Eternity has the centre of its joy and the fullness of its beatitude in that God is what He is and how He is so. Because as God, by the perfection of His nature, cannot essentially rejoice in anything outside of Him, so the soul, on finding itself in the participation of the Infinite Himself, remains adhered to Him in His manner of seeing, in His manner of feeling, in His manner of rejoicing.

God gives the soul His Gaze to looks at Him, His Expression to sing to Him, and His Love to love Him. Then, having man by participation what God has by nature, he rejoices participatively in what God rejoices by His being, and lives in participation what God lives by eternal subsistence. Because, on being raised to the great category of entering into the communication of the Infinite One and to share in His life, man is extolled so much above his cravings, of his wishes and of his love, that he loses his own way of loving, of expressing and of rejoicing, coming to live and rejoice in what God is Himself in what God enjoys Himself, being this the essential joy of the creature created by the Infinite One to possess Him.

And as God, essentially, cannot rejoice save in what He is, by virtue of the infinite perfection that He contains in Himself, despite having infinite capacity as well for enjoying Himself infinitely; man, standing before God, on seeing Him in His infinite kingliness, on contemplating Him overflowing with perfection and happiness, and on knowing Him with the possession of the eternal wisdom itself and with the divine way of knowing what God in His personal manner is Himself, enthralled, carried away, irresistibly attracted as by a magnet, is filled to the brim and saturated in the infinite inebriation that the contemplation of the eternal perfection provides him with.

And, O surprise!, a great miracle is performed: the creature, with his tiny mind and accustomed to rejoicing in created things, at the contemplation of the Supreme Good, in possession of total saturation, remains, at the very instant that he enters into Eternity, transformed into an act of pure love, that has the fullness and the happiness of his joy in that God be what He is by Himself.

This is so sublime, and so difficult to explain to our mind accustomed to living for itself, to rejoice only in what personally provides it with happiness, that those who, confused, do not understand the fullness of perfection of the Eternal Being, on comparing the Being in His way of acting or of being with our being, often, unwittingly, defile it and blaspheme against it, considering God despicably.

How good God is, how great, how blissful and how infinite! How immense in His eternal power, for Himself, and for me…! That which is given to us is so much, so much so!, that He gives Himself to us in what He is, in what He has, in what He lives. And, on giving Himself to us, by the perfection of His being Himself, man, in total enthralment, and carried away by the infinite beauty, breaks into a joy of eternal participation, without having any capacity left in him to enjoy or want something that is not that Perfection that captivatingly enthrals him, and that deliriously makes him fall in love.

God is as great and infinite, as He is good, love, communication. And the greater we see Him, the greater will our joy be, the joy that will provide us with the contemplation of God being what He is by Himself.