does
not
equal
that
of
those
who
do
not
know
their
suffering,
and
cannot
admit
that
they
do
suffer,
be-cause
of
the
great
separation
between
the
two
parts.
It
is
true
that
they
suffer
extreme
pain
;
it
is
true
that
they
suffer
nothing,
and
that
they
are
in
a
state
of
perfect
contentment.
I
believe
that,
if
such
a
soul
were
taken
to
hell,
it
would
suffer
all
the
cruel
tortures
of
its
fate
in
a
com-plete
contentment,
because
of
the
beatitude
of
its
transformed
centre
;
and
this
is
the
cause
of
the
in-difference
which
they
feel
towards
all
conditions.
As
I
have
said,
this
does
not
prevent
their
expe-riencing
the
extremity
of
suffering,
as
the
extremity
of
suffering
does
not
hinder
their
perfect
happiness.
Those
who
have
experienced
it
will
be
well
able
to
understand
me.
It
is
not
here
as
in
the
passive
state
of
love.
There
the
soul
is
filled
with
a
love
of
suffering
and
of
the
good
pleasure
of
God
:
here
it
is
a
loss
of
the
will
in
God
by
a
state
of
deification,
where
all
is
God
without
its
being
recognised
as
such.
The
soul
is
established
by
its
condition
in
its
sovereign,
unchangeable
good.
It
is
in
a
perfect
