Chapter VI — Of Heavenly Good and Hellish Woe (continued)
But now you may ask me why all good men do not attain to feel this. Now listen and I will tell you the why and the wherefore. They do not respond to the stirring of God by forsaking themselves, and so they do not abide with quickening fervour before the Presence of God; and also they are not careful of heart in their inward self-examination. So they always remain more outward and manifold than inward and simple, and they work their works more from custom than from inward feeling. And they care more for particular methods and the greatness and multiplicity of good works than for will and love towards God. And so they remain outward and manifold of heart, and are not aware of how God lives in them with the fulness of grace.
CHAPTER VIII; SHOWING HOW THE INWARD MAN SHOULD EXERCISE HIMSELF, THAT HE MAY BE UNITED WITH GOD WITHOUT MEANS
But now I will tell you how the inward man, who has health in all miseries, should feel himself to be one with God without means. When such a quickened man rises up, with his whole being and all his powers, and joins himself to God with life-giving and active love, then he feels that his love is, in its ground, where it begins and ends, fruitive and without ground. If he then wishes to penetrate further, with his active love into that fruitive love: then, all the powers of his soul must give way, and they must suffer and patiently endure that piercing Truth and Goodness which is God's self. For, as the air is penetrated by the brightness and heat of the sun, and iron is penetrated by fire; so that it works through fire the works of fire, since it burns and shines like the fire, and so likewise it can be said of the air - for, if the air had understanding, it could say: "I enlighten and brighten the whole world" - yet each of these keeps its own nature. For the fire does not become iron and the iron does not become fire, though their union is without means; for the iron is within the fire and the fire within the iron; and so also the air is in the sunshine and the sunshine in the air. In the same way God is in the being of the soul; and whenever the soul's highest powers are turned inward with active love, they are united with God without means, in a simple knowledge of all truth, and in an essential feeling and tasting of all good. This simple knowing and feeling of God is possessed in essential love, and is practised and preserved through active love. So it acts externally on our powers through the dying introversion in love; but it is essential to our being, and always abides within it. So we must perpetually turn inwards and be renewed in love, if we would seek out love through love. And this is taught us by St John, where he says: He that dwelleth in love dwelleth in God and God in him. And though this union of the loving spirit with God is without means, yet there is here a great distinction, for the creature never becomes God, nor does God ever become the creature; as I explained to you before in the example of the iron and the fire. And if material things, which have been made by God, may thus be united without means; so much the more may He, whenever such is His pleasure, unite himself with his beloved, if they, through His grace, submit to it and make themselves ready for it. And so in such an inward man, whom God has adorned with virtues, and, above that, has lifted up into a contemplative life, there is no intermediary between himself and God in his highest introversion but his enlightened reason and his active love. And through these two things, he has an adherence to God; and this is "becoming one with God," says St Bernard. But above reason, and above active love, he is lifted up into a naked contemplation, and dwells without activity in essential love. And there he is one love and one spirit with God, as I said before. In this essential love through the unity which he has essentially with God, he infinitely transcends his understanding; and this is a life common to all God-seeing men. For in this transcendence such a man is able to see in one sight - if it be God's pleasure to show it to him - all the creatures in heaven and on earth, with the distinction of their lives and their rewards. But before the Infinity of God, he must yield, and must follow after It essentially and without end; for This no creature, not even the soul of our Lord Jesus Christ, which yet received the highest union above all other creatures, can either comprehend or overtake.