Spirituale Espousals

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THE
SPIRITUAL ESPOUSALS
CLASSICS OF THE CONTEMPLATIVE LIFE

General Editor
E. ALLISON PEERS
BERNARDINO BE LAREDO: The Accent of Mount Sion,

being the third book of the treatise of that name translated
with an introduction and notes by E. Allison Peers.
WALTER HILTON:
The Goad of Love, an unpublished

Amoris formerly attributed to
edited from MSS. by Clare Kirch-
translation of the Stimulus

St.
Bonaventura,
now
berger.
HENRY suso: Little Book of Eternal Wisdom and Little

Book of Truth, edited by James M. Clark.
ST.
BERNARD On
the Canticles, translated
duction and notes by the Rev.
J.
with an intro
R. Wingfield Digby,
s.j.
BLESSED JAN VAN RUYSBROEK: The Spiritual Espousals,

translated from the Dutch with an introduction by Eric
Colledge.
BLESSED JAN VAN RUYSBROEK
THE SPIRITUAL ESPOUSALS

translated from the
Dutch
with an introduction by
ERIC COLLEDGE
FABER AND FABER LTD

24 Russell Square
London
First published in mcmlii
24
by Faber and Faber Limited

Russell Square, London, W.C>\
Made and printed in Great
Britain by
William Clowes and Sons, Limited
London and
All
Beetles
rights reserved
To
CHARLES MULCAHY
CONTENTS
Translator
Note
page j
Introduction
The Prologue
9
43
Book
I.
THE ACTIVE LIFE
45
Book
II.
THE LIFE OF YEARNING FOR GOD
85
Book
III.
THE LIFE OF CONTEMPLATION OF GOD
177
Bibliography
191
Index
193
TRANSLATOR
MY
NOTE
translation of The Spiritual Espousals has been
the text to be found in Vol.
made from
of Werken (for fuller information
this and other works cited in the Introduction,

the
see
Bibliography), the critical edition of all Ruysbroek s
works published to mark the 55oth anniversary of his death.
concerning
have followed this excellent edition in most cases in its

punctuation and paragraphing, and I have also translated its
modern Dutch chapter-titles, which, although they do not
seem to be Ruysbroek s own, derive from several of the best
medieval Dutch and Latin manuscripts.
I have incurred debts to many scholars, and first I should
acknowledge the work of two anonymous Englishmen of the
1 5th
century, probably both Carthusians, the translator of
The Treatise of Perfection of the Sons of God and the authorcompiler of The Chastising of God s Children, much of which
second work is taken direct from some Latin version of
I
It was they who first introduced me to

me how well he repays a translator s
and
showed
Ruysbroek,
the
Espousals.
pains.
Among
the living, I have to thank
Monsignor R. A. Knox,
the Rev. Michael Egan, S.J., and the Rev. Vincent Wilkin,
S.J., all of whom have given me valuable counsel.
My
colleague Professor E. Allison Peers, the general editor of this

series, has put all his great knowledge and experience most
generously at my disposal. And the labours and dilemmas
inseparable from the preparation of such a book as this have
been lessened for me by my mother s expert help and sound
advice.
JAN VAN RUYSBROEK

born in South Brabant 1293
ordained priest
retired
from
c.
secular
1317
life
1343
professed as Augustinian 1351

died 2 December 1381
beatified 1908
INTRODUCTION
FEW
writers,
even among the
saints,
have told us
as little
of
themselves as Blessed Jan van Ruysbroek. Everything that he

wrote, and he was a copious writer, conveys to us a warm,
but he is at scrupulous pains to

avoid telling us who or what he was. Still more, he is at pains
not to claim for himself any merit or pre-eminence as a
contemplative. His books are all works of instruction in the
lively, arresting personality;
contemplative life, and he is never tired of insisting that this

life can be achieved only if man seek God Himself alone, and
not in or through His creatures; and this is given practical

application in his writings, in which he is plainly concerned
not to offer, to those who seek guidance from them, any of the
distractions or hindrances to enlightenment which a display
of his personality might afford.
The circle of devoted friends which grew around him in his
own priory of Groenendael outside Brussels, and in other
religious houses of the Low Countries, produced several
biographers whose records enable us to measure the difference
between the impression which his treatises give, not, it is true,
of frigidity or inhumanity, but of withdrawal, and the
seductive powers of his conversation and manners. But
nothing which these biographers have written suggests the
intractability or the contentiousness which are too often the
marks of the controversial theologian. His life, as well as his
works, was marked by a humility and a serenity which must
have cost much to achieve and maintain for his writings make
it
plain that in his own lifetime, as thereafter, he was attacked
as a teacher of false doctrine.
The Church of which he lived and died a faithful son, in
beatifying him, gave at last her guarantee that he did not teach
heresy; but it is not uncommon, even today, to find the old
;

charges resurrected, that Ruysbroek held views and employed
language which are almost indistinguishable from those of
Pantheists and Quietists. Such charges are usually reinforced
by
quotations from The Spiritual Espousals.

If we are to interpret the Espousals in the sense which
Ruysbroek intended, and if we are not similarly to misunder

stand and calumniate him, we must know more of him and
of the times for which he wrote than can be learned from his
works. It is true that there is a vital relationship between his
doctrine and the heresies of which he has been accused; but
this
relationship
is
that
of the completed picture to the
scattered, disjointed, meaningless and misleading fragments of

a jigsaw puzzle. In minimis, Ruysbroek s doctrine reflects a
principle very often to be observed in the history of Christianity,

that it is the perversions of truth which call forth the ultimate
and authoritative definition of truth.

Ruysbroek, who was born in 1293, had already spent many
years in Brussels as a secular priest, serving the collegiate
St. Gudule in a humble office, and
himself
church of
devoting
to prayer, contemplation, study and the cure of souls,

when,
some years before 1344 (no exact date is
possible), he first
became prominent, and that through the vigorous

part he took
in attacking the heretical doctrines which had been
spread by
the female apostle of seraphic love , Bloemardinne. She is a
somewhat ambiguous figure among the many heretics, male
and female, who flourished in the Low Countries towards

the close of the Middle
Ages, but we have some evidence on
which to base our conjectures as to the exact nature of the

doctrines Ruysbroek felt himself called to denounce.* It is
however significant that, as is so often the case with such
The details of Ruysbroek s life given here are
principally derived
from the second essay of D. A. Stracke,
S.J., chapter iv of Leven (see
the Bibliography for this and other full
titles): and in this essay will
also be found an excellent critical examination of the
sources for the
Ruysbroek biographical writings.
3
J. Van Mierlo, S.J., has contributed two articles,
B6gardisme and
Bloemardinne , to the Dictionnaire d histoire et de
geographic ecclesiastiqites,
to which I am much indebted for the account
here, as to Mgr. Knox s
Enthusiasm, which I shall have frequent occasion to
1
quote.
10
INTRODUCTION
movements, no contemporary documents survive,
although Pomerius, the Groenendael Augustinian who com
heretical
piled the first authoritative biography of Ruysbroek, writing

in the second decade of the fifteenth century, says that he has
seen her books himself and can testify to their pernicious
nature. Furthermore, we have no work of
manifestly is the immediate outcome of his
Ruysbroek which
campaign against
her: Stracke suggests that probably he confined himself to

preaching to combat her influence, which had become so great
as to be an open scandal in Brussels; but if Stracke s conjecture
is
correct, a further reason
may
well be that Ruysbroek saw
the dangers that could attend a documentation of her beliefs

which might gain circulation and so vitiate the success which,
would seem,
his mission enjoyed.

Pomerius, who is thus our principal source of knowledge
of Bloemardinne, tells us that she taught and wrote of the
liberty of the spirit and of the seraphic nature of free love ;
it
for the rest, he merely describes the fame and powerful

patronage she enjoyed in life, and the veneration accorded her
after her
death,
Ruysbroek began
Before
we
which seems to have taken place before

his
campaign.
account of her, however,
we
leave Pomerius
must notice one somewhat curious statement
in
it
which has
given rise to much controversy. He identifies Bloemardinne

with her near-contemporary, the mysterious Hadewijch of
whom we know almost nothing except that she was the author
of numerous poems, celebrating her adoration of the Redeemer,
and often couched in the language of courtly love. This
conflation, as he regards it, is absolutely rejected by Van
Mierlo; and the curious reader must be referred to his article
for the details of his highly ingenious theory that Pomerius,
officially deputed to scrutinize Hadewijch s verses, was unable
to distinguish between her use of erotic imagery to convey
sentiments in themselves unexceptionable, and Bloemardinne s
celebrations of seraphic love There is no need to make this
discussion of Ruysbroek s writings unduly involved, or to
relate Van Mierlo s thesis to that other, made prominent in
,
ii

recent years by M. Denis de Rougemont, which identifies the
imagery of the poetry of courtly love with the symbolism of
Cathar heresy; but it is relevant to present considerations to
remark here that although Ruysbroek was perfectly familiar

with the symbol, so often used, of Christ as the knightly
champion and wooer of the soul, he hardly ever employs it
in the Espousals, where it would have been most appropriate
are the
(the most obvious reflections of such symbolism
He
II xi 4
and
who
dies
for
love
He
dies
well
phrases
has laboured and striven as a champion against our foes
Prologue) and, further, although he does in fact in The Twelve
Beguines quote and acknowledge some quite harmless verses by
Hadewijch (this is one of Van Mierlo s chief reasons for
rejecting the identification with Bloemardinne), he himself is
never to be found employing erotic imagery. In the Espousals,
the principal suggestion of such imagery is in his simile of the
bee that ravishes the flower (II x 5); and even that would not
be distasteful, were it not for the association which it suggests
with many outpourings of ecstatic mystics, usually women,
which are not always edifying.
Had Willem Jordaens, Ruysbroek s confrere and disciple,
observed a similar discretion in his Latin translation of the
Espousals, the earliest which has survived, although Geert
Groote composed another, now lost, much harm might have
been avoided. Unfortunately, all is zeal. He was so anxious to
win approbation for his master, and to make plain his dark
sayings, that his De Ornatu begins with a prologue which most
scholars agree to regard as a pious forgery, 1 and the ensuing
translation contains much which is not faithful and accurate
translation, and some matter which woefully misrepresents the
original. One example will suffice, from the first sentence of
Book III: where Ruysbroek writes
soe comt die innighe
mensche in een godscouwende leven Jordaens has thought
;
1 I
am aware of the theory, put forward in our own times, that
Ruysbroek himself was the author of both prologue and translation;
but my own collation of Jordaens Latin and Ruysbroek s Dutch has
satisfied
me
that this hypothesis can be disregarded.
12
INTRODUCTION
introducitur amator devotus velut in
vitam
contemplativam Instances can be
sponsi cubiculum
of
such
use
of
thought and language quite alien from
multiplied
s own; and Jordaens must bear a part of the
Ruysbroek
responsibility for the grave scandal and offence which his
translation caused to Jean Gerson, Chancellor of Paris Univer
sity in the early fifteenth century, who was moved to write an
attack on Ruysbroek as a teacher of heresy.
Not all the blame attaches to Jordaens. Schoonhoven, the
Groenendael canon who undertook the defence of Ruysbroek s
fit
to render this as
in
reputation against Gerson
attacks, and, following
Schoon
hoven, Gerhardt Hamont, the prior of the Cologne Charter

house who wrote the preface to the new Latin translation by
Lauren2 Surius, his confrere, and who makes it clear that this
translation was undertaken to remove the false impressions
created by Jordaens work, seek to apportion fairly this blame:
it
is
impossible to judge Ruysbroek solely on Jordaens
showing, impossible to judge the Espousals solely on Book III,

Gerson seems to do, and impossible to understand the
Espousals for what it is without reference to the whole body of
as
Ruysbroek
writings.
to
We have evidence
show that Ruysbroek himself was well

aware that his works might be misinterpreted as advancing
Pantheist and Quietist opinions, and also that he foresaw the
dangers that might arise from a too wide circulation of the
earlier books, which he had not intended for general reading.
We know this from the prologue by the Herne Carthusian,
Gheraert van Saintes, to the manuscript written in Herne
Charterhouse to contain a collection of five of the principal
treatises, beginning with The Kingdom of Lovers, continuing with
the Espousals, and ending with The Litt/e Book of Enlightenment.
Gheraert describes how he and some of his brethren asked
Ruysbroek to visit them at Herne to expound his doctrine,
which they had failed to understand perfectly from his writings.
He came to them, and in private conversation Gheraert asked
for his
own
explanation of certain passages in the Kingdom.
Ruysbroek was perturbed to know that

13
this
work had come

into their hands, and he was sorry that the book had come
into circulation (gheopenbaert was), for it was the first book
that he had made, and a priest who had been Sir Jan s
he had forbidden to publish it (voirtsetten),
secretary,
whom
had
secretly lent
it
to us to copy
Gheraert then offered to
surrender their copy to Ruysbroek, but he refused this, saying

that he would instead write a work of explanation of the terms
employed
in his early works,
and of
how
he intended
men
to
understand them. 1
The promised work
is The LJttle Book of Enlightenment, and

prologue to it Ruysbroek confirms Gheraert van
Some of my friends wish me and have asked
Saintes account
me with short words to expound and make plain as well as I
am able the nearest and the clearest truth which I understand
and feel concerning all the most exalted doctrines of which I
have written, so that no-one should be angered by them, but
that everyone be improved. 2 Ruysbroek is probably poking
fun at himself here for his verbosity and his love of polysyllabic
abstract nouns and in the Uttle Book he does with a will what
he has been asked. Although it is a misrepresentation to call it,
as Pomerius did, a retractio , for its essence is that its author
has nothing to withdraw, since he has never held heretical
views, it is, none the less, a denunciation of Pantheism and
in
his
Quietism forthright and vehement, and had Gerson and his

many followers ever known of it, they could not have remained
in doubt about the true interpretation of the Espousals.
In my account of Ruysbroek s system, I shall quote chiefly,
where quotation helps to clarify, from the Uttle Book and from
The Twelve Beguines: these are both late works, written in an
awareness of hostile critics, and intended primarily for readers
not far advanced in contemplation, and therefore in need of
aids to the study of the more difficult works, such as The
Spiritual Tabernacle, the Kingdom and the Espousals.
But in thus contrasting works for beginners with works for
more advanced students, we must not fall into the error of
1
Werken
Werken
III Ixii-iii.
III 276.
14
INTRODUCTION
any fundamental discrepancy between
Espousals is only capable of mis
categories.
because
it is,
interpretation
judged solely on the intellectual
a
level,
superb readjustment, reassessment and reformation of
the truths of which Pantheism and Quietism are a distortion;
and in the Espousals there is an almost complete absence of
negative condemnation of these distortions, because Ruysbroek
supposing that there
the
two
is
The
believed that in combating them his most powerful weapon

was affirmation of Divine truth as it was revealed to him. In
he proceeds far beyond the local and particular

own day to a recognition of the spiritual
and intellectual defects which will lead in any age to heresy
and schism; and he sees clearly that heretics and schismatics
have no monopoly of such defects.
Consider from this point of view his examination of the
effects of the theological virtues upon conduct (I xix-xxix).
The humble man is free from dissimulation and affectation:
the obedient man is submissive to Holy Church and her
prelates and ordinances the self-denying man will not seek to
be different from the saints the patient man will suffer quietly
under oppression and persecution: the meek man is able to
endure harsh words and treatment: the merciful man will
this affirmation,
controversies of his
return love for anger: the compassionate man will be moved by

the sufferings of all humanity: the mild man, contemplating
the errors of humanity, will be drawn the more to God against
humanity sins: the sober man will neither taste nor
Whom
know
forbidden things.
This repertory, with its careful and ingenious relation of
each item to the Beatitudes and to the deadly sins, a wonderful
example in itself of the skill of the medieval rhetorician, is also
a percipient catalogue of the excesses into which pride,
disobedience, anger and the rest have led, and still lead,
distracted humanity; and in its recognition of human society
for what it is when it forgoes the grace of God, it is as much
removed from the Quietism of his day as from the belief so
prevalent now that society can somehow render itself innocuous
without superior aid.
2
15

This does not, however, imply that Ruysbroek was incapable
of applying the method of the Espousals to the specific ills of
his own times. He was too well aware of them to wish to avoid
them; and he shows himself to be particularly conscious of the
that accompany the pursuit of the contemplative
special dangers
life. We may in this connexion contrast his description of the
eccentric conduct of those visited with spiritual drunkenness
what he writes of the psychological state of the
(II x 3) with
tempestuous man (II xi 4). Although there is perhaps some

in his treatment of spiritual
irony, even at his own expense,
their
not
led
drunkards , he is
by
extravagant behaviour to
much the world
fault
or
however
error,
impute to them any
he
but
is stern in his warnings to tempestuous
may disapprove
men against the wish for death which will visit them. It is
evident that he knew well how close to the God-given mystical
rapture can come a morbidity in which the devil works. (It is
noteworthy how often, as in this passage, he uses the figure of
the high road , the main path , the route already mapped
;
out for the contemplative, to stray from which
is
perilous to
the soul).
We have
not the evidence necessary to show us what order

Ruysbroek own perception of the truths fundamental in his
system followed a case might be made for the hypothesis that
it was his recognition of the exact nature of the extravagances
s
of Bloemardinne and her followers which led to his seeing the

straight path of contemplation from which they had strayed.
however more probable, and this is the view to which

Pomerius and the other early biographers incline, that he was
It is
to teach against her because already his own mind was

and illumined as concerns the verities which she was so
greatly obscuring and perverting.
Knox points out, referring to an earlier advocacy of liberty
of the spirit than that attributed by Pomerius to Bloemardinne,
that the expression has an ominous ring. We who today use
such expressions as vague equivalents of freedom of thought
must not fall into the error of supposing that Bloemardinne was
pleading for any kind of religious or intellectual tolerance:
moved
clear
16
INTRODUCTION
such a plea would indeed have made her remarkable among
medieval Europeans, orthodox or heretics. Her liberty of the
spirit is a very different doctrine, that of the liberty of spirit
from flesh. Let the flesh do what it will, let its appetites be
gratified, the
more
the better, that
it
may
trouble less the
spirit.
God
gave us our spirits, but they dwell in flesh which the

Prince of Darkness made, and we must in this life serve two
masters.
So
let
the spirit be free to serve
to serve the devil. This, then,
have no
flesh,
and
let
caring as little as they
is
God, and the
seraphic love
flesh free
the angels
us love as the angels love, knowing and

what our flesh may do meanwhile. This
human
nature, pre-Christian, non-Christian and

we usually know under the name of
anti-Christian,
essentially
Dualism, and associate with the Manichean heresy. Ruysbroek s
view
of
of the utter incompatibility of Dualism and

Christianity is given a positive expression in his own presenta
tion of Christian doctrine concerning human nature ; and unless
recognition
recognize his teaching on this point, we cannot possibly

understand how opposed is his doctrine of humanity s union
with God to Quietism, his doctrine of humanity s likeness to
God to Pantheism.
The opening paragraphs of the Espousals give us the key to
the interpretation of the whole book and to all Ruysbroek s
works. Nature is the bride of God, and He made her in His own
image: this is to be interpreted unequivocally, and beside it no
Dualistic theory of the origin of matter can exist. In Mary s
we
part in the Incarnation,
God
prime intention for human
nature, union with Him, is made manifest: no Docetic account

of Christ s humanity can be reconciled with this; and he
pursues this matter later, showing us that even though through

the Fall human nature was accursed and rejected, still Christ
Him that nature (I ix), and showed

His reverence for that nature in His miracles of healing, which,
Ruysbroek significantly insists, are to be interpreted literally
as well as figuratively (I x). It is this teaching on which he
insists again in The Twelve Beguines, where he writes
We are all
one life in God, in our everlasting image, above our created
was willing to take upon

are also one humanity, which God has created, and
being.
are one human nature, in which God has imprinted His
We
we
image in Trinity, and which He in love took upon Himself, so

that He with us is God and man. And all men have received
this alike, bad and good for this is the excellence and exaltedness of our nature, and by means of it we are neither holy nor
;
blessed.
which St. Paul explicitly states for us

from the dead, the first fruits of all those who
have fallen asleep; a man had brought us death, and a man
should bring us resurrection from the dead; just as all have died
This
is
the doctrine
Christ has risen
with Adam, so with Christ all will be brought to life. 3

I should like here to refer to Knox s vivacious demonstration,
in his chapter entitled The Corinthians Letter to St. Paul ,3
that the First Epistle to the Corinthians is in fact an itemized
condemnation of the appearance in the Church of Corinth of a
variety of heretical and schismatic tendencies which historians
have only recognized as such as they appear later in the
Church s history. From this demonstration Knox excludes the
fifteenth chapter, dealing with the Resurrection; but it may
well be that St. Paul s thought and language here are aimed
at the beginnings of a Corinthian Dualism, and at a denial
that Christ clothed Himself in our flesh and nature, for he is
attacking the statements of some members of the Church that
the dead do not rise again
The implication of this is that
.
they had anticipated Docetism, which taught, as Knox defines

was not really born of the Virgin, and did not
it, that Christ
die
on
the
Cross, but wore through life a phantom body
really
in which matter had no part
.
From Ruysbroek
likeness of
God
unity with
Him.
affirmation that
we
are
made
in the
there proceed his views concerning the nature

in us of that Divine likeness, and how likeness to God
brings
This complex question of unity

superficially,
1
in
Book
Werktn IV
30.
3
I,
for that
is
not dealt with, except
would not accord with
I Corinthians xv 20-23.
Enthusiasm cap. II.
18
INTRODUCTION
Ruysbroek s careful planning of the work so that the three
books correspond not merely with three stages of progress in
contemplation, but also with three ascending grades of spiritual
intellectual attainment in the readers for whom it is
and
Thus in Book I, The Active Life, there is neither

nor
thought
terminology beyond the grasp of the plain man,
and a discussion there of the nature of unity would be in
appropriate but at the very beginning of Book II, The Life of
intended.
Yearning, we are told that Christ showed us the way to unity,

by His death in the bond of love, and by His Ascension (II i).
Following immediately upon this (II ii-iv) comes the

exposition of man s threefold unity, natural and supernatural
The connexion between this and the preceding statement that
Christ showed us the way to unity is not at once apparent but
it is derived from the doctrines, which we have
already
examined, that humanity is imprinted with God s image in
Trinity, and that our bearing of that image is perfectly
exemplified in Christ. In its turn, this doctrine of the triune
nature in man of the Divine image is derived from the view
(a view on the whole Thomist and anti-Scotist, though
.
Ruysbroek avoids any indication that the question
is contro
of
of
the
nature
essential
humanity.
versial)
According to this view, man consists of body, soul and
personality. So man was created by God, and so man possesses

threefold unity, unity of the lower or physical powers of
the body, with the higher or spiritual powers of the soul,

in the personality. All men, good and bad, naturally possess
this unity: in our lower powers we are sensual and animal, in
our higher powers
we
are rational
and
spiritual,
and in our
personality, in which lower and higher powers are united, we

are created and preserved by God in our essence. Good men
further possess a like unity supernaturally in their lower

powers, through the imitation of Christ and His saints in
:
suffering: in their higher powers, in faith, hope and

through God s graces and gifts ; and in their personality,
virtue
love,
and
where they have a unity with God essential but beyond

comprehension, and rest in God beyond all creation. And this
19

unity with God of the personality is without means , whereas
virtue and suffering, faith, hope and love are means
are to understand this term means in its accepted
.
We
God s means to us are His grace and gifts,

we
have union with Him, as through the
which
through
exercise of our means to Him, which are virtues and exercises
of devotion. This union with means promotes the exercise
of virtues. We also have union with Him without means,
above all gifts and this union without means brings rest in
philosophic sense.
God
(II
xxiv-xxvi).
threefold natural
and supernatural unity in man

This
informs the whole of his teaching. Sensual and animal man,
in the right use of his lower powers, pursues the active life
of virtue and suffering, the subject-matter of Book I: rational
and spiritual man, in the exercise of his higher powers, follows
the yearning life of which he treats in Book II; and in Book III
he shows how in the life of contemplation of our creation and
preservation by God we achieve an essential, incomprehensible
unity with Him and a rest in Him.
But though it is in the life of contemplation that this
essential unity is achieved, it cannot be too strongly emphasized
that Ruysbroek s conception is one of unity of body, soul and
personality, of the active, yearning and contemplative lives.
Never, in the Espousals or elsewhere, does he encourage us to
suppose that in achieving the contemplative life, man is to
active or yearning lives. Still less are we justified
in thinking that the soul and personality will be freed of the
body, here or in eternity. So with Christ all will be brought to
life
to life as He has it in grace and in glory, in His Personality,
Spirituality and Humanity. Ruysbroek s view of the contem
plative life and of union with God is then at once the antithesis
and the corrective of the Dualist theory of a necessary divorce
between soul and body.
The first sentence of Book III makes plain what Ruysbroek
abandon the
conceives the contemplative life to be. The fervent lover of

possesses God, and himself (that is, his spiritual powers),
and his life (that is, his sensual powers) God in delectable rest,
God
20
INTRODUCTION
powers in love,
his spiritual
his sensual
powers in virtue;
God
of contemplation, in which his personality is

exercised, his spiritual powers in love in the life of yearning, in
which his spirituality is exercised, and, in the exercise of his
in rest in the
life
humanity, his sensual powers in virtue in the active life.

Later in Book II, in cap. xvii, section 4, the argument
demonstrates how he conceives this threefold unity of humanity
and of the contemplative life to reflect the nature and being
of Christ, and to be exercised in Him. In the Eucharist, Christ
gives Himself in threefold manner: corporeally, in His
glorified flesh and blood, spiritually, in His higher powers, and
in personality, which exalts His spirituality into delectable unity
with the Godhead. Our response, in receiving Him, is threefold
our lower powers are stirred to devotion to His Passion (and
Ruysbroek here mentions stigmatization, as the most sublime
token of such devotion of our lower powers), our higher
powers in unity and charity, and our personality in eternal
:
and delectation in the Godhead. Our threefold response

of threefold gratification to Christ, in the lowest, physical
part of His Humanity, in His Spirit and in His Personality.
And our threefold response to Christ s threefold gift of
Himself is the pattern of the threefold life, active, yearning and
contemplative, no one part of which can be perfect without
the others. At the opening of Book III I have translated
Ruysbroek as writing that the fervent lover of God possesses
God, himself and his life in justness and due proportion
I have thus interpreted Ruysbroek s
met gherechticheiden
here and in some ten other contexts, notably in the introduction
to Book II, in I xviii, xxviii, II xiii and xxxviii. Similarly, in II
xxxviii and the introduction to Book III I have paraphrased
the adjective gherechte as who has achieved this just and due
proportion In all these cases I have thought such a paraphrase
rest
is
because merely to translate

as
gherechticheit
righteousness or justice would misrepresent the thought.
necessary,
In this respect Jordaens Latin

is
satisfied at the
is
superior to that of Surius,
opening of Book
whereas Jordaens writes
cum
21
III
with
cum
justitia directiva
who
justitia
But if
we

examine the passages
Ruysbroek conceives
have
now
this justness
indicated, we shall see that

and its directive powers to
and proportion, the same balance and

he
observes
present in Christ in His Divinity and
proportion
Humanity, and reflected in man in contemplation. Sometimes,
it is true, he uses
gherechticheit in a more general sense, as
when he speaks of Christ as the Sun of Righteousness , or of
attribute of the judge (I xv). But
justice as the necessary
although I have, except where I have indicated, translated the
noun as righteousness or justice , and the corresponding
adjective as righteous or just , it will very often be found
that the context states or implies the idea of balance and pro
portion. The difficulty which I have tried to solve in this way
is typical of those which must attend the interpretation of a
writer who uses words sometimes in a sense commonly
accepted and understood, and at other times in a speciauzed
and personal sense which their context does not always reveal.
The measure, the proportion and the simultaneity of our
threefold way of life and threefold unity with God must be
remembered, if we are to understand Ruysbroek s essentially
dynamic conception of our unity with God, a unity which he
calls living and fruitful (II xviii). Out of the unity in which
God dwells, He flows to His creatures, and flows back again
consist in a balance
as
into Himself:
He
flows to
them
in gifts
and graces, and
He
requires the same in- and outflowing, both of His gifts and
graces and of the human soul; and it is love which causes this
flowing, God s love for His creatures, and His

their love for Him.
The terms flowing
going
are not terms
demand of
which Ruysbroek
necessary to expound, and he seems in them to have

found the perfect image to convey his conception of dynamism.
finds
it
God is an ebbing and flowing sea (II xvii z), and farther on
he expounds the doctrine of Trinity in the same terms of the
love of every Person flowing out to the other Persons. We too
must flow and go, in and out, if we are to meet the Bridegroom,
if we are to reflect the Divine nature of which we bear the
image. We arc to go out in love towards God, towards
22
INTRODUCTION
ourselves and towards our fellow-Christians
(I xviii),
and the
going out demands a return, a flowing back, for we go out in

love, love is born of the union of God and man, and love
remains eternally in God. The gifts of God flow into the soul,
and this flowing demands of us both that we too flow out in
love, and that we flow back again into unity with God ; and in
the flowing back again we must return His gifts to Him,
multiplied far beyond what we are capable of giving (II 8),
and so there is uperpetuum mobile like the ebbing and flowing of
the sea to which God has been compared.
The perpetuum mobile is well described for us in The Twelve
where we read But between us and God the uniting

evermore and ceaselessly renews itself. For the Spirit of God
is flowing out and returning within. And the Spirit touches
and stirs our spirit and He demands that we live according to
God s dearest will, and demands that we love God according
to His excellence. This touching, which is a mean between us
and God, beyond this we cannot attain. What in its depths this
touching may be, and what in itself may be love, of this we can
know nothing. And when we have exhausted ourselves by
our works, then we begin again; for the gifts of God do not
x
permit us to be idle.
These gifts and graces which so perpetually stir us Ruysbroek
likens to streams, flowing from the inexhaustible well which is
:
Beguines,
God
(cf. II xviii). The first stream of grace endows

of
the spirit: and this unity is characterized
unity
and
by stability
independence of self and of others. This
will
be marked by man s turning inward, and
independence
from
his
dismissing
memory all sensual images; and thus he
achieves both natural unity, which he has by his creation, and
supernatural unity, which he has by grace. This supernatural
s
love for us
man with
unity in
its
turn will incline
him towards
unity with
God
in
Trinity, and thus he will live in the spirit, above sense and
sensuality and with no need of corporeal revelation, which is
appropriate to natural, sensual man (II xv).

At this point we must consider Ruysbroek
WtrkrnlV 32.
23
view of the

nature and function of image and likeness , a view which is
inseparable from what we have already seen of his doctrine
of the threefold way of life. As it stands, the chapter which I

have just summarized suggests that man in attaining to the life
of yearning has passed beyond any need whatever of image and
likeness and it would be easy to associate this with the many
passages in which he speaks of the need of sensual man in the
active life for image and likeness (as in II xi 3, where he in
dicates, as a progressive order of true revelation , first the
;
corporeal image which strikes sensual man in his imagination,

second the comprehensible truth seized by spiritual man in his
understanding, and finally rapture, which
is
beyond
self),
and
from this juxtaposition to draw an analogy with, say, the

Quietist aversion from meditating even upon Christ s humanity
and
or the heretical Begards* doctrine that the

is the work of
of
virtues
exercise
imperfect men, for the perfect
soul is free of virtues.
Such an analogy would be utterly false, as we can see by
sufferings,
reference to the passage already examined concerning the

Eucharist. Its falseness will also be seen if we scrutinize
Ruysbroek s teaching concerning image and likeness in the

light of what we already know.
Man is made in the likeness of God, and if we lose His
shall be damned (II xxiv), for likeness to Him is
of
us by God (II viii). This likeness comes to us
required
His
through
grace and gifts (II xxv), which are means; and
we
likeness
God s means
to us and ours to
Him
will cause this likeness
always to increase (II xxviii). It is in this likeness that the life

of spiritual man consists (II xxviii). The loving spirit, however,
God above likeness (II xxv) the time will come

has progressed so far that it will wish to abandon
likeness with all other means, graces and gifts, so that it may
seeks rest in
when
find,
Him Whom it loves (II xxxi). When

Him, its likeness to Him will sink and
not His likeness, but
in unity the soul finds

die in Him (II xxxiii).
we
replace this last excerpt in its context, we find

Ruysbroek there says that in unity the soul s likeness to
But,
that
it
if
24
INTRODUCTION
God will
we shall
sink and die in
Him, yet in the active life, in grace,

retain
that
likeness.
Likeness and above
always
are not antipathetic, but complementary. He makes
likeness
when he
For
same instant and time,

active,
(II xxxiii); and again
God comes ceaselessly into us through means (that is, in
likeness) and without means (that is, above likeness), and He
demands from us delectation and works, and demands that the
one be always unimpeded by the other (II xxxviii). The
justness and due proportion of the contemplative life consists
in the abandonment, in our personality, of likeness, and the
retention and exercise of likeness in our spirituality and
humanity. This same concept is stated in another form where
this plain
love
and
is
he writes that no
writes
rests in
man
in the
her Beloved
can achieve rest
who
has not loved in
yearning and action: and yearning and action must both

precede and succeed rest (II xxxvii).
This truth
is
Beguines,
more simply
stated
where we
find
But
if
for beginners in The Twelve
we wish to be received and

of God, we must be clothed
chosen into the everlasting joy

with the life of Our Lord Jesus Christ, and united to Him in
ourselves by means of His grace and our good works. And so
He lives in us and we in Him, according to the measure of His
grace and our holy living. And we must also be one with God
above ourselves in love and in delectation. And thus we are
one with Him; and thus we are one love and one delectation
with Him, transfused with everlasting blessedness. And
between likeness in ourselves and unity in God, the mean is
the living spark of our souls, that is, the light and fire of the
Holy Spirit. The light shows us that we are one with God in
love and in delectation, and like to Him by means of His
1
And in The Little Book we read: And
grace and our virtue
thus must (the contemplative) go out, living, in virtues, and
.
go in, dying, in God. And in these two is set a perfect life;

and these two are as closely united as are matter and form, as
are soul and body. 2
What
is
1
true of
likeness
Wtrken IV 34-5.
is
equally true of
Wtrken
III
images
282-3.
we must
here observe a further caution, and

what
between
Ruysbroek writes of images of God,
distinguish
and what he teaches us of images of God s creatures. Both
sorts of image are means which operate upon our sensual
nature, but we must use them variously. The image of God
will lead us to Him, and in the active life the devout man may
imagine Him under whatever name he pleases, and it shall be
although
pleasing to
man
is
Him;
distracted
but, in being led to Him, in the yearning life

by the image of His creatures. In the intro
Book II, we are told that if man is to see super*

the
second condition is that he must be free of alien
naturally,
images This is a parallel with the beginning of Book I, in
duction to
which the conditions for natural, physical sight are described,

and the exact correspondence is with the third condition
described there, that the eyes themselves be keen and healthy.
The imagination of God
creatures
is
treated as a kind of
spiritual blindness; and we may compare this with the passage

in which we are told that whereas God works from within,
outward, through grace, creatures work from without,
inward, through fantasies and sensual images (II vi). These

images may be of the joys or the sorrows which our love of
the created world
may bring us (II vii): whichever they be,

they are burdens which we must throw off.
But so far as the images of God are concerned, as in the case
of likeness to Him, we must learn at once to use them and
abandon them. That
meaning
is
made very
this
and nothing
else is
Ruysbroek
plain if we place his words concerning

Christ s created humanity in their
our passing beyond

immediate context (II xvii 4), where he says that by the aid
of His personality we must pass beyond ourselves and His
humanity and rest in the Godhead, and then goes on at once
to say that we achieve this by the exercise of our

spirituality
and the reception of grace, and by the exercise of our humanity
in devotion. He no more means
by this that we should in our
active and yearning lives
ignore Christ s humanity and Spirit
than he means that in attaining to
contemplation we should
cease to practise virtue and to
acquire grace.
26
INTRODUCTION
How far this would be from his entire way of thought and
devotion we can measure by remarking the extreme caution
he uses in elaborating the Pauline figure of dying into life
The figure itself, as employed by St. Paul, whom he so deeply
reverenced and understood, he uses without fear: In the
beginning (that is, in The Kingdom) I have said thus, that all
good men are united with God through means. This means is
the grace of God and the sacraments of Holy Church and
.
godly virtues
to the
faith,
hope and love, and
a virtuous
life
according
commandments of God. And
to sin and to the world, and to
all
to this belongs a dying

inordinate delight of nature. l
But, as I have already pointed out, he is too well aware of the

perils to the soul to encourage men to wish for or to speak of
a death in love in the mystical rapture. Where he does write of
the spirit being consumed and conquered and perishing in
love (II xxi 2), he follows this immediately with the words
our spirit and this love are living and fruitful in virtues
and later he insists that if in Divine love we die to ourselves in
God, we live in the spirit and savour the things that are eternal
(II xxxiii). If we die to ourselves, we die to that in us which is
alien to His nature; and if we live in Him, we live in our
threefold unity of humanity, spirit and personality. Any other
;
own words, or those of St. Paul, concern

and
uniting lead directly to Pantheism: and he
ing dying
shows us in The Little Book how clearly he recognizes this.
Behold, I have said thus, that the contemplative lover of God
is united with God through means, and also without means,
and thirdly without differentiation or perception of difference.
And this I find in nature and in grace and also in glory.
Behold, thus you must observe that we are united with God
through means, both here in grace and also in glory. And in this
mean there is great difference, both of life and of reward ....
And St. Paul undoubtedly understood this when he said that
he desired to be released from his body and to be with Christ. *
But he did not say that he wished to be Christ Himself, nor
interpretation of his
The LJftle Book, Werken HI 277.
Philemon
23.
27
now some
as
God,
faithless
and perverted men do,
who
that they have no God, for they have died to themselves,

are united with God so that they have become God. r
say
and
In The Twelve Beguines there is a similar affirmation, couched

For the Spirit
in the form of one of his favourite paradoxes
we
that
at
once
surrender
of
our
of God demands
spirit
:
God, and that we at once

comprehend Him: and both
these things are impossible to us. For we cannot issue out of
ourselves into God and lose our created nature; and so we
must remain everlastingly different from God, and remain
created creatures. For no creature can become God, nor can
God become any creature. 2 One cannot read such a passage
without being struck by the lack which such doctrines as
Pantheism display not so much of wisdom or knowledge as of
ourselves out of ourselves into
receive
God
into ourselves and
common sense.
That such Pantheistic distortions of the truth lead directly
to Quietism receives like recognition and denunciation. In
The Little Book occurs the following passage: For in that
highest realm to which they (Pantheists) have made their way,
they feel nothing but their single being depending upon God s
being. And they consider this single simplicity which they
attain to be God, because in it they find natural rest. And
it seems to them that in the
depths of their singleness
themselves
are
God.
For
lack
true faith, hope and
they
they
love. And by means of the bare idleness which they feel and
therefore
possess, so they say, they are without cognition and love and
free of virtues. And therefore they are at
pains to live without
conscience, whatever evil they may do. And they are dis
obedient to all the sacraments and all virtues and all the
exercises of
no need of
this.
is
Holy Church. For it seems to them that they have

But they say that imperfect men have need of
this.
There can be no doubt either of the direction in which this

aimed, or of the relation between this false doctrine and
Wtrken
III 276-8.
3
Werken III 279.

28
Wtrhm IV
31.
INTRODUCTION
s own teaching. In the first place, he patently has
the heretical Brethren of the Free Spirit, with their
Ruysbroek
in
mind
cultivation of complete passivity, their discouragement of all

conscious practice of virtue, and their claim that no action can
be
and also Eckhardt s proposition that

abandonment of our will to the permissive will of God
sinful in the perfect
the
excludes regret for our past sins
We
should compare
this
1
.
passage from The Little Book with
Book
II cap. xlii of the Espousals. Although the date of the

E* pousals is difficult to determine from internal evidence,
recent scholarship has made a good case, in my opinion, for

the thesis that it was begun at the time of Ruysbroek s retire
ment from
Brussels,
which followed immediately upon the
termination of his campaign against Bloemardinne in 1343,
was completed only after his profession at Groenen1 3 But even if the older view that when he
began to
write the Espousals he was already professed is correct, we can
and that
it
dael in
still see in this

passage the plainest reflection of his experiences
of the free spirit It would be possible to relate each point of
his denunciation to, for example, the condemnation of the
.
among the Begards by the council of

Vienna in 1311; but here it will suffice to deal with one point,
Ruysbroek s demolition of false natural rest
Observe how, in the passage just quoted from The Little
heretical tendencies
Book, he adds to his exposition of the Pantheists
they themselves have become God, as
belief that
were by way of
explanation, for they lack true faith, hope and love To him
this is an adequate explanation of their fantastic dogma, and
in the explanation is also the connecting link between Pantheism
and Quietism. If such men, this sentence implies, had
maintained justness and due proportion, and if they had sought
a true unity with God, a unity of their personality and soul and
humanity with Christ s, it would be impossible for them to
believe that a mere passivity of their animal and spiritual
natures, which should be active and yearning, could bring
it
Enthusiasm pp. 239-40.

Werken I xxxvii-xxxix ; Leven 89.
29
,jfjH

them to unity with the Divine Personality and faith and reason,
which they do not exercise or seek, would teach them how
;
absurd are their beliefs.

This false natural rest of the Quietists he everywhere
contrasts with the true rest of the soul, which is had in unity
with God. There is no need to document or expound this
matter farther; but it is appropriate that we should briefly
examine some of the attributes of this rest, and notably its
delectation, its lack of manner, its darkness and its not-knowing.
is the word I have used throughout to
Delectation
translate Ruysbroek s ghebruiken , which he employs in the
same sense as the Latin fruitio I have preferred delectation
to fruition , because this second word today is so generally
misunderstood and misused. Either term is inadequate, as
.
inadequate as ghebruiken itself, to convey what the author

wants us to understand and what this is he tries to define for
us in The Twelve Begutnes: All we who are one with God in
:
Him, which is an empty, glorious,

without perception of difference of the Persons;
there is neither the flowing-out nor the dra wing-in of God;
but there the Persons are empty and one in delectable love,
which is an empty, glorious unity of the Persons. There rest,
delectation and joy are illimitable. There all loving spirits are
one blessed delectation without perception of difference. The
delectation of God is unity of the Persons, naked emptiness,
overflowing joy, unfathomable blessedness, the crown and
reward in eternity of perfected love. J
love have delectation of

essential unity,
And from
tions of
the Espousals
what Ruysbroek
we may
s
glean several other indica

meaning is. Thus, he tells us that
whereas grace is given us for the sake of works, God gives us

Himself, above rest, for the sake of delectation and rest
(II vi). Similarly,
(II xxi i)
grace,
above time
(I
earth, Christ
we
it
without means
a mean and
are also told that during His life upon
are told that delectation
will
be remembered,
v) and we
soul was preserved in rest
:
charity (I x).
1
WerkenlV
30
33.
is
is itself
and delectation by
INTRODUCTION
From
and from the
definition in The Twelve

understand
something of what
Bfguines,
possible
he
himself
tells
us, again and again,
Ruysbroek means, though
that to understand all that he means is impossible, for rest and
these indications
it
is
to
beyond and above understanding and meaning.

not to be enjoyed by animal, sensual man: it is
above time, in which humanity acts and feels, and without
means, which work upon humanity and spirituality. And
because delectation is without means and empty, naked,
unfathomable, it is not to be enjoyed by spiritual man in his
reason and intellect. But spiritual man s capacity for love is
exalted by his personality to share the charity of God: and
through charity he has in his personality rest and delectation,
as in his spirituality he has love and intellectual cognition,
and in his humanity the exercise of virtues, none of which can
be perfect without the others.
In translating, I have throughout used charity to render
karitate , love for minne
From my translation it will be
seen that Ruysbroek is not consistent in his use of these two
words. He does not for example, use minne to describe
exclusively man s love for mankind, or for mankind and God
and there is certainly no equation of minne with Eros,
karitate with Agape; but it is true to say that in speaking of
God s love, he most often uses karitate and that when he
writes of man s karitate he always means a godly love that
delectation are
Delectation
is
reflects
God
love. Indeed, I think that
it is
true to say that,
which we have already examined, he is anxious in

both terminology and argument to suggest as few analogies
as possible between sacred and earthly love.
He tells us that, where God and the soul unite, charity is
born (I v), and that Christ s charity flowed from the boundless
well of the Holy Ghost (I x). Later, when he writes of the
distinction to be drawn and observed between true and false
intellectual attainment, he does not say that in orthodox
Christianity the one is to be found, in heresy the other:
for reasons
instead, he tells us that we should judge clever men not by

their cleverness but by their charity (II xvii 3).
single reading
3i

of this last section is all that is needed to show us how deeply
he was influenced by I Corinthians xiii: and again in II xli,
where he is probably referring specifically to the excesses of
the Begards, the argument is St. Paul s argument that it is
useless for men to seek to immolate themselves if this is done
for the sake of Eros and not of Agape.
This charity is not a mean, but an attribute of God Himself
which we may share; and thus it is without means, and also
without manner So I have translated Ruysbroek s onwise,
wiseloes (Although I have deliberately refrained, in preparing
this work, from consulting any English commentary or
previous translation, I recall a suggestion of the late Evelyn
Underbill, which I must have read some twenty years ago, that
my with manner should be rendered as somehow , and
without manner as nohow This is quite true, and I am well
aware how often my translation has failed to convey
.
Ruysbroek s felicity in finding simple, colloquial terms to

convey abstract ideas to simple men and women but if I had
admitted somehow and nohow I should also have been
obliged to admit whatness for quiddity and many other
such locutions which would have annoyed and antagonized
any reader of taste. When Ruysbroek is quaint, it is not for
the sake of quaintness but of clarity, and I have sought to
convey his clarity first, and his manner only second.)
He regards manner as both an aid and a hindrance to
progress in contemplation, which we must learn to use and to
do without, just as we have seen in the case of images. Each
virtue of Christ has its own special manner (I viii); that is,
even Christ Himself is not without manner in His virtuous,
loving, suffering humanity. As Christ shared our humanity,
so He practised virtue and exercised devotion, and in His soul
He used His reason and intellect; and this practice, exercise
and use are all of them manners recognizable ways of progress
for man. Manner is appropriate to the active life, Ruysbroek
tells us when man has attained to the
perfection of the active
he
will
reach
a
of
Christ s active life and
life,
comprehension
His
of
manner
and
His
and
he will then seek to
nature,
works,
:
32
INTRODUCTION
know what
is His interior nature, His Spirit and Personality.

transference of our contemplation from manner to
essence which marks the transition from the active life to the
It is this
life
of yearning
ment of manner,
xxxvi). This transition, and our abandon

in the life of yearning, as we cease to contem
(I
plate Christ s manner, he writes of again in The Twelve Beguines:

And his love is so awful and so piercing and it so consumes
that it touches, (that) when we feel this, which is above

reason, then our love is without manner and without fashion.
For we cannot know how to respond to His love, which is so
all
ravenous that
it
swallows and consumes in
its
own
quality
everything which comes near to it. Our love must give way
to this love, for we cannot defend ourselves. For there indeed
our love becomes naked,

the love of
God
idle
and without occupation.
And
consuming fire that ravishes us out of

ourselves and swallows us up with God in unity. 1
It is not necessary to offer any explanation of Ruysbroek s
bareness which convey
emptiness
images of nakedness
the meaning that in its union with God, human personality
has passed beyond the exercise of the functions of humanity,
and beyond all rational intellectual processes. This imagery,
and its ancestry, will be familiar to all who know his great
contemporary, the author of The Cloud of Unknowing. But
concerning one other related image, that of darkness it may
is
be well to write
following him, by
St.
because
use by Ruysbroek, and,

John of the Cross, is so often misunder
briefly,
its
stood, misinterpreted and misquoted. Ruysbroek and St. John

do not at all intend us to understand by this image any con
ception of doubt, despair, or tribulation such afflictions are a

well-recognized feature of the way of contemplation, and
:
Ruysbroek deals with them in their proper place but in writing

of them, he compares the time in which man is so afflicted to a
desert, parched and waterless, itself a figure of respectable
ancestry. When he first comes to speak of darkness (in II xxxvi),
;
we
are already well prepared for the value to be given to this

symbol by his previous use of such paradoxical figures as the
WerkenW
33
33.

woe and torment
that are the greatest of
all
joys, the
hunger
on every delicacy and are yet never

are
informed
by his vision and knowledge of
appeased. They
the greatest paradox of all, the vision of God which is more
perceptible and comprehensible than anything to which
feeling and reason can attain, and which is yet in its essence
and
thirst that feast daily
imperceptible and incomprehensible. On the other hand,

Christ is likened again and again to the sun, His working on
our
spiritual
influence
upon
and physical powers to the sun
When
the earth.
finally in
Book
III
vivifying
Ruysbroek
what it truly is, it is to tell us that in

beyond feeling and reason, we receive an
incomprehensible light which is Christ.
We must refer this concept of darkness and not-knowing,
and Ruysbroek s consequent views upon the finite nature of
human wisdom and reason, to his doctrine of the essential
nature and function of human existence. We are
humanity,
spirit and personality: God has endowed our humanity with
senses, with which we are to feel, and our spirituality with
reason, with which we are to think: and it is our nature and
duty to pursue the active life of feeling and devotion, and the
yearning life of reasoning and perception. In our attainment
of the third life, the life of contemplation, feeling and
reasoning
are united and exalted to union with God, above devotion and
above perception. Devotion and the senses, reasoning and the
intellect cannot and should not be abandoned; but
just as it is
not possible for us to think with our blood (the
phrase of a
writes of the darkness for
darkness, that
is,
twentieth-century novelist whom the twentieth century thinks

fit to
style a mystic) or to feel with our intellect, so it is not
possible to have union with God and to know Him through
sense and thought, which are
incapable of comprehending
Him.
This doctrine was put for Ruysbroek and is
put for us, with
concision which Ruysbroek rarely
attempts, by St. Paul:
Things no eye has seen, no ear has heard, no human heart
conceived, the welcome God has prepared for those who love
Him. To
us, then,
God
has
made
34
a revelation of
it
through
INTRODUCTION
His
there
Spirit;
is
find
Spirit cannot
it
no depth
out.
in
God
nature so deep that the
Who else can know a man s thoughts,
within him? So no one else

man
the
but
Spirit of God. Mere
thoughts,
with his natural gifts cannot take in the thoughts of God s
whereas the man who has spiritual gifts can
Spirit
scrutinize everything, without being subject, himself, to any
man
except the
can know
other
own
is
spirit that
God s
man
scrutiny.
This underlies all that Ruysbroek has to say of human

wisdom and reason. One must not seek to understand God s
not through
mysteries: they are to be accepted through faith,
the
observe
should
We
carefully
comprehension (I xxviii).
context of this, the discussion of sobriety: I have already
treatment in Book I of the
pointed out the relevance of this
virtues to Ruysbroek s views on the nature and
theological
of heresy. If Bloemardinne and the Begards had

not sought to taste and know the
preserved sobriety, had they
that is, not permitted
not
are
that
permitted (I xxviii)
things
to the senses and reason they would not have confused the
origins
of nature and the senses with the true rest in God

which is above nature.
He makes a similar point in dealing with purity (I xxix). The
and not to any of His
pure man will cleave only to God,
creatures and so his cleaving will be beyond the understanding
and beyond the senses. This, too, has a direct application to
no acknow
Quietism, seraphic love and like perversions:
false rest
to lead us to regard
ledgment that we as humans are finite is
ourselves as not bound by the laws of perfection.
The highest recognition of God to which man can attain in
the active life, and that by faith, is the mystery of compre
man
Him
to be incomprehensible (I xxxvi). Similarly, as

to the life of
proceeds by way of the life of yearning
the reason, illumined, exalts the spirit in inward
hending
contemplation,
of the Godhead will blind
perception, but the ensuing vision
and silence reason and observation (II xxi). It is man s capacity
for loving which will press on ; his reason is locked out (II xxi i) ;
1
1 Corinthians
35
ii
916.

and already in Book I we have been told that to recognke God
and to see Him without love has neither savour nor profit to
man (I xxxiii).
None the less, Ruysbroek
is
careful to point out that there
is
not-knowing which imputes blame

to those who do not advance beyond the active or the yearning
life: few men can do so, and those who cannot should neither
trouble themselves on this account, nor disparage those who
do (III, prologue). What, then, must the many do who are not
chosen ? They must do their best in the active life, and in the
yearning life if grace is vouchsafed them, and in all things they
must keep to the high road, by which, he is at pains to remind us,
nothing in this doctrine of
we can
only at all times understand submission to the authority

of the Church. Our Redeemer Himself was obedient to the laws
and even to the conventions, the sacramentals of Judaism
(I ix); and so ought we to be to His laws and His Church,
observing how daily He comes to us in the sacraments which
the Church ensures to us
and in
(I xiv),
perfect, Christlike
humility showing reverence to Church and sacraments (I xix).

Ruysbroek himself would have said that in thus providing
that his teachings were applicable and comfortable to all men,
he was being common this term is the indifferent of the
Book of Common Prayer, the impartiality which is an attribute
of Divine charity, as is indivisibility of Trinity. God is a
common light (I iii), and in all His attributes He is common
and outflowing (II xvi). God is common with all His gifts.
:
The
angels are common. The soul is common in all its powers

all the body and in all the limbs
(II xvi) and again
and in
should observe the passage beginning Now mark how

Christ gave Himself in common
(II xvii 4). When man
goes out from the unity of the spirit, he is in his unity and in
his going-out to reflect the Divine nature, and to be common,
and to go out to God and His saints, to sinners and those in
we
error, to the holy souls in purgatory

good men on earth (II xvii 2).
This
is
all
common life of impartial love, of adoration and

and expostulation, which gave name and form to
the
intercession
and to himself and
36
INTRODUCTION
who grouped themselves around Ruysbroek s

Groote 1 the Brethren of the Common Life took
Geert
disciple
their rule, and we can find the origins of their
as
the Espousals
the devotio
zeal for reform as well as of their devotions,
moderna in Ruysbroek. They denounced the infamy of the
in the
lives of clerics and bishops, as he does, for example,
church
bitter words with which he compares the common
common
to which Christ bequeathed His treasure, to be held in
for all, with the churchmen of his day, avaricious, unenlight
so were the Brethren
ened, luxurious. And as Ruysbroek was,
of the Common Life accused of heresy: there must indeed have
the devotees
sensational preaching campaigns and

the multitudinous conversions he effected to remind ordinaries
Bloemardinne and others who had disturbed not only their
been much in Groote
of
and quiet but the peace and unity of the Church; but
the Brethren s reputation in the end survived such charges,
own
as
rest
Ruybroek
did.
In his teaching and in his whole intellectual development,

his own doctrine of
Ruysbroek himself perfectly exemplifies
Pauline, Augustinian, Thomist, he is able
from every flower
is the bee of his simile to gather sweetness
it to the use and profit of the commonwealth no-one,
and
commonness
as
bring
of the doctrines of free-will
reading only his adroit handling
he
is much devoted) and predestination (which
(to which he
to
and
own
his
could guess how in
day
prefers not to elaborate),
convulsed
and
Christendom was still shaken
his own
knowledge
of this
by the thunders and lightnings
leave us room to dub him theocentric
debate.
or
Nor does he
Christocentric
which the
is in his contemplation of a Godhead

Persons of the Trinity Themselves have no discretion , he
matches in his devotion to the Redeemer that of the most
fervent Christocentric mystics of his age, anticipating, as he
so often seems to do, the devotions to the Sacred Heart and to
in
rapt as he
the
Body of
Christ
after his death.
which we
He
is
not
Espousals), but even here,

1
associate first with the century

not in the
(at least,
liturgical
when he
of
paraphrases the prayer
See Leven, pp. 134-40.
37

consecration from the
Canon of the Mass
(II xvii 4),
he shows
how the liturgy was a part of his life and thought.

He tries to tell us nothing of what he was, yet the Espousals
alone gives us a picture of the man more living than any formal
confession could be. Full of natural curiosity, he can tell us how
us
of the habits of the bee, the ant and the bat,

of the houses of the firmament and the motion of the planets,
what is the progress of fevers, what are the symptoms of dropsy,
what is the effect of honey-dew upon the crops, what is the
action of boiling water: and we can imagine the studious,
careful, profitable days of observation and speculation which he
passed at Groenendael, in the orchard and the kitchen and the
trees are grafted,
infirmary, as well as in the library.

In his approach to philosophy he
own
times.
From
is perfectly a man of his

the schools and his own studies he has
brought away a deep love of logic, not for its own sake but for
its power to refine and sift and select, to bring method and
discipline to the work of discerning true from false among the
conclusions of human intellect. He clearly recognizes the
importance of instinct, sense and emotion in the progress to
wards illumination, but he does not expect them to do the work
of the intellect, nor the finite human intellect to be capable of
comprehending a Divine infinity. If we find somewhat tedious
the reiteration of the various syllogisms which are the steps
that his argument mounts, we must remember that he as a good
teacher wished at all times to keep his pupils informed not only
of his conclusions but also of the method by which he arrived
at them, and also that, for his more advanced readers, the
method itself had an allurement which he knew and would
hardly wish to forgo. Numbers, categories and order had for
medieval man an emotional as well as an intellectual signifi
cance: in part this may reflect his need to harmonize the
apparent chaos of the observable world with his conviction
that creation corresponds with the
essentially harmonious
nature of its Creator. The whole of the Espousals is constructed
upon such principles of order, balance and symmetry. There
are, indeed, many resemblances between Ruysbroek s art and
38
INTRODUCTION
that of the musician of his day. In his thought and in his
language he takes delight in constructing a figure, and then,
with mathematical care and ingenuity, devising variations

which are, to one another and to their original figure, as
harmonious as the voices in a canon. Nowhere is this better
illustrated than in the harmony of structure to be observed
between Books I, II and III the candid simplicity of the first,
the majestic and complex progress of the second and the terse
ness, elusive and evocative, of the third are all built upon the
same logical structure, so that we may say of the three books,
as their author says of the consummations of the three lives
of which they treat, that no one may perfectly be compre
hended without the others.
The Espousals demands of its readers the same exercise of all
their faculties and gifts of which it so often treats. Its appeal
is at once intellectual and emotional, nor is it easy to dis
tinguish one from the other. The response of the reader to
repetition and variation, rhythm and balance, both in argument
and in language, was intended to be in part a response of the
reason to a series of philosophic demonstrations, in part a
response of the emotions to a devotional work of art.
This art, furthermore, is Ruysbroek s own. Great though
his debt was to St. Paul, St. Augustine, St. Thomas Aquinas,
the Victorines of Paris and others, and even though the use of
the vernacular as a means of instruction was already traditional
:
Low Countries, still Ruysbroek gained for himself his

miraculous reputation for the ease and felicity with which his
thought seems to grow and clothe itself in his own words. His
books are a world removed from the tricks that bedizen the
in the
popular
tract
and sermon of his time we

:
shall
look in vain in
them
for the exemplum ; and it is only rarely, as in the figures

of the branches of the tree of Faith or of the parti-coloured robe
of Free Will, that we
know that here we have a rhetorical device
which the centuries have robbed of
its
potency.
In his language, Ruysbroek is rare even among the mystics,
who so often warn us how inadequate and misleading are the
symbols they are forced to employ. Sometimes we have a hint
39

of Ruysbroek s fears concerning this, but they seem rather to
be fears for the inadequacy of his readers, who may prove to
be crude and insensitive (II xi 2), or who may allow themselves
to be beguiled by merely corporeal images, too easily expressed
in words (II xi 3). But his language as such he appears to find
means
may be,
adequate, so far as any sensual and
to convey his thoughts to his own satisfaction ; and at its best,
as in his figure of the contention in the storm of love of the two
intellectual
spirits (II xxi 2),
we have the work of a poet,
a poet of an order
revealed by his pleasing, homely, unambitious

Twelve
in
The
verses
Beguines, for example, work which cannot
or
be reinterpreted
paraphrased or translated without damaging
far higher than
is
the original.
But Ruysbroek himself would undoubtedly have rejected

such claims to intellectual and artistic pre-eminence, not through
any false modesty, but because he esteemed such things little
when weighed against virtue and devotion, charity and truth.

The conclusion of The Uttle Book tells better than I can do how
he wished to be remembered In all things which I understand
or feel or have written, I submit myself to the judgment of the
saints and of Holy Church for I will live and die as the servant
of Jesus Christ, in the Christian Faith. And I long to be by the
grace of God a living branch of Holy Church. And therefore,
as I have said to you before, you should hold yourselves aloof
from those men who are in their empty ignorance so deceived
that crassly and foolishly they believe that out of their own
natures they have found within themselves the indwelling of
God, and who wish to be one with God without His grace and
without the exercise of virtue, and in disobedience to God and
to Holy Church. And they wish by nature to be the sons of
God, as do all those of whom I have spoken who live in error.
And since the prince of angels was cast out of heaven because
he vaunted himself and wished to be equal to God, and the
first man was driven out of Paradise because he wished to be
:
God, how then shall the most evil sinner, which is the
come to heaven from earth, who wishes to
be God Himself, but not to equal Him in grace and virtue ?
like to
faithless Christian,
40
INTRODUCTION
For no-one can by his own strength climb up to heaven, save
only the Son of Man, Jesus Christ. And therefore we must
unite ourselves with Him through grace and virtue and
Christian belief, and so with Him we shall climb to where He
has gone before. For on the last day we shall all arise, each one
in his own body. And then those who have done good works
shall go into eternal life, and those who have done evil works
shall go into eternal fire. These are two regions unlike each
other, and nevermore to be united for each is ever averse from
the other. Pray and desire for him who has composed and
written this, that God be merciful to him: that he and all of
us be brought, out of our wretched beginnings and our
;
miserable continuation, to a blessed end.

the living Son of God, grant that to us all.
1
Werken
III 297-8.
May
Jesus Christ,
Amen.
THE PROLOGUE
Concerning a spiritual espousal between
God
and our humanity

1
St.
Bridegroom comes: go out to meet Him.
Matthew the Evangelist writes these words for us, and Christ
spoke them to His disciples and to all men, as we may read in the
parable of the virgins. This Bridegroom is Christ, and man s
nature is the bride, whom God has made in the image and the
likeness of Himself. And in the beginning He had set her in the
highest place, and in the fairest and richest and most splendid
of dwellings, that was in paradise. And to her He had subjected
all creatures, and He had adorned her with
graces, and to her
He had given a commandment and had she showed obedience,
she would have deserved to live steadfast and secure in
everlasting wedlock with her Bridegroom and never to fall into
SEE, the
any distress or
Then
there
sin.
came
a knave, the fiend
from
hell,
cunningly
in the guise of a serpent, and he was envious of this and he

deceived the woman, and the two of them deceived the man,
in
whom
humanity
first
existed.
And by false counsel he

And she was driven out
seduced her, Nature, the bride of God.
poor and wretched, and was made prisoner

and oppressed and enslaved by her foes, as if she should never
return to her native land or have pardon.
But when God thought it time, and when He had pity on
this anguish of His subjects, then He sent His only-begotten
Son on earth, into a splendid court and into a glorious temple,
which was the body of the glorious maiden Mary. There He
espoused this bride, our nature, and united her with His
Person by the noble virgin s most pure blood. The priest who
into a strange land,
St.
Matthew xxv
43
6.

blessed the bride, that was the Holy Ghost. The angel Gabriel
brought the command. The glorious maiden gave the consent.
Thus has Christ, our plighted Bridegroom, united our nature

with Him, and has visited us in a strange land, and has taught
us with heavenly laws and with the uttermost faith. And He
has laboured and striven as a champion against our foes, and
He has broken open the prison and has won the battle, and by
His death has dealt death to our death, and has ransomed us
with His blood and has set us free with the waters of His
baptism, and has enriched us with His sacraments and His
that we may go out clad in all virtues, as He says, and
gifts, so
meet Him in the court of glories, and enjoy Him without end
and evermore.
Now Christ, the master teaching truth, says: See, the
Bridegroom comes, go out to meet Him. In these words
Christ our true love teaches us four things. First, He gives us a
command,
in that
neglect this
He says
See
command, they
Those who shut their eyes and

all condemned. In the next
are
words He shows us what we
shall see, that is the coming of the

Bridegroom. Then thirdly He teaches us and commands what
we should do, in that He says Go out Fourthly, when He
says To meet Him He makes plain to us the profit and use of
all our labour and all our life, that is, a
loving meeting with the
.
Bridegroom.
Let us expound and make plain these words in three manners.
First, according to common usage, as they concern the life of
the beginner, which is called active life, needful to all men who
wish to be saved. Next let us make plain the same words as they
concern the interior, exalted, yearning life which many men
achieve by virtues and the grace of God. Thirdly, let us illumine

as they concern the supernatural life of the
contemplation
them
of God, which a few men can achieve in this manner or can

savour, by way of their exalted and excellent form of living.
44
BOOK ONE
THE ACTIVE LIFE
PART ONE
See
Now
the three conditions necessary
for
seeing
first matter. Christ, the wisdom of the Father,

has
and
spoken, inwardly according to His Divinity,
speaks
and has said to all men since Adam s days See And we have
need of seeing. Now mark well: so that we may see with bodily
or with spiritual eye, three things are necessary.
for the
A. IN
ORDER TO SEE WITH THE BODILY EYE
(cap.
Firstly, if men shall see with bodily eye that which is around
them, then they must have from without the light of heaven,
or some other material light, so that the medium, which is the
air, may be illumined there where they are to see. The second
necessity is that of their own free will they allow the things
see to form images in their eyes. The third is

that the instruments, the eyes, be sound and without flaw, so
that rude and material objects may in them keenly be reflected.
which they are to
Should one of these three be lacking in a man, then his bodily

sight will be defective. But let us say no more of this seeing,
but speak of a spiritual, supernatural seeing, in which reposes
all our blessedness.
B. IN
ORDER TO SEE WITH THE SPIRITUAL EYE
Whoever
is
deadly
4
need of three con
the light of the grace of God, and a will

freely turned to Him, and a conscience not afflicted with
ditions,
that
shall see supernaturally has
which
(cap. //)
are
sin.
47

a.
God
s offer
of grace to all men (cap.
//
/)
common good, and since

So now observe: since God
is
His unfathomable love
common, He therefore imparts His
is
grace in
two manners: preventive
grace,
and the grace by
which men gain eternal

All men have His preventive grace in common, heathen and
Jews, good and bad. Through the common love which God
has to all men, He has caused His name and His redemption
to be proclaimed and revealed to human beings in every
life.
quarter of the earth. He may convert every man who wishes

to turn. All the sacraments, that of baptism and the other
sacraments, are at hand to all men who wish to receive them,
God wishes to preserve all men,

and to lose no single one. For on the Day of Judgment no man
shall be able to complain against Him that not enough was
done for him, for he could have wished to turn. For God is a
common light, illumining heaven and earth and each man
according to his need and his worth.
But though God is common, and though the sun shines
equally upon all trees, many a tree still remains barren, and
yet another tree bears rich fruit, to the great profit of men.
That is why men are accustomed to cut trees open and to graft
them with slips cut from fertile trees, so that they too bear
good fruit, of a good flavour and profitable to men. The light
of the grace of God is a fruitful branch, coming from the living
paradise of the everlasting kingdom. There is no deed which
may be of good flavour or of profit to men which does not
grow from this branch and this branch of the grace of God,
which makes men pleasing to God, since by it men deserve
eternal life, it is offered to all men, but yet it is not planted in all
men. This is because they will not prune their tree of its wild
each according to his need. For
growth, that
against the
is,
their unbelief, or their perverted disobedience
commandments of God.
branch of the grace of God is to be planted in our

end three things are necessary: the preventive
of
and a will that is freely turned to Him, and a
God,
grace
But
if this
soul, to this
48
THE ACTIVE LIFE

clean conscience. Preventive grace reaches all men, for it is
God
gives it. But a willing conversion and the cleansing
Who
of the conscience are not given to all men, and therefore they
lack the grace of God, in which they should deserve eternal life.
b.
How God works
in all
men by means of preventive grace
man from without
(cap. iv)
or from within.
or through the loss of
temporal possessions, of kinsmen or of friends or because of
public disgrace or else a man is touched by sermons, or by the
good examples of saints or good men, their words, it may be,
or their deeds, so that he recognizes himself for what he is.
So God reaches man from without. Sometimes too man is
touched from within, in meditating upon the Passion and the
merits of Our Lord, and on the benefits which God has
conferred upon him and all men ; or in contemplating his sins,
the shortness of this life, and the terrors of death and hell:
the everlasting torments of hell and the everlasting joys of
heaven: and that God has spared him while he lived in sin,
and has waited for his conversion or he observes the marvel
which God has created in all creatures on earth or in heaven.
These are the works of preventive grace, which move men
from without or from within in many ways.
And man has also a natural inclination towards good by
means of the sudden illumining of the soul and the ratio
superior, so that always he desires the good and hates the bad.
In these ways God touches all men according to their wants,
and each man according to his needs, so that by these means
man is struck sometimes and accused in his conscience and
terrified and put in torment, and remains shut up in himself,
regarding nothing but himself. This is not antecedent grace,
nor is it meritorious but in this way preventive grace makes us
ready to receive those other graces by means of which men
deserve eternal life. When the soul thus remains free of evil
will and evil deeds, and conscious of its iniquity and struck
down and in torment over what it ought to do, mindful of God
Preventive grace reaches
From without through
sicknesses,
49

itself and of its evil deeds, there proceeds from this a
natural loathing for sin, and a natural good will. This is the
highest of the preventive graces.
and of
The co-operation of God and man
c.
When man
has done
all
that he
is
in justification (cap. v}
able,
and can do no more
own
feebleness, then there is need of the

immeasurable riches of God, that they may finish the work.
because of his
So there comes from above the light of the grace of God, just
from the sun, and it is sent suddenly into the soul, but
not through any merit or desire. For in this light God gives to
man His free riches and liberality, God Whom no creature may
deserve before he possesses Him. And this is God s secret
working in the soul, above time, and it moves the soul and all
its powers. This is the end of preventive grace, and the
as a ray
beginning of the second, that
is
the supernatural light.
The
point, and from it springs the second point,

light
the
soul
to do that is, a free turning of the will, in
which is for
a moment of time; and from this there springs charity in the
uniting of God and the soul. These two points hang together,
so that the one cannot be completed without the other. Where
God and the soul meet together in the unity of love, there God
gives the light of His grace above time; and the soul gives its
free conversion, by means of the power of grace, in a brief
instant of time; and there charity is born in the soul, of God and
of the soul; for charity is the lovers bond between God and the
is
the
first
loving soul.
Out of these
two points, that is out of the grace of God and

out of a free turning of the will illumined with grace, there
springs charity, that is Divine love ; and out of Divine love there
springs the third point, which is a cleansing of the conscience.
These points so converge that one of them may not persist
without the other for any time, for whoever has Divine love has
perfect contrition for sin. Yet here men may perceive the
ordinance of God and also of His creatures, for God gives His
light,
and in
this
light
man
gives a willing and complete

50
THE ACTIVE LIFE

conversion out of these two proceeds a perfect love towards
God, and out of love proceeds perfect contrition and cleansing
:
of the conscience, and that takes place as man looks down upon
the wrong-doing and the defilement of the soul. Because man
loves well, there comes in him a dislike of himself and all his
works. So it is ordained in the converted. From this there
comes an anxious contrition and a perfect sorrow that he ever
did transgress, and a fervent desire never again to sin and
evermore to serve God in devoted obedience; careful con
fession, free from concealment and ambiguity and dissembling
perfect penance following the advice of a skilled priest; and
then to begin a life of virtue and all good works.
These three points, then, as you have heard, belong
necessarily to a godly life. If you have these three points, then
Christ speaks in you: See, and may it be that you truly see.
This is the first point in the four principles which Christ our
;
Lord enunciates
See.
PART TWO
The Bridegroom Comes
of Christ which
is to
Of the
threefold coming
be looked for (cap. vi)
Now He
makes plain what we shall see, when He says: The

Bridegroom comes In the Latin, Christ our Bridegroom uses
this word venit. This word unites in itself two different times
the time that is past, and the time that is now present: and yet
furthermore He refers to the time which is to come. And in this
regard we should notice the three comings of our Bridegroom
Jesus Christ. He came first when He became man for the sake
.
of mankind, out of love. The second coming takes place every

day, again and again, in every loving heart, with new graces,
with new gifts, according to men s capacity for receiving. In
the third we see His coming to judgment, or at the hour of
death. In all these comings of Our Lord, and in all His works,
three things are to be noticed: the cause and wherefore, the
manner from within, and the work from without.
A.
THE
FIRST COMING,
a.
The reason of
WHEN GOD BECOMES MAN

this
coming (cap.
vii}
The wherefore, the reason why God created the angels and
men, was His unfathomable goodness and greatness, for He
wished so to do that the blessedness and the riches which are
Himself might be revealed to rational beings, so that they
might taste of Him within time, and delight in Him above time
in eternity. The reason why God became man, that was His
incomprehensible love and the need of all men for they were
ruined by our forefather s fall, and they could not set it to
rights. But the reason why Christ according to His Divinity
and also according to His humanity performed all His works on
:
THE ACTIVE LIFE

is fourfold, that is His Divine love which is
the created love which is called charity,
and
immeasurable;
in
His
soul together with the uniting of the
had
He
which
and
the
word
perfect gifts of His Father; and the
everlasting
human
of
need
nature; and the honour of His Father.
great
These are the reasons for the coming of Christ our Bridegroom,
and of all His works, inward and outward.
earth, this reason
b.
The manner and
the operation
of this coming (cap.
viii)
Now it
behoves us to observe in Christ our Bridegroom, so

to follow Him in virtues according to our
the
manner
of His interior life, and the exterior works
power,
which He performed that is to say, His virtue and His works of
virtue. The manner of His life was according to His Divinity,
and this manner is to us unattainable and incomprehensible.
For that is because He is eternally born of the Father and because
the Father in Him and through Him acknowledges and creates
and orders and rules all things in heaven and in earth. For He
is the wisdom of the Father. And they breathe one Spirit, a love
which is a bond uniting the two of them, and all saints and all
good men in heaven and on earth. Let us speak no more of this
manner, but of that manner which Christ used by Divine gifts
and according to His created humanity. There is indeed much
to be said of this manner, for Christ had as many interior
manners as He had interior virtues because each virtue has its
own special manner. These virtues and these manners were in
Christ s soul so that it is above the understanding and the
comprehension of all creatures. But let us consider three, that
is: humility and charity, and passion or suffering, inward and
outward, in patience. These are the three chief roots and
beginnings of all virtue and all perfection.
that
we may wish
i.
The first manner: Christ
s humility, according to
His Divinity and
humanity (cap. ix)
Now understand
find
in Christ, by reason of His Divinity, men

two kinds of humility. The first is that He was willing to
:
53

become man, and that He was willing to take upon Him human
nature, that nature that was rejected and accursed into the very
depths of hell, and that He was willing in His entire person to
be one with it, so that every man, bad or good, may say:
Christ, the Son of God, is my brother. The second humility,
according to His Divinity, is that He chose a poor virgin, not a
king s daughter, to be His mother, and so that the poor virgin
should be the mother of God, ruler of heaven and earth and all
creatures. Furthermore, one may say of all the acts of humility
which Christ ever performed, that God performed them.

But now let us consider the humility that was in Christ
according to His humanity, and by means of graces and Divine
soul with all its might was bowed down in
gifts. Thus His
reverence and in worship before the great power of the
Father: for a heart bowed down is a humble heart. Therefore
He performed all His works to the honour and praise of His
Father, nor did He in any thing seek to glorify His humanity.
He was humble and obedient to the older dispensation and to
the commandments, and at times to conventions, when that
was profitable. And for that reason He was circumcised and
taken to the Temple and presented according to custom, and
He paid taxes to the emperor as did other Jews. And He was
humble and obedient to His mother and to St. Joseph. And
therefore
He
served them, according to all their orders, with

He chose poor outcasts for His companions,
ready submission.
wander through the world converting it: these were the

apostles, and among them and among all men He was lowly
and humble. And thus for this reason He was at the bidding of
all men, in whatever need
they were, whether of heavenly
or
as
if
He
were the lackey of the whole
things
earthly, just
to
world. This
is
the
first
point concerning the humility of
Christ our Bridegroom.

2.
The second manner: Christ

(cap.
s charity,
adorned with all virtues
x)
Concerning the second point, which was charity, beginning

and source of all virtues. This charity preserved the highest
54
THE ACTIVE LIFE

power of His soul in a stillness and in an enjoyment of that very
blessedness which He now enjoys. And this same charity
exalted Him evermore to His Father, with reverence, with love,
with praise, with worship, with inward prayer for the needs
of all men, with offering up of all His deeds to the honour of
His Father.
Yet this same charity caused Christ to abase Himself to the
material and spiritual needs of all men, faithful and kind as a
lover; and here He gave by His life an example to all men of
how they should live. He nourished all men: their spirits
within, as they might receive it, with true teaching, and their
senses from without with miracles and wonders. And sometimes
too He fed them with food for the body, as when they followed
Him into the wilderness and could go no farther. He made
the deaf to hear and the blind to see, the dumb to speak and the
fiend to flee out of men ; He made the dead live and cripples to
and this one must interpret literally and

Christ
our Lover has laboured for us, interiorly
spiritually.
and exteriorly, in true and faithful manner: we may never
walk
straight;
comprehend the depths of His charity, for it flowed from the

boundless well of the Holy Ghost, and in measure above that
of all who ever experienced charity, for He was God and man
the second point, concerning charity.
in
one person. This
3.
The third manner: Christ
is
s Passion
and
sufferings, in patience, to
death (cap. xi)
We
The third point concerns suffering in patience.

must
earnestly observe this point, for it adorned Christ our Bride
groom in all His life. For at the very moment of His birth He
suffer; and He suffered poverty and cold. He was
circumcised and shed His blood; He was sent fleeing into a
strange land He served St. Joseph and His mother He endured
began to
hunger and thirst, contempt and reviling, and the shameful

words and deeds of the Jews He fasted, He watched and He
was tempted by the devil. He was made subject to all men. He
wandered from region to region and from place to place,
preaching the Gospel with great labour and great care. At last
;
55
He was taken captive by the Jews, they who were the enemies
of Him who loved them. He was betrayed, mocked and ridi
culed, scourged and buffeted, condemned through false
witness. He carried His cross with great woe up to the highest
place
upon
earth.
man or woman
He was
see so fair a
stripped mother-naked. Never did

body so misused. He suffered shame,
pain and cold before all the world: He was naked and it was
cold, and the bitter wind blew into His wounds. He was
nailed to the
wood
of the cross with rude
that His veins burst.
nails,
and racked so
He was dragged up and cast down so
that
His wounds bled. His head was crowned with thorns; His
ears heard the cruel Jews cry Crucify Him, crucify Him , and
many an unworthy word; His eyes beheld the Jews, set as
one man upon their wickedness, and the desolation of His
mother, and in the bitterness of His torment and death His
sight failed; His nostrils breathed in the foulness of their
spittle upon His face His mouth and His throat were drenched
with vinegar and gall: His whole being tormented through
and through: Christ our Bridegroom brought by torment to
death, forsaken by God and by all creatures, dying as He hung
upon the cross, as it were an image heeded by no-one, except
for Mary His mother, who could not help Him.
Yet more Christ suffered in His soul from the wilful
obstinacy of all the Jews and of those who slew Him: for
whatever signs and wonders they saw, they persisted in their
;
wickedness.
And He
suffered for their
damnation and for the
vengeance because of His death; for God would inflict

vengeance upon them, soul and body. And still He suffered on
account of the lamentation and the desolation of His mother
and His disciples, who were in great affliction. And He
suffered because His death should be lost to so many men, and
because of the ingratitude of many men, and because of the
which would
many, to the reproach and shame of

And His humanity and His ratio
since
God
withdrew
from them the benefits
suffered,
inferior
of His gifts and His comfort, and left them solitary in such
need: and it was of this that Christ complained and said: My
evil
Him who
afflict
died for love of us.
56
THE ACTIVE LIFE

Christ our
God, my God, why hast Thou forsaken me?
Lover kept silence over all His own sufferings, and cried out
to His Father
Father, forgive them, for they know not what
2 Christ was heard
do
they
by His Father because of His piety, 3
since those who acted out of ignorance were thereafter soon
1
converted.
This was the manner of Christ
interior Passion, humility,
charity and suffering in patience. These three Christ our

Bridegroom maintained through all His life, and in His death
and He paid our debt in His justice, and in His love He
opened His side. And from it there flowed the abounding
;
of blessedness. And He ascended in

hand of His Father, and reigns in
rivers, the sacraments
glory, and
the right
sits at
eternity.
This
the
is
perfectly
first
come
THE SECOND,
B.
coming of our Bridegroom, which has
to pass.
DAILY COMING, IN
MAN
SOUL
(cap. xii)
The second coming of Christ our Bridegroom happens every

day in good men, ever and again, with graces and with new
gifts,
in
all
those
their powers.
who
Here
let
dispose themselves to this according to

us not speak of the first conversion of
men, nor of the first graces given to them when they turn
themselves from sin to virtue. But let us speak of their growth
in new graces and in new virtues from day to day, and of a
present coming of Christ our Bridegroom, daily in our soul.
Now it is for us to observe the cause and the reason, the manner
and the works of this coming.
The
a.
manner and the operation of this coming, in an

image of the sun in the valley (cap. xiii]
reason, the
There are four reasons God s pity, and our necessity ; God s
mildness, and our longings. These four cause virtue and
:
St.
Matthew xxvi
46.
St.
Luke
57
xxiii 34.
Cf.
Hebrews v
7.

excellence to grow.
Now
understand:
when
the sun sends
light into a deep valley between two high

mountains, and the sun then stands in the height of the
firmament, so that it can illuminate the floor and the depths of
its
rays and
its
the valleys, then three things take place.
The
valley
is
given
from the mountains, and

light,
there is more heat: and it becomes more fertile than flat and
even land. And in just the same way, when a good man reflects
in the depths of his being upon his littleness, and acknowledges
that he has nothing and is nothing and can do nothing of his
own power, he cannot remain still, nor can he advance in
virtues; and when he acknowledges also that he frequently
lacks virtues and good works, in this he acknowledges his
poverty and his need, and so he makes a valley of humility.
And because he is then humble and in need, and because he
confesses his need, he thus shows and laments his need of the
riches and pity of God. So he perceives how high God is, and
how low he is and so he is a deep valley. And Christ is a Sun
of righteousness, and also of mercy, standing in the height of
the firmament, that is at the right hand of His Father, and
He shines into the depths of the humble heart: for Christ is
altogether moved by men s need when they humbly call on
Him and lament. Then there grow in that place two mountains,
which is a twofold desire: the desire to serve and praise God
in worship, and the second desire, to win virtues in excellence.
These two mountains are higher than heaven, for these desires
touch God immediately and call on His generous pity.
Because then God s pity cannot restrain itself but must flow,
for the soul then is able to have and to receive more gifts.
and
more
light is reflected
new coming of Christ, with new

Then this valley, the humble heart,
experiences three things it is more illumined and enlightened
with graces, and more warmed in charity, and made more
This
is
the cause of the
virtues for the
soul.
in perfect virtues and in good works. And thus

have
the reason and the manner and the works of this
you
coming.
fruitful
58
THE ACTIVE LIFE

b.
The strengthening and making steadfast of
the operation, through
Christ s coming in the sacraments (cap. xiv)
There is yet another coming of Christ our Bridegroom,

which takes place each day in multiplication of graces and in
new gifts, that is when man receives one of the sacraments, with
humble heart and with a proper disposition, he so receives new
gifts and greater grace through humility and through the
heavenly secret working of Christ in the sacrament. Lack of a
proper disposition is to say lack of faith in baptism, of
penitence in confession, to approach the sacrament of the altar
in mortal sin or with evil will, and so forth with the other
sacraments. Such as
the more. This
there
do so
no new grace, but rather sin

coming of Christ our Bridegroom,
receive
the second
now
which
mark
is
is
present among us each day. And we should
with devout hearts till it come to pass in us. For
need of it, if we are to persist or advance in the eternal
this
is
life.
C.
Op THE THIRD COMING OF OuR LORD

a.
The reason of this coming
The
third coming,
judgment, or in the
(cap.
TO JUDGMENT.
xv)
which is still to happen, is His coming to

hour of our death. The reasons for this
shall be the fittingness of the time, the opportunity of

the case and the judge s justice. The fitting time for this coming
is at the hour of death and at the last
judgment of all men.
coming
When God created

the body, He set a
the soul out of nothing, and united with

determined day and a certain hour for it,
and these are only known to Him, and then the soul must
relinquish time, and reveal itself in His presence. The oppor
tunity of the case is required because the soul must speak and
answer for the words and all the works that ever it performed,
in the presence of the eternal verity. The justice of the judge is
required, because to Christ belong judgment and sentence, for
He is the Son of Man and the Wisdom of the Father, to which
59

all judgment belongs. For to Wisdom all hearts are
and
open, in heaven and earth and hell. And therefore
plain
these three points shall be the circumstances of the general
advent on the last day, and also of the special advent to each
man in the hour of his death.
Wisdom
The manner and
b.
The manner
Judge
the operation
of this coming (cap. xvi}
which Christ our Bridegroom and our

judgment is that He will reward and
in
shall act in this
justice, for He gives to each man according

He gives to good men for every good work
which is done in God s name an unmeasured reward, that is
Himself Whom no creature can deserve. But since He co
punish according to
to his deserts.
operates in His creatures in their good works, each creature

earns Him as a reward, according to his powers, and that with
a proportionate justice. To the damned He gives everlasting

woe and torment, because they have despised and rejected an
everlasting good for the sake of a good that is transitory.
And
of their
own
free will they
have turned away from God,
to His dishonour and against His will, and they have turned
themselves to His creatures. And with justice they are
condemned. Those who bear witness at the judgment are the

angels and men s conscience. And the opposing advocate is
the devil of hell, and the judge is Christ, Whom no man may
deceive.
c.
Offive
sorts of men
who
shall come to judgment (cap. xvii)
of people who must appear before this

and the worst, are those Christian men
who die in mortal sin without contrition and without
repentance, because they have despised the death of Christ and
His sacraments, or have received them
vainly and without
proper disposition. And they have not shown works of mercy
There are
judge.
The
five sorts
first class,
charity to their fellow-Christians according to God s

ordinance, and therefore they are condemned to the nether-
in
60
THE ACTIVE LIFE

most
The next class are those without the Faith,

They must all appear before Christ. Yet
were condemned all the days of their lives, for they had
pit in hell.
heathens or Jews.
they
neither grace nor Divine love therefore they dwelt always in
the everlasting death of damnation. But they shall be less
:
tormented than evil Christians, because they had received

fewer gifts from God and knew less of what they owed to
God. The third class are good Christians who sometimes have
fallen into sin, and have risen up again with contrition and acts
of penance, and have not fulfilled their penance as justice
required. Their place is in purgatory. The fourth class are
those who have kept God s commandments, or, even if they
have broken them, have turned again to God with contrition
and with penitence and with works of charity and mercy, and
have completed their penance, so that their souls, issuing forth,

go straight to heaven without any purgation. The fifth class
are those who have their conversation in heaven, above all
outward works of charity, and are united and sunk in God, and
God in them, so that between God and them time and our
mortal state can interpose no means. When such are released
same moment they enjoy their

they are not judged, but on the last
day they shall with Christ give judgment upon other men.
And then shall all mortal life and all temporal pain on earth
from
their bodies,
eternal blessedness.
in the
And
and in purgatory have an end. And the damned shall sink and
be swallowed up in the depths of hell, into a perdition and an
everlasting terror without end, together with the devil and
with his company. And in the twinkling of an eye, the blessed
shall be in eternal glory with Christ their Bridegroom, and
they shall see and taste and enjoy the inexhaustible riches of
the Divine nature, eternally and evermore. This is the third
coming of Christ, which we all attend, and which shall come to
pass with all of us. The first coming, when God became man,
and lived in humility and died in love for our sakes, this
coming we ought to follow in our external works, with
perfect habits of virtue, and in our hearts with charity and
with careful humility. The second coming, which is now at
61

when He comes with grace into every loving heart,
coming we ought to covet, and to pray for each day, that
we may persist and increase in new virtues. The third coming,
to judgment or in the hour of our death, this coming we ought
hand,
this
and with piety, till we are

and come into the court of glories.
This coming in these three manners is the second of the four
to await with longing, with trust
released
from
this exile
principal matters.
62
PART THREE
Go
out
Of the
coming of virtue out of love and
justness built
upon humility (cap.
xviii)
Now
understand that Christ says at the beginning of His

that is, by means of charity and a pure conscience,
,
as you heard at the beginning. Now He has shown us what we
lesson See
shall see,
which
is
command what we
these three comings.
should do, and says
Now He
Go
out
goes on to
you the
and
in
you
charity,
point
and if you have properly observed Christ your monitor and
how He went out, then out of charity and your loving scrutiny
first
is
If in
see in graces
established, that
of your Bridegroom there will spring up in you a justness,

so that you desire to follow Him in virtues. Then Christ says
within you: Go out. This going out can be of three kinds. We
may go out towards God, and towards ourselves, and towards
our fellow-Christians, and this may be by means of charity
and of justness and due proportion. For already charity makes
its way
up to the Kingdom of God, that is to God Himself,
for He is the source from out of which charity immediately
flowed, and in which, in the uniting of God and man, charity
remains. Justness, which springs from charity, wishes to make
perfect all the habits and all the virtues which are to the honour
and
of the Kingdom of God, that is the soul. These two,

and
charity
justness, lay one foundation in the kingdom of the
soul where God shall dwell, and this foundation is humility.
These three virtues support all the weight and the building of
all virtue and all excellence. For charity evermore holds man
up before the inexhaustible goodness of God where it flows
out, so that he may live to the honour of God, and persist and
grow in all virtues and in righteous humility. And justness
holds man up before the everlasting truth of God, so that he
5
profit
63
may
discern the truth and be enlightened and achieve
all
virtues without straying. But still humility holds man up

before the exalted power of God, so that he may ever remain
poor and abased, and put
his trust in
God and
think nothing
which man should bear

of himself. This is the manner
he
himself before God, so that
may ever grow in new
in
virtue.
A. HUMILITY AS
THE FOUNDATION AND MOTHER OF

VIRTUES
(cap.
xix)
Now
understand that because we have laid humility as our

foundation, we shall speak of humility at the beginning.
Humility is a quality of abasement or profundity that is, an
inward abasing or bowing down of the heart and of the mind
before the exalted excellence of God. Righteousness commands
and requires it, and, once the loving heart has charity, it cannot
:
When
man who
is humble and loving sees

served
him, so lovingly and so
humbly
and
that
God
is
so
faithfully,
mighty and so exalted and so
and
that
man
is
so
excellent,
poor and so little and so base:
be forsaken.
that
God
the
has so
from this there grows in the humble heart so great a reverence

and worship towards God, for to pay honour towards God
with all one s acts, interior and exterior, is the first and the
most grateful of the deeds of humility, and the sweetest deed
of charity, and the most needful work of righteousness. For
the loving, humble heart cannot pay enough honour to God,
nor to that which is excellent in His humanity, nor can it
abase itself so low as it desires. And therefore it seems to the
humble man that he must always remain in the service of God s
honour and of humility. And he is humble and reverent
before Holy Church and the sacraments, and he is moderate
in eating and in drinking, in words, in making any reply, in
his demeanour, in dress, in lowly service, in humble resignation
without dissimulation and without affectation. And he is
humble in what he practises, inwardly and outwardly, before
64
THE ACTIVE LIFE
God
and before
is
all
men, so that no-one because of him
is
And
thus he conquers and drives out pride, which

cause and beginning of all sins. Through humility are the
offended.
traps of the devil and sin and the world broken open, and
man is set in order within himself, and established within
his
and
own citadel of virtue, and heaven is opened to him,

God is inclined to him to hear his prayer; and he is
rilled full
of graces, and Christ, that immovable Rock,
foundation.
he cannot
He who
is
his
there in his humility persists in virtue,
err.
a.
Humility fosters obedience
(cap.
xx)
Out of this humility comes obedience, for no-one but the

humble man can be inwardly obedient. Obedience is a lowly,
submissive, pliant disposition, and a ready willingness to
perform all good things. Obedience makes man submissive to
God s commandments and to His prohibitions and to His will.
And it makes the senses and the sensual powers submissive
to the ratio superior, so that man lives in ordered and rational
fashion. And it makes man submissive and obedient to Holy
Church, and to the sacraments, and to prelates and their
teaching and commands and counsel, and to all the pious
practices which men use in Christendom. It also makes
man
ready and submissive to
service, corporeal
and
all
spiritual,
men
in counsel, in deeds, in
according to good judgment

it banishes disobedience, who
and to each one s needs. And

a daughter of pride more to be shunned than venom
or poison. Obedience of will and of deeds is an adornment
and a nourishment, manifesting man s humility. It makes
peace in our converse one with another: if it is found in
the bishop, as he has need that it be, it draws to him those
that are subject to him; it maintains peace and equity among
equals, and he who is obedient is beloved by those who
owe him reverence and those who are above him, and he
will be exalted by God and enriched with His gifts, which
is
are eternal.
65

b. Obedience fosters denial of our
Out of
this
own mil
(cap.
obedience comes a denial of our
xxi)
own
will
and
able to deny his own will

in all things for the sake of another s will except the obedient
man, even though one can perform external works and still
denial of his own will makes a man
follow one s own will.
our
own
self-esteem.
For no-one
is
to live without preference for this rather than that, in doing a

thing or in letting it alone, in acting strangely or differently
from the teachings and lives of the saints; but always in
accordance with the honour and commandments of God, with

the will of his bishop, and the quiet of all men with whom he
in communication, according to due discretion. Through
own will in doing, in letting alone and in suffering,
the stuff and the occasion of his pride are at once expelled, and
is
denial of his
his humility is
made
perfect in the highest grade.
And God has
power over man according to man s entire will, and man s

will becomes so identical with God s will that man is unable
to wish or to covet anything else. This man has then put out
the old man, and has put on the new man, who is renewed and
made according
to
God s
dearest wish.
Of
such Christ says
Blessed are the poor in spirit , 1 that is, those who have denied
their own will, for the Kingdom of heaven is theirs
.
c.
Denial of our own will fosters patience
Out of
(cap. xxii}
the neglect of the will comes patience. For no-one

be
may
perfectly patient in all things but he who has denied
his own will for the will of God, and of all men in things
profitable and opportune. Patience is a firm and quiet meekness
under all things which can be sent by God or by His creatures
to afflict a man. The patient man cannot be disturbed by any
thing: not by the loss of earthly goods, of friends or of kinsmen,
by sicknesses or disgrace, nor death nor life, nor purgatory
nor devil nor hell. For he has entrusted himself to the will of
God in righteous charity. Because he is never guilty of mortal
1
St.
Matthew v
66
3.
THE ACTIVE LIFE

sin, it is
therefore light for him,
all
that
God
ordains for
him
and in eternity. With this patience man is also adorned,

and armed against fury and sudden anger and impatience in
suffering, which often disturb a man from within and from
without and make him prone to many kinds of temptation.
in time
d. Patience fosters meekness (cap. xxiii}
Out of this patience come meekness and mercifulness. For

no-one but the patient man can be meek in adversity. Meekness
makes peace in man, and quiet undisturbed by any thing. The
meek man is well able to endure harsh words and harsh
treatment and harsh bearing and deeds and all injustice done
to him and to his friends, and still to be at peace, for meekness
is to suffer in
peace. Because of meekness, man s capacity for
anger remains untouched in stillness, his capacity for envy is
exalted in virtues, the capacity for reason which perceives that
this is so is gladdened, and the conscience, which savours
this, remains in peace. For the second deadly sin, fury, anger
and wrath,
driven out by meekness, for the Spirit of God

humble, meek man, and Christ says: Blessed are
is
rests in the
the meek, for they shall possess the earth , 1 that is, they shall
possess their own natures and earthly things in their stability
of heart.
e.
Meekness fosters mercifulness
(cap.
xxiv)
Out of this same meekness grows mercifulness. For no-one

can be merciful, except the meek man. This mercifulness makes
a man to return
loving bearing and courteous answers and all
works of mercy to those who are angry, for he hopes that they
may observe him and mend their ways. By means of graciousness and mercifulness, charity remains alive and fruitful in
man. For the heart that is full of mercifulness is like to the
lamp
full
of precious
oil:
for the oil of mercifulness gives
by good examples, and anoints and
light to erring sinners

1
St
Matthew v
4.

heals those that are bruised of heart and afflicted or enraged
with words and deeds of comfort. And it burns and illumines
those who are in virtue in the fire of charity, and it cannot be
touched by dislike or ill-will.
f.
Mercifulness fosters compassion (cap.
xxv)
mercifulness comes compassion and a common

all men. For no man can suffer with all men,
with
suffering
except he be merciful. This compassion is an inward stirring
of the heart with pity for all men s need, material and spiritual.
Compassion makes man to agonize and suffer with Christ in
His sufferings, as man observes the cause of His torments,
their manner, and His patience: His love, His wounds, His
tenderness; His pain, His humiliation, His nobility; the
Out of
wretchedness, the shame, the contempt, the crown, the nails;

His mercifulness, and how He perished and died in meekness.
This incomparable and manifold suffering of Christ our

Redeemer and our Bridegroom stirs the merciful man to
compassion and to pity for Christ. Compassion makes man to

look upon himself, and to observe his faults and his lack of
virtues and of care for God s honour; his lukewarmness and
sloth and the multitude of his faults how he has wasted time,
and how now he lacks virtues and perfection. And this so
causes man to have mercy upon himself in a just compassion.
The next compassion makes man to see the erring and straying
of men, their heedlessness of their God and of their eternal
;
blessedness, their ingratitude for all the good that God has
done to them, and all the suffering He has endured on their
account.
And
unskilled in
eousness;
that they are strangers to virtue,

ignorant of it,
it; apt and servile to all wickedness and unright
how
anxiously they scan the losing and the winning

how heedless and reckless they are of God
of earthly goods;
and everlasting good and their eternal blessedness. And to

observe this makes great compassion in a good man for the
blessedness of all men. A man shall also in
pity observe the
material necessities of his fellow-Christian, and the manifold
68
THE ACTIVE LIFE
When a man observes men s

nakedness
and sickness, poverty,
thirst,
of
the
the
various
poor, the sorrow that
rejection,
oppressions
comes through the loss of kinsmen, of friends, of possessions,
of honours, of peace, through the innumerable griefs that come
sufferings of
human
hunger and
nature.
cold,
upon human beings
all this
moves
good man
to compassion,
men. But his greatest suffering is that

men are impatient under these afflictions and lose their
reward, and often earn damnation. This is the work of com
passion and mercifulness. This work of compassion and of
love for all men conquers and drives out the third deadly sin,
which is hatred and envy. For compassion is a piercing of the
heart which love makes common to all men, and there is
and he
suffers
with
all
nothing that can heal
man:
of
all
it
so long as any suffering remains in
God alone has pity on it and has complete knowledge

Blessed are those
suffering. And therefore Christ says
for
who mourn,
for they shall be comforted. 1 That shall be when

in joy they reap that which now through compassion and
sympathy they sow in sorrow.
g.
Out of
Compassion fosters mildness
(cap.
xxvi)
comes mildness. For no-one can have the

of
mildness, with fidelity towards all men
supernatural grace
and with affection, save he who is pitiful, even if one is able
to give with great mildness, but without charity and without
the supernatural grace of mildness, individually to persons
whom one favours. Mildness is a gentle outflowing of the
heart that is stirred by charity and pity. When man with
compassion observes the suffering and the Passion of Christ,
out of this there springs mildness, which causes man to give
to Christ, in return for His torments and His love, praise and
thanks and honour and worship, and a joyful, humble
servitude of soul and of body, in time and in eternity. When
man with compassion and in pity for his own being looks upon
himself, and on the good that God has done to him, and on his
this pity
St.
Matthew v
69
5.

defects, then man s heart must flow out to the mildness of God,
His grace and fidelity and trustfulness, with a perfect and free
mild man, observing the folly
will to serve Him evermore.
and the error and the unrighteousness of men, yearns for God
and prays to Him with inward trust, that He may cause His
Divine gifts to flow, and may nurture His mildness in all men,
till
they acknowledge Him and turn themselves to the truth.
This mild man also observes with compassion the bodily
needs of all men he serves them, he gives to them, he lends,
he comforts each man according to his needs, according to his
own ability and to discretion. By this mildness men are used
to practise the seven works of mercy, the rich by their service
and their possessions, the poor by good will and by just
affection,
which would make them do more
means. Thus
is
the virtue of mildness
made
if
they had the
perfect. If in their
depths they have mildness, all virtues are multiplied and all
the powers of the soul are made lovely; for the mild man is
always happy in spirit and carefree in heart, and overflowing
God, and the merits of his virtuous works

For the man who is mild and has no love
for earthly things is ever the same in the eyes of God, however
poor he may be for all his inward life and all his feeling is an
outflowing and a giving. And so he drives out the fourth
in his yearning for
are free to all men.
Of such men Christ says Blessed are the

for
shall
obtain mercy , 1 upon that day when
merciful,
they
shall
hear
the
voice
Come, you blessed of my
they
say:
deadly
sin, avarice.
Father, inhabit the kingdom that

through your mercifulness since
is
made ready
the
beginning
for
you
of
the
world.
h. Mildness fosters %ealfor virtue

(cap. xxvii)
Out of this mildness grows a supernatural zeal, and a

devotion to all virtues and to all propriety. No-one can
experience zeal except a devout and mild man. This is an
1
St.
St.
Matthew v 7.
Matthew xxv
70
34.
THE ACTIVE LIFE

and to be like to
longs, with heart and
all
all that he has and
and
that
he
is
and
soul
and
senses,
body
all that he may acquire, to make himself apt to the honour and
the praise of God. This zeal makes a man to watch in recol
lection and in discretion and to perform deeds of virtue,
corporeal and spiritual, in justness and due proportion. By
means of this supernatural zeal all the powers of the soul are
made manifest to God and ready for all virtues. The conscience
is gladdened and the grace of God is multiplied; virtue is
practised with delight and joy, and man s external works are
made fair. The man who has obtained this living zeal from God,
inward, impatient passion to obtain
Christ and His saints. In this zeal a
all
virtues
man
him the fifth deadly sin is driven out, that is sloth of the
mind and aversion from the virtues that may be of need. And
in
at times this living zeal also drives
out the heaviness and sloth
man s physical nature. Of these Christ says: Blessed are

those who hunger and thirst for righteousness, for they shall
be filled
that is, when the glory of God shall be revealed to
them, and shall fill each man according to the measure of his
of
love and his righteousness.
i.
Zeal for
Out of
virtue fosters moderation
and sobriety
(cap. xxviii]
comes moderation and sobriety, both

For no-one can well maintain a due
measure of sobriety if he be not outstandingly devout and
zealous to preserve soul and body in justness and due propor
tion. Sobriety preserves the ratio superior and the power of the
senses from lack of moderation and over-enthusiasm sobriety
will neither taste nor know the things that are forbidden.
interior
this
and
zeal
exterior.
The incomprehensible nature of God

in
is
is
beyond
all
creatures
heaven and in earth. For all that the creature comprehends

created. For God is above all creatures, and without and
all creatures. And all created

comprehension is too
narrow to comprehend Him. But if the creature is to compre
hend God and understand and savour Him, then the creature
within
St.
Matthew v
71
6.

must be lifted above itself in God, and comprehend God in
God. If anyone wished to know what God may be and to
study to this purpose, that is forbidden to him: he would lose
his wits. For behold, all created light is of no avail in knowing
what God is: the quiddity of God is beyond all creatures.
But He is that of which He gives evidence in nature and the
should believe in the articles
scriptures and all creatures. We
to
of the creed, and not wish
know, for that is impossible so
is sobriety. The hidden and
earth.
This
long as we are here on
the
scriptures, which the Holy Ghost
profitable teaching of
neither
has inspired, we should
expound nor interpret, except
and
His saints. Man must observe
Christ
of
through the lives
all
and
nature and the scriptures
creatures, and from that draw
and
is
that which
nothing more that is sobriety of
profitable,
maintain
Man
must
the spirit.
sobriety in his senses, and he
of
the
senses
with reason, so that this
the
must control
power
is not too much spent and wasted upon the savouring
power
of food and drink, but so that he takes food and drink as a
sick man takes a potion as a necessary means of keeping his
strength, with which to serve God. Man must be courteous
and moderate in his words and deeds, in keeping silence and
speaking, in eating and drinking, in doing a thing, in letting
it alone, according to the custom of Holy Church and the
example of the saints. By means of interior moderation and
sobriety of the spirit a man maintains the strength and stability
:
of his belief, the clarity of his understanding, the settled purpose

of his reason to understand the truth, his aptness according to
the will of God to all virtues, his peace of heart and unperturbed
conscience: and through this he possesses a stable peace in
God and in himself. And by means of exterior moderation and
sobriety of the physical senses a man often maintains the health
and stability of his physical being, his good repute in his
communications with others, and his honourable name. And
thus he is at peace with himself and with his fellow-Christians,
because through moderation and sobriety he attracts and
satisfies all men of good will, and he drives out the sixth deadly
sin, which is immoderation, excess and gluttony. Of such men
72
THE ACTIVE LIFE

are the peaceable,
Christ says:
Blessed
called the sons of
peace in
all
for they
shall
be
God for they, like to the Son, have made

creatures who desire it, and with those who make
1
peace through moderation and sobriety, the Son shall share

the inheritance of His Father and that they shall possess with
:
Him
eternally.
k. Sobriety fosters purity (cap.
xxix)
Out of this sobriety comes purity of soul and of body. For

no-one may be perfectly pure in body and in soul except the
man who is sober in body and in soul. Purity is that a man shall
not cleave to any creature by the inclination of his pleasure,
but only to God. For a man should commune with all creatures
to his profit, but enjoy God alone. Purity of the spirit causes a
man to cleave to God in a manner beyond the understanding

and beyond the senses and beyond all the gifts which God can
send into the soul. For then a creature wishes to forgo every
thing which he can receive through comprehension and feeling,
and to rest in God. A man should not go to the sacrament of
the altar for savour nor for desire, nor for delight nor peace
nor for satisfaction, nor for sweetness nor for any other thing
than for the honour of God and to increase in all virtues.
This
is
purity of the
Purity of the heart is that in every

stirring of nature man should of his
spirit.
bodily temptation and
God
with fresh confidence and without

and
a firm desire evermore to remain
doubt, and
to sin or to the delights which
consent
with God. For to give
free will turn to
in fresh trust
human
nature desires as does a beast, that is to separate oneself

from God. Purity of the body is that a man should keep and
hold himself apart from immodest deeds, of whatever manner

they may be, if conscience teaches and shows him that this
would be immodesty, and contrary to the commandments and
the honour and the will of God. Through these three kinds of
purity
which
is
is
conquered and driven out the seventh deadly sin,

from God towards
a pleasurable aversion of the spirit

1
St.
Matthew v
73
9.

that
that
which is created; and immodest physical deeds beyond

which is permitted by Holy Church; and a dwelling of the
upon such physical pleasures as taste or the delight that

had in any creature, whatever it may be; I do not mean
be
may
those sudden stirrings of pleasure or delight which no man is
heart
able to prevent.
Now
you must know that the purity of the spirit preserves

God, undisturbed by creatures, inclined
towards God and united with Him. Purity of body makes a
man like to the whiteness of the lily and the purity of the
angels: in resisting impurity, like to the redness of the rose and
the excellence of the martyrs: and because a man preserves
purity out of love and to the honour of God, so it is made
perfect, and so he is made like to the marigold, for this is one
of the fairest adornments of nature. Purity of heart causes
the grace of God to be renewed and increased. In the purity of
the heart all virtues are inspired and revealed and contemplated.
Purity preserves and guards the senses from without, and
compels and constrains the sensual delights from within; and
purity is an adornment of all man s interior life, and a lock to
close the heart against earthly things and against all deception,
and to open it to heavenly things and to all truth. And therefore
man
in his likeness to
Christ says
shall see
joy and
who are pure of heart, for they

In this seeing of God consists our eternal
our reward and the entrance to our blessedness.
Blessed are those
God.
all
man must be sober and keep moderation in all

and hold himself aloof from society where there might
be any occasion whereby the purity of the soul or of the body
might be besmirched.
Therefore a
things,
B.
RIGHTEOUSNESS AS A WEAPON IN THE EXERCISE

OF VIRTUE (cap. XXX)
If now we wish to possess these virtues and to drive out

those vices which are opposed to them, then we must have
1
St. Matthew v 8.
74
THE ACTIVE LIFE

righteousness, and we must practise and contemplate this, until
our death, in purity of heart. For we have three mighty
adversaries who make trial of us and attack us at all times and
places and in many manners. If we make peace with one
of these three and are obedient to him, then we are conquered ;
in
all
for they act as one in drawing men into disorder. These three
adversaries are the devil and the world and our own flesh,
which
last is
the closest to us and often the
most base and
harmful. For our sensual delights are the weapons with which
our foes make war upon us. Idleness of the spirit and lack of
zeal for virtue
God
and for the honour of
are the cause
and
occasion of battle, but the sickness of our human nature and

our carelessness and ignorance of the truth are the sword with
which sometimes our enemy

encounter.
And
it is
wound us and win this

we must make a divi
and
we must hate and
up sides,
will
for this reason that
sion within ourselves and take
persecute and afflict with penances and with mortifications

the lowest part of ourselves, which is animal, and fights
against virtue in us, and wishes to depart from God and this
:
so that the animal part of us remains always suppressed and

subjected to reason, and so that righteousness together with
purity of heart always keep the upper hand in all virtuous
works. And we shall gladly suffer all the troubling and suffering
and persecution which God wishes to impose upon us through

those who are opposed to virtue: this to the honour of
God and to glorify suffering, and to obtain righteousness

and to possess it in purity of heart. For Christ says Blessed
are those who suffer persecution for the sake of righteous
1
For where
ness, for the kingdom of heaven is theirs.
in
in
is
and
virtuous
works,
righteousness
preserved
suffering
that is the coin which weighs as much as the kingdom of
God, and with which one obtains everlasting life. With this
suffering a man goes out to God and to himself and to
his fellow-Christians, in good living and in virtues and in
every righteousness.
1
St.
Matthew v
75
10.

AS A KINGDOM OVER WHICH THE
BELOVED RULES (cap. xxxl]
THE SOUL
C.
Whoever wishes to win and to keep these virtues, he must

adorn and possess and rule over his soul as if it were a kingdom.
Free will is king in the soul, which is itself by nature free and
yet more free by grace. And it shall be crowned with a crown
crown and the kingdom we shall
and maintain from the emperor, who is
lord and commander and king of kings. This king, free will,
shall dwell in the highest city of the kingdom, which is the
power of the soul to desire. And he shall be adorned and clad
in a parti-coloured robe: on the right side with a Divine gift
which is called fortitude, so that he may be strong and mighty
to overcome every hindrance, and to sojourn in heaven in the
palace of the supreme emperor, and in love to incline his
crowned head before the King most high, upon Whom all
his desire is centred that is the proper work of charity, and in
doing it a man adorns his crown, and doing that he receives
his crown and maintains his kingdom and possesses it eternally.
The left side of the robe shall be a cardinal virtue which is
called moral fortitude. By that virtue shall free will, this king,
suppress all immorality and foster all virtue, and possess in
power his kingdom until the day of his death. This king shall
appoint counsellors in his land, and they shall be the wisest
of the land. The counsellors shall be these two Divine virtues,
knowledge and discretion, illumined with the light of the
called charity.
And
the
receive, possess, rule
grace of God.
which
shall
They
shall
dwell nearest to the king, in a palace
called the reasoning power of the soul. And they

clad and adorned with a moral virtue called modera
is
be
tion, so that the
upon good
king
counsel.
may always act, or refrain from acting,

By means of knowledge a man shall
purge his conscience of all faults, and adorn it with all virtues
and with moderation a man shall give and take, shall do and
let alone, be silent and
speak, fast and eat, hear and answer,
and act in all things according to knowledge and discretion,
clad in a moral virtue which is called temperance or moderation.
:
THE ACTIVE LIFE

This king, the free will, shall also establish in his kingdom a
judge, who shall be righteousness. This is a Divine virtue,
since it proceeds from love, and it is also the highest moral
virtue. This judge shall dwell in the disposition, in the middle
of the kingdom, in the power of the soul for anger. And he
shall be adorned with a moral virtue called prudence. For
be perfect without prudence. This

journey through the kingdom
invested with the power and might of the king, and with the
wisdom of the council, and with his own prudence. And he
shall appoint and dismiss, judge and condemn, have power of
life and death, maim, blind and make to see, raise
up and cast
down, and ordain all things in accordance with justice: and
he shall scourge and chastise and deny every vice. The
commoners of this kingdom, who are all the powers of the
soul, shall be established in humility and in godly fear,
submissive to God and to all virtues, each power according
to its aptitude. He who thus possesses and guards the kingdom
of his soul and has set it in order, he has gone out with love
and virtue to God and to himself and to his fellow-Christian.
This point is the third of the four principal matters.
righteousness
cannot
judge, righteousness, shall
77
PART FOUR
To meet Him
WHEN
(cap. xxxii)
man
sees by the grace of God, and has a pure

has observed the three comings of Christ our
and
conscience,
has gone out with virtues, there follows
and
Bridegroom,
thereafter the meeting with our Bridegroom, and that is the
fourth and the last point. In this meeting reposes all our
blessedness, and the beginning and end of all virtues: and
without this meeting no virtue will ever be achieved. Whoever
wishes to meet with Christ as with his beloved Bridegroom,
and wishes to dwell in Him and to live with Him for ever, he
may now, in time, meet with Christ, and there are three points
concerning this meeting and three manners of it. The first
point is that he must be intent upon God in all things through
which he shall earn eternal life. The second point is that he
must not in this work be intent upon anything or love
anything more than God or as much as God. The third point
is that he shall rest in God with utmost devotion above all
creatures and above all God s gifts and above all works of
virtue and above all feeling which God may send to the soul
and to the body.
A.
THE
FIRST WAY: A PURE INTENTION IN ALL THAT

CONCERNS OUR BLESSEDNESS (cap. XXXlU]
Now
have
understand: whoever shall be intent upon God must

ever present with him, and present in His Divinity:
God
that is to say that he must be intent upon Him Who is sole

lord of heaven and earth and of all creatures upon Him Who
:
died for his sake, and can and will give
Whatever manner he
uses,
him
eternal blessedness.
under whatever name he imagines

78
THE ACTIVE LIFE

God, it shall be pleasing to Him. If he choose one Person of
the Trinity as his image of the depth and the power of the
Divine nature, it shall be pleasing to God. If he choose to
contemplate
God
as
saviour,
redeemer,
creator,
master,
blessedness, power, wisdom, truth, goodness, all of them

attributes present to an immeasurable degree in the Divine
it shall be pleasing to God. For though God has many
names which we ascribe to Him, His exalted nature is one and
single, and to it His creatures can give no name. But because
of His incomprehensible excellence and exaltedness we give
all these names to Him, since we cannot know His name nor
what He is.
This is the manner and the cognition which we must use to
have God ever present with us in our intention. For to be
intent upon God is to see God spiritually. Devotion, too, and
love are necessary for this intention. For to recognize God and
to see Him without love has no savour and neither helps nor
profits man. This is why man must always be inclined towards
God with love in all his deeds, God on Whom he is intent and
Whom he loves above all things. This is to meet God in inten
tion and in love. If the sinner is to turn from his sins with
worthy penitence, he must meet God with contrition and of
his free will, and with a just intention to serve God evermore
and never again to commit sin. Then in this meeting he
nature,
receives by the mercy of God a firm faith in eternal blessedness

and in the forgiveness of his sins. And he receives the founda
tion of all virtue: faith, hope and love, and a joyful will to
perform
all
man
virtues.
to advance in the light of belief and to contem

works
of Christ and all His sufferings and all that
plate
He has done and promised for us, and shall do until the day of
judgment and into eternity, if a man is to contemplate this to
the profit of his blessedness, he must meet Christ afresh and
have Him ever present with him, yielding Him thanks and
praise and worthy reverence for all His gifts and for all that
He has done and will do into eternity. Then his faith will be
strengthened, and he will be stirred more deeply and more
If a
all
is
ihe
79

then to advance in virtuous works,
he must also meet Christ with denying of himself, so that he
do not seek for himself nor put forward any irrelevant reason
often to
all
virtues. If
he
is
for the meeting, but that he be discreet in all his works, and
be intent upon God in all things, and upon His praise and His
honour, and pursue that until his death. Then his reason will
be enlightened and his charity increased, and he will be more

devout and more apt to all virtues.
THE SECOND WAY. THE EXCLUSION OF ALL LOVE OR

INTENTION TOWARDS THE CREATURE THAT MIGHT PUT IT
NEXT TO GOD OR ABOVE HlM (cap. XXXJv)
B.
A man
works
shall
intention, that
something
it
is,
he
but everything else that has a place in

be beneath God and not opposed to God,
must promote
the better to
C.
else to that:
his intention shall
but
God in all good works in evil

He must not have two objects to his
must not be intent upon God and add
be intent upon
this is impossible.
come
to
God s honour and help and further man

God and so it shall be well with man.
:
THE THIRD WAY. REST
IN
(cap.
GOD ABOVE
His CREATURES
xxxv)
A man shall also rest upon Him and in Him Whom he loves
Whom he is intent, more than upon all His messengers
and on
whom He
sends, which are His gifts. The soul shall also rest
above all the adornments and the presents which the
soul can send by her messengers. The messengers of the soul
are intentions, love and desire: these bring to God all good
works and all virtuous living. Above all this the s6ul shall
rest in her Beloved, above all multiplicity.
This is the fashion and the manner in which we shall meet
Christ in all our life, and in all our works, and in all our virtues
with just intention, so that we may meet Him in the hour of
in
God
80
THE ACTIVE LIFE

our death in the light of glory. This manner and this fashion
as you have heard it described is called an active life. All men
have need of it, at least to ensure that their life is not contrary
to any virtue, even if they may not have all virtue in the active
life lived perfectly. For to live contrary to virtues is to live in
The man who is not with Me is against
sin. For Christ says
Me. I The man who is not humble is arrogant the man who is
arrogant and not humble does not belong to God. And so it
is with respect to all sins and all virtues man must always have
virtue and be in a state of grace, or be the opposite, and be
in sin. Let each man scrutinize himself, and let him live as is
:
shown
D.
here.
THE TRANSIT FROM THE ACTIVE

OF YEARNING FOR
The man who

and
all his life
the praise of
God, and
above
to
all
know,
LIFE TO
THE LIFE
XXXVl}
(cap.
thus lives in this perfection as it is shown here,

and all his deeds to the honour and
up
offers
GOD
is
intent
upon God and
loves
God
things, he will often be touched by a desire to see,

to understand what is the nature of this Bridegroom,
Who
became man for his sake and laboured in love

Christ,
until His death, and has banished his sins and the devil, and
has brought home to man Himself and His grace, and has
bequeathed him His sacraments, and has promised him His
kingdom and Himself as an eternal reward and has given him
living desire, fervent faith, sweetness and innumerable gifts
in every fashion in which man has need of them. When such
a man contemplates all this, he is moved beyond all measure
with desire to see Christ his Bridegroom, and to understand
what is His own interior nature: though he understands Him
in His works, that seems to him not to be enough. Then he
must do as Zacchaeus the publican did, who wished to see
what Christ was like. 3 He must run faster than all the crowds,
:
St.
St.
Luke
Luke
81
xi 23.
xix i-io.
who
are the multitudes of
God s
creatures,
who make
us
little
and low, so that we cannot look at God. And he must climb up

the tree of faith, which grows downwards from above, for its
roots grow in the Godhead. This tree has twelve branches,
which are the twelve articles of our creed. The lowest speak of
the humanity of God, and of the matters which are needful
to our blessedness in soul and in body. The highest branches
of this tree tell of the Godhead, of the Trinity of the Persons
and of the unity of the natures of God. And this man must
hold fast to this unity at the top of the tree, for it is there that
Christ must needs pass by with all His gifts.
Jesus comes this way, and He sees the man, and He speaks
to him in the light of faith: He tells him that in His Divinity
He is immeasurable and incomprehensible, unattainable and
unfathomable, exalted far above all created light and all finite
understanding. That is the highest recognition of God which
man can have in the active life: that he should recognize in
the light of faith that God is beyond comprehension and
cognition. In this light Christ says to man s desire: Go down
1
This
quickly, because today I need to dwell in thy house.
hasty going down is nothing else but the soul s flowing down
with desire and love into the depths of the Godhead which no
understanding can touch in created light. But desire and love
go in where understanding is not admitted. When the soul thus
inclines herself with love and with intent towards God,
beyond that which she understands, then in this she rests and
dwells in God, and God in her. When the soul with desire
climbs up above the multitude of creatures and above the work
of the senses, and above the light of nature, then she meets
with Christ in the light of faith. And she is enlightened, and
she recognizes that God is unrecognizable and incomprehen

sible. When she in desire inclines towards this
incomprehen
sible God, then she meets with Christ and is filled full of His
gifts.
When
she loves and rests above all gifts and above

and above all creatures, then she dwells in God and
in her. That is how we shall meet Christ in the highest
herself
God
St.
Luke
82
xix
5.
THE ACTIVE LIFE

form of the active life. If you have justness in charity, and
have laid down humility as your foundation, and if upon that
you have established a dwelling, which is the virtues which are
shown here; and if you have met Christ with praise, with
intention and with love, so you dwell in God and God dwells
in you, and you have made the active life your own. And this
is the first life of which we wished to speak.
BOOK TWO
THE LIFE OF YEARNING

FOR GOD
prudent virgin, that is, a pure soul, who has abandoned

earthly things and lives with God in virtues, she has taken into
the vessel of her heart the oil of charity and virtuous works,
by the light of the lamp which is an unsullied conscience;
THE
but
when
Christ the
Bridegroom
tarries in trust
and in fresh
inpouring of gifts, the soul becomes sleepy and weary and

slumbers. In the middle of the night, that is when men least
expect it and watch for it, a cry is raised in the soul, a cry not
of the senses
See, the Bridegroom comes go out to meet
Him. Of this seeing, and of an inward coming of Christ,
and of a spiritual going out of man to the meeting with Christ,
of all this let us speak, and let us expound and make plain
these four matters as they concern an inward exercise of yearn
ing, which many achieve through the life of virtue and through
interior devotion. In these words Christ teaches us four things.
First, He wishes our understanding to be enlightened with a
supernatural light. We observe that from the word which He
employs: See Next, He shows us what it is needful for us
to see, that is, the inward coming of our Bridegroom, the
eternal truth. We understand that when He says The Bride
groom comes Thirdly, He commands us to go out in inward
:
exercise according to justness
He says Go out
of
and due proportion, and therefore
Fourthly, He shows us the end and the reason
labour, which is our meeting, in a unity of the

delectable to the soul, with Christ our Bridegroom.
all this
Godhead
PART ONE
The foundation of the
See.
A.
life
ofyearning for
THE THREE CONDITIONS FOR SEEING
God
(cap. /)
now consider the first matter. Christ says See

we may see supernaturally in our interior exercise,
Let us
So
that
three points are needful. The first is the light of the grace of
God, in a manner higher than one can experience it in an
exterior, active life without an inward zeal. The second point
is
that
one must make one
mind bare of alien images and one
heart free of cares, so that one may be free and not distracted
by images, and unfettered and empty of all creatures. The
is that, untroubled by all inordinate affections,
one should freely turn one s will, with a gathering together of
all one s strengths, bodily and spiritual, so that there is a
flowing into the unity of God and into the unity of the spirit,
third point
so that the rational creature
may
attain to the
high unity of
God and may possess it supernaturally. For this reason has

God created heaven and earth and all things, and for this
reason did He become man, and taught us and lived for us,
and Himself showed the way to this unity. And He died in the
bond of love, and He ascended, and He has unbarred for us
that same unity, where we with Him may possess everlasting
blessedness.
B.
OF THE THREE
UNITIES
NATURE
Now
observe carefully:
unity, naturally,
WHICH ARE
IN US BY
we
(cap. //)
find in all
men
and supernaturally in good men.

88
threefold

a.
The
The
first
three unities
and
their natural properties (cap.
and the highest unity
is
in
God:
for
all
///
creatures
being and life and preservation,

depend upon
and should they separate themselves in this manner from God,
they fall into nothing and become nothing. This unity is by
nature in our very being, whether we are good or bad, and
without our co-operation it does not make us either holy or
blessed. We possess this unity in ourselves, and yet beyond
ourselves, as a beginning and a preservation of our being and
our life. There is also another union or unity in us by nature,
that is a unity of our superior powers, from which unity
operatively they derive their natural source: in unity of the
which depends
spirit or of the mind. This is the same unity
there essen
man
has
it
and
but
here
God,
operatively,
upon
this unity for their
yet the spirit is still entire in each unity, according to the

totality of its substance.
possess this unity in ourselves
tially
We
above our powers of sense and from this come memory and
understanding and will and all the power of spiritual acts.
The third
It is in this unity that one calls the soul spirit
unity which is in us by nature is our possession of physical
strength in the unity of the heart, beginning and source of
physical life. The soul possesses this unity in the life and the
vitality of the heart and from here flow all physical acts and
;
the five senses.
because the soul
And
is
because of this the soul is called soul ,

form of the life, and animates the body,
the
is, the soul makes the body living and preserves it living.
These three unions exist naturally in man, as one life and one
realm. In the lowest, man is sensual and animal in the middle
union, man is rational and spiritual; in the highest, man is
preserved in his essence. And this exists naturally in all men.
that
b.
The
three unities
and
their supernatural possession in the active

life (cap. tv)
Now
these three unities, as it were as a realm and an

dwelling-place, are supernaturally adorned and
everlasting
89

possessed with moral virtues in charity, and with the active life.
they are still better adorned and more honourably
possessed with interior exercises, added to the active life. The
And
lowest unity, which
is physical, is supernaturally adorned and

exterior
exercises performed in moral perfection
with
possessed
manner
of Christ and of His saints; and
to
the
according
s cross with Him, and
Christ
adorned by bearing
mortifying
nature according to the commands of Holy Church and the
teaching of the saints, discreetly and according to one s
natural strength. The second unity, which is in the spirit and
pre-eminently spiritual, is adorned and supernaturally possessed
with the three Divine virtues of faith, hope and love, and with
the inflowing of God s graces and gifts, and with willing
inclination towards all virtues, so as to follow the example of
Christ and of Christendom. The third and the highest unity
is
above our intellectual comprehension, and yet exists
essentially within us. It is supernaturally possessed by us when
in all our acts of virtue we intend God s praise and honour,
and rest in Him, beyond all intention and beyond ourselves

and beyond all things. It is from this unity that we have drifted
away, because we are creatures and essentially we have remained
within it
and by means of charity, in loving we return
into
it. Such are the virtues which adorn these three
again
:
unities in the active
c.
life.
The preparation for
the supernatural properties in the life
yearning for
God
of
(cap. v}
Now let us go on to speak of how these three unities are

more highly adorned and more honourably possessed with
interior exercises, added to the active life. When a man by
means of charity and an intention towards God offers himself
up to God in all his works and in all his living, to His honour
praise, and seeks rest in God beyond all things, then he
must, with humility and patience and forgetfulness of himself,
still await new riches and new
gifts, with certain confidence:
and still he must be untroubled, whether God gives to him or
and
90

does not give. Thus a man makes himself ready and pleasing,
so that he may receive the interior life of yearning for God.
When
the vessel
is
prepared, one pours into
it
the precious
no more precious vessel than the loving soul,

liquor.
nor is there a more cordial drink than the grace of God. Thus
shall man offer up to God all his works and all his life with a
single intention towards God, and he shall rest, beyond
intention, and beyond himself, and beyond all things, in the
There
is
high unity where, without any mean,
God
and the loving
spirit are united.
C.
THE ENLIGHTENMENT
IN
THE HIGHEST UNITY
(cap.
W)
Out of this unity in which the spirit is, without any mean,
united with God, from out of this flow grace and all gifts.
Out of this same unity where the spirit rests beyond itself in
God, Christ the everlasting truth says See, the Bridegroom
comes go out to meet Him. It is Christ, Who is the light of
For through Him do we come to see,
truth, Who says See
:
the light of the Father, and without Him there

is no light in heaven or in earth. This speaking of Christ
within us is nothing else than an inflowing of His light and
because
He
is
of His grace. This grace falls upon us in the unity of our

superior powers and of our spirit, where the highest powers
flow out operatively in all virtues through the power of grace,
and return again into the same being in the bond of love. In
power and the beginning and the end of

deeds of the creature, natural and supernatural, in so far as
such deeds are performed in manner of the creature, through
grace and Divine gifts and the power of the creature. And
therefore God gives His grace in the unity of the superior
this unity reposes the
all
powers, so that man may always perform works of virtue

through the power and riches and compulsion of grace. For
He gives grace for the sake of works, and Himself, Who is
above all grace, for the sake of the soul s delectation and rest.
The unity of our spirit is our dwelling in Divine peace and
91

in the wealth of charity:
and the virtues in
all
their multiplicity
enclose themselves therein, and live in the singleness of the

the grace of God, which flows out from God, is
spirit.
Now
an inward compulsion or driving of the Holy Ghost, Who from

within us drives our spirit and incites it in all virtues. This
grace flows from within, not from without. For God is more
truly within us than are we ourselves, and His inward driving
or working in us, natural or supernatural, is more within us
and closer to us than are our own works; and therefore God
works in us from within outwards, and all creatures work

from without inwards. And because of this, grace and all
Divine gifts and God s inward speaking come from within,
in the unity of our spirit, not from without in the imagination
by means of sensual images.
D.
THE CONDITIONS FOR RECEIVING ENLIGHTENMENT

(cap. vii}
So then Christ says spiritually within the man devoted to

Him: See Three matters, as I said before, make man to see
.
The first is the shining in on him of

of
God.
The
the grace
grace of God in the soul is like to the
candle in the lantern or in a vessel of glass for it gives warmth
and light and shines through the vessel, which is the good man.
And grace manifests itself to the man who has it within him,
if he is zealous in scrutinizing himself; and it manifests itself
in his interior exercises.
through him to other men, in virtues and in good examples.

shining of the grace of God stirs and moves a man
from
within him, suddenly, and that swift stirring
inwardly,
is the first point that makes us to see. Out of this swift stirring
by God comes the second point, achieved by man, that is, a
gathering together of all his powers, from within and from
without, in unity of the spirit and in the bond of love. The
also
The inward
is freedom, that man is able to

go within himself,
unhindered by any sensual image or other obstacle, as deeply
as he will and as it seems to him to be for his own
good. That
third point
92
man be unimpeded by earthly love and

and
sorrow, by gain
by loss by exaltation and by depression
of
the
cares
others; by joy and by misery; and that he be not
by
with
any creature. These three points make man
preoccupied
to see in his inward exercises. If you have achieved these
three, you have a foundation and a beginning of interior
exercise and of the interior life.
is
to
say
that
93
PARTS
TWO AND THREE
The Bridegroom comes, go out : The threefold coming

of Christ, and our response (cap. viii)
EVEN if the eyes were clear and the sight keen, and they were
to reflect the loveable and gladdening object, to see clearly
would enable and advance not at all, or little. And for this
reason Christ shows to the enlightened and understanding
eyes what it is that they should see, that is the inward coming
One finds three manners of

men
who
exercise
themselves with devotions
special coming
in the interior life. And each of the three comings raises man
of Christ
their
Bridegroom.
in
into an exalted state of being, and into interior exercises.

The first coming of Christ in interior exercise compels and
sensibly from within, and draws man with all
strength upwards to heaven, and urges him to have unity
with God. Man feels this driving and this drawing in his
drives
man
heart and in the unity of all his bodily powers, and particularly
in his capacity for desire. For this coming touches and moves
man
in his lowest nature, for that nature
must
at this
time
be purged and adorned and enkindled and drawn in. This

driving of God from within both gives and takes it enriches
and impoverishes, it makes men prosperous and destitute,
it causes them to
hope and despair, it heats and chills.
The gifts and the acts that come through this in opposition
to one another are not to be told by any tongue. This
coming by way of exercises divides itself in four manners,
each one higher than the next, as we shall hereafter show.
:
And through
this in his interior life
man
lowest nature
is
adorned.
The second manner of

great
excellence
and
in
the inward
likeness
94
to
coming of
Him
Christ, in
Himself,
and

greater gifts and illumination, is a flowing-in of the
riches of Divine gifts into the highest power of the soul,
and these gifts make the spirit stable, and illuminate it,
in
make it rich in diverse fashions. This flowing-in

of God demands a flowing-out and a flowing back again,
with all richness, into the same depths from which the
flowing comes out. In this flowing God gives, and God
shows wonders. But He demands all His gifts back again
from the soul, multiplied, above any measure that His
creature can afford. This exercise and this existence are
more excellent and more like to God than is the first,
and through this the three superior powers of the soul
and
are adorned.
The
third
inward
manner of the inward coming of Our Lord is an

touching in the unity of the spirit, where
stirring or
the highest powers of the soul have their dwelling and flow
out and come back again and always remain within, one
and single, by means of the bond of love and the unity of
the spirit according to nature. This coming makes the most

inward and the highest existence in the interior life. And
through this the unity of the spirit is adorned in diverse
fashions.
Now
Christ at each of His comings
special going-out of ourselves, in
to the
demands from us a
our entire
manner of His coming. And therefore
according
each coming
life,
at
He says spiritually in our hearts: Go out in your life and in

your exercise, in the manner in which My grace and My gifts
compel you. For according to the manner in which the Spirit
of God drives and compels and draws and flows in and touches
us, so we must go out and so we must fare, if we are to become
perfect. But if we resist the Spirit of God with a life unlike
to Him, we lose that inward compulsion, and then virtue
must remain strange to us. These are the three comings
of Christ in interior exercise. Now let us explain and make
clear each coming separately. And observe with diligence
and care, for whoever has not felt this shall not easily
understand
7
it.
95

A.
THE FOURFOLD MANNER OF THE

MAN S HEART
The first manner. The
a.
sensible enkindling
FIRST
and
COMING IN
consolation (cap. ix}
in the exercise of yearning is an

of
the
Holy Ghost, which stimulates
inwardly
compulsion
and compels us towards all virtues.
The
first
coming of Christ
felt
The
rising sun
Let us liken
upon the mountains

this
coming
to the shining and the
power of
the sun, which in the twinkling of an eye, after it has risen,

illumines and transfuses and warms all the world. In just the
same manner
Christ, the everlasting Sun,
Who
dwells in the
highest part of the spirit, breaks forth and shines and illumines
and He illumines and enkindles the lowest part of man, which
:
body and his sensual powers, and this

time
than the twinkling of an eye, for God s
happens in less
is swift. But he to whom this shall happen must see
working
inwardly with understanding eyes. The sun shines in the
mountainous country in the middle of the world upon the
the heart in his
is
mountain ranges, and brings summer there early, and makes

the fruits good and the wine strong and the land to be full of
joy. The same sun gives its light to the low countries in the
outermost part of the world. The climate is colder and the
power of the sun s heat less. Still the sun brings forth much
good fruit there, but in those parts one finds little wine.
The men who

by
lowest part of themselves, governed

and yet with good intention in virtuous
and with external devotions and in the grace of God,
live in the
their bodily senses,
living
they bring forth
But they
much good
feel little
fruit of virtues in many fashions.

of the wine of inward joy and spiritual
The man who now will feel the shining of the ever
sun
which is Christ Himself must see, and dwell in the
lasting
lands
upon the mountain, with a gathering together of
high
all his powers, and he must be lifted
up with all his heart to
free
and
untroubled
or
love
woe
or by any creature.
God,
by
comfort.
96

There Christ, the Sun of Righteousness, shines in the heart
is free and lifted up and those are the mountains which I
mean.
that
2.
The coming
Christ, that glorious Sun and that Divine Radiance, in His

inward coming illumines and transfuses and enkindles in the
might of His Spirit the free heart and all the powers of the soul.
And this is the first work of the inward coming in the exercise
of yearning. Just as the power and the nature of fire enkindles
the substance that
is
prepared for
fire,
so Christ enkindles the
ready and free and lifted up with the inward heat

of His inward coming. And in this coming He says Go out in
exercises according to the manner of this coming.
heart that
is
The
effect
of the coming, and our response
Out of this
heat comes singleness of the heart. For
attain to true singleness, unless the Spirit

fire in our hearts. For fire makes all things
power and transform into one,
like to
it.
of
God
which
it
we cannot
kindle His
may over
that man
is
Singleness
himself gathered together from within with all his powers
in the singleness of his heart. Singleness makes the heart s
inward peace and rest. Singleness of the heart is a bond,
feel
drawing together and binding up body and soul, heart and

sense and all man s powers from without and from within, in the
singleness of love.
Out of this singleness comes inwardness. For no man is able

to attain inwardness if he be not singly gathered together in
himself. Inwardness is that a man inwardly be turned from
within to behold his
and be able to
him. Inwardness
of
God
own heart,
is able to understand,
or
the
speaking of God within
working
a sensible fire of love which the Spirit
is
has kindled and causes to burn. Inwardness burns
man and compels and

know whence
does not
to him.
so that he
feel the
him from within, and he

come or what has happened
stimulates
this
Out of inwardness comes
has
sensible love,
97
which goes through

and through the heart of man and the capacity of the soul for
yearning. No man may have this yearning love with its sensible
savour in the heart unless in his thoughts he be inward.
Sensible love and loving is a yearning, well-savouring delight
which man has in God, as if in some eternal good in which all
good
is
comprehended. Sensible love
is at
the bidding of
all
creatures in the measure of their delight, not of their need.
Inward love feels itself touched from within by an everlasting

loving which love must foster. Inward love denies and despises
it may attain that on which its
lightly all earthly things, so that
loving
is set.
sensible love comes devotion to God and to His

honour. For no-one can have yearning devotion in his heart
except the man who bears within himself this sensible love
towards God. Devotion is as if the fire of love and of loving
sent up its flames of yearning to heaven. Devotion touches and
stimulates man to the service of God from without and from
Out of this
Devotion makes man s body and soul to flourish in

honour and worship before God and before all men. Devotion
is demanded of us by God in all the services which we shall
perform for Him. Devotion purges body and soul of all those
earthly things which can let and hinder. Devotion instructs and
within.
way of blessedness.
Out of this inward devotion comes
gives us the true
thankfulness.
For no-one
can thank and praise God so well as the man who is inwardly
devout. Truly we ought to thank and praise God, for He
created us creatures of understanding, and He ordered and
put to our service heaven and earth and the angels and for that
He became man because of our sins and for that He taught
and instructed us through His life, and in the habit of humility
was our servant, and suffered a shameful death for us, and has
promised His eternal kingdom and Himself for our reward
and also for our deserving. And that He has spared us in our
:
and yet thereafter is willing to forgive us or has forgiven

and
has poured His grace and His love into our soul.
us,
And that He wishes evermore to dwell and to remain in us and
with us. And that He will sustain us and has sustained us
sins,
98

according to
all
our needs
excellent sacraments.
all
And
the days of our life with His most

He has bequeathed to us His
that
meat and drink according as each man

through yearning hungers and thirsts for Him. And that He
has set up before us nature and the scriptures and all creatures
as exemplar and mirror, so that we may observe and learn how
in all our works we should walk in the way of virtues. And that
He has granted us health, strength and power, and at other
times sickness, for our profit, and has contrived for us the
lack of outward things, and inward peace and rest. And that
we bear the name of Christians, and are born of Christian folk.
For all this we should thank God here, so that we may there
on high thank Him for evermore.
And we should also praise God with all of which we are
body and His blood
for
capable. To praise God is that man in all his life should offer
to the Divine Power honour and reverence and worship. To
God
work
most proper to the angels

of
heaven, and to the men upon
kingdom
earth who love God. Man should praise God with his heart,
with his desire, with his uttermost strength with words, with
deeds; with body, with soul and with possessions, in humble
service, interior and exterior. Those who do not praise God
here shall remain everlastingly dumb. To praise God is for the
praise
and
is
the
nearest and
saints in the
loving heart the most gratifying and delectable deed. The

which is full of praise desires that all creatures should
heart
There is no end to praising God, for that is our

and truly we shall praise Him to all eternity.
Out of inward thanks and praise there comes a two-fold woe
in the heart, and a torment in yearning. The first woe is because
we fall short in our thanks and praise and honour, and in the
service of God. The second is because we do not grow as we
praise God.
blessedness:
desire in charity, in virtue, in trust, in perfect living, so that
be worthy to thank God and to praise Him and to

as we should. This is the second woe. These are
both root and fruit, beginning and end of all inward virtues.
The inward pain and woe we have because we fall short in
virtue and in the praise of God is the highest work in this first
we might
serve
Him
99

manner of interior exercise, and through
is
4.
brought
this
work
the exercise
to perfection.
A similitude of the boiling water

Now observe this similitude of how the exercise ought to be.
When
natural
fire
by means of
its
heat and
power has driven
water or other liquid until it boils, that is its highest work:

then the water turns and falls back again into the same depth,
and is then driven up again by the same action by the power of
the fire, so that the fire is always driving and the water is always
The inward fire of the Holy Ghost works in just the

same manner: it compels and stimulates and drives the heart
and all the strength of the soul to boiling-point: that is, to
thank God and to praise Him in the manner that I have said
before. And so too one falls back again into the same depth,
where the Spirit of God burns, so that the fire of love be ever
burning, and the heart of man be ever yielding thanks and
and remain ever lowly:
praise, with words and with deeds,
that man pay great heed to what he should do and would gladly
do, and little heed to what he has achieved.
boiling.
5.
The most sublime part of this manner: the ascending sun in spring
So when the summer is near and the sun is high, the earth s
humidity is drawn up, first through the roots and then through
the trunk into the branches of the tree; and from this come leaf
and blossom and fruit. When Christ, the eternal Sun, mounts
high and ascends in our hearts, so that summer comes there and
the same manner He gives
our yearning, and draws the heart away
from all multiplicity of earthly things, and makes singleness
and inwardness, and causes the heart to swell and to put forth
leaves with inward love, and to flower with a yearning
devotion, and to bring forth fruit with thanks and with praise,
and to keep the fruit forever, in humble sorrow because it is
not more. Here in this you have the first manner of interior
exercise, of the four principal manners which adorn the lowest
part of man.
they are
light
made
fair in virtues, in just
and His heat
in
100

b. Second manner: the excess of consolation (cap.
x)
But since we have likened the four manners of the coming

of Christ to the shining and the power of the sun, we may find
other such virtues and action of the sun which causes the fruit
to hasten
The sun
and to multiply.
in
Gemini
As the sun mounts towards its zenith and comes into

Gemini, which is as much as to say a thing which is twofold
but of one nature, in the middle of May, it then has double
power in trees and in herbs and in all things that grow in the
When
then the planets which govern nature are well

of the year requires, the sun shines upon
the earth and draws its humidity up into the air. From this
earth.
disposed, as the season
come
dew and
rain, and the fruit grows, and is greatly

in
So
the
same fashion when Christ the bright Sun
multiplied.
mounts in our hearts above all things, and when the demands
of our bodily nature, which are in opposition to the spirit,
are well subdued and disposed through discretion, and the
virtues have their place in us according to the fashion you
heard when we spoke of the first manner, and when through
the heat of charity all the savour and all the rest that man
experienced in virtues is offered and elevated to God with thanks
and with praise from this at times comes a sweet rain of new
inward consolation, and a heavenly dew of divine sweetness.
This makes every virtue to grow and to double itself in two
the
fold fashion.
2.
The coming
This
is
new and
working and a new coming of
special
Christ in the loving heart, and through this, man is exalted

into a higher form of being than he had before. In this sweet
ness, Christ says:
The
effect
Go
out in the manner of
this
coming.
of the coming
Out of this sweetness comes
a richness of the heart
101
and of all

the bodily powers, so that it seems to man that he be caught
up from within by a Divine embrace in love. This richness and
this consolation are greater
and more satisfying in the soul and
body than could be all the riches that the earth might
if one man could possess them all. In this richness
even
yield,
God through His gifts sinks Himself in the heart of man, with
so much consolation savouring well and so much joy that the
in the
from within overflows. This makes man to see how

wretched they are who dwell without love. A man is rich since
his heart flows away, and he cannot restrain himself for his
fullness of inward joy.
Out of these riches comes a spiritual drunkenness. Spiritual
drunkenness is that a man receives more sensible savour and
richness than his heart or his desire can covet or hold.
Spiritual drunkenness makes a man to behave in many strange
ways. Some such men drunkenness makes to sing and to praise
God out of their fullness of joy. And some such man it makes
to weep great tears, out of the richness of his heart. To some
such man it sends violence into every limb, so that he must
needs run, jump, skip. Another this drunkenness so over
whelms that he must clap with his hands and exult. One such
will cry out with a loud voice, and show the fullness that he
feels within him. Another must needs be silent, and melt for
richness in his every sense. Sometimes it seems to such a man
that all the world has felt this that he feels. At times it seems
to him that no-one has tasted this where he is now touched.
Many a time it seems to him that he never can, never will
lose this richness. Sometimes he is astonished that all
men do not become godly. Sometimes it seems to him that
God alone is everything to him, and to no-one as much
as to him. Sometimes he is astonished to know what this
richness may be, or whence it comes, or what has happened
to him. This is the richest life in manner of physical sen
sation that any man can attain upon this earth. Sometimes
these riches become so great that it seems to man that his
heart must burst with all these manifold gifts and wondrous
works.
heart
102

Our
4.
response,
and
the obstacles
So man must honour and
we meet
praise with
humble heart the Lord
Who is able to do all this, and thank Him with inward devotion
He will do it; and always man must observe in his heart
and say with his mouth with true intention: Lord, I am not
worthy of this, but I have indeed need of Thine inexhaustible
x
goodness and that Thou shouldst preserve me. In this humility
he may grow and increase in higher virtues.
When now this coming and this manner are granted to such
men at the beginning when they turn away from the world,
provided that they make a complete conversion, and renounce
all the consolations of the world so that they exist and live
entirely for God, even so they are still tender, and have need
of milk and sweet things, not of strong meat, great temptations
and to be abandoned by God. Frost and mist hinder much
these men at these times, for this comes just in the middle of
because
according to the seasons of the interior life. Frost is their

be something, or their belief that they are something,
or their opinion in some respect of themselves, or that they may
have earned consolation or are worthy of it. That is frost, which
would deprive blossom and fruit of all virtue. Mist is when a
May
will to
man wishes
to rest upon inward consolation and on sweetness

makes the air of the reason dark and the powers wither
which should be opened out and blossom and bring fruit.
:
that
And
man loses his recognition of the truth.

man will cling to false sweetness at such a time:
comes from the devil, who to this end seduces man.
because of this
Nevertheless a
and
5
this
A. similitude of the bee
wish to describe a short similitude to you, so that you do

not err, but govern yourselves well in this way of life. So you
should observe the wise bee, and do as she does. She lives in
unity in the company of her fellows, and goes out, not in the
storm but in calm, settled weather, in the sunshine, to search
for all the flowers in which sweetness is to be found. She settles
I
the
Matthew viii 8, and

Canon of the Mass.
Cf. St.
the prayer before the priest
103
communion in

not upon any one flower, nor on any one sweetness nor beauty.
But she draws out from them honey and wax, which is sweet
ness and the
means to illumination, and she returns to the

may become fruitful to
unity of her companions, so that she

their great profit.
The
heart that
is
plundered as the bee robs
the flower, and into which Christ the everlasting Sun does
shine, He causes to swell and bloom and flow, and all its
inward powers, with joy and with sweetness. So should the
man do as the bee does, and should fly with care and reason
and discretion to all the gifts and all the sweetness that ever he
experienced, and to all the good that God ever did to him;
and with the sting of charity and inward care should test all the
multiplicity of consolation and richness, and not rest upon any
one of the flowers of God s gifts; but, heavy-laden with
thankfulness and praise, fly back again into that unity in which
he desires to rest and dwell with God eternally. This is the
second manner of interior exercise which adorns the lowest
wise
part of
c.
man
many
fashions.
Third manner: of the power of our ascent
The sun
When
able, that
but
in
now
God
to
(cap. xi)
in Cancer
the sun has
mounted
as
high in the heavens as
it is
to say into Cancer, so that it cannot go any higher,

begins to decline, then its heat is greater than at any
is
other time of the year, and the sun draws up all the humidity
so that the earth becomes most dry and the fruit most ripe. In
just the same fashion, when Christ the Divine Sun is exalted as
may be in our hearts, that is to say above all gifts and

consolation and sweetness that we are able to receive from
Him, so that we do not rest upon any sensation which God is
high as
able to
pour into our
souls,
however great
it
may
be, if
we
are
masters of ourselves, but so that we always turn inward again,

as has been shown before, with humble
praise and inward
thanks, to the same depths whence all gifts flow out according
to the need and the worth of God s creatures then Christ is
exalted into the highest place in our hearts, and wishes to draw
:
104

things to Him: and these things are all our powers. When
neither sensation nor consolation can conquer or hinder the
all
loving heart, which is willing to forgo all consolations and all

it loves, from this
gifts so that it may find Him
springs
the third manner of interior exercise, by which man is exalted
Whom
and adorned in
2.
his affections
and in the lowest part of himself.
The coming
The
work of Christ and
the beginning of this manner is

heaven the heart and the desire and
all the
powers of the soul, and demands that they be united
with Him, and says spiritually in the heart Go out of your
selves to Me, in the manner in which I draw you and command
you. I cannot well demonstrate this drawing and this command
ing to rude, insensitive men. But it is an inward need and
command in the heart that it should go out towards a higher
unity. This inward need is satisfying to the heart beyond all
things which it ever felt. For from this springs a new manner
and a higher exercise.
that
first
God draws up towards
3.
The
effect,
and our
response
Here the heart plunders itself in joy and desire, and all its
veins are open, and all the powers of the soul are ready and
desirous to bring that to pass which is there demanded of the
heart by God and His unity. This need is the shining-in of
Christ the eternal Sun, and it makes so great a satisfaction and
joy in the heart, and makes the heart to open itself so wide to
Him, that it can hardly be withered away. Because of this man

is wounded in his heart from within, and feels the
wounding
of love. To be wounded by love is the sweetest sensation and
the most grievous pain that man can bear. To be wounded by
love is a sure token that one shall be healed. The wound of the
spirit brings with it well and woe at the same time. Christ the
very Sun breaks forth and shines again into the wounded open
heart, and demands unity anew. This renews the wound and all
the wounding.
This inward demand and
this need,
105
and
God s
creature

raising up of himself and waiting, ready, with all the power
that he can command, but without ever being able to touch or
attain unity, this causes a torment of the spirit: just as the
innermost place in the heart and the source of life is wounded

by love, and as man cannot attain to that which he desires above
all else, and must ever remain there where he does not wish to
be: so out of these two comes the torment. Here Christ has
in the mind, and casts down
His Divine rays into the yearning depths and the desire of the
heart: and His shining burns and dries and uses up all the
humidity, which is the strength and power of man s nature.
The desirous open heart and the shining in of the Divine rays
make a lasting torment. When man can neither attain to God
nor forgo Him, out of these two spring a tempest and an
impatience in such a man, from without and from within.
For in the time that man is tempest-tossed, no creature can be
of avail to him, to bring him rest nor to achieve anything for
him in heaven or on earth. At such times in this tempest are
given to him from within and enunciated great and profitable
words and rare teachings and wisdom. In this tempest within
man, he is ready to suffer all that he can suffer, so that he may
achieve that which he loves. The tempest of love is an inward
impatience, that under no compulsion will use or follow reason
if man do not attain to that which he loves. This inward
tempest devours man s heart and drinks his blood. Now is the
sensible inward heat greater than in all the rest of man s life;
and man s physical nature is secretly wounded and withered
without any action from without: and the fruit of virtues
hastens to ripening more than in any of the manners that have
been shown before.
At this same time of the year the natural sun runs into the
house of Leo, who has a cruel nature, because he is lord over
gone up into the highest place
the beasts. In just the same way, when man enters into this
manner of being, then Christ the bright Sun stands in Leo.
For the rays of His heat are so hot that the heart s blood boils
all
in the tempestuous
as
it lasts,
man.
And this tempestuous manner,
masters and overpowers

1 06
all
so long
other manners, for
it

is to say without any fashion.
Sometimes the tempestuous man falls into a yearning and an
impatient desire to be released from the prison of his body, so
that he may be united with Him Whom he loves. So he casts
up the eyes of his spirit and beholds the heavenly hall of glory
and joy, and sees his Love there crowned within, flowing out
in plenteous riches into His saints and he must be deprived of
this. From this sometimes in such a man come bodily tears and
a great longing. Then he looks down and observes this land of
exile in which he is imprisoned and from which he may not
depart and so his tears flow in affliction and lamentation. This
natural weeping is able to settle and cool a man, and it is
wishes to be free of manner, that
beneficial to his physical nature, enabling it to retain its power

and might, and him to endure this tempestuous manner. There
are
many
kinds of care and exercise with manner which are
tempestuous man, enabling him to retain his

long in virtues.
Out of this tempest and impatience such men are sometimes
drawn up in the spirit above their senses, and some truth is
spoken to them with words, or shown to them in images or
likenesses, which is needful to them or to other men or to the
times that are yet to come. This is called revelation or vision.
beneficial to the
strength and to
live
man apprehends them in his

This
an
indeed
angel achieves in man through
imagination.
the power of God. If it is some comprehensible truth or some
spiritual likeness whereby God manifests Himself in all His
profundity, then man apprehends it in his understanding, and
If they are corporeal images,
it in words in so far as man has words

Sometimes man can be drawn above himself and above
the spirit, but not in every respect outside himself, into an
incomprehensible richness which he can never again find
words for, or show as he heard and saw it: for in this single
action and this single vision, to hear and to see are one and the
same. And no-one can achieve this in man except God alone,
without means and without the co-operation of any creature.
This is called rapture, which is as much as to say carried off by
he
for
is
able to reproduce
it.
force or overpowered.
107
men a brief glimpse in the

of heaven. So there comes a brief
glimpse of a peculiar clarity, and it shines out of a single
bareness, and so in the twinkling of an eye the spirit is exalted
above itself, and then at once the light is gone, and man comes
to himself. God Himself performs this, and it is most excellent,
because often by it men are enlightened. Sometimes these men
who live in the tempest of love have another manner: for
sometimes in them there shines a single light, and this God
performs through means. In this light their hearts lift up,
together with their capacity for desire, towards the light.
And in this meeting with the light, the delight and the satis
faction is so great that the heart cannot endure it, but with
joy bursts out in one cry: and this is called jubilation, which is
to say a joy that is not to be told in words. And if man with
upright and open heart meets with the light, he cannot forbear,
but must continue to cry aloud for as long as the exercise and
the manner last. Such inward men are instructed in dreams
by means of their guardian angels or of other angels, and at
such times learn of many things needful to them. One also
finds such men who have fancies or inward voices or thoughts,
and who yet remain in their senses without; and they dream
marvellous things, yet they know nothing of the tempest of
love, because they are not single, and are not wounded by love.
This may come by way of nature, or from the devil, or from
a man s good angel. And one may esteem this as highly as it
Sometimes
God
gives to such
spirit like the lightning
resembles Holy Scripture and the truth, and no more if one

it in
higher esteem, one may very easily be
:
wishes to hold
deceived.
4.
The
obstacles to this
Now
come
to
way
wish to show you the hindrances and the harm that
men who
live in the tempest.
At
this time, as
you
have heard, the sun runs into the house of Leo, and that is the
most unhealthy time of all the year, even if it is beneficial: for
now the dog-days begin, which bring many plagues with them.
Then at that time the season becomes so unnaturally hot that
108

in such a land herbs
and
trees
wither and dry up, in
its
waters
on earth some men

on
not
account of the sun,
and
die.
And
this
is
only
languish
for it happens in all lands alike, and in all waters and to all men
but it happens at this season because of the unnaturalness and
intemperance of the material means through which the sun
takes effect. And so in just the same way, when a man enters
into this impatient way of living, he comes into his dog-days.
And the shining of the Divine rays burns so fiercely and so
hotly from above, and the loving, wounded heart is so en
kindled from within, when the heart of the affections and the
some of
the fish pine and perish, and
impatience of desires
is
so
ceasing into his
he loves, his
enkindled, that man falls into

just as a woman who labours
much
impatience and dissatisfaction,

with child and cannot be well.
If then
own wounded
woe
man
heart and
will gaze without
upon Him
Whom
be always increasing. This torment

increases so long that man s bodily nature withers and dries up,
just as does the tree in a hot country; and in the tempest of love
he dies, and without passing through the fires of purgatory he
goes to heaven. Though he dies well who dies for love, so long
as the tree is able to bear good fruit one should not destroy it.
Sometimes God flows with great sweetness into the tem
pestuous heart, and then in the waves of this sweetness the
heart
swims
will
as the fish
swim
in the water,
and the deepest
depths of the heart burn in the tempest and in charity for
swimming
in
God s
gifts,
and for the
rich
this
and impatient heat
of the loving heart; and to remain long in this state destroys

man s bodily nature. In this state of being all tempestuous
men must languish, but not all of them die, if they know well
how to govern themselves.

And now I wish to warn you
of a thing of which great harm

come.
in
this
hot
season there falls honey-dew,
Sometimes
may
which is nothing but a false sweetness, which taints or even
destroys the fruit; and it is apt to fall in the middle of the day,
in bright sunshine, with
great drops, and it is hard to distinguish
from rain. So in just the same way such men may be deprived
of their senses from without by means of a single light that
109

comes from the devil; and they are caught and snared in this
of
light, and at this moment complex images compounded
truth and falsehood are shown and suggested to them. And they
see and hear this to their great satisfaction. And here some
times the honey-drops of false sweetness fall, when man finds
this most pleasing. And if a man holds such an experience in
it will often
happen to him, and so easily he will
become tainted. But if he persists in regarding as true things
which do not resemble the truth, because they have been
shown or said to him, he will fall into error, and the fruits of
his virtues will be lost for ever. But those who pursue the path
which has been shown to them, even if they are tempted by
such a spirit and such a light, cannot be harmed by it.
great esteem,
A. similitude of the ant
I wish to give a short similitude to those who live and fare

in the tempest, so that they may valiantly and obediently
persist in this manner of living, and attain to high virtue.
There is a little beast called the ant. She is strong and wise and
hard to kill. And she loves to live in the company of her fellows
in a hot, dry land. And she works in the summer and gathers up
food and corn against the winter; and she splits each grain in
two, so that it cannot germinate and spoil, but so that the ants
can benefit from it when there is no other food to be had.
And each ant does not make a separate path, but they all follow
the same path. And when the season comes that she has been
willing to wait for, then she is able to fly. Thus these men
ought to do: they should be strong in awaiting the coming
of Christ, wise against the revelations and suggestions of the
devil. They must not wish for death, but always for the honour
of God and to win for themselves fresh virtue. They must live
in the company of their heart and all their powers, and be
obedient to the demands and the compulsion of Divine unity.
They must
live in a hot, dry land, which is in the violent

of
love
and in great impatience, and they must work
tempest
in their lives summer, and gather the fruits of virtue against
eternity, and split them in two. The one portion is that they
no

must evermore desire the high and delectable unity the other
is that they must restrain themselves by means of reason,
so far as they may, and await the time that God has ordained
:
so the fruit of virtues
is
preserved to
all eternity.
And
they
must not make separate paths or peculiar manners for them

selves, but they must follow the path of love through all the
storms on the way that love leads them. And while man awaits
his time, and furnishes himself with all virtues, he is able to
contemplate, and to flee into God s secret refuge.
d.
Now
The fourth manner: man s forsakenness
(cap. xii)
us go on to speak of the fourth manner of the

of
Christ, which exalts and perfects man in inward
coming
exercise in the lowest part of his humanity. But because we
have compared each inward coming with the shining of the
sun and its power, according to the progress of the year, so
let us go on to speak of other actions of the sun, according
to the advancement of the seasons.
i
let
The sun
in
Virgo
When
the sun begins to decline sharply from the highest

of
heaven, it runs into the house of the sign known as
part
the season then becomes unfruitful, as a virgin
because
Virgo,
It was at this season that the glorious Virgin Mary, the
mother of Christ, went up into heaven, filled with joys and
is.
rich in
all
virtues.
At
this
season the heat begins to decrease,
and the timely durable fruits such as corn and wine and fruit,
which we can long after benefit from and use, which have
awaited their due season, it is the custom now for men to
gather in against the long winter. And men are accustomed to
sow from the same corn, so that it may be multiplied to the
benefit of mankind. So at this season all the work of the sun
throughout all the year is completed and made perfect. In just
the same way, when Christ the glorious Sun has ascended to
the highest point in the human heart, as I taught you when I
spoke of the third manner, and He then begins to decline and
8
in

to conceal the shining of His Divine rays, and to forsake man,
so then the heat and the impatience of love begin to decline.
2.
is
How
Christ conceals Himself
new coming of Christ in
The
first
work and
that
He
thus hides Himself and withdraws the radiance of
the
this
manner
His light and His heat. Now to such a man Christ says
Go out in the manner which I now show to you.
spiritually
:
3.
The
effect
So man goes out, and finds himself poor, exiled, forsaken.

All the storm and violence and impatience of love is now
cooled, and after the hot summer comes an autumn, after all
riches great poverty. So man begins to complain, lamenting
his lot
whither has the heat of love departed, with inwardness,
praise and satisfaction: inward consolation,

inward joy and sensible savour, where are they hiding: the
violent tempest of love and all the gifts that ever he felt, how
is it that they are dead to him? So he is just like an unlearned
man who has lost profit and labour. Here nature is many a
time robbed of its profits by such losses. Sometimes these
wretched persons are robbed of worldly goods, of friends and
kinsmen, and forsaken by all creatures, and unrecognized and
unheeded by all the holy souls, and all their lives and all their
works are misinterpreted by other men. And they are despised
and rejected by all those who are near them. And sometimes
they fall into various plagues and sicknesses. And such men
fall into temptations of the body, or of the soul, which is
worst of all. Out of this poverty comes a dread lest one should
fall, and doubt on this account. This is the furthest point to
which man can go without despairing. Then such a man will
eagerly seek out good men and make his lament to them and
show his misery, and he will ask the help and the prayers of
Holy Church and the saints and of all good men.
thankfulness,
4.
Our
response
Here a man should observe with a humble heart

112
that he of

himself has nothing but want and in patience and in abandon
shall say the words which Job, that holy
:
ment of himself he
God
man, spoke:
to the Lord, so did
And
he
shall
it
gave,
God
took away: as
happen; blessed be the
abandon himself in
it
was pleasing
name of the Lord.
things, and say and intend

gladly be poor in the lack of all
all
Lord, I will as
of which I have been robbed, as I would be rich, Lord,
if Thou wilt have it so and it be to Thine honour. Lord, not
my will according to nature, but Thy will and my will according
to Thy Spirit, let that be done, Lord, 3 for I am Thine, and I
would as gladly be in hell as in heaven, if it may do Thee
honour. Lord, in all virtuous things do with me that it be to
Thine excelling. And out of all his desolation a man shall make
an inward joy, and offer himself into the hands of God, and
rejoice that he may suffer to the glory of God. If he prospers
in this manner, he will never yet have tasted so great an
inward joy: for there is nothing so satisfactory to God s lover
as that he feel that he is his Beloved s own. And he has climbed
the path of virtue straight to this manner, even if he has not
had all the manners which have been already shown here, for
that is not necessary, if he has felt the depths of virtue in
himself, that is to say, humble obedience in his works, and
patient resignation in suffering. This manner consists of these
in his heart
this
two, in everlasting certainty. At this season of the year the

sun in the heavens runs into the house of Libra, for then day
and night are equal to each other, and the sun gives light to
balance the darkness. So in the same way Christ stands in the
balance against the forsaken man. Whether He gives sweet or
He puts into the balance,

All
are
of equal weight to Him,
things
gives equal weight.
except sin alone, which must at this time be driven out.
When these men who have passed out of tempest into calm
sour, darkness or light, whatever
man
way deprived of all comfort, and, as it seems to them,

are finished with the anguish of love and are forsaken by God
and all His creatures, it is then that they are well able to gather
are in this
in their harvest of every kind, for the corn

1
Job
21.
"3
Cf. St.
and the wine are
Matthew xxvi
39.
now
ready, ripe and timely, for they have stood long in the
sun. Everything that the body is able to suffer, in whatever
fashion that may be, one should gladly and freely offer up
God, without any gainsaying of the ratio superior. All the

outward or the inward anguish which one ever felt in delectable
exercise in the fire of love, one must now exercise so far as
intellect and strength permit, with labour and with a good
heart, and offer all this up to God: for it was never yet so
precious to Him as now, nor was it ever so excellent and so
rare. Man must gladly forgo and lack all the consolation that
God ever gave, so that it be to His honour. This is the gathering-in of the corn and of every timely fruit, on which man shall
live and in which he shall be rich with God. Thus are virtues
made perfect, and mistrust is turned into an everlasting wine.
All who know such men and are together with them will be
improved and instructed by them and by their life and by
their patience. And so the grain of their virtues is sown and
multiplied, to the profit of all good men. This is the fourth
manner which adorns and perfects man in inward exercise
according to his physical powers and to the lowest part of
himself; and if it be not so, he may never advance on the path
of growth and perfection without turning aside. But because
such men are sorely tried and proved and tempted by God
and their own natures and all creatures, and are assailed, the
to
is in them a perfection particularly

abandon and deny one s own will for the com
pulsion of God s will is needful to all men who wish to be
virtue of self-abandonment
great, for to
preserved.
5.
The
obstacles to this
Because
way
now
this season of the year is equinoxial, the sun

begins to decline and the season to grow cold. And therefore
evil humours, which fill up the stomach and cause indisposi
and various sicknesses, oppress men who are careless

of their health: and these humours deprive them of the delight
and savour of all good food, and bring some such men to
death. Because of evil humours some men suffer physical
tions
114

degeneration, and they are afflicted with dropsy, through
which they languish for long and sometimes die. From a
humours come grave distempers and fevers,

which
many men languish and sometimes die. So in
through
the same way all men who are of good will or who have ever
savoured God, and who thereafter fall off and wander away
from God and from the truth, they all languish, because they
do not pursue a straight path, or they die to virtue, or they
suffer eternal death from one of these sicknesses, and some
times from all three. And particularly in this abandonment man
has need of great fortitude, and of exercise in the manner in
which I have already instructed you and if he does so he will
never be deceived. But the unwise man who governs himself
superfluity of
ill
falls easily
grown
into such sickness, because in
him
the season has
cold.
why man s nature grows weary of virtues and good

and
works,
longs for bodily ease and comfort, sometimes
immoderately and more than there is need of. And such men
would gladly accept consolation from God, if He would bring
it to them without their effort and labour; and such men seek
solace in His creatures, from which many a time great harm
comes to them; and it seems to such men that they are sick
and delicate and enfeebled, and that they have need of every
earthly thing they can attain, or that they must have rest and
comfort for their bodies. When a man thus imprudently
inclines himself and is obedient to earthly things and bodily
comfort, these are all evil humours which swell the stomach,
that is the human heart, and take away from him the savour
and the delight in all good food, that is in all virtues. When
man thus falls into sickness and into frigidity, he is sometimes
afflicted with dropsy. That is an inclination towards the visible
This
is
possession of earthly things. The more these men obtain, the

more they covet, because they suffer from dropsy. Their
body, which
and
is
appetite
and
delight,
becomes greatly distended,
never appeased. But their face, which is

conscience and judgment, becomes little and thin, because they
oppose hindrances and obstacles to the influence of the grace
their thirst
is
"5

of God. If their hearts are oppressed with the dropsy of the
water of earthly possession, that is that they take delight and
rest there, they cannot go forward in works of charity, because
they are sick. Their spirits and their breath are too short: that
God and inward charity. And there
is, they lack the grace of
fore they cannot void the water of earthly possession, but their
and often it happens that through this

But those whom the water of
earthly things oppresses far beneath the heart, so they have
power over their possessions and can become free of them when
there is need, even though they may languish for long in
inordinate inclination, they may well recover even so.
These men who are filled with evil humours, that is to say
who live in inordinate inclination towards bodily savour and
towards the consolations, separating them from God, of His
creatures, fall sometimes into four kinds of fever.
The first fever is called quotidian, which is diversity of
heart. For these men wish to know about everything and give
their opinion on everything and dispute and correct every
thing: and very often they forget about themselves. They
bear many men s sorrows: many a time they must listen to
what displeases them: one can perturb them with trifles:
hearts are beset with
it,
they languish in eternal death.
their sufferings are
now
here,
now
of
many
kinds,
now
for this,
there, like to the wind.
This
now
is
for that,
a quotidian
through it they are oppressed and preoccupied

and distraught from morning till evening, and sometimes in
the night, sleeping and waking. Even though this state of
things may be consonant with the grace of God and without
deadly sin, it still hinders inwardness and interior exercise
and man s savour of God and of the virtues, and this is an
fever, because
everlasting harm.
The second fever, the tertian fever which comes every other
day, is the name I give to instability. Though it is slower in
developing, it is often more grievous. This fever is of a double
nature one nature comes from inordinate heat, the other from
cold. Those men whose nature is compounded of intemperate
heat have sometimes a robust physique. But if they are
:
116

touched by God, or have been touched, and thereafter are
abandoned by Him, they then often fall into instability.
Today they will choose one manner of living, tomorrow
another, and so they will go on; at one time they wish to keep
silence, at another they wish to speak; now they wish to join
this religious order, now that; today they wish to give away
all their goods for God s sake, tomorrow they wish to keep
them; today they wish to wander abroad, and tomorrow to
shut themselves up in a cloister; today they desire to go
frequently to Holy Communion, and in a short time they have
little
regard for it; for a while all their wish is to read much,
and then after a short period to keep silence. This is nothing
but newfangledness and instability, which hinders and prevents
man from understanding inward truth, and deprives him of
the foundation and the exercise of all inwardness. Now
understand whence comes this instability in good men. If
a man fixes upon virtue and outward forms as the objects of
his intention and his labours, more than upon God and unity
with God, then even if he remain in God s grace, because in
virtue it is God Whom he intends, his life is still unstable,
because he does not feel himself to be resting in God above all
virtues. And therefore he possesses that of which he knows
nothing. For Him Whom he searches for in virtues and in
various outward forms he possesses within himself, above
intention and above virtue and above all forms. Therefore if a
man is to conquer this instability, he must learn to rest, above
all virtue, in God and in His high unity.
The other kind of instability, which comes from cold,
afflicts all those men who intend God and who set
up something
Him, which they inordinately seek and intend.

This kind of fever comes from cold because there is little heat
of charity where things alien to God strive and contend with
Him in man s works of virtue. Such people are unstable of
heart, because in all things which they do, human nature seeks
as equal to
its own ends, very often without their

because
knowledge,
they do not know themselves as they
should. These men will choose this way of life and renounce
secretly
to attain
"7

that way of life today, and tomorrow something different.
Today they wish to go to one man for absolution, and for
counsel about all their lives, tomorrow they will choose some
one else. They wish to ask for counsel in every matter: seldom
do they want to follow anyone s counsel. If anyone misprizes
or ridicules them in anything, they are very eager to excuse
and gloze it. They have many fine words, but there is little in
them. Always they are eager to have the credit for virtues,
but only to perform little deeds. They crave to have their
virtues made known, and that is why they are empty and have
no savour of God. They want to teach other men, and never
to be taught or rebuked. It is their natural inclination towards
themselves and their hidden arrogance which makes these men
unstable. These people are walking round the edge of hell:
let them take another false step and they will fall in.
Out of this kind of instability there comes in some men at
times the quartan fever, which is in man an alienation from
God and from himself, and from truth and all virtue. And so
man falls into a dazed condition, in which he does not know
where he is afflicted or what he ought to do. This sickness is
more grievous than any of the others. And out of this alienation
man sometimes falls into that kind of fever which is called
the double quartan, which is indifference. Then is the quartan
fever of doubled strength, and once it is come a man may
never be well again, for he becomes reckless and indifferent
of everything which is necessary to his eternal life. Thus he
may fall into sin as does a man who knows nothing of God.
who govern themselves ill when

how much care should they have who
know nothing of God nor of the interior life, nor of that
inward savour which good men have in their exercises.
If this can
happen to those
they are so forsaken,
e.
An
example: how in Christ we shall find the perfection of these

four manners (cap. xtii}
We must go in the light, so that we do not stray, and we

must observe Christ, Who has taught us these four manners of
118

and has gone before to show us the way, Christ the
bright Sun, Who rose into the heaven of the high Trinity,
and Whose dawn was His glorious mother the Virgin Mary,
who was and is a dawn and a beginning of that day of all graces
in which we shall everlastingly rejoice. Now observe: Christ
had and indeed still has the first manner: for He was single
and united. In Him were and are assembled and united all the
virtues which existed or ever shall exist, and, still more, all the
living
who performed
creatures
Thus He was
or shall perform these virtues.
Son of the Father, and united with

human nature. And He was inward, for He brought upon
earth that fire which has enkindled all saints and all good men,
and He bore a sensible love and faith towards His Father and
towards all those who shall everlastingly enjoy Him. And His
devotion and His loving and enduring heart yearned and
the only
burned before His Father all His lifetime for the need of all
mankind and all His works, exterior and interior, and all His
words were the thanks and the praise and the honour of His
Father. This is the first manner.
Christ that dear Sun appeared and shone more brightly and
with greater heat, because in Him there was and is the perfection
of all graces and all gifts. And therefore Christ s heart and His
manner and His conversation and His service flowed out in
mercifulness and in meekness and in humility and in mildness.
And He was so gracious and so lovable that His conversation
and His being drew all men after Him who were of good
natures. He was the unsmirched lily, and the wild flower of
the fields, 1 whence all good men bring away the honey of
everlasting sweetness and everlasting consolation. Christ in
His humanity thanked and praised His eternal Father for all
the gifts that were ever given to His humanity, Him Who is
the only Father of all bounties and all gifts. And in the highest
powers of His soul He rested above all gifts in the high unity
of God, whence all gifts flow out. And thus Christ had the
second manner.
Christ the glorious Sun appeared and shone yet higher and
;
Cf.
Song of Solomon
119
ii
1-2.

with greater light and heat; for all the days of His life, His
physical and His sensual powers, His heart and mind were
required and demanded of Him by His Father, to the greater
glory and blessing of that Father Whom Christ tasted accord
ing to His physical powers, and towards Whom He was in
His affections inclined, naturally and supernaturally. Never
theless He was willing to await in this exile the time which the
Father in eternity had foreseen and foreordained. And thus
He had the third manner.
When the fitting time came, when Christ wished to lead and to
gather into the everlasting kingdom all the fruits of the virtues
which ever had been performed or shall be performed, then
the eternal Sun began to decline. For Christ abased Himself,
and gave His mortal life into the hands of His enemies, and
when He was in such straits He was disavowed and forsaken
by His friends. And His humanity was deprived of all con
solation from without and from within, and upon it was laden
misery and torment and shame, and the load and burden and
ransom of all sins, which He in righteousness must pay; and
this He bore in humble patience. And in this desolation He
performed the valiant deed of love, and through it He gained
and obtained for us our eternal inheritance. Thus was He
adorned in the lowest part of His most excellent humanity,
for it was in this humanity that for our sins He suffered this
labour. And therefore He is called the preserver of the world,
and is transfigured and glorified and exalted and set at the right
hand of His Father, and reigns in power. And every creature
bows the knee, in heaven and earth and hell, before His great
name, world without end.
The first coming makes ready for the second
When a man lives in moral virtues in due obedience accord
ing to God s commandments, and furthermore in justness and
due proportion exercises himself in interior virtues, according
to the manner and the passion of the Holy Spirit, as the Spirit
draws him and speaks within him, and when in this he seeks for
nothing for himself, neither in time nor in eternity, and is
120
i.

and to bear darkness and heaviness and misery
of every kind in righteous patience, and thanks God for it all
and offers it up to Him in patient resignation, then he has re
ceived the first coming of Christ according to the manner of
inward exercise. And in his interior life he has gone out, and
is adorned in himself with
precious virtues and with graces,
with a heart that is quickened, and with living, sensible unity.
When man in the lowest part of his nature is well purged and
established and withdrawn, he may then be inwardly
illumined, when it seems timely to God and He commands it.
And it may indeed well happen that he is illumined at the
beginning of his conversion, in order that he may wholly
offer himself to the will of God and deny every claim of his
own being: upon that all things depend. But afterwards he
must follow the way and the manner which have been shown
here previously, both in his exterior and his interior life, and
that ought to be easier for him than for another man who
makes his way up from below, for he was given more light than
able to balance
was the other man.
THE SECOND COMING, IN OUR HIGHEST POWERS,

COMPARED TO A FOUNT WITH THREE STREAMS (cap. XtV)
B.
Now
us go on to speak of the second manner of the

of
in inward exercise, through which man is
Christ
coming
adorned and illumined and enriched, according to the three
highest powers of the soul. Let us liken this coming to a
living fount of water with three streams. This fount from
which these streams flow forth is the abundance of God s grace
in the unity of our spirit. Therein grace contains itself, in
essence, as the spirit remains within itself, as does an abundant
well; and in our works as we flow out with streams in every
power of the soul according to its needs. These streams are
God s special influences or inward workings in the highest
powers of the soul, where God works by means of grace in
many manners.
let
121

a.
1.
The
first stream: the gathering
The coming
The first stream of
in this
coming
is
God
of our recollection (cap. xv)
grace which
a pure singleness
He
causes to flow
which illumines the whole
without any difference. This stream has its source in the

fount in the unity of the spirit, and it flows straight down and
waters all the powers of the soul, the highest as well as the
lowest, and raises the soul above all multiplicity that comes of
spirit
preoccupation, and makes a singleness in man, and shows and

gives to him an inward bond in the unity of his spirit. In this
way, as concerns the power of the memory, man is exalted, and

free from all disturbance from without, and from instability.
Now Christ demands in this light that man should go out in
the manner of the light and of His coming.
is set
2.
Our
response
So man goes out, and observes and finds himself to be made

apt and stable, by means of this single light that is shone
within him, and to be transfused and preserved in the unity
of his spirit or of his thoughts. Here man is exalted and set in
a new manner of life, and turns within himself, and trains his
memory to be bare, above all disturbance of images of the
senses, and above multiplicity. Here man possesses naturally
and supernaturally the unity of his spirit, as it were his own
dwelling, and is made heir in perpetuity of himself. Thus he has
naturally and supernaturally an inclination towards this same
unity, and through the gift of God and through his own single
intention this same unity shall have an eternal loving inclina
tion towards that exalted unity where the Father and the Son in
the
bond of
thus is man
b.
the
Spirit are united with all the saints. And

of this first river, that demands unity of him.
Holy
filled full
The second stream:
the
illumining of our understanding (cap. xvi}
The coming
Out of a fullness of grace, in this unity of the spirit, through
inward love and a loving inclination and godly truth there
122
i.

springs the second river, which is a spiritual clarity which
waters and illumines the comprehension, bringing with it
a manifold perception. For the light shows and gives in the

truth perception of all virtues. Yet to achieve this is not
For even though we always have this

God who makes it to keep silence
and to speak, God who can reveal it and conceal it, give it and
take it away in what time and place He chooses for the light
is His. And therefore He works in this light as He pleases, and
where He pleases, and in whom He pleases, and to what end
He pleases. Such men have no need of any revelation, nor of
being moved in manners unattainable by the senses, for their
life and their dwelling and their conversation and their being
is in the spirit, above the senses and above sensuality; and
there God shows to them what He pleases which is needful
to them or to other men. Yet, if it pleased Him, God could
deprive such men of their outward senses, and from within
show to them in many manners strange images and things
which are yet to come. And now it is the will of Christ that
such a man should go forth and fare in this light, according
to the manner of the light.
altogether in our power.
light within our souls,
it is
Our
2.
response
Thus then
his
own
this
state
man shall go forth, and observe

from within and from without,
enlightened
and
his
life,
and whether he bears a perfect image of Christ, in His humanity

and in His Divinity. For we are made in the image and in the
likeness of God. And he shall cast up his enlightened eyes, the
truth being made comprehensible to him and his reason
being illumined, and he shall observe and contemplate, so far
as God s creatures may, His exalted nature and the inexhaust
ible qualities that are in Him. For to a nature that is in
exhaustible belong inexhaustible virtues and "deeds.
In the exalted nature of the Divinity he shall observe and
contemplate that it is all simplicity and unity, heights unattain
able and depths unfathomable; incomprehensible depth and
everlasting length; a dark silence and a vast desert; the
123

of God and
everlasting rest of all the saints, and the enjoyment
of His saints in all eternity. And still man can see many a
in the boundless sea of the Divinity. Even though,
because of the crudeness of our senses, we make sensual images
of that which we show forth, yet still in truth it is observed
wonder
seen to be riches immeasurable and without

But because man must communicate it, so he
attributes to it many kinds of images and manners, so that it
may be illumined to the reason of him who shows and pro
claims it. This enlightened man shall also mark and observe
what is the attribute of the Father in the Godhead, how He is
almighty strength and power, creator, supporter, mover,
beginning and end, and the prime cause of all His creatures.
The river of grace makes this manifest in clarity to the en
lightened reason. And the river shows too the attributes of the
everlasting Word: unfathomable wisdom and truth; the
pattern and the way of life for all creatures the everlasting rule
that is immutable; the contemplation and the scrutiny of all
things, from which nothing is hidden; the illumination and the
enlightenment of all saints in heaven and in earth according
within and
manner.
to their merit. Since
now
this river
of clarity gives many kinds
shows to the enlightened reason what

are the attributes of the Holy Spirit incomprehensible charity
and mildness; pity and grace; endless fidelity and benevolence;
an outflowing richness incomprehensibly great, and a limit
of discernment,
it
also
goodness, flowing in blessedness through all heavenly

spirits; a fiery flame that consumes all things in unity, a
fountain flowing rich in savour according to the yearning of
less
every man; the preparation and the leading-in of

their eternal blessedness; the
all saints
to
bond and
Father and of the Son and of all
the uniting of the

saints in the unity which they
enjoy.
seen and contemplated, singly and without any

division, in a simple nature of the Divinity. And yet these
attributes, as we see them, are seen according to our powers of
All this
is
perception, and so by each man differently: for according as

each of us perceives them, there is great difference in power
124

and
liberality,
mercy and
truth.
Yet
all
are united
and in
of the Divinity. But the relation

the
attributes of the Persons consist
caused
are
which
by
ships
in an eternal difference; for difference is born of the Father.
For His Son is everlastingly born of the Father, Who Himself
is not begotten. And the Son is begotten, Who Himself may
not beget. Thus has the Father everlastingly and in eternity a
Son, and the Son a Father; and these are the relations of the
Father to the Son, and of the Son to the Father. And the
divisible in the exalted nature
Father and the Son breathe one Spirit, Who is the will and
the delight of Them both. And this Spirit begets not nor is
begotten, but He, flowing out from both of Them, may
eternally
be breathed.
And
And
these three Persons are one
God and
the attributes, with all the works which

Spirit.
flow out from them, are common to all the Persons, for they
operate through the powers of a single nature.
one
all
The incomprehensible
riches and exaltation and the mildness

the Divine nature makes itself
with
which
liberality
common all this makes man to be astonished. And particularly
and
and above all things man is astonished to see how God makes
Himself common, and the liberality of it: for he perceives that
in this incomprehensible nature of God consists the enjoyment
of Him which He shares with all the saints. And he perceives
in the Divine Persons a common flowing-out and working, in
grace and in glory, in nature and above nature, in all states and
in all times, in saints and in men, in heaven and in earth, in
all
creatures, rational or irrational or inanimate, according to

s worth and need and capacity to receive. And he
each one
heaven and earth created, sun and moon and the four
all creatures and the courses of heaven,
all of them indifferently created. For God is indifferent in the
giving of all His gifts. The angels are indifferent, and the
soul is indifferent in all powers and in all bodies and in all
members. And the soul is everywhere, among all the members,
for man cannot divide it as it might seem to the reason. For
the superior and inferior powers, the spirit and the soul are
sees
elements, together with
different according to reason, yet in nature all
125
is
one.
Thus God

everywhere, in each and every creature, and yet is He
common to them all; for all things exist through Him, and in
Him and on Him depend heaven and earth and all nature.
Thus when man observes the marvellous richness and the
is
and all the multiplicity of

to
His creatures, so within
and
proffers
gives
gifts
him there grows an astonishment at this multiplicity and richness
and exaltedness and at the limitless love that He has for His
creatures. And from this there springs a special inward
in God. And
rejoicing of the spirit, and a great confidence
this inward rejoicing surrounds and transfuses all the powers
of the soul and all the unity of the spirit.
exaltedness of the Divine natures,
God
which
c.
The third stream:
the enkindling of the
mil
(cap. xvii}
Out of this joy and fullness of grace, and out of a Divine

love, there springs and flows in this same unity of the spirit
the third stream. This stream enkindles the will as if it flowed
and devours and consumes all things in unity, and waters
and transfuses all the powers of the soul with rich gifts and
with rare excellence, and without effort it makes in the will
fire,
a subtle spiritual love.
Now
says inwardly in the spirit:

to the manner of these gifts
i
Christ through this burning river

Go out in exercises, according
and of
this
coming.
The coming
which is a single light, the re

above influences of the senses, and
settled and made steadfast in a unity of the spirit. Through the
second strea m, which is a clarity suddenly sent, the understand
ing and reason are enlightened to recognize virtues of every
kind, and to distinguish the uses and the secrets of the
Scriptures. Through the third stream, which is a heat breathed
Through
collection
the
is
first
stream,
exalted
into us, the highest part of the will
is
enkindled in a secret love
and endowed with great riches. Thus is this man become a

spiritually enlightened man. For the grace of God is contained,
1
Cf.
Romans
126
xi 36.

as if
were a well of water,
it
streams
make
virtues.
And
in unity of the spirit.
in the faculties of
man
And
a flowing-out with
the
all
the well of grace thus demands evermore a

back again into that same depth from which the
flowing
flowing-out came forth.
2.
Our
response
Now man must remain
bond of love
and he must go out with
steadfast, secure in the
and dwelling
in the unity of his spirit

enlightened reason and with a
an
charity that overflows
towards heaven and earth, and he must observe all things with
a lucid discretion, and he must give all things out of his
righteous mercifulness and his Divine riches. These enlightened
men are incited and disposed to go out in four manners. The
first manner is towards God and towards all the saints. The
second manner is towards sinners and all men who have gone
astray. The third going out is into purgatory. And the fourth
is towards himself and towards all
good men.
Now understand that a man must go out and observe God
in His glory with all the saints; and he shall contemplate the
riches and the mercy with which God flows, with glories and
with Himself and with incomprehensible delights, in all His
saints, according to the desire of every spirit. And how they
flow back again with themselves and with all that they have
received and with all of which they are capable, into that same
rich unity whence all delight proceeds. This flowing of God
demands evermore a flowing back again; for God is a sea,
ebbing and flowing, ceaselessly flowing into each one of
His elect, according to the needs and worth of each. And in
His ebbing He draws back again all men to whom He has
given in heaven and in earth, with all that they have and all
of which they are capable. And from such men He demands
more than they can achieve. For He manifests Himself to them
so rich and so merciful and so immeasurably good, and in this
manifestation He demands of them love and honour according
to His worth. For God wishes to be loved by us in accordance
with Flis excellence, and in this work all spirits fail; and so
9
I2 7

is without manner and without fashion. For our spirits
do not know how to add yet more to the love that they already
love
bear, for each spirit
the
capacity for love
is finite.
And
therefore
constantly begun afresh, so that God may

demands and as they desire. And therefore all
work of love
is
be loved as He
and form one burning
spirits evermore are gathered together
flame in love, so that they may bring to perfection the work of
loving God according to His excellence. To the reason it is
plain that this work is impossible for God s creatures. But
love will always perfect love, or else in its failing melt and
burn away to nothing. Yet God remains unloved, according
to His worth, by all His creatures. And to men of enlightened
reason this is a great delight and satisfaction, that their God
and their Love is so exalted and so rich that He is exalted above
all created
powers, and that He is not loved by anyone save
Himself
by
according to His worth. The man made thus rich
and enlightened gives out of the riches of his God to all the
choirs of angels and to all the blessed spirits, and to each one
separately according to his worth, and out of the mercifulness
in which he himself is established, a mercifulness enlightened
and transfused with great marvels. He wanders among all the
choirs and all those in blessedness and all created things, and
he observes how God dwells in each according to his excellence.
This enlightened man wanders swiftly abroad in the spirit,
rich and overflowing in charity, and he goes among all the
heavenly host, making all the cohorts of heaven to be rich
and to overflow in fresh glories; and all this proceeds from the
rich and overflowing Trinity and Unity of the Divine nature.
This is the first going-out towards God and towards His
saints.
This man shall sometimes descend to sinners with great

compassion and with tender pity, and draw them up towards
God with his inward devotions and with much prayer; and
admonish them concerning God, of all the goodness that He
is and that He does and that He has done to us and has
promised, just as though they had forgotten this. For He will
be adored; and charity will have all that it desires. Though
128

charity will not be stubborn nor obstinate, yet it demands all
the great riches and the mercifulness of God; for God loves
without measure. And in this the lover finds his most lasting
satisfaction. Because the love that this man now bears is an
indifferent love, he prays and longs that God should let His
love and His compassion flow out to heathens and to Jews and
to all unbelievers, so that He be loved and acknowledged in
the kingdom of heaven, and so that our glory and joy and
peace be increased in every quarter of the earth. This is the
second going out to sinners.
Sometimes man must behold his friends in purgatory, and
mark their misery and their longing and their cruel torment.
Then must he implore and call upon the grace and the mercy
and the mildness of God, and show to Him their good will and
their great misery and their desire for the great riches of God.
And he must call to God s recollection that they died in His
and that
is in His Passion and His

it may
sometimes
understand,
happen that this
grace.
man
be
may
enlightened
impelled particularly by the Spirit
of God to pray for some one thing, for a sinner or for a soul
or for some spiritual grace, so that he sees indeed and proves
that this comes by the influence of the Holy Ghost, and is not
of obstinacy or wilfulness or human nature. So sometimes man
is so enrapt and so inspired in his prayer that he receives a
spiritual answer that his prayer has been heard, and at this
same sign the passion of the spirit and the prayer cease.
Now man must come to himself and to all men who are of
good will, and he must savour and observe how they are
drawn together and of one mind in their love, and he must
desire and pray of God that He let flow all His customary gifts,
so that these men remain steadfast in His love and in His
eternal honour. This enlightened man shall instruct and teach
all men, admonish and serve them, faithfully and in modera
tion; for his love is for all men. And therefore he is inter
mediary between God and all men. And with integrity he shall
turn inward into himself, together with all the saints and all
good men, and in peace possess the unity of his spirit, and
love,
all
their confidence
Now
129

furthermore the exalted unity of
This is a true spiritual life, for
and
through
it
all
wherein all
manners and
virtues,
external,
A deviation from
One
spirits rest.
all
and the highest powers of the soul are

supernaturally adorned, as is right and due.
internal
3.
God
finds certain
this
way
men who
are indeed subtle in their speech
and apt to show forth high matters, and yet they have no
savour of this enlightened way, nor of this common love in
mercifulness. So that these men may be able to instruct
themselves, and also be known to other men, I wish to show
you what they are, under three headings. Under the first
heading they shall be able to recognize themselves. Under the
other two each man who has understanding shall be able to
recognize them. First: whereas an enlightened man is in his
nature simple and steadfast and inconspicuous, by means of
Divine enlightenment, they are diverse and infirm and full of
care and remarkable in men s eyes, nor do they savour any
inward unity nor any tranquillity free from mental images.
And in this they shall be able to recognize themselves. The
second point is that whereas the enlightened man has a
wisdom sent down to him from God, wherein he knows and
discerns the truth without labour, these men have accesses
of subtility, and on these they build mental images, and they
compose and observe with curious skill. But such a man is not
plentiful nor bounteous in bringing forth teaching, and his
teaching is diverse and of strange matters and subtle, leading
men who
are truly inward, and hindering them and

them.
For his teaching does not point the way and
disquieting
lead to unity, but it instructs men to be skilled in the con
templation of diversity. Such people are obstinate in the
defence of their teaching and mode of thought, even though
astray
some other mode might be

lukewarm and careless of all
pride in
all
as
good
as theirs.
And
they are
They are full of spiritual

the second point. The third
virtues.
their lives. This is
that the enlightened, loving man flows out to all men

point
in charity in heaven and on earth, as you have heard, whereas
is
130

in
all
things these
men go
their
own
way.
It
seems to them
that they are the wisest and the best of all men. They wish men
to hold them and their teaching in great esteem. Everything
which they do not teach and counsel they deem to be error,

and those who do not follow their manner and pay heed to
them they condemn. They are great in their demands and they
pay small heed to their light defaults. Such men are not just or
humble or mild, they are not serviceable to the poor or
inwardly devout or zealous, nor are they sensible of the Divine
love, nor are they true and patient in seeking knowledge of
God
or of themselves.
This
is
the third point.
Mark
these
things, and make them

and in all men in
known, and look for them in yourselves

whom you may recognize them. And do not
condemn such things in any man, unless they are made manifest
by his deeds: for to do otherwise would hinder your heart
from recognizing the Divine truth.
4.
Christ as our example
So that we may possess this common way of life, and desire

above all other ways of which we have spoken, because
it is the
highest, so let us take Christ as our exemplar, Who was
and is and shall be to all eternity the shepherd of us all. For
He was sent upon earth for all men, to the profit of them who
will turn to Him. Yet does He Himself say that He was not
it
sent to others than the sheep who are lost out of the House
of Israel. 1 These are not only the Jews, but all who shall
God, they and no-one else. For the Jews

despised the Gospel, and the heathen came and received it,
and thus was all Israel preserved, which is all the eternally
eternally contemplate
chosen.
Now
how
Christ in His true love gave Himself in

men. His most fervent and exalted prayer
flowed out to His Father, and in common to all those who wish
to be preserved. Christ was common to all men in His love,
His teaching, His admonition; in consolation with meekness;
in giving with mildness; in forgiving with mercifulness and
observe
common
to
all
St.
Matthew x
131

His soul and His body, His life and His death and His
all were and are common to all men. His sacraments
and His gifts are common. Christ never received food nor any
other necessity of the body, but it was to the common profit
of those who shall be saved until the Day of Judgment.
Christ had neither property nor possession, but all was in
common body and soul, mother and disciples, cloak and coat.
He ate and He drank for our sake; He lived and He died for
our sake. His torment and His suffering and His misery were
His, and His alone, but the profit and the benefit that came from
them is common to all, and the glory He achieved shall be
pity.
mission,
common
Now
to
all eternally.
Christ has left here
upon
earth His treasures and His
revenues, which are the seven sacraments, and the worldly

possessions of Holy Church, which He earned with His death,
and which should be common to all. And His servants who
on these possessions, they too should be common to all

men. All those who live upon alms and are in religion, they
should be common, at least in their prayers, those such as men
and women of religion, and those who live in cloisters and
enclosures. In the beginnings of Holy Church and of our
Faith, popes, bishops and priests were common, for they
converted the people, and built Holy Church and our belief,
and they set their seal on their work with their death and with
their blood. These were
simple and single-minded men, and
they enjoyed a lasting peace in their unity of the spirit; and
they were enlightened with Divine truth, and they were rich
and overflowing in love and charity towards God and all men.
But now everything is the contrary. For those men who now
possess the heritage and the revenues, which were given to
those others out of love and for the sake of their sanctity,
are men of unstable life, insecure and distracted; for
they have
turned themselves to the world, and have no
proper care for
the things and the causes that
they should be concerned with.
Therefore they pray with their
no
lips, but their hearts have
savour of the prayer and what it signifies, 1 which is the secret
live
Cf. St.
Matthew xv
132
8.

miracle concealed within the Scriptures and in the sacraments
they have no perception. And

and obtuse and unenlightened by
Divine truth. And some of them seek to eat and drink well,
and inordinately they covet ease of the body, and would to
God that they were even clean in their lives. As long as they
and in
their office;
of
all this
therefore are they so dull
live thus, they shall never be enlightened. And just as much as

those of old times were mild and overflowing in charity, and
retained nothing for themselves, so now these men are many

of them grasping and avaricious, nor will they forgo anything.
This is all completely contrary and unlike to the saints and to
the common way of life of which we have spoken. I speak of
affairs as they generally are: let each man examine himself,
and instruct and reprimand himself if he have need of it. And
should he have no need of it, let him have joy and rest and
peace in his good conscience, and let him serve and love God,
and be of profit to himself and to all men in God s honour.
Because I wish particularly to extol and praise this common
way of life, so I have found yet another particular jewel which
Christ bequeathed to
all
good men
in
common
in
Holy
Church. At supper at the high feast of the Passover, when

Christ wished to pass from this exile to His Father, when He
had eaten the paschal lamb with His disciples, and all the old law
was fulfilled, at the end of the meal and of the feast, He wished
to serve them with a special dish, for He had long desired to
keep this feast with them; and doing this, He wished to end
the old law and to begin the new. And He took bread in His
honourable and venerable hands, and consecrated His holy
body and thereafter His holy blood, and gave them in common
to His disciples, and bequeathed them in common to all good
men to their everlasting profit. 1 This gift and this dish
gladdens and adorns our every high feast and every banquet,
in heaven and in earth. In this gift, God gives Christ to us
in three manners. He gives to us His flesh and His blood and
His bodily life, glorified, full of joys and sweetnesses. And
1
tion
These two sentences are in part a paraphrase of the prayer of consecra

from the Canon of the Mass.
135
He
gives to us His spirit, with the highest powers, full of

glories and gifts, truths and righteousness. And He gives
to us His personality, with Divine clarity, which exalts His

into the exalted and enjoy
spirit and all enlightened spirits
able unity.
Christ
Now
would have us commemorate Him
as often
we consecrate, offer and receive His body. Now observe

how we should commemorate Him. We should observe and
behold how Christ abases Himself to us, in loving affection and
as
great desire and in delight of His whole being, and with an

outflowing of His heart into our bodily natures. For He gives
which He took upon Himself of our humanity, that is

and blood and bodily nature. We should also observe
and behold how this precious body was tormented and scarred
and wounded by love and joy for our sake. With this are we
adorned and fed, in the lowest part of our humanity, with
to us that
His
flesh
glorious humanity. In this exalted gift of the sacrament

gives us also His spirit full of glories, of rich gifts and
Christ
He
and ineffable miracles of charities and excellences. And

with this we are feasted and adorned and illumined in the unity
of our spirit and in our highest powers, through the indwelling
of Christ with all His riches. And more He gives to us in the
sacrament of the altar: His exalted personality, in incompre
virtues
hensible clarity. And through this we are united and taken up

to the Father. And the Father receives His elected Son together
with his begotten Son. And thus we come into our inheritance
of the Divinity in everlasting blessedness.
When man has meditated and contemplated this as is due,

then he shall meet Christ in all the manners in which Christ
comes to him. He
shall raise himself up to receive Christ with

with his desires, with his sensible love, with all his
powers and with the delight of his desire. And thus shall
Christ receive him. And this delight may never be too great,
for our nature takes upon it the nature of delight, which is the
nature of Christ s humanity, glorified, full of joys and honours.
his heart,
And it is for this reason that I would have man, in this receiving,
to melt
and flow away in
desire, in joy
and
in bliss.
For he

and
receives
united with
is
Him Who
is
the fairest, the most
gracious, the most lovable, above all the sons of men. In

this delectable impelling and in this delight, oftentimes riches
are conferred upon man, and many a secret and hidden marvel
made manifest and revealed to him out of the great riches

of God. When man in this receiving meditates upon the
torment and the suffering of this precious body of Christ
Whom he receives, he attains at times to such a loving devotion
and such a sensible compassion that he longs to be nailed with
Christ to the cross, and he longs to shed his heart s blood in
Christ s honour. And he flees for refuge into the wounds and
riven heart of Christ his preserver. In this exercise of devotion,
is
often
granted to
it is
and that great
man that many things are made known

made to him. This sensible love that
gifts are
has compassion, and this powerful imagining that fervently

ponders the wounds of Christ, may be so great that it shall seem
to
man
that he has felt the
in his heart
and in
all his
wounds and
limbs.
And
the torments of Christ
should any
manner
the stigmata of the

should be this man. And in this way
receive in any
man
truly
wounds of Our
we gratify Christ
Lord, it
in the lowest part of His humanity.
should also dwell in
the unity of our spirit, and flow out with an ample charity in
heaven and in earth, with a lucid discretion. And in this way
We
we
bear the likeness of Christ in
We
should
by means of Christ
spirit,
and so
gratify
Him.
personality, with a single

intention and with delectable love, pass beyond ourselves and
beyond the humanity of Christ, and have rest in our heritage,
which is the Divine nature in eternity. Christ is ever desirous
also,
to grant this to us in the spirit, as often as

way and make a place ready for
in this
He
we
we exercise ourselves
within us. And
Him
should receive Him, sacramentally and

and proper or advisable.
Even though man may not have all these feelings and all these
desires, yet if he intend the praise and honour of God, and his
own advancement and blessedness, he may freely approach the
table of Our Lord, so long as his conscience is free from
wills
that
spiritually, as often as it is fitting
deadly
sin.
135

C.
THE THIRD COMING: THE TOUCHING
IN
THE UNITY
OF THE SPIRIT
a.
How Godfrom out of His unity moves the soul in its unity (cap. xviii}
1. The exalted and supernatural unity of the Divine nature,

where the Father and the Son possess Their nature in the unity
of the Holy Ghost, above all the comprehension and under
standing of which we are capable, in the naked being of our
stillness God exceeds every thought of
spirit; in this exalted
His creatures. This exalted unity of the Divine nature is a

living, fertile unity. For out of this same unity the Everlasting
Word is evermore born of the Father, and through this birth
the Father acknowledges the Son and in the Son all things.
And the Son acknowledges the Father and in the Father all
things, for They are one single nature. And out of this mutual
contemplation of the Father and the Son in Their eternal
illumination, there flows an eternal satisfaction, an unfathom
able love, and that is the Holy Spirit. And through the Holy
Spirit and the everlasting wisdom, God inclines Himself in
discretion towards each one of His creatures, and gives to
each one and enkindles him in love according to his excellence
and according to the state in which he is and is chosen through
his virtues and the eternal providence of God. And through
this are all good spirits moved, in heaven and in earth, in
virtues and in righteousness. Now pay heed, for I wish to
show you
2.
a similitude concerning this.
similitude of how
the soul
God
naturally
and supernaturally
possesses
and moves
God
clarity,
has created the highest heaven to be a pure and single

enfolding and surrounding all the heavens and all
things, animate and inanimate, which

this is an exterior dwelling place and a
God
ever created. For

kingdom of God and of
of glories and of eternal joy. Now because

an everlasting and unmingled clarity, there is
therefore neither time there nor place, nor any motion nor
His
this
saints, filled full
heaven
is
136

mutation of any
sort, for it is established
and immutable above
The lowest sphere of this empyrean heaven is called

the primum mobile. Out of this there springs through the power
of God all motion. Out of this motion the firmament and all
all
things.
the planets have their revolution, and through

live and grow, each one according to its nature.
Now
it all
creatures
same way the existence of

of
the soul is
God, filled full of Divine
kingdom
all our powers, even though this may not
clarity, exceeding
be in any single manner; but concerning this I will at this time
not speak. Observe how from this existence of the soul in
which God reigns, the unity of our spirit is maintained, just
understand that in
just the
a spiritual
of the primum mobile \ for in this unity the spirit

in the power of God, naturally and
of
we have nothing natural or
For
ourselves
supernaturally.
of
And
this
motion
God, as it is supernatural,
supernatural.
is then the first and prime cause of all virtue. And in the
motion of God are given to such enlightened men the seven
gifts of the Holy Ghost, just as in the case of the seven planets,
which enlighten and make fruitful all mortal existence. This
is the way in which God
possesses the essential unity of our
as
in which He works and flows out
His
and
spirit
kingdom,
with gifts into all our powers and into our souls, as they are
capable of unity with Him.
as in the case
is
moved from above
b.
How man
must be adorned, if he
is to receive the
spiritual exercise (cap.
Now
observe with care
how we
most fervent
xix}
after the created light
of
reason must pursue and possess the most fervent exercise of

our spirit. The man who in his exterior life is well adorned
with moral virtues, and in his excellence has ascended with

fervent exercise and in godly peace, possesses a unity of his
spirit, enlightened with supernatural wisdom, flowing out in
merciful charity in heaven and earth, and rising up and flowing
back again, bringing with it honours and worth, into the

same depths and into the high unity of God whence all flowing
137

forth proceeds: for every creature, as he is more and more
enriched by God, has in this measure a love rising higher and
and is fervently impelled back to the source of love.

and all His gifts impel us to return into Him, and we
through charity and virtue and our likeness to God desire to
be in Him.
higher,
For
c.
God
The Divine
touching: of the third coming of Christ, which perfects

us in the interior exercise (cap. xx}
the loving inclination of God, and through His

working in the fervour of our spirit, and through our
Through
interior
burning love and the great effort which we make with all our
powers to enter into that same unity in which God dwells,
there springs the third coming of Christ in inward exercises.
And this is an inward touching by Christ in His Divine clarity
upon the innermost part of our spirit. The second coming of
which we have spoken we likened to a living source with
three streams. But
let us liken this coming to the springs that

feed the sources, for there is no river without its source, nor is
there source without its living springs. And so, just in the
same way, the grace of God flows in rivers into the highest
powers of the soul, and impels and enkindles men in all virtues.
And grace gathers in the unity of our spirit as a source, and
flows into that same unity whence it springs, just as a living,
flowing spring from the living depths of the riches of God,
where love and grace may nevermore run dry. And this is the
touching which I mean. And the creature suffers and endures
this touching, for
here there
is
a uniting of the highest
powers
in the unity of the spirit, above the multiplicity of all virtues.

And in this there is no person operative but God alone, out of
His free liberality, Who is the sole cause of all our virtue and
all our blessedness. In the unity of the
spirit, where this spring
flows, man is above working and above reason, but he is not
without reason; for the enlightened reason, and in particular
the power of the soul to love, feels this touching, yet reason
can never understand or comprehend the manner nor the fashion
138

of
it,
nor
how
why that touching came about. For this is

God, and the source and the entry of all
gifts, and the last mean between God and the
nor
the operation of
graces and of all
And above
creature.
this
touching in the
silent existence
of
the spirit there hovers an incomprehensible clarity, and that

is the exalted
Trinity whence this touching proceeds. There
God lives and reigns in the spirit, and the spirit in God.
d.
Our
and the effect: concerning the fervent going-out of the

spirit by means of a Divine touching (cap. xxi}
response
Now
by means of this
out
with
exercises
touching
according to the manner of
this touching , for this touching of our inmost self impels and
compels our spirit to the most fervent exercise of which the
creature is capable, in the manner of the creature, according
Christ says inwardly in the spirit
:
Go
to the creature
i
Our
created capacity.
response
Here the spirit exalts itself, through

above works into a unity where this
capacity for love,

living spring of the
its
And this touching compels the understanding

acknowledge God in His clarity, and it impels and compels
the capacity for love to enjoy God without any mean. And the
touching flows.
to
and supernaturally, above

an
things. Through
enlightened reason the spirit exalts
itself in a fervent contemplation, and observes and marks in
the inmost part of itself, where this touching lives. Here reason
and all created light fail as the spirit advances, for the Divine
spirit desires this, naturally
loving
all
hovering above, which is engendered by the touching,

encounters them dispels all created images, because
it is unfathomable. And here all created
understanding behaves
as does the eye of the bat in the brilliance of the sunlight. Yet
the spirit is ever and anew impelled and stirred, by God and by
itself, to fathom these depths in which it is touched, and to
clarity,
when
it
know what God and what

enlightened reason
is
this
ever and
touching
may
be.
anew asking whence

39
And
this
the
comes,

and plunging deep to track to its source this spring of ineffable
sweetness. But the reason shall never be wiser concerning this
than it was at the very first. And therefore reason and all
observation say: I do not know what it is. For the Divine
and blinds all understanding at

clarity, hovering above, repels
in His clarity holds Himself above
their meeting. Thus
all spirits in heaven and in earth. And those who have pierced
God
with virtues and with fervent exercises down to their depths,

them this is the door of eternal life, for they are sensible of
this touching. There the clarity of God shines with so great
for
a light that reason and
all
understanding
fail
in their progress,
and must falter and die before the incomprehensible clarity of

God. But for the spirit which feels this in its depths, even
though reason and understanding fail before the Divine clarity
and remain standing outside the gates, the spirit s power of
loving will still press on, for this power is impelled and
compelled as is the understanding, and it is blind, and it will
know enjoyment, and to enjoy is more to savour and to feel
than it is to understand. Therefore love will press on where
understanding
2.
The
is
locked out.
effect
Here begins an eternal hunger that shall never be appeased.

is an inward
longing and striving of the capacity for love
and of the created spirit for a good that is uncreated. And be
cause the spirit longs to enjoy, and is impelled and spurred
This
God
towards enjoyment, the spirit wishes always to bring

Behold, here begins an everlasting longing
and striving towards an end that is never attained. These are
the poorest men on earth, for they are filled with craving and
longing, for they are sick with hunger. Whatever they eat and
drink, they can never be filled, for theirs is an eternal hunger.
For there is no vessel ever made that can encompass the riches
that are uncreate. Therefore is there this eternal hungry longing,
and they are filled with God, yet never can be full. There is
here great plenty of food and of drink, of which no man can
know who has never felt this. But that they should be filled
by
this to perfection.
140

enjoyment, that is the plenty that there they lack.
therefore their hunger is ever renewed. And yet in this
touching there flow rivers honey-sweet with all delights. For
full in their
And
savour in every manner which the spirit can

think and imagine; but this is all according to the manner of
the creature and beneath God, and therefore they have this
this delight they
everlasting hunger and impatience. Though God were to

man all the gifts which all the saints have and
give to such a
man
is capable of
receiving, and withhold Himself
the
desire
of the soul would remain hungry
alone,
yearning
and unsatisfied. God s inward touching makes us hungry and
all
that
still
causes us to strive, for the Spirit of
God
drives our souls
more He touches us, the more we hunger and strive. And

are the highest works that men perform in their life of
the
these
love,
above reason and understanding; for reason can neither give

to love nor take from it, for our love is touched by a Divine
And
according to my understanding, there is not here

be any separation from God. God s touching
within us, so far as we can feel it, and our loving striving are
both created and of the creature, and therefore they are
capable of growing and increasing for as long as we live.
In this tempest of love two spirits contend, the Spirit of God
love.
nor ever
shall
and our spirit. God, by means of the Holy Ghost, inclines

Himself towards us, and through this we are touched in love.
And our spirit, through the operation of God and its capacity
for love, hastens and inclines itself into God, and through this
is
God
touched.
From
these
two
there rises the contention of
where deepest in it they meet and where it is most

and
inwardly
piercingly visited, each spirit is wounded by
love. These two spirits, that is to say our spirit and the Spirit
of God, shine and illumine each the other, and each shows to
the other its countenance. This constantly makes the one
spirit in love to strive after the other. Each demands of the
other that which the other is, and each proffers and forces on
the other that which it itself is. This makes the lover to flow
away to nought. God s touching and His giving, our loving
striving and our giving back to God, this holds love steadfast.
love
there
141

This flowing out and this flowing back again makes the well
of love to overflow. In this way God s touching and our loving
become one single love. Here man is possessed by love,

is able to forget himself and God, and know of
but love. Thus is the spirit consumed in the fire
else
nothing
striving
so that he
of love, and descends so deep in the touching of
God
that
all
overpowered and all his works are ended;

striving
and his last work is that he becomes love beyond all becoming,
and possesses that most innate part of his created being, above
all virtue, where all works of the creature begin and end. This
is the very being of love, base and foundation of all virtues.
Now are our spirit and this love living and fertile in virtues.
And therefore our powers cannot long endure in the unity of
the spirit. For the incomprehensible clarity of God and His
unfathomable love will not suffer the spirit to attain to them,
and they touch the spirit s power of loving; and the spirit
falls back upon its works, in a striving more exalted and more
fervent than ever before. And so is the spirit more fervent and
more excellent as it works its last work of working itself to
nothing in love, and then it falls back again upon new works.
his
is
And
this is the life
of heaven.
And
thus the ravenous spirit
weens that it consumes and devours God, but the spirit

remains devoured in the touching of God, and it fails in all its
works, and itself becomes love above all works. For in the
unity of the spirit is an uniting of the highest powers, and here
are grace and love in their essence, above works, for this is the
source of charity and of all virtue. Here is an everlasting
flowing out in charity and in virtue, and an everlasting return
ing in a fervent hunger to savour God, and an everlasting
abiding in a single love.
And all this is of the creature, and beneath God.
the
most fervent
And
this is
which one can practise in the created

heaven and in earth; and above this there is
exercise
light of reason, in
life of the
contemplation of God in a
Divine light and according to the manner of God. In this
exercise one cannot err or be deceived, and it begins here in
grace, and shall endure eternally in glory.
nothing, save for a
142
PART FOUR
To meet him
How
we shall meet
God
spiritually,
through means and without means (cap. xxii)
Now
I have shown you how the man who is freely exalted

through the grace of God attains to vision in inward exercises.
This is, we observe, the first point that Christ demands and
The second and the third
desires of us, when He says: See
The Bridegroom comes, go out
points, where He says:
concerning them I have shown you three manners of the
inward coming of Christ, and that the first coming has four
manners, and how we shall go out with exercises according to
every manner which God in His coming inspires in us,
teaches us and moves us to. Now it behoves us to observe
the fourth and last point, which is our meeting with Christ
our Bridegroom. For all our inward seeing in grace or
in glory, and all our going-out in virtue, in whatsoever
exercise that may be, is all to the end of a meeting with
Christ our Bridegroom and an uniting in Him, for He
is our eternal rest, and the end and the reward of all our
.
labours.
You know well that a meeting is an assembling of two

who come from opposite places, which in themselves
are contrary and separate. Now Christ comes down from above,
persons,
as a lord
and
Whom
a merciful giver to
all
things are possible.
as miserable underlings, capable
And we come up from below
in ourselves of nothing, but needing all things. Christ comes

into us outward from within, and we come to Him inward
from without. And therefore
it is
possible here for a spiritual
meeting to take place. And this coming and this meeting

between us and Christ is of two manners, that is, through
means and without means.
10
143

A.
THE FOUNDATION OF ALL UNION WITH GOD

a.
The natural union
(cap. xxiii)
Now understand and observe this carefully. The unity

of our spirit preserves itself in two ways, that is essentially
and operatively. You must know that the spirit in its essence
receives the coming of Christ in its pure nature, without means
and without interval. For the being and the life that we as
images of God have, living in Him, and that we have in
ourselves in our essence, they are without means and undivided.
And therefore the spirit, in its most inward and its highest part,
ceaselessly receives in its pure nature the impress of God s
eternal image and His Divine clarity, and is an everlasting
dwelling-place of God, which He possesses and eternally
inhabits, and which He evermore visits with a new coming and
a new enlightening by a new clarity of His eternal Nativity.
For where He comes to visit, there He is; and where He is,
there He comes to visit; and where He never was, there He
shall never come, for in Him there is neither chance nor
mutability, and all that in which He is, it is in Him, for He
never goes outside Himself.
And therefore the spirit in its pure nature essentially possesses
God, and God possesses the spirit, for the spirit lives in God
and God with it. And the spirit in its highest part is apt to
receive without any mean the clarity of God and all that God
can perform. And through the clarity of His eternal image,
which
essentially
and personally illumines
it,
the spirit in the
highest part of its existence submerges itself in the Divine

Being, and possesses there the indwelling of Its eternal
blessedness, and flows out again with all creatures through the
eternal Nativity of His Son, and is established in its created
being, through the free will of the Holy Trinity. And here the
spirit remains, like to the image of the exalted Trinity and
Unity in which it was formed. And according to its created
being, it receives the imprint of God s eternal image without
interval, just as the flawless mirror in which the image constantly
144

remains and in which constantly and without interval the
image corresponding to your figure is renewed in fresh clarity.

This essential unity of our spirit with God does not consist
in our spirit, but it remains in God, and it flows out from God,
and it depends on God, and it returns back again to God as
to its everlasting cause, and it may never separate itself from
God, nor does it in this respect do so. For this unity is within us
according to our pure nature. And were the creature to separate
itself from God, it would fall into complete nothingness. And
this unity is above time and place, and is constantly and un
interruptedly operative according as God is eternal, except
only that the spirit suffers and does not actively obtain this
imprint of its eternal image, in that it is like to God and yet
in itself a creature
made by God. This
is
the excellence
which
we by
nature possess in the essential unity of our spirit, where

naturally united by God. This makes us neither holy nor
it is
all men have this in them, good and evil alike;

indeed the prime cause of all holiness and all blessed
ness. And this is the meeting and the union of God and of our
blessed, for
but
it is
spirit in
pure nature.
The supernatural union by means
b.
Now
well
observe
what
now, you
this
wish
shall
argument
now
carefully, for if
to say to
understand
you and what
all
xxiv)
(cap.
you understand
I
have said
the Divine truth
just
which any
creature can teach you, and far more than that. Our spirit
maintains itself operatively in this same unity in another
manner, and
that
And
exists for itself as in its created
and personal being;
in the quality of the superior powers which it possesses.

this is the beginning and end of every work of the
is
which can be performed in manner of the creature,

both in natural and supernatural matters. Yet the operation
of this unity is not a single operation. But all the powers of the
soul, whatever their function be, possess all their powers and
their potentialities in their qualities, that is in the unity of the
spirit where it remains in its personal existence. In this unity
creature
145

the spirit is ever able to resemble God through grace and virtue,
and to be unlike God through deadly sin. For since man is
made in the image of God, that is, he is made for the grace of
God
for grace is a light like to God, transfusing us and

making us like to Him, and without this light that makes us
like Him we cannot attain to supernatural union
though
we
are unable to lose
God s image and
our natural unity with
God, if we lose God likeness, which is God s grace, we shall

be damned. And therefore, whenever God finds in us some
aptitude to receive His grace, He wishes to give us life and
make us like to Him, out of His unstinted riches and by means
of His gifts. And this comes about as often as we with all our
intent turn to Him. For in that same instant Christ comes to
us and into us, by means and without means, that is to say by
means of gifts and above all gifts. And we also come to Him
and into Him by means and without means, that is to say
with virtues and above all virtues. And He imprints His
image and His likeness in us, that is, Himself and His gifts
and He liberates us from sin, and makes us free and like to
Him Himself. And in this same work, in which God liberates
us from sin, and makes us free and like to Him in charity,
s
there the spirit submerges itself in a delectable love. And here

occurs a meeting and a union which is without mean, and
which our highest blessedness reposes.

Though everything that God out of love and His unstinted
riches gives to us is natural to Him, it is to us, because of our
nature, accidental and supernatural. For we before were alien
from God and unlike to Him, and now again we are given His
likeness, and unity with Him.
supernatural,
c.
in
The supernatural union without mean
(cap.
xxv)
This meeting and this unity which the loving spirit attains
and possesses without mean in God may come about in our
essential comprehension, though it may be utterly hidden
from our understanding if it be not understood according to
the manner required by our simplicity of being. In this
146
we shall ever rest, above ourselves and above

Out of this unity all gifts flow, natural and super
delectable unity
all things.
natural alike.
all
is
And
gifts.
And
yet the loving spirit rests in this unity above

in this there is nothing but God, and the spirit
united without
mean with God. In
this
unity
we are
received
by
Holy Ghost, and we receive the Holy Ghost and the
Father and the Son and the Divine nature, all in one, for man
cannot divide God. And the delectable inclination of the spirit,
which seeks in God an incomparable rest, obtains and possesses
supernaturally, in its essential nature, all that which the spirit
ever received there naturally. This is common to all good men.
But how that may come about remains hidden from them all
their lives, if it be that they are not inward and untrammelled
by any creature. In this same instant when man turns away from
sin, he is received by God into His essential unity, in the highest
part of man s spirit, so that he may rest in God, now and
evermore. And he receives grace and the likeness of God into
the possession of his powers, so that he may ever grow and
the
new virtues. As long
increase in
in charity
and in
as this likeness to
ever be lost except through deadly
d.
Now
The
all
God persists
virtues, the unity persists in rest, nor
necessity for grace
holiness
and
soul being led, through
all
its
may
it
sin.
and co-operation
blessedness
likeness to
is
(cap.
xxvi}
dependent on the
and through the
God
means of grace or of
glory, to rest in the essential unity. For

the grace of God is the path on which we must always advance,
if we are to come into that state of naked being in which God
gives Himself, in all His riches, without mean. And this is why
sinners and damned spirits are in darkness, because they lack
grace of God which should light and guide and lead them to
the delectable unity. And yet the essential being of the spirit
so excellent that the damned cannot desire that they should
is
perish utterly, but it is sin which forms the mean, and causes
darkness, and brings about a dissimilarity to that power and
that existence in which God dwells so great that the spirit in
own
its
being cannot achieve unity; for sin deprives him of
which was his own and was to be his eternal rest. For
whoever lives without sin lives in the likeness of God and in
own. And thus there is need of grace,
grace, and God is his
which drives out sin and makes ready the way and fructifies
all our life. And therefore Christ comes ever into us by
means, as by graces and manifold gifts. And we too go to Him
by means, as by virtues and exercises of many kinds. And as
He gives to us more inwardly and moves us more subtly, so
our spirit knows more inward and more joyous exercises, as
you have indeed heard in all the manners which have already
been shown. And this is a constant renewing. For God ever
gives new gifts, and our spirit turns ever inward, according to
the manners in which it is impelled and enriched by God, and
in this meeting the spirit ever receives an exalted and a new
that
And
thus men ever grow in an exalted

meeting is all through means. For the
and our virtues, and that our spirits are operable,
gifts of God,
all these make the means. And all men and all spirits have need
of such means, for without the means of the grace of God and
of a loving and free conversion, no man shall be saved.
enrichment in grace.
life.
e.
And
this operative
How God in
two-fold manner comes to meet us
we go
to
meet
Him
and demands that
(cap. xxvii)
Now God beholds the dwelling-place and the rest which He

made with us and in us, which is our unity and our likeness
Him. And He wishes to visit our unity constantly with the
new coming of His exalted Nativity and with the riches that
flow from His unfathomable love, for He will dwell in delight
within the loving spirit; and He wishes to visit our spirit s
has
to
likeness to
Him
with rich
gifts,
so that in virtues
Now
we may
be
Christ wishes
yet more like to Him and more illumined.
that we shall dwell and remain in the essential unity of our
with Him above all the works of the creature and
spirit, rich
all
above
virtue; and that operatively we shall remain in the
same
unity,
enriched and
fulfilled
148
with virtues and with

heavenly
And He wishes that we shall visit our unity and

God constantly with every work that we
For in every renewal, God is born within us. And
gifts.
our likeness to
perform.
out of this exalted Nativity, the Holy Ghost flows with all
His gifts. Now we should go out to meet the gifts of God with
our likeness to Him, to meet the exalted Nativity in unity

with Him.
B.
a.
THE UNION WITH MEANS
In every work, through a pure intention (cap. xxviii}
Now understand how we shall in every work go out to

meet God, and grow in greater likeness to Him, and possess
more excellently the delectable unity. Every single good work,
however small it be, which is offered up to God with love and
with an honest and single intention, earns for us a greater
Likeness to Him and eternal life in Him. The single intention
draws together our dissipated powers in unity of the spirit,
and impels the spirit on its way towards God. The single
intention is the end and the beginning and the adornment of
all virtues. The single intention offers to God
praise and honour
and all virtues, and it surpasses and transcends itself and all
the heavens and all things, and it finds God in the single
foundation of itself. That intention is single which intends
nothing but God and all things as they exist with respect to
God. The single intention drives out dissimulation and
duplicity, and man shall keep it and exercise it in all his works
above all things. For it keeps man continually before God,
clear in understanding, zealous in virtues and free from fear,
both here and in the Day of Judgment. The single intention
:
is the
single eye of which Christ speaks, which, He says, shall
keep bright and free from sin all the body, which is all man s
deeds and all his life. The single intention is the inward
enlightened loving inclination of the spirit. It is the foundation
of all spirituality. It has embraced faith, hope and love, for it
has faith in God and is faithful to Him. It tramples nature
1
St. ^fntthe\v vi 22.
149
And
underfoot.
the
and
makes peace and
it
keeps
all
hope and tranquillity

judgment seat.
in
spirit,
Thus
shall
it
we
murmurings of
gives peace and
both
here
and
before His
God,
it stills
virtues alive,
dwell in the unity of our
in likeness, and evermore meet

offer to Him all our virtues, all
the
and
it
spirit in
grace and
God by means
of virtue, and
our life and all our works, in
single intention, and so each hour by our every deed shall our
likeness to Him grow. And from this foundation of a single
intention shall
we
simplicity:
away from ourselves and go to meet

with Him upon this foundation of
we shall possess the inheritance which
pass
God without mean,
and
and there
rest
prepared for us since all eternity.

life of all spirits and their virtuous works consist in
their likeness to God by means of a single intention; and
is
The
their highest rest consists in a simplicity which is above all

likeness. Yet one spirit will exceed another in virtue and in
likeness to God, and will possess its own peculiar being,
excellence, within itself. And to each one in

God
is sufficient. And each one in the
peculiarity,
depths
of his spirit seeks God according to the measure of his love,
according to
its
its
both here and in

b.
The order of
eternity.
the union by means, through the seven

gifts
Holy Ghost
(cap.
of the
xxtx)
Now observe the order and the grade of all virtues and of all
God in
sanctity, and that as we shall meet

so we shall rest with
in unity.
our likeness to Him,
Him
i.
In the active
I.
As man
life,
by the three first gifts (cap.
exterior exercises, and is

and to God s commandments, willing
all
xxx)
of God in moral virtues and in

obedient and subject to Holy Church
lives in the fear
and ready to perform
single intention, so he is like to God

his will, which he makes to accord with
good things with a
through his faith and

God s, doing this and eschewing that in obedience to His will,
and he rests in God above all likeness. For through faith and
150

a single intention man brings to perfection the will of God, in
greater degree or in less according to his likeness to Him;
and through love he rests in his Beloved above all likeness.
II.
And
if
he exercises himself well in that which he has re
ceived from God, so God gives to him the spirit of mercifulness

and of mildness. As in his heart he becomes mild, gentle and
merciful, so he becomes more living and more like to God.
he feels that he rests more in God, and is in his virtues
And
wider and deeper than before, and his likeness and his rest are
him as much the more delectable as he is the more like to
to
God.
And if he exercises himself well in this, with great zeal

and with a single intention and jcvith strife against that which
is in opposition to these virtues, he thus obtains the third
gift,
which is knowledge and discretion; and so he becomes wise,
knowing what he should do and what he should eschew,
where he should give and whence he should take. And
through his single intention and godly love, this man rests
in God in unity above himself. And he possesses himself in
a likeness to God, and all his works in a greater delectation.
For he is obedient and subject before the Father, and wise and
discreet before the Son, and mild and merciful before the Holy
Ghost. And thus he bears a likeness to the Holy Trinity.
And he rests in God, through love and through the singleness
of his intention. And in this consists all active life. Thus shall
man exercise himself with great zeal, and pursue discreetly
his single intention. And he must hold himself aloof from all
that is opposed to virtue, prostrating himself ever at the feet of
Christ in humility, and so each hour he shall grow in virtues
and in likeness to God. And if he is thus constant, he cannot
go astray. Yet, following this manner, he still remains in the
active life, if it be that he pursues and exercises more the
distractions that may possess his heart and the multiplicity
of his works than he does the cause and the reason for which
the works are performed. And if in his exercises he intend
more the sacraments and the symbols and the external usages
III.

than he does the causes and reasons betokened thereby, he
remain an outward man, and will remain intent

man wishes to ap
solely upon his works. And therefore, if
and
to
exalt his exercises and his life, he must
to
God
proach
will always
go in from his works to their cause, and from the symbols

to the truth. So he shall be the master of his works and a
confessor of the truth, and shall
2.
The ascent
into the life ofyearning
last gifts (cap.
IV. By
to
him
come
into an interior
life.
for God, by way of the four
xxxv)
two first manners of the first coming. And God gives

the fourth gift, which is the spirit of strength. So is he
the
able to triumph over joy and woe, gain and loss, the hope and
the sorrow that he has in earthly things, and over every kind
of mean and multiplicity. And thus man becomes free and not
ensnared by any creature. When man is undistracted by any
image, he is then master over himself, and lightly and without
labour he becomes unified and inward, and freely and without
hindrance he turns himself to God with inward devotion,
with an exalted yearning, with thanks and with praise and
with a single intention. So he savours all his works and all
his life, interior and exterior, for he stands before the throne
of the Holy Trinity, and often he receives from God inward
consolation and sweetness. For he who serves at such a
banquet, with thanks and with praise and with devout
reverence, often drinks of the wine and savours the meats
that remain and the crumbs that fall from the table of the Lord,
and always he has inward peace through the singleness of his
intention. If he will stand fast before God in thanks and in
praise, and in a true and upright intention, the spirit of
fortitude will be multiplied twofold in him. So he is submerged,
but not in any bodily affection, nor in the delight he has in
consolation nor in sweetness, nor in any gift of God, nor in
the rest and peace of his heart, but he wishes to pass beyond
and all consolation, so that he may find Him Whom

he loves. So he is strong, who forsakes and triumphs over the
distractions of the heart and earthly things. And he is doubly
all gifts
152

strong who conquers and leaves behind him all consolation
and all heavenly gifts. Thus man passes above all creatures
and possesses himself, competent and free by means of the
of
gift
V. By
spiritual fortitude.
the
two last manners of
the first
So whenever no created thing
is
coming (cap. xxxii)

able to triumph over
him
he then remain standing firm in his single

ascending intention and in the praise of God, and seeking and
intending God above all His gifts by means of this fortitude,
or hinder him,
if
then God gives to him the fifth gift, which is the gift of
counsel. In this gift the Father touches man from within, and
calls him up to His right hand among the elect in His unity.
Follow Me to
the Son speaks spiritually to him and says
Father: this I will not be denied. 1 And the Holy Ghost
And
My
ravishes and enkindles the heart in burning love, and from this
there comes a life of tempest and inward impatience. For he
who
is hurled into the storm of love, where

can
content him except God alone. And therefore he
nothing
forsakes himself and all things, so that he may find Him in
Whom he lives and with Whom all things are one. Here man
must intend God solely, and must with reason constrain
hears this counsel
himself and deny altogether his own will, and unquestioningly

await the unity for which he yearns until that day when God
will give it to him. So the spirit of counsel works in him in
twofold manner, for he has grown to man s stature, and follows
the order and the counsel of God, who forsakes himself and
things and says in his unsatisfied, tempestuous, burning

love: Thy Kingdom come
all
And
he has grown still greater and follows still better the

counsel of God who conquers his own will and in love denies
In all things be
it, and says to God in humble adoration:
will
our
Lord drew near
Christ
not
mine.
When
done,
Thy
to the time of His Passion, He said these same words to His
Father in a humble denial of Himself. 2 And to Christ these
words were most full of satisfaction and of honour, to us they
1
Cf. St.
Luke
xviii 22.
St.
Luke
xxii 42.

Father the most lovable, and to
words that Christ ever
profitable, to His
the devil they are the most shameful
are the
most
spoke. For in this denying of His will according to His

humanity, we are all saved. Thus the will of God becomes to
the loving, humble man the highest joy and the greatest
consolation that his spirit may experience, even were he to
go down into hell, which is impossible. And here is nature
most oppressed, and
God most
highly exalted.
And man
is
the gifts of God, for he has disowned himself

and has denied his will and has renounced all things for ever,
able to receive
all
and therefore he neither demands nor wishes anything but

that which God will give. For the will of God is all his joy;
and the man who surrenders himself to love is the freest man
who lives, living without care, for God can never lose that
which is His own. Now observe that even though God knows
all hearts, still such a man will be tempted and tried by God
until he shall be able freely to deny himself; so he may become
enlightened and live to the honour of God and to his own
God will sometimes displace him from
profit. And therefore
His right hand to His left, from heaven into hell, out of all
wellbeing into great misery; and it shall seem as if he were
forsaken and despised by God and by all creatures. If he has
already denied himself and his will in love and in joy, so that
he seeks nothing for himself but God s dearest will, he shall
easily deny himself in sufferings and in misery, so that then
also he seeks nothing for himself, but always the honour of
God. He who is willing to do great things is also willing to
suffer great things but our torments and our sufferings when
we are forsaken are more excellent before God and of greater
worth to Him than are great deeds in this same time of
abandonment, for to suffer is more contrary to our nature than
to act. And therefore the spirit is more exalted and nature is
;
more oppressed
in heavy suffering than in great deeds, though

both are achieved in the selfsame love.
If man remains in this abandonment without wishing for
anything else, as one who neither knows nor desires another
thing, he has thus in twofold measure the spirit of this counsel,
154

satisfactory to the will and the counsel of God in
and in his suffering, and in his abandonment of
himself and in his humble and prostrate obedience. And
for he
is
his deeds
nature
come
is
adorned in the highest degree, and
enabled to be
is
spiritually enlightened.
VI. By
the second
coming (cap. xxxiii}

therefore God gives to him the sixth gift, which
have already likened this
the spirit of understanding.
And
is
We
our
gift to a fountain with three streams. For it establishes
in
it
makes
us
truth
and
in
and
it
makes
manifest,
unity,
spirit
a love that
is
embracing and
common
to
all
men. This
also truly like to the shining of the sun, for the sun
gift
with its shining fills the air with a single clarity. And it illu
minates all objects, and shows the difference between all
is
colours.
and
its
And by this means

is common to
heat
it
all
demonstrates
its
the world for
own power,
its
profit
and
fruitfulness.
So
in the
same way the
in the soul, and the unity

just as is the air of heaven
of God, which
the
is
shining of this gift makes unity

illuminated with a peculiar clarity,
first
is
by the
light
of the sun. For the grace
the one foundation of
understanding
of which
essentially as a single light.
we by
all gifts,
nature
And by means
of
shines into
are
capable,
this single light
our spirit is established, unified, illumined, filled with graces

and Divine gifts. And so our spirit is like to God, by means
of grace and Divine love.
And because the spirit has this likeness, and is intent solely
upon God, and loves Him above all His gifts, so it will not
with any likeness or created clarity; for the spirit
depths is inclined naturally and supernaturally towards
that unfathomable Being whence it flowed. And the unity of
the Divine Being evermore draws all likeness into the same
be
in
satisfied
all its
And
therefore the spirit is submerged in delight, and

God as into its everlasting rest. For the grace
away
of God is in relation to God as is the sun s shining in relation
unity.
flows
into
to the sun, and grace
is
the
mean and
the
way
that leads us
on

and makes us God s
Him. And each hour our likeness to
God is submerged, and dies in God, and is made one with
God, and remains one; for charity makes us to be made one
with God, and to remain and dwell one with Him. And yet
and therefore
fellows, that
it
is,
shines singly into us,
like to
we
preserve an everlasting likeness in the light of grace or

of glory, where we actively possess ourselves in charity and
in virtue. And we preserve a unity with God above our works
in a nakedness of our spirit in the Divine light, where in rest
possess God above all virtue. For charity must evermore
be active in our likeness to God, and unity with God shall
rest eternally in a delectable love. And this is our commerce
we
in love.
For in the same instant and the same hour, love is active
and rests in her Beloved. And the one is strengthened by the
other. For the higher the love, the greater the rest; and the
greater the rest, the more fervent the love. For the one lives
within the other, and whoever does not love does not rest, and
who does not rest does not love. Yet, it seems to such a good
man that he neither loves nor rests in God, and this same
seeming comes from love so that he may yearn to love more
than he is able, it seems to him that he falls short. And in this
work he savours both love and rest, for no-one can understand
how one loves actively and rests delectably, except for the man
who has forsaken himself and is free of himself and is enlight
:
ened.
Yet
God
all
lovers are one in
in the
work of
which we bear a
God and in their rest, and like

God in His exalted nature,
love; for
likeness,
rests
to
of
in an eternal delectation
according to His essential unity, and is eternally active

according to His Trinity, and each is the perfection of the
other, for rest consists in unity and action in trinity. And so
both remain to all eternity. And therefore if man is to savour
God
he must love and if he wishes to love, he must have

if he is satisfied with other
things, he shall never
be able to savour what God is. And therefore we must possess
ourselves in unity in virtues and in likeness to God, and God
:
savour. But
156

above ourselves by means of love
this is the first
to
all is
As
made
point concerning
in rest
how
the
and
And
common
in unity.
man who
is
steadfast.
transfused by the clarity of the sun, the beauty

and the riches of all the world are displayed, and man s eyes
are illumined, and he is made joyful by the manifold differences
of colour. So in the same way, when we are at unity within
ourselves, and the natural understanding of which we are
capable is illumined and transfused by the spirit of under
standing, we are able to recognize the exalted attributes which
are in God and are the prime cause of all His works which
the air
is
flow out to us.
Though
all
men may
understand the works,

is able to under
attributes of the
God by means of His works, yet no-one

stand, to his own feeling nor in reality, the
and
works, nor yet the manner of their foundation, unless

by means of this gift.
For the
own
all
And
exercises,
be
us to speculate, and to recognize our

gives us discretion in virtues and in
gift teaches
excellence.
it
it
how we
showing us
should live without error
whom
this
according to the everlasting truth. And the man
abroad
in
the
illumines
and
with
an
illumined
gift
may go
spirit,
all things for what
they are in
therefore he goes into heaven, and
reason observe and understand
heaven and in
earth.
And
there beholds and observes together with

excellence of
Him Who
all
the saints the
Lover; His incomprehensible

and
His
unfathomable
exaltedness,
deepness; His goodness
and His unspeakable mildness, and all such lovable attributes
which are in God our Lover without number, and are all
unfathomable in His exalted nature, for He Himself is these
is
his
Then the enlightened man casts down his eyes upon

himself and upon all creatures, and he observes how God in
His boundless mercy has created them all and has enriched
attributes.
their
natures in
endow them and
many manners. And now He wishes to

to make them rich supernaturally with
the gift of Himself, if they will seek and desire this. All
such rational observation, and the manifold discernment it
brings of
God
riches,
rejoices
157
our
spirit,
if
we through

God, and live and go
and savour those things which are eternal.
This gift of understanding shows to us the unity in God
which we have and possess through our delectable love, a love
wherein we are submerged, and the likeness to God which we
have in ourselves through charity and virtue. And it gives
to us a light and a clarity in which we may walk in the spirit
with discernment, and may speculate and recognize God in
spiritual images, and recognize ourselves and all things
according to the manner and the measure of the light, and
according to the will of God and the excellence of our under
the Divine love have died to ourselves in
only in the spirit,
standing. This
is
the second point concerning the enlighten
ment of the man who has become common. According to the

same measure in which the air is illumined by the clarity of the
sun, the heat becomes great and common to the earth in its
fruitfulness. If our reason and our understanding are thus
enlightened to recognize with discernment the Divine truth,
then the will, which is the capacity for loving, is warmed in a
rich outflowing, common to all in its faith and its love; for this
gift forms in us a love that is wide and common, by means of
our recognition of the truth, which we obtain out of its clarity.

For those who are most single are those most steadfast and
best at peace within themselves, and they are those most
deeply sunk in God, and they are the most enlightened in
understanding, and the most prolific in good works, and the
most common in their outflowing love. And they are distracted
the least of all, because they are the most like to God. For He
in His Being is simplicity, clarity in His understanding, and
an outflowing and common love in His works. And as we
become more like to God in these three things, so are we
more united with Him. And therefore we must in our depths
remain single, and observe all things with an enlightened
reason, and with a common love transfuse all things; just as the
sun in the heavens remains what it is, single and unchanged,
even though its clarity and its heat are common to all the
world.
Now
understand
how we
shall
158
go abroad
in our
common

The Father is the beginning
of all Godhead, according to His Being and His Person.
Therefore we shall in the spirit prostrate ourselves in humble
reverence before the exaltedness of the Father, and so we shall
possess humility, which is a foundation of all virtue. We shall
fervently adore the power of the Father, that is, we shall offer
to Him honour and glory, and so we shall be spiritually
exalted, for He in His power creates and preserves all things
out of nought. We shall give praise and thanks and perpetual
service to the faith and the love of God, Who has set us free
from the bonds of the devil and everlasting death, and so we
shall be free. We shall proclaim and lament the blindness and
ignorance of human nature before the wisdom of God, and
we shall desire that all men may be enlightened and obtain
recognition of the truth, so that God may be acknowledged
and honoured by them. We shall entreat the mercy of God for
sinners, that they may be converted and progress in virtues,
so that God may be yearningly loved by them. We shall in
our mildness give to all those who have need of it out of the
great riches of God, so that they may all be filled full and flow
back again to God, so that God may be within them all. We
shall offer to the honour and the glory of the Father all the
service and all the works which Christ in His humanity ever
performed out of love, so that all our prayers may be heard.
love with an enlightened reason.
We shall also offer to the Father in Christ Jesus all the fervent
adoration of the angels and the saints and all good men, so
that we may be united with them all in the honour of God.
Yet more, we shall offer to the Father all the service of Holy
Church, and the exalted sacrifice of all priests, and all that we
can perform and understand in the name of Christ, so that we
may meet God through Christ and grow like to Him in a
common love, and in our singleness pass beyond all likeness
and be united with Him in an essential unity. Always we shall
remain with God in unity, and with God and His saints
evermore flow out in a common love, and always turn inward
again with thankfulness and with praise, and in a delectable
love submerge ourselves in an essential
ii
159
rest.
This
is
the richest

life
of which
know, and through
this
we
possess the gift of
understanding.
VII. By the third coming (cap. xxxiv)
Now
turning inward again, the

were a darkness and a lack of
manner and an incomprehensibility. And by means of love
and a single intention, the spirit turns inward again, operatively,
offering up all virtue; and delectably, offering up itself above
understand that in
delectable unity of
God
is
this
as
it
Out of this loving
scrutiny there springs the seventh

the gift of savouring wisdom, and this transfuses
the singleness of our spirit, soul and body with wisdom and
all virtue.
gift,
which
with
is
spiritual savour.
moved by God
And
through
this
we are touched and

And it is the entry
in the unity of our spirit.
and the foundation of all grace and of all gifts and of all virtue.
And in this touching by God, to each man his exercises and his
life
are of good savour, according to the
power of the touching
and according to the measure of his love. And this Divine

stirring is the most fervent means between God and us,
between rest and works, between manner and lack of manner,
between time and eternity. And God causes this spiritual
burning in us first of all, before all gifts: yet last of all we
recognize and savour it for what it is. For as with love we have
sought God in all our exercises in our innermost depths, so
we feel the entry of all graces and of all the gifts of God. And
we feel this touching in the uniting of our highest powers,
above reason, yet not without reason, for we comprehend
that we have been touched. But if we wish to know what it
may be or whence it may come, then reason and all created
perception fail. For when the air is illumined with the clarity
of the sun, although the eyes are keen and healthy, if one wishes
to trace the rays which bring this clarity and to perceive them
in the course of the sun, the eyes must needs fail in their task
and smart to receive the shining of the rays. So in like manner
the reflection of the incomprehensible light is so great in the
union of our highest powers that every work of created beings
who
operate by perception must needs

1
60
fail.
And
here our

operative powers must suffer the operation of God upon them,
and this is the source of all gifts. For if we were able to receive
God in our comprehension, He would give Himself to us

without mean; but that is impossible to us, for we are too
limited and too little to comprehend Him. And therefore He
sends His gifts into us according to the measure of our
comprehension and the excellence of our exercises. For the
fruitful unity of God is above the union of our powers, and
ever demands from us our likeness to God in love and in
virtue. And therefore we are touched anew each hour, so that
we may each hour become newer and more like to Him in
virtues. And out of this new touching the spirit falls into
hunger and thirst, and wishes to strive for its hunger and
thirst to be appeased, and wishes to fathom all depths in the
storm of love, so that it may be filled full. And from this there
comes an everlasting hungry striving in an everlasting want;
for all loving spirits desire and strive towards God, each
according to the manner of its excellence, and as they are
touched by God. Yet God remains ever uncomprehended,
because we desire Him in operative manner. And therefore
there remains in us an everlasting hunger and an everlasting
yearning, turning inward with all the saints. And in our
meeting with God, the light and the heat are so great and
immeasurable that all spirits fail in their task, and melt and
perish in sensible love in the unity of their spirit. And here
they must suffer the inward working of God as mere created
things, and in this our spirit and the grace of God and all our
virtue are a sensible love without works; for our spirit has
exhausted itself, and has become love itself. And in this the
spirit is single, and receptive of all gifts, and apt to all virtues.
And so in this depth of sensible love there lives the welling
stream, which is the inward shining or the inward working of
God, which every hour moves us and stimulates us, and draws
us in and makes us to flow out in new works of virtue. Thus
have I shown to you the foundation and the manner of all
virtues.
161

C.
THE UNION WITHOUT MEAN,

(cap.
IN
THREEFOLD MANNER
xxxv)
Now
understand that the unmeasured inward shining of

is a cause of all gifts and of all virtues, that same
incomprehensible light forms again and transfuses the
delectable inclination of our spirit without manner, that is,
God, which
with an incomprehensible light; and in

sinks
away from
this light the spirit

itself into a delectable rest, for the rest is
without manner and
is
unfathomable. And man cannot

except with himself, that is, with his
what
manner of recognition and comprehension
consists in manner and in measure, it cannot satisfy us, but
rest becomes a perpetual unrest. And therefore this single
sinking of the loving inclination of our spirit makes in us a
delectable love, and delectable love is unfathomable. And the
recogni2e
it
for
it is
rest; for since all
unfathomable deeps of
to
all
those who
love. This
clarity.
God
inward calling
And
unfathomable
call
out to other deeps: that
are united with the Spirit of

is
God in
is
delectable
the overflowing of an essential
essential clarity, set and embraced in an

love, causes us to lose ourselves and flow away
this
from ourselves into the unknown darkness of the Divinity.

And so united, and without mean one with the Spirit of God,
so can we in God meet with God, and with Him and in Him
livingly possess our everlasting blessedness. This most fervent
life is
a.
The
shown
first
in three manners.
manner, setting us free from distractions (cap. xxxvi}
Sometimes the fervent man turns inward, in his singleness,

according to his delectable inclination, above all works and
above all virtues, with a single perception of delectable love.
And here he meets God without mean. And out of the unity
of God there shines in him a single light, and this light reveals
to him darkness, nakedness and nothing. In the darkness,
he will be seized, and he will fall into a lack of manner, as it
were into a trackless waste. In the nakedness he will lose his
162

observation and perception of all things, and he will be formed
again and transfused with a single clarity. In the nothing all
his works will fail him, for in the working of the unfathomable
love of
God
he will be conquered.
And
in the delectable
inclination of his spirit he conquers God, and becomes one

And in this union in the Spirit of God he
spirit with Him.
comes to a delectable savour, and possesses the Divine Being.
And
according to the sinking away of his

with the unfathomable delights
and riches of God. And out of these riches there flows into
the unity of his superior powers the embrace and the fullness
of sensible love. And out of this fullness of sensible love there
he
is
filled full,
self into his essential being,
flows into the heart and the physical powers a sensible,

all-pervading savour. And through this all-pervading flood
man is within himself immovable, having no power over
himself or his works, nor does he know or feel in his innermost

depths of soul and of body anything else than a peculiar clarity
that
This
comes with a
is
the
first
sensible well-being and a pervading savour.

is free from distraction. For it
manner, which
sets man free from the distraction of all things, and it raises
him above works and above all virtue, and it unites man with
God, and makes a firm steadfastness of the most steadfast
exercises which man can practise. So whenever the good man
is able to find in any distraction a mean or to imagine any
exercise of virtue so as to lead him to this naked ingoing, as
he desires, he is impeded in this same manner; for this manner
is a passing over of all things into an emptiness. Thus you
have the first manner of the most fervent exercise.
b.
The second manner, of active yearning
Sometimes
this
inward
man
(cap.
xxxvii}
turns himself in yearning and
God, so that he may offer to God honour and

and everything of which he is capable,
and
himself
worship
and so be consumed in the love of God and in this he meets
with God through means. The means is the gift of savouring
wisdom, which is the foundation and source of all virtue, and
in action towards
163

which
incites
and compels each good man
in virtues according
to the measure of his love, and which sometimes touches and

enkindles in love the inward man so greatly that all the gifts of
God may give, except Himself, is too little

does not satisfy him, but only increases his
impatience. For deep within him, where all virtues end and
begin, and where he in his yearning offers all virtues to God,
and where love lives, there he has an inward sensation or feeling.
And because of this the hunger and thirst of love become so
God, and
for this
all
that
man and
great that each hour he surrenders himself, and fails and

exhausts himself, and perishes in love. For he hungers and
thirsts to taste God. And in each perception of God, he is
surrounded by God and is again freshly touched in love.

So, living, he dies, and dying, he is brought to life again.
And thus each hour the yearning hunger and thirst of love are
renewed in him. This is the second yearning manner, where
love remains in its image of God, and yearns and desires to be
united with God.
This manner is more profitable and honourable to us than
the first, for it is the cause of the first. For no-one can attain
to rest above action if he have not first loved yearningly and
actively. And therefore the grace of God and our active love
may be both preventive and anterior, that is, they may be
exercised both before and after. For without the works of
love we may neither deserve nor obtain God, nor yet retain
that which we have obtained by means of the works of love.
And therefore no man can attain to an emptiness who is
master of himself and who can use the customs of love. So
whenever the good man sets his heart upon any gift of God or
upon any creature, he is hindered in this most inward exercise;
for this exercise is a hunger which nothing can satisfy except
God
alone.
c.
The third manner,
in rest
and in
action (cap. xxxviii}
Out of these two manners comes the third manner, which is

an inward life in accordance with justness and due proportion.
164
Now
understand that God comes ceaselessly to dwell in us by

means and without means, and He demands of us both that we
enjoy Him and that we perform works, and that the one remain
unhindered by the other, and indeed be ever strengthened by
the other. And thus the inward man possesses his life in these
two manners, that is, in rest and in action.
And in either the inward man is whole and undivided, for
he is wholly in God, where in delectation he rests, and he is
wholly in himself, where actively he loves. And both are
admonished and demanded of him each hour by God, the rest
and the action, which he must renew. And each hour his spirit
in justice desires to pay that which is demanded of it by God.
And
therefore in every perception of God the spirit turns

itself, in action and in delectation; and so the spirit is
within
renewed in all virtues, and is sunk more deeply in delectable

rest. For God gives in the same giving Himself and His gifts,
and each time that it turns inward the spirit gives itself and all
its
works.
For through God s single illumination and love s delectable

inclination and effluxion, the spirit is united with God, and
straightway translated into rest. And through the gifts of
understanding and of savouring wisdom, he is operatively
touched, and in love each hour he is illumined and enkindled.
is
And to him is shown in the spirit and prefigured all for which
man may yearn. He is hungry and thirsty, for he sees the bread
of angels and the drink of heaven ; in love he labours greatly,
for he sees his rest; he is a pilgrim and he sees the promised
land; he strives in love for victory, for he sees his crown.
Consolation, peace, joy, and loveliness and riches and all that
may
rejoice
him
are
shown
to the enlightened reason in
God
without measure in spiritual images, and through this showing

and the touching of God, love remains operative. For this just
man
has
action,
life,
he
made
which
for himself a true

shall
shall pass into a
higher
Thus man has achieved

goes towards
God
life
in the spirit, in rest
and
in
always remain; but in accordance with this

state.
and due proportion, and

with fervent love in everlasting works, and
this just
165

goes into God with a delectable inclination in everlasting rest,
and remains in God and yet goes out towards all creatures in
is common in virtues and in righteousness. And
the
this is
highest form of the inward life.
All men who in the same exercise have not both rest and
a love that
action have not attained this justness and due proportion.

This just man cannot be hindered in his going in, for he goes
into himself, in delectation and in his works. But man is like a
mirror which
is
his highest part
double, receiving images
man
receives
God with
on both
all
His
For in
and in his
sides.
gifts,
lowest part he receives through his senses corporeal images.

Now man is able to go into himself as he wishes, and to practise
justice without hindrance. But man in this life is changeable.
And
therefore often he goes out of himself, and is sensually

need and without the command of the en
active without
lightened reason, and falls into petty faults. But all petty faults
are in the loving in-going of the righteous man just as is a
drop of water in a red-hot oven. And with this I leave the
inward
life.
d. Deviations from these three
ways
(cap.
xxxix)
Now there are some men who seem good but who live a life
contrary to these three ways and to all virtues. Now let each
man
i
observe and
The
test himself.
first deviation:
a false and self-regarding emptiness (cap. xl}
Whatever man he be
that is not enlightened and drawn by

he
is
not
touched by love, and he has neither
Him,
desire and its operative impulse, nor yet a
single loving incli
nation to a delectable rest. And therefore he cannot be united
with God. For all those who live without supernatural love
incline towards themselves and seek their rest in
things that are
God
to
alien.
For
all
creatures are naturally inclined to rest, and there

good men and by bad, in various manners.
fore rest is sought by

observe that
Now
in his senses
whenever man is empty and undistracted

by images, and free and unoccupied in his highest
166

powers, he attains rest by purely natural means. And all men
can find and possess this rest in themselves by their mere
nature, without the grace of God, if they are able to empty
themselves of sensual images and of all action. But the loving
man is not able to find his rest here, for charity and the inward
touching of the grace of God will not be still. And therefore
the inward man cannot long remain in himself in natural rest.
But now observe the way in which men use this natural rest.
It is a sitting still, without interior or exterior exercise, in
emptiness until rest be found and remain undisturbed. But
rest used in this manner is not permissible, for it causes in
man the blindness of ignorance and the dejection of indolence.
And this rest is nothing else but an emptiness into which man
sinks, forgetful of himself and God and of all things which
have need of action. This rest is contrary to the supernatural
rest
which men possess
in
for that rest
God,
is
a loving
flowing-away with a single perception of incomprehensible

clarity. This rest in God, which is always operatively sought
with fervent desires, and is found in a delectable inclination,
and in the flowing-away of love is everlastingly possessed, and
as
it is
possessed
above the
rest
is
none the
of nature
as
less
sought, this rest
high as
God
is
is
exalted
exalted above
all
creatures.
And
therefore
all
those
men
are deceived
whose
intention
it
to sink themselves in natural rest, and who do not seek God

with desire nor find Him in delectable love. For the rest which
is
they possess consists in an emptying of themselves, to which

they are inclined by nature and by habit. And in this natural
men cannot find God. But it brings man indeed into an

emptiness which heathens and Jews are able to find, and all
rest
men, however
evil they may be, if they live in their sins with

untroubled conscience, and are able to empty themselves of
all
images and
all
action.
is sufficient and
great, and it is in
no sin, for it is in all men by nature, if they knew how
to make themselves empty. But when men wish to exercise
and possess this rest without the works of virtue, then they
In this emptiness rest
itself
167

into spiritual pride, and into a self-complacency from which
they seldom recover. And at such times they believe themselves
fall
to have
and to be that which they never achieve.
When
man
possesses this rest in emptiness, and
when
the
impulse of love seems to him to be a hindrance, so in resting

he remains within himself, and lives contrary to the first
manner which unites man with God; and this is a beginning
of
all spiritual
error.
And now observe a figure of this. The angels who returned

into God in love and delectation, with everything which
they had received of Him, found blessedness and everlasting
But those who turned and inclined towards themselves
rest.
and sought
rest in themselves through self-complacency in the

of
their rest was short and illicit. And they were
nature,
light
blinded and put away from the everlasting light, and they fell
into darkness and into everlasting unrest. Thus you see the
first
contrary manner, which
is
had through
rest in a false
emptiness.
2.
The second
Now
deviation:
an
active self-seeking (cap. xli)
understand that whenever
man
wishes to have rest in
emptiness without an inward yearning impulse towards God,

he makes himself apt to every error. For he is turned away from
God, and is inclined towards himself through natural love, and

seeks and yearns for consolation and sweetness and that which
is pleasing to him. And so such a man is like a chapman. For
in everything he does, a chapman is bowed down over himself,
and seeks and is intent upon his profit more than on the honour
of God. The
man who
thus lives in merely natural love always
possesses himself, unhindered, with all his own attributes.

And there are such who lead a hard life, in great deeds
of penance, so that they may be known and observed to be of
great holiness, and may also gain a great reward. For they are
inclined to all natural love, and are glad to receive honour
here in this time, and a great reward in eternity.

And such men greatly exercise their own choice, and desire
and pray to
God
for
many
special tokens;
168
and they are very

often deceived.
For sometimes through the
devil the things

it to
desire appear to them, and these men attribute

their holiness, and it seems to them that they merit it all.
which they
For
they are proud, and untouched and unenlightened by God,

and therefore they remain within themselves. And a little con
solation can greatly deceive them, for they do not know what
they forgo. And sometimes they are inclined, according to
towards the inward savour and towards the

spiritual enjoyment which is natural to them. And this is called
a spiritual lechery, for it is an inordinate inclination towards
natural love, which is always inclined towards itself and seeks
its own enjoyment in all
things. These men also are always
filled with spiritual
pride and obstinacy, and therefore their
desire and their delight is sometimes so greatly centred upon
the things which they desire and which they labour to have
from God, that they are often deceived, and some are possessed
their pleasure,
by the devil.
These men live all contrary to charity and to the loving
going-in, where man offers up himself, with everything of
which he is capable, to the honour and the love of God, man
whom
satisfy except an incomprehen

which
God
alone
is.
For charity is a bond of love,
good
which embraces us and in which we forsake ourselves and are
united with God, and God with us. But natural love is inclined
towards itself and its enjoyment, and always remains alone.
And yet in exterior works natural love is as like to charity as
two hairs on one head. But their intentions are different. For
the good man seeks and intends and desires always the honour
of God, with a heart drawn up to Him. But in natural love man
always is intent upon himself and his profit.
So whenever in contention natural love overcomes charity,
man falls into four sins, which are: spiritual pride, spiritual
avarice, spiritual gluttony and spiritual lechery. Thus Adam
fell in Paradise, and with him all human nature. For he loved
himself inordinately with a natural love, and therefore he
turned himself away from God and in his pride despised God s
commandment. And in his avarice he desired skill and wisdom,
nothing can appease or
sible
169

and in his gluttony he sought savour and delight, and through
he was stirred to lechery. But Mary was a living Paradise.
She found again the grace that Adam lost, and much more than
he lost, for she is the mother of love. In charity she turned
herself in her works towards God, and in humility she conceived
Christ, and in mildness she offered Him with all His sufferings
to the Father. And she had no gluttonous savour of any
consolation or of any of God s gifts. And all her life was led
in purity. Whosoever follows her overcomes all that is contrary
to virtue, and comes to that kingdom where she with her Son
this
reigns eternally.
3.
The third
deviation:
a false passive waiting upon
So when man has natural
God
(cap. xlii}
and in all his

actions is intent upon himself, and remains steadfast and fixed
in his own attributes, he cannot be united with God, for he
lives without charity, and in dissimilarity to God. And here
begins the third deviation, which is the worst of all, and that
is an unrighteous life, full of spiritual error and all perversity.
Now observe this with attention, so that you may well under
stand it. The men who live thus are, as it seems to them,
occupied in the contemplation of God, and they believe
themselves to be the holiest men alive. Yet they live in
opposition and dissimilarity to God and all saints and all good
men. Now observe what I shall say, and so you shall be able to
recogni2e them both in their words and in their works.
Through the natural rest which they feel and have in
themselves in emptiness, they maintain that they are free, and
united with God without mean, and that they are advanced
beyond all the exercises of Holy Church, and beyond the
commandments of God, and beyond the law, and beyond all
the virtuous works which one can in any way practise. For this
emptiness seems to them to be so great that no-one ought to
hinder them with the performance of any work, however good
it
rest in emptiness,
be, for their emptiness is of greater excellence than are all

And therefore they remain in mere passivity without
virtues.
the performance of any
work
directed
170
up towards God or
down
towards man,
just like the
instrument which
is
itself
passive and awaits the time when its owner wishes to work.
For, they say, if they did anything, God would be hindered in
what He would do. And therefore they are empty of all virtue,
and empty to the point where they will not thank nor praise
God, and there is in them neither cognition nor love, desire
nor prayer nor yearning. For according to their way of
thinking, they possess everything that they might pray or
for. And thus they are poor in spirit, for they are without
yearn
desire, and they have forsaken everything, and live without

any choice of their own, for it seems to them that they have
passed beyond everything into an emptiness where they
possess that for the sake of which all the exercises of Holy
Church are ordained and set. And thus, according to them,
no-one is able to give to them or to take from them, not even
God Himself; for it appears to them that they have advanced
beyond all exercises and all virtues. And they have attained,
they think, to a perfect passivity in which they are finished
with all virtues. And they say that greater labour is needed
to be finished with virtue in passivity than to attain to virtue.
And therefore they wish to be free, and obedient to no-one,
not to pope nor bishop nor parish priest. Though they may
feign it to the outside world, in their hearts they are submissive
to no-one, neither in will nor in deed, for they believe that
they are empty of all matters which Holy Church observes.
And therefore they say that as
long as a
man
strives after virtue
and yearns to perform the most perfect will of God, he is still

an imperfect man: for he still seeks to accumulate virtue,
and knows nothing of their spiritual poverty nor of their
emptiness. But according to their way of thinking they are
exalted above all the orders of saints and of angels and above
every reward which one can in any way deserve. And therefore
they say that they can never increase in virtue, that they can
never deserve a greater reward, and also that they can never
sin again.
For they say

have given
that they live without will, and that they

God in rest and in emptiness, and
their spirits to

one with God, and have become as nothing to
therefore they may freely do whatever their
nature
desires, for they have attained to innocency and
bodily
no law is laid down for them. And therefore, if it be the case
that their natures are stirred to the performance of deeds in
which they may delight, and through this stirring the emptiness
of their spirits be somewhat interfered with or hindered, they
satisfy the desires of their nature, so that their spirits emptiness
be not hindered. And therefore they pay no attention to fasting,
to abstention from servile works nor to any commandment,
except for the sake of men s opinion; for in all things they live
without conscience.
I hope that few such men will be found, but such as are, they
are the evillest and most harmful men that live, and it is hard
for them to be converted. And sometimes they are possessed
by the devil, and then they are so able in his service that one
cannot well win them over by argument. But one can well
prove that they are deceived, according to Holy Scripture and
the teachings of Christ and our Faith.
Then, too, one finds another sect of perverted men who are
in such matters opposed to these first. These men also persist
that they too are empty of all works, and are nothing else than
an instrument with which God works what He will and how
that they are
themselves.
And
He will. And
therefore they say that they live in pure passivity
God works with

them are more excellent and more meritorious than those
which any man can perform alone by the grace of God. And
therefore they say that they are men passively waiting upon
God, who themselves do nothing, but God does all their deeds.
And these men too say that they cannot commit sin, for God
does the deeds, and they are completely passive, and all that
without works; and that the works which
God desires is performed through them, and otherwise nothing.

These men have within themselves forsaken themselves, and
are empty and without works, and live without preference of
any thing. And their manner of life is indifferent and humble,
and they well know how to endure and suffer in equanimity
all that
happens to them, for it seems to them that they are an
172

instrument with which
These
men
God works
according to His
will.
many ways and in many of their works are

a manner like to that of good men; but in certain
in
established in
matters they are opposed to good men, for they maintain that
the things to which they are compelled from within, whether
they are like to God or unlike, still come of the Holy Ghost.
And
and in like matters they are deceived. For the

desires not and counsels not and works not in
of
God
Spirit
man
things unlike to the teaching of Christ and of
any
in this
Christianity.
hard for us to recognize such men, except for the man

enlightened and has discretion of his spirit and of the
Divine truth. For some of them are very subtle, and know
It is
who
is
how
to disguise and gloze their error; and also they are so

obstinate and so persistent in their own way that they would
die rather than cede any point upon which they insist. For
they consider themselves to be the holiest and most en

lightened men alive. They are in opposition to the first sect, in
that they say that it is possible for them to advance and to
obtain merit in virtue, and the others maintain that they cannot
advance, for they have achieved a life of unity and emptiness

beyond which one cannot advance and in which there is no
exercise.
e.
The
These men
correction of these three deviations (cap. xliii)
in error and the greatest evil, and they

shunned as is the fiend of hell. But if you
have well understood the teaching which I have already
expounded to you in various fashions, you will know well
that they are deceived, for they live contrary to God and
to righteousness and to all His saints. And they are all the
all live
are therefore to be
forerunners of Antichrist, making ready his way that leads to

every unbelief; for they wish to be free of the commandments
of God and of virtue, and to be empty and united with God
without love and charity. And they wish to live in the

contemplation of God without any loving watching for Him,
173

holiest men that live without the works of
And they say that they have rest there where they do
not love. And they say that they are exalted to Him Whom they
do not love or desire. And they say that they are empty of all
virtue and of all compulsion, so that they may not hinder God
in His working. And they indeed acknowledge that God is
and to be the
holiness.
Creator and Lord of all creatures, and yet they do not wish to
thank or praise Him: that He is eternal and mighty and
powerful, and yet they say that He can neither give to them nor
take from them, and that they cannot advance or obtain merit
And at times they contradict this, maintaining that

they deserve a greater reward than other men, for God
performs their works, and they suffer passively the working of
in virtue.
God
and are themselves worked by Him. And,
this consists the highest merit.

this is altogether erroneous
And
as they say, in
and impossible, for the
working of God is in itself everlasting and immutable, and He

is His only work, and
nothing else is He. And in this working
there is no advancement nor merit of any of His creatures, for
it is
nothing else but God, in Whom there is neither growth
nor diminution. But His creatures have their own works
through the power of God, in nature and in grace and also in
And as
works here end in grace, so in glory they last

which it is not, that the creature
become as empty as it was when
it was
that
if
it were that the creature might
is,
nothing,
become one with God in every way as once it was, it would
not be possible for the creature to merit more than it then did;
and also it would be no more holy or blessed than a stone or a
stock; for without the works proper to us, the loving and the
acknowledgment of God, we cannot be blessed. But God
would still be blessed, as He was eternally, and we should have
no profit of this.
glory.
the
eternally. If it were possible,

might in working perish and
And
therefore
all
that these
men
say concerning emptiness
For they wish to disguise their wickedness and their

perversity, and make it seem more excellent and exalted than
any virtue; and what is wickedest they wish to cloak in
is
deceit.
174

subtleties,
opposed
to the
so that that
to
God
damned
and
may seem
all
His
spirits in hell.
saints.
men
are
But they are indeed
like
the best. These
For the damned
spirits are
without
love and acknowledgment, and they are empty of thanks

and praise and of all the compulsion of love, and this is the
reason
all
that
is
and then
f.
they remain eternally damned. And for these men

lacking is that their time should change into eternity,
why
shall justice
be made manifest in their works.
Christ as model of union with
God in
rest
and
in action (cap. xliv)
But Christ the Son of God, Who according to His humanity

and rules all good men in the manner of their living, He
was and is and evermore shall remain with all His people, that
is with all the saints, loving and yearning,
thanking and
His
His
Father.
soul was and
Furthermore,
heavenly
praising
is united and blessed in the Divine Being. But He never could
attain to this emptiness, nor shall He ever, for His glorious
soul and ail the blessed possess an eternal compulsion in love,
just as those who hunger and thirst and have savoured God and
can never again be satisfied. Yet this very soul of Christ
and all the saints have delectation in God above the measure
of desire, where there is nothing but unity, which is the
everlasting blessedness of God and all His elect.
And therefore the blessedness of Christ and all His saints
consists in delectation and in working; and this is the life
of all good men, of each according to the measure of his love.
leads
And
never pass away. And

ourselves within and without with
this is a righteousness that shall
therefore
we must adorn
and with piety, as did the saints. And in love and in

humility we must present ourselves before the eyes of God with
all our works so shall we meet God,
by means of all His gifts,
and then we shall be touched with a sensible love and filled
full of a common faith. And so we shall flow out and flow
back again in righteous charity, and we shall be established
and remain steadfast in undivided peace and in a likeness to
God. And by means of this likeness and a delectable love and
virtues
12
175

a Divine clarity,
we
shall
flow away from ourselves into unity,
God we shall meet with Him without mean in

rest. And so we shall remain in Him eternally and
and through
delectable
evermore flow out and straightway turn inward again.

And through this we shall possess a true inward life in all
perfection. That this may come to pass in us, may God help us.
shall
Amen.
176
BOOK THREE
THE LIFE OF
CONTEMPLATION OF GOD
THE inward
lover of
God who
possesses
God
in delectable
and himself in a compelling and active love, and all his

life in virtues with justness and due proportion, through these
three points and the secret revelations of God the inward man
rest,
of contemplation of God that is, the lover who

just, whom God in His free will chooses and
a
exalts to
superessential contemplation in the Divine light and
according to the manner of God. This contemplation establishes
us in a purity which is above all our understanding, for it is a
peculiar adornment and a heavenly crown and in addition an
everlasting reward for all virtue and all life. And no-one can
attain to this through knowledge or skill, nor with any
exercise, but only he whom God will unite with Him in spirit,
and will illumine with Himself, is able to contemplate God,
and no-one else.
The secret nature of the Divinity, as it has the manner of the
attains to a life
is
everlastingly active in contemplation and love, and

everlastingly in delectation in the uniting of the Persons in
Persons,
is
inward and
is
the unity of Their essence. In this uniting in the essential

unity of God all inward spirits are one with God in a loving
flowing-out, and they are one in themselves, that same oneness

that the Divine essence itself is, as they have the manner of
blessedness. And in this high unity of the Divine natures, the
heavenly Father
is
a source and a beginning of
all
the
works
heaven and in earth. And He says in the

hidden depths of our spirit
See, the Bridegroom comes, go
out towards Him.
Let us now make plain and expound these words as they
concern a superessential contemplation, which is the foundation
of all holiness and of all the life that men can live.
There are few who can attain to this Divine contempla
tion, because of men s own ineptitude and inability, and
because the light by which men contemplate is a hidden light.
And therefore no-one shall utterly understand the depths of
that are
worked
in

what we now expound by means of any instruction or of any
narrow observation of his own. For all words and everything
which a man of his natural powers is able to learn and under
stand, all this is far beneath the truth which I mean, and foreign
to it. But the man who is united with God and illumined by
this truth, he is able, through the truth, to understand it.
For to comprehend and understand God, above all use of
image and analogy, as He is in Himself, that is to be God, with
God, without mean or any inequality which could hinder us
make means. And therefore I desire that every man who

does not in the delectable unity of his spirit understand or
feel this, that he remain unperturbed and leave matters as they
or
For what I wish to say is true, and Christ the everlasting

Truth has Himself said it in His teachings in many places, if
it were so that we could well reveal and show it. And therefore
he who shall understand this must have died to himself and
live in God, and he must turn his face to the eternal light in
the depths of his spirit, where the secret truth reveals itself
without mean.
are.
80
PART ONE
See
The conditions for
seeing (cap. i)
the heavenly Father wishes that we should see, because

a Father of light. l And therefore He speaks eternally,
without mean and without ceasing, in the secret places of our
FOR
He
is
one single unfathomable word and nothing more. And

word He enunciates Himself and all things. And this
word is nothing else than See and this is the going-out and
the birth of the Son of everlasting light, in Whom men
recognize and see all blessedness.
spirit,
in this
A.
THE NECESSARY
ABILITY
(tap.
U]
now with God to contemplate God without

Divine light, there are three things which are
necessary to man. The first is that he must be well ordered in
all virtues from without, and that within he be unhindered,
and that he be empty of all outward works, just as though he
performed nothing. For if within he is preoccupied with any
work of virtue, so he is distracted by images. As long as this
lasts in him, he is unable to contemplate. Secondly, he must
within depend upon God with compelling intention and love,
just as a kindled and glowing fire that never again can be put
out. And when he feels himself to be thus, then he is able to
contemplate. Thirdly, he must have lost himself in a lack of
manner, and in a darkness in which all contemplative men
fare in delectation, and can never again find themselves in any
If the spirit
in this
is
means
way
natural to the creature.

1
Cf. St
James 117.

B.
THE ILLUMINING WORD
(cap. ///)
In the depths of this darkness, in which the loving spirit has

died to itself, begins the revelation of God and the eternal life.
For in this darkness there shines and there is born an incom
prehensible light, which is the Son of God, in Whom we
contemplate eternal life. And in this light we see. And this

Divine light is given in the simple being of the spirit, where
the spirit receives the clarity which is God Himself, above all
gifts and above all works of the creature, in the empty idleness
spirit in which it, through delectable love, has lost
and has received the clarity of God without mean. And
the spirit becomes immediately the very clarity which it
of the
itself
receives.
Behold how this secret clarity in which man contemplates

that he has desired, in the manner of the emptiness of the
all
spirit, this clarity is
sees
and
feels in his
so great that the loving contemplative
depths where he rests nothing except an
incomprehensible light. And according to the manner of this

single nakedness which embraces all things, he finds himself
and feels himself to be that very light by which he sees, and
nothing
And
else.
first
point of how one sees in the
Blessed
are
the
light.
eyes that see thus, for they
the
eternal
life.
possess
in this
you have the
Divine
182
PART TWO
The Bridegroom Comes The illumination,
and its effect (cap. iv)
.
AFTER we have
thus come to see, we may joyfully contemplate

coming of our Bridegroom, and this is the second
matter, of which we will now speak.
What is then this coming of our Bridegroom which is
eternal ? That is the new birth and a new illumination without
cease. For the depths from which the clarity shines forth, and
which are the clarity itself, are living and fruitful. And there
fore the revelation of the eternal light is ceaselessly renewed
in the hidden places of the spirit. Behold, all works of the
creature and all exercises of virtue may here pass away, for
the eternal
God
alone
the spirit.
And
work
in the highest excellence of

nothing else than an eternal
contemplation and beholding of the light, with the light and
in the light. And the coming of the Bridegroom is so swift
that He is always come and is always dwelling within us with
all His riches and ceaselessly and ever and
again He is coming
in His own Person with new clarity, just as if He never were
come before. For to be come consists in an eternal now,
without time, which is constantly received in new joy and new
here
His only
here there
is
is
delight.
Behold
how the
gladness and the joy which this Bridegroom
brings in His coming are unfathomable and immeasurable,

for so is He Himself. And therefore the eyes of the spirit, with
which
contemplates and gazes upon its Bridegroom, are

so
wide that they never may be closed again. For this
opened
beholding and contemplating of the spirit remains eternally
it
in the secret revelation of
God, and
183
the understanding of the

opened so wide against the coming of the Bridegroom
that the spirit itself becomes the wideness which it comprehends.
And so with God is God comprehended and seen, wherein
lies all our blessedness. This is the second point concerning
how we ceaselessly receive in our spirit the everlasting coming
of our Bridegroom.
spirit is
184
PART THREE
God, remaining in Him and
flowing out from Him, when we have attained to Him,
Go
out
our
with
life
our first image (cap. v)
Now
our
the Spirit of
spirit :
God
says within the secret out-flowing of
Go out in an eternal contemplation and delectation,
according to the manner of God.
A.
a.
THE REASONS MAKING
POSSIBLE THIS CO-EXISTENCE
That which God by His Nature possesses
is possessed
by us through
love (cap. vi}
All the riches which are natural in God we possess through

love in God, and God possesses them in us, through the
immeasurable love which is the Holy Ghost. For in this love
men savour everything for which they can yearn. And there
fore through this love we die to ourselves and go forth in a
loving flowing-out, in darkness, and lacking all manner.
There the
spirit is embraced in the Holy Trinity, eternally

in
the superessential unity in rest and in delectation.
remaining
And in this same unity, according to the manner of fruitfulness,
the Father
is
in the
creatures are in
Son and the Son
Them
both.
And
this is
in the Father, and all

above any differentia
tion of Persons, for here, so far as reason is concerned, we

understand the nature of Fatherhood and Sonhood in a living
fruitfulness
b.
of the Divine natures.
Our flowing-out in God, our first image, is cause of our being (cap.
Out of this there
vii}
springs and begins an everlasting going-out

and an everlasting work without beginning. For here is a
185

beginning that has no beginning. For since the Almighty
Father in the depths of His fruitfulness has perfectly com
prehended Himself, the Son is the everlasting Word of
the Father, proceeding forth as a Second Person in the
Divinity. And through the everlasting birth, all creatures
everlastingly, before ever they have been
time. So they have seen and acknowledged
proceed forth
created
God
in
in themselves, discreetly according to the ratio vivens,

is
His, not, however, a
and with that difference which
difference in every respect, for everything
which
is
in
God
is
God.
This everlasting going-out and this eternal life which we
evermore have in God, and which we are without ourselves,
this is a cause of our created being in time. And our created
being depends upon the everlasting Being, and it is essentially
one with that Being. And this everlasting being and life which
we have and are in the eternal wisdom of God, that is like to
God. For it remains eternally without differentiation in the
Divine Being, and it flows out eternally, through the birth
of the Son, with difference and with differentiation according
to the ratio vivens. And through these two points our being
and life are so like to God that they ceaselessly acknowledge
and imagine Him in this likeness as He is in Being and in
Person. For even though, as the reason is concerned, all is here
discretion and difference, this likeness is still one with that
same image of the Holy Trinity which is the wisdom of God,
in which God contemplates Himself and all things in an
eternal instant before which
nothing came, after which
With
a
nothing goes.
single glance He contemplates Himself
and all things; and this is the image and likeness of God,
and our image and our likeness, for in this God makes
the image of Himself and of all
things. In this image
like to God, all creatures have an
everlasting life, outside
themselves, as it were in their everlasting exemplar. And
the Holy Trinity made us in this
everlasting image and in
this likeness.
186
THE LIFE OF CONTEMPLATION OF GOD
HOW WE
ATTAIN TO GOD, OUR FIRST IMAGE, AND

CONTEMPLATION AND DELECTATION WITH
HlM WE REMAIN IN HlM AND FLOW OUT FROM HlM
B.
AND HOW
IN
(cap. viii)
And
God would
have us go forth from ourselves

Divine light, and supernaturally attain to this image,
which is our own life, and possess it with Him, operatively
and in delectation, in everlasting blessedness. For there indeed
we discern that the bosom of the Father is our own deepness
and source, wherein we begin our life and our being. And out
of our own deepness, that is, out of the Father and out of all
that lives in Him, there shines an eternal clarity, which is the
birth of the Son. And in this clarity, that is in the Son, the
Father and all that lives in Him is made manifest to Himself.
For all that He is and all that He has He gives to the Son,
except only His attribute of Fatherhood, which He Himself
therefore
in this
remains.
And
therefore
all
that lives in the Father, concealed
out and made manifest;

and evermore the simple deepness of our everlasting image
remains hidden in darkness and without manner. But the
unmeasured clarity which shines forth from this makes
manifest that concerning God which is hidden, and gives to
it a manner. And all men who are exalted above their created
nature into a life of contemplation are one with this Divine
clarity, and they are the clarity itself. And they behold and feel
and discover themselves, by means of this Divine light they
discover that they are this same single deepness, according
to the manner of their uncreated nature, whence clarity shines
forth without measure in a godlike manner, and yet remains
evermore without manner, according as their being within is
simple and single.
And therefore men who are inward and contemplative must
in unity, lives in the Son, flowing
out, according to the manner of contemplation, beyond

reason and beyond discretion; and beyond their created
nature, with an everlasting beholding in this inborn light,
go
and so they
shall
become transformed, and one with

187
this
same

which they are. And so contempla
light by which they see, and
tive men attain to that everlasting image in which they are
made, and they contemplate God and all things without any
discretion in a single act of beholding in Divine clarity. And
this is the most excellent and the most profitable contemplation
to which a man can attain in this life. For in this contemplation
best of all does man remain free and master of himself, and
he can increase in every meritorious form of living, each time
that with love he turns inward, beyond all that men can
understand. For he remains free and master of himself in
inwardness and in virtue. And that beholding in the Divine
light preserves him above all inwardness and above all virtue
and above all merit, for it is the crown and the prize for which
we strive, and which in this manner we now have and possess,
for the life of contemplation is the light of heaven. But if we
were set free from this our exile, then we should be more apt
in our being to receive the clarity, and so should the glory of
God better and more excellently shine forth upon us.
This is the manner above all manners in which man goes
out in a Divine contemplation and in an everlasting beholding,
and in which he is transformed and formed again in Divine
clarity.
This going-out of the contemplative
man
is
also loving.
For through delectable love he passes beyond his created

nature, and finds and savours the riches and the joy which are
God Himself, and which cause the secret places of the spirit
immediately to be transfused, when
to the high excellence of God.
188
now
he stands made
like
PART FOUR
To meet Him
the loving ascent, through the
Ghost, to the delectation of the
WHEN
the inward contemplative
Godhead
man
Holy
(cap. ix)
has thus attained his
everlasting image, and in this purity, by means of the Son,

possesses the bosom of the Father, he is illumined with Divine
truth. And each hour he receives afresh the everlasting birth,
and he goes out, according to the manner of the light, in a

Divine contemplation. And from this there springs the fourth
point and the last, which is a loving meeting, in which above
all else our
highest blessedness consists.
You shall know that the heavenly Father, as He is a living

depth, has gone operatively with all that lives in Him into His
Son, as into the everlasting wisdom which is He; and this
same wisdom, and
all
that lives in
again into the Father, that
is
it, is
into the
operatively returned
same depths whence
it
proceeds. And from this meeting springs the third Person,

between the Father and the Son, that is the Holy Ghost, the love
of Them both, Who is one with both of Them in the same nature.
And
Holy Ghost embraces and transfuses, operatively and

in delectation, the Father and the Son and all that lives in Them,
with so great riches and oy that concerning this all creatures must
evermore be silent. For the incomprehensible miracle that lies in
the
comprehension of all creatures.

of God,
spirit, above himself and one with the Spirit
man understands and savours this wonder without wonderment,
and tastes and sees without measure as God does, the riches
which are God, in the unity of the living depths where man
possesses Him according to the manner of His uncreated being.
Then this most blessed meeting in us according to God s
manner is ceaselessly renewed operatively. For the Father
this love everlastingly exceeds the
But in the
189

gives himself in the Son, and the Son in the Father in an
everlasting delight, Each in the Other, and a loving embracing,
the One of the Other. And this is renewed every hour in the
bond of love. For just as the Father ceaselessly contemplates all

things anew in the birth of His Son, so all things are loved anewby
the Father and by the Son in the flowing-out of the Holy Ghost.
And this is the operative meeting of the Father and of the

Son in which we are lovingly embraced through the Holy
Ghost in eternal love.
Now this operative meeting and this loving embrace are in
their depths delectable and without manner. For God s
impenetrable lack of manner is so dark and so without manner
that in itself it comprehends all the Divine manners, and the
work and the attributes of the Persons in the rich embrace of
Their essential unity; and in the abyss of God s namelessness
it makes a Divine delectation. And in this there is a delectable
passing-over and a flowing-away and a sinking-down into
the essential nakedness, with all the Divine names and all
manners and all living reason which has its image in the mirror
of Divine truth
all these fall away into this

simple nakedness,
manner
and
without reason. For in this unfathomable oy
wanting
of simplicity, all things are embraced in a delectable blessedness,
and the depths themselves remain uncomprehended, except it be
in our essential unity with God. Before this all created personality
must fail, and all that lives in God, for here there is nothing but an
:
eternal resting in a delectable embrace of the

flowing-out of love.
And this is in the being without manner which all inward
spirits
in
have chosen above
which
all
lovers are lost.
all
things. This
so prepare ourselves in virtues,

divest ourselves of this our mortal
ourselves
on
could ever
is
the dark silence
But could we thus,
as I have told,
should then hasten to
flesh, and we should launch
we
the waves of this blessedness, and

us back again.
no
creature
call
That we in delectation may possess this essential unity, and

we may clearly contemplate Unity in Trinity, grant to
us that Love which denies no
prayer addressed to its Divinity.
that
Amen. Amen.
190
BIBLIOGRAPHY
The
chief
works consulted and quoted
A. Werken, the four-volume

the
by
Amsterdam, 1932:
published
Vol.
Vol. II
and
in introduction
text are
of the collected works,

Ruusbroec-Genootschap, Malines and
critical edition
Het Rijcke der Ghelieven (The Kingdom of Lovers )

and De Gbeestelike Brulocbt (The Spiritual Espousals},
edited J. B. Poukens, S.J., and L. Reypens, S.J.
Van
den
Gheesteliken
Tabernakel
(The
Spiritual
Tabernacle), edited D. A. Stracke, S.J.
Vol. Ill
Van
den Blinckenden Steen (The Perfection of the Sons

Van den Vier Becoringben (The Four
of God],
Van den Kerstenen

he love
(The
Temptations},
Christian Faith}, Van den Seven Sloten (The Seven
Bolts ), Een Spieghel der Eeuwigher Salicheit (A Mirror
of Eternal Blessedness}, Van Seven Trappen (Seven
Steps}, and Dat Boeksken der Verclaringhe (The Little
Book of Enlightenment}, edited L. Reypens,

M. Schurmans, S.J.
Vol.
IV
r
\
J.
S.J.,
and
XII Begbinen (The Twelve Beguines}, edited

Mierlo, S.J., together with the probably
an den
Van
spurious
Van den XII
Dogbeden (The Twelve Virtues}.
Readers who wish to consult the original Dutch of the

Espousals should be sure that they possess the list of Errata
published as a separate sheet and inserted in Vol. I of this
edition this list contains many short but important additions
and emendations to the text which materially affect it.
:
Leven, the
textual
companion volume to Werken, a series of biographical,

and other studies edited by the Ruusbroec-Genoot
schap under the title Jan van Rxusbroec, Leven, Werken, Malines
and Amsterdam, 1931.
13
191
BIBLIOGRAPHY
B.
Latin translations of the Espousals:

Jordaens, Willem: De Ornatu
Spiritualium
Nuptiarum,
printed Paris, 1512

Surius, Laurenz De Nap fUs Spiritualibus, reprinted Cologne,
:
1692
C.
Other works consulted:

d Arcy, Martin, S.J. The Mind and the Heart of Love (London,
:
Gerson, Jean, Opera Omnia; vol.
Hodgson,
Phyllis, ed.
I (Antwerp, 1706)
The Cloud of Unknowing (London,
1944)
Knox, Ronald A.: The New Testament
newly
translated
(London, 1 947 this is the translation which I have

quoted in the introduction, but not in the text,
where I have literally translated Ruysbroek s Dutch
without reference to any other version)
Knox, Ronald A.: Enthusiasm, a chapter in the history of
:
Van
Religion (Oxford, 1950)

in Dictionnaire
J., S.J.: articles
Mierlo,
histoire et de
geographic ecclesiastiques
Pomerius, Henricus De Origine Monasterii Viridis Vallis (in

Analecta Bollandiana, vol IV)
de Rougemont, Denis: L, amour et I accident (translated as
Passion and Society, London, 1 940)
:
192
INDEX
Death, the wish
Afflictions, 33, 49, 112-4, 154
Christ
Agape,
s afflictions,
for, 27-8,
Delectation, 21,
55-7, 120, 135
31, 32
25,
30,
no
31,
162,
165, 175, 187, 190
Altar, sacrament of, 59, 133-4

Ant, similitude of, no
Desert, afflictions likened to, 33

the Godhead likened to, 123
Antichrist, heretics the prophets of,
Discretion
Augustine, St., 37, 39

Avarice, spiritual, 169
Discretion
of, 59
perception of dif
1 86
17,
Dog-days, 109
Dropsy, similitude of, 115-6
Drunkenness, spiritual, 16, 102
Dualism, 17, 18, 20
Bee, similitude of, 103-4
Begards, 24, 29, 35

Bloemardinne, 10 and
(i.e.
gift of,
ferences), 157,
Docetism,
Baptism, sacrament
Beatitudes, 66-75
knowledge),
(i.e.
n,
n.,
12,
as
Dying
metaphor,
27, 164, 180
16, 29, 35, 37
Brethren of the Common Life, 37

Brethren of the Free Spirit, 29
Eckhardt, 29
Equinox, 114
Brussels, 10, 29
Eros, 31, 32
Cancer, sign of, 104

Cathar heresy, 1 2
Faith, gift of, 150

Fevers, similitude of, 116-8
Charity, Divine, 31, 50, 53, 54-5

charity the crown of the soul, 76
Flowing
Cologne Charterhouse,
22, 30, 95, 124, 127, 142,
175, 185, 190
charity the source of justness, 63

God the source of charity, 63
Free
will, 79
king of the soul, 76-7
Truitio see Delectation
13
Common 36, 48, 132, 158-60

Compassion, fostered by merciful
ness, 68-9
fosters mildness, 69-70
Corpus Christi, devotions to, 37
Counsel, gift of, 153

Courtly love, imagery
of,
Darkness, dark night,
1, 12,
30,
Gemini, sign of, 101

Gerson, Jean, 13, 14
Gluttony, spiritual, 169
Going out , 127-9, J ^7
Grace, 48, 49, 50, 164
Groenendael (Augustinian priory
near Brussels), 9, 29
43
33-5,
160, 162, 181-2, 185, 187
Groote, Geert,
93
12, 37
INDEX
Hadewijch
Matthew,
Hamont, Gerhardt, 13
Heresy, Ruysbroek accused
teaching, 910, 13
of
also Antichrist, Begards,

Bloemardinne, Cathar, Docetism,
Dualism,
Pantheism,
Quietism
Herne Charterhouse, 13
High road of contemplation, 16, 36
gift of, 151
Mierlo,
humility, 53-4
12
gift of, 151
imagination, 24, 25-6, 32,

124, 180, 181, 186
,
Instability
n,
n. 2,
69-70
Minne
Images
Van, 10
fosters zeal for virtue, 70-1
Humility, 64-5
Christ
J.
Mildness, fostered by compassion,
109-10
of,
69, 70,
Meekness, fostered by patience, 67

fosters mercifulness, 67-^
Mercy, mercifulness, fostered by
meekness, 67-8
fosters compassion, 68-9
See
Honey-dew, similitude
St., 42, 57, 66, 67,
71, 74, 103, 113, 131, 149
117-8
spiritual,
31
by zeal for virtue, 71-3

fosters purity, 73-4
Job, 113
John of the Cross, St., 33

Jordaens, Willem, 12 and
Jubilation, 108
Miracles, 17, 55
Mirror, similitudes of, 144-5, *9
Moderation and sobriety, fostered
n., 21
Judgment, Divine, 60-2

Justness and due proportion
Nakedness, 33
Names,
the Divine, 78-9
the Divine nature nameless, 79,

21,
25, 63
Charity the source of justness, 63
190
Nature, human, assumed by Christ,
i7>42
Kingdom of Lovers, The,
Knox, R. A., 10 n.
13,
the bride of
27
2, 16, 17,
God,
17, 42
Obedience, fostered by humility,
29
65
fosters denial
Lechery, spiritual, 169

Leo, sign of, 106, 108
Liberty of the spirit
Pantheism, 10, 13,

28, 29
n, 16-7
Libra, sign of, 113

Likenesses , likeness to
God,
Manichean heresy, 17
32, 124, 188
lack of, wanting,
30,
32,
160,
162, 181, 185, 187, 190
14,
will,
15,
66
17, 27,
Patience, fostered by denial of the
24, 25
Book of Enlightenment, The, 13,

*4, 25, 2 7, 2 8, 29, 40-1
Luke, St., 57, 81, 82, 153
Little
Manner,
of the
will,
66-7
fosters meekness, 67
Paul,
St., 18, 20, 27, 32, 34-5, 37,

39, 57, I2 6, 181
Penance, sacrament of, 59

Planets, 101, 137
Pomerius, Henricus, n, 14, 16
Pride, conquered
Mary, Blessed Virgin, 42-3, 170

her Assumption, 1 1 1
intellectual
130, 169
194
by humility, 65
and spiritual pride,
INDEX
Primum
mobile, similitude of,
136-7
by moderation and
sobriety, 73-4
Purity, fostered
Sun, Christ likened to the sun, 97,

101, 104, 106, in, 119, 120
Surius, Laurenz, 13, 21
Tempest
Quietism, 10, 13, 14, 15, 17, 24, 29,

30, 35, 166-8, 170-5
Ratio inferior, 56
Ratio superior, 49, 114
16,
138, 139, 141

Translations, Latin, 12-3, 21
Twelve Beguines, The, 12, 14, 17, 23,
preserved by sobriety, 71
Ratio vivens, 186
25, 28, 30, 31, 33,
Rest in God, 21, 28, 30, 31

29, 30, 166-8
Revelation, corporeal, 23, 24, 107
Righteousness, a
men
Theological virtues, 15, 35

Thomas Aquinas, St., 19, 37, 39
Touching of the soul by God, 95,
Rapture, 24, 27, 107
false natural rest
tempestuous
153
40
weapon
against
our adversaries, 74-5

Rougemont, D. de, 12
Underbill, Evelyn, 32
Understanding, gift of, 155, 165
Union with God, 18-20, 24, 27, 29,
144-66, 185-90
5. J
3 T
with means 149-60
without means 162, 175-6
39>
>
Sacred Heart, devotions to, 37

Saintes, Gheraert van, 13
Schoonhoven,
Unity,
90, 165
Self-seeking, 168-9
,
10,
threefold, 19, 22, 23,
natural and supernatural, 23, 88-
Sea, similitudes of, 22, 124
Seraphic love
88-90
13
Scotism, 19
Sight, analogy
man
n,
17, 35
between sight and
spiritual perception, 26, 47

Silence, the Godhead likened to,
123, 190
of the Godhead, 123, 136

Unknowing, not knowing, 30, 140
Unknowing, The Cloud of, 3 3
Valley, similitude of, 58
Victorines of Paris, 39
Vienna, Council
Singleness of heart, 97
Virgo, sign
Sobriety, see Moderation
ness,
Holy, attributes of,

seven gifts of, 150-61
of, 29
in
Virtue, zeal for, fostered by mild
Song of Solomon, 119

Spirit,
of,
24
fosters
701
moderation and sobriety,
71-3
Spiritual Tabernacle, The, 14

Stability
of
spirit, 122, 126,
Stigmatization, 21, 135

Stracke, D. A., 10 n. i,
Streams,
similitudes
163
Will, denial of, fostered by
n
of,
obed
ience, 66
fosters patience, 66
121-7,
138
Wisdom, gift of, 160, 163, 165

Wounds, wounding by love
,
Strength, gift of, 152
134
Sun, 48, 50, 58, 96-7, 101, 155, 157,

158, 160
Zacchaeus the publican, 81-2

95
105,
V
\
ij
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The Leonard Library

CLASSICS OF THE CONTEMPLATIVE LIFE

BERNARDINO BE LAREDO: The Accent of Mount Sion,

The Goad of Love, an unpublished

translation of the Stimulus

HENRY suso: Little Book of Eternal Wisdom and Little

the Canticles, translated

duction and notes by the Rev.

BLESSED JAN VAN RUYSBROEK: The Spiritual Espousals,

BLESSED JAN VAN RUYSBROEK

THE SPIRITUAL ESPOUSALS

FABER AND FABER LTD

First published in mcmlii

by Faber and Faber Limited

Made and printed in Great

William Clowes and Sons, Limited

THE ACTIVE LIFE

THE LIFE OF YEARNING FOR GOD

THE LIFE OF CONTEMPLATION OF GOD

translation of The Spiritual Espousals has been

the text to be found in Vol.

of Werken (for fuller information

this and other works cited in the Introduction,

have followed this excellent edition in most cases in its

It was they who first introduced me to

the living, I have to thank

colleague Professor E. Allison Peers, the general editor of this

JAN VAN RUYSBROEK

professed as Augustinian 1351

even among the

themselves as Blessed Jan van Ruysbroek. Everything that he

but he is at scrupulous pains to

contemplative life, and he is never tired of insisting that this

not in or through His creatures; and this is given practical

THE SPIRITUAL ESPOUSALS

quotations from The Spiritual Espousals.

Ruysbroek intended, and if we are not similarly to misunder

of the completed picture to the

scattered, disjointed, meaningless and misleading fragments of

principle very often to be observed in the history of Christianity,

and authoritative definition of truth.

to prayer, contemplation, study and the cure of souls,

became prominent, and that through the vigorous

and female, who flourished in the Low Countries towards

which to base our conjectures as to the exact nature of the

piled the first authoritative biography of Ruysbroek, writing

her: Stracke suggests that probably he confined himself to

correct, a further reason

well be that Ruysbroek saw

the dangers that could attend a documentation of her beliefs

his mission enjoyed.

for the rest, he merely describes the fame and powerful

which seems to have taken place before

must notice one somewhat curious statement

given rise to much controversy. He identifies Bloemardinne

THE SPIRITUAL ESPOUSALS

remark here that although Ruysbroek was perfectly familiar

that this hypothesis can be disregarded.

reputation against Gerson