Blessed John Ruysbroeck

The Book of Supreme Truth

PROLOGUE

The prophet Samuel mourned for King Saul, though he

knew well that God had rejected him and his issue

from being kings in Israel: this was because of his

pride, and because he did not obey God and the

prophet who spoke in His name. We may also read in

the Gospel, that the disciples of our Lord pleaded with

Him for the Gentile woman of Canaan, to send her

away, that is, to do unto her that which she desired; for

she cried after Him. So likewise I might say that we

must mourn for all such deceived men as think

themselves to be kings in Israel; for they believe

themselves to be lifted up above other good men, into

a lofty and God-seeing life. And yet they are proud and

wittingly and willingly disobedient to God and the law

and the Holy Church and every virtue. And like as Saul rent the mantle of the

prophet Samuel, they endeavour to rend asunder the unity of the Christian faith, and

all true doctrine and virtuous life. Whosoever persist herein, they are separated and

shut out from the kingdom of eternal contemplation, even as Saul was shut out from

the kingdom of Israel. But that humble little woman of Canaan, though she was

Gentile and a stranger, had faith and hope in God, and acknowledged and confessed

her littleness before Christ and His apostles: and so she received grace and health

and all that she desired. For God exalts the humble, and fills them with grace and all

virtues; and He resists the proud, and these remain empty of all good.

CHAPTER I

WHEREFORE THIS BOOK WAS WRITTEN

Certain of my friends have desired and besought me, that I should show and make

plain in a few words and according to my best cunning, shortly and clearly, how I

understand and feel the truth of all the highest teachings that I have written before;

so that none should take offense at my words, but everyone should profit by them.

And this I willingly consent to do. I will, with God's help, teach the humble who love

virtue and truth; and, with the same words, I shall inwardly vex and darken the false

and the proud: for to these my words will be displeasing and contrary, and this the

proud cannot endure, but it provokes them to anger.

CHAPTER II

A SHORT REPETITION OF ALL THE HIGHEST TEACHINGS WRITTEN BY

THE AUTHOR

Behold, I have said this: that the contemplative lover of God is united with God

through means, and also without means, and thirdly, without difference or

distinction; and this I find in nature, and in grace, and also in glory. Further I have

said that never creature may be or become so holy that it loses its created being and

becomes God; even the soul of our Lord Jesus Christ shall ever remain creature, and

other than God. Yet, none the less, we must all be lifted up above ourselves into

God, and become one spirit with God in love; and then we shall be blessed. And

therefore mark my words and my meaning, and understand me aright as to what is

the condition and the way to our eternal blessedness.

CHAPTER III

OF THE UNION THROUGH MEANS

And next, I will say that all good men are united with God through means. These

means are the grace of God, and the sacraments of Holy Church, and the Divine

virtues, faith, hope and charity, and a virtuous life according to the commandments

of God; and to these there belongs a death to sin and to the world and to every

inordinate lust of nature. And through these, we remain united with Holy Church,

that is, with all good men; and with these, we obey God, and are one will with Him,

even as an orderly convent is united with its Superior: and without this union none

can please God nor be saved. Whosoever keeps this union through these means unto

the end of his life, he shall be one of those of whom Christ says unto His Father in

heaven in the Gospel of St John: Father, I will that they also whom Thou hast given

Me be with Me where I am: that they may behold My glory which Thou hast given

Me. And in another place He says that His servants shall sit down to meat—that is,

in the richness and the fulness of those virtues which they have exercised—and He

will go one to another and will minister unto them of His glory which He has

achieved. And He will generously impart and reveal to His beloved, to each one

specially and separately—more or less according as he is worthy of it and can lay

hold of it—the loftiness of His glory and honour which He alone has earned by the

merits of His life and His death. Thus all saints shall be forever with Christ, each in

his own order and in the degree of glory which he has earned through God's help by

his works. And Christ, according to His manhood shall be set above all saints, and

above all angels, as a prince of all glory and all honour; the which pertain to His

manhood alone above all creatures. Behold, thus you may understand how we are

united with God through means, both here in grace and hereafter in glory. But there

is a great distinction and a great difference in these means, and this is true both as

regards life and reward, as I have told you. And this was well understood by St Paul,

when he said that he had A desire to depart and to be with Christ. But he did not say

that he had a desire to be Christ Himself or God; as is done by some unbelieving and

perverse men, who say that they have no God, but that they are so wholly dead to

themselves, and united with God, that they have themselves become God.

CHAPTER IV

OF THE MEN WHO PRACTISE A FALSE VACANCY

Behold, such folk, by means of a onefold simplification and a natural tendency, are

turned in upon the bareness of their own being; and therefore they think eternal life

is and shall be nought else but an enduring state of beatitude, without distinction in

order in holiness or in reward. Yea, all such are so deep in error that they say that the

Persons shall pass away into the Godhead, and that nought else shall remain in

eternity than the essential substance of the Godhead; and that all blessed spirits shall

be so simply absorbed with God in the Essential Blessedness that nothing shall

remain beside it, neither willing nor working, nor the discerning knowledge of any

creature whatsoever. Behold, these men have gone astray into the vacant and blind

simplicity of their own being, and they seek for blessedness in bare nature; for they

are so simply and so idly united with the bare essence of their souls, and with that

wherein God always is, that they have neither zeal, nor cleaving to God, neither from

without, nor from within. For in the highest part into which they have entered, they

feel nothing but the simplicity of their own proper being, depending upon the Being

of God. And the onefold simplicity which they there possess, they take to be God,

because they find a natural rest therein. And so they think themselves to be God in

their simple ground; for they lack true faith, hope and charity. And, because of the

naked emptiness which they feel and possess, they say that they are without

knowledge and without love, and are exempt from the virtues. And so they

endeavour to live without heeding their conscience, what wickedness soever they

commit. And they are careless of the sacraments, and of all virtues, and of all the

practices of Holy Church, and believe that they have no need of them: for they

fancy in their folly that they have passed beyond all these things, but imperfect men,

they say, have need of them. And some men have become so accustomed to and

deep-rooted in this simplification that they would know and heed as little of all the

works which God has wrought, and all that Scripture teaches, as though not one line

had ever been written; for they believe themselves to have found and to possess that

for the sake of which all Scriptures have been made, namely, the blind essential rest

which they feel. But in fact they have lost God and all the ways which may lead to

Him; for they have no more inwardness, nor more devotion, nor holy practices, than

a dead beast has. Yet they sometimes approach the sacraments, and at times they

quote the Scriptures, that thus they may the better dissimulate and cover themselves;

and they like to take some dark saying of Scripture, which they can falsely turn to

their own sense, so that they may please other simple men, and may draw them into

the false vacancy which they themselves feel. Behold, these folk think themselves

wise and subtle beyond any one else, and yet they are the most coarse and crude of

all men living; for that which even Pagans and Jews and bad Christians, learned and

unlearned, find and understand through their natural reason, these wretched men

neither can nor will attain. You may cross yourselves against the devil, but beware

earnestly of these perverted men, and take care lest you should not recognise them

in their words and works. For they would teach, and be taught of none; they would

reprove, and be reproved of none; they would command, and obey none. They

would oppress others, but no one may oppress them; they wish to say whatever they

like, but will endure no contradiction; they recognise only their own self-will and are

subject to no one; and this they take to be ghostly freedom. They practise the liberty

of the flesh, for they give to the body whatsoever it lusts after; and this they take to

be natural freedom. They have unified themselves in a blind and dark vacancy of

their own being; and there, they think, they are one with God, and they take this for

the Eternal Blessedness. And they have entered into this, and have taken possession

of it, through self-will and their natural tendency; and therefore they imagine

themselves to be set above the law and above the commandments of God and Holy

Church. For, above that essential rest which they possess, they feel neither God nor

any otherness; for the Divine light has not shone into their dimness. And this is

because they have neither sought after it through active love nor through

supernatural freedom. And thus they have lost truth and every virtue, and have

fallen into a perverted unlikeness; for they make it a part of the highest holiness that

a man should yield to all that concerns his nature, and be without restraint, so that he

may abide, with an inclined spirit, in vacancy; and that as regards the lusts of the

flesh whenever they move him, he should turn outwards, that the flesh being

satisfied, he may quickly escape from the image and may return once more

unencumbered into the bare vacancy of his spirit. Lo! this is a fruit of hell, which

grows from their unbelief; and therewith shall unbelief be nourished even in death.

For, when the time has come and their nature is weighed down with bitter woe and

the sorrow of death, then they are filled with images and unrest and inward fear; and

they lose their vacant introversion in quietude, and fall into such despair that none

can console them, and they die like mad dogs. And their vacancy shall bring them no

reward, and those who worked wicked works, and died in them shall go to the

eternal flames, as our faith teaches.

I have shown to you the evil and the good side by side, so that you may so much the

better understand the good and be able to guard against the evil. You shall abhor and

fly from such folk, for, how holy soever they seem in their conduct, in works, in

dress and demeanour, they are the mortal enemies of your soul. For they are the

devil's ministers, and the most noxious of all who now live to simple and unlearned

men of good-will. But I will leave this subject, and go back again to the matter with

which I first began.

CHAPTER V

OF THE UNION WITHOUT MEANS

You may remember that I showed heretofore how all saints and all good men are

united with God through means. Now I will further show to you how they are all

united with God without means. But in this life there are but few who are meet for

this, and sufficiently enlightened to feel and understand it. And therefore, whosoever

wishes to find and to feel within himself those three unions of which I am going to

speak, he must live entirely and wholly in God, so that he may satisfy and be

amenable to the grace and the stirring of God, in all virtues and inward exercises.

And he must be lifted up through love, and die in God to himself and all his works;

so that he yields himself up with all his powers, and submits to the transformation

through the incomprehensible Truth which is God Himself. And to that end it is

needful that living he should go forth in the virtues, and dying should enter into God.

And in these two things his perfect life consists; and these two are joined together

within him like matter and form, like body and soul. And as he exercises himself in

them so he becomes clear in understanding, and rich and overflowing in feeling; for

he has joined himself to God with uplifted powers, with true intention, with his

heart's desire, with ceaseless craving, with the living ardour of his spirit and of his

nature. And since he thus exercises himself and keeps himself in the Presence of

God, love overpowers him: in whatsoever manner he moves, he is ever growing in

love and in all virtues. But love always moves each man according to the profit and

the ability of each.

CHAPTER VI

OF HEAVENLY WEAL AND HELLISH WOE

The most profitable stirrings which such a man can feel, and for which he is best

fitted, are heavenly weal and hellish woe, and the ability to respond to these two

with fit and proper works. For heavenly weal lifts a man up above all things into an

untrammelled power of praising and loving God in every way that his heart and his

soul desire. After this comes hellish woe, and casts him down into a misery, and into

a lack of all the comfort and consolation that he experienced before. In this woe,

weal sometimes shows itself, and brings with it a hope which none can gainsay. And

then the man falls back again into a despair in which he can find no consolation.

When a man feels God within himself with rich and full grace, this I call heavenly

health; for then he is wise and clear of understanding, rich and outflowing with

heavenly teachings, ardent and generous in charity, drunken and overflowing with

joy, strong in feeling, bold and ever ready in all the things which he knows to be well

pleasing to God; and such-like things without number, which may only be known by

those who feel them. But when the scale of love goes down, and God hides Himself

with all His graces, then the man falls back into dereliction and torment and dark

misery, as though he should never more recover: and then he feels himself to be

nought else but a poor sinner, who knows little or nothing of God. He scorns every

consolation that creatures may give him; and the taste and consolation of God he

does not receive. And then his reason says within him: Where is now thy God? What

hath become of all that thou didst receive from God? Then his Tears are his meat day

and night, as the Prophet says. Now if that man is to recover from this misery, he

must observe and feel that he does not belong to himself, but to God; and therefore

he must freely abandon his own will to the will of God, and must leave God to work

in him in time and in eternity. So soon as he can do this, with untroubled heart, and

with a free spirit, at that very moment he recovers his health, and brings heaven into

hell, and hell into heaven. For howsoever the scales of love go up and down, all

things to him are even or alike. For whatsoever love gives or takes away, he who

abandons himself and loves God finds peace in all. For his spirit remains free and

unmoved, who lives in all pains without rebellion; and he is able to feel the

unmediated union with God. For he has achieved the union through means by the

richness of his virtues. And after this, because he is one aim and one will with God,

he feels God within himself together with the fulness of His grace, as the quickening

health of his being and all his works.

CHAPTER VII

SHOWING WHEREFORE ALL GOOD MEN DO NOT ATTAIN TO THE

UNMEDIATED UNION WITH GOD

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

with a forsaking of 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. And therefore they always remain more outward and manifold

than inward and simple, and they work their works more from good custom than

from inward feeling. And they care more for particular methods and the greatness

and multiplicity of good works than for the intention 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 amidst 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. So likewise is God 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. And therefore it is accidental to our

powers through the dying introversion in love; but it is essential to our being, and

always abides within it. And therefore 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 heretofore in the example of the iron wnd 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 heretofore. 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.

CHAPTER IX

OF THE INWARD WORKING OF GOD'S GRACE

Behold, this Eternal Love, which lives within the spirit, and with which it is united

without means, gives its light and its grace to all the powers of the soul; and becomes

thereby the cause of all the virtues. For the grace of God touches the highest powers

of the soul, and from this touch there spring charity and the knowledge of truth, the

love of all righteousness, the practice of the counsels of God according to discretion,

freedom from images, the overcoming of all things without effort, and the death into

the Unity through love. As long as a man can maintain himself in this exercise, he is

able to contemplate, and to feel the union without means; and he feels the touch of

God within himself, which is a renewal of grace and all virtues. You must further

know that the grace of God also pours forth even through the lowest powers, and

touches a man's heart; and from this there comes forth a heart-felt love towards God

and a sensible joy in Him; and the love and delight pierce through heart and senses,

through flesh and blood, and the whole bodily nature, and cause a pressure and

restlessness in all his members, so that he is often at his wit's end. For he feels like a

man full of wine, who is no longer master of himself. And from this there come many

a strange state, wherein men of tender heart cannot well govern themselves.

Sometimes through impatient longing, they lift up their heads and gaze with

wide-opened eyes towards heaven; now joying, now weeping; now singing, now

crying; now in weal, now in woe, and often both together; running and jumping,

laughing, clapping their hands, kneeling, bowing down: and many other like gestures

are seen in them. So long as a man remains thus, and lifts himself up with an open

heart towards those riches of God which live in his spirit, he feels ever anew the

stirring of God, and the impatience of love; and then all these things are renewed in

him. And so this man through this bodily feeling may sometimes pass into a ghostly

feeling which is according to reason; and through this ghostly feeling, he may pass

into a godly feeling, which is above reason; and, through this godly feeling, he may

drown himself in an unchangeable and beatific feeling. This feeling is our

superessential blessedness, which is a fruition of God and all His beloved: and this

blessedness is that Dark Quiet which ever abides in idleness. To God it is essential,

and to all creatures superessential. And there we may behold how the Persons give

place and abide in the Essential Love, that is, in the Fruitive Unity and yet they

dwell for ever, according to Their personal nature, in the working of the Trinity.

CHAPTER X

OF THE MUTUAL CONTENTMENT OF THE DIVINE PERSONS, AND THE

MUTUAL CONTENTMENT BETWEEN GOD AND GOOD MEN

And so you may perceive that the Divine Nature eternally works according to the

Persons, and is eternally idle and wayless according to the simplicity of Its Essence.

All therefore that God has chosen and laid hold of with eternal personal love, has

already been essentially and fruitively possessed of Him in unity with essential love.

For the Divine Persons are enfolded within the Unity in a mutual embrace in an

eternal contentment, in abysmal active love. And this is perpetually renewed in the

lifegiving life of the Trinity; for here there takes place a perpetual new birth in new

knowledge new contentment and new outbreathing; in a new embrace with new

torrents of Eternal Love. In this contentment all the chosen are enfolded: angels and

men, from the first even to the last. Upon this contentment depend heaven and earth,

and life and being and the activity and preservation of all creatures, save only the

tendency to turn from God in sin: this comes from the wilful and blind wickedness of

the creatures. From the Divine contentment grace and glory and all gifts pour forth

in heaven and on earth, and into each creature separately, according to its needs and

its receptivity. For God's grace is made ready for all men, and awaits the conversion

of every sinner, and whenever a sinner, urged by grace, renounces himself and will

call upon God with faith, he finds pardon. And likewise, whosoever through grace

with loving contentment turns towards the Eternal Contentment of God, he is

enwrapped and embraced in the abysmal love which is God Himself. And thereby he

is perpetually renewed in love and in the virtues; for, between our contentment in

God and God's contentment in us there abides an activity of love and of eternal life.

But God has eternally loved us and established us within His contentment, and if we

rightly observe this, our love and our contentment shall be wakened anew. For, in the

mutual relations of the Persons in the Godhead, this contentment perpetually renews

itself, in a new gushing forth of love, in an ever new embrace within the Unity. And

this takes place beyond Time; that is, without before and after, in an eternal NOW.

For, in this embrace in the Unity, all things are consummated; and in the gushing

forth of love, all things are wrought; and in the life-giving and fruitful Nature lie the

power and possibilities of all things. For in the life-giving and fruitful Nature, the Son

is in the Father, and the Father in the Son, and the Holy Ghost in Both. For It is a

life-giving and fruitful Unity, which is the home and the beginning of all life and of

all becoming. And so all creatures are therein, beyond themselves, one Being and

one Life with God, as in their Eternal Origin. But in the precession of the different

Persons, the Son proceeds from the Father, and the Holy Ghost from Both: and it is

there that God has made and ordained all creatures according to their proper being,

and has re-made man, through His grace and His death, inasmuch as he cleaves to

Him. And He has adorned His own with love and with the virtues; and has turned

back with them, towards His Origin.

There the Father and the Son and all the beloved are enfolded and embraced in the

bonds of love; that is, in the unity of the Holy Ghost. And this is that same unity

which is fruitful in the outgoing activity of the Persons, and forms in Their return an

eternal bond of love which shall never be untied: and all who know themselves to be

bound up in it shall be blessed throughout eternity, and they are rich in virtue, and

clear in contemplation, and simple in fruitive rest. For in their introversion, the Love

of God is revealed to them, pouring forth with all good, and drawing back again into

the Unity, and above all being and beyond all conditions abiding in eternal rest. And

so they are all united with God, through means, and without means, and also without

distinction.

CHAPTER XI

HOW GOOD MEN IN THEIR CONTEMPLATION HAVE THE LOVE OF GOD

BEFORE THEM, AND HOW THEY ARE LIFTED UP INTO GOD

They have the Love of God before them in their inward seeing, as a common good

pouring forth through heaven and earth; and they feel the Holy Trinity inclined

towards them, and within them, with fulness of grace. And therefore they are

adorned without and within with all the virtues, with holy practices and with good

works. And thus they are united with God through Divine grace and their own holy

lives. And because they have abandoned themselves to God in doing, in leaving

undone, and in suffering, they have steadfast peace and inward joy, consolation and

savour, of which the world cannot partake; neither any dissembler, nor the man who

seeks and means himself more than the glory of God. Moreover, those same inward

and enlightened men have before them in their inward seeing whenever they will, the

Love of God as something drawing or urging them into the Unity; for they see and

feel that the Father with the Son through the Holy Ghost, embrace Each Other and

all the chosen, and draw themselves back with eternal love into the unity of Their

Nature. Thus the Unity is ever drawing to itself and inviting to itself everything that

has been born of It, either by nature or by grace. And therefore, too, such

enlightened men are, with a free spirit, lifted up above reason into a bare and

imageless vision, wherein lives the eternal indrawing summons of the Divine Unity;

and, with an imageless and bare understanding, they pass through all works, and all

exercises, and all things, until they reach the summit of their spirits. There, their bare

understanding is drenched through by the Eternal Brightness, even as the air is

drenched through by the sunshine. And the bare, uplifted will is transformed and

drenched through by abysmal love, even as iron is by fire. And the bare, uplifted

memory feels itself enwrapped and established in an abysmal Absence of Image.

And thereby the created image is united above reason in a threefold way with its

Eternal Image, which is the origin of its being and its life; and this origin is preserved

and possessed, essentially and eternally, through a simple seeing in an imageless

void: and so a man is lifted up above reason in a threefold manner into the Unity, and

in a onefold manner into the Trinity. Yet the creature does not become God, for the

union takes place in God through grace and our homeward-turning love: and

therefore the creature in its inward contemplation feels a distinction and an

otherness between itself and God. And though the union is without means, yet the

manifold works which God works in heaven and on earth are nevertheless hidden

from the spirit. For though God gives Himself as He is, with clear discernment, He

gives Himself in the essence of the soul, where the powers of the soul are simplified

above reason, and where, in simplicity, they suffer the transformation of God. There

all is full and overflowing, for the spirit feels itself to be one truth and one richness

and one unity with God. Yet even here there is an essential tending forward, and

therein is an essential distinction between the being of the soul and the Being of

God; and this is the highest and finest distinction which we are able to feel.

CHAPTER XII

OF THE HIGHEST UNION, WITHOUT DIFFERENCE OR DISTINCTION

And after this there follows the union without distinction. For you must apprehend

the Love of God not only as an outpouring with all good, and as drawing back again

into the Unity; but it is also, above all distinction, an essential fruition in the bare

Essence of the Godhead. And in consequence of this enlightened men have found

within themselves an essential contemplation which is above reason and without

reason, and a fruitive tendency which pierces through every condition and all being,

and through which they immerse themselves in a wayless abyss of fathomless

beatitude, where the Trinity of the Divine Persons possess Their Nature in the

essential Unity. Behold, this beatitude is so onefold and so wayless that in it every

essential gazing, tendency, and creaturely distinction cease and pass away. For by

this fruition, all uplifted spirits are melted and noughted in the Essence of God,

Which is the superessence of all essence. There they fall from themselves into a

solitude and an ignorance which are fathomless; there all light is turned to darkness;

there the three Persons give place to the Essential Unity, and abide without

distinction in fruition of essential blessedness. This blessedness is essential to God,

and superessential to all creatures; for no created essence can become one with

God's Essence and pass away from its own substance. For so the creature would

become God, which is impossible; for the Divine Essence can neither wax nor wane,

nor can anything be added to It or taken from It. Yet all loving spirits are one fruition

and one blessedness with God without distinction; for that beatific state, which is the

fruition of God and of all His beloved, is so simple and onefold that therein neither

Father, nor Son, nor Holy Ghost, is distinct according to the Persons, neither is any

creature. But all enlightened spirits are here lifted up above themselves into a

wayless fruition, which is an abundance beyond all the fulness that any creature has

ever received or shall ever receive. For there all uplifted spirits are, in their

superessence, one fruition and one beatitude with God without distinction; and there

this beatitude is so onefold that no distinction can enter into it. And this was prayed

for by Christ when He besought His Father in heaven that all His beloved might be

made perfect in one, even as He is one with the Father through the Holy Ghost: even

so He prayed and besought that He in us and we in Him and His heavenly Father

might be one in fruition through the Holy Ghost. And this I think the most loving

prayer which Christ ever made for our blessedness.

CHAPTER XIII

OF THE THREEFOLD PRAYER OF CHRIST, THAT WE MIGHT BE ONE WITH

GOD

But you should also observe that His prayer, as it has been written by St John in this

same Gospel, was threefold. For He prayed that we might be with Him, that we

might behold the glory which His Father had given Him. And therefore I said at the

beginning that all good men are united with God by means of Divine grace and their

own virtuous life; for the love of God is always pouring into us with new gifts, and

whosoever is aware of this is fulfilled with new virtues and holy exercises and with

all good, in the way that I told you heretofore: and this union through the fulness of

grace and glory, in body and soul, begins here below and shall endure throughout

eternity.

Further, Christ prayed thus, that He might be in us and we in Him. This we find in

the Gospel, in many places. And this is the union without means; for the Love of

God is not only outpouring, but it also draws us inwards, into the Unity. And those

who feel and are aware of this, become inward and enlightened men, and their

highest powers are uplifted, above all exercises, into their naked being: and there,

above reason, the powers become simplified in their essence, and so they are full and

overflowing. For in that simplicity, the spirit finds itself united with God without

means; and this union, with the exercise which belongs to it, shall endure eternally,

as I have told you heretofore.

Further, Christ uttered His most sublime prayer, namely, that His beloved might be

made perfect in one, as He is one with the Father: not one as He is with the Father

one single Divine Substance, for this is impossible to us; but so one, and in such a

unity, as He is one fruition and one beatitude with the Father without distinction in

Essential Love. Those who are thus united with God in this threefold way, in them

the prayer of Christ has been fulfilled.

These with God shall ebb and flow,

Having and joying, they shall empty go;

They shall both work and passively endure,

And in their superessence rest secure.

They shall go out and in, and find their food,

And, drunk with love, in radiant darkness sleep in God.

Many more words I should like to say here, but those who possess this have no need

of them: and he to whom it has been shown, and who cleaves with love to Love, he

shall be taught the whole truth by Love itself. But those who turn outwards, and

would find consolation in outward things, do not feel this; and, even though I should

say much more of it, yet they would not understand. For those who give themselves

wholly to outward works, or those who are idle in inward passivity, shall never be

able to understand it. Now although reason and all bodily feelings must here give

place and yield to the faith and contemplation of the spirit, and to those things which

are above reason; yet reason and also the life of the senses continue to abide in their

place, and cannot pass away, any more than the nature of man can pass away. And

further, though the gazing and tendency of the spirit towards God must give place to

fruition in simplicity; yet this gazing and this tendency continue to exist in their

place. For this is the inmost life of the spirit; and, in the enlightened and uplifted

man, the life of the senses adheres to the spirit. And so his sensual powers are joined

to God by heart-felt love, and his nature is fulfilled with all good; and he feels that

his ghostly life adheres to God without means. And thereby his highest powers are

uplifted to God in eternal love, and drenched through by Divine truth, and

established in imageless freedom. And so he is filled with God, and overflowing

without measure. In this inundation there comes to pass the essential outpouring or

immersion in the superessential Unity; and this is the union without distinction, of

which I have often told you. For in the superessence all our ways end. If we will go

with God upon the highway of love, we shall rest with Him eternally and without

end: and thus we shall eternally go forth towards God and enter into Him and rest in

Him.

CHAPTER XIV

HERE THE AUTHOR DECLARES THAT HE SUBMITS ALL THAT HE HAS

WRITTEN TO THE JUDGMENT OF HOLY CHURCH

Now at this time I cannot set forth my meaning more clearly. In all that I understand,

or feel, or have written, I submit myself to the judgment of the saints and of Holy

Church; for I wish to live and to die as a servant of Christ, in the Christian faith; and

I desire to be, by the grace of God, a life-giving member of Holy Church. And

therefore, as I told you heretofore, you should beware of those self-deceived men

who, by means of their idle vacancy, and with their bare and simple gaze have found

the Divine Essence within themselves in a merely natural way; and who pretend to

be one with God without the grace of God, and without exercise of virtue, and

without obedience to God and to Holy Church. And for all their perversity of life,

which I have described, they would be one with God's Son by nature. But if the

Prince of all the angels was cast out of heaven, because he set himself up against

God and would be like unto the most High; and if the first man was driven from

Paradise because he would be as God: how then shall this wretched sinner—that is,

the faithless Christian who would be as God without likeness to God in grace and

virtue—ever rise from earth into heaven? For through his own power no man has

ascended into heaven, save the Son of Man, Jesus Christ. And therefore we must

unite ourselves with Him, through grace and virtue and Christian faith: so we shall

ascend with Him whither He has gone before us. For in the Last Day we shall all

rise, each with his own body; and then those who have worked good works shall go

into life everlasting, and those who have worked evil works shall go into everlasting

fire. These are two unlike ends, which shall never come together for each flies from

the other perpetually.

Pray for him who has composed and written this, that God may have mercy upon

him. That his poor beginning, and his and our wretched middle course may be

brought to a blessed end, this may Jesus Christ, the Son of the living God, bestow

upon us all. Amen.

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