even as Peter, James and John followed Him on to mount Thabor. Thabor means in our tongue an increase of light. So soon as we are like Peter in knowledge of truth, and like James in the overcoming of the world, and like John in fulness of grace possessing the virtues in righteousness; then Jesus brings us up on to the mountain of our bare intelligence to a hidden solitude, and reveals Himself to us in glory and in Divine brightness. And, in His name, His Father in heaven opens to us the living book of His Eternal Wisdom. And the Wisdom of God enfolds our bare vision and the simplicity of our spirit in a wayless, simple fruition of all good without distinction; and here there are indeed seeing and knowing, tasting and feeling, essence and life, having and being: and all this is one in our transcendence in God. And before this transcendence we are all set, each in his own particular way; and our heavenly Father, of His wisdom and goodness, endows each one in particular according to the nobility of his life and his practice. And therefore, if we ever remained with Jesus on mount Thabor, that is, upon the mountain of our bare thought, we should continually experience a growth of new light and new truth; for we should ever hear the voice of the Father, Who touches us, pouring forth with grace, and drawing us inward into the unity. The voice of the Father is heard by all who follow our Lord Jesus Christ, for He says of them all: "These are My chosen sons, in whom I am well pleased." And, through this good pleasure, each one receives grace, according to the measure and the way in which God is well-pleasing unto him. And therefrom, between our pleasure in God, and God's pleasure in us, there arises the practice of true love. And so each one tastes of his name and his office and the fruit of his exercise. And here all good men abide, hidden from those who live in the world; for these are dead before God and have no name, and therefore they can neither feel nor taste that which belongs to those who live indeed.
The outpouring touch of God quickens us with life in the spirit, and fulfills us with grace, and enlightens our reason, and teaches us to know truth and to discern the virtues, and keeps us stable in the Presence of God, with such a great strength that we are able to endure all the tasting, all the feeling, and all the outpouring gifts of God without our spirits failing us. But the indrawing-touch of God demands of us, that we should be one with God, and go forth from ourselves, and die into blessedness, that is, into the Eternal Love Which embraces the Father and the Son in one fruition. And therefore when we have climbed with Jesus on to the mountain of our bare thought; and if, then, we follow Him with a single and simple gaze, with inward pleasure, and with fruitive inclination, we feel the fierce heat of the Holy Ghost, burning and melting us into the Unity of God. For when we are one with the Son, and lovingly return towards our Beginning, then we hear the voice of the Father, touching us and drawing us inward; for He says to all His chosen in His Eternal Word: This is My beloved Son, in Whom I am well pleased. For you should know that the Father with the Son, and the Son with the Father, have conceived an eternal satisfaction in regard to this: that the Son should take upon Himself our manhood, and die, and bring back all the chosen to their Beginning.
And so soon as we are uplifted through the Son into our Origin, we hear the voice of the Father, which draws us inward, and enlightens us with eternal truth. And truth shows to us the wide-opened good-pleasure of God, in which all good-pleasure begins and ends.  There all our powers fail us, and we fall from ourselves into our wide-opened contemplation, and become all One and one All, in the loving embrace of the Threefold Unity. Whenever we feel this union, we are one being and one life and one blessedness with God. And there all things are fulfilled and all things are made new; for when we are baptized into the wide embrace of the Love of God, the joy of each one of us becomes so great and so special that he can neither think of nor care for the joy of anyone else; for then each one is himself a Fruition of Love, and he cannot and dare not seek for anything beyond his own.
 Ruysbroeck wrote "bloter ghedacten"; probably meaning the simple and undifferentiated consciousness, above the discursive reason, which is attained in high contemplative states: the "pure intellect" of Plotinus.  "Dat wide onploken behagene Gods." Compare note 53.
 "Dat wide onploken behagene Gods." Compare note 53.