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

The inward lover of God, who possesses God in fruitive love, and himself in adhering and active love, and his whole life in virtues according to righteousness; through these three things, and by the mysterious revelation of God, such an inward man enters into the God-seeing life. Yea, the lover who is inward and righteous, him will it please God in His freedom to choose and to lift up into a superessential contemplation, in the Divine Light and according to the Divine Way.[1] This contemplation sets us in purity and clearness above all our understanding, for it is a singular adornment and a heavenly crown, and besides the eternal reward of all virtues and of our whole life. And to it none can attain through knowledge and subtlety, neither through any exercise whatsoever. Only he with whom it pleases God to be united in His Spirit, and whom it pleases Him to enlighten by Himself, can see God, and no one else. The mysterious Divine Nature is eternally and actively beholding and loving according to the Persons, and has everlasting fruition in a mutual embrace of the Persons in the unity of the Essence. In this embrace, in the essential Unity of God, all inward spirits are one with God in the immersion of love; and are that same one which the Essence is in Itself, according to the mode of Eternal Bliss.[1] And in this most high unity of the Divine Nature, the heavenly Father is origin and beginning of every work which is worked in heaven and on earth. And He says in the deep sunken hiddenness of the spirit: Behold, the Bride groom cometh; go ye out to meet Him.

These words we will now explain and set forth in their relation to that superessential contemplation which is the source of all holiness, and of all perfec tion of life to which one may attain. Few men can attain to this Divine seeing, because of their own in capacity and the mysteriousness of the light in which I one sees. And therefore no one will thoroughly understand the meaning of it by any learning or subtle consideration of his own; for all words, and all | that may be learnt and understood in a creaturely way, are foreign to, and far below, the truth which I mean. But he who is united with God, and is en lightened in this truth, he is able to understand the truth by itself. For to comprehend and to under stand God above all similitudes, such as He is in Himself, is to be God with God, without intermediary, and without any otherness that can become a hindrance or an intermediary. And therefore I beg every one who cannot understand this, or feel it in the fruitive unity of his spirit, that he be not offended at it, and leave it for that which it is: for that which I am going to say is true, and Christ, the Eternal Truth, has said it Himself in His teaching in many places, if we could but show and explain it rightly. And therefore, whosoever wishes to understand this must have died to himself, and must live in God, and must turn his gaze to the eternal light in the ground of his spirit, where the Hidden Truth reveals Itself without means. For our Heavenly Father wills that we should see; for He is the Father of Light, and this is why He utters eternally, without intermediary and without interruption, in the hiddenness of our spirit, one unique and abysmal word, and no other. And in this word, He utters Himself and all things. And this word is none other than: Behold. And this is the coming forth and the birth of the Son of Eternal Light, in Whom all blessedness is known and seen.

Now if the spirit would see God with God in this Divine light without means, there needs must be on the part of man three things.

The first is that he must be perfectly ordered from without in all the virtues, and within must be unencumbered, and as empty of every outward work as if he did not work at all: for if his emptiness is troubled within by some work of virtue, he has an image; and as long as this endures within him, he cannot contemplate.

Secondly, he must inwardly cleave to God, with adhering intention and love, even as a burning and glowing fire which can never more be quenched. As long as he feels himself to be in this state, he is able to contemplate.

Thirdly, he must have lost himself in a Waylessness and in a Darkness, in which all contemplative men wander in fruition and wherein they never again can find themselves in a creaturely way. In the abyss of this darkness, in which the loving spirit has died to itself, there begin the manifestation of God and eternal life. For in this darkness there shines and is born an incomprehensible Light, which is the Son of God, in Whom we behold eternal life. And in this Light one becomes seeing; and this Divine Light is given to the simple sight of the spirit, where the spirit receives the brightness which is God Himself, above all gifts and every creaturely activity, in the idle emptiness in which the spirit has lost itself through fruitive love, and where it receives without means the brightness of God, and is changed without interruption into that brightness which it receives. Behold, this mysterious brightness, in which one sees everything that one can desire according to the emptiness of the spirit: this brightness is so great that the loving contemplative, in his ground wherein he rests, sees and feels nothing but an incomprehensible Light; and through that Simple Nudity which enfolds all things, he finds himself, and feels himself, to be that same Light by which he sees, and nothing else.[1] And this is the first condition by which one becomes seeing in the Divine Light. Blessed are the eyes which are thus seeing, for they possess eternal life.