Art we more than meets the eye? When we think to ourselves, is this a separate part of our being.?

Good day my brothers and sisters. Peace and love, to you and throughout us!

Some introduction to Mysticism

Dionysius the Areopagite said, "contemplate things divine by our whole selves standing out of our whole selves; becoming wholly of God." This is the "passive union" of Contemplation: a temporary condition in which the subject receives a double conviction of ineffable happiness and ultimate reality. He may try to translate this conviction into "something said" or "something seem": but in the end he will be found to confess that he can tell nothing, save by implication. The essential fact is that he was there : as the essential fact for the returning exile is neither landscape nor language, but the homely spirit of place.
   "To see and to hove seen that Vision," says Plotinus in one of his finest passages, "is reason no longer. It is more than reason, before reason, and after reason, as also is the vision which is seen. And perhaps we should not here speak of sight: for that which is seen - if we must needs speak of seer and seen as two and not one-is not discerned by the seer, nor perceived by him as a second thing. . . . Therefore this vision is hart to tell of: for how can a man describe as other than himself that which, when he discerned it, seemed not other, but one with himself indeed?"
  Ruysbroeck, who continued in the mediaeval world the best traditions of Neoplatonic Mysticism, also describes a condition of supreme insight, a vision of Truth, obviously the same as that which Plotinus hints. "Contemplation," he says, "places us in a purity and radiance which is far above our understanding ... and none can attain to it by knowledge, by subtlety, or by any exercise: but he whom God chooses to unite to Himself, and to illuminate by Himself, he and no other can contemplate God. . . and none can attain to it by knowledge, by subtlety , or by any exercise: but he whom God chooses to unite to Himself, and to illuminate by Himself, he and no other can contemplate God. . . . But few men attain to this divine contemplation, because of our incapacity and of the hiddenness of that light wherein alone we can contemplate. And this is why none by his own knowledge, or by subtle examination, will ever really understand these things. For all words and all that one can learn or understand according to the mode of creatures, are foreign to the truth that I have seen and far below it. But he who is united to God, and illumined by this truth-he can understand Truth by Truth.
 This final, satisfying knowledge of reality-this understanding of Truth by Truth-is, at bottom, that which all men desire. The saint`s thirst for God, the philosopher`s passion for the Absolute, is nothing else than this crying need of the spirit, variously expressed by the intellect and by the heart. The guesses of science, the diagrams of metaphysics, the intuitions of artists; all are pressing towards this.
 Yet it is to be found of all in the kingdom of the contemplatives: that "little city set on an hill" which looks so small to those outside its gates.

 St. Augustine said of Time, he knows what it is until he is asked to define it.

My two sons are really up, about and in need of my attention, so as to avert their enthusiastic energetic dynamism into a positive outlet.

The birds are singing the glory of this day. I trust it is good for you and that you know you are blessed.
Your brother Peter.