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(7) Blessed are the pure in heart: for they shall see God.

(39) But if a Man here on Earth is enlightened with the Holy Ghost from the Fountain of JESUS CHRIST, so that the Spirits of Nature, which signify the Father, are kindled in him, then there rises such a Joy in his Heart, and it goes forth into all his Veins, so that the whole Body trembles, and the Soulfish animal Spirit triumphs, as if it were fitting in the holy Trinity, which is understood only by those that have been Guests in that Place. And

(31) And this is the Select Place of the Glory of God, which God the Father, in himself, has made Choice of, wherein his Holy WORD or Heart is generated in highest Glory, Clarity, or Brightness, Power, and triumphing Joy.

(19) St Augustine says. "the strong attraction of the soul to the Divine reduces everything to nothingness: on earth this attraction is manifested as sanctification. When this process has reached its culminating point, knowledge becomes ignorance, desire indifference and light darkness. The reason why God desires a sanctified heart more than any other is apparent when we ask the question, "What does God seek in all things?" The mouth of Wisdom says to us, "In all things I seek rest," and rest is to be found only in the sanctified heart; therein therefore God is more glad to dwell than in any other thing.

(1) "Every good gift and every perfect gift is from above, and cometh down from the Father of Lights." Further also, every procession of illuminating light, proceeding from the Father, whilst visiting us as a gift of goodness, restores us again gradually as an unifying power, and turns us to the oneness of our conducting Father, and to a deifying simplicity. For all things are from Him, and to Him, as said the Sacred Word.

(70) And the Father loves this his only begotten or innate Son therefore so heartily, because he is the Light and the meek beneficent Well-doing in his Body, through whose Power the Father's Joy and Delight rises up.

(28) And where God Himself dwelleth in the man, it is thus; as we plainly see in Christ. Moreover, where there is this union, which is the offspring of a Divine light and dwelleth in its beams, there is no spiritual pride or irreverent spirit, but boundless humility, and a lowly broken heart; also an honest blameless walk, justice, peace, content, and all that is of virtue must needs be there. Where they are not, there is no right union, as we have said. For just as neither this thing nor that can bring about or further this union, so there is nothing which hath power to frustrate or hinder it, save the man himself with his self-will, that doeth him this great wrong. Of this be well assured.

(13) This [Image] is not the Heart of God, but it reaches into the Heart of God, and it receives Virtue, Light and Joy from the Heart and Light of God. For it is in the eternal Will of the Father, out of which he [the Father] continually generates his Heart and Word from Eternity; and ehis Essences, which, in the Element of his Body, viz. [in the Element] of Ignorance in the eternal Wonders of God now breathed into him, they (in respect of the high triumphing Light, out of the Heart and Light of God) were Paradise; his Meat and Drink was Paradise, out of the Element, in his Will; whereby then he drew the Virtue of the eternal Wonders of God into him, and generated the Noise [Voice] Sound, or the eternal Hymn of the eternal Wonders of God, out of himself before the Will; and all this stood before the chaste, high, noble, and blessed Virgin, the divine Wisdom, in a pleasant Sport, and was the right Paradise.

(1) 'Thus he who desires the world of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy.

(129) But when he is overcome, then the heavenly Gate opens in my Spirit, and then the Spirit sees the divine and heavenly Being; not externally without the Body, but in the Fountain or Well-spring of the Heart there rises up the Flash in the Sensibility or Thoughts of the Brain, and therein the Spirit does contemplate or meditate.

(7) But as Christ calls his Father, a Heavenly Father, his Meaning is, that his Father's Lustre and Power appear and shine very bright and pure in Heaven; and that above the Circle or Inclosure which we behold with our Eyes, and which we call Heaven, does appear the totally Triumphant Holy Trinity, The Father, Son, and Holy Ghost.

(101) But if God did but once put away that Duskishness, which moves about the Light, and that thy Eyes were opened, then in that very Place where thou standest, sittest, or liest, thou shouldst see the glorious Countenance or Face of God and the whole heavenly Gate.

(16) source of peace and joy to others will be to him a source of misery. He, in whose heart the love of God has prevailed over all else, will derive more joy from this vision than he in whose heart it has not so prevailed; just as in the case of two men with equally powerful eyesight, gazing on a beautiful face, he who already loves the possessor of that face will rejoice in beholding it more than he who does not. For perfect happiness mere knowledge is not enough, unaccompanied by love, and the love of God cannot take possession of a man's heart till it be purified from love of the world, which purification can only be effected by abstinence and austerity. While he is in this world a man's condition with regard to the Vision of God is like that of a lover who should see his beloved's face in the twilight, while his clothes are infested with hornets and scorpions, which continually, torment him. But should the sun arise and reveal his beloved's face in all its beauty, and the noxious vermin leave off molesting him, then the lover's joy will be like that of God's servant, who, released from the twilight and the tormenting trials of this world, beholds Him without a veil.

(3) then thou wilt see well enough in his Light and Power; even into the holy Trinity, and understand those Things which are written as follow. Of GOD the FATHER.

(40) this is but a Type or Glimpse of the Son of God in Man, whereby Faith is strengthened and preserved: For the Joy cannot be so great in an earthen Vessel as in a heavenly, wherein the perfect Power of God is fully. Now here I must write a Similitude. [See Ch. 4, v. 13.]

(53) Christ hath also said: “No man cometh unto Me, except the Father, which hath sent Me, draw him.”58 Now mark: by the Father, I understand the Perfect, Simple Good, which is All and above All, and without which and besides which there is no true Substance, nor true Good, and without which no good work ever was or will be done. And in that it is All, it must be in All and above All. And it cannot be any one of those things which the creatures, as creatures, can comprehend or understand. For whatever the creature, as creature (that is, in her creature kind), can conceive of and understand, is something, this or that, and therefore is some sort of creature. And now if the Simple Perfect Good were somewhat, this or that, which the creature understandeth, it would not be the All, nor the Only One, and therefore not Perfect. Therefore also it cannot be named, seeing that it is none of all the things which the creature as creature can comprehend, know, conceive, or name. Now behold, when this Perfect Good, which is unnameable, floweth into a Person able to bring forth, and bringeth forth the Only-begotten Son in that Person, and itself in Him, we call it the Father. Now mark how the Father draweth men unto Christ. When somewhat of this Perfect Good is discovered and revealed within the soul of man, as it were in a glance or flash, the soul conceiveth a longing to approach unto the Perfect Goodness, and unite herself with the Father. And the stronger this yearning groweth, the more is revealed unto her; and the more is revealed unto her, the more is she drawn toward the Father, and her desire quickened. Thus is the soul drawn and quickened into a union with the Eternal Goodness. And this is the drawing of the Father, and thus the soul is taught of Him who draweth her unto Himself, that she cannot enter into a union with Him except she come unto Him by the life of Christ. Behold, now she putteth on that life of which I have spoken afore. Now see the meaning of these two sayings of Christ’s. The one, “No man cometh unto the Father, but by Me”; that is, through My life, as hath been set forth. The other saying, “No man cometh unto Me, except the Father draw him”; that is, he doth not take My life upon him and come after Me, except he be moved and drawn of My Father; that is, of the Simple and Perfect Good, of which St.

(108) But seeing the Deep, that is, the whole Space of this World, was the Body of the Father, (understand the Father of the Heart of God,) understand the Father's Body; and the Heart in the whole Body did shine forth, viz. the Father's Luster or Brightness, then the corrupted Salitter was affected or possessed every where with the Light, and the Heart of God could not fly out from it, but hid its Luster and shining Light in the Body of the whole Deep, from the horrid kindled Spirits of Devils. And

(2) Invoking then Jesus, the Paternal Light, the Real, the True, "which lighteth every man coming into the world," "through Whom we have access to the Father," Source of Light, let us aspire, as far as is attainable, to the illuminations handed down by our fathers in the most sacred Oracles, and let us gaze, as we may, upon the Hierarchies of the Heavenly Minds manifested by them symbolically for our instruction. And when we have received, with immaterial and unflinching mental eyes, the gift of Light, primal and super-primal, of the supremely Divine Father, which manifests to us the most blessed Hierarchies of the Angels in types and symbols, let us then, from it, be elevated to its simple splendour. For it never loses its own unique inwardness, but multiplied and going forth, as becomes its goodness, for an elevating and unifying blending of the objects of its care, remains firmly and solitarily centred within itself in its unmoved sameness; and raises, according to their capacity, those who lawfully aspire to it, and makes them one, after the example of its own unifying Oneness. For it is not possible that the supremely Divine Ray should otherwise illuminate us, except so far as it is enveloped, for the purpose of instruction, in variegated sacred veils, and arranged naturally and appropriately, for such as we are, by paternal forethought.

(23) Where else then should the Father place them, but before the Gate of his Heart? Does not all Joy of Man, which is in the whole Man, arise from the Fountain of the Heart? So then in God also there arises the great Joy out of the Fountain of his Heart. And

(38) From the Son, who is the Father’s Heart in all his Powers, the Eternal Joy rises and springs in all the Powers of the Father, such a Joy, as no Eye has seen, nor Ear heard, neither has ever entered into the Heart of any Man, as St. Paul saith. [1 Cor. 2. 9.]