I went to the library and pick up this book which is a translation of some of Meister Eckhart's sermons.
He was a mystic, and scholar of the 13th and 14th century I pasted a little snipet and link here for those that are interested.
I found it very interesting, and while all here may not appreciate it I know some will.
http://www.bruderhof.com/articles/WhereGodEnters.htm
Here in time we make holiday because the eternal birth which God the father bore and bears unceasingly in eternity is now born in time, in human nature. Saint Augustine says this birth is always happening. But if it does not happen in me, what does it profit me? What matters is that it shall happen in me.
We intend therefore to speak of this birth as taking place in us, as being consummated in the virtuous soul, for it is in the perfect soul that God speaks his word. What I shall say is true only of the devout man, of him who has walked and is still walking in the way of God, not of the natural undisciplined man who is entirely remote from and unconscious of this birth.
There is a saying of the wise man, "When all things lay in the midst of silence, then leapt there down into me from on high, from the royal throne, a secret word." This sermon is about this word.
Concerning it three things are to be noted. The first is where in the soul God the father speaks his Word, where she is receptive of this act, where this birth occurs. The second, has to do with man's conduct in relation to this act, this interior speaking, this birth. The third point will deal with the profit, and how great it is, that accrues from this birth.
Note in the first place that in what I am about to say I intend to use natural proofs that you yourselves can grasp, for though I put more faith in the scriptures than myself, nevertheless it is easier and better for you to learn by arguments that can be verified.
First we will take the words, "In the midst of the silence there was spoken in me a secret word." But, sir, where is the silence and where the place in which the word is spoken?
To begin with, it is spoken in the purest, noblest ground, yes, in the very center of the soul. That is mid-silence, for no creature ever entered there, nor any image, nor has the soul there either activity or understanding, therefore she is not aware of any image either of herself or any creature. Whatever the soul effects, she effects with her powers. When she understands, she understands with her intellect. When she remembers, she does so with her memory. When she loves, she does so with her will. She works then with her powers and not with her essence.
Now every exterior act is linked with some means. The power of seeing is brought into play only through the eyes; elsewhere she can neither do nor bestow such a thing as seeing. And so with all the other senses; their operations are always effected through some means or other. But there is no activity in the essence of the soul; the faculties she works with emanate from the ground of the essence, but in her actual ground there is mid-silence; here alone is a rest and habitation for this birth, this act, wherein God the father speaks his word, for she is intrinsically receptive of nothing but the divine essence, without means. Here God enters the soul with his all, not merely with a part. God enters the ground of the soul.
None can touch the ground of the soul but God. No creature is admitted into her ground, it must stop outside in her powers. There it sees the image whereby it has been drawn in and found shelter. For when the soul's powers contact a creature, they set out to make of the creature an image and likeness which they absorb. By it they know the creature. Creatures cannot enter the soul, nor can the soul know anything about a creature whose image she has not willingly taken into herself. She approaches creatures through their present images, an image being a thing that the soul creates with her powers. Be it a stone, a rose, a person, or anything else she wants to know about, she gets out the image of it which she has already taken in and thus is able to unite herself with it. But an image received in this way must of necessity enter from without through the senses. Consequently, there is nothing so unknown to the soul as herself. The soul, says the philosopher, can neither create nor absorb an image of herself. So she has nothing to know herself by. Images all enter through the senses, hence she can have no image of herself. She knows other things but not herself. Of nothing does she know so little as herself, owing to this arrangement.
Now you must know that inwardly the soul is free from means and images; that is why God can freely unite with her without form or image. You cannot but attribute to God without measure whatever power you attribute to a master. The wiser and more powerful the master, the more immediately is his work effected and the simpler it is. Man requires many instruments for his external works; much preparation is needed before he can bring them forth as he has imagined them. The sun and moon, whose work is to give light, in their mastership perform this very swiftly: the instant their radiance is poured forth, all the ends of the earth are filled with light. More exalted are the angels, who need fewer means for their works and have fewer images. The highest Seraph has but a single image. He seizes as a unity all that his inferiors regard as manifold. Now God needs no image and has no image: without image, likeness, or means does God work in the soul, in her ground wherein no image ever entered other than himself with his own essence. This no creature can do.
