The image of God which is imprinted upon the soul is found in the three powers of the reason, memory, and will. But since these do not perfectly bear the Divine likeness, they have not the same resemblance to God as in the first days of man's creation.[20] God is the "form" of the soul upon which He must impress His own image, as the seal on the wax or the stamp on the object it marks.[21] This can only be fully accomplished when the reason is wholly illuminated according to its capacity, by the knowledge of God, the Sovereign Truth; the will entirely devoted to the love of the Supreme Good; the memory absorbed in the contemplation and enjoyment of eternal felicity, and in the sweet repose of so great a happiness. As the perfect possession of this state constitutes the glory of the Blessed in Heaven, it is clear that in its commencement consists the perfection of this life. CHAPTER IV THAT OUR LABOUR MUST BE WITH THE UNDERSTANDING AND NOT WITH THE SENSES Blessed is he who by continually cleansing his soul from the images and phantoms of earth draws its powers inward, and thence lifts them up to God. At length he in a manner forgets all images, and by a simple and direct act of pure intellect and will contemplates God, Who is absolutely simple. Cast from thee, therefore, all phantoms, images, and forms, and whatsoever is not God,[22] that all thy intercourse with Him may proceed from an understanding, affection, and will, alike purified. This is, in truth, the end of all thy labours, that thou mayest draw nigh unto God and repose in Him within thy soul, solely by thy understanding and by a fervent love, free from entanglement or earthly image. Not by his bodily organs or outward senses does a man attain to this, but by the intelligence and will, which constitute him man.[23] So long as he lingers, trifling with the objects of the imagination and senses, he has not yet passed beyond the limits and instincts of his animal nature, which he possesses in common with the brute beasts. They know and feel through images and by their senses, nor can it be otherwise, for they have no higher powers. Not so is it with man, who, by his intelligence, affections, and will, is created in the image and likeness of God. Hence it is by these powers that he ought, without intermediary, purely and directly to commune with God, be united to Him, and cleave to Him.[24] The Devil does his very utmost to hinder us from this exercise, for he beholds in it a beginning and a foretaste of eternal life, and he is envious of man. Therefore he strives, now by one temptation or passion, now by another, to turn away our thoughts from God. At one time he assails us by arousing in us unnecessary anxiety, foolish cares or troubles, or by drawing us to irregular conversations and vain curiosity. At another he ensnares us by subtle books, by the words of others, by rumours and novelties. Then, again, he has recourse to trials, contradictions, etc.