(3) In addition to these things, we must examine how we know God, Who is neither an object of intellectual nor of sensible perception, nor is absolutely anything of things existing. Never, then, is it true to say, that we know God; not from His own nature (for that is unknown, and surpasses all reason and mind), but, from the ordering of all existing things, as projected from Himself, and containing a sort of images and similitudes of His Divine exemplars, we ascend, as far as we have power, to that which is beyond all, by method and order in the abstraction and pre-eminence of all, and in the Cause of all. Wherefore, Almighty God is known even in all, and apart from all. And through knowledge, Almighty God is known, and through agnosia. And there is, of Him, both conception, and expression, and science, and contact, and sensible perception, and opinion, and imagination, and name, and all the rest. And He is neither conceived, nor expressed, nor named. And He is not any of existing things, nor is He known in any one of existing things. And He is all in all, and nothing in none. And He is known to all, from all, and to none from none. For, we both say these things correctly concerning God, and He is celebrated from all existing things, according to the analogy of all things, of which He is Cause. And there is, further, the most Divine Knowledge of Almighty God, which is known, through not knowing (αγνοσια) during the union above mind; when the mind, having stood apart from all existing things, then having dismissed also itself, has been made one with the super-luminous rays, thence and there being illuminated by the unsearchable depth of wisdom. Yet, even from all things, as I said, we may know It, for It is, according to the sacred text, the Cause formative of all, and ever harmonizing all, and (Cause) of the indissoluble adaptation and order of all, and ever uniting the ends of the former to the beginnings of those that follow, and beautifying the one symphony and harmony of the whole.

(14) The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth.

(4) On this same manner ghostly it fareth within our ghostly wits, when we travail about the knowing of God Himself. For have a man never so much ghostly understanding in knowing of all made ghostly things, yet may he never by the work of his understanding come to the knowing of an unmade ghostly thing: the which is nought but God. But by the failing it may: for why, that thing that it faileth in is nothing else but only God. And therefore it was that Saint Denis said, the most goodly knowing of God is that, the which is known by unknowing. And truly, whoso will look in Denis’ books, he shall find that his words will clearly affirm all that I have said or shall say, from the beginning of this treatise to the end. On otherwise than thus, list me not cite him, nor none other doctor, for me at this time. For sometime, men thought it meekness to say nought of their own heads, unless they affirmed it by Scripture and doctors’ words: and now it is turned into curiosity, and shewing of cunning. To thee it needeth not, and therefore I do it not. For whoso hath ears, let him hear, and whoso is stirred for to trow, let him trow: for else, shall they not.

(7) But this much is enough, since it is impossible for anyone to dispute the nature of the words I have just spoken about the blessed, imperishable, true God. Now, if anyone wants to believe the words set down (here), let him go from what is hidden to the end of what is visible, and this Thought will instruct him how faith in those things that are not visible was found in what is visible. This is a principle of knowledge.

(5) Certain men say that we ought to be without will, wisdom, love, desire, knowledge, and the like. Hereby is not to be understood that there is to be no knowledge in man, and that God is not to be loved by him, nor desired and longed for, nor praised and honoured; for that were a great loss, and man were like the beasts and as the brutes that have no reason. But it meaneth that man’s knowledge should be so clear and perfect that he should acknowledge of a truth that in himself he neither hath nor can do any good thing, and that none of his knowledge, wisdom and art, his will, love and good works do come from himself, nor are of man, nor of any creature, but that all these are of the eternal God, from whom they all proceed. As Christ Himself saith, “Without Me, ye can do nothing.”8 St. Paul saith also, “What hast thou that thou hast not received?”9 As much as to say—nothing. “Now if thou didst receive it, why dost thou glory as if thou hadst not received it?” Again he saith, “Not that we are sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God.”10 Now when a man duly perceiveth these things in himself, he and the creature fall behind, and he doth not call anything his own, and the less he taketh this knowledge unto himself, the more perfect doth it become.

(3) Should one say that Knowledge is founded on demonstration by a process of reasoning, let him hear that first principles are incapable of demonstration; for they are known neither by art nor sagacity. For the latter is conversant about objects that are susceptible of change, while the former is practical solely, and not theoretical. Hence it is thought that the first cause of the universe can be apprehended by faith alone. For all knowledge is capable of being taught; and what is capable of being taught is rounded on what is known before. But the first cause of the universe was not previously known to the Greeks; neither, accordingly, to Thales, who came to the conclusion that water was the first i cause; nor to the other natural philosophers who succeeded him, since it was Anaxagoras who was the first who assigned to Mind the supremacy over material things. But not even he preserved the dignity suited to the efficient cause, describing as he did certain silly vortices, together with the inertia and even foolishness of Mind. Wherefore also the Word says, "Call no man master on earth." For knowledge is a state of mind that results from demonstration; but faith is a grace which from what is indemonstrable conducts to what is universal and simple, what is neither with matter, nor matter, nor under matter. But those who believe not, as to be expected, drag all down from heaven, and the region of the invisible, to earth, "absolutely grasping with their hands rocks and oaks," according to Plato. For, clinging to all such things, they asseverate that that alone exists which can be touched and handled, defining body and essence to be identical: disputing against themselves, they very piously defend the existence of certain intellectual and bodiless forms descending somewhere from above from the invisible world, vehemently maintaining that there is a true essence. "Lo, I make new things," saith the Word, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man."

(53) But what is that which is of God, and belongeth unto Him? I answer: whatever with justice and truth we do, or might call good. When therefore among the creatures the man cleaveth to that which is the best that he can perceive, and keepeth steadfastly to that, in singleness of heart, he cometh afterward to what is better and better, until, at last, he findeth and tasteth that the Eternal Good is a Perfect Good, without measure and number above all created good. Now if what is best is to be dearest to us, and we are to follow after it, the One Eternal Good must be loved above all and alone, and we must cleave to Him alone, and unite ourselves with Him as closely as we may. And now if we are to ascribe all goodness to the One Eternal Good, as of right and truth we ought, so must we also of right and truth ascribe unto Him the beginning, middle, and end of our course, so that nothing remain to man or the creature. So it should be of a truth, let men say what they will. Now on this wise we should attain unto a true inward life. And what then further would happen to the soul, or would be revealed unto her, and what her life would be henceforward, none can declare or guess. For it is that which hath never been uttered by man’s lips, nor hath it entered into the heart of man to conceive. In this our long discourse, are briefly comprehended those things which ought of right and truth to be fulfilled: to wit, that man should claim nothing for his own, nor crave, will, love, or intend anything but God alone, and what is like unto Him, that is to say, the One, Eternal, Perfect Goodness. But if it be not thus with a man, and he take, will, purpose, or crave, somewhat for himself, this or that, whatever it may be, beside or other than the Eternal and Perfect Goodness which is God Himself, this is all too much and a great injury, and hindereth the man from a perfect life; wherefore he can never reach the Perfect Good, unless he first forsake all things and himself first of all. For no man can serve two masters, who are contrary the one to the other; he who will have the one, must let the other go. Therefore if the Creator shall enter in, the creature must depart. Of this be assured.

(4) God saith, “I will not give My glory to another.”7 This is as much as to say, that praise and honour and glory belong to none but to God only. But now, if I call any good thing my own, as if I were it, or of myself had power or did or knew anything, or as if anything were mine or of me, or belonged to me, or were due to me or the like, I take unto myself somewhat of honour and glory, and do two evil things: First, I fall and go astray as aforesaid: Secondly, I touch God in His honour and take unto myself what belongeth to God only. For all that must be called good belongeth to none but to the true eternal Goodness which is God only, and whoso taketh it unto himself, committeth unrighteousness and is against God.

(1) MY beloved Reader, we tell thee this, that all Things from the Original of the Essence of all Essences (every Thing from its Originality) has its Driving [or Impulse] in its own Form; and it always makes that very Thing, with which the Spirit is impregnated; the Body must always labour in that wherein the Spirit is kindled. When I consider and think, why I write thus [many Wonders,] and leave them not for other sharper Wits, I find that my Spirit is kindled in this Matter, whereof I write; for there is a living running Fire of these Things in my Spirit, and thereupon (let me purpose what I will) yet this Thing continually moves and swims on the Top, and so I am captivated therewith in my Spirit; and it is laid upon me as a Work which I must exercise. Therefore seeing it is my Work that my Spirit drives, I will write it down for a Memorial, in such a Manner, as I know it in my Spirit, and in such a Manner as I attained to it, and I will set down no strange Thing, which myself have not tried [and known,] that I be not found a liar concerning myself before God.

(3) [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I said, what I desire to hear. He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee.

(7) Knowing which there shall not be any other to be known in this world, that Knowledge combined with experience, I will tell you.

(69) Reason knows nothing at all of God; and if it be not possible to attain further from the Gift of God, do not descend down into the Deep, but in Singleness of Heart stay on the Article; it will not endanger thy Happiness. God looks only upon the Will of the Heart. Thou must not search so deep into every Thing, if it be not given thee, as it is to this Pen; this Pen writes in the Council of God (that which the Hand knows not, and scarce understands the least Spark of it) and yet very deeply, as thou seest, that the Things to come are shown in a very difficult Depth, which God alone will discover in due Time, which is unknown to us.

(1) I say, when as much as may be, it is known, felt and tasted of the soul. For the lack lieth altogether in us, and not in it. In like manner the sun lighteth the whole world, and is as near to one as another, yet a blind man seeth it not; but the fault thereof lieth in the blind man, not in the sun. And like as the sun may not hide its brightness, but must give light unto the earth (for heaven indeed draweth its light and heat from another fountain), so also God, who is the highest Good, willeth not to hide Himself from any, wheresoever He findeth a devout soul, that is thoroughly purified from all creatures. For in what measure we put off the creature, in the same measure are we able to put on the Creator; neither more nor less. For if mine eye is to see anything, it must be single, or else be purified from all other things; and where heat and light enter in, cold and darkness must needs depart; it cannot be otherwise. But one might say, “Now since the Perfect cannot be known nor apprehended of any creature, but the soul is a creature, how can it be known by the soul?” Answer: This is why we say, “by the soul as a creature.” We mean it is impossible to the creature in virtue of its creature-nature and qualities, that by which it saith “I” and “myself.” For in whatsoever creature the Perfect shall be known, therein creature-nature, qualities, the I, the Self and the like, must all be lost and done away.

(5) So also is it with the will, and love and desire, and the like. For the less we call these things our own, the more perfect and noble and Godlike do they become, and the more we think them our own, the baser and less pure and perfect do they become. Behold on this sort must we cast all things from us, and strip ourselves of them; we must refrain from claiming anything for our own. When we do this, we shall have the best, fullest, clearest and noblest knowledge that a man can have, and also the noblest and purest love, will and desire; for then these will be all of God alone. It is much better that they should be God’s than the creature’s. Now that I ascribe anything good to myself, as if I were, or had done, or knew, or could perform any good thing, or that it were mine, this is all of sin and folly. For if the truth were rightly known by me, I should also know that I am not that good thing and that it is not mine, nor of me, and that I do not know it, and cannot do it, and the like.

(3) Suffice it for me to say, that the Lord of all is God; and I say the Lord of all absolutely, nothing being left by way of exception.

(5) And if it be thus, trust then steadfastly that it is only God that stirreth thy will and thy desire plainly by Himself, without means either on His part or on thine. And be not feared, for the devil may not come so near. He may never come to stir a man’s will, but occasionally and by means from afar, be he never so subtle a devil. For sufficiently and without means may no good angel stir thy will: nor, shortly to say, nothing but only God. So that thou mayest conceive here by these words somewhat (but much more clearly by the proof), that in this work men shall use no means: nor yet men may not come thereto with means. All good means hang upon it, and it on no means; nor no means may lead thereto.

(46) It is said, that he who is content to find all his satisfaction in God, hath enough; and this is true. And he who findeth satisfaction in aught which is this and that, findeth it not in God; and he who findeth it in God, findeth it in nothing else, but in that which is neither this nor that, but is All. For God is One and must be One, and God is All and must be All. And now what is, and is not One, is not God; and what is, and is not All and above All, is also not God, for God is One and above One, and All and above All. Now he who findeth full satisfaction in God, receiveth all his satisfaction from One source, and from One only, as One. And a man cannot find all satisfaction in God, unless all things are One to him, and One is All, and something and nothing are alike.48 But where it should be thus, there would be true satisfaction, and not else. Therefore also, he who will wholly commit himself unto God and be obedient to Him, must also resign himself to all things, and be willing to suffer them, without resisting or defending himself or calling for succour. And he who doth not thus resign or submit himself to all things in One as One, doth not resign or submit himself to God. Let us look at Christ. And he who shall and will lie still under God’s hand, must lie still under all things in One as One, and in no wise withstand any suffering. Such an one were a Christ. And he who fighteth against affliction, and refuseth to endure it, is truly fighting against God. That is to say, we may not withstand any creature or thing by force of war, either in will or works. But we may indeed, without sin, prevent affliction, or avoid it, or flee from it. Now he who shall or will love God, loveth all things in One as All, One and All, and One in All as All in One; and he who loveth somewhat, this or that, otherwise than in the One, and for the sake of the One, loveth not God; for he loveth somewhat which is not God. Therefore he loveth it more than God. Now he who loveth somewhat more than God or along with God, loveth not God, for He must be and will be alone loved, and verily nothing ought to be loved but God alone. And when the true divine Light and Love dwell in a man, he loveth nothing else but God alone, for he loveth God as Goodness and for the sake of Goodness, and all Goodness as One, and one as All; for, in truth, All is One and One is All in God. Literally aught and nought, itch und nicht; but aught means any thing, the idea of the original is emphatically