22. The third manner is concerned with those who attend to God by means of elevation, that is, through ecstasy and rapture. And he said, what is this? This is the Seraphic order. It seems that Francis belonged to it. And he said that he (Francis) was in ecstasy before even receiving the habit, and was found near a certain hedge. This, indeed, is the most difficult, that is, elevation, for the whole body is shaken, and unless there be some consolation of the Holy Spirit, it could not survive. And in these things the Church is consummated. But what this order is to be, or already is, it is hard to know. 22. Tertius ordo est vacantium Deo secundum modum sursumactivum, scilicet ecstaticum seu excessivum. -- Et dicebat: Quis enim iste est? Iste est ordo seraphicus. De isto videtur fuisse Franciscus. Et dicebat, quod etiam antequam haberet habitum, raptus fuit et inventus iuxta quandam sepem. -- Hic enim est maxima difficultas, scilicet in sursumactione, quia totum corpus enervatur, et nisi esset aliqua consolatio Spiritus sancti, non sustineret. Et in his consummabitur Ecclesia. Quis autem ordo iste futurus sit, vel iam sit, non est facile scire.
23. The first order corresponds to the Thrones, the second, to the Cherubim, and the third, to the Seraphim, and these are close to Jerusalem, and have nothing to do but fly. This order will not flourish, unless Christ appears and suffers in His mystical body. And he} said that this apparition of the Seraph to Blessed Francis, which was both expressive and impressed, showed that this order was to correspond to this one (the Seraph), but that he (Francis) was to attain it through hardships. In this vision, there were great mysteries. And so, these orders are distinguished in relation to their greater or lesser perfection. But the comparison is in the order of states, and not in the order of persons, for sometimes a lay person may be more perfect than a religious. 23. Primus ordo respondet Thronis; secundus Cherubim; tertius Seraphim, et isti sunt propinqui Ierusalem et non habent nisi evolare. Iste ordo non florebit, nisi Christus appareat et patiatur in corpore suo mystico. -- Et dicebat, quod illa apparitio Seraph beato Francisco, quae fuit expressiva et impressa, ostendebat, quod iste ordo illi respondere debeat, sed tamen pervenire ad hoc per tribulationes. Et in Hla apparitione magna mysteria erant. -- Sic ergo distinguuntur isti ordines secundum maiorem et minorem perfectionem; comparatio autem est secundum status, non secundum personas; quia una persona laica aliquando perfectior est quam religiosa.
24. The next subject is the light of the stars which represents the hierarchized soul. For it is necessary that the hierarchized soul have levels corresponding to the Jerusalem which is above. For the soul is something great: the whole universe may be described in it. The soul is called as lovely as Jerusalem, for it is likened to Jerusalem through the disposition of the hierarchical levels. For they are disposed in the soul in a threefold manner: in relation to ascent, to descent, and to the return to God. Then the soul sees angels of God ascending and descending upon it; as Jacob saw in his mind. The Abbot of Vercelles indicated three levels, those of nature, of diligence, and of grace. But it does not seem that the soul could be hierarchized by nature in any way. Therefore we should attribute [the three levels] to diligence combined with nature, diligence combined with grace, and grace superior to both nature and diligence. 24. Sequitur de luce stellari, per quam anima hierarchizata intelligitur. Necesse est enim, ut anima, quae est hierarchizata, habeat gradus correspondentes supernae Ierusalem. Grandis res est anima: in anima potest describi totus orbis. Pulcra , dicitur, sicut Ierusalem , quia assimilatur Ierusalem per dispositionem graduum hierarchicorum. Disponuntur autem in anima tripliciter: secundum ascensum, secundum descensum et secundum regressum in divina; et tunc anima videt Angelos Dei ascendentes et descendentes per scalam , ut vidit Iacob in mente sua. -- Abbas Vercellensis assignavit tres gradus, scilicet naturae, industriae, gratiae. Sed non videtur, quod aliquo modo per naturam anima possit hierarchizari. Et ideo nos debemus attribuere industriae cum natura, industriae cum gratia, et gratiae super naturam et industriam.
25. Now, there are three levels of diligence combined with nature or action: announcement, dictation, and leadership. Announcement corresponds to the Angels, dictation to the Archangels, and leadership to the Principalities. For diligence [combined with nature] begins by perceiving what one of the senses announces. Sight and hearing announce many things, but hearing [announces] more of them [than sight], for instance, what is going on in Rome. Taste, odorate, and touch do not go far, wherefore they are slow. But diligence must be careful not to let in every message, such as looking upon women . Hence, diligence must make a distinction between those data that are to be rejected and those that are to be chosen. Then, there is need of deliberation, which is dictation, [that is, finding out] whether a thing is permitted, and if it is permitted, whether it is fitting, and if permitted and fitting, whether it is useful. Nothing, indeed, is useful unless it is permitted and fitting. Then, there is need of leadership, so that the thing may be executed. "To execute [a thing] is to take it within the faculty of the will," and this pertains to the Principalities. For there are many Angels and Archangels, many who perceive and deliberate on what is fitting, but they are not executives, as are the Principalities. 25. Tres autem sunt gradus industriae cum natura sive actus, scilicet nuntiatio, dictatio, ductio. Nuntiatio respondet Angelis; dictatio, Archangelis; ductio, Principatibus. -- Industria enim primo percipit quod quilibet sensus nuntiat. Visus et auditus multa nuntiant, sed auditus plura, ut illa quae Romae fiunt; gustus, odoratus et tactus non vadunt longe, et ideo tardi sunt. Cavere autem debet industria, ut non permittat, omnem nuntium intrare, ut mulieres videre. Industria ergo debet discernere inter nuntiata, utrum sint respuenda, vel eligenda. -- Deinde necesse est deliberatio, quae est dictatio, utrum liceat; et si liceat, utrum deceat; et si liceat et deceat, utrum expediat. Nil enim expedit, nisi quod licet et decet. -- Deinde necessaria est ductio, ut prosequatur. «Prosequi autem est assumere in facultatem voluntatis», et hoc est Principatuum. Multi enim sunt Angeli et Archangeli, scilicet perspicientes et deliberantes quod expedit, sed non sunt prosequentes, ut Principatus.
26. The second level is that of diligence combined with grace. And there are three acts. The first is that the thing deliberated upon be done for God's sake, so that the first ordination be towards God: and this pertains to the Powers—that is, to ordain [things] to the end and remove whatever is disordered. And because this is difficult, there is need for strengthening, which pertains to the Virtues.} And because directing to the end is difficult and also strengthening, there follows command, which pertains to the Dominations. 26. Secundus est gradus industriae cum gratia; et sunt tres actus. Primus, ut propter Deum fiat quod deliberatum est; unde prima ordinatio est in Deum, quae est Potestatum, scilicet in finem ordinare et quidquid deordinatum est, removere; et quia hoc est difficile, ideo necessaria est roboratio, quae est Virtutum; et quia in finem ordinare est difficile et roborare; ideo sequitur imperato, quae est Dominationum.
27. The third hierarchizing is that of grace above nature and diligence. When the soul is lifted higher than itself, and, having emptied itself out, receives divine illuminations, it looks above itself to what has been given to it. And out of this, it rises, or is lifted up, to divine concerns. These three acts are reception, revelation, and union beyond which the mind does not reach. And it is in this that the whole Canticle consists: the chaste, chaster, and chastest receiving; the chaste, chaster, and chastest speculation; the chaste, chaster, and chastest union. And then will it be possible to say with this Canticle: "Let Him kiss me with kisses of His mouth!" Reception corresponds to the Thrones, revelation to the Cherubim, and union to the Seraphim. And this hierarchizing is in the order of ascent. 27. Tertia hierarchizatio est gratiae super naturam et industriam, quando scilicet anima supra se elevata est et, se deserta, suscipit divinas illuminationes et supra se speculatur quod sibi datum est; et ex hoc surgit in divina sive sursum agitur. Ista tria sunt susceptio, revelatio, unio, ultra quam non procedit mens. Et in istis consistit Canticum canticorum totum, scilicet in castis, castioribus, castissimis susceptionibus; in castis, castioribus, castissimis speculationibus; in castis, castioribus, castissimis unitionibus; et tunc poterit dicere illud Cantici: Osculetur me osculo oris sui . -- Susceptio respondet Thronis, revelatio Cherubim, unio Seraphim. Et haec hierarchizatio est secundum ascensum.
28. Again, there is a hierarchizing of the soul in the order of descent, that is, by way of going down. For it is fitting that the ointment upon the head of the hierarchy on high run down over the heard in the intermediate hierarchy, and upon the robe, that is, the lowest hierarchy. Now, these things come about according to the powers of the soul, and Dionysius (the Pseudo-Areapagite) says they are three: the powers of receiving, preserving, and distributing, so that a soul may receive abundantly, preserve attentively, and pour out again generously. Hence, freely you have received, freely give. 28. Item, est hierarchizatio animae secundum descensum sive per modum descendendi. Oportet enim, ut unguentum capitis hierarchiae supernae cadat in barbam , in mediam hierarchiam, et in vestimenta , id est infimam. Haec autem habent fieri secundum virtutes animae, quae sunt tres, secundum Dionysium: susceptivae, custoditivae, distributivae; ut copiose suscipiat, studiose custodiat, liberaliter refundat; unde gratis accepistis, gratis date .
29. But for the soul to receive these illuminations, it needs lively desire, perspicacious scrutiny, and calm judgment. For the contemplative soul is not without lively desire. Anyone who does not have it has nothing of contemplation, for the origin of lights is from the highest things to the lowest, and not the other way. The first corresponds to the Seraphim, for it is burning like fire. That is why fire has the greatest significance in Scriptures. Moses went up to the summit of the mountain toward this burning fire. For he could not have come down from the mountain to teach the people unless he had first gone up to the fire. Desire, then, disposes the soul for the receiving of light. 29. Ad hoc autem, quod anima recipiat illa lumina, requiritur vivacitas desiderii, perspicacitas scrutinii, tranquillitas iudicii. Non enim est contemplativa anima sine desiderio vivaci. Qui hoc non habet nihil de contemplatione habet, quia origo luminum est a supremis ad infima, non e converso. -- Primus respondet Seraphim, qui est ardens sicut ignis; unde ignis maximam significationem habet in Scripturis. Ad istum ignem ardentem in vertice montis ascendit Moyses, et tamen illum ignem prius vidit in pede montis . Non enim Moyses descendere potuit ad erudiendum populum, nisi prius ad ignem ascendisset. Desiderium ergo disponit animam ad suscipiendum lumen.
30. In the second place, the soul must scrutinize or perceive perspicaciously those things that have been given to it by God, nor should it indulge in imaginations or occupations that would prevent it from being busy with this light and carried up to it. And this corresponds to the Cherubim. 30. Secundo oportet, quod anima perspicaciter advertat vel percipiat quae data sunt sibi a Deo, et non habeat phantasmata vel occupationes, quin possit occupari et ferri in illa lumina. Et istud respondet Cherubim.
31. In the third place, the soul must have calm judgment, for the gift of God must not be received in a vacuum, lest judgment be perverted into some passion. For as the judgment of the soul is perverted if I love or hate inordinately, so also if I hope [inordinately], and it is the same with the other passions. And this corresponds to the Thrones. 31. Tertio oportet, quod habeat tranquillitatem iudicii, quia donum Dei non debet in vacuum recipere , ut non pervertatur iudicium in aliqua passione; quia, sicut animae iudicium pervertitur, si inordinate amo vel odio, sic similiter, si spero, et sic de aliis passionibus. Et hoc respondet Thronis.
32. Out of these considerations, there follows the authority of command. For as soon as the soul has received something through desire, and perspicaciously perceived it, and calmly judged that what God willed had to be done, then it commands it to be done. And this corresponds to the Dominations. But command is of little value unless it is followed by execution. Hence, it is fitting that there be manliness in the exercise of what is proposed, and this corresponds to the Virtues, so that the soul will not give up on account of any hardship whatsoever that which it knows to be God's will. Following this, there is the nobility of having triumphed over the obstacles that come up after something has been received from God, and that corresponds to the Powers— that is, triumphing over everything. These three constitute the intermediate hierarchy of the soul. 32. Ex his sequitur auctoritas imperii. Ex quo enim desiderio suscipit et istud perspicaciter percipit et tranquille faciendum iudicat, quod Deus vult; tunc anima imperat fieri; et istud respondet Dominationibus. Sed imperare parum valet, nisi faciat; ideo oportet, quod sit Virilitas propositi exercitati, quod respondet Virtutibus, ut propter nullam tribulationem dimittat bonum, quod scit Deum velle. -- Post quod venit nobilitas triumphi propter impedimenta, quae occurrunt, postquam recipitur aliquid a Deo; et istud respondet Potestatibus, scilicet de omnibus triumphare. Haec tria faciunt mediam hierarchiam animae.
33. Now, thirdly,} the distribution of what has been preserved. And in this there are three things, or a threefold relationship, that is, clarity of example, truth of expression, and humility of service. In this manner should we give life to the neighbor: through example, knowledge, and fact. Outstanding example corresponds to the Principalities, to whom it pertains to lead; truth of expression, to the Archangels; humility of service, to the Angels. And so, in the descending way, there is consummation in humility and beginning in love, while the opposite is true of the ascending way. Hence, in descending, we begin with the liveliness of desire [and go] to the humility of service. Wherefore Christ came to the humility of serving us. Wherefore also as the soul has Angels going up, so must it have them going down. Hence: No one has ascended into heaven except Him who has descended from heaven. 33. Tertium est custoditi distributio; et in hoc sunt tria vel tripliciter contingit, scilicet per claritatem exempli, per veritatem eloquii, per humilitatem obsequii. Sic debemus vitam dare proximo, scilicet per exempla, scientiam, substantiam. -- Praeclaritas exempli respondet Principatibus, quorum est ducere; veritas eloquii, Archangelis; humilitas obsequii, Angelis. -- Sic ergo est consummatio in humilitate secundum descensum, et inceptio in caritate; ascendendo e contrario. Sic ergo descendendo incipimus a vivacitate desiderii ad humilitatem obsequii. Unde Christus venit ad humilitatem obsequii nostri. Sicut ergo anima habet Angelos ascendentes, sic debet habere descendentes. Unde in Ioanne: Nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis qui est in caelo .
34. The third manner of distinguishing within the soul in relation to the return to God, corresponds to the threefold level of contemplation. Gregory, commenting on Ezechiel, establishes three levels: whatever becomes an object of our consideration is outside us, inside us, or above us. Wherefore God is contemplated in those things that are inside us, outside us, or above us, and this, by means of three powers, the exterior, the interior, and the superior, that is, the apprehensive, the affective, and the operative. And, according to the Philosopher, "every noble soul has three operations," that is, the animal toward things without, the intellectual toward things within, and the divine toward things above. It is fitting, then, that the soul be hierarchized in relation to these powers: first, to the exterior, of which there are three, a discerning investigation, a discerning selection, and a discerning execution. 34. Tertio modo modus distinguendi in anima secundum regressum est secundum triplicem gradum contemplationis. Gregorius, Super Ezechielem , ponit tres gradus: aut enim quod venit in considerationem nostram est extra nos, aut intra nos, aut supra nos. Unde Deus contemplatur aut in his quae sunt intra nos, aut extra nos, aut supra nos, secundum tres potentias, scilicet exteriores, interiores, superiores, sive. apprehensivas, amativas, operativas. Et secundum Philosophum «omnis anima nobilis tres habet operationes», scilicet animalem ad extra, intellectualem ad intra, divinam ad supra. Oportet ergo, ut anima habeat hierarchizationem secundum has potentias: primo secundum virtutes exteriores, circa quas sunt tria, scilicet discreta perlustratio, discreta praeelectio, discreta prosecutio.
B. Exterior
1. Discerning Investigation, Discerning Selection, Judgment Which is Found in Execution
35. First, then, there must be a discerning investigation, so that the world be considered discriminately by the soul. For within the soul there is, so to speak, a writing hand. First, one of the senses perceives exterior things, then the common sense; after that, the imagination and reason consider [the matter] and place it in the memory. It is fitting, then, that there be great discernment in the guarding of the house, lest all have access to these powers. May nothing useless be announced to the king and the queen. For a robber should not be introduced before the king, except perhaps to be condemned. Eve, wretched and imprudent as she was, introduced the serpent's eloquence, and doubted; and many today are corrupted by this eloquence. Wherefore nothing filthy should come in through those doors. Outside are the dogs, and the sorcerers, and the fornicators. Second, there must be a discerning selection. From the fact that what is perceived becomes manifest, it follows that it must be chosen insofar as it is good: for in relation to good things, there is well-ordered selection. For one should not eat before celebrating [Mass]. And this pertains to the Archangels, and discerning investigation, to the Angels. Then, there follows judgment which is found in execution, and this consorts with the Principalities. From the fact that good is perceived and selected as worthy of action, there must follow a judgment towards its execution. Now, all these things are brought about by grace, and not by diligence with the only help of nature, as it was said at first. 35. Primo ergo debet esse discreta perlustratio, ut discrete consideretur mundus ab anima. Nam in anima est sicut quaedam manus scribens. Sensus enim percipit exteriora et post, sensus communis; deinde imaginatio, et ratio considerat et reponit in memoria. Oportet ergo, quod sit magna discretio ad custodiendam domum, ne omnes intrent ad has vires; nihil nuntietur regi et reginae, quod sit inutile. Latro enim introduci non debet coram rege, nisi forte, ut condemnetur. Eva enim misera et incauta introduxit eloquium serpentis et dubitavit ; et isto eloquio hodie multi currumpuntur. Nihil ergo debet intrare per portas istas immundum; in Apocalypsi: Foras canes et venefici et impudici *. -- Secundum est discreta praeelectio; ex quo apparet, quid percipitur, sequitur, ut praeeligatur, ex quo percipitur bonum; quia in bonis est electio ordinata; non enim prius manducandum quam celebrandum. -- Et hoc respondet Archangelis, et discreta perlustratio convenit Angelis. -- Post sequitur iudicium -- et istud convenit Principatibus -- quod est in prosecutione. Ex quo bonum percipitur et bonum praeeligitur faciendum, sequi debet iudicium ad prosequendum. Haec autem omnia operatur gratia, non industria sola cum natura, ut dicebatur primo.
Interior
1. Disciplined Chastizing
36. The second hierarchizing of the mind is related to the interior powers: and this is more difficult than the first. It consists in three things: a disciplined chastizing, a disciplined strengthening, and a disciplined calling. First it consists in chastizing the roots of the passions, so that the opposing powers are cut off and neutralized. The prince of the world is coming, and in Me he has nothing. For as long as those passions dominate a man, the devil has something of his own in this man. But for this to be achieved, there is need to uproot the threefold concupiscence: of originating, of enjoying, and of possessing, for this threefold concupiscence introduces the devil into the soul. This hierarchizing corresponds to the Powers. For the soul cannot generate power as long as the devil has any right upon it. It is fitting, then, that a man have the three opposite [virtues]: that he be submissive, chaste, and poor. In this way will the roots of the passions be pulled out. The time of pruning . . . has come, for they abound every day. 36. Secunda hierarchizatio mentis est quantum ad potentias interiores; quod est magis difficile quam primum. Haec autem consistit in tribus, quae sunt: districta castigatio, districta confortatio, districta convocatio, quae interius hierarchizatam faciunt animam. -- Primo, quod castigentur radices passionum et amputentur, et enerventur contrariae potestates. Venit enim princeps mundi huius et in me non loabet quidquam . Quamdiu enim passiones illae dominantur homini, diabolus habet de suo in homine. Ad hoc autem faciendum necesse est, ut eradicetur triplex libido : libido principandi, libido delectandi, libido possidendi; quia haec triplex libido inducit diabolum in animam. -- Haec autem hierarchizatio respondet Potestatibus. Non potest autem anima potestativa esse, quamdiu diabolus habet ius suum in anima. Oportet ergo, ut homo habeat tria opposita: ut sit subiectus, castus, pauper. Et sic amputatur radices passionum; in Cantico: Tempus putationis advenit , quia qualibet die pullulant.
2. Disciplined Strengthening
37. Second, there is disciplined strengthening. For as the threefold concupiscence makes a man prone to evil, so a threefold weakness constitutes an obstacle to good. These are the weaknesses of negligence, impatience, and discouragement. Some men are so negligent that it is hard for them to do any good. Others become impatient very soon. Others again, although they do not suffer the first two weaknesses, rapidly become discouraged. It is fitting, then, to reform the soul through a mind that is vigilant, long- suffering, and confident. And to this corresponds the order of the Virtues. 37. Secunda est districta confortatio. Sicut enim triplex libido facit pronitatem ad malum, sic triplex infirmitas facit difficultatem ad bonum. Haec autem est infirmitas negligentiae, impatientiae, diffidentiae. Quidam ita sunt negligentes, ut durum sit eis facere bonum; secundi, ut cito sint impatientes; tertii, etsi ambo praemissa non habeant, tamen cito diffidunt. Oportet ergo, per mentis vigilantiam, tolerantiam, confidentiam animam reformari. Et huic respondet ordo Virtutum.
3. Disciplined Calling
38. There follows a disciplined calling. For when the mind is well ordered, like the Church, when it has a power over it, then it is a temple of God. When there is domination and command over all the virtues, then it is hierarchized by the Dominations; that it, when the virtues are called to their task, and it is said to one, do this, and to another, do that. Now, in order to achieve this, it is necessary to have dominion over appetites, imaginations, and occupations, so that there be discipline in all three. Then is the soul its own master, when the threefold concupiscence is removed from the affective power, the threefold weakness from the aggressive power, and the threefold error from the rational power. Then the soul has command over its own empire. Then it is not thrown out of its own house as these passions are cut off. And in such a soul, God is dwelling—which He could not have done in case of concupiscence gone wild, and so forth. The devil gladly imprints what he has in himself, that is, "an irrational madness, loving shameless desires and fantasies." 38. Sequitur districta convocatio. Quando enim mens est ordinata sicut Ecclesia, quando habet potestatem supra se, tunc est templum Dei; quando dominatur et imperat omnibus viribus, tunc est hierarchizata Dominationibus; quando virtutes vocantur ad opera sua, et dicitur huic: fac hoc, et illi: fac tu illud . Ad hoc autem faciendum necesse est, ut dominetur appetitibus, phantasmatibus, occupationibus, ut sit districtio in appetitibus, phantasmatibus, occupationibus. -- Et tunc est anima domina sui, quando concupiscibili aufertur concupiscentia triplex, irascibili aufertur infirmitas triplex, rationali aufertur error triplex. Tunc anima habet imperium in regno suo; et tunc non expellitur extra domum suam, quando illae passiones sunt amputatae; et in tali anima Deus habitat, non in furiosa concupiscentia etc. Diabolus libenter imprimit quod in se habet; haec sunt «furor irrationalis, amens concupiscentia, phantasia proterva».
D. Superior
39. Now, there follows the manner in which the soul is hierarchized as regards the superior virtues. For when the soul does what it can, grace lifts it up easily and God works in it, so that there be a worthy admission, a worthy inspection, and a worthy induction. A worthy admission of divine matters corresponds to the Thrones. And it is in this sense that the passage from Lamentations is understood: Rise up . . .at the beginning of every watch; pour out your heart like water in the presence of the Lord, that is, pray in the presence of the Lord. And the Psalm: O Lord, all my desire is before You; from You my groaning is not hid. Later, when the soul is lifted up, it must not be idle, but should look around. Arise, O Jerusalem!—Stand upon the heights! — Then you shall be radiant at what you see, your heart shall throb and overflow. Then, indeed, the soul must be fixed, and standing, and expecting. Then follows divine induction. When a worthy admission has come about together with a holy perception, then the soul is rapt in God, that is, in the beloved. Hence, in the Canticle: His left hand is under my head and His right arm embraces me. — My Lover belongs to me and I to Him; He browses among the lilies, for [the soul] already feels the union and is made one spirit with God. And this is the highest thing in the soul: it makes it abide in heaven. And to these correspond in an orderly manner the orders of the superior hierarchy. And so the soul is a woman clothed with the sun, and the moon . . . under her feet, and upon her head a crown of twelve stars, for it is full of lights and never turns its eyes away from light. 39. Sequitur, quomodo anima hierarchizatur quantum ad virtutes superiores. Quando enim anima facit quod potest, tunc gratia facile levat animam, et Deus ibi operatur, ut sit digna semper admissio, digna inspectio, digna inductio. -- Digna admissio divinorum respondet Thronis. Et ita intelligitur illud quod legitur in Threnis: Consurge in principio vigiliarum, effunde sicut aquam cor tuum ante conspectum Domini , id est, pone ante Deum preces. In Psalmo: Domine,, ante te omne desiderium meum, et gemitus meus a te non est absconditus . -- Et post, quando elevatur, non debet esse otiosa et debet circumspicere; Isaias: Ierusalem consurge et sta in excelso ; et: Tunc videbis et afflues, et mirabitur et dilatabitur cor tuum . -- Tunc enim debet anima esse fixa et stans et exspectare. -- Post sequitur divina inductio; quando facta est digna admissio et sancta perceptio, tunc rapitur in Deum sive in dilectum. Unde in Cantico: Laeva eius sub capite meo, et dextera illius amplexabitur me . Ego dilecto meo, et dilectus meus mihi, qui pascitur inter lilia , quia iam sensit unionem et factus est unus spiritus cum Deo; unde: Qui adhaeret Deo unus spiritus est ; et hoc est supremum in anima, quod animam facit esse in caelo. -- Et istis per ordinem respondent ordines supremae hierarchiae. -- Et sic est anima mulier amicta sole, et luna sub pedibus eius, et in capite eius corona duodecim stellarum , quia est plena luminibus et nunquam oculum divertit a lumine.