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und, the still Waste, the Unity where no man dwelleth. Then it is satisfied in the light; then it is one: it is one in itself, as this Ground is a simple stillness, and in itself immovable; and yet by this immobility are all things moved." It is God that worketh in us both to will and to do of His good pleasure; but our own nature and personality remain intact. It is plain that we could not see God unless our personality remained distinct from the personality of God. Complete fusion is as destructive of the possibility of love and knowledge as complete separation[249]. Eckhart gives to "the highest reason[250]" the primacy among our faculties, and in his earlier period identifies it with "the spark." He asserts the absolute supremacy of reason more strongly than anyone since Erigena. His language on this subject resembles that of the Cambridge Platonists. "Reasonable knowledge is eternal life," he says. "How can any external revelation help me," he asks, "unless it be verified by inner experience? The last appeal must always be to the deepest part of my own being, and that is my reason." "The reason," he says, "presses ever upwards. It cannot rest content with goodness or wisdom, nor even with God Himself; it must penetrate to the Ground from whence all goodness and wisdom spring." Thus Eckhart is not content with the knowledge of God which is mediated by Christ, but aspires to penetrate into the "Divine darkness" which underlies the manifestation of the Trinity. In fact, when he speaks of the imitation of Christ, he distinguishes between "the way of the manhood," which has to be followed by all, and "the way of the Godhead," which is for the mystic only. In this overbold aspiration to rise "from the Three to the One," he falls into the error which we have already noticed, and several passages in his writings advocate the quietistic self-simplification which belongs to this scheme of perfection. There are sentences in which he exhorts us to strip off all that comes to us from the senses, and to throw ourselves upon the heart of God, there to rest for ever, "hidden from all creatures[251]." But there are many other passages of an opposite tendency. He tells us that "the way of the manhood," which, of course, includes imitation of the active life of Christ, must be trodden first by all; he insists that in the state of union the faculties of the soul will act in a new and higher way, so that the personality is resto
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