A MÍSTICA MEDIEVAL QUE CONFRONTOU A INQUISIÇÃO: Marguerite Porete - Lúcia Helena da Nova Acrópole

Hello, welcome. Today I have a very special chat with you. Do you know about what?

About Marguerite Porret and the mirror of simple souls. What is this? The mirror of simple and annihilated souls that remain only in the will and desire of love.

This book by the Voses publishing house, written by a medieval mystic called Marguerite Porret. Maybe you have never heard of this book. Let me tell you, until 1944, no one had heard of this name.

In 1944 it was discovered that this work, which was believed to belong to a Dominican Hungarian mystic, was actually written by a woman, this Marguerite Porret, who was killed by the Inquisition in 1310 because of this book. And then we owe this discovery to an Italian scholar, Romana Guarnieri, who studying the archives of the Inquisition, discovered in 1944, the story of the mirror of simple souls. This book by the Voses publishing house, written by a medieval mystic, was discovered by a medieval mystic, who studied the archives of the Inquisition, discovered in 1420, the story of this woman.

Marguerite Porret, a mystic, but not an intern, not a nun, but a mystic of a type of institution that was known as Begnage. We will talk about that. This woman wrote a book of such a strong, so profound mysticism, but at the same time challenged some conventions in the church at the time.

And she never accepted to portray herself through her work. She was a woman of serenity and acceptance for the castle that was infringed on her. She was burned alive, without ever wanting to even discuss with her inquisitors.

And, fortunately, more ours than hers, the book did not have the same end as the author. The book exists, it is here in our hands. And as this is a very special book, I decided to do the commentary reading of it on our streaming platform, Play.

But today we will have an introduction, where I will tell you briefly about the author and the work itself. This work was written in French, and the first great mystical work written in French is considered a masterpiece of universal mystical literature, and especially in the French language. I find it very interesting, although it is a deeply Christian book, because when we observe the spirit emanating from it, from its wonderful sentences and constructions, Marguerite Porret seems to have been a very cult wife, when we observe the essence of what she says, we recognize the same mysticism that is in the Thaltequing, the same mysticism that is in the Rig Veda, the same mysticism that you can observe in the Scandinavian Edas, where you look for profound, sacred books, like in Christianity itself, and you find a place in the Holy Book, in the Holy Bible, and you find a place in the Holy Book, the imitation of Christ by Thomas Kempis or the pilgrim by John Bunyan, high-level mystical literature emanates the same spirit.

It is very beautiful to find yourself in so many places, speaking practically the same language. And because of that, due to your little knowledge, I decided to address this book, bring it to you. I'm sure you'll be dazzled by the beauty of this work.

So, as I told you, it was discovered in 1944 the authorship of this work. Although the work has circulated around the world, with transcripts made by hand, imagine the difficulty of that, it was brought from French to Latin, it was brought to other local dialects and it did not die, despite all the pressure of the Inquisition, so that people would deliver the copies they had to be burned. But the love for the knowledge of people was greater than their fear, and the fear of being discovered by the Inquisition.

And they did not return the book. And the book crossed the world and reached our times. Well, what could we talk about Marguerite Porret?

Practically everything we know comes from the Inquisition's own process, which ended in death. It is presumed, then, that she was born in 1960 in Valenciennes, in the Condat de Renaud, which is a condat that is very close. It is very close to Belgium, almost border with Belgium.

She would have been born, probably, of an aristocratic class, because she is very cult, very well educated, and an interesting phenomenon occurs there, in the 13th century. There is an explosion of interest in mystical life. So the men and women who sought religious orders, Dominican, Franciscan, Cistercian, whatever it was, it was very big.

And these orders came to a certain extent, at least, that they had to close their doors. They had no way of receiving anyone. Then begins the Beguinage institution.

No one knows exactly where this word came from, but the fact is that people who sometimes had a property, had a house, began to live in this particular property, in the case of women, the so-called Beguinas, they received all the mystical women who wanted to devote themselves to a life of concentration, meditation, seeking mystical ecstasy, obeying the principles of the Church, but also obeying the principles of an tireless search for the fusion of your soul with God through love. It is one of the elements that we will talk about later, about the Beguinas, about the Begarts, which are the masculine version of the Beguinas. So it was an order.

And the Beguinas were not lay people, but they were not religious either. They were semi-Lay, we can say. They were all celibate, but they could preserve their properties and lived there in an intense monastic discipline, sometimes with a high degree of isolation, of vows, of silence, of self-sacrifice, seeking this mystical ecstasy.

And little by little they developed a set of their own ideas, and we can see what the Church thought about this heresy that was born there, and how dangerous it was. So these were called the Beguinas, the Begarts, who were then strongly associated with the so-called heresy of the book spirit. This heresy of the free spirit had some very interesting characteristics.

First of all, she considered that through love, man can go straight to God, without mediations, without intermediaries. When the human soul annihilates with all kinds of separatism, of wanting things only for her, she merges with God through love. It is called Agape love, intense, ardorous love, a love of ecstasy, where the soul reaches extreme humility, to give up everything that is particularly hers, and merges with God and with his will.

This soul is placed above sin and the church's judgments, because her expression is the expression of God's will. This generates a whole spirit, this heresy of the free spirit, which will seem quite unsympathetic to the Church. Who also belonged to this same body of doctrines was Master Eckhart, and curiously enough, he did not die, because he died because of natural causes.

He died before his judgment for the Inquisition, which was at risk of having the same end. And perhaps even influenced by Marguerite Porrette, who died about ten years before him. So let's talk a little more about our Marguerite Porrette.

She must have been born around 1260, had a huge theological and literary culture, knew deeply the biblical scriptures, and then gave herself the Beguine lifestyle. Mendicancy, erroneousness, closing in houses, which were the Beguinages, sometimes moving from one city to another, from one Beguinage to another. This institution grew a lot, and even with the persecution that occurred in the Middle Ages, it prolonged in many cases until the 19th century and until the 20th century in certain regions.

These houses of religious, of mystics, dedicated to meditation, devotion, to the mystical ecstasy, were totally isolated from ordinary life, but also not being, as they were called, religious. So much so that a Beguine, a Begar, could renounce that lifestyle at any time, because they had no strict vows. They dedicated that lifestyle as an act of will and self-determination.

Nothing would constrain them from staying there. And many, the vast majority, despite this, remained for their whole lives. They had a very high level of mysticism.

And they dared, in the mid-13th, 14th century, to disregard the Church as a necessary mediator, from the moment the soul reaches its mystical ecstasy through love, its fusion with God himself. In other words, it was not a joke, it was an act of great courage and at the same time of great elevation, of great depth. So, in the 19th century, the convent was full and they opened a space for this institution, the Beguinage, to be established and to be very prosperous and to have several units in several places in Europe.

So, Porrette practices, within this Beguinage that she dedicates herself to, a practically total reserve, an isolation and a state of search for mystical experience. We can see that, in this Beguinage, the mirror of the simple souls, which is called the miroir or mirror, must have been written around 1290, and it is almost as if it were an autobiography. She writes her process to reach the mystical ecstasy, to reach a moment when she feels part of the divine heart itself, where she feels as if her action was nothing more than the fulfillment of that action that is ordered by God, as if all her vehicles were vehicles of God's expression in the world, as other traditions say, and this is a Taoist example, as a glove that is totally movable and allows the hand of God to express itself through it and perform his work in the world.

So, when you get to this stage, usually the man says, it is impossible to sin, what I do, God does through me. And she decides to narrate the stages that led to this, the stages of death at various levels of personality, even death at the spiritual level, which may seem scary, but if you consider that selfishness, spiritual vanity is the worst of all, as Helena Blavatsky said, to die as a separated spirit, proud of your understanding of God, must be the most difficult of all deaths. To die as separatism, to be simply a body of spirit, a body of expression of the divine voice, and as the divine voice does not err, there is no margin for error in a mystic of this level.

He becomes a tool at the service of God entirely, without reserves, without restrictions. So Marguerite Porrette decides to narrate in a mystical autobiography, and would have done this probably around 1290. Almost immediately, the bishop of Cambrai, Cambrai was the region where Begnage was, and the city where she belonged, makes a public burning of this book and the prohibition that it continue to be propagated, continue to be published.

Despite this, Porrette was so convinced that his work was sacred and had been dictated to the divine will, that she writes to three ecclesiastical authorities sending her book, and asks these three authorities if there was any sin, any heresy in her book. And the three answer that no. And she continues to publish her book, passing on, allowing it to be taken to all places where possible, that if it was made as many copies as possible.

This makes the future bishop of Cambrai return again to condemn the book, to burn the book, and she is imprisoned and taken to Paris for trial, for being an heretic, reincident and penitent. And then she stays in Paris, in 1309 she is judged and condemned. She stays a year and a half in Paris, in a prison, totally isolated, waiting for her judgment.

During this period she denies any kind of retraction. It seems that the church did not want to make new burns, because that could so frequently seem bad, could give a bad image, especially when it comes to a mystic. But she refuses any kind of retraction, and even some conversation with her inquisitor, which will be the same one that will later proffer a trial against the Templars, in the process that also condemned many of them to the fire.

And by refusing this, she ends up being judged and condemned to the fire. And this will happen in 1310, a year and a half in prison, Marguerite Poiret is burned in the public square. And then she declares herself, give the book, the book needs to be burned.

And the people, I don't know if anyone gave it, but it seems that many were saved. That many felt consternated by her death, by the way she died, and many felt enchanted by her work. And even at the cost of the risk of life, to protect a work written by an heretic who died, burned, condemned by the inquisition, many preserved it, and took it forward.

And she began to be transcribed in various dialects, in various languages, and managed to survive to our days. Well, the book then saves itself, and then we will talk a little bit about the book itself. The book is a religious instruction treaty to take the man, to take the human being, to its total fusion with the divine will.

That is, the book is like a great destroyer of any form of separatism, starting from the densest of the physical body, passing through the most subtle, from the most subtle bodies, until killing the separatism itself in the spiritual plane, so that the voice of man is the voice of God. As Taoist tradition says, shadows were born in the world because man became opaque. Because if man was transparent, pure, like a mirror, this voice of God would enter through him and would throw sounds on the other side.

This light of God would enter and would throw light on the other side. When there are obstructions, the voice of God enters and leaves on the other side noise. When there are obstructions, the light of God enters and leaves on the other side as a shadow.

Therefore, it is necessary to maintain the channel of the simple, pure souls, annihilated in any form of selfishness. There is an Indian philosopher, from the 20th century, called Vilakanta Sri Ram, in one of his works that I like very much, called In Search of Wisdom, he talks about the negative base of the small ego, of this personalistic ego, which only expands, only takes flight, when it denies that everything in the world only makes sense if it is for it. When it denies separatism, when it denies selfishness, when it denies the vanity that arises from selfishness, it takes flight.

It loses this negative base of the small ego, of the selfish, of the proud, that wants everything to grow. Therefore, when it loses this base, it takes flight. It is exactly the same idea of this mystical treatise by Marguerite Porret, only with other words.

So she will make this religious instruction treatise and she says that many will have difficulty understanding it, because the book is very subtle, very symbolic, and in fact it is, and that it is necessary to have a more understanding of the spiritual world. That is, it is as if she repeated that phrase of Christ, who has eyes to see, let him see, who has ears to hear, let him hear. Obviously not eyes and ears, but eyes and ears of this real thirst that resides in the essence of every human being, of this thirst for the approach of his human purpose, of this thirst for the approach of God.

Those who have this thirst, this need, are prepared to speak this language and understand what it says, what it says through these words. And she will even quote a passage from the Bible saying that many, clinging to straw, let the grain fall. You will notice that there are several interlocutors within this work.

It is basically a great dialogue. And one of the interlocutors is the small church. The small church is exactly that church that lost the meaning of the language of life.

Therefore, if this language of life was expressed in some vocabulary that she does not recognize, she was no longer able to accept. She treated hard, she was able to cancel, to silence through blood, through death, those languages ​​that were raised to speak the same words, but according to another vocabulary. She calls this the small church, which no longer knows, keeps the shell and throws out the seed, when it comes to the harvest of wheat.

When it comes to the harvest of grain. So she is a little bit like a little girl. Finally, as I was saying to you, the book is a dialogue, a constant dialogue that has as its main character three.

It was very versed and one of the characteristics, including the so-called heresy that we speak of, is to use the language of courteous love. As if between man and God it was the same language that at that time was given to romantic love, to courteous love. That is, a state of ecstasy where the fusion is desired.

Plato in one of his works, in the Republic, he says that when love is very deep, sometimes men would want to call Hephaestus, Vulcan, the building god, so that he would forge their souls in one, because they no longer tolerated separatism. He talks about this as the ultimate search for love. That's exactly what was applied here.

The application of this courteous love, the love of Agape, the love of the divine, where man does not want anything other than to destroy the barrier that separates him from God, so that he and God are one. Who will draw this dialogue? The main protagonists are the lady love, reason and soul, that is, three ladies.

The lady love, who is most inspired by all, is God himself, speaks the language of God. She illustrates and instructs the soul, and the two women go back and forth the very resistant positions of reason. At a certain point, the reason itself bends and learns with both.

But at first, it is quite recalcitrant, because there are things she is not able to understand. This dialogue is very rich, and shows how, if reason was not enlightened by love, it can limit us. Then several other characters enter, who also put themselves in dialogue.

But these are the main ones. The most important, a great, and important thing that arises at a certain moment, is the far and near. The far and near is God himself, which she calls it that way.

At certain moments, he is love himself. When love is purified, breaks the last barrier, breaks the last frontier, love itself is God. The far and near and love become one.

She will also put some other voices, which are the great and small Holy Church, the one that as an institution, sometimes becomes blind and deaf. Faith, fear, courtesy, discretion, virtue, temptation, and other particular aspects of these virtues and vices. Basically, it is a great dialogue, chapter by chapter, where love and soul teach the way.

And they themselves, the soul guided by the Lady Love, are led to overcome the barriers, the barriers of this path. And they are led to the complete fusion. And these barriers, these degrees of separativeness, are exposed as the work goes on.

And how to knock down each of these gates? How to open each of these gates that separate us from this total fusion with the divine, from this return to unity? It is as if we were taking Egyptian symbolism, we are all climbing a pyramid, each one by one face, a pyramid of infinite faces.

But as we progress, we approach more than one apex, which is one, which is unity. And if we approach this unity, we are also more together, one of the others. When we move away from each other, it is because we are also moving away from the unit, we are going down the pyramid.

This is a geometric fact, against facts there are no arguments. Understanding and having less and less compassion, empathy, fraternity, kindness, for humanity, means we are going down, we are moving away from each other. So much from unity, and not walking towards it.

So these are the speakers, let's say, those who will argue, will defend their arguments, as if they were really in a courteous discourse, in a romantic discourse, where the barriers of love are being presented and it is being taught how to overcome them, so that love reaches Agape, reaches the mystical ecstasy of making love to God. The mystical union of the soul with God, the liberation of the soul from any prison, is the main element in this work. That is, the breaking of any limit, the mystical association of the soul with God, is the objective.

And for this, the language of courteous love is used and is being transformed into a language of ecstasy. More and more, love and soul antagonize reason and are freeing themselves from any prison. From any limitation.

They are doubling the resistance of reason. And they are increasingly converting the soul into a state of divine ecstasy, where it dissolves, it is lost within God himself. As if it were the drop of water that dives into the ocean, and there is no longer any separatism between it and God.

This is the process, the walking of this soul, which can then return and teach this love to those who stayed here. But then, your will, as the expression of the divine will itself, is not a sin. A perfect mystic is no longer himself.

He is only a presentation of God in a crossroads of time and space. He is a vehicle through which God speaks. He is one of the many interfaces that God makes with the world.

He no longer has a separate identity from God. So it is impossible that his voice is sacrilegious or sinful, or as the Indian tradition would say, that he expresses a negative karma, that he deviates from the law, which is the arm of God extended over the cosmos. So continuing, love wants to promote and seeks all the time, with its orientations, to promote in the soul true humility, but it loses the conception of possessing something particular, or of being, as a separated soul, better than something or someone.

The soul, when it remains separated, but wants to get closer to God, will use this understanding badly. It will use it to increase its vanity and its pride. It will use it as a bandage that will make it sink deeper and deeper.

That is, once again, spiritual pride as the worst of all prides. If humility does not develop, if you do not give up the separatism of all forms of selfishness, it is better not to approach God. Because this closeness can lead you to the delirium of vanity, of pride, of petulance, and of the feeling of the owner of the truth.

It is better not. So love instructs the soul in true humility and dispossession, so that the encounter with God is perfect. When the soul puts itself before God, there is no barrier for the two to take each other in a tight embrace, and merge as in one.

For those who do not believe in God, take as an example whatever you want, nature, whatever it is. Imagine those pictures of Madonna, so beautiful, painted throughout history, where Madonna takes a baby in her arms and compresses it against her chest. This is nature, Lato Sensu, the great nature, taking human nature into her arms, comforting against the chest.

This is this moment of fusion, where mother, father, son become one. The unity that manifested itself in Trinity returns to unity again. And there is no more possible division, there is no more possible error.

It is as if you imagined that at the beginning everything was unity. When the three-dimensional universe emerged, the simplest three-dimensional object that exists is a tetrahedron, which is a triangular base pyramid. All faces are triangles.

That is, the one that was at the apex, to be able to manifest in space, it had to generate three points. And these three points, which are the Christian Trinity, which are will, love, intelligence, and the one that is the one that is the one. Then you can merge the three again and return to unity.

Exactly what she is proposing here, love is proposing the soul. Merge father, son, Holy Spirit. Merge father, mother, son.

Merge man and the sacred in one being. That is, through the annulment of any selfishness, of any pride, of everything that is linked to separatism. In such a way that man and God become one again.

This is the primordial unity. As it was said in the Pythagorean decade, where everything leaves and returns to unity. There are three deaths, according to Marguerite Porret.

The death of sin, when our will and divine will are one. The death of nature, that is, when human nature, the way we think, becomes simply a servant of divine nature. That is, we leave the human nature to think that there is something we have to do and that it is not the will of God.

It becomes a servant of divine nature. And the death of the spirit, which is when we stop thinking that we are a separate sentry. When this sentry dives into the great fire, into the great fire, one.

We realized that our sentry needed this approach to return to burning. That our sentry was always just an episode of the momentarily isolated divine fire. But we need to return to it, because otherwise it will be extinguished.

So, the death of the body, with its sins. The death of the soul, with its separated nature. And the death of the spirit, as a spirit separated from God.

And then the fusion is complete. And it shows the conduct that leads to this progressive death of any separatism, of any selfishness. And the death of the spirit, which is the only one that is free to merge with God and be with him alone.

Be perfect as your father in heaven is perfect. And she was showing this process what happened to her. And she teaches about a path that she herself trellised.

Therefore, with tremendous moral authority. She teaches what she herself lived and returned to teach. She will reiterate what we said at the beginning, that all mediation is actually a mess.

There is no one or nothing that can make humility, surrender or dispossession, but the soul itself, in front of the great motivation that is God. If the soul does not put itself personally and directly in front of God, it does not have the courage for the dispossession that is necessary. Because only the vision of God gives you enough motivation to dispose of everything that is in you that is not God.

Any intermediary will cover up this vision and will not give you enough moral strength to renounce. Therefore, until a certain moment, mediation is good. But when this moment begins when man wants to start the real journey of abdication of any separatism, mediators only get in the way.

Then there has to be light in front of light. Our little light in front of the divine light. One seeking to return to the house from where it left.

Because only God exerts enough attraction so that all abandonments become small in front of what you will find. Therefore, this was not sympathetic to the medieval church. Mediation is a burden on the path.

Inner love requires abdication of the human, of the human thinking and the human feeling. That is, you no longer see things from a merely human point of view. Imagine that I have several colleges.

I am a director of a school network. I am a director of a school network. And each of these colleges has a local director.

If a student, who is very good, decided to leave college A and go to college B, and both belong to my network, well, the director of college A will be sad. The director of college B will be satisfied. And I, who am simultaneously director of A and B, for me it doesn't matter.

It doesn't make much difference. The only thing that makes a difference from God's point of view is that beings are walking to a degree more and more progressive of consciousness. More and more progressive of abdicating from any dose of egoism.

If they do this here, there or sticking to the globe, it doesn't matter, as long as they walk in the right direction. The divine vision doesn't want to retain the human being in a place, in a creed, in a way of thinking. And this was also seen as an heretical vision.

This was one of the points that put man in a situation of freedom above what the Holy Church prescribed at that moment to the little one. Reiterating well. Liberating oneself from the delimited and determined God.

This was also the first shocking fact for the Church at the time. Even when we consider that God is a particular being with long white beards, mounted on a cloud, with a X shape, associated with the name Y, we would have to give up. The delimited, named, determined God by any creed, is small.

It is not this God that you have to merge with. The God you have to merge with is not limited by any concept, by any limitation. He is absolute.

He is wide. And He frees you because He is free. Even the Amarra who want to define God in a religious belief X, Y or Z, limit God and limit man.

Imagine how this sounded to the Church. Is it a wonderful teaching? Yes, it is wonderful.

I have already told you one of the meanings of a mystical, symbolic treatise that is the Thousand and One Nights, but it is a deeply symbolic and mystical treatise. In Aladdin, when Aladdin meets the Genie of the Lamp, he gives him three requests. The final request of Aladdin is to free the Genie of the Lamp.

And the Genie of the Lamp goes to be where? Not only inside that little lamp, but everywhere. Pantheos.

He is free. He is everywhere. Aladdin, as he grows, seeing his wishes being answered, realizing that it was not yet that, he reaches the only true desire, which is to free God from the prison of a lamp of a belief X, Y or Z.

Realize that God is everywhere. It is the essence of all things. Bring to light the essence of things is to see the God who lives in all things.

Therefore, this liberation of God was extremely necessary for a beginning of the world. A medieval beginning of the 13th century. Imagine that.

What a level of boldness. And she puts it as necessary. Transcend God.

That is, to free yourself even from God, delimited and determined. The mystery of the annihilated souls in their separatism finds the mystery of the One Essence. This is also interesting.

From the moment I dropped my borders, I understand what is in me. And not just what exists in me. I limited the borders of existence.

And I went to the essence. The essence without borders. And I, when I look at the world, I can find this essence without borders that exists within all things and all beings.

That is, I can learn to see God in all things. Because if I see my essence through this level of depth, I also see the essence of all things. This is a very important thing.

This is a liberating vision. Today we have knowledge that is extensive, but not intense. It does not go down to nature, the heart, the essence of things.

Therefore, we are superficial. And if we do not have the heart of things, we have nothing. It is he who has the heart of himself who has the heart of things and knows how to see God in all things.

Remember, for those who have the habit of watching my lectures, the Indian parable of the Sutratma. Sutratma was a child who was a thread that passed through several beads of necklace. When each of these beads of necklace found its essence, she discovered that its essence was a little piece of silver.

But after a certain degree of wisdom, she realized that its essence was a part of a long silver thread that passed through all beings. That is, one essence for all beings manifested. In essence, we are one.

And we only truly promote unity when we realize that. So she here speaks of a Brahman reality, Brahmanic, deep, with equal intensity, a very beautiful, very strong thing and a very universal language. She will continue to say that seeing God in all things is awakening.

And love must take the soul to this point of awakening. We know that the soul awoke when it learned to see a divine essence in all things. And that is the essence of all beings.

And that is the essence of all beings. Because existence is a shadow. And there is no shadow without an object that projects this shadow.

There is no existence without essence. So through existence you can dive into it and find the essence of all things. And find where God resides within all things.

That means you have spiritual maturity so that God can do it and be present in the world. And she says that only at this moment the vision of God far and near can be acquired. And only at this moment God far and near can be adored.

And he can be adored not in a specific place but in all places. Where there is life, there is a pulsating heart. And this pulsating heart is the dwelling of God far and near.

He can be seen always, in all places. In your hands when you drink water. In your steps when you walk on a arid path.

On the ground where your steps step. In all places you can see God. And therefore you can reassemble him as the Egyptian tradition says.

When Isis finds all the pieces of Osiris's body she reassembles him. She promotes unity again. And man can promote unity when he starts to become a hunter of pieces of God.

And through Isis we see essences. This makes life a great sacred rite. Seeking God in all things.

Well, as we have already said she probably had influence in several later mystics. Ten years after her death and eleven years after her death comes the Vienna Council that strongly condemns the Beginaje, the Begara, the Begina and many others were condemned by the Inquisition. Later on, the Pope amended this law and made the Beginaje continue with their mystical life.

But it was as a whole for generations and generations a complex existence this of the Beginaje and the Begars. Because among them always was present this free spirit that for a certain time was called heresy. So much so that the free spirit is unifying by nature.

But he was called heresy. Although this is never sufficiently proven there has always been a very close relationship between the name of this woman, Marguerite Porrette and the beliefs of the heresy of the free spirit. And who knows, to Master Eckart himself who may have probably heard talk about her and her work and whose ideas in their German speeches he has given to the ideas of Marguerite Porrette.

This is basically the woman I intend to talk about. I have brought to you, separated, four small excerpts from this dialogue just so you can feel, taste a little of the spirit of this book, of the mirror of the simple souls. The simple souls are so pure that they are mirrors through which God can be seen.

And she starts then several chapters with this dialogue. And this is the first chapter where love speaks with reason. A small excerpt from the speech of love in this discourse with which his book runs.

It is a conversation between characters. Love says reason. Reason is no longer your will that wants it.

But now it is the will of God that wants it. For this soul does not remain in love, which would make her want it for the sake of some desire. It is love that remains in her, that took her will and through her makes her own will.

So love operates in her without her, reason for which she has no more anxiety. That is, reason, look, you have no chance. Because it is not that this soul will have love inside her.

Love is that it will have this soul inside you. The first thing that will demand from this soul to serve as a tool for him is that she leaves the borders that separate her from God. That is, she leaves to be her and turns the whole.

And only dressed in everything, dressed in unity, she can return to the Father's house. This is more or less the tone of the discourse between love, the soul and reason. Look, you no longer have more chances with this soul, because you work with separatism.

This soul, if it listens to me, it will dive into me. And separatism will become a remote memory of the past, of a deception that has been overcome. Very beautiful.

Further on, another passage that I brought to you. Here is a passage from a conversation of love with the soul. The lady love talks with the soul.

Therefore, this soul is compared to the eagle, because this soul flies high, very high, even higher than all other birds, because it was plumbed by the love of the eagle. She sees more clearly the beauty of the sun, the rays of the sun, the splendor of the sun and the rays that give her food in the amago of the high cedar. Full of symbols, right?

That is, this soul, plumbed by love, has high flights and approaches the sun more and more. Until it becomes the sun itself. The hybrid soul that the Aztecs spoke of, which goes to the orbit of the sun.

And the soul responds. In this way, this soul, this soul in ecstasy, says to the unhappy nature that for many days made her remain in servitude. Lady nature, she says, I abandon you.

Love is close to me and for her I was freed without fear and against all. That is, material nature, take back your envelope, the envelope with which you held me. Love freed me.

And now I'm going with him to take flight. Curiously, read the chapter about the love of Kallius Gibran, the prophet. And you will see the resemblance of this here.

What does love Eros do with man? The true, great Eros of whom Hesiod spoke, who leads souls to unity. The first who was born after the primordial division, the primordial duality.

And the last that will exist when all souls return again to unity. This in Hesiod, in the Theogony. Love returns to speak.

This soul does not fear tribulations. It does not stop for consolation, nor is it insecure by temptations, nor is it diminished by any subtraction. It is common to all for the generosity of pure charity.

And thus it does not ask anything from anyone for the nobility of the courtesy of pure goodness with which God filled it. That is, it is infinitely generous. It is infinitely generous and it is the size of its generosity.

I always say that man is the size of his generosity. Those who entered history in the first place were not the ones who received more, they were the ones who gave more. When nature asks for something and you say, this is not, it will respect, but this is your size.

This soul that became pure generosity is the size of its generosity. It is infinite. It asks for nothing.

It distributes with its full hands. Because your own love is your abundance. It has no shortcomings.

It is the only one. It is the only one. All the time, it is sober without sadness, joyful without dissolution.

For in it, God sanctified his name and the divine Trinity has its home in it. Among you, little ones, who in the desire you pick your food, wish to be like this soul. For the one who desires the least does not desire more is not worthy of the least blessing of God, in virtue of his cowardice in which he is let down and so it seems that he is always hungry.

That is, when you ask God for unity, he asks for things, he asks for illusions. That is, being before God, do not ask for less than unity. There is a very beautiful passage from Ramayana that says exactly that.

Do not ask for so little, do not ask for so little. That is, before God, do not ask for less than unity. It is a great waste of opportunity.

And this soul finds generosity, finds fulfillment, and there is perpetual happiness in it. Because in God, nothing is missing. Continuing within this dialogue, this passage which is another conversation of love and the soul, a small passage, the love says, This soul is the lady of virtues, island of deity, sister of wisdom and wife of love.

And the soul responds, Indeed, but this seems to be a strange language to reason. But this is not strange, because in a short time that divides things to understand, in a short time it will not be anymore. But I am, says this soul, and without a doubt I am and will be forever.

For love has no beginning, no end, no limit, and I am nothing, except love. So I am, because I am love and love has no limits. How could I have something more?

This could not be. That is, if I have love, there is nothing more I could have. I am infinite in possibilities.

I am infinite in possibilities. And finally, a last passage, just so we can feel the taste of beauty of this wonderful mystical work. The soul, once again, addressing the lady of love and reason, says the following, Ah, unknown ladies, says the soul that made this book written.

You are in the being, and being without separating you from the being in nothing known, you are truly not known in anything, but this is in the country where reason has dominion. That is, in the country where reason has dominion, those souls that have reached fullness are strange, are crazy, are heretical, are not recognized. Because in this world of limited and limiting reason, only what stands out according to categories created by this reason, has some value.

Everything else is marginal, everything else is incomprehensible. I apologize to you that you remain in nothingness and that you fall from love in such a state, for I wrote this book very extensive in words, although it seems very small to you, if I can understand you. Now, by courtesy, forgive me, for the need has no law.

I am sorry to say that the voice of the soul took the voice of Marguerite Porrette and says, look, I wrote this book very extensive, you know why? Because the language of God is a breath, it is a moment, it is a vision, it is a moment of fusion, it is contact, it is intense, not extensive. Forgive me for talking so much.

Those who fell from love and no longer hear your voice may think that the book, although small, is excessive, but it is a thing of this world in which I live, which could actually be demonstrated with very little, with a touch of the lady love, you would understand everything. It is so interesting when at another moment the reason, when the soul says I exist since God exists, and God exists since always, and the reason says, wait there soul, you were created by him at some point. And she says, all that is divine creation, comes with him, since God is God.

It is simply the externalization of one of its attributes. So I am, I was and I will be while God himself is. And other things that are like that, when you compare with the universe of other traditions, Vedanta, Taoism, Shintoism, pre-Columbian traditions, when you stop to compare, you say, my God, Simone, old, sometimes I read Marguerite Porrette and say, how Simone Veia, I don't know if she got to know her, it hadn't been discovered yet, I believe not, at least in this name, because there was no public discovery and notorious of Marguerite Porrette as the author of this book, how Simone Veia would love all this, because it seems to be her language.

Simone Veia, who I love so much and I admire so much her mystical form of expressing herself that transcends borders, sometimes it seems to me that she is the same as Simone Veia of the 13th and 14th centuries, so deep that this similarity, similarity of vision of the world, this same mysticism. And sometimes I also counted Yad Chardan, who I also love so much, a pure and limitless mysticism, a mysticism of the free spirit in its best expression. Well, this is the little chat that I brought to you so that you know this beautiful work, even if you watch it and you don't know it, this is just this chat.

This book exists by the editor Vozes, it is a current book, it is very worth being known and that this work is rightly recognized so beautiful. And those who are interested in our streaming platform, which is Acrópole Play, I will read all this book commented chapter by chapter. Acrópole Play is a platform that has a monthly fee of R$ 20.

90, and we support our two social works, which are IP Arte in Belém do Pará and Crianças para o Bem in Brasília, which house together about 500 children and teenagers in a risky situation. Therefore, you not only receive a collection that is complementary to YouTube, but totally different, but also helps us to keep this social work alive. So, those who launch the reading, I wish my best votes.

Those who want my reading also. A big hug to everyone who wants to take flight, invited by Marguerite Porretti. Thank you.