WHEN we have thus become seeing, we can contemplate in joy the eternal coming of the Bridegroom, and this is the second point on which I wish to speak. What is then this coming of the Bridegroom which is eternal? It is a new birth and a new illumination without interruption; for the foundation out of which the clearness shines, and which is the clearness itself, is living and fruitful; and this is why the manifestation of the eternal light is renewed without interruption, in the most secret part of the spirit. See; every creaturely work, and every exercise of virtue must here submit themselves, for God works alone in the highest part of the spirit. There is nought here but an eternal contemplation and fixity of light, by light, and in light. And the coming of the Bridegroom is so swift that He comes always, and is immanent with His unfathomable riches, and comes back ever anew, in person, with such new splendours that He seems never to have come before. For His coming consists in an eternal Now, transcending time, and He is always received with new desire and new joy. The delights and joy which this Bridegroom brings at His coming are without bottom and without limits, for they are Himself. This is why the eyes of the spirit, by which the lover contemplates the Bridegroom, are open so wide that they will never more be shut. For the contemplation and fixity of the spirit remain eternal in the hidden manifestation of God. And the contemplation of the spirit is so widely opened, while waiting for the coming of the Bridegroom, that the spirit itself acquires the amplitude of that which it comprehends. And in this way, God is seen and comprehended by God, in which all our salvation and blessedness consists. This is the second manner in which we receive, without interruption in our spirit, the eternal coming of our Bridegroom. ON THE ETERNAL GOING FORTH WHICH WE POSSESS IN THE BIRTH OF THE SON NOW the Spirit of God saith, in the secret depths of our spirit: "Go forth," in an eternal contemplation and joy, according to the mode of God. All the wealth which is in God naturally, we possess in Him by love; and God possesses it in us, by His boundless Love, which is the Holy Spirit. For in this love all is tasted that can be desired. And this is why, thanks to this love, we are dead to ourselves, and have gone forth in loving liquefaction or immersion, in the absence of mode and in darkness. There the spirit, enveloped by the Holy Trinity, is eternally immanent in the superessential unity, in repose and in joy. And in this same unity, according to the mode of generation, the Father is in the Son, and the Son in the Father, and every creature in them both. And this is above the distinction of Persons, for here we understand by reason the fatherhood and sonship in the lively fruitfulness of nature.