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They do not yet desire to die into God, that they may receive a deiform life from Him; but they are in the way which leads to this fulfilment of their destiny, and are “following back the light to its Origin.”

The fifth and sixth represent the two great forms of the Contemplative Life as conceived by Ruysbroeck: the ecstatic and the deiform.

There, not only the triune aspect but the dual character of God is reproduced in him, reconciled in a synthesis beyond the span of thought; and he becomes ‘deiform’—both active and fruitive, ‘ever at work and ever at rest’—at once a denizen of Eternity and of Time.

Man’s spirit, having relations with every grade of reality, has also in its ‘fathomless ground’ a potential relation with this superessential sphere; and until this be actualised he is not wholly real, nor wholly deiform.

Man, he says, must become deiform as far as that is possible for the creature; in the union with God it is not the difference of personality which is destroyed, it is only the difference of will and of thought, the desire to be anything apart in oneself which must disappear.