‘Dionysius writeth how God doth far and superessentially surpass all images, modes, forms, or names that can be applied to Him. The true fulness of divine enlightenment is known herein that it is an essential illumination, not taking place by means of images or in the powers of the soul, but rather in the ground itself of the soul, when a man is utterly sunk in his own Nothing. This I say against the ‘free spirits,’ who persuade themselves that by means of certain appearances and glances of revelation they have discerned the truth, and please themselves with their own exaltation, knowledge, and wisdom; going about in a false emptiness (_Ledigkeit_) of their own; and speaking to others as though they were not yet advanced beyond the use of forms and images; bringing, with their frivolous presumption, no small dishonour upon God. But know ye, Christians beloved, that no truly pious and God-fearing man gives himself out as having risen above all things, for things in themselves utterly insignificant and mean are yet, in the truth, right and good; and though any one may be in reality elevated above such lesser matters, yet doth he love and honour them not less than heretofore; for the truly pious account themselves less than all things, and boast not that they have surpassed or are lifted above them.’[122] ‘O, dear child, in the midst of all these enmities and dangers, sink thou into thy ground and thy Nothingness, and let the tower with all its bells fall on thee, yea, let all the devils in hell storm out upon thee, let heaven and earth with all their creatures assail thee, all shall but marvellously serve thee—sink thou only into thy Nothingness, and the better part is thine!‘[123]