(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.

(2) And if the presence of a good man, through the respect and reverence which he inspires, always improves him with whom he associates, with much more reason does not he who always holds uninterrupted converse with God by knowledge, life, and thanksgiving, grow at every step superior to himself in all respects - in conduct, in words, in disposition? Such an one is persuaded that God is ever beside him, and does not suppose that He is confined in certain limited places; so that under the idea that at times he is without Him, he may indulge in excesses night and day.

(39) Consider these things about God: he is in every place; on the other hand, he is in no place. With respect to power, to be sure, he is in every place; but with respect to divinity, he is in no place. So then, it is possible to know God a little. With respect to his power, he fills every place, but in the exaltation of his divinity, nothing contains him. Everything is in God, but God is not in anything.

(85) Thou seest, also, how heaven is in a holy man; and that everywhere, wheresoever thou standest, goest or liest, if thy spirit does but qualify or cooperate with God, then, as to that part, thou art in heaven, and thy soul is in God. Therefore also saith Christ, [John x. 28, 29] My sheep are in my hands, no man can pull them away from me.

(3) Thou wottest well this, that God is a Spirit; and whoso should be oned unto Him, it behoveth to be in soothfastness and deepness of spirit, full far from any feigned bodily thing. Sooth it is that all thing is known of God, and nothing may be hid from His witting, neither bodily thing nor ghostly. But more openly is that thing known and shewed unto Him, the which is hid in deepness of spirit, sith it so is that He is a Spirit, than is anything that is mingled with any manner of bodilyness. For all bodily thing is farther from God by the course of nature than any ghostly thing. By this reason it seemeth, that the whiles our desire is mingled with any matter of bodilyness, as it is when we stress and strain us in spirit and in body together, so long it is farther from God than it should be, an it were done more devoutly and more listily in soberness and in purity and in deepness of spirit.

(2) And therefore swink and sweat in all that thou canst and mayest, for to get thee a true knowing and a feeling of thyself as thou art; and then I trow that soon after that thou shalt have a true knowing and a feeling of God as He is. Not as He is in Himself, for that may no man do but Himself; nor yet as thou shalt do in bliss both body and soul together. But as it is possible, and as He vouchsafeth to be known and felt of a meek soul living in this deadly body.

(42) All men who are aware of their ignorance tuck up the flap of their garment and say earnestly: 'O thou who art not seen although thou makest us to know thee, everyone is thou and no other than thou is manifested. The soul is hidden in the body, and thou art hidden in the soul. O thou who art hidden in that which is hidden, thou art more than all. All see themselves in thee and they see thee in everything. Since thy dwelling is surrounded by guards and sentinels how can we come near to thy presence? Neither mind nor reason can have access to thy essence, and no one knows thy attributes. Because thou art eternal and perfect thou art always confounding the wise. What can we say more, since thou art not to be described!'

(54) If man's eyes were but opened, he would see God everywhere in his heaven; for heaven stands in the innermost birth or geniture everywhere.

(42) For thou needest not to ask, Where is God? [See Ch. 14, par. 127] Hearken, thou blind man; thou livest in God, and God is in thee; and if thou livest holily, then therein thou thyself art God. For wheresoever thou lookest, there, is God.

(3) On the same manner shalt thou do with this little word “God.” Fill thy spirit with the ghostly bemeaning of it without any special beholding to any of His works—whether they be good, better, or best of all—bodily or ghostly, or to any virtue that may be wrought in man’s soul by any grace; not looking after whether it be meekness or charity, patience or abstinence, hope, faith, or soberness, chastity or wilful poverty. What recks this in contemplatives? For all virtues they find and feel in God; for in Him is all thing, both by cause and by being. For they think that an they had God they had all good, and therefore they covet nothing with special beholding, but only good God. Do thou on the same manner as far forth as thou mayest by grace: and mean God all, and all God, so that nought work in thy wit and in thy will, but only God.

(2) In this time it is that a soul hath comprehended after the lesson of Saint Paul with all saints—not fully, but in manner and in part, as it is according unto this work—which is the length and the breadth, the height and the deepness of everlasting and all‑lovely, almighty, and all‑witting God. The everlastingness of God is His length. His love is His breadth. His might is His height. And His wisdom is His deepness. No wonder though a soul that is thus nigh conformed by grace to the image and the likeness of God his maker, be soon heard of God! Yea, though it be a full sinful soul, the which is to God as it were an enemy; an he might through grace come for to cry such a little syllable in the height and the deepness, the length and the breadth of his spirit, yet he should for the hideous noise of his cry be always heard and helped of God.

(43) When thou beholdest the deep between the stars and the earth, canst thou say, That is not God, or, There God is not? O, thou miserable corrupted man! be instructed; for in the deep above the earth, where thou seest and knowest nothing, and sayest there is nothing, yet even there is the lightholy God in his Trinity, and he is generating there, as well as in the high heaven aloft above this world. 44 Or dost thou think that in or at the time of the creation of this world he departed and went away from his seat wherein he did sit from eternity? O no; that cannot be, for though he would himself do so, he cannot do it, for he himself is All: As little as a member of the body can be rent off from itself, so little also can God be divided, rent or separated from being everywhere.

(4) We come now to the recollection of God. This consists in a man's remembering that God observes all his acts and thoughts. People only see the outward, while God sees both the outer and the inner man. He who really believes this will have both his outer and inner being well disciplined. If he disbelieves it, he is an infidel, and if, while believing it, be acts contrary to that belief, he is guilty of the grossest presumption. One day a Negro came to the Prophet and said, "O Prophet of God! I have committed much sin. Will my repentance be accepted, or not?" The Prophet said, "Yes." Then the Negro said, "O Prophet of God, all the time I was committing sin, did God really behold it?" "Yes," was the answer. The Negro uttered a cry and fell lifeless. Till a man is thoroughly convinced of the fact that he is always under God's observation it is impossible for him to act rightly.

(21) But if thou lockest up thy soul within thy body, and dost debase it, saying: I nothing know; I nothing can; I fear the sea; I cannot scale the sky; I know not who I was, who I shall be - what is there [then] between [thy] God and thee? For thou canst know naught of things beautiful and good so long as thou dost love thy body and art bad. The greatest bad there is, is not to know God's Good; but to be able to know [Good], and will, and hope, is a Straight Way, the Good's own [Path], both leading there and easy. If thou but settest thy foot thereon, 'twill meet thee everywhere, 'twill everywhere be seen, both where and when thou dost expect it not - waking, sleeping, sailing, journeying, by night, by day, speaking, [and] saying naught. For there is naught that is not image of the Good.

(50) Yes, dear man, now boast thyself that thou hast hit it well! Indeed thou, above others, knowest God! Behold, thou blind man, wherever love riseth up in meekness, there the heart of God riseth up. For the heart of God is generated in the meek water of the kindled light, be it in man, or anywhere else without man; it is everywhere generated in the centre, between the outermost and the innermost birth or geniture.

(70) This is the true being of God in heaven, yea heaven itself: If thy eyes were opened, thou wouldst see it plainly and clearly on earth, in that place where thou art at present.

(43) O my heart, if you wish to arrive at the beginning of understanding, walk carefully. To each atom there is a different door, and for each atom there is a different way which leads to the mysterious Being of whom I speak. To know oneself one must live a hundred lives. But you must know God by Himself and not by you; it is He who opens the way that leads to Him, not human wisdom. The knowledge of Him is not at the door of rhetoricians. Knowledge and ignorance are here the same, for they cannot explain nor can they describe. The opinions of men on this arise only in their imagination; and it is absurd to try to deduce anything from what they say: whether ill or well, they have said it from themselves. God is above knowledge and beyond evidence, and nothing can give an idea of his Holy Majesty.

(1) AND on the same manner, where another man would bid thee gather thy powers and thy wits wholly within thyself, and worship God there—although he say full well and full truly, yea! and no man trulier, an he be well conceived—yet for fear of deceit and bodily conceiving of his words, me list not bid thee do so. But thus will I bid thee. Look on nowise that thou be within thyself. And shortly, without thyself will I not that thou be, nor yet above, nor behind, nor on one side, nor on other.

(8) Some of these recollectors of God are so absorbed in the thought of Him that, if people speak to them they do not hear, or walk in front of them they do not see, but stumble as if they collided with a wall. A certain saint relates as follows: "One day I passed by a place where archers were having a shooting match. Some way off a man was sitting alone. I approached him and attempted to engage him in talk, but he replied, "The remembrance of God is better than talk." I said, "Are you not lonely?" "No," he answered, "God and two angels are with me." Pointing to the archers, I asked, "Which of these has carried off the prize?" "That one," was his reply, "to whom God has allotted it." Then I inquired, "Where does this road come from?" Upon which, lifting up his eyes to heaven, he rose and departed, saying, "O Lord! many of Thy creatures hold one back from the remembrance of Thee!"

(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.