(61) O God, Thy grace is the proper object of our desire; Nothing is bitterer than severance from Thee, Our worldly goods rob us of our heavenly goods, Our hands, as it were, prey on our feet; Without reliance on Thee how can we live? And if the soul escapes these great perils, It is made captive as a victim of misfortunes and fears, Inasmuch as when the soul lacks union with the Beloved, If Thou showest not the way, our life is lost; A life living without Thee esteem as dead!

(6) For neither can he who perceiveth It, perceive aught else; nor he who gazeth on It, gaze on aught else; nor hear aught else, nor stir his body any way. Staying his body's every sense and every motion he stayeth still. And shining then all round his mond, It shines through his whole soul, and draws it out of body, transforming all of him to essence. For it is possible, my son, that a man's soul should be made like to God, e'en while it still is in a body, if it doth contemplate the Beauty of the Good.

(4) "I see full well," said I, "O sacred lamp! How love unfettered in this court sufficeth To follow the eternal Providence; But this is what seems hard for me to see, Wherefore predestinate wast thou alone Unto this office from among thy consorts." No sooner had I come to the last word, Than of its middle made the light a centre, Whirling itself about like a swift millstone. When answer made the love that was therein: "On me directed is a light divine, Piercing through this in which I am embosomed, Of which the virtue with my sight conjoined Lifts me above myself so far, I see The supreme essence from which this is drawn. Hence comes the joyfulness with which I flame, For to my sight, as far as it is clear, The clearness of the flame I equal make. But that soul in the heaven which is most pure, That seraph which his eye on God most fixes, Could this demand of thine not satisfy; Because so deeply sinks in the abyss Of the eternal statute what thou askest, From all created sight it is cut off.

(11) Now all that is engendered is imperfect, it is divisible, to increase subject and to decrease; but with the Perfect [One] none of these things doth hold. Now that which is increasable increases from the Oneness, but succumbs through its own feebleness when it no longer can contain the One. And now, O Tat, God's Image hath been sketched for thee, as far as it can be; and if thou wilt attentively dwell on it and observe it with thine heart's eyes, believe me, son, thou'lt find the Path that leads above; nay, that Image shall become thy Guide itself, because the Sight [Divine] hath this peculiar [charm], it holdeth fast and draweth unto it those who succeed in opening their eyes, just as, they say, the magnet [draweth] iron.

(4) Again: If I am in a higher place and say to some one, "Come up hither," that might be difficult for him. But if I say, "Sit down," that would be easy. Thus God dealeth with us. When man humbles himself, God cannot restrain His mercy; He must come down and pour His grace into the humble man, and He gives Himself most of all, and all at once, to the least of all. It is essential to God to give, for His essence is His goodness and His goodness is His love. Love is the root of all joy and sorrow. Slavish fear of God is to be put away. The right fear is the fear of losing God. If the earth flee downward from heaven, it finds heaven beneath it; if it flee upward, it comes again to heaven.

The earth cannot flee from heaven: whether it flee up or down, the heaven rains its influence upon it, and stamps its impress upon it, and makes it fruitful, whether it be willing or not. Thus doth God with men: whoever thinketh to escape Him, flies into His bosom, for every corner is open to Him. God brings forth His Son in thee, whether thou likest it or not, whether thou sleepest or wakest; God worketh His own will. That man is unaware of it, is man's fault, for his taste is so spoilt by feeding on earthly things that he cannot relish God's love. If we had love to God, we should relish God, and all His works; we should receive all things from God, and work the same works as He worketh.

(1) Now was alone rejoicing in its word That soul beatified, and I was tasting My own, the bitter tempering with the sweet, And the Lady who to God was leading me Said: "Change thy thought; consider that I am Near unto Him who every wrong disburdens." Unto the loving accents of my comfort I turned me round, and then what love I saw Within those holy eyes I here relinquish; Not only that my language I distrust, But that my mind cannot return so far Above itself, unless another guide it. Thus much upon that point can I repeat, That, her again beholding, my affection From every other longing was released. While the eternal pleasure, which direct Rayed upon Beatrice, from her fair face Contented me with its reflected aspect, Conquering me with the radiance of a smile, She said to me, "Turn thee about and listen; Not in mine eyes alone is Paradise." Even as sometimes here do we behold The affection in the look, if it be such That all the soul is wrapt away by it,

(7) Therefore we must ascend again towards the Good, the desired of every Soul. Anyone that has seen This, knows what I intend when I say that it is beautiful. Even the desire of it is to be desired as a Good. To attain it is for those that will take the upward path, who will set all their forces towards it, who will divest themselves of all that we have put on in our descent:- so, to those that approach the Holy Celebrations of the Mysteries, there are appointed purifications and the laying aside of the garments worn before, and the entry in nakedness- until, passing, on the upward way, all that is other than the God, each in the solitude of himself shall behold that solitary-dwelling Existence, the Apart, the Unmingled, the Pure, that from Which all things depend, for Which all look and live and act and know, the Source of Life and of Intellection and of Being.

And one that shall know this vision- with what passion of love shall he not be seized, with what pang of desire, what longing to be molten into one with This, what wondering delight! If he that has never seen this Being must hunger for It as for all his welfare, he that has known must love and reverence It as the very Beauty; he will be flooded with awe and gladness, stricken by a salutary terror; he loves with a veritable love, with sharp desire; all other loves than this he must despise, and disdain all that once seemed fair.

This, indeed, is the mood even of those who, having witnessed the manifestation of Gods or Supernals, can never again feel the old delight in the comeliness of material forms: what then are we to think of one that contemplates Absolute Beauty in Its essential integrity, no accumulation of flesh and matter, no dweller on earth or in the heavens- so perfect Its purity- far above all such things in that they are non-essential, composite, not primal but descending from This?

Beholding this Being- the Choragos of all Existence, the Self-Intent that ever gives forth and never takes- resting, rapt, in the vision and possession of so lofty a loveliness, growing to Its likeness, what Beauty can the soul yet lack? For This, the Beauty supreme, the absolute, and the primal, fashions Its lovers to Beauty and makes them also worthy of love.

And for This, the sternest and the uttermost combat is set before the Souls; all our labour is for This, lest we be left without part in this noblest vision, which to attain is to be blessed in the blissful sight, which to fail of is to fail utterly.

For not he that has failed of the joy that is in colour or in visible forms, not he that has failed of power or of honours or of kingdom has failed, but only he that has failed of only This, for Whose winning he should renounce kingdoms and command over earth and ocean and sky, if only, spurning the world of sense from beneath his feet, and straining to This, he may see.

(4) If I was merely what of me thou newly Createdst, Love who governest the heaven, Thou knowest, who didst lift me with thy light! When now the wheel, which thou dost make eternal Desiring thee, made me attentive to it By harmony thou dost modulate and measure, Then seemed to me so much of heaven enkindled By the sun's flame, that neither rain nor river E'er made a lake so widely spread abroad. The newness of the sound and the great light Kindled in me a longing for their cause, Never before with such acuteness felt; Whence she, who saw me as I saw myself, To quiet in me my perturbed mind, Opened her mouth, ere I did mine to ask, And she began: "Thou makest thyself so dull With false imagining, that thou seest not What thou wouldst see if thou hadst shaken it off. Thou art not upon earth, as thou believest; But lightning, fleeing its appropriate site, Ne'er ran as thou, who thitherward returnest." If of my former doubt I was divested By these brief little words more smiled than spoken, I in a new one was the more ensnared;

(1) IF we consider ourselves in the noble Knowledge, which is opened to us in the Love of God, in the noble Virgin of the Wisdom of God, (not for our Merit, Honesty, [Virtue,] or Worthiness, but merely of his own Will, and original eternal Purpose) even in those Things which appear to us in his Love, then we must needs acknowledge ourselves to be unworthy of such a Revelation; and seeing we are Sinners, we are deficient in the Glory that we should have before him.

(4) If to be more exalted we aspired, Discordant would our aspirations be Unto the will of Him who here secludes us; Which thou shalt see finds no place in these circles, If being in charity is needful here, And if thou lookest well into its nature; Nay, 'tis essential to this blest existence To keep itself within the will divine, Whereby our very wishes are made one; So that, as we are station above station Throughout this realm, to all the realm 'tis pleasing, As to the King, who makes his will our will. And his will is our peace; this is the sea To which is moving onward whatsoever It doth create, and all that nature makes." Then it was clear to me how everywhere In heaven is Paradise, although the grace Of good supreme there rain not in one measure. But as it comes to pass, if one food sates, And for another still remains the longing, We ask for this, and that decline with thanks, E'en thus did I; with gesture and with word, To learn from her what was the web wherein She did not ply the shuttle to the end.

(3) [We give] Thee grace, Thou highest [and] most excellent! For by Thy Grace we have received the so great Light of Thy own Gnosis. O holy Name, fit [Name] to be adored, O Name unique, by which the Only God is to be blest through worship of [our] Sire,—[of Thee] who deignest to afford to all a Father’s piety, and care, and love, and whatsoever virtue is more sweet [than these], endowing [us] with sense, [and] reason, [and] intelligence;—with sense that we may feel Thee; with reason that we may track Thee out from the appearances of things ; with means of recognition that we may joy in knowing Thee.

(5) If thou canst God conceive, thou shalt conceive the Beautiful and Good, transcending Light, made lighter than the Light by God. That Beauty is beyond compare, inimitate that Good, e'en as God is Himself. As, then, thou dost conceive of God, conceive the Beautiful and Good. For they cannot be joined with aught of other things that live, since they can never be divorced from God. Seek'st thou for God, thou seekest for the Beautiful. One is the Path that leadeth unto It - Devotion joined with Gnosis.

(1) Looking into his Son with all the Love Which each of them eternally breathes forth, The Primal and unutterable Power Whate'er before the mind or eye revolves With so much order made, there can be none Who this beholds without enjoying Him. Lift up then, Reader, to the lofty wheels With me thy vision straight unto that part Where the one motion on the other strikes, And there begin to contemplate with joy That Master's art, who in himself so loves it That never doth his eye depart therefrom. Behold how from that point goes branching off The oblique circle, which conveys the planets, To satisfy the world that calls upon them; And if their pathway were not thus inflected, Much virtue in the heavens would be in vain, And almost every power below here dead. If from the straight line distant more or less Were the departure, much would wanting be Above and underneath of mundane order. Remain now, Reader, still upon thy bench, In thought pursuing that which is foretasted, If thou wouldst jocund be instead of weary.

(4) But there are earlier and loftier beauties than these. In the sense-bound life we are no longer granted to know them, but the soul, taking no help from the organs, sees and proclaims them. To the vision of these we must mount, leaving sense to its own low place.

As it is not for those to speak of the graceful forms of the material world who have never seen them or known their grace- men born blind, let us suppose- in the same way those must be silent upon the beauty of noble conduct and of learning and all that order who have never cared for such things, nor may those tell of the splendour of virtue who have never known the face of Justice and of Moral-Wisdom beautiful beyond the beauty of Evening and of dawn.

Such vision is for those only who see with the Soul's sight- and at the vision, they will rejoice, and awe will fall upon them and a trouble deeper than all the rest could ever stir, for now they are moving in the realm of Truth.

This is the spirit that Beauty must ever induce, wonderment and a delicious trouble, longing and love and a trembling that is all delight. For the unseen all this may be felt as for the seen; and this the Souls feel for it, every soul in some degree, but those the more deeply that are the more truly apt to this higher love- just as all take delight in the beauty of the body but all are not stung as sharply, and those only that feel the keener wound are known as Lovers.

(12) But if thou raisest thy thoughts, and considerest where God is, then thou apprehendest the astral birth or geniture, where love and wrath move one against the other. But when thou drawest up the faith in God, who ruleth in holiness in this government or dominion, then thou breakest through heaven, and apprehendest or layest hold on God at his holy heart.

(3) For mounting upward, thou art going right." Thus he made answer, and subjoined: "I pray thee To pray for me when thou shalt be above." And I to him: "My faith I pledge to thee To do what thou dost ask me; but am bursting Inly with doubt, unless I rid me of it. First it was simple, and is now made double By thy opinion, which makes certain to me, Here and elsewhere, that which I couple with it. The world forsooth is utterly deserted By every virtue, as thou tellest me, And with iniquity is big and covered; But I beseech thee point me out the cause, That I may see it, and to others show it; For one in the heavens, and here below one puts it." A sigh profound, that grief forced into Ai! He first sent forth, and then began he: "Brother, The world is blind, and sooth thou comest from it! Ye who are living every cause refer Still upward to the heavens, as if all things They of necessity moved with themselves. If this were so, in you would be destroyed Free will, nor any justice would there be In having joy for good, or grief for evil.

(2) But seeing it is his eternal Will and Purpose to do us good, and to open his Secrets to us according to his Counsel, therefore we ought not to withstand, nor to bury the bestowed Talent in the Earth, for we must give Account of it in the Appearing of his Coming. Therefore we will thus labour in our Vineyard, and commend the Fruit to him, and will set down in Writing a Memorial for ourselves, and leave it to him. For we can search or conceive no further, than only what we apprehend in the Light of Nature; where our Gate stands open; not according to the Measure of our Purpose, when and how we will, but according to his Gift, when and how he wills. We are not able to comprehend the least Sparkle of him, unless the Gates of the Deep be opened to us in our Mind; where then the zealous [earnest] and highly desirous kindled Spirit is as a Fire, to which the earthly Body ought to be subject, and will grudge no Pains to serve the desirous fiery Mind. And although it has nothing to expect for its Labour but Scorn and Contempt from the World, yet it must be obedient to its Lord, for its Lord is mighty, and itself is feeble, and its Lord leads, [drives,] and preserves it, and yet in its [Ignorance, or Want of] Understanding, it knows nothing of what it does, but it lives like all the Beasts. And yet its Will is [not] to live thus, but it must follow the worthy Mind, which searches after the Wisdom of God; and the Mind must follow the Light of Nature; for God manifests [or reveals] himself in that Light, or else we should know nothing of him.

(17) Now if we will lift up our Minds, and seek after the Heaven wherein God dwells, we cannot say that God dwells only above the Stars, and has inclosed himself with the Firmament which is made out of the Waters, in which none can enter except it be opened (like a Window) for him; with which Thoughts Men are altogether befooled [and bewildered.] Neither can we say (as some suppose) that God the Father and the Son are only with Angels in the uppermost inclosed Heaven, and rule only here in this World by the Holy Ghost, who proceeds from the Father and the Son. All these Thoughts are void of the very Knowledge of God. For then God should be divided and circumscriptive, like the Sun that moves aloft above us, and sends its Light and Virtue to us, whereby the whole Deep becomes light and active all over.

(102) Thou needest not first to cast thine eyes up into heaven, for it is written: [1 Deut. xxx.,14. Rom.x.8.] The Word is near thee, viz. on thy lips, and in thy heart.

(2) "See, O Shem, how all the things I have said to you have been fulfilled. . . . And the things that you lack, according to my will, will appear to you at that place upon the earth, that you may reveal them as they are. Do not let your thought have dealings with the body. For I have said these things to you, through the voice of the fire, for I entered through the midst of the clouds. And I spoke according to the language of each one. This is my language that I spoke to you. And it will be taken from you. And you will speak with the voice of the world upon the earth. And it will appear to you with that appearance and voice, and all that I have said to you. Henceforth proceed with faith to shine in the depths of the world."