytothedivinelightandthenthoughtheydietheywillhavenothingbetween.

27.‘PraySir,onetowhometernallightisgiven,supposeheweretodie,wouldhehaveaughtbetween?’—Oncehavinghadeternallightheneverhasanythingbetween.

28.‘Tellme,goodSir,whatisdivinelight?’—^Withdivine

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lightthenaturallifeisnoobstacletotheeternallight,orinotherwords,thereisnoconsentingtosin.Whenweareunabletoactuptoourlightsthatisasignthatwehavenotreceivedeternallight.Knowledgewiththepowertoapplyit,thatiseternallight.Hewhoreceiveseternallighttakeseverythingthesame.

29.‘Butevengoodpeoplearenowandthenperturbed:havetheythennolight?’—WhenourLordJesusChristwasdrawingnearhispassion,hisagonyofsufferingpiercedhissoulandcalledforththerebuketoJudasatthetableandStPeteronthemount,towhomhesaid,‘Couldstthounotwatchwithmeawhile?Thouwhodidstpromisetobewithmeuntodeath.’Buthedidnotonthisaccountlosethelightofunity.Oncemorehar-moniouswithhisFather’swillhewasfilledwithjoyathavinginaccordtherewithsubmittedwillinglytopain.Thefactofbeingmovedinvolvesnolossoflight:anythingconceivedintimeismovedintime.Whileweareintimeweareaffectedbytime.Butthemoreimperturbableoneisthemoreoneisestablishedineternity.Bytheirdeedsyeshallknowthem.

30.HealonecandoGod’swillwhoresignshisown.WcarestronginproportionasweareinspiredwithdivinepowertowithstandthethingsthatcomebetweenourselvesandGod.Whenwestandinourprimitiveinnocence,thenatlastwebegintolive.

31.‘Butwhenisamaninastateofprimitiveinnocence?’—Primitiveinnocenceisnotattainedwithoutdivinelight.Simple,primitiveinnocencereignswhenthepatternofallvirtuesispresentinamanandhestandswithoutimpedimentofnatureintheeternaltruth.ItisonlybytreadinguponcreaturethiftwereachthebottomrungofGodhood.—‘WhatisthebottomrungofGodhood?’—Itisspiritualisednature.

32.‘Sir,isitbetterhavingandgivingornothavingandletting?’—Lettingisbetterthangiving.Givingaddsmorelustre,lettingshowsmorespirituality.Weshedourblood;thesaintslettheirbloodbeshed.

33.‘Willyoutellme.Sir,whatcausesthedecayoftenderness?’—^Whatisthetendernessyoumean?—‘Imeaninteriortenderness.’—^Tohaveitisasignofimmaturity;toloseitbetokensado-lescence.Thefatherpetshischildwhenthechildisyoungbutasitgetstoknowitsfather’swillhegrowsseeminglylessfondandthislessobviousfondnessisanindicationofthechild’sapproachtoman’sestate.Withthesoulitisthesame.Ilistendernesstoherproclaimsherimmature,butasshegrowsinknowledgeandconstantharmonywiththewillofGodheinspiresherwithlessirrationalfondnessandthisisasignsheisdeveloping.

85.Thataloneisperfectwhichdoesnotseekforaughtoutside

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itself.—Whateverwecansayaboutperfectiontothatwecanattain.—Agentlemanisonewhoseserenitynotroublecandis-turb.—^WestandbeforeGodwhilewedonotcrossthewillofGod.

36.WhendoesGodworkinmanunhindered?—GodfindsnohindranceinamanwhotakesbothgoodandillfromGodwiththesamethankfulness.

87.Sureproofoftruehumilityisthefearfuljoyofbeingpraised.Foroncomingintotouchwithtruthandfindinginhimselfawitnessofit,amanissensibleofpleasurebutfearsitasalikelycauseofhisundoing.

88.TherightloyalheartreceiveswithbitternessinventionsofthesoulwhicharenotsentbyGod.—Thatheartiskindwhosegraciousnessisproofagainsteverygoodandill.

89.ThetreasureofGodislossofpossessions,people’sdespisery,sicknessandsubmissiontoGod.

41.OurLordJesusChristwaxednotatallineternallight;butthethingshetaught,inbeholdingthesehetookpeculiarpleasure.

42.Piousfolkshouldimitatethedeifiedman,Christ.ByimitatingChristImeanbecomingGodlike.WhatImeanbyGrodlikeis,yourwords,deeds,conduct,beingfreefromhumanwont.ByhumanImeanimperfect.Inproportiontohisim-perfectionamanismoveablebyaughtoranybodycanbe(moved)byhim.—‘Whatdoyoumeanbymoveable?’—BymoveableImeannotimpatienceonly:moveableIcallanythingaffectedbyeithergoodorillandthatcaninanywisebeanythingtoanyoneortowhomanyonecanassuchbeanything,andIcallimmoveableonly-thatwhichnothingcanaffectandwhichaffectsnothing.ThatmanthenIcallimmoveabletowhomgoodandillarejustthesame;whoisasfaraspossibleexemptfromtheagitationsofbothjoyandsorrow.Itwillneverbenaturaltohimthathisemotionsstirnotindependentlyofmind.Butoncethemindtakescharge,itisalloverandasitwasbeforeandthenthemanisnotamortalman,heismandeified.

48.Goodpeoplehavethreesortsofexpertknowledge.Inthefirstplacetheintelligenceissharpenedsothatitestimatescorrectlythesmallestthingpresentedtoit:itsmoreorlessamountofsensibleadmixturetheygaugetoanicetyandcanactaccord-ingly.—Inthesecondplace,whentheyhavetodoathingtheycanalwaystellwhetheritproceedsfromthegroundofGodorthegroundofnature.Thirdly,sosubtileistheirunderstandingthatanyghostlyform,theveryfaintestlight,whichappearstothem,theyrecogniseforfiendorspirit.

44.Thetruetestofinteriorperfectionisthatnothingthoudoestfromwithoutcastsanyshadowwithin.

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45.WhentheGodheadbegantoinquirehowmankindcouldberestoredtoitsoriginalperfection,theFathersatincounselinthechamberoftheHolyTrinity.TheFathersaid,‘Whoshallwesendtosavemankind?’AnsweredhimtheSonandsaid,‘Father,sendme:Iwillsavemankind.’ThenstoopedhimdowntheeternalWordoftheheavenlyFather,thatistosay,hisSon,whoisthemiddlePersonoftheHolyTrinity,andcladhimselfinhumannature.RemainingwhathewashetookuponhimthatwhichhewasnotandwasthusobedienttohisFatherinheavenandnotinheavenonlybutonearthaswell.ObediencetohisFatherandlovetowardsmankindconstrainedhimtoperfectallhisFather’swork.

46.‘Sir,forGod’ssake,mayIaskyousomethingthatIwanttoknow,somethingverysubtle?’—Byallmeans.Whateveritmaybeandhoweversubtle,Iwilltryandanswer.Askmewhatyouwill.—‘Well,whatIwanttoknowisthis:wasourLordJesusChristhinderedinanywaybydoingoutwardworks?’—Icangiveyouadefiniteanswertothat.ThesoulofChristwasneveranindependententityassuch.ItnosoonerwasthanitwasChrist;directlyitwasmade,straightwayitwasunited;firstoneandthentheotheritistruebutyetbothtimeless.AthisfirstappearanceChristwassnatchedfromindependenceintothekeepingofthemiddlePersonoftheTrinitywhereinessentialwisdomhegazeswithoutblenchingatthenakedfullnessofthedivineperfection.FromthemomentwhenChrist’ssoulandbodywereunitedwiththeGodheadhissoulhasbeengazingattheGodheadasitisdoingtothisday.Astothelowerpowersofhissoulwhichfunctioninthebodymakingpossiblehispreaphingandhisteachingandtheotherthingshedid,therethejoyofcontemplationwasdiminishedsomewhat:notthevisionbutthepleasureofthesight.Butthehigherpowersofhissoul,whereinhewasunited,theseremainedalwaysinunveiledcontemplation.NowIhaveexplainedhowChristwashinderedandatthesametimenot.Onethingmoreandletthatsufficeasgivingyouthekeytothewholematter.Thehindrancewasphysicalnotpsychic.ButevensoheneverfailedintheminutestpointtofulfilthemissiononwhichhisFathersenthim,preachingandteachinganddoingoutwardworkswherebyheearnedrewardandhonour.

47.‘CouldChristearnreward?’—Therearetworewards;oneofthemChristearned,theothernot.OneoftherewardsweearnbyourgoodworksisthevisionoftheGodhead.ThisrewardChristdidnotearnsincefromthemomentChrist’sbodywasunitedwiththeGodhead,hissoulhasbeengazingattheGodhead,asitisdoingtothisday.Theotherrewardweearnbyourgood

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worksistheglorificationofthebodywiththesoulafterthedayofjudgmentandthisrewardChristearnedbyhisholylife,hisbodybeingglorifiedtogetherwithhissoulathisresurrection.NowthouknowesthowChristdidearn'rewardandalsonot.

48.‘Justoneotherthing.’—Tellme,whatisthat?—‘YousaythatChristgainedhonour.Whathonourdidhegain?’—ChristhasthetitleofTheHeadofHolyChristendomandthishonourChristhaswonbyhisholylife.

49.‘Amantowhometernallightisgiven,ishepronetosinintime?’—Onetowhometernallightisgivenmaywellstooptoimperfectionandsometimesfallsaneasierpreytofrivolityandsuctilikevenialsinsthananotherman.—‘Whatisthecauseofthispropensity?’—Itcomesfrombeingengrossedinonesimplething;multitudinousimagesdisturbthesoul,tossingheraboutwiththeirvariousconceits.Onceconceivingunitysheisdis-tractedbydiversity.Butassoonasshebeginstosec,itisasthoughithadneverbeenandshecanfreeherselfcompletelywithouttheslightesteffort;whichisasignthatshehaseternallight.Toseeandbeunabletoescapewouldarguelackofeternallight.Youknownowhowitisthatpeople,evenwitheternallight,arepronetosin.StPaulsinnedafterhehadbeencaughtup.

50.ThefirstandnoblestworkofGodismotionlessness:divinerest.Itstandstoreasonthatthemakerofthemotionlessishim-selfunmoved.WereGodnotimmoveabletherecouldnothingmotionlessbemade.

Aristotlesaysallmovingthingsproceedfromrestandfromnecessityandmovingthingsarcallseekingrest.Manlikewisethen"^oughttobeasmotionlessaspossible.—‘Whenisamanmotionless?’—Thesoulismotionlesswhennothingwhatevercanperturbher;whensheisneithergladnorsadandcannotbegladdenednoryetsaddened.Andshemustbeunnecessitous.—‘Whenissheunnecessitous?’—Thesoulisunnecessitouswhenshehasnoneedtocleavetoanycreatureandnotonlyhasnoneed,itishell-paintohertodwellupontheformofcreaturesincethereisnorestforhersaveintheformlessformofGod.Sheisun-necessitouswhenshehascomeintoherrightsand,withnoneedofchange,restsintheunnecessitousnothingnessofhisunchangingnature.

51.‘Sir,whatdidStPaulmeanbysaying,‘‘WeshallbeonespiritwithGod?”WhenisthesoulonespiritwithGod?’—SheisonespiritwithGodwhenshehasnoimageoranythingbetween.Andsheisturnedtospiritwhensheisnotsubjecttoanycreatureloveorappetite.

52.‘Sir,whatisperfectlove?’—Perfectloveleavesnothing

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lessthanGod.—‘Praytellmewhatyoumean.’—Imean,havingholdofnothingbutGodtheycannotleavegooflessthanGod,whoareastheyshouldbe.Naturaltieshavebeencut.

53.‘Tellme,Sir,fortheloveofGod,isitpossibletoprayoraskofGodquiteunselfishly?’—Ohyes.Iwilltellyouhow.Therearetwocasesofunselfishprayer.Thefirstisonourownaccount,thatwemayberidofsomeimperfectionwhichcomesbetweenusandeternaltruth.Thesecondcaseisprayerforsomeotherperson’ssin,knowingallthefactsandthathedesirestobefree.Forthesethingswemayprayandwithavidity.ButourhumanwillmustconfineitselftothewillofGod,asthus:'Lord,thouknowestIdesirenotnordoIwillaughtsavewhatthoudostwill:anthouknowsomethingbetter,givemethat,’solosingthineownandkeepinghis.

54.‘Sir,whataboutthemantheytalkofsometimesamongpiousfolk,whosetssuchstorebyphysicalausteritiesandlong-windedprayers;isthatthebestoristheresomethingbetter?’—Themostperfectbondthatwecanhaveisinnocence,ablame-lesslife,andbeingwhollywithoutguileitisbesttodropwordsaltogetherforwordsareinterlopersbetweenourselvesandGod.

55.‘WhatisthesignofunionwithGod’swill?’—Perfectsinglemindedness.—Itischaracteristicofthegracious,deifiedmind,fromtrivialerrortoextractmuchwisdom.—Theveryleastthinginexcessofabsolutenecessitywillcount.—Christ’severyactionisapiousprecept.—Anangel’snatureishisintellectandhisintellectishisimpartiblenature.

56.Hetowhomlightisgivengrowsconsciousofthedarknessinallcreatures.

57.‘Willyoutellme,Sir,whySolomonshouldsay.Therighteousmanfallsseventimesaday?Whatisthisfallingoftherighteousman?’—Itisthelapsingofhissoulfromthehighestlevelshecanreachto:failuretoremainattheverysummitwhereshetran-scendscreatureinGod,thatisthefalloftheperfectman.

58.‘WhendoesonepersonloveanotherinGodwithoutad-mixtureofnature?’—ThesuretestofpuredivineloveisthesenseofnothingbutGod,alwayswithenlightenment.

59.‘Whyisitthatamanwillaskforthingshedoesnotneedandknowingthistobethecasewillstillgoondoingit:whatdoeshedoitfor?’—Itisnature.Whenappetitesareuncon-trolledamanwillaskfortheimpossible.—‘Butsupposingitisnotimpossiblenoryetunlikelyandheisself-controlled,whatisitthen?’—Itellyouitisnature.—‘Yes,yes,goodSir,butleaveoutnatureI’—ThatwillInot.Itisnatureinasmuchasitismingledwithdivinenature.

60.‘Whatisanangel?’—Angellikesoulisaperpetualnature.

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Thesoulhasnoparts,thisandthat.Whereversheturnssheturnsasawhole.

61.‘Whatisessentialvirtue?’—Inessentialvirtuemanisinastateofhavingnoactiveheart’sdesire;heknowswhatisrightandisabletoliveuptohislightsinthepowerofhisprimitivenobility.

62.‘Whatisthesignofeternallife?’—Absenceofhateisasignofeternallight.Sofaraswefailinlovetowardsallmankind,weneverreallyhaveit.

63.‘PraySir,whenarewediscriminating?’—Whenweknowonethingfromanother.—‘Andwhenareweabovediscrimination?’—Whenweknowallinallthenwetranscenddiscrimination.

64.‘WhatdoesStPaulmeanwhenhespeaksof“redeemingthetimebecausethedaysareevil”?’—Hecallsthedaysevilreferringtothechangeablenessoftime.Hesays,redeemingthetime—

‘Whenistimeredeemed?’—Letmetellyou.Todoagoodworkisnottoredeemtimebuttopawnit.Itisagoodworktorestfromsinandexercisesomevirtue.Todobetterworkisnotredeemingtime.Hewhoperfectsbypracticedoesbetter.Todothebestofall,thatdoesredeemthetime.ItisbestofalltorestintheembraceofGod.—‘Butisthatredeemingthetime?’—Tobesureitis.Timeisnotredeemedintime.Theredemptionoftimeisthetimelessspirit’satonementabovetime.

65.‘WillyouexpoundthatsentenceinStJohn’sepistle,“BlessedarethedeadthatdieinGod?”WhendowedieinGod?’—WheneverythingisdeadthatintervenesbetweenourselvesandGod.—‘Wellthen,willyoutellmewhatisthejoyofspiritsineternity:arctheyalwaysfindingsomethingnewinGod?’—VerilyPsay,iftheydidnotfinditevernewtherewouldbeanendtoeternity.WerethereaughtinGk)dexhaustiblebycreature,eternitywouldendandheavenceasetobe.

66.‘Sir,whatistruewisdom?’—Truewisdom,sosaysonephilosopher,meanstheknowledgeofallcreatedthingsandthecreatorwhohasmadethem.

67.AccordingtoStPaul,theclosestbondofloveamancanhaveisharmonyofwill.OurLordinhislovemadeeternalprovisionforallhumansufferingwhenhisSondieduponthecross.

68.HefollowshardestontheheelsofGodwholeavesalltemporalthingsbehindandclingstotheeternal.

69.Joyistherewardofvirtue,saysoneofthesaints.—‘Tellme,whendoesamandohisdutybycreatures?’—^Whenheknowsthemandleavestjiiem.

70.Asaintsays.SolongaswewillandwillnotourfreewillisnotcaptivetoGod.IfanymandoesasheshouldGodwilldowhatthatmanwould.

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71,‘Sir,howwouldyoudefinegrace?•—Idefinegraceashimwhomnojoynorpleasurecangladden,nopainnoradversitysadden.

72.Themostsuccessfulprayersarethewillinglearnersfromcreatureorthespokenword.

78.‘WhendoesGodworkinmanunhindered?’—WhenhetakesgoodandillfromGodwiththesamethankfulness.—‘But,withoneandthesamethankfulnessoreachwiththankfulness?’—^Theymustbereceivedwiththesamethankfulness.Timeisalwaystruetoitsownnaturebutweresoulandbodydisplacedintoeternitymotionwouldbelost.Thelessmoveablethouartthemorethouartestablishedineternity.

74.‘Sir,whenisvirtuepresentinaman?’—Thereisvirtueinthesouljustasmemoryandknowledgeandloveareinthesoul,fortheyarespiritualintheirsubstance.Thereisvirtueinthesoulanditispresentinamanaslongasitisnotcastoutinlawlessutterances.

75.‘Willyoutellme.Sir,whywearesometimesquiteunmoved

insufferingwhereasatotherlimeswehailitwithdelightandthenagainitreadilyaffectsus?’—Supposingamanisbyhimselfwithhissensesindrawnfromthemultiplicityofthingsandrecollectedtohimself,thenhissoulwillbeunmovedinasmuchasGodispresentinher.Butifhissensesarebroadcastuponthingsandmoreorlessunstableonthosethings,hewillbereadilyaffected.Thenlethimbewareoflawlessutterance;hemustrecollecthim-selfandindeephumilityjustappeallovinglytoGod:‘LordthouknowestIcandonaughtwithoutthee,’andquickasthoughtthouartbackinGod.^

76.‘PraySir,isonequitedetachedw^henonegivesnoconsenttosinandbitterasitwastopartfromthingsitwerejustasbittertoreturntothem?’—Yes,surely.

77.‘Iseternallightvouchsafedtoanyonewhofallsshort?’-r-Ohyes!ItwastoStPaul.

78.‘Isnoholysoulbeatifiedthathasshortcomings?’—Yes,thousandsifonereckonedthem.—‘Butnosaintcanbesanctifiedunlesshehasreceivedeternallight?’—Yes,numbers.

79.‘Whatdoyoumean,Sir,whenyoutalkofdivinelightandeternallight,aretheythesameoristhereadifference?Dotheyconsistinthesamething?—Theyarenotthesame.Byonelightweknow,byanotherwecanandbyathirdonewedo.Nowtodistinguishbetweenthem.Toperceivedivinetruthandanswerthereto,thatIcalldivinelight.IsayitisGod’slightbecauseitisGodlike.ItisnotGodhimself;itmaybegivenbyanangelorasaint.Eternallight,again,IdefinetobetheperfectimageoftheimpartiblenatureofGodandofitStPaulsays,the

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thirdheavenanditslightarenotimmediatelypresenttoushereinthisbody;wehavetoreturntoourtrueselves.Ah,woeisme,howwearisomemyexile1ItisimpartiblelightwhenthesouldepartingfromthebodyfliesstraightbacktoGodintowhoselightsheisabsorbed.Beyondthisherperceptiondoesnotgo.AndImeanbyimpartiblelightthevisionofGodwithnothingbetween:nocreaturelyhindrance,notime,nolookingback:ineternity.—StJohnhadeternallight;heknewthewholetruthandattainedtoit.Allthingswerepossibletohim,butthoughnotguiltyofanymortalsinhewasstillliabletoitssuggestion.Thatnomancanescape.

80.‘Whatisthesignofeternallight?’—ItisasuresignwheneverythingnotGodisirksomeandvirtuehasbecomeasecondnature.

81.Talkativenessorover-attentiontoourdailywantsisfataltofriendlyintercoursewithGod.Ifwcwouldescapethepurgatorialfireswemustsetawatchonallourways,especiallyourwords.DifferentisthecleansingfireoftheperfeetionofGodandtheloveofthesoul,betweenthemimperfectionsareconsumedaway.

82.Goodpeople’sfoodisclearconsciousnessandintercoursewithholysoulsandconstantreceptionofthebodyofourLordJesusChrist.NeitherthedevilnoryetanycreatureevergaveanappetiteforthebodyofourLordJesusChrist;thiscomesfromGodalone,youmaybesure.

84.‘Tellme.Sir,dowefindinholywritmentionofanyrapturebesidesthatofStPaul?’—No.—‘Buttheytellmethreearetohefound;AdamwascaughtupwhilehewasasleepandStJohnwhenhewasrestingonthebosomofourLordandStPaulwhenhewasfelledtoearth;theyeachsawGodwithoutmeans,withoutanyimageorlikeness.’—Verily,Isay,beforethedeathofourLordJesusChristnomanhadeverseenGodinhisGod-natureexceptthatgoldentempleourLadyMaryatthemomentwhenourLadyconceiveddivineandhumannature;thenshereceivedeternallightandsawGodinhissimplenature,butbeforethatnocreature.—‘ThenwhatwasAdam’sraptureandStJohn’s?’—WhenGodcreatedAdamhisbodywasmadepainlesslikehissoul.Youcouldhavehewnhiminhissleepanditwouldnothavehurthimforthelowerpowersofhissoulwereobedienttoherhigheronesandshewassubjecttothelawofherperfectnatureandunhinderedbygrossbodyandthiswashisbyrightofnature.Hadhestayedatthesummitofhissoulhewouldhavekeptherinhermaker."HeknewGodhadcreatedhimandthatdivinenature"wasdestinedtounitewithhumannatureandhehaddis-criminateknowledgeofallcreatures,eachinitsnaturalperfectionjustasGodhadmadethemandhewascarriedawaybyenjoyment

LIBERPOSITIONUM459

ofthesight.Youmustknowthathewassleepinglikeanyotherman.—*ThenwhatwastheraptureofStJohn?*—^Hewasresting.RestsocalledfromitslikenesstotheabstractionofourLordJesusChristandStJohn’sfromitslikenesstothemboth;agentlesinkingintodispassion,thatiswhathisrapturewas.

85.‘Isamanliabletofalloncehehashadeternallight?’—Isay,No.IfAdamhadseenGodhewouldnothavefallenandthearchangelLucifer,ifhehadseenGodinhisimpartibleessencewouldnothavefallen.—‘Ihaveheardtellthatinecstasythereisnointerferencewithfreewill.Isthatreallyso?’—Itneitherstrengthensnorweakensthefreewill.VerilyIsay,anyonewhoholdsthatamancanfallaftereternallight,thoughhecommitnogreatersinthanStAgnesdid,shalldieinfiilliblyforitislieresyandmortalsintohavethisbelief.ThatsoulcannomorefallthanStPetercould.TheheavenlyFathermightaswellforsakehisSonasthesoulwhereinhehasgivenhisSonbirth.IftheFatherendstheSonends;iftheSonendseternityends;ifeternityendsthesoulends.

86.‘Sir,whenyouspeakofGod’sbirth,oftheFatherbegettinghisSoninthesoul,isthisbirththesameastheraptureofStPaulandwhathappenedatPentecosttothedisciplesorarethesedifferentthings?’—Theyareexa(‘tlythesame.—‘ThenwhenyoutalkofeternallightdoyoumeanGod’sbirthinthesouloristhatsomethingelse?’—Imeanthesamething;theyareidentical.ButonethingIdosay.Birthisthebettertermandnearertothetruththoughinrealitythereisnodifference.Iwilltellyouwhy.Anangelbynatureiseternallight;thesuniseternallight;thestarsareeternallight.Eternallightisascribedtothingsthatarenotchangedbytime;andsincewecanattributeeternallighttocreaturessowemaytomaninanimperfectsense.ButbirthappliestotheheavenlyFatheralone,thisbirthineternity.Godcatchesthesoulallatoncetohimselfandhisbirthisgottetltherein.Thereitistohimwell-nighthesameastheSonintheTrinity.Isay,well-nigh,foritistherebygraceandtheSonbynature.—‘Supposeamanhaseternallight,ishepronetotemporalsin?’—ItwasafterPentecostthatPetersinned.

90.‘Canamanmakecertainofhavingnothingmoretoover-come?’—StPaulhadthingstoovercomeafterhewascaughtup.AndourLordJesusChristhadtoovercome.ThoughhissoulandbodywereunitedwiththeGodheadandtheGodheadisimpassible,yethisfuturepainswerepresentwithhim,rackingallhissoul-powers.

91.‘WhenthesoulpreparesforGodbychasingawaythoughtsanddiscardingallthethingsshehasreliedonandendeavourstogetridofeverymeansbutwithoutsuccess,tellme.Sir,what

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oughtshetodonext?’—Whentheimagesfromoutsideareallgoneletherabaseherselfandlovinglyentreatofhimsomewhatthatshestilllacks.—‘Butifsherefusestodesireorentreat,beingmindedtoremainquitesimple?*—ThenlethersimplyfixhermindonGodwithvehementlonging.—‘Butsurely,Sir,longingisameansandshewantstobequitesimpleanddirect:withoutanyimagesandfreefromthisandthat,withnotawordorprayertocomebetween?’—Isay^itisimpossibleintheunglorifiedbody;sheoughtnottoexpectit.—‘Ifthatisthecase,Sir,thenitseemstomeherwatchwordoughttoberefusal—ofobjectivethingsandsubjectiveimages—andthatisherbestway.’—Thereisnodoubtofit;shecandonomore.Whenasoullikethisisraptaboveherselfint6nakedknowledgeofnaughtitisGodwhodoesitathisowngoodpleasure,absolutelyfreely,withoutanyhelpofhers.

92.‘Sir,canwerealizeallourmindscangrasp?’—No.IcanconceiveofthingsIcannotbe:theunglorifiedbodyisnotsoagileasthemind.

93.‘Whatisareasonableman?’—Onewhoiscontrolledinjoyandsorrow,himIcallareasonableman.—‘Howwouldyoudefineprayer?’—StAugustinesays,prayeristhesoul’sdetach-mentfromthingsandattachmenttoGod.—‘Tellme.Sir,canweberidofthingsatoncewithoutanytrouble?’—No,itisalwaysaccompaniedwithpain:thatindicatesthepullofsomethinghigher.Ifitcomeswithoutpainitisnomatterforrejoicing.True,StPaullostthingsallatonce,butafterwardshehadtoconquerthemindetail.Conquestsmadebysufferingarelasting.

94.WhatGodhasbynatureinunityisnotdeniedtoanyrational^creature,bygrace,inhisindividuality.Rejoicingandsorrowing,thatisnature.Wemustexpectnatureinpeople.

95.‘Sir,arewepunishedforfaults?’—Wearepunishedforsinsandhinderedbyfaults.—‘Butyousaidthatwhenamanhaseternallightheneverhasanythingbetweenandnowyousayheispronetosin.Dosuchpeoplesinandissinpunishedw4thfire?Youcertainlydidsaythattheyhavenothingbetween.Howarethesetwofactstobereconciled?Howisthesinwipedout?’—^Bytheperfectloveofthecreatortohiscreatureandthecreaturetohiscreator:thesinliesbetweenthemandinthefireoftheirlovesinburnsaway.

96.‘Thosetowhometernallighthascome,dotheyafterwardsremaininastateofloveandvision?Iamwondering,beingestablishedintheone,wherethereisnaughtbutone,howtheymanagetobeoneandother,forthereisthatinme,whenspiritconceivesunity,thatpassesalldistinction.Arcgraceandvisionandlightallthesame?’—No,notbyanymeans.Takeanillustration.Thestarsareputoutbythesunandinthesameway

LIBERPOSITIONUM

461

graceandvisionfadewheneternallightisgiven.ThehighestoftheangelsdrawsaformfromGodandonassumingit,adaptsitfurthertohimselfandinformstherewiththemiddleoneswhopassitontothosebelowandthelowestgiveittothesoulandthefiendcancopyit.Sotheymaybedeceived.ButthesoulinwhomtheheavenlyFatherspeakshisWorddoesnotreceivefromthelowerangels:whatthehighestoftheangelsdrawsfromGodhepoursintothissoulwithouttheinterventionoftherest.VerilyIsay,seldomorneverdopeoplegetthroughangelsapparitionsofsuchthingsasaregivenintimeandtemporalities.

97.‘Whatisthedifferencebetweennatureandspirit?’—Icallthatspiritwherebyweareawarewhatweoughttohaveandwhattoleavewhetherwewouldorno.Spiritmakesusdoit,willy-nilly.Nottodoitbecausewedonotwanttowouldbenature.

98.‘Whenisnatureuppermost?’—Whenwehaveatheartsomethingweoughttogetridofandwillnot.

99.‘Howwouldyoudistinguish,Sir,betweensin,faultandinfirmity?’—ItissintocleavewithdesiretoanythingthatdoesnotmakeforGod.ByafaultImeananyaccidentalfallingshortofGod.AndinfirmitymaybedefinedasnothavingthemindfixedonGodallthetime.

100.‘OthoufathomlessTruth,’criesStPaul,‘thywaysarepastfindingout!’WhenhecriesO,heisthinkingofthehiddenhoardofthedivinenature.—‘Whathoard?’—ThewisdomofGod.Angels’andsouls’desireisappeasedbynothingbutthebest.ThewisdomofGodissavouredwhenallcreaturespoint(us)towardsthebest.TheotherhoardisGod’sart.Artamounts,in^temporalthings,tosinglingoutthebest.Trueartlosesthisaltogetherandabidesinthegroundofthemall.StPaulwascaughtupabovethiswonderandabovethisOandsawtheverythingheisseeingtothisday,thebondoflifemeanwhilepersistinginhisbodyasformdoesinitsmatter.Hishigherselfreceivednakedeternallight;bodywasnohindrance,soulreceivedfromGod.

101.‘WhenisthesoulaboveO?’—Whenshegetsthesimpleimpressionofdivineform,oftheimagewhichistheSonhimselfforsotheFatherisalwayslettingdowntheapexofthehigherworldintotheonebelow.—AnyoneonearthmaybedeceivedexceptinghiminwhomtheFatherbearshisSon.

102.‘Whatisthesignoftheeternalbirth?’—Whileamanissubjecttosensibleaffectionhehasnoconceptionofeternaltruth.Whenhedoesconceivetheeternaltruthnocreaturecancomfortordiscomfithim.ThetimewhenPaulwasfelledtoearthheheardavoicewhichsaidtohim,‘Saul,Saul,whypersecutestthoume?’Hesaid,‘WhoartthouLord?’—"IamJesusofNazareth.’

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ThevoicewasnotGod:Godwasspeakingthroughanangel.GodcannomorelosehisnaturethanutterhiseternalWordinsoundorimage.Godsaidthroughanangel,IamJesusofNazareth.Hesaid/,referringtotheimpartibleIofdivinenature.TheshowsdistinctionbetweentheFatherandtheSon.JesusofNazarethsuggeststheunionofdivineandhumannature.

108.StJamessays,‘WiththeFatheroflightsisnoturning.’Therearcthreekindsofturning.Oneofnature,anotherofwillandathirdofpower.Ispeakofthefirst.Turningmeanschangingfromonethingtoanother,becomingmoreorless,goingtoandfro.Onephilosophersays,‘Thingsareallfightingtheirwaybacktonaught.’IfGodwithdrewsupportthingswouldallrelapseintoprimevalchaos.Thephilosophersays,allcreatedthingsarefluent.Thatisfluentwhichisnotstationaryinitself.IfcreaturecouldtouchbottomheavenwouldendandcreaturewouldbeGod.NaturalchangethereisnonewiththeFatheroflights.Changeisduetoalongingforrest.Iftherewererestinhimdivinenaturewouldpassawayandheavenbeatanend.Hedoesnotalter.Whathehaslikenatureisgeneration.Ifgenerationstoppedthingswouldallgobacktotheirprimevalnothingness.ButofwhatavailarelongdiscussionsofGod’snatureifwearenotawareofhisimageinus?

104.‘PraySir,whatmakesthesoulunchangeable?’—Stabilityofsouldependsuponthreethings.Firstonherhavingherbodywell-controlled:whatthesoulwills,thatherbodymustdowithoutquestion.IfAdamhadpreservedhisnaturalperfectionhecouldhavedonewhateverhedesiredandcreatureswouldallhavebeeinobedienttohim.Butwhenhefellbothhisownbodyandallcreaturesleftoffobeyinghim:theywerenolongertruetohimwhowasuntruetoGod.—^ThesecondthingistohavenoattachmenttoorenjoymentinanythinginferiortoGod.—Thirdly,noquartermustbegiventothemortalnature.IfAdamhadstoodfirmhewouldnothavebecomemortal.AdamasGodmadehimonthefirstdaywouldhavesurviveduntilthedayofjudgment.StPauldeclares,‘FromthemomentGodcalledmenotoncehaveIlookedback.’IfAdamhadseenGodinhim-selfhecouldnothavefallen.HeknewthatGodhadmadehimandwhathemade-hini^forandthisheviewedwithcarnalpleasure.Itwasthisandnothingelsethatcarriedhimaway.

105.WhenourLordJesusChristwasabouttodeparttoheaventohisFatherhisdiscipleswerewithhimattheplaceofhisascen-sion,distraughtandunabletospeakorpayattention,somuchweretheyengrossedwiththebodilypresenceofourLord.Andwhiletheystoodstaringupattheskytherecameanangelsaying,

‘YemenofGalilee,whystandyeheregazingupintoheaven?’

LIBERPOSITIONUM468

Whysoabsorbedinthatwhich,afterall,cannotremainwithyouforever?Philosopherstellusthatcreaturedoesnotstay,itisflowingallthetimebackintoitssource.Ifthediscipleshadbeenprooftosweetnessnotoneofthemwouldhavebeendistraught.Forthistheangelchidthemsaying,‘Whystandyehere?’asthoughtosay,whyoccupyyourmindssomuchwiththebelovedbodilyformofourLordJesusChrist?Yeonlywasteyourselvesontemporalthingswhich,afterall,areimpermanent.‘Whystandyegazingupintoheaven?’Godistheformofthesoul,thesoul’ssoul.Whenspiritiscaughtupaboveallimages,intotheeternaltruth,thenthesoulstopsandseesintoheaven.Itisman’shighesthappinessthatshecannotrestuntil,beingridofimages,sheisreflectedbackintothenaughtwhereshehasbeeneternallywithoutherself.SoulbecomesSonwhensheisthustransportedoverallintotheopenwhereGodis;thensouldrawsoutofGodandwhensheisaswehavesaidsheisstandingatthedoor.ShelosesherownnaturedrinkingoutofGod,onthethresholdofgnosis,wherenothingentersintoherexcepttheeternal.Eternalrest,then,isnotgivenherexceptbyhim.

106.Aristotlesays,everythingpartialispainful;themostunitedismostpainfulwhendivided.

107.ThreekindsofpeoplereceiveGod.Thefirstreceivehimforpleasure.Godissweettotheminanticipationsotheyenter-tainhimselfishlyandtotheircost,withlittlegenuineprofit.Thesecondreceivehimofnecessity,indiscardingsins,forwithoutGodtheyhavenopowertodoit.Thethirdlosedesireanddesiringnaughtreceivehimwiselyandwithrealbenefit.Thebenefitisthis;theyrecogniseeachfaultwithrueandintruepenitencecontrivethatheshallfindinusthereflectionofwhatweseekinhim;thusgettinghimtodwellinusaswedoinhimweattaintoangeliclife:theupwardflight,thesimpleglanceintoGod’snature,andateachendingoftheactthesteadyreflectionofGodsothatinmultitudinousthingslikebodilynecessity,sheisnotdebarredfromtheeternalbutinmultiplicityisstillunited.

108.‘PraySir,isitpossibleformerecreaturetopartakeofGod’snature?’—No,forasStAugustineargues,Godisremotefrommatterandthatwhichhasnomatterhasnopartsandisindivisible.CreaturecanreceivenopartofGod’snaturebecauseGodisimpartiblebynature.—‘Idonotmeanpart.Sir,inthesenseoffragment;Imeanpartinthesenseofcommunityofspiritwithspiritindivinenature.Thatwasmyideainasking.’—Youmustmakeallowanceforthedifferenceincreatures.Oneisunited,anotherseparated.Seehowoneisunited.ThewilloftheFatherandtheobedienceoftheSonseized,withthepoweroftheircommonSpirit,inthebarechamberofthevirginheartof

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theirchosenvesselMary,hermostpureblood-streamandthere-from,withallhismembers,wroughtonefaultlessmanandpouredthereinasoulcompletewithpowersandthisbythepoweroftheGodhead.When,outofchaos(havingbroodedthereforaye)ashiningspiritualsoulemerged,straightwayallimperfectionwasremovedandbytheSpirititselfthissoulwasadmittedtotherankofspiritand,sponsoredbythesoul,thebodywasreceivedaswell.Suchisthemodeofunionofunitedcreatures.—‘AndhowdoseparatedcreaturesparticipateGod’snature?’—StPetersaysthatcreaturesaccordingtotheirnaturespartakeofGodinthreeways;asbeing,aslifeandasgrace.Asbeing,creaturesallwithoutexception.Aslife,receptivecreatures,fromangelsandmendownwards.MarkhowtheFatherbyhisgenerativepowercreatedbythepropagationofhisWord.FromhisinteriorWordburstforththeircommonmind,bynaturetheoneangelofallcreatures.Himhecommandedtopourhismobilepowerintothesunandfromthesolarenergythereshowereduponearth,increasedandmultiplied,trees,beastsandallmankind.Asregardsthesoul,theheavenlyFatherdrawsupwithhispowerthelowerpowersofthesoul;theSonlightsupthemiddleonesandtheHolyGhostimpingingonthesharpnessofhermind,flashesitbacktotheabsolutezerooftheTri-unity.Isaytozero;totheboundarylinebetweenunitedandseparatedcreatures.Christnamely,ashewasinhisfirstlight,bereftofpersonalitywhichthemiddlePersonoftheTrinitypreservestherein,whereinessentialwisdomheistransfixed,confusedwithGod’sall-perfection.Further,thesoulgetslightfromGod’sessentialrevelation.Thisisheraughtandhiscauselessincomprehensibility.Thereheraughtabides,graveninapoint,mountedinthesplendourofhiseternallove-nature.Inthissensemerecreaturereceivesandpartakesofthedivinenature.

109.‘WhendoweloseGodaltogether?’—Howdoyoumean,lose?Whatisyourideainaskingthis?—‘ImeanloseinthesenseofknowingGodonewithoutother:freefrommatterandformandexemptfromcreatures,whicharematterandform,oneandother.SothatcreatureconveystohernotonewhitofGodforalltheysaythatGodisinallcreatures.Howisthislosstobeaccountedfor?’—Ianswer:ThreesortsofpeoplearedeprivedofGod.Oneinmaterialcreatures,anotherinspiritualsubstances,thethirdabovecreatureandbelowGod.Inthefirstcasethereislossincreaturesofgrossmaterialnature.Thishappenswhen,hersensesbeingsated‘withtheirobjectiveforms,sheescapesfromtheirseparatenesstotheirperfectwhole.Thusshelosesthedensepartoftheirnatureandthereremainstoheronlythesweetnessoftheirinnatenobility.Inthesecondcase,sinceno

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causedthingissuperiortoitscauseandtheaforesaidsweetnessisderivedfromcreatureswhereasthesoulproceedsfromGod,likethoughnotofhissamenature,thereforethesoulbeingsated,notstinted,withthissweetnesswillacquireafreshthirst,forineffablesweetness,alongingforherfirstfelicity.Thisfinallydetachesherfrommaterialnatureanddriveshertopureknowledgeofherselfandspiritualsubstancesingeneral.Nowsheseeksdelightintheenjoymentsofherkindbutfindsitnotforcreaturesarealldryandlikenobetterthanitslike:abidingactualityistheonlythingtoquenchherparchingthirst.—Inthethirdcaseshelosesheractivity.Ithappensthus.Allspiritualsubstancesactinstantaneouslythoughnotatanyinstantoftime.Losinginstantaneouslyhermaterialitysheloseseachandeveryuseofherseparatednature.Thethirstisfollowedbythelossofallvariableactivitiesandapproachtotheoutskirtsofeternity.Heresheawaitsthelove-lightwhereinshesecstheTrinity.ThiswaitingispersonifiedinMary,Marystandingwithoutatthesepulchre,waitinginheroutwardhelplessnesstheembraceoftheeternalnature.Shesawtwoangelsoneatthefeetandanotheratthehead.Sightislight-perception.TheangelattheheadstandsfortheomnipotenceofthemajestyofGod;theoneatthefeet,forhissubtilenature.Theyaskedher,‘Whomdostthouseek?’FortheincomprehensibilityofGodandherpassionatedesire-naturewouldformnosatisfyingunion.Tliequestionisoneofincapacityforhisincomprehensiblenature;shewantstoembracethewholeextentofhimandisnotableto.Shesaid,‘JesusofNazareth!’Heisthekeeperinthissolitude.Turning,sheseeshimstandinginthelikenessofagardener:inthein-gravennatureofthePersonimagedinthegroundofunity.Hequestionfidher,

‘Whomseckestthou?’Thisistheblindingtranscendentallight,thegloryinthemidstoftheTrinity,whicheclipsesherowndimunderstandingandtheaforesaidlight.‘Ifthouhastbornehimhence,tellme,’shesays.Shehaslostherwitsintheoverwhelminglightoftheimmediatetruth.Hesays,‘Mary!’usingherownname.WhentheFather,departingfromhisessentialpersonality,begetsoutofhimselfinothernessofPersonhisWord,theperfectreproductionofhimself,hegraspswithhispaternalhandhisimpartible,beatificnatureandharkingbackinspirittohimselfiswithhimselfasSonwell-nighinotherness.ThisishernameofwhosechildDavidcries,‘ThouartmySonthisdayhaveIbegottenthee.’Shewouldhavetouchedhim.NowbeholdandmarvelatherloveofGod!NotsatisfiedwithrisingbeyondallcreaturelyconceptionshedesirestosinkintotheundifferentiatedonenessoftheessenceoftheThree,ofGk)dwithGod,naturewithnature,ftndlosethecreature-naturethatisherse’enthoughthatwould

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notbeforherownhighesthappiness.Forinonenessshewouldloseherknowledge,herloveandherenjoyment,inotherwords,theactualgoalofcreatures.Hencehiswarning,‘Touchmenot!’forthistouchingmeanstherefundingintoGodofseparatednatures,whereasitistocreaturesfullofloveandfeelingthattheconsciousnessofunbrokenonenessbringssupremefelicity.IfsherunsintoGodorGodrunsintoher,eitherwayhersisthelossbecauseoftheimmensityofhisessentialnatureandtheinsignificanceofhercreaturchood.Asadewdroptotheoceanareallcreaturesascomparedwiththeircreator.Hebidsher‘GotoGalileetomydisciplesandtellthemofmyresurrection;theretheyshallseemeasIsaid.’Trulyabitterblow!She,whowasnotsatisfiedwithGodinthelikenessofthesecondPerson,whowantedtomergeintohisoneness,andJesusbidshergotoGalileetobringwordofhispresencetomerecreatures:her,whowasimpatientoftheuniversalWordineternalunity!Sheobeyshimandgoesthither.ToGalilee,submissivetoJesus.Galileemeanscrossing(ortransition).Thereisnotemporallifebuthastoyieldtophysicalnecessity.Herwatchwordthenmustbe,‘InolongerlivebutChristlivethinme.’ShecametoJesus’brethrenwhoarethree.Uninterruptedunion;perfectcorre-spondencewiththemirrorofeternity,withoutanydiscrepancywhatever;completesubmissionofthesoul-powersandlossofallactivityintheactualpowerofGodintheessentialnatureofthebodyandthesoul.Lo,shelosesGodinthelimitingvalueofcreature.

110.LoveGodwithallthysoul.—‘WhatdoyoumeanbylovingGodwithallone’ssoul?’—AscendingnakedtoGodwithnothingbetween,thatIcallwhole-souledlove.Thesoul’slifeislove,thesoul’sloveisgnosisandhergnosisisherbeing.Thesoul’srealbeingisdelight.ThesoulisneversoneartoGodbutGodstandsonesidesoultheother.Beingbeliesnotitself.Augustinesays,Godisthesoul’ssoulandbeing.

114.‘PraySir,canonebemovedwithoutsinning?’—^Whentheanimalpassionsarestirredthemovementcomesfromwith-out,notfromwithin.Likeatreeblownaboutbythewindandnottornupfromthegroundbecausetherootshold.Inacaseofagitationallowancemustbemadebothforthepersonandthecause.

115.‘Canoneremainthesameingoodandill?’—Yourbodilynaturemustalwaysbethesportofjoyandsorrow;thatitcanneverlose.Butwillremainsthesameinfortuneandmisfortune,withoutresentmentinthedepthsofwoe.Thepowerofimpatienceistakenfromtherecipientofeternallight.

116.‘HowdoyoumegnSir^thepower?Prayexplain.’—I

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amusingpowerherewithreferencetotwothings.Ontheonehandthereislossofthepowerofresentment.Andontheotherhandthepowertobeupsetisremovedfromthosewhoarevouch-safedeternallight.Tolosetheirequanimitywouldbetothemhell-tormentandimpossible.Joysandsorrowsarenotgrowninthegroundofeternaltruth;noneofcreatures’nurslingsaretruth’sseedlingsandthatisthekeytothismatterofdispassion.

117.‘Thereisanotherthingthatneedsexplanation.Yousaythatpoweriswithdrawnandtheyarenotableforit.Isthisinabilityofnatureorofgrace?’—Natureactsdifferently.Wereitanaturaldisabilitytheneffortwouldbevain,whichitisnot.Itisaninabilityofgrace;thesouliscaughtintheblazeofdivinelightandheldbythemajestyofGodinthereflectionoftheessentialgoodofthethirdPerson.TherepersonaldistinctiondisappearsmergedintheonenessoftheThree.Theresheislosttothemultiplicityofcreatures.Thatanswersyourinquiriesaboutthelossofpowerinpioussoulsandhowtheyareimpotenttolosetheirequanimity.Now,atlast,theyareomnipotent.

118.‘FortheloveofGod,Sir,expoundtomeonestatementyouarefondofmaking.’—Whatisthat?—‘Yousaythatinabilitytoliveuptoone’slightsshowstheabsenceofeternallight.Themanwhohaseternallightcanputhistheoriesintopractice.Sheonlyhastoseeathingandlo,itisasthoughithadnotbeenandsheisfreefromit,whichalarmsmesomewhatforIamneverguiltyofthemostvenialfaultbutfirstitissuggestedtomymindandthisdoesnotpreventmefromcommittingit.Tellme,Sir,whatisheressentialpower?’—^Essentialpowerisone.Heressentialpoweriswill-and-loveandthisisnotapreytoimagesbodilyorghostly,sosheisessentiallypotentialandthatiswhatIfneanwhenIcallherreallyfreefrom(passiveto)it.

119.‘Icraveyourcounsel.Sir:Inthethroesofintellectualconception,attheactualmomentofit,Iwouldfainbeabsolutelyfree.’—Itisimpossible;grossmatterforbids.Soulisvolatilebynature,bodyismadeofdensematerial.Thatthisdensematerialshouldbeasnimbleasthepsychicisnottobeexpectedintheunglorifiedbody.Totheeyecolour,tothecarsound.Thereisnoharminthatnorisitanybarriertoeternaltruth.Weoughttodisregardthemitistrue,butthatcannotbe.YetonethingIcantellyouforyourcomfort:nowillorloveislostonthesedis-turbersofthepeace.FurthermoreIsay,thepowertowillandlovebeingabsent,herpoweriswhatIcallessentialpower.Itisacertaintestofessencewhennothingwroughtfromwithoutgivesanyreactionwithin.

120.Intheimage-bearingformofGodwhichimpartiblycon-tainstheformofallthingsthereshinestheuniversalformunformed

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inoneness,whichradiatesonesinglelightintoallspiritsvariously:thehighestspirits,asbecomestheirstablenature,withoutreflec-tionandsoulsinthisbodyaccordingtotheirfitnessinthispassingtime.Markhowthisimage-bearinglight,whichthesoulreceivesfromitsreflection,carriesherbeyondthismodeofchangingtimeintoeternity,tothelevelofthehighestspirits.Whenamindhabituallydwellsinitseternalimage,Godtowit,withmoredelightthaninitself,tosuchamindtheimage-bearinglightappearsinitseternalform.Thenthemindistransportedoverthesemanifoldandchangingthingswhichexistintimeandinhabitstheseratherthanitself.Remember,wearedealingherewithspiritnotwithessence.

121.Theimage-bearinglightofdivineunityisimpartibleandyetbothessenceandnature.Nowthequestionis,howisitessenceandhowisitnature?Theanswerisasfollows.Asessenceitsubsistsinpermanent,immanentstillness.Itappearsasallthingsinimpartiblemode;notinthemodeofanycreature:itisamodeofitsowninthatsameabsolutestillness.TherethedistinctionsofthePersonsaresublimedtothissimplemodelessmode.BeholditnowtheessenceofthePersonsandofallthings:theessenceofthePersonsitisbynaturebutofcreaturesbygrace.Forconsider.Itcontainstheformofallthingsimpartibly,asessence.Inthisformitisingrainedinallthings.Thissameimpartibleform(orimage)isalsonatureandasnatureitpreservesitsone-beingintheTrinityandtheTrinityitsone-beingintheunity.Andasthisone-beingintheTrinityitistheimpartiblepotentialityoftheTrinity:thenatureofthePersonsbutnotthatofallthings.Forifitwerethenatureofallthingsitwouldreproduceitselfinallthethingsinmanifestationinitsownpotentialnature.ThenthingswouldallbeGodinthesamesensethatGodisGod.Nowthatisnotthecase.ThisshowsthatitisnotthenatureofallthingsbutonlythenatureofthePersonsandthereexistsnothingbuthasitsownappropriatenature.

122.Sincetheimpartibleimage-bearinglightbehavesasessenceandalsoasitsnature,hasitthen,Iask,theidiosyncrasiesofeachornot?—No,assuredlynot.Thereisnomorethanone.ItschiefidiosyncrasyisthatitisshiningbyitselfandismanifestonlytothePersons.Butinthatthisimage-bearinglightfallsuponallthingsandtheonlythingthatshowsitisitself,youseeithasthecharacteroflight.Thischaracterbelongstoessentialessenceanditalsobelongstoitsnature’snature.Hereessenceandnatureareshowntobeonebeingwithoneidiosyncrasynottwoidiosyncrasies;forsupposingthereweretwothenoneidiosyncrasywouldcausetheother;whichisimpossible:theessentialstillnessbehavesassimpleessenceandnature’sradiantTrinityaswell.

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128.Hencearisesthequestion,intheessenceanditsnaturedothingsallappearinimpartiblefashionorno?—Theansweris,Yes,theyappearintheessenceinimmanentstillnessandimpartiblemode:essenceandnatureonelightinlight’ssummit.Theessenceislight’ssourceandcentre.Assuchitisessence.AlsointheTrinitynatureshineswiththelightofallthingsinthesameimpartibleway.Butthereisstillnessinthedepthsofessence.

124.ButhownatureintheTrinityisoneandthreeproceed

fromoneisnottobededucedfromtheimpartibilityofthefirstcause.Augustinesays,thePersonsareoneinnature.HencenatureandPersonsarealikeeternal.Intellectisbynatureperfectlyintelligibletoitselfinthelightofnatureanditscon-ceptionofitselfisotherthanthisintellect.Intellectisnotbegotten;itisthepaternalPersonwhobegetstheknowerinperfectlyconceivinghisownPerson.Lo,onasudden,theeternalbirth!NowtherearetwoPersonsandintheveryactoftheSon’sproceedingfromtheFather,theknowerlookingback,leapstotheperfectunderstandingofhisFatherwhencehesprang.Inthatsameoriginthesetwonaturesknoweachotherwithoneknowledge.Theknowingisthesameastheknowerhimself.ThereintheyknowthemselvesoneloveintheomnipotenceoftheFatherwhencetheknowersprang.Thisloveistheircommonspiration:inthislovetheyareone.ItisthethirdPerson.Itstartswiththere-birth,thereposingoftheknowerontheheartoftheomnipotentFather.Thusthefirstriveroriginatesthesecondriver,incon-junctionwiththeoriginalsource.Hencetheseveralnaturesarealloneinnatureandthisnatureisthesameintheseveralnatures.Thatistosay,Persons.^

125.‘ButwhatenjoymentdothePersonsgetoutoftheirnaturalessence?’—Well,asyoumayprove,thePersonsareintheirnatureandtheirnatureinthePersons:theirnaturekeepsthePersonsquitedistinctwhileatthesametimepreservingtheminunity.Aspreservingtheminone,natureissimplythepowerofthePersons.InthissamepowerthethreePersonsdisappearintotheirnature.Foressenceandnatureformonelightinlight’ssummit,theimpartibleimageofGod,essencepassingintonature;moreoverallthePersonsbeingclaptintotheirnaturevanishintothedimsilenceoftheirinteriorbeing.Theretheyretainnoper-sonalityforwiththisconfinementgoesentirelossofproperty.Lo,Godde-spirited!Thefathomlessdeepisfathomedbythemaster-mindofGod.Thedelightandsatisfactionandperfectionfoundthereinnonaturecandescribe.ThatishowthethreePersonsenjoytheirnaturalessence.

126.‘Tellme,whenthespiritrunsbackintoitssource,doesitremaininitsoriginalsourceorinthenaughtofitsidea?’—Its

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properhabitationisitssource.Thenakedsparkofspiritisthemens.Mensisthenaturalimageofthespirit.Butmindisneverperfectspirittillitpassesintoitsexemplarandislosttoitsownselfhood,escapinginthatsamenaturalimageintoitsidealnature.Inthissenseitsabodeisinthenaughtofitsidearatherthaninitssource.Butitsoriginisitsrealabode.

127.HowistheSonre-bornintheFatheroncehehascomeforth?—Inthisway.TheFathergraspsthelightofhisownunderstandingandbearsitintothegroundofhisessence.ThustheknowerisreflectedbackintothelightofhisFather’sheart.

128.‘Ishouldmuchliketoknow,abouttheappearanceofthepaternalPersonintheunity,whereitisall-conceiving.’—WhentheFatherconceivingtheimpartibleideaofallthingsintheunity,appearstohimselfinPersonandessence,lo,thepaternalPersonvanishesinthismysteriousunityandthereisanendoftheFatherandofalldistinctions.Unityconceivingallasone,nothingbutoneappearsandcommuneswithitself.Butsineelogieallyspeak-ingthereisPersonintheunity,itisinthisunitythatitconceivesitsnature,appearingandcallingitselfPersonandtheretoothepaternalPersonmustconceivehisunity,astheunitythePerson,sincebothofthemhavethesamenature.

129.Markhowconceptiondiffers.Thereisidealconceptionandrealconcej^tion.Idealconceptionisthenature’sgeneralconceptionofthePersons,allthethree.ButtherealconceptionisthespecialconceptionofeachparticularPersoninitsownpropernatureinthenature.

130.‘Tellme,whenGodconceivesthesouldoesheconceiveherbyidealconceptionorbyrealconception?’—Heconceivesherbyidealconceptionforthisgeneralideaembracesallinone;supposingheconceivedherbyparticularconceptionshewouldbebereftoftheflowerofhernatureforinaparticularconceptionnothingisconceivedbesidesthespecialnatureofthethingitself.Inotherwords,itsnatureasaunit,anexpression,notitsinnatenobility.

131.MarkthenoblelineageofthePersons.Theyareuncreatedandwithoutbeginningandinfiniteandinconceivableandarepossessedofpropertywhichcomestotheminthecourseofnature.Notsowiththesoul:sheiscreatedandhasabeginningandismanandhaspossessionsandnotpropertyfortoheritisallgiven.

182.‘Istheseerasfreeasthewill?’—No,notbyanymeans.IfitwereitwouldbealwaysinthenakedGodhead.Butitisnot;ithastobedoingitswork,theorderingandmanagementofthevariouspowers.Willhasnotgotthistodo:itbidsandforbids.

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188.‘NowwhatIwanttoknowisthis:whyhastheGodheadafemininenameandnofemininefunctionandthePersonoftheFatherontheotherhandamasculinenameandafemininefunction?’—Theexplanationisthis.TheGodheadcontainsallthingsimpartiblyandthethinginwhichanotheriscontainediscalledmotherinvirtueofthiscontent.Ithas,however,nomaternalactsinceitdocsnotassuchgivebirthtoanything.TheFather,again,hasamasculinenameandafemininefunctionandthereasonisthattheFatherinPersondocsnotcontainthingsinhim,hebegetsthemoutofhimbythepowerofhisPerson.TheFatherinhisproperpersonalityisemptyofthecontentwhichheimpartiblycontains.Butalsoheplaysamother’spart,theunityprovidinghimwithallthathobringsforth.Inthisbringingforthheisfunctioningasmother;asbeingfreefromcontentinhispersonalnatureheretainshismasculinename.ThebirthoftheSonshowstheFathertravailing.ButtheFatherisFatherinthathebegets.

134.‘Thenthereisthisquestion:IstheSonbornorishenotbornorishestilltobeborn?’—Letusconsider.TherearethreePersonsandthatshowstheSonisbornforeachofthePersonshasitsownpeculiarnature.TheycouldnoneofthemhavethisiftheSonhadnotbeenborn.ThisprovestheSonisborn.ButtheFatherchangesnotatallinhiseternalchildbirth:couldweattributetohimanydeedatallitwouldbeinthesensethatanythinghedocsheisdoingnowandwhatheisdoingnowhehasalwaysdone,forwithhimthereisnopastnorfuture.ThisprovestheSonhasnotbeenborn:heisnowthisinstantbeingbornandthisnowisanever-becoming;astheFatherhimselfsays,‘To-dayhaveIbegottenthee.’To-dayistheetern&lnow.Itisinthisnowthathisbirthistakingplace.

135.Remember,theeternalWordisbothunbornandborn.Thisisahardsaying,butbeingintheTrinitytheWordmustneedsbeborn;itcannottherebecalledtheunbornWord.TakingtheeternalWordasPerson,itisborn;buttakeitinitsessenceandtheWordisnon-existent.HeretheWordhastobeborn.

136.NowmarkhowwearguethattheWordremainstheWordunborn.WheretheWordissuesfromtheFatherasabirthitshowsitsbornnatureandproclaimstheFatherparent.ButwheretheWordproceedsfromtheFatherasalightitisthespeciesoftheFatherandshowstheFatherformlessforithastheformoftheFather.Hehimselfdeclared,‘HewhoseethmeseethmyFather.’ThustheWordrevealstheFatherinhisownformandshowstheFatherformlessandwheretheWordproceedsfromtheFatherasunderstandingitproceedsasabidingwithin.

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Asintelligenceleavesnottheheartbutrevealstohimselfthemaninwhomitdwells,sowehavetheWordintheeternalprocessionoftheFather,theWordwhichproceedsfromunderstanding,whileunderstandingitselfdoesnotissueforthbutabideswithin.Inthisprocessionwchave,intheimmanentunderstanding,theWordunborn.ThisexplainswhatismeantbytheunbornWordandhow,intheeternalprocession,theWordisasitwerebornofunderstandingandisstilltobebornandisthisinstantbeingborn.

137.Oneofthemasters(Erigena)says:TheFatherneverwroughtanythinginferiortohimself.Ifthisistrue,thenallthecreaturesGodhaseverwroughtareGod.Thequestionhereis,whethertheworkwroughtisasnobleastheworkerwhentheworkerisGod?Letussee.Wespeakofaworkingworkandawroughtwork.TheworkingworkisGod,thewroughtworkisnotGodforitiscreature.Hencetheexplanation.WhenitisstatedthattheFatherwroughtnoworkinferiortohimselfthatisasgoodassayingthattheFatherdoesoneworkandonealoneinhisownPerson,towit,thebegettingofhisSonintheeternalemanationpersonalandessential.OnlythisoneworkproperlybelongstotheFather-natureandallotherworkwroughtweattributenottotheFatheralonebuttothethreePersonsatidoneGod.But,itmaybeobjected,cantheeternalemanationoftheSonfromtheFatherbecalledawork?Youcanlookatitinthisway.Everythingexistinghasitsappropriatework;theworkoffire,forinstance,istoheatandsowithunderstanding:itisitsworktounderstanditself.Heretheworkisnotinferiortotheworker.AndinthissensetheSonmayverywellbecalledtheeternafworkoftheFather.HebringshimfortheternallyasPersonwhoyetremainsinhiminessence.

138.Thenthereisthequestion:WastheeternalWordcon-ceivedinMaryinPersonandessenceandwasitinthebosomoftheFatherasPersonandessenceaswell?—InthecontinuousemanationwhereintheWordemanatesfromtheFatherasitwerefromunderstanding,whereintheWordisnowbeingborn,inthatsameemanationMaryreceivedtheeternalWordinapointoftimeasPersonandessence,initsimmanence:theWordasflowingfromtheunderstandingoftheFather.ItremainedinthebosomoftheFatherasimmanentunderstandingpersonalandessential.Thusitcame,comingafterthemannerofaflowandremainingwithinafterthemannerofanunderstanding.Ah,whatlightandgraceenlightenedsoulsobtainfromthisgloriousknowledge!

139.ToreturntoChrist.Accordingtotheologists,ourLordJesusChrist’ssoulandLucifer’sweremadeinthesamelight.

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ThesoulofJesusChristourLordwastheverywisestsoulthateverwas.SheturnedinthecreaturetothecreatorwhereforetheFatherclothedherinthedivinegarmentandflowerofhernature.Luciferturnedtothedeficiencyandhethereforefell,fallingeternally.SofallalltheywhoturnawayfromGodtoperishablethings.

140.ButthislightwhichChrist’ssoulsupernaturallywas,thiswasacreatureandourLord’ssoulitselfbeingcreaturetoo,whichofthesetwocreaturesthen,theologiansask,isthenoblerandthehigher?—IwasaskingonewisedoctoraboutthisandhesaidthatinonewaythelightisnoblerbutinanotherChrist.Secwhatthissupernaturallightmeans.WhenChrist’ssoulwascreatedshewastakenfromherselfandhaledaboveherselfintotheTri-unity.Therewithshewasunited.Thiswasnotnaturaltoher,itwasallabovenature,whatbefellChrist’ssoul.Whatbefellwasthesupernaturallight.HereinChrist’ssoulwasomnipotent,invirtueofthishappening.HerethesupernaturallightisnoblerthanChrist’ssoul,youcanseethatforyourselves.Theadornerismorenoblethanthethingthatitadorns.Takeanillustration.Materialisadornedbycolourwhilethecolourisdisplayedbythematerial,sinceithasnobodyofitsown.EvensoChrist’ssoulisadornedbythissupernaturallightandontheotherhandChrist’ssoulmakesmanifestthissupernaturallight.

141.NowmarkhowthesoulofChristisnoblerthanthesuper-

naturallight.ThesupernaturallighthavinghaditseffectuponChrist’ssoul(ithappensinaflash),Christhasnomoretodowiththissupernaturallight,fortheunionofdivineandhumannaturetoonePersonliappensinstantlyandonceforall.HerethesoulofChristisnoblerthanthesupernaturallight.*

a42.ThenastosoulswhohaveovercomethemselvessofarastoimaginethemselvesGod.Thisisduetonothingmorethantheirownnaturallight:theyarewithdrawnintothemselvestilltheycanseethemselvesinitaslight.Youknowhowablowintheeyewillsometimesmakeoneseestars.Bystarsintheireyesthesesoulsseethemselves.Thewaythesupernaturallightrevealsthesoultoherselfisthis:thenakedsparkofthesoul,hermens,reflectsthesupernaturallightandthepureessenceofherspiritseeingitselfinthissupernaturallightfondlyimaginesitselfGod.Butasyousee,itisnothingelsethanthespiritinthesupernaturallight,averygreatperfection,nonetheless.

143.Anotherquestionis,whetherGodis(God)bynatureorbywill?—HeisGodnotbynaturenorbywill.IfGodwereGodbynaturehewouldbeacausedGod:naturewouldhavecausedhim.Butthatisnotthecase.Andthesamewithwill:wereheGodbywillhewouldbesubjecttowillandwillwould

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besuperiortoGod.Whichisnottrueeither;butheisGodnaturally,notbynature;heisGodwillinglyandnotbywill.Thatistheanswer.

144.Again,didGodbegethimselfordidhebegetsomeother?—Hedidnotbegethimselfnoranyother:GodtheFatherisunbcgottenGod.Hebegatanotherandnotanyother.Hebegatanother,i.e,anotherPerson,notsomethingother,i,e.anothernature:theimpartiblenatureoftheFatherisalsotheimpartiblenatureoftheSonandoftheircommonSpirit.Thatistheanswer.

145.ItisaquestionamongtheologianswhetherthenatureiscommontothePersonsandthePersonscommontothenatureseeingthateachPersoncontainsthewholeofnatureasitsnaturalbeing.DocsGodimparthimselftohumannature?—^Yes.—HowcanGodimparthimselftohumannatureifheisoneinessenceanddistinctinPerson?—EachofthePersonshasthenatureasawholeandthePersonoftheSon,byassuminghumannature,impartedhimselftoit,thetwonaturesmeetinginhisPerson.Heredivineandhumannaturesareincommunion.OnlythemiddlePersontookonhumannaturebutthethreePersonsareequallyalliedwiththethreepowersofthesoul.—Arethesetwonaturesoneoraretheyunited?—Theyareunitedandnotone.Thatisonewhichisinitselfwithoutanyotherandwheretwomeetinonetheyarcunited.—Howarcthesetwonaturesunited?—Theyareunitedbysomethingbetweensothateachonekeepsitsownnature.ThePersonwhichtookonhumannatureisthemediumunitingthesetwonatures.HadthisPersonnotassumedman’snaturethetwonaturescouldnothavebeenunited.Neitherrobsthftotherofitsidiosyncrasy;uncreatednaturedoesnotrobcreatednatureofitscreatednessnordocscreatednaturerobtheuncreatedofitsuncrcatcdness.—HowdidthePersontakeman’snature?—Heassumedmanhoodandnotman.—Whatisthedifferencebetweenmanandmanhood?—ManoriginateswithperfectmanandisnottakenbyaPerson:itistwonaturesunitedinonePerson.ButmanhoodisemanatingGodandmanandistakenbythePersonoftheSonandisdivineandhumannatureandcorporalnatureunitedinoneperson.Somuchformanandmanhood.

146.DidthePersontakethemanhoodofourLady?—Yesandno.HetookthebodilynatureofourLadyandthenatureofhisspiritGodproducedfromnaughtandpoureditintocorporalnature;Godinspiredhisspiritandembodiedhimselfinhisbody.—IsourLady,soulandbody,oneperson?—Yes.—DidhenottakethepersonofourLady?—No.TheeternalWordoftheFathertooktoitselfwhatwasnottherealready.Therewas

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PersontherefortheeternalWordisitselfaPerson.Buthumannaturewasnotthere.HencetheeternalWordassumedanaturenotaperson;God’snatureandman’snaturewereunitedinonecommonformwithonePersonforChristdoesnotbeliehimself.—^Whatbringsaboutthisunion?—Grace.—Whatisgrace?—AccordingtoDionysius,graceisthelightofthesoul,whichlightstheunderstandingofthesoul.ThislightisnotGodbutitissomethingfromGod.JustasthesunshineisnotthesunbutsomethingthatcomesfromthesunsoGodshedsthislightintothesoul.Inthislightmanknowsandlovesandtosomeextentenjoysintimewhatbeatilicspiritsknowandloveandfeelineternallife.Buthereintimemanknowsandlovesinhisownway,dimly:hedocsnotseeGodfacetofaceasaspiritdoesineternallife.Yetthemerefeelingofhimmakesamanabletodoallthings,topractiseallthevirtuesandinthevirtueshegrowsGodlikeandthelikerGodinvirtuesthemoreoneheiswithGod.Thusgracemakesforunion.

147.Thereisafurthercpiestionabouttheunionofdivineandhumannature:havetheyboththesameessenceinthePersontheyarcjoinedinorhavetheytwoessencesinthisnon-potentialstate?—OnePersoncanhavenomorethanoneessence.SofarasthepersonalnatureisPersoneachnatureisitsownhypostasis.WheretwonaturesarecreatedinonePersonthatPersonhasoneessenceandthatintwonaturessofarasthetwonaturesareunmingled.—Thenwemayconsidernatureasapartfromessenceinthepersonalunion?—Yes,itcanbeseenfromanotherpointofview.WefindnatureinitsimageunmingledbutinthePersontwonaturesarepresentinonePersonasintheirhypostasis.SofarasbothbelongtothesamePersonthePersonhasoheessenceandthatintwonatures.ThePersonsarceternal,theyareinno-wisecreaturefortheyhavenobeforeorafter.Person,thatisunitykeepingsilencealbeitbigwithspeech.ThePersonsarenotcontainedbytheunity:theyarcinunity.

148.Thereisthequestionoftheworkerandthework,whethertheworkisasnoble,asperfectastheworker?ThisreferstothePersonsoftheTrinity.Examineitinthisway.TheFatherisanoriginabletooriginateanoriginlikeuntohimself.TheSonissuchanoriginandhetogetherwithhisFatheroriginatestheircommonSpirit.Heretheworkerandthework,theeffectualworkofrevelation,areequallyperfect.AsDionysiussays,‘Thefirstcausecauseseverythingequaltoitself.’ItwassaidbyonemasterthattheworkwroughtbyGodinthepatientsoulwhichisallbareofthingsisnoblerthananyoftheworkshehaseverwroughtintimeinheavenorinearth.Justthinkwhatthismeans.TheworksGodhaswroughtintheangelsinheaven

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werewroughtbythealmightypowerofGodwhocreatedthemfromnaught.Hewasnothinderedinthiswork.Inthecaseofthesoulwhichalsohecreatedoutofnaught,heendowedherwithfreewillnorwouldGoddoasinglethingwithoutherfreewill’ssanction.Butwhenthesoulispassiveandclearedofevery-thinginherthatmightbeahindrancetoGod’swillandturningtoGodofherownaccountshegivesGodthefreedomofhernoblewillasthoughshehadneverhadfreewill,enablingGodtoworkinherasfreelyaswhenhemadeallthingsfromnaught,thenthisworkhastwooutstandingfeatures.OneisthatherfreewillisnoobstacletoGodalthoughheissocarefulnottooverridefreewill:Godcanworkasfreelyashewill,whathewillandwhenhewillandhowhewilljustasifthesoulhadnofreewill.ThesecondfeatureisthatGodbeingfreeinhimselfhisworkisfreelywroughtinwhatbyrightofitsfreewillmightwellobjectbutwhichdoesinfactraisenoobjection.AndthatiswhythisisthenoblestworkGoddoesinheavenorearthinrespectofcreature.Nowyoumayaskwhatthisworkis?ItisnothinglessthanGod’srevelationofhimselftohimselfinthesoul.Assureasheisinhimselfhehimselfisinthiswork.Thatwhichiswroughtinisturnedintothatwhichworksthere,tothelikenessofhim,theworker,whohaswroughttherehislike.Heretheworkwhichiswroughtisasperfectastheworkerforitishislivingimagewhichisinthework.

149.ThesoulcannotprepareherselfforthereceptionofGod:hewhopreparesher,himdoesshereceiveinpreparation.ThereisaspecialprofitaccruingtothesoulinthereceptionofthebodyofourLord,whichshedoesnotgetinanyothergift.—‘Whatprofitis‘that?’—HernaturereceivesitsownnatureforJesusChrist’snatureisournature.Natureisreceivedbynaturealbeitnotreceivedpurenature:itisreceivedunitedwithdivinenature.

150.Markhowthesetwonaturesareunited.Theyarenotunitednaturetonature:theyarcjoinedtogetherinonePerson,i.e.themiddlePerson.JustasthedivinenatureisthenatureofthisPersonsoishumannatureinChristthePersonintheTrinity.ForwhattheeternalWordassumedwashumanitynotahumanperson.HadtheeternalWordassumedahumanpersontherewouldbefourPersonsintheTrinity.Buttherearenot.JesusChrist’shumanityintheeternalWordistheveryPersonwhohaseverbeenthecentralfigureoftheTrinity.There-inisnotonenatureasthereisonePerson:thenaturesareofdifferentnatureandarcunitedinthePerson.WhereforewhosoreceivesthebodyofourLordreceivesthemiddlePersonanddivinenatureandChrist’smanhood,whichisPersoninthe

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eternalWord,andChrist’seternalsoul.WereceivethisallatonceinJesusChrist’sbody.Thiswedonotdoinanyothergiftinheavenorearth.Letusthereforeprizethisgiftaboveallothergiftstobegottenherebelow.

151.WhenChristgavehisbodytohisdiscipleshesaid,‘Take,eat,thisismybody.’ButChristwasmortal.Nowthequestionis,didChristgivehisbodymortalorimmortal?AccordingtoHugoofStVictor,everypropertyofhisoriginalbodyofimmor-tality,thewholeoftheseChristhadinhimwhattimehewasmortal.Soinspiteofbeingmortalhecouldgivehisbrethrenhisimmortalbody;if‘hehadgiventhemhismortalbodytheeatingofitwouldhaveoutragedthem.BishopAlbertuscontro-vertsthisdoctor.Iamamazed,hesays,thatsuchagreatauthorityshouldhazardsuchafoolishstatement.EverynatureemanatesfromitsappropriateformandChrist’sformherewasmortalandnoimmortalpropertycouldemanatefromhismortalform.IfyoureallywanttoknowhowChristgavehisbody,mortalandimmortal,hegavehisbodyasmortalinitselfandimmortalinitsformandinitseffectforitsactionisdivineandhegaveitthereforeinanotherformthanthatofhimself.HegavehisbodyasimmortalinitsworkandinitsformandmortalinitselfforinhismortalbodyChristhadpowertocommunicatehisbodyimmortallyastoitseffectbutnotsoastoitsownnature.

152.ItisaquestionwhetherinChrist’sbodythereremainsaughtofwhatitseems?No,thereisseemingwithoutsubstanceandsubstancewithoutseeming.Itseemstobebreadbutthereisreallynosubstanceofbread:itisreallythebodyofGodwithoutitsappearance.Sofarasitsappearancegoesitwouldnourishuslikeanyotherfood.Butifthereisreallyno'substanceofbreadandonlythesubstanceofbreadfeedsthebodythenhow,withoutthesubstanceofbread,doesthisnourishthebody?—AttheconsecrationofthebodyofourLordthebreadlosesitsnaturewhileitretainsitsform,itsmass,itssmellanditsfeelingofbread,sothatitdoesnotdisappear.Nothingwecantasteandfeel,nothing,inshort,whichisapparenttotheoutwardsenses,isGod’sbody.Theoutwardsensesdonotlosewhatpertainstothem.Theyderivetheirnourishmentfromsuchthingsasre-main.Inbreadthesolidpartisallthatnourishes.ThesolidityofthebodyofChristisnothisbody:thesolidofthebreadremainsandthatfeedstheoutwardman.Thisistheexplanationofhowthesacramentnourisheslikeanyotherfood.Butitreallyhasnoneofthenatureofbread.

158.—^WhenChristconsecratedhisbodyonthatSabbathdayandgaveittohisdisciples,supposingsometohavebeenleftandhiddeninabush,wouldthishavediedwhenChristdiedonthe

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cross?—Iftheconsecratedbodyhadbeenmaltreatedbyscourgingorinanyotherway,thatwouldnothavehurtit.Christsufferednohurtbyeatinginthesacramentforhegavehisbodyinanotherformthanthatofhimself.Christsufferednotatallintheformhegave.Butmark.WhenChristdieduponthecrosssincetherelayunderconsecrationthebodyofthesoulthatdieduponthecrossthereforeallthepainChristsufferedinhishumanformwassufferedbyhisbodyunderconsecration.WhenChristdiedtohismanhoodtherediedhisbodydyingunderconsecration,fortherewasnomorethanasinglebody.ThisdeathofChristwasthepartingofthesoulfrombody;andsincesheisimpartiblethereforewhereversheissheisaltogether.Whenshewasintheprecinctsofhellshewasnotinthebody.Neithercouldshebe^inhisconsecratedbody.Wespeakhereoftwobodies,butthereisonlyone,thatwhichrosefromthedeadonthethirdday.

154.Didtheconsecratedbodyrisetoo?—Ohyes,itroseupglorifiedforitwastheChrist.

155.Thenitwasquestioned,canthesoulwhileinthisbodygettothepointofreceivingwithoutmeans?—Theanswerisbothnoandyes.InthefirstsenseIdeclarethatanythingthesoulreceivesmustbebylightandgrace.Lightandgracearehermeansforsheiscreature.Soulcannotdowithoutthesemeansaslongassheisinthebody.Ontheotherhandtheaffirmativereply,thatthesoulisabletoreceivedirectwhileinthebody,isarguedthus.Thesoulhaswithinheralikenessofthesovrangood.Inthislikenessshereceiveslike.Herelikeisbeingreceiveddirectbylike.Markhow.Inreceivingthuswithoutmeanswehavetoabidebythislikeness.—Whereindoesthislike-nessconsist?—Likenesstothesovrangoodconsistsinmotionless-nessoftheinnerandtheouterman:inimperturbabilitytowardsallnetherthings,theoutwardmannotbeingmovedbythemnortheinwardmandisturbedbyanymentalagitation;heremainsfirmandunshakeninthehereandnow.Besoalways.

156.Oneotherquestion.HowhaveallthingsbeeninGod?—Inhisimpartibleessenceallthingssubsistimpartibly,noonemorenoblethananother.ButintheessentialWordwhereallthingsaredistinctonethingisnoblerthananother.

157.OncethespiritisonewithGodisitatallenrichedbyvirtues?—Virtuesareproductsofnecessityandnecessityenrichesnotthespirit.Itisnotvirtuesthatenrichthespiritbutthefniitofvirtues.

158.Itmaybeasked,arewetotaketheimpartibleimageofallthingsasPersonoressence?—TherearethreedistinctPersonsbutnotthreeimagestocorrespond.Wemaythereforelookattheimageinthelightofimpartibleessence.Butsinceessence

LIBERPOSmONUM479

inthePersonsispossessedimpartiblyasessenceandpartiblyasspeech(oneutteranceintheFatherandanotherintheSonandanotherintheHolyGhost),thereforewemaytaketheimageoftheTrinityalsoasaspeakinginthePersonsaswellassimpleessence,fortheessenceissimpleinthePersonsnolessthaninitsownparticularnature.

159.Itmaybeasked,hastheoneessencenoformtocorrespondwithitsessentialnature?—Thatwhichrevealsanotherisitsform.Essencecannotmanifestitselfinitsessentialnature:itismani-festedbythePersons.HencethePersonsaretheformofthe

ssencesofarastheyrevealit.ButPersonisonething,essenceisanother.Nothingthatexistscanbewithoutitsproperform.

fessenceexistsitmustwearitsappropriateform.InitsownessentialformitismanifesttoitselfaswellastothePersonsandnoneelse.ButthePersonsrevealittocreatures.HerethePersonsareitsformbythefactofbeingPersonsandmakingmanifesttheformlessessence.ThePersonsaretheformoftheessenceinasmuchastheyrevealitandinitsarcanenatureithasitsownformlatentinitself.Thisformisnoneotherthantheimmanentessenceitself.Underthisessentialformtheformsofallthingsarcformlessforthisessentialformistheimpartibleformofallthings:thisuniversalformisessentialGodinitsonefoldnatureandtlireefoldasutteredinthePersons.

160.Thisiswhatthespiritclearlyseesinaforetasteofdelight.Thebestthespiritcanhopeforinthisbodyistheperennialfeelingofbeingwithoutallandwithinall.Withoutallmeansincom-pletedetachment,remotefromselfandthings.Inallmeansabidinginperpetualstillness:consciouslifeinitseternalexemplarwhereintheuniversalimageshinesinimpartibility.Therethespiritdwellsinall:ithasattainedtoitsideal.

161.Doctorsdiscussthatmostabstruseanddifficultofques-tions:Whatisthatwhichisnotcausedandwhicth,thoughneitheressencenoryetPerson,hasmightandpowerintheFatherandmakestheFatherfatherandtheessenceessence?—Theanswerneedsyourcloseattention.NaturecannotbewithoutsomethingwhosenatureitisandthePersonoftheFatliercannotbewithoutsomeonewhosePersonitis.Neithercanexistwithouttheothersoneithercanoriginatetheother.Atthesametimetheyhaveadualcharacter;speech-silence.Wherebothalikevanishintotheircommongroundtheyhavethesamecharacter;therespeechdetractsnotfromsilenceneithersilencefromspeech.Thislapseintotheircommongroundappliestotheeternalandeventfulnature.Uneventfulnaturedoesnotinterfere:eventfulnaturegoesonspeakingwhileuneventfulnatureholdsitspeace.Butthisuneventfulnaturemusthaveanhypostasis,theeternal

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andeventfulnaturewhichgivespowerandmighttotheobjectivePerson.ThismakestheFatherfatherandthenaturenature;notthattheFatherhasaneventfulnature:hisistheeternaluneventfulness.Thisletnonegainsayintheinterestsofeternaltruthforitistheeternaltruth.Theignorant,remember,aregiventoattackingtheeternalverity.

162.StDionysiussaysthehighestspiritsarepouredintothelowerinsuccession,andthelowestarepouredintothesoul.Nowthequestionis,canthesoulreceiveatallwithouttheaidorknowledgeofsuperiorangels?Ianswer.Grantonespiritismoretowardthantherestthenanythingreceivedbytheotherspiritswillbeknownbeforehandtothisspiritwhichisbetterplacedthananyoftheothers.ThusaSeraphismoreopentodivineinspirationthananysinglespiritinthislifeandfortworeasons.Oneisthattheangelbeingpurespiritcannotbepouredintothesoul.Whilesharingwiththebodyshehasnoaccom-modationfortheangel.Secondly,theangelisintheconditionofeverbeholdingthedivinelightandthatisnotforanysoulinthislife.HenceSeraphismoreapttoreceiveGod’sinspirationandwhatallspiritsreceivethatspiritknowswhoismoreaptthanalltherest.Seraphisnotthemeansofitsreception,but,flyingashedoesnearertothesourceofthedivinelight,itisapparenttohimwhatotherspiritsaregettingofthatlight.Inthissensesoulsgetnothingwithouttheangelsknowing.

Butletussec,intheworkingofthesoul,ifwecannotfindsomesecretwayinwhichenlightenedsoulsreceivewithouttheSeraph’sknowledge.Well,asyouknow,thesoulanimatesthemembersofthebodyallunbeknownsttothosesamemembers.Andthoughliferunssosecretlyintoallthelimbsthattheyareunawareofitsmysteriousflow,theworkoflifeisnonethelesscarriedoninthem.Thefactis,Godinstilshislifeintothesoulandintoeveryspiritsurreptitiously:noSeraphknowsaboutthisstealthystreamoflife.Itsreceptionbythesoulisaclandestineact.HowshouldSeraphknow?Heknowsnothingofhimselforofthesoul.Thatisonethingthesoulreceiveswithoutthehigherangelsknowing.

Theothershereceivesinthemysterioussparkofherownnature,herundividedlikeness.Butw^henlikemeetslikethereisnomeanbetweenthem.Likegiveslikeitslikenessallunknowntoitsunlike,inunbrokenunion.ButSeraphisunlikethesoul.ASeraph,asyouknow,isspiritnotembodiedinanysortofbody.Butsoulisspiritembodiedinsomethingofthekind.AndsecondlytoSeraphinhiscreatednaturetherecameallatonceandwithoutadditionwhathethisdaypossessesinhisvisionoftheeternallight;forheisconstantinhislikenesstoGod.Herethesoulisdifferentfromtheangelsforinthereflectionofherlike

LIBERPOSITIONUM481

shereceivesasecretinfluxunknowntoanyangel.IthasbeensaidbyJohn,asageofGreece,thatthelikenessofthesoulconsistsinperfectlikenesstothatwhichhasnolike.Dionysiuscallstheangels‘divineminds.’AndStBernardsaysofthosewholeadangelicliveswhileinthefleshthatintothemthereflowsthemindofGodasitdoesintotheangels.OthouGodturnedGodinthytemporalunifiedmind,thousjfiritinspiredintotheonenessofGod,standupanddothycrowningwork!

Youaskhowthespiritstandsup?Hestandsonhistwofeet,understandingandlove,andoverstepsallperishablethingslestheshouldfoulhisfeetwithmatterofcorruption.—Andwhatishiscrowningwork?—Theclearandnakedvisionofthehighestgood,Godyonder,whereinthehighestgoodshallbathethespiritinthelightofexquisiteconsciousness.Thenshallthoulookandsee!—Dothelight-streamsofthehighestgoodaffectthespirit?——WhentheSovranGoodfloodsthespiritwithlightthespiritisborneupaboveitsnaturalabode.

31

MeisterEckhartwasbesoughtbyhisgoodfriends,‘Giveusonelastwordbeforeyougo.’Hesaid,Iwillgiveyouarulewhichisthesumofallmyarguments,thekeytothewholetheoryand'praetieeofthetnith.''

ItveryoftenhappensthatathingseemssmalluswhichisofgreatermomentinGod’ssightthanwhatloomslargeinours.WhereforeitbehovesustotakealikefromGodeverytiiinghesendsuswithouteverthinkingorlookingtoseewhichisgreatestorhighestorbestbutfollowingblindlyGod’slead,thatistosay,ourownfeeling,ourstrongestdictates,whatwearcmostpromptedtodo.ThenGodgivesusthemostintheleastwithoutfail.

Peopleoftenshirktheleastandpreventthemselsgettingthemostintheleast.Theyarewrong.Godiseverywise,thesameineveryguisetohimwhocanseehimthesame.Thereismuchsearchingofheartastowhetherone’spromptingscomefromGodorno;butthiswecansoontellforifwefindourselvesawareof,privyto,God’swillaboveallwhenwefollowourownimpulse,ourclearestintimations,thenwemaytakeitthattheycomefromGod.

SomejpeoplemakebelievetofindGodasalightorsavour;theymayfindalightorasavourbutthatisnottofindGod.Aecordingtoonescripture,Godshinesinthedarkwhereeverynowandthenwemaycatchaglimpseofhim.WheretousGodshowsleastheisoftenmost.SoitbehovesustotakeGodthesameineverymodeandineverything.

Someonemaysay,ButifIdotakeGodalikeineverymodeandeverythingmymindrefusestoabideinthatmodeorinthisoneasinthat.—ThenIsay,heiswrong.ForfindingGodinonewayratherthananother,Iallow,duecredit,butthatisnotthebest.Godiseverywise,alikeineveryguisetoonewhocanfindhimthesame.Knowingoneguise,suchandsuch,isnotknowingGod.FindingthisorthatisnotfindingGod.Godiseverywise,thesameineveryguisetoonewhocanseehimthesame.

Someonemay"object,ButtofindGodineverymodeandineverythingdoInotneedsomespecialway?—InwhateverwayyoufindGodbestandaremostawareofhimthatwaypursue.Shouldanotherwayappearquitedifferentfromthefirstyouwill

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488

dorightinquittingthattocloseivithGodinthisonewhichappearsasintheoneforsworn.ItisacounselofperfectioninthismannertoattaintosuchafinalcertaintyandpeacethatwecanseeGodandareabletoenjoyhiminanyguiseandinanythingwithouthavingtostopandlookforhimatall:aboonaccordedme.Forthisandtothisendallworksarewroughtandonthewholeworkshelp.Thethingsthatdonothelpletuseschew.

Wethankthee,heavenlyFather,forgivingusthyonlySoninwhomthougivestthineownselfandallthings.Wepraythee,heavenlyFather,asthouhasgivenusthyonlySonourLordJesusChrist,throughwhomandinwhomthoudostdenyusnaught,nor"ouldstnorcculdstnot,hearusinhimandmakeuspureandfreefromallourmanyfaults,unitinguswithhiminthee.Amen.

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