“Now, one cannot know mixed being or not-being except by some mark of being as a whole. For if one will understand a thing, the reason first encounters being, and that is a being that worketh all things. It is a divided being of this or that creature,--for divided being is all mingled with something of other-ness, with a possibility of receiving something. Therefore the nameless divine being must so be a _whole_ being in itself, that it sustaineth all divided beings by its presence.” Thus speaks Suso in the autobiography which he wrote in conjunction with his pupil Elsbet Stäglin. He, too, is a pious priest and lives entirely in the Christian circle of thought. He lives therein as if it were quite unthinkable that anybody with his mental tendency could live in any other world. But of him also it is true that one can combine another concept-content with his mental tendency. This is clearly borne out by the way in which the content of the Christian teaching has become for him actual inner experience, and his relation to Christ has become a relation between his own spirit and the eternal truth in a purely ideal, spiritual way. He composed a “_Little Book of Eternal Wisdom_.” In this he makes the “Eternal Wisdom” speak to its servant, in other words to himself: “Knowest thou me not? How art thou so cast down, or hast thou lost consciousness from agony of heart, my tender child? Behold it is I, merciful Wisdom, who have opened wide the abyss of fathomless compassion which yet is hidden from all the saints, tenderly to receive thee and all repentant hearts; it is I, sweet Eternal Wisdom, who was there poor and miserable, so as to bring thee to thy worthiness; it is I, who suffered bitter death, that I might make thee to live again! I stand here pale and bleeding and lovely, as I stood on the lofty gallows of the cross between the stern judgment of my Father and thee. It is I, thy brother; look, it is I, thy spouse! I have therefore wholly forgotten all thou hast done against me, as if it had never been, if only thou turnest wholly to me and separatest thyself no more from me.” All that is bodily and temporal in the Christian conception has become for Suso, as one sees, a spiritual-ideal process in the recesses of his soul. From some chapters of Suso’s biography mentioned above, it might appear as if he had let himself be guided not by the mere action of his own spiritual power, but through external revelations, through ghostly visions. But he expresses his meaning quite clearly about this. One attains to the truth through reasonableness, not through any kind of revelation. “The difference between pure truth and two-souled visions in the matter of knowledge I will also tell you. An immediate beholding of the bare Godhead, that is right pure truth, without all doubt; and every vision, so that it be reasonable and without pictures and the more like it be unto that bare beholding, the purer and nobler it is.”