 Books Four and Five, originally planned as one book, discuss the return (ἐπιστροφή, epistrophe, reditus, reversio) of all things to God. According to the cosmic cycle Eriugena accepts, drawing heavily on Maximus Confessor and his interpretation of Gregory of Nyssa, it is in the nature of things for effects to return to their causes. There is a general return of all things to God. Corporeal things will return to their incorporeal causes, the temporal to the eternal, the finite will be absorbed in the infinite. The human mind will achieve reunification with the divine, and then the corporeal, temporal, material world will become essentially incorporeal, timeless, and intellectual. Human nature will return to its “Idea” or “notio” in the mind of God. According to Eriugena’s interpretation of scripture, “paradise” is the scriptural name for this perfect human nature in the mind of God. Humans who refuse to let go of the “circumstances” remain trapped in their own phantasies, and it is to this mental state that the scriptural term “hell” applies. Eriugena maintains that the real hell is deprivation of the vision of God: “whoever is without Christ is in darkness, for Christ is the inner light” (Periphyseon, V.936b–937a). Eriugena continues: “Take Christ from me, and no good is left for me, nor is there any torment left to terrify me” (Periphyseon, V.989a). Eriugena thinks the Greek word for “hell”, ᾅδης, is less misleading than the Latin infernus: “But the Greeks, displaying as usual a greater intelligence and a subtler accuracy, called the nether regions ᾅδης, that is, “sorrow”” (Periphyseon, V.955a). The Latin infernus, in effect suggests an inferior place. On the contrary, the Greek equivalent of infernus, i.e., ᾅδης, designates not a place, but a state: sorrow or unpleasantness: α privative—ἡδύς.