Four: this Art is most lofty and most profound.
First, it is most lofty. Now this Art, on account of its universality, shows the way to reach the highest points above all other Arts and Sciences, which no particular Art or Science can reach. (Doctor Illumin. in Lib. Comp. super Art. Dem. Dist. 2. de reg 21.) Thus, the conditions of this Art require the Artist to raise his E. as high as he possibly can, and on account of its altitude it is universal above all other Sciences; otherwise, he cannot receive the influence of this Art" (ibid.) And no one can ascend to the summits of this Art unless I prepare three ladders for them, the first with ten steps, the second with twelve, and the third with five steps, namely the objects of sense, imagination, doubt, belief and understanding. (Lib. de Asc. et Desc. Intell. dis. 1.) The human intellect understands things in two ways: the first way uses the senses, the imagination and the intellect's own natural power; in the second way, it understands with the divine Reasons and with its own natural power (Doctor Illum. in Lib. Ser. cont. error. Averr. in prol.) and with my Art, not only natural things, but also supernatural ones are demonstrated, such as the Articles of the Holy Catholic Faith, which you can see in various books of mine, and especially in the Book of the Gentile and the Three Sages, in Lib. Mir. Dem., and in Lib. de Art. Fidei, meant for bringing back to the true Faith those who have strayed from it and for converting the unbelievers. This Art is sublime in its way of understanding things with the loftiest divine Attributes (ibid.) and thus GOD gave me the loftiest Art, containing both manners of understanding, in the Brief Art for Finding the Truth, "an Art through which the intellect is raised and educated in the art of understanding in the same way that a voice learns to sing with the Art of Music." (Doctor Illum. in Lib. Eva. 4. c. "Et in terra pax")
Secondly, this Art is most profound on account of humility, without which no one can ever attain the secrets of this divine Science and Art. You must know, my Son, that this Science is truly a Science for children; now as children have all of their science contained in twenty-four letters of the alphabet, likewise the entirety of my Science and Art is contained in twenty-four letters of the alphabet; and unless you can humble yourself and learn them, although you may have been a Doctor in Philosophy or Theology for twenty or thirty years, my Son, you will never understand the Secrets of my Art. My Son, during my mortal life, I was subject to contempt, slander and considered a fool because of my Art(Arb. Scient. in prol. Lib. Desol. n. 7. 16. & 47. Lib. Phant.), and I willingly bore all this out of love for humility and for the purpose of preserving and spreading this Art: as for you, if you really love truth, if you desire to be my Pupils, you should not forsake the gift of Science to avoid being called fools: as you know, according to my Art, every creature contains opposites: the secret Philosophy says the inside and the outside are opposed, and that wisdom and foolishness are opposed; given that the inside is better than the outside, it is better to be inwardly wise while appearing outwardly foolish, than to be inwardly foolish while appearing outwardly wise. Therefore, if anyone wants to fathom the depths of GOD's wisdom with me, revealed to us by GOD through his Spirit, "For the Spirit searcheth all things, yea, the deep things of God." (1 Corinthians Ch 2 v 10) "...if any man among you seem to be wise in this world, let him become a fool, that he may be wise. (ibid. Ch 3 v 18)
The Pupil: Father, it seems to me that profound Science cannot coexist with profound Humility; now as science inflates, (1 Cor Ch 8 v 1), if I get deeply involved with science, I will become greatly puffed up with pride; and I think that Faith gave good advice to the intellect in Lib. Disput. Fid. & Intell. which you wrote, "to stay as you were, and choose to humbly believe, rather than climb the peaks of knowledge; all the more as the Philosophers of old had no knowledge of your Art, which shows how little it is worth, because if it were true, they would have discovered it right from the start, given that their intellect was far superior to yours". (Illum. Doctor in Lib. Desol. n. 36.) One can infer from this that you "were overly involved in Sciences, even to the point of curiosity, bringing them forth under the guise of Queens and Ladies etc., and only bent on having a mind of your own, eager to explore uncharted territory, you did not keep in touch with contemporary Doctors sufficiently to stay abreast of their opinions." (R.F. Causinus in Cur. f. to. 4. sect. 14. f. 137.), all of which is inconsistent with humility.
The Teacher: My Son, let me respond briefly to each point, because we still have far to go. You must know that science does not inflate per se, but only by accident; inflated bodies bloated with wind are empty though they may seem full. Likewise, those who are always searching and never finding true science are outwardly swollen with the tumor of false and falsified science, but inwardly resemble resounding brass or clashing cymbals; "elated, and inflated with the wind of memory, through a long and continuous habit that is now their second nature etc; they have no true scientific knowledge of reality. (Rig. in Lib. 7. Sigil. fig. 5.) My Son, the more deeply you delve into my Science, the more truths you infallibly know about GOD and creatures, and therefore you know all the more how great GOD is and how small you, and all things in you are. Therefore this Science will provide your will with all the more reason for being humble and not conceited: and then you will know that my Disciples, in addition to other good things that they obtain from my science, are always happy to contemn the world with all its vainglory and to love humility and GOD. Listen to what a young monk, a pupil of mine said to his Abbot: "My lord, great is the pleasure I get from the Science I am learning, with which Philosophy leads me to knowledge of GOD, and I consider myself most fortunate to be in the Holy Orders and to have renounced the world, so that I experience joy and pleasure day and night, especially as my Science gives me utter contempt for the world and its vainglory and makes me love humility and GOD." (Doctor Illum. in Lib. Evast. 2. de Relig. cap. de vana Glor.)
If you read the advice that Faith gave to the intellect, then you also must have read how the intellect wept, and is weeping even now, "because the Lord our GOD is known and loved by so few, and ignored and belittled by so many". Who, may I ask, my Son, should not weep to see so many books come out every day against our Holy Catholic Faith, in which the straying sheep attack their Shepherd with specious reasoning, supported by false interpretations of Scripture accommodated to their errors, while all these errors could easily be detected and destroyed, if my Science were known, because it was given to me by GOD chiefly for this purpose, as you will see when we deal with its thirteenth property.
"The Philosophers of old did not discover all of the things that are good to know about the Most Holy Trinity and Incarnation, because they did not suppose a Trinity of Persons in GOD, or GOD's future Incarnation, nor did they know about the Production that GOD has in himself. " (Lib. Desol. n. 37)
As for your argument that I was overly curious about the sciences, and the other things you said above, it seems like you are lacking either in memory, or good will; now do you not remember how I received my Science, or would you rather love to be humble through ignorance than through science; what do you really mean when you allege the above Author who says that "the Sciences must be humble servants of the Cross, subject to holy humility"? (Fr. Causinus, ibid.) Through what, may I ask? Falsehood, or truth? Ignorance, or knowledge? Doubt, or certitude? My Son, in GOD wisdom and humility are equal, because they are identical, which shows that the greater perfection of both can exist in creatures more through equality than through inequality; now from this answer you can further infer that it is a disorderly desire to want to belittle the one in order to extol the other; and as every Saint loves the Glory of others as much as his own, you partiality is not pleasing to the Saints.