Through itself the soul arrives at all harmony that is perceptible in otherness-just as through what is internal the soul arrives at what is external.

Through itself the soul arrives at all harmony that is perceptible in otherness-just as through what is internal the soul arrives at what is external.

We see that God has implanted in all things a natural desire to exist with the fullest measure of existence that is compatible with their particular nature. To this end they are endowed with suitable faculties and activities; and by means of these there is in them a discernment that is natural and in keeping with the purpose of their knowledge, which ensures their natural inclination serving its purpose and being able to reach its fulfilment in that object towards which it is attracted by the weight of its own nature.

There will be a machina mundi whose centre, so to speak, is everywhere, whose circumference is nowhere, for God is its circumference and centre and He is everywhere and nowhere.

Time is to eternity as an image is to its exemplar, and those things which are temporal bear a resemblance to those things which are eternal.

The intellect alone has an eye for viewing an essence, which it cannot see except in the true Cause, which is the Fount of all desire. Moreover, since all things seek to exist, then in all things there is desire from the Fount-of-desire, wherein being and desire coincide in the Same.

Those, however, who saw that one cannot attain wisdom and perennial intellectual life, unless it be given through the gift of grace, and that the goodness of the Almighty God is so great that He hears those who invoke His name, and they gain salvation, became humble, acknowledging that they are ignorant, and directed their life as the life of one desiring eternal wisdom. And that is the life of the virtuous, who proceed in the desire for the other life, which is commended by the saints.