each
:
the
power
of
seeing
in
the
eye,
the
power
of
hearing
in
the
ear,
the
power
of
tasting
in
the
tongue,
and
her
powers
arc
accord-
ingly
enfeebled
for
their
interior
work,
scattered
forces
being
imperfect.
It
follows
that
for
her
interior
work
to
be
effective,
she
must
call
ill
all
her
powers,
recollecting
them
out
of
extended
things
to
one
interior
act.
St
Augustine
says,
‘
The
soul
is
where
she
loves
rather
than
where
she
animates
the
body.’
Once
upon
a
time
thci’c
was
a
heathen
philosopher
who
studied
mathematics.
He
was
sitting
by
the
embers
making
(‘alculations
in
pursuance
of
his
art
when
there
came
along
a
man
brandishing
a
sword,
who,
not
witting
that
it
was
the
master,
cried
out,
‘
Quick,
thy
name,
or
I
shall
slay
thee
!
’
The
master
was
too
much
absorbed
to
see
or
hear
his
enemy
and
failed
to
cat(‘h
the
threat.
So
after
hailing
him
several
times
the
enemy
cut
off
his
head.
And
tliis
to
acquire
a
mere
natural
science
!
How
much
more
does
it
behove
us
to
withdraw
from
things
in
order
to
concentrate
our
powers
on
perceiving
and
knowing
the
one
infinite
and
immortal
truth
!
To
this
end
do
thou
assemble
thy
entire
mind
and
memory
;
turn
them
into
the
ground
where
thy
treasure
lies
hid.
Hut
for
this
thou
must
drop
all
other
activities
;
thou
must
get
to
unknowing
to
find
it.
The
question
is,
Were
it
not
better
for
each
power
to
go
on
with
its
own
work,
then
none
would
hinder
the
otlu
rs
in
their
work
nor
yet
God
in
his
V
Can
there
not
be
ercaturely
knowledge
in
me
that
is
no
hindrance,
as
God
knows
all
things
without
hindrance
and
so
do
the
saints
?
—
1
answer
:
The
saints
behold
God
in
a
simple
image
and
in
that
im.agc
they
discca’n
all
things
;
and
God
himself
secs
himself
thus,
perceiving
all
things
in
himself.
He
need
not
turn,
as
wc
do,
from
one
thing
to
another.
Supposing
that
in
this
life
w(*
were
always
confronted
with
a
mirror
wherein
we
see
and
recognise
all
things
at
a
glance
in
one
single
image
:
neither
act
nor
knowledge
would
be
a
hindrance
then.
At
present
we
must
turn
from
one
thing
to
anotlua’
:
we
can
only
mind
one
thing
at
the
expense
of
all
tlic
others.
And
the
soul
is
bound
so
straitly
to
her
powers
that
where
they
How
she
must
flow
with
them
;
the
soul
must
be
present
at
everything
they
do,
and
attentive
too,
or
nothing
would
<?ome
of
their
exertions.
The
drain
of
attending
to
external
acts
is
bound
to
weaken
her
interior
operation.
For
this
nativity
God
wants,
and
he
must
have,
a
vacant,
free
and
unencumbered
soul
wherein
is
nothing
but
himself
alone,
w^hich
waits
for
naught
and
nobody
but
him.
As
Christ
says
:
‘
Whoso
lovcth
aught
but
me,
whoso
eleaveth
to
father
or
mother,
or
many
other
things,
he
is
not
worthy
of
me.
I
came
not
upon
earth
to
bring
peace
but
a
sword
;
to
cut
away
all
things,
to
part
thee
from
brother,
child,
mother
and
friend,
which
are
really
thy
foes.’
For
verily
thy
comforts
arc
thy
foes.
Doth
