First Dialogue-i

"It is not," says he, "gold and silver that makes one like God, because these are not treasure to Him; nor vestments, for God is naked; nor ostentation and fame, for He shows Himself to few, and perhaps not one knows Him, and certainly many, and more than many, have a bad opinion of Him. Not all the various conditions of things which we usually admire, for not those things of which we desire to have copies, make one rich, but the contempt for those things." [G] For, in this (degree), God cannot be tasted, felt, seen, because he is more ourselves than ourselves, is not distinct from us.—("Spiritual Torrents.") Ces. Well. But tell me in what manner will this fellow tranquillize the senses, assuage the woes of the spirit, compensate the heart and give its just debts to the mind, so that with this aspiration of his he come not to say: "Nitimur incassum"? Mar. He will be present in the body in such wise that the best part of himself will be absent from it, and will join himself by an indissoluble sacrament to divine things, in such a way that he will not feel either love or hatred of things mortal. Considering himself as master, and that he ought not to be servant and slave to his body, which he would regard only as the prison which holds his liberty in confinement, the glue which smears his wings, chains which bind fast his hands, stocks which fix his feet, veil which hides his view. Let him not be servant, captive, ensnared, chained, idle, stolid and blind, for the body which he himself abandons cannot tyrannize over him, so that thus, the spirit in a certain degree comes before him as the corporeal world, and matter is subject to the divinity and to nature. Thus will he become strong against fortune, magnanimous towards injuries, intrepid towards poverty, disease and persecution. Ces. Well is the heroic enthusiast instructed! V. Ces. Close by is to be seen that which follows. See the wheel of time, which moves round its own centre, and there is the legend: "Manens moveor." What do you mean by that? Mar. This means that movement is circular where motion concurs with rest, seeing that in orbicular motion upon its own axis and about its own centre is understood rest and stability according to right movement, or, rest of the whole and movement of the parts; and from the parts which move in a circle is understood two different kinds of motion, inasmuch as some parts rise to the summit and others from the summit descend to the base successively; others reach the medium differences, and others the extremes of high and low. And all this seems to me suitably expressed in the following: 45. That which keeps my heart both open and concealed, Beauty imprints and honesty dispels; Zeal holds me fast; all other care comes to me By that same path whence all care to the soul doth come: Seek I myself from pain to disengage, Hope sustains me then, whoso scourges, tires;—(altrui rigor mi lassa) Love doth exalt and reverence abase me What time I yearn towards the highest good. High thoughts, holy desires, and mind intent Upon the labours and the cunning of the heart Towards the immense divine immortal object, So do, that I be joined, united, fed, That I lament no more; that reason, sense, attend, Discourse and penetrate to other things.