CHAPTER I
Of that which is perfect and that which is in part, and how that
which is in part is done away, when that which is perfect is come.
St. Paul saith, "When that which is perfect is come, then that which is in part
shall be done away."[6] Now mark what is "that
which is perfect," and "that which is in part."
"That which is perfect" is a Being, who hath
comprehended and included all things in Himself and His own Substance, and
without whom, and beside whom, there is no true Substance, and in whom all
things have their Substance. For He is the Substance of all things, and is in
Himself unchangeable and immoveable, and changeth and moveth all things else.
But "that which is in part," or the Imperfect, is that which hath its source
in, or springeth from the Perfect; just as a brightness or a visible appearance
floweth out from the sun or a candle, and appeareth to be somewhat, this or
that. And it is called a creature; and of all these "things which are in part,"
none is the Perfect. So also the Perfect is none of the things which are in
part. The things which are in part can be apprehended, known, and expressed;
but the Perfect cannot be apprehended, known, or expressed by any creature as
creature. Therefore we do not give a name to the Perfect, for it is none of
these. The creature as creature cannot know nor apprehend it, name nor conceive
it.
"Now when that which is Perfect is come, then
that which is in part shall be done away." But when doth it come? 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. This
is the meaning of that saying of St. Paul: "When that which is perfect is come"
(that is, when it is known), "then that which is in part" (to wit,
creature-nature, qualities, the I, the Self, the Mine) will be despised and
counted for nought. So long as we think much of these things, cleave to them
with love, joy, pleasure or desire, so long remaineth the Perfect unknown to
us.
But it might further be said, "Thou sayest,
beside the Perfect there is no Substance, yet sayest again that somewhat
floweth out from it: now is not that which hath flowed out from it, something
beside it." Answer: This is why we say, beside it, or without it, there is no
true Substance. That which hath flowed forth from it, is no true Substance, and
hath no Substance except in the Perfect, but is an accident, or a brightness,
or a visible appearance, which is no Substance, and hath no Substance except in
the fire whence the brightness flowed forth, such as the sun or a candle.
[6] 1 Cor. 13:10.