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2. And this being so, let us direct our attention to those three
things which we fancy we have found. We are not yet speaking of
heavenly things, nor yet of God the Father, and Son, and Holy
Spirit, but of that inadequate image, which yet is an image, that
is, man; for our feeble mind perhaps can gaze upon this more
familiarly and more easily. Well then, when I, who make this
inquiry, love anything, there are three things concerned myself, and
that which I love, and love itself. For I do not love love, except
I love a lover; for there is no love where nothing is loved.
Therefore there are three things he who loves, and that which is
loved, and love. But what if I love none except myself? Will there
not then be two things that which I love, and love? For he who loves
and that which is loved are the same when any one loves himself; just
as to love and to be loved, in the same way, is the very same thing
when any one loves himself. Since the same thing is said, when it is
said, he loves himself, and he is loved by himself. For in that case
to love and to be loved are not two different things: just as he who
loves and he who is loved are not two different persons. But yet,
even so, love and what is loved are still two things. For there is no
love when any one loves himself, except when love itself is loved.
But it is one thing to love one's self, another to love one's own
love. For love is not loved, unless as already loving something;
since where nothing is loved there is no love. Therefore there are two
things when any one loves himself love, and that which is loved. For
then he that loves and that which is loved are one. Whence it seems
that it does not follow that three things are to be understood wherever
love is. For let us put aside from the inquiry all the other many
things of which a man consists; and in order that we may discover
clearly what we are now seeking, as far as in such a subject is
possible, let us treat of the mind alone. The mind, then, when it
loves itself, discloses two things mind and love. But what is to love
one's self, except to wish to he!p one's self to the enjoyment of
self? And when any one wishes himself to be just as much as he is,
then the will is on a par with the mind, and the love is equal to him
who loves. And if love is a substance, it is certainly not body, but
spirit; and the mind also is not body, but spirit. Yet love and mind
are not two spirits, but one spirit; nor yet two essences, but one:
and yet here are two things that are one, he that loves and love; or,
if you like so to put it, that which is loved and love. And these
two, indeed, are mutually said relatively. Since he who loves is
referred to love, and love to him who loves. For he who loves, loves
with some love, and love is the love of some one who loves. But mind
and spirit are not said relatively, but express essence. For mind and
spirit do not exist because the mind and spirit of some particular man
exists. For if we subtract the body from that which is man, which is
so called with the conjunction of body, the mind and spirit remain.
But if we subtract him that loves, then there is no love; and if we
subtract love, then there is no one that loves. And therefore, in so
far as they are mutually referred to one another, they are two; but
whereas they are spoken in re spect to themselves, each are spirit,
and both together also are one spirit; and each are mind, and both
together one mind. Where, then, is the trinity? Let us attend as
much. as we can, and let us invoke the everlasting light, that He
may illuminate our darkness, and that we may see in ourselves, as much
as we are permitted, the image of God.
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