HUGH OF BALMA ON MYSTICAL THEOLOGY

ACKNOWLEDGEMENTS

Staatsbibliothek, Munich, Germany: re lat. mss. 5.828 and 18.590 and 18.587.
sterreichische Nationalbibliothek, Vienna: re lat. ms. 1727.
Bibliothque Municipale, Grenoble, France: re lat. ms. 863.
Stadtbibliothek, Trier, Germany: re lat. ms. 158/1254.
Stiftsbibliothek, Melk, Austria: re lat. ms. 103/1719.
National Szchenyi Library, Budapest, Hungary: re lat. ms. 387 (previously of the
Hungarian National Museum).
Universittsbibliothek, University of Graz, Austria: re lat. ms. 262.
Hill Monastic Microfilm Library, St. Johns University, Collegeville, MN: re micro-
films of Melk 103/1719 and Graz 262.
HUGH OF BALMA ON MYSTICAL THEOLOGY
A Translation and an Overview
of His De Theologia Mystica
by
JASPER HOPKINS
Library of Congress Control Number: 2002107345

ISBN 0-938060-51-1

Printed in the United State of America

Copyright 2002 by The Arthur J. Banning Press, Minneapolis, Minnesota 55402.

All rights reserved.

iv
 PREFACE
I first became interested in Hugh of Balma through Nicholas of Cusas
exchange of letters with the Abbot and monks of the Benedictine
Monastery at Tegernsee, Germany (Bavaria).1 In this regard I initial-
ly appended an English translation of a segment of Hughs De The-
ologia Mystica to the end of my book Nicholas of Cusas Dialectical
Mysticism: Text, Translation, and Interpretive Study of De Visione Dei.
During the intervening period I decided to translate into English the
whole of Balmas treatise and to do so from Latin Manuscript 1727
of the Nationalbibliothek in Vienna, Austriaa manuscript that I have
examined on site. Since a printed version of the text of this manu-
script exists,2 I have taken the liberty (as an aid to the reader) of re-
ferring to the page numbers and the line numbers in that edition. I have
also listed a considerable number of corrections to the edition and its
quasi-critical apparatus. And (as a further aid to the reader) I have
added the italicized sub-headings that appear within the translation
but that are not found in the manuscript. Readers who are interested
in focusing primarily on Hughs central claims about mystical theol-
ogy may want to read only his treatises last section, which is entitled
Quaestio Difficilis.
This present volume contains, in addition to Hughs work, a seg-
ment of Nicholas Kempfs De Mystica Theologia,3 translated into Eng-
lish from Latin Manuscript 18.587 of the Bavarian Staatsbibliothek in
Munich, Germany. This manuscript, too, I have examined on site.
I would like to thank the University of Minnesota Philosophy
Departmentand, in particular, its Chairman, Douglas E. Lewisfor
providing funds for travel to Vienna and to Munich. I also gratefuIly
acknowledge the assistance of the staff in Wilson Library of the Uni-
versity of Minnesota. Especially helpful in obtaining source-materi-
als were Alice A. Welch, of the Department of Inter-Library Loans,
and Richard J. Kelly, Professor and Bibliographer. I express appreci-
ation likewise to Banning Press, which has generously permitted me
to make the present translations freely available on my Internet web-
page:
http://www.cla.umn.edu/jhopkins/
Presently, I am at work translating Nicholas of Cusas many sermons;
and I hope that these renderings will be made available in due time,

v
thanks to the permission granted by Felix Meiner Verlag of Hamburg,
Germany.

Jasper Hopkins, Ph.D.

Professor of Philosophy
University of Minnesota
Minneapolis, MN 55455

vi
 CONTENTS

Introductory Essentials 1

Bibliography 15

Prologus 17

Via Purgativa 23

Via Illuminativa 32

Via Unitiva 61

Quaestio Difficilis 118

Abbreviations and Praenotandum 135

Notes to the Preface 136

Notes to the Introductory Essentials 136

Notes to the Translation 138

Textual Notes 146

Corrections for the Paris Edition of the

Latin Text 152

Additions to, and Corrections for, the Latin

Notes to the Paris Edition of the Latin Text 157

Appendix One: Nicholas Kempf,

Tractatus de Mystica Theologia (excerpts) 164

Appendix Two: Re John Gerson, Nicholas

of Cusa, Vincent of Aggsbach 182

vii
 INTRODUCTORY ESSENTIALS
1. Historical considerations. Uncertainty surrounds the identity of the
author of De Theologia Mystica, a work also known as De Triplici
Via and, from its incipit, as Viae Sion Lugent. The mainline opinion,
following Autore, Dubourg, Sochay, Stoelen, and Ruello,1 is that this
tractate was composed by a Frenchman named Hugh of Balma
(Hugues de Balma, Hugo de Balma), sometimes referred to as Hugh
of Dorche (Hugues de Dorche, Hugo de Dorchiis)or even as Hugh
of Balma of Dorche (Hugues de Balma de Dorche). That is, Hugh is
said to have been of the family of Balma, or Balmey, and from an es-
tate, a castle, named Dorche,2 so that he may rightly be referred to in
several different ways. He is said to have been prior, from 1289-1304,
of the mountainous Carthusian House of Meyriat3 (whose land-hold-
ings were located in what today is an area (in the province of Bresse)
about twelve kilometers south of Nantua and belonging to the com-
mune of Vieu dIzenave, the canton of Brnod, the county (or d-
partement) of Ain, in the region named Rhone Alps. This monastic
abode (but not the ever-remaining Forest of Meyriat) was uprooted
during the French Revolution. The exact dates of Hughs priorate
and, indeed, of his birth and deathare not known. Thus, Artaud-M.
Sochay, without hazarding to specify the date of his birth, places his
death in 1305 (rather than 1304) and gives the dates of his (interrupt-
ed) priorate as 1293-1295 and 1303-1305.4 Sochaylike Autore,
Dubourg, Stoelen, and Ruelloidentifies Hugh of Balma with Hugh
of Dorche, because, as he states, Hugh of Dorche is the only
Carthusian of this period who is able to have been given the name
Balma, to have been prior of Meyriat, and to have written a mysti-
cal work of this importance. 5
By contrast with the aforementioned scholars, Harald Walach
reaches a different conclusion as regards Hughs identity. He sees
Hugh as possibly not a Frenchman but, rather, an Englishman. More-
over, he says, Hugh of Balma was not the same person as Hugh of
Dorche, nor was the former Hugh, initially, a Carthusian. For, as
Walach sees it, Hugh of Balma attended a school run by a Francis-
canmost likely by an English Franciscan, perhaps Adam Marsh,
who was quite certainly [residing] in Oxford. There Hugh probably re-
ceived his primary education in the liberal arts; he may even have
learned some basic theology there. Herefrom we cannot conclude that

1
2 Introductory Essentials

he himself was an Englishman, although, of course, such a thought is

plausible. 6 According to Walach, Hugh became a Carthusian only
later; and when, in his Theologia Mystica Hugh refers to Thomas Gal-
lus, he is, allegedly, referring to Pseudo-Thomas Gallus, who seems
to Walach to be, really, Adam Marsh.7 Yet, Walachs speculations raise
as many doubts as they settle, so that the mainline verdict need not
necessarily be abandoned.
Regarding the date-of-composition of De Theologia Mystica cer-
tainty is also lacking. According to the mainline view it was composed
subsequently to Thomas Galluss Explanatio Mysticae Theologiae (ca.
1241?), from which Hugh quotes, but was composed before the death
of the Frenchman Guigues du Pont (Guigo de Ponte), who in his De
Contemplatione alludes to Hughs work. (Aside from this one asser-
tion, there is no mainline view as regards the time of writing.) Now,
Thomas Galluss death has been dated, variously, as 1226, 1230, and
1246. Pierre Dubourg chooses 1225 as the approximate date of the Ex-
planatio, so that Hughs De Theologia Mystica could have been writ-
ten not long thereafter. At the other end, Dubourg selects a date in ad-
vance of Guigos death, so that, as he concludes, the composition oc-
curred some time between 1230 and 1290,8 Guigo having died in
1297. By contrast, Francis Ruello favors the idea that Hugh began his
work only after having entered upon the priorate, so that Ruello gives
the time-span as 1289-1297.9 In last analysis, whether one holds to the
broad range 1230-1297 or to a very narrow rangesay, 1289-1290
the fact remains that the precise date or dates are unknown. Accord-
ingly, we may settle, heuristically, for assigning the composition sim-
ply to the second half of the thirteenth century.
Past controversy over the authorship of De Theologia Mystica is
further complicated by that works having, at one time, been thought
to have been Bonaventuresperhaps because (as is true) certain man-
uscripts name Bonaventure as the author and also because Bonaventure
is known to have written a work entitled De Triplici Via, by which
name De Theologia Mystica is also known. Hence, Hughs work, hav-
ing been falsely attributed to Bonaventure, was included in Vol. 8 of the
1866 edition of Bonaventures opera that was edited by Adolphe C.
Peltier and published in Paris. Yet, it was also included even earlier in
the Strasbourg printed edition of 1495. Nonetheless, it was deliberate-
ly excluded from the edition of 1882-1902, published in Quaracchi,
Italyexcluded on grounds of dubious attribution to Bonaventure.
Walach is persuaded that Hughs tractate was influenced by
 Introductory Essentials 3

Bonaventures Breviloquium, his Itinerarium Mentis in Deum, and his

De Triplici Via. Accordingly, Walach cites the date of Hughs tractate
as after 1260, the presumed year when Bonaventures De Triplici Via
appeared.10 Walach recognizes that there are, indeed, important simi-
larities between Hughs ideas and Bonaventures, even as there are im-
portant dissimilarities, which Walach does not fail to mention. The very
division of Hughs tractate into the three waysviz., purgative, illu-
minative, and unitiveseems to be a mirroring of Bonaventures triplex
via. But if we look historically farther back, we observe that both Hugh
and Bonaventure reflect three motifs that appeared already in Pseudo-
Dionysiuss corpus of works. For example, we find in Dionysiuss De
Divinis Nominibus scattered references to purgationes, illuminationes,
and perfectiones11the last of these referents being associated with
unitiones. Accordingly, Hugh tells his readers that he is writing in order
to expound and explain Dionysiuss Theologia Mystica.12
Besides being influenced by Bonaventure, by Pseudo-Dionysius
the Areopagite, and by Thomas Gallus, Hugh was also influenced by
Augustine and, possibly, by Eriugena and Plotinusnot to mention the
influences from Scripture and from Carthusian spirituality. On the
other hand, we find no borrowings from figures such as Anselm of
Canterbury, Peter Abelard, or Peter Lombard. Hugh himself exercised
an influence, in varying degrees, not only on Guigo de Ponte but also
on John Gerson, Dionysius the Carthusian, Vincent of Aggsbach,13
Nicholas of Cusa, the Carthusian order generally, and, in a negative
way, on Nicholas Kempf. Like certain other scholars, too, Benoit du
Moustier14 lists among those affected by Hughs ideas also Henry of
Herp, Bernadino of Loredo, and David Augustine Baker. Walach15
adds to the list the anonymous author of the Cloud of Unknowing and
the Spaniard Francisco de Osuna, and still others.
2. Mystical theology. Contrasted with the philosophical pathway
to God, which proceeds by making inferences about God from an em-
pirical knowledge of the world, the via mystica approaches God pri-
marily through the affections, although in its beginning stages some de-
vout meditation, devout reflection, and enhanced mental enlightenment
accompanies and intensifies the affections of love (affectiones amor-
is), directed, as they are, toward God. The soul, then, that ascends mys-
tically unto God ascends not by way of erudite learning but by way of
divinely potentiated longings for Gods presenceby way of an inten-
sified desire that God be nearer to one than one is to himself, so to speak.
4 Introductory Essentials

Of the three stages (purgative, illuminative, and unitive) the via

purgativa is the pathway of preparatory cleansing of the soul
preparatory to the souls union with God. For as the Scriptures tell us,
the pure in heart are the ones who shall see God.16 The mystical see-
ing of God, the visio mystica, takes place in this present lifetime for
some (not all) of those who seek it in purity of heart. They are elevated,
in spirit, beyond all images, all conceptualizations, all ordinary un-
derstandingselevated by God Himself in proportion to their affec-
tionate yearning for union with Him. Such elevation occurs, initially,
through the souls undertaking devotional activities that will lead to (a)
its being cleansed by God of its sinful desires and to (b) its being freed
from the entangling allurements of the world. The elevation continues
as God affords illumination in conjunction with the souls reflecting
upon, and meditating anagogically upon, the word of God as contained
in the Scriptures. Finally, the soul may reach that point of elevated
nearness to God where God ecstatically heightens its fervent longings-
for-union and infuses into the soul a mystical wisdom. This wisdom
is called mystical because it exceeds any knowledge or insight unto
which any human soul could ever attain by the use of its own powers
alone, unaided by special grace. Mystical wisdom excels incompara-
bly, says Hugh, every form of creaturely knowledge. Yet, it is a wis-
dom that even someone who is formally uneducated may receive, for
it differs toto caelo from scholastic, erudite wisdom, which is reached
by the striving intellect rather than being divinely infused beyond all
creaturely intellectual power and intellectual striving. Together with di-
vinely infused wisdom comes also an infused understanding, i.e., an
infused power of understanding along with an actual understanding.
A human soul enters upon the purgative pathway by abasing it-
self, by grieving over and confessing its sins, and by imploring Gods
mercy. Thereafter, the progressing soul gratefully recalls the benefits
bestowed by God on human beings generally. Then comes that souls
reflection upon the benefits to mankind of Christs redemptive suffer-
ings. Subsequently, the ascending soul reflects upon the God-given
benefits bestowed specifically upon itselfbenefits for which it will
praise God wholeheartedly. This praising is a quintessential part of
the via purgativa. Being no longer burdened by the weight of its sins,
and being now attracted upward through an inflamed desire for its
Beloved, the ardor-filled soul ascends importunately unto its merciful
Creator and beckoning Bridegroom. In the souls ascent its level of ris-
ing is boosted through the souls meditating upon the teachings of
 Introductory Essentials 5

Scripture. In particular, the soul meditates by giving anagogical inter-

pretations, i.e., mystical interpretations (as contrasted with literal in-
terpretations or allegorical interpretations) of Scriptural passages. For
example, according to an anagogical interpretation, the words Give
us this day our daily bread, in the Lords Prayer, signify the souls
requesting from God an increase of love for God; for bread now
has the anagogic meaning of love, as well as retaining its ordinary,
literal meaning. At this point the soul has entered upon the illumina-
tive way, whereupon God affords enlightenment that guides the soul
on its farther journey, since what is unknown to the soul cannot be
loved by the soul.
The via illuminativa is a higher stage than is the via purgativa.
At this higher stage, says Hugh, the mind becomes like a mirror, so
that, having been cleansed, it receives and reflects the bright rays of
Eternal Wisdom. Illumination comes to the mind through its contem-
plating the anagogical meanings of Scripture, as was said. Hugh now
gives an extended anagogical interpretation of the Lords Prayer. This
lengthy discussion, he says, will serve as an example of how Scrip-
ture as a whole may be interpreted in such a way that its hidden spir-
itual meanings come to light. Awareness of these deeper meanings
deeper than the literal surface meaningscan elevate the mind and,
therefore, also the entire soul. Paradoxically, the souls mind becomes
elevated by its burrowing deeper (into the Scriptural message).
Through reflective meditation the soul comes to treasure its Heaven-
ly Bridegroom all the more preciously, so that in this way it draws ever
nearer to the moment of ecstatic union with Him.
In presenting his anagogical interpretations, Hugh makes clear
that he means by anagogical interpretation something different
from what certain other of the religious have meant by it. At a later
historical period, for instance, Nicholas of Cusa addresses the topic
of Scriptural exegesis. He distinguishes between (1) literal interpre-
tation, (2) tropological interpretation, (3) allegorical interpretation,
and (4) anagogical interpretation.17 Let us borrow his example of eu-
charistic bread. When in this context the New Testament speaks of
bread, the literal sense signifies that which is ordinarily designated as
bread. The tropological sense of bread indicates the transsubstanti-
ated Body of Christ. The allegorical sense indicates truthin partic-
ular, truth that the soul partakes of by faith, given that Christ is the
Bread of life.18 The anagogical meaning has reference to the future
life, when eternal truth will be possessed in a way that no longer re-
6 Introductory Essentials

quires faith. Accordingly, for Cusa, anagogical interpretation is inter-

pretation that understands the words and teachings of Scripture in a
proleptic way, a way that discloses truths about the redeemed souls
status in Heaven, where exposure to eternal truth and to Truth itself
viz., Christ, who is the Way, the Truth, and the Life,19 who is, indeed,
the True Image of the Father 20will be direct. By contrast with Cusa,
Hugh, when he exhorts the ascending soul to reflect anagogically upon
Scripture, is counseling the soul to seek out spiritual truths that are
supposed to guide the soul as it journeys upwards en route to mysti-
cal union in this present lifetime.
We may take one further example in order to illustrate Hughs
notion of anagogic interpretation and of its enlightening power:
Thy will be done, as in Heaven (i.e., as was previously said, and
when interpreting anagogically: with respect to what is constant, con-
tinually moving, and adorned with diverse lights) so on earth (i.e.,
among sinners, who not without justification are properly named earth,
since they are situated far from the region of fire). Through this con-
suming fire the purged soul is made lighter, so that while existing on
earth, but loving and desiring, it may obtain celestial mansions; for
where its love is, there it properly [is said to] dwell. For the name earth
cannot be expounded anagogically with respect to its essence but only
with respect to its cause. For just as love is the cause of the minds ob-
taining all good things through love, so the absence of love is the cause
of all its deficiencies: viz., venial deficiency and mortal deficiency, penal
deficiency and culpable deficiency. And this is what is meant [by call-
ing] the sinner earth; for he is quite far removed from the lighter-mak-
ing presence of inflamed love.21
The unitive stage is the ultimate stage; on this third pathway the
soul proceeds toward union with God, toward being transformed into
God, 22 as Hugh declares. He maintains that mystical wisdom is an im-
mediately infused knowledge of God that is not available except by way
of unitive apprehension,23 which occurs not by means of the eye of the
intellect but by means of the eye of the affections. Unitive appre-
hension takes place beyond reason, intellect, mind. It takes place where
all reflection, all contemplation, all conceptualizing have been left be-
hind and where the soul takes leave even of all consciousness of itself
as a self. The unitive pathway begins with a series of industries, i.e., of
holy endeavors that bring the soul nearer to its Beloved. During the
course of these endeavors there is guiding reflection and devout con-
templation. However, at the highest level of unitive elevation all such
guiding- and motivating-reflection, all such conceiving and cognizing,
 Introductory Essentials 7

are transcended, so that the soul ascends ignorantly and mindlessly

to the unknown God. There is no further contemplation of the Lords
Prayer, of the Lords sufferings, of the Holy Trinity, of the angels, or of
the saints. Rather, love is divinely infused into the summit of the souls
affective power (supremus apex affectivae)24 as the soul is elevated un-
reflectingly unto the brightness of the Divine Incomprehensibility. 25
At some moment amid this empty receptiveness, characterized
only as a supremely yearning directedness, the soul mystically and ec-
statically encounters God and is spiritually united to Christ in a bond
of indescribable love and joy. This is the moment when mystical wis-
dom is infused, so that the soul knows immediately that which could
never be learned through the operation of the senses, the imagina-
tion, reason, or the intellect. Now is the timeless-like moment when
the loving soul finds its longings satisfied and finds rest from all its
strivings. This state of quietudo is a foretaste of the unspeakable peace
and gladness that will both comfort and delight redeemed souls in
the future, Heavenly life.
3. Transformatio in deum. A number of times in his De The-
ologia Mystica Hugh speaks of the souls deification and of its being
transformed into God.26 Yet, he never specifies just what the marks
of such deification are; rather, he contents himself with associating de-
ification with the souls indescribable mystical union with God. He
does not go so far as to say, as Meister Eckhart was later accused of
saying, that the soul becomes transsubstantiated into God.27 In al-
luding to deificatiowhich others referred to also as theosis and fili-
atioHugh was motivated both by Scripture and by Pseudo-Diony-
sius, as well as by the momentum of the tradition emanating from Gre-
gory of Nyssa, Maximus the Confessor, and (in a peripheral way)
Saint Augustine and even Albertus Magnus.
From the New Testament comes the idea that it is possible to be
united with God, since as I Corinthians 6:17 declares: He who is
joined to the Lord is one spirit [with Him]. Furthermore, I John 3:2
announces to believers that when they see Christ they shall become
like Him; indeed, together with Christ they shall become sons of God,
as John 1:12 teaches. Believers shall one day see Christ face to face
(I Corinthians 13:12) and shall be transformed into an incorruptible
state (I Corinthians 15:52). This being transformed into a likeness with
God, into a state of incorruptibility, into adopted sons of God, came
to be theologically understood as a form of deification. Accordingly,
8 Introductory Essentials

Augustine could unhesitatingly write: The one who made us men

wants to make us gods, not gods to be worshiped instead of him, but
gods in whom he himself may be worshiped. 28 Augustine cites
Psalms 81:6 (82:6): I have said: You are gods, and all of you the
sons of the most High. Speaking minimally, we may say that deifi-
catio is the equivalent of deiformitas, so that becoming deified
means becoming like unto Godin holiness, righteousness, purity,
perfection. This is the idea emphasized by Albertus Magnus, who
states that the believers deification consists in his becoming as God-
like as is possible for human beings, just as an iron-rod when placed
in a flaming fire becomes fiery, becomes like the firewithout, how-
ever, becoming the flaming fire itself.29 Speaking maximally, we may
say that deificatio is equivalent to being absorbed into God in such a
way as to lose ones personal identity. Christian theologians such as
Gregory of Nyssa sometimes wrote as if deificatio were indeed an ab-
sorptio: I must be buried with Christ, he wrote, arise with Christ,
be joint heir with Christ, become the son of God, yea, God Himself.30
And Eckharts analogy with transsubstantiation echoes Gregorys idea.
Hugh of Balma, however, in aligning himself, as he does, with Pseu-
do-Dionysius,31 seems more in tune with Maximus the Confessors
expressed verdict that in becoming deified the believer becomes iden-
tical with God in all but nature, or essence, for the believer becomes
God only by participation.32
Thus, for Hugh and most other interpreters of Scripture and of
Dionysius, a believer becomes one in mystical union with God in a
way illustratable by a bride and a bridegrooms being said to become
one flesh in and through marriage; they become one spiritually, not
in a way that involves loss of personal identity. Similarly, in the be-
lieving souls unitive encounter with God, the soul partakes spiritual-
ly of the divine nature, without losing its own finite identity. Of
course, the souls union with God is a unicity indescribably greater
than can be effectively illustrated by the marital relationship. Yet, the
image of bride and Bridegroom is utilized by Hugh and others, inas-
much as a remote analogy is better than no analogy at all, and inas-
much as the analogy in question corresponds to an anagogical inter-
pretation of the Old Testaments Canticle of Canticles. When an anal-
ogy with more intensity is sought, theological recourse is oftentimes
had to the already-mentioned example of the fiery-hot iron rod: the rod
is in the fire, and the fire is in the rod, even as (in the mystical union)
the soul is present in God and God is present in the soul.
 Introductory Essentials 9

Albertus Magnus finds another illustration equally elucidating:

viz., that of foods taking on the likeness of the bodily members that
it nourishes.
Corporeal food is assimilated perfectly to the [bodily] members through
its receiving the form of flesh and bone. But spiritual food assimilates
to itself, in a perfect resolution, the one partaking of it, just as is said in
I Corinthians 6:17: He who is joined to God is one spirit. This is what
is meant by deifying. 33
But even Albertus emphasizes the souls intimate participation in the
divine nature, not its being substantively transformed into the divine
nature. In a sense, then, his illustration of food is misleading, since
ingested and digested food does cease to be what previously it was.
Similarly, the mystical traditions use of the phrase transformatio in
deum is also misleading.34 The important point to be recognized,
however, is the mystical traditions discerning of the fact that the mys-
tical ascent of a yearning Christian believer is subject to the follow-
ing condition: viz., that the believers longing for union become so
intense that the believer yearn to be fully possessed of Godso fully
possessed that he is no longer self-possessed, so to speak. He longs,
subjectively and psychologically, for the experience of transformation
away from himself and into God, the experience of completely effac-
ing himself in God, even though, metaphysically speaking, he will
never lose his self-identity. For, as the Apostle John says, we shall
be like Him (I John 3:2); he does not say We shall be Him or We
shall be one substance with Him. At most, the believer will, for a
time, lose consciousness of himself qua self, with the result that, later,
he will be inclined to speak of his having been merged into God.
4. Nicholas Kempf. Born in Strasbourg, Nicholas Kempf is
known to have died at Gaming, Austria in 1497. He enrolled at the
University of Vienna in 1433, a date that allows us to infer his birth-
date some seventeen or eighteen years earlier. In Vienna he studied
the artes liberales, received the degree of magister artium in 1437,
and taught university subjects in the liberal arts during 1437-1438
and, perhaps, even beyond. He may be presumed to have studied
some theology. But by 1440 he had decided to become a Carthusian
monk, and he entered the Carthusian House at Gaming.35 In 1447 he
received a call to become prior at Gairach, Austria,36 where he re-
mained until 1451, when he returned to Gaming, this time as prior
for seven years. Two other priorates followed (1462-1467 at Pletri-
ach;37 1467-1490 at Gairach again) before his returning to the simple,
10 Introductory Essentials

non-administrative role of monk and before his later expiring. Kempf

is known for his several writings, two of the most important being
his Tractatus de Mystica Theologia and his Expositiones Mysticae in
Cantica Canticorum. The former of these worksexcerpts of which
are contained (in English translation) in Appendix One of the present
volumeattempts to reconcile Hugh of Balmas treatise with the
method of the Scholastic philosophers. Hugh himself had emphasized
the differences between his approach and theirs; Kempf, however,
stresses the harmony. A harmony is possible, he thinks, because Hugh
admits that both philosophical knowledge of God and Scriptural
knowledge of God can play an initial role in guiding the souls ascent
unto God. The fact that at the highest level of the unitive stage the soul
is no longer contemplating (or even conceiving of) God does not de-
tract from the importance of the initially-guiding knowledge, main-
tains Kempf. Accordingly, Kempfs tractate holds considerable sig-
nificance for our identifying and situating the points of controversy
that remained prevalent in the fifteenth century. His tractate must have
been written after 1453, since it takes some (but not much) account
of Nicholas of Cusas De Visione Dei, which appeared during Octo-
ber of that year. Dennis Martin estimates that the time of writing was
in the late 1450s or early 1460s , between, say, 1458 and 1465.38
5. Translation issues. The translating of Hughs treatise is made
difficult by virtue of the fact that his Latin syntax is, at times, so very
deplorable (although his vocabulary is rich in a praiseworthy way).
Furthermore, a translator must beware of a number of faux amis. The
word infallibilius, for example, should be translated as more high-
ly reliable, rather than as more infallible; and infallibilis should
be translated simply as highly reliable, not as infallible. 39 Often-
times, translators become misled by the proximity and look-alikeness
of these two words in the two different languages. However, whereas
the meaning of the word infallibilius made sense to the Medievals,
the phrase more infallible makes no sense in English. If someone
is infallible, he cannot become still more infallible with respect to the
same body of knowledge. Moreover, if two people are both infallible,
then the one of them cannot be more infallible than is the other, with
respect to the same body of knowledge. The one person could, how-
ever, be more infallible than the other in the sense that the range of
his inerrant knowledge extended to more objects than did the others.
Now, when Hugh of Balma uses the word infallibilius or the word
 Introductory Essentials 11

infallibilis, he is referring not to a range of knowledge but to a given

object (or set of objects) of knowledge. Thus, at Quaestio Difficilis
41:16-17 (p. 222) he writes: Et ista cognitio est multo certior quam
prima et infallibilior: And this latter knowledge is much more cer-
tain and much more highly reliable than is the former [kind]. And at
Quaestio Difficilis 46:4-8 (pp. 226 and 228) he writes: Nam solo pon-
dere et discretione amoris, affectus verius et certius et infallibilius in
ipsum quem diligit fertur, quam oculus corporalis aliquod sensibile
videat vel intellectus per cogitationem possit de deo aliquam appre-
hendere veritatem: For the affection, only by the weight, and the dis-
cernment, of its love is borne unto Him whom it loves[borne] more
truly and certainly and more highly reliably than the corporeal eye sees
any perceptible object or than the intellect can, through reflection, ap-
prehend any truth about God.
Accordingly, Hugh inter-relates certius and infallibilius, so that
just as (in some instances) one truth can be known more certainly than
can another, so also it can be known more reliably than can another.
By infallibilis Hugh does not mean infallible in the contemporary
sense. Hence, it would be not only misleading but even erroneous to
render Hughs use of this Latin word by our contemporary cognate
word, given the current use of our English word. And, once again, the
reason for this incommensurability is that in English it makes sense
to speak of degrees of fallibility but not of degrees of infallibility. By
contrast, certain of the Medievals were accustomed to speak both of
degrees of fallibilitas and of degrees of infallibilitas. This fact shows
that their understanding of infallibilitas differs from our understand-
ing of infallibility. Hence, infallibility is not the correct translation;
rather, we must speak of degrees of reliability whenever they speak
of degrees of infallibilitas, and we must say more reliable when-
ever they say infallibilius. Or else, in rendering infallibilius we
might plausibly use either the expression more nearly infallible or
the expression more assuredly infallible. Each of these translations
leaves room for the idea that one truth can be known reliably, even
though another truth can be known still more reliably. Thus, nowadays
we hold, epistemologically, that various empirical truths can be known
for certain ( la Wittgenstein), even though a priori truths, which are
necessary truths, are more certain, as we say, since they cannot fail to
be true, i.e., since they are infallibly true. But one necessary truth is
not more infallibly true, not more reliably true, than is another.
We must keep in mind that Hugh, writing in the tradition of mys-
12 Introductory Essentials

tical theology and not in the tradition of Scholasticism, is not envis-

aging technical philosophical distinctions. This fact explains whyat
Via Unitiva 30:19-20he can say of himself and certain other be-
lievers, infallibiliter praegustamus: We very reliably foretaste.
For even praegustatio can be infallibilis.
Certain writers such as Nicholas of Cusa (1401-1464) do some-
times use infallibilitas to indicate indeviabilitas, i.e., inerrancy. In-
stances of this use occur in his De Concordantia Catholica.40 On mat-
ters of faith, he says, the Roman Church numquam errare posse, can
never err. And he encapsulates this thought in the one word infalli-
bilis: the Roman Church is infallibilis in the domain of faith, provided
there is agreement within the Churchagreement as instanced by the
pope and the council. He goes on to specify that the judgment-of-faith
which is made by the pope and [his patriarchal] council is the most
certain of all judgments of particular [conciliar] gatherings, although
the judgment of a universal council of the whole Church is infallibil-
ius and more certain. 41 Here, where the context is the unlikelihood,
or the impossibility, of error, the best translation of the Latin term in
questionthat is, the translation that best captures Cusas thought
would be the rendering more assuredly infallible. One might even
put the idea as follows: although the judgment of a universal coun-
cil of the whole Church is more certain and more certainly infallible.
This translation both captures Cusas point and avoids the unintelligi-
bility of the English expression is more infallible.
A second example of a faux ami, in the context of Hughs De
Theologia Mystica, is the Latin verb aspirare. A translator immedi-
ately thinks of rendering it by the English infinitive to aspire. Yet,
the connotations, in English, of aspiring are connotations that belie
Hughs idea with regard to mystical ascent. For, most often, the Eng-
lish word aspire is used in a context that suggests traces of ambi-
tion, striving, and zeal on the part of the aspirant. Accordingly, we
say of someone that he aspires to become a physician or a teacher or
a businessman, or whatever. Implicit in the meaning of aspire, as it
is thus used, is the notion of making a corresponding effort, of ma-
neuvering to create opportunities for oneself, of harboring a certain
ambition, etc. Yet, these ideas do not serve best to capture Hugh of
Balmas thought; for ambitious planning, striving, and deliberating do
not characterize the highest stage of the unitive way, when aspiratio
is at its most intense.42 So, a faithful rendering of Hughs thought re-
quires that where Hugh says aspirare ad the translator say to yearn
 Introductory Essentials 13

for; for Hugh is characterizing the soul-that-mystically-ascends as a

soul that deeply yearns for, that intensely longs for, union with Him
who is All-Desirable.
Let us take a final example. Hugh oftentimes uses the Latin word
affectus in the singular, as is evident from the accompanying sin-
gular verb. Were the verb plural, then affectus would be plural
given that the same -us ending can be either a nominative-singular
form or a nominative-plural form (or a genitive singular form). Now,
it is tempting to suppose that the English translation should (some peo-
ple say must) reflect the singularity of the Latin noun, so that a trans-
lator would put down affection (or the like) whenever affectus is
a singular noun-form, and he would put down affections (or the like)
whenever affectus is a plural noun-form. However, such a prescrip-
tion fails to take account of two factors. First of all, it does not take
account of the fact that many times we say plurally in English that
which is said singularly in another language. The Germans, for ex-
ample, say Die Polizei ist , using a singular verb, whereas we say
The police are , using a plural verb. Similarly, the Medievals used
the word sensus oftentimes in the singular: Sensus [singular]
mundum percipit, whereas we say The senses [plural] perceive the
world. But, secondly, the prescription in question fails to take account
of the fact that Hugh himself switches back and forth between af-
fectus in the singular and affectiones in the plural. Thus, he writes
both affectus amoris and affectiones amoris, or affectio amor-
is, without intending any distinction. Accordingly, there can be no ob-
jection to rendering Hughs singular word affectus by the plural
English word affections, as illustrated, hypothetically, by our say-
ing the intellect, reason, the imagination, the affections for intel-
lectus, ratio, imaginatio, affectus.
6. Textual issues. The present English translation of De Theolo-
gia Mystica was made from Latin manuscript Vienna 1727, located in
the Austrian National Library.43 For purposes of convenience to the
reader, however, all references are given to the Latin text edited by
Francis Ruello, published by Les ditions du Cerf [Paris, 1995 (Vol.
I) and 1996 (Vol. II)], and referred to hereafter as the Paris edition.
My list of corrections for this printed text is found in the endnotes of
this present work. These corrections relate principally to the Vienna
manuscript (which, purportedly, Ruello was transcribing44), although
a few other corrections are indicated en passant. The French translation
14 Introductory Essentials

is truly excellent, whereas the critical apparatus that accompanies the

Latin text laisse dsirer. The major problem (aside from certain tex-
tual omissions and misprints) is that the printed edition of the Latin text,
while purporting to be following, principally, the Vienna manuscript
(=V), frequently deviates from that manuscript without signaling this
fact in the notes. But there are numerous other problems, as well. To
take a single set of instances: let us examine simply p. 144 of Vol. I (Via
Purgativa 1) with respect to the five manuscripts that were consulted:
viz., A G M T V. (See the Abbreviations-page, which precedes the end-
notes in the present volume.) We find the discrepancies that follow.
The main title DE VIA PURGATIVA is not contained in V; yet this
fact is not mentioned in the notes. Moreover, the notes indicate that
G has as a heading De via purgativa capitulum, whereas, in fact, G
has the same heading as does A, viz., Sequitur de via purgativa. Also
not indicated in the notes is that T has the same heading as does M,
viz., De via purgativa. Furthermore, for 1:1 there could well be a
note that reads: tuae: et caetera add. A. As regards 1:8-10: the notes
indicate that in place of the passage that extends from quia to glo-
rificaturthe passage incorporated into the main textthe four man-
uscripts A G M T have cum enim dicat beatus Dionysius. Howev-
er, the note should indicate clearly that manuscripts A M T do have
the passage quia glorificatur and that they add the words cum
Dionysius to that passage. By contrast, G actually omits quia
glorificatur and adds cum Dionysius. The Paris editions notes
further indicate that after the name Dionysius, A G further add in
ierarchia caelesti; but, in fact, A G further add in ierarchia angelo-
rum. Moreover, the notes should indicate that after glorificatur even
V has cum enim dicat beatus Dionysius, as well as having quod in
ierarchia angelorum. (Since the Paris edition claims to be following
V, principally, one wonders why these words were not incorporated
into the main text or why no mention is otherwise made of them in
the notes.) Furthermore, the note for line 1:10 (still on p. 144) indi-
cates that in place of the word quod manuscripts A G have ut.
However, the line reference should be corrected to read 1:11. And
a new entry should be made for Quod in line 10; and this new entry
should point out that manuscripts M T omit Quod.
The foregoing extended example of problems with the critical
apparatus of the Paris edition of De Theologia Mystica is symptomatic
of inadequacies that pervade the entire apparatusin spite of the fact
that the French translation itself is outstanding.
 BIBLIOGRAPHY
Autore, Stanislaus. Hugues de Balma, Dictionnaire de thologie Catholique, Vol.
7 (1922), columns 215-220.
Barbet, Jeanne. Thomas Gallus, Dictionnaire de spiritualit asctique et mystique.
Vol. 15, columns 800-816. Paris: Beauchesne, 1991.
Bonnefoy, Jean Franois. Une Somme bonaventurienne de thologie mystique: le De
triplici via. Paris, 1934.
Dubois, Jacques. Le Domaine de la chartreuse de Meyriat: Histoire dun dsert car-
tusien, Le Moyen Age: Revue dhistoire et de philologie, 74 (1968), 459-493.
Dubourg, Pierre. La Date de la Theologia mystica, Revue dasctique et de mys-
tique, 8 (1927), 156-161.
Dupont, Philippe. LAscension mystique chez Guigues du Pont, pp. 47-80 in James
Hogg, editor. Kartusermystique und -Mystiker. Salzburg: Institut fr Anglis-
tik und Amerikanistik [University of Salzburg], 1981 .
Gallus, Thomas. Grand Commentaire sur la Thologie mystique [a part of Galluss
Explanatio Mysticae Theologiae]. Edited by Gabriel Thry. Paris: Haloua, 1934.
Gross, Jules. La Divinisation du Chrtien daprs les pres Grecs. Paris: Gabalda,
1938.
Guigues du Pont. Trait sur la contemplation. Edited, introduced, and translated into
French by Philippe Dupont. Salzburg: Institut fr Anglistik und Amerikanistik
[University of Salzburg], 1985. (Vol. 72 in the series Analecta Cartusiana, edit-
ed by James Hogg).
Guinan, Patricia A. Carthusian Prayer and Hugh of Balmas Viae Sion Lugent. San
Francisco: Catholic Scholars Press, 1994.
Hogg, James. Gaming [the name of a location], Dictionnaire dhistoire et de go-
graphie ecclsiastiques, 20 (1984), columns 987-997.
_______________. Geirach, Dictionnaire dhistoire et de gographie ecclsiastiques, 20
(1984), columns 258-262.
_______________. Hugh of Balma and Guigo du Pont, Analecta Cartusiana, 113 (1984),
61-88.
Hopkins, Jasper. Nicholas of Cusas Dialectical Mysticism: Text, Translation, and In-
terpretive Study of De Visione Dei. Minneapolis: Banning, 1988 (2nd edition).
_______________, translator and introducer. Complete Philosophical and Theological
Treatises of Nicholas of Cusa. Minneapolis: Banning, 2001 (two volumes).
Hugh (of Balma). De Mystica Theologia. Latin text edited and translated into French
by Francis Ruello; introduced together with Jeanne Barbet. Paris: Cerf, 1995
(Vol. I) and 1996 (Vol. II). Published under author and title Hugues de Balma,
Thologie Mystique.
Kempf, Nicolas. Tractatus de Mystica Theologia [Analecta Cartusiana 9]. Edited and
introduced by Karl Jellowschek, Jeanne Barbet, and Francis Ruello. Salzburg,
1973 (2 vols.).
Krynen, Jean. La Pratique et la thorie de lamour sans connaissance dans le Viae
Sion Lugent dHugues de Balma, Revue dasctique dt de mystique, 49 (1964),
161-183.
Martin, Dennis D. Fifteenth-Century Carthusian Reform: The World of Nicholas

15
16 Bibliography

Kempf. Leiden: Brill, 1992.

Martin, Dennis D., translator and introducer. Carthusian Spirituality: the Writings of
Hugh of Balma and Guigo de Ponte. New York: Paulist Press, 1997.
Miquel, Pierre. Le Vocabulaire latin de lexprience spirituelle dans la tradition
monastique et canoniale de 1050 1250. Paris: Beauchesne, 1989. [Chap. 6:
Les Chartreux, 239-262. Chap. 7: Un tmoin tardif. Nicolas Kempf, 263-
275].
Moustier, Benoit du. Hugh of Balma, New Catholic Encyclopedia, Vol. 7 (1967),
p. 188.
[Nicholas, of Cusa]. Nicolai de Cusa Opera Omnia. Leipzig/Hamburg: Meiner, 1932-
present.
Paulus, Nikolaus. Der Karthuser Nicolaus von Straburg und seine Schrift de recto
studiorum fine ac ordine, Der Katholik, 4 (1891), 346-364.
_______________. Der Kartuser Nikolaus Kempf von Strassburg und seine Schrift ber
die rechte Art und Weise zu studieren, Archiv fr Elsssische Kirchen-
geschichte, 3 (1928), 22-46.
Ruello, Francis. Statut et rle de lIntellectus et de lAffectus dans la Thologie Mys-
tique de Hugues de Balma, pp. 1-46 in James Hogg, editor. Kartusermystik
und -Mystiker. Salzburg: Institut fr Anglistik und Amerikanistik [University of
Salzburg], 1981.
Rthing, Heinrich. Kempf (de Argentina, de Strasbourg; Nicolas, Dictionnaire de
spiritualit asctique et mystique, Vol. 8, columns 1699-1703. Paris: Beauch-
esne, 1974.
Sigmund, Paul. Nicholas of Cusa and Medieval Political Thought. Cambridge, MA:
Harvard University Press, 1963.
Sochay, Artaud-M. Hugues de Balma, columns 1028-1030 in Vol. V (1962) of G.
Jacquemet, editor, Catholicisme hier, aujourdhui, demain. Paris: Letouzey and
An.
Stoelen, Anselme. Hugues de Balma, Dictionnaire de spiritualit asctique et mys-
tique, Vol. 7:1 (1968), columns 859-873.
Walach, Harald. Notitia experimentalis Dei - Erfahrungserkenntnis Gottes. Studien
zu Hugo de Balmas Text Viae Sion lugent und deutsche bersetzung. Salz-
burg: Institut fr Anglistik und Amerikanistik [University of Salzburg], 1994.
(Vol. 98:1 in the series Analecta Cartusiana, edited by James Hogg).
 HUGH OF BALMAS DE THEOLOGIA MYSTICA
(On Mystical Theology)

[PROLOGUS]n1

[1] The ways of Zion mourn because there is no one who goes to
the solemn feast.1 Although this statement was made by the Prophet
Jeremiah, deploring incessantly the captivity of his people, it can also
be uttered by each comprehending observer when he discerns,
throughout the entire world, the very extensive captivity of souls and
the vast deviation from the paths of justice and the ways of equity.
For ways signifies the longings of loving souls[longings] by
means of which even souls that inhabit earthly bodies are elevated, be-
yond all reason and intellect, unto God and the Heavenly City,
Jerusalem. Moreover, these ways are spoken of as mourning because
there is no one who has regard for so solemn a feast. For having cast
aside true wisdom, the clerics as well as the laity immerse themselves
in worldly delights and in useless curiosities.
But what is much more to be deplored and to be lamented un-
ceasingly with tears of the heart [is the following]: that just as formerly
the Israelites (having abandoned worship of their Creator), bowed
down to hand-made idols, so [nowadays] many of the religious and
also many of the well-known and the well-reputed (having abandoned
true wisdom, by which God alone is inwardly and perfectly worshiped
and adored solely by those who love [Him]) have wretchedly filled
their minds with various forms of knowledge and with man-made con-
structions of multiple arguments[i.e., filled their minds] with certain
idols,2 as it were. Being urged on by the Devil, they are so absorbed
with these matters, and their minds are so completely prepossessed
therewith, that in their minds true wisdom finds no place. [2] For by
this very harmful activity[an activity] which God has granted to the
sons of menthey are miserably encaptivated, so that there is no out-
let whereby their souls may attain unto their Creator through fiery af-
fections3 of love. For [God] did not create the soul to the end that, con-
trary to His generosity, it would be filled with multitudinous quires
of parchment; rather, [He created it] to the end that it would be the
seat-of-wisdom in which would reside the Heavenly Citys peace-lov-
ing King, viz., the Most High [Son of God]. For this wisdom, which

17
18 Prologus

is called mystical theology [and which was] taught by the Apostle Paul
and written down by his disciple Blessed Dionysius the Areopagite,
is the same thing as a stretching forth unto God, by means of longing
love. As far as the East is from the West, [so far does this wisdom]
incomparably excel all creaturely knowledge. For the teachers of our
world teach other forms of knowledge; but the [human] spirit is taught
about this [form of knowledge, viz., mystical wisdom] only immedi-
ately by God alone, not by mortal man.
[3] This [knowledge] is written on the heart by divine illumina-
tions and heavenly infusions; but that [worldly knowledge] is written
on parchment with ink and the quill of a goose. This [knowledge] says
It is sufficient. For through this [knowledge] the mind discovers the
Cause of all things, viz., God, its Creator; and in Him, who is the Fount
of all goodness and beauty, it finds rest altogether immediately. But
that [worldly knowledge] never says It is sufficient. For [the fol-
lowing] is a just judgment: [viz.,] that one who deviates from the
supreme truth, as a result of being unconcerned about supreme wis-
dom, is enveloped in darkness, as is a blind man; and, thus, his soul
runs to and fro, stultified by various errors and muddled by human con-
trivances. Furthermore, [mystical] knowledge kindles the affections
and illumines the intellect; but the other [form of knowledge], very
often finding a heart devoid of true wisdom, inflates [that heart]; and
very often it bedarkens the intellect with various opinions and diverse
errors. Therefore, after having abandoned human curiosity that is held
captiven2 to the useless knowledge of arguments and opinions, let the
religious soul, by longing, ascend through an upward movement of
love unto the Fount-of-all-things, in which alone it will find truth; and
after having found this precious pearl, let [that soul] be the more at-
tentive to abandoning most willingly other things, for the sake of keep-
ing this truth which previously it either did not love or else loved badly.
[4] But because this supreme wisdom cannot be taught by men,
[Dionysius] adds that each [attainer], regardless of the extent to which
he is a layman in the school of God, receives this wisdom immedi-
ately from Godreceives it, beyond all intellect, through the affec-
tion of love. No philosopher and no other secular scholar or teacher
will apprehend it, regardless of how much he engages in the pursuit
of our human wisdom. [5] Accordingly, this way to God is threefold:
viz., (1) the purgative way, by which the mind becomes disposed for
learning true wisdom; (2) the illuminative way, by which the mind,
through reflecting, is kindled into a flame of love; and (3) the unitive
 Prologus 19

way, by whichbeyond all reason, intellect, and intelligence4the

mind is directed upward by God alone. By way of illustration: In the
case of bridges, when they are being erected, we see that at the out-
set wooden beams are used as supports, so that the rigid layers of stone
may be built over them. But after the erecting is completed, the sup-
porting wooden beams are completely removed. Something similar
holds true of the mind. Since at first the mind is imperfect in love, it
first ascends unto the perfection of love by meditating. But when as a
result of much exercise it is confirmed in unitive love, and when on
account of many fiery affections, or yearnings, of love it is elevated
beyond itself by the right-hand of its Creator, then sooner than can be
conceived and without any guiding or accompanying reflection and
as often as it willwhether one hundred times or one thousand times,
whether during the daytime or at nightit is touched by God, while
yearning with countless desires to possess Him alone. [6] For in this
way each new disciple mounts upward, by degrees, unto the perfection
of this knowledge. Thus, he first most diligently exercises himself in
the purgative way, which is a childish way and the way for beginners.
This [purgative] way commences with the following [consider-
ation]: Justice and judgment are the preparation of Your throne.5 But
next,6 after a brief period of timeviz., a month or two, according
as will seem to him expedient, on the basis of the divine light radiat-
ing from on highhe ascends, by means of reflecting, unto love. But
perhaps to someone it may seem presumptuous that the soul, be-
cloaked with numerous sins, would dare to seek from Christ a union
of love. If so, let him realize that there is no danger, provided he first
kiss Christ on the feet through the recalling of sins, and then on the
hand through the recognition of the benefits bestowed upon himself,
and provided, thirdly, he ascend unto kissing the mouth7 by desiring
Christ alone and by cleaving through fiery affections only unto Him,
and provided that (as will be seen later) by praying the Lords Prayer
he mount up in stages, according as through the Lords Prayer the
mind ascends by reflectingexercising itself in accordance with the
illuminative way, which begins with the following [consideration]:
Night [shall be] my illumination in my pleasures.8 Thereafter, the
soul ascends unto a much more excellent stage and state,9 where the
soul, as often as it will and apart from any guiding knowledge, is im-
mediately touched by Godsomething which cannot be fully ex-
plained by any human effort.
[7] By exercising itself through the purgative and the illumina-
20 Prologus

tive ways in the foregoing manner, the soulbeing inwardly directed

and taught by God aloneexperientially perceives that which cannot
be disclosed by any mortal knowledge or eloquence. For neither Aris-
totle nor Plato nor any other mortal is able or was able or will be
ablen3 to understand, by means of any philosophy or of any [world-
ly] knowledge, that which love alone teaches inwardly in order that
every rational soul may learn how to obtain knowledge from the
supreme and eternal Teacher. All reason, all knowledge, and all intel-
lect fall short of this knowledge. And the affections, disposed by love,
soar transcendently above all human understanding, with only the
norm of unitive love directing the spirit unto Him who is the Fount
of all goodness. This, then, is mystical theology, viz., a hidden divine
word by which the mind, disposed through the fervor of love, speaks
hiddenly with tongues of affection unto its beloved Christ.
[8] The present mystical treatise proceeds as follows: First, the
purgative way is exhibited, in which three [topics] are expounded:
(a) how the soul ought to be purified; (b) how by means of true prayer
an abundance n4 of grace is obtained; (c) how a sinner obtains full re-
mission of sins. Secondly, there is added something about the illumi-
native way, where two [points] are exhibited: I teach (a) how it is that,
usually, the mind ascends unto love through meditating by means of
the Lords Prayer and (b) how it is that through this same [illumina-
tive] way, [illustrated] in the interpretation of the Lords Prayer, all
Scripture is interpreted spiritually, by referring everything anagogi-
cally10 to God. Thirdly, there is a specification of the unitive way,
which begins with the following [consideration]: You, O wisdom, that
have come from the mouth of the Most High .11 In this section
[on the unitive way] there is first of all shown how great a sublimity
of life there is through mystical wisdom and how great a perfection
of virtues there is. [These points are shown] to the end that [mystical
wisdom] may be desired more intensely, and may be more greatly ob-
tained, by its practicants.
But perhaps to some reader [this obtaining of wisdom] may seem
especially difficult both because of the profundity of the knowledge
and the obscure meanings of the words. Since this [difficulty] applies
to the third way, which is beyond all understanding, let him exercise
himself in the purgative way and in the subsequent illuminative way;
and immediately he will experience and sense and understand in his
own case, solely through Gods inward working, whatever he will find
written about the third way or whatever he will be told [about it] by
 Prologus 21

anyone. [9] For with regard to this wisdom he must firstin his own
case and experientiallyperceive the truth; and thereafter he will
deem the meaning of all the words that pertain to mystical wisdom to
be very easy in comparison with whatsoever other doctrine. For this
wisdom differs from all other forms of knowledge in the following
way: that with respect thereto (1) one must have the use in his own
case before understanding the words and (2) practice precedes theo-
ry. With regard to all other forms of knowledge one must understand
the words before he has the knowledge that is gained. Knowledge is
possessed more quickly in proportion to the excellence of the teacher
from whom it is acquired. And, thus, it happens that with regard to
mystical wisdom a disciple, being taught by God, is more perfect than
with regard to any of the liberal arts is a teacher who understands per-
fectly, or even than with regard to a mechanical art is a good artisan
or a diligent architect.
Secondly, in this passage, viz., Come to Him and be illu-
mined,12 there is taught how it is that by reference to all creatures
higher ones as well as lower onesthe rational soul receives perfect
instruction for attaining unto love of the Creator. Thirdly, there is
plainly expounded the text of [Dionysiuss] Mystical Theology, in
which, although there are few words, there is infinite knowledge and
meaning, as it were. By means of this perfect understanding, the dif-
ficulty of the books of Blessed Dionysius as well as the mystical sense
of the entire New Testament and Old Testament becomes cleared up
for true lovers [of God]. For from one fount many streams issue forth,
which are distributed into an infinite number of rivers, as it were;
likewise, from one central point proceed an infinite number of lines,
as it were. The case is similar with regard to understanding those few
words which are interpreted there [in that section of mine]. By those
words the [human] spirit, established in its own summit, is taught how
it should be united to God; and in this union it will find, experientially,
the origin of all wisdom. From this union, without doubt, the faithful
disciple is multiply and abundantly instructed about lower forms of
knowledge that must be understood clearly for inflaming the hearts
of listenersinflaming them, in the course of preaching, by means of
suitable words explanatory of Sacred Scripture.
Fourthly, there are added eight industries,13 [or spiritual activi-
ties], by which the soul is wisely taught how to obtain this wisdom
and how to preserve it, once obtained. Lastly, an argument is appended
against certain self-styled intellectuals who impugn this supreme wis-
22 Prologus

dom and who maintain that the affections do not at all ascend except
by pre-meditating and by reflecting. In the course of this argument
their error is refuted by means of authorities and of rational consider-
ations; and the truth about this wisdom is quite effectively explained
viz., that the soul, apart from any intermediary or prevening rational
discrimination, and solely by means of the conveyance of love, is ex-
perientially elevated beyond itself, as often as it wills to be. Reason
does not understand this elevation, nor does the intellect behold it;
rather, it is then said, Taste and see.14
 Via Purgativa

[THE PURGATIVE WAY] n5

[Via Purgativa]
[1] Justice and judgment [are] the preparation of Your Throne.1 For
since by means of the minds affection the soul desires to arrive at per-
fect union with the heavenly Bridegroom, it is necessary that the
soulwhich, still dwelling in wretchedness, desires to be satisfied (as
if by certain falling crumbs)2 by the bread-of-angels, by which the
blessed spirits are fed in glorybe elevated (ascending in stages, as
it were, by means of a threefold office characteristic of angels) through
the transmission of a divine influx. For by means of the same heav-
enly bread, and the same wisdom, the church triumphant and militant
is restored, enlivened, and glorified.n6 For since Blessed Dionysius
says that in the hierarchy of the angels there is a threefold angelic of-
fice (viz., purifying, illumining, and perfecting): the soul which wills
to ascend presently unto Him n7 who is the Most High, in whom an-
gelic minds are absorbed in glory (the soul being, as it were, the im-
itator of those angels) must first be purified, secondly be illumined
by divine rays, and thirdly (once situated at the summit of the affec-
tive power) be perfected by the loftiness of unitive love.n8
Humility and Grief over Sins
[2] First of all, then, the first way must be discussed, viz., the
purgative way, which is a puerile way, as it were, and a way of be-
ginners. Through it the mind, still untrained, is so disposed (apart from
the instruction of mortal men and considering only heavenly teach-
ings) that, necessarily, it is elevated (by divine manifestation) from
practice unto theoretical illuminationelevated experientially, as sim-
ple and as lacal as the mind may be. For before that wisdom, which
is the Most Blessed God, finds rest in the rational spirit as in its own
home (according to the [statement] the soul of the just man is the seat
of wisdom),3 it is necessary that there be judgment and justice as con-
cerns the soul.4 [It is necessary that there be] judgment as follows: in
turning away from its Creator (as happens in the case of every mor-
tal sin) the soul, deplorably forsaking the Creator in favor of the crea-
ture, despised the Creator. Accordingly, the soul is entirely humbled,
so that the humility of this beginner evokes the mercy of God (against
whom it offended) in proportion as the souls contempt for God pro-
voked divine judgment against the soul for its antecedent sins [of con-

23
24 Via Purgativa

tempt]. It is also necessary that there be justice there.

Thus, that soul which once transformed delight in the Creator
into delight in the creature grieves (as its own sins require)or, at
least, grieves that it does not grieveto such an extent that in accor-
dance with the judgment of the injury to God, nevertheless merciful-
ly, the injury seems satisfied, to some extent, in accordance with the
verse Give to her torment and sorrow in proportion to her having glo-
rified herself and having frolicked.5 Thus, in accordance with the rule
of the art of medicine: through two opposites (viz., through humility,
[the medicine] opposed to the original contempt, and through grief-
over-sins, [the medicine] opposed to the original delight) the soul, as
if born anew, would be united to Him who is the Supreme Majesty and
Unfailing Goodnessunited by means of the unitive bond of most fer-
vent love. Accordingly, we must discuss how it is that humility and
grief-over-sins are acquiredn9 by a certain befitting necessity.
[3] Although this purgative way seems puerile to some, espe-
cially in regard to the subsequent [two ways], nevertheless unless the
mind passes through this way, being careful and attentive in its ap-
proach to engaging in divine matters, it will never in the present life
be able to ascend, in practice, unto a knowledge of divine matters or
of God; nor will it be able to ascend unto the fervor of unitive love,
nor will it be able to be separated from those lower [objects] that con-
sume those who possess them. Therefore, the soul ought to humble
itself in such a way that, first, it recalls its sins in some private and
very hidden place n10 (especially in the secret silence of the night).
Step One: Confession of Sins
[Let the soul recall] its greater sins succinctly, lest the Devil ex-
pose it to delighting [in that thing] for which it was supposed to ob-
tain medicine. Raising its face toward Heaven, let it, as best it can, enu-
merate before God (as if speaking to Him) its greater sins (up to ten
or twelve); and, in enumerating, let the soul sigh, exalting God in every
respect and disparaging itself in every respect, and saying as best it
can: Lord Jesus Christ, (or [phrasing it] in whatever manner it
prefers) I am the most worthless, most miserable sinner, more
wretched and more abominable than all others. I have offended against
Your majesty and mercy by means of so many and so grave wrong-
doings that I am unable to count themeven as the sands of the
seashore, because of their multitude, cannot be counted. And let the
soul sigh and groan as effectively as it can. For just as a file brings it
 Via Purgativa 25

about, in the case of a piece of iron, that with each single rubbing some
rust is removed, so each sigh and groan removes some of the rust of
sinthe rust which remains even after the outpouring of grace. And
in this way the soul, purifying itself more and more, is elevated more
and more by divine assistanceelevated unto perceiving things that
reason does not investigate and that intellect does not behold.
Step Two: Remembrance of General Divine Benefits
[4] And in order that the mind be more intently n11 grief-strick-
en, let it recallmost attentively and as best it can and unto its own
confounding and abasementthe divine benefits (first, in general and,
secondly, in particular) that were divinely conferred upon that un-
grateful mind. [Let the mind recall], first of all, that from nothing God
created it, with respect to its species, to be a very noble creature. Let
it say: O Lord, although beforehand I was nothing, did You not cre-
ate me, in conformity with Your image, into a very noble being? [Did
You not create me] so that at present I might cling to You through
grace and in glory might contemplate You face to face? But I provoked
Your strict judgment to such an extent that unless You assist me, it
would have been better for wretched me not to have been born than
to have been brought into the light of this present life. Secondly, let
[his mind], speaking as follows, recall the benefit of the Lords n12 In-
carnation: Are You not, O Lord, that most high King-of-angels who
so annihilated Yourself for me that You humbly sustained, after the
fashion of a pauper, our miseries and the journeyings of thisn13 path-
way? By contrast, I, O Lord, not humbling myself but shamelessly
exalting myself, despised Your majesty and exchanged You, the Fount
of all n14 beauty, for the momentary miseries of this present life.
Whereto, then, shall I flee? If I ascend unto Heaven, You are there; if
I descend unto Hell, You are present there, etc.6
Step Three: Remembrance of Christs Sufferings
[5] After dwelling a little on this second [phase], let [his mind],
speaking as follows, move on to the third [phase], viz., to the recall-
ing of the Lords suffering: It was n15 not enough for You, O most
sweet Lord Jesus Christ, that You stooped to such an extent that, while
remaining God, You assumed the humanity of mortal flesh; rather, in
order to lighten the miseries of all mortals You endured such harsh
scourgings, such countless wounds, that from the sole of Your foot to
the top of Your head there was not a member of Your body that was
not splattered with Your own most sacred blood. What, then, shall I
26 Via Purgativa

do?I a most wretched man who am the cause of Your death. Not
only did I not repay You like for like but I provoked You with my im-
purities, so that by a worthy judgment the entire orbit of the world,
from the highest pole of the heavens to the deepest center of Hell,
ought to war against me. Therefore, let all creatures rise up and, as ser-
vants to their own Lord, avenge their Creator concerning me. And
let [his mind] then, [thirdly], reflect a bit upon the Lords suffering,
so that it may merit, by means of the wound of Christs side, to make
contactthrough the experience of intimate lovewith the divinity,
concealed hiddenly and internally. These three [steps] the Most High
provided not only for that mind but also for all others. Insofar as these
steps are the more widespread, they indicate the greater divine mercy.
Step Four: Remembrance of Particular Divine Benefits
[6] Thereafter, let [his mind] reflect particularly upon the things
which the Father of all mercy conferred not upon all others but upon
it, whom divine mercy called to the office of a priest or to the reli-
gion of the Carthusian Order. For this purgative way is the way only
of those who (being set apart from the secular way) attempt (although
still weak) to soarlike a dove, or a turtle-dove, in the desertbe-
yond themselves unto the solitude of contemplation, necessarily sub-
mitting the removal of all mortal sin to the judgment of conscience.
[7] First, then, let [his mind] reflect upon how many ones more
worthy, how many more fit, how many multiply more prepared for
the abundant inflow of divine grace the Most High has left embroiled
in miseries and in mundane turmoils and has called that mind from the
darkness of such great misery unto its own unchangeable brightness.
Secondly, let [his mind] not only reflect again on the benefit conferred
on it in regard to mundane misery but also ponder the benefit of di-
vine mercy in regard to infernal misery. For many who have not of-
fended so greatly the eyes of Divine Majesty are perpetually thwart-
ed by everlasting curses; yet, his mind, which much more greatly de-
served the same [treatment] is callednot because of its own merits
but by the free gift of the Creatorunto the ray of grace in this pre-
sent life and unto the rewards of eternal bliss in the future life. [This
situation] recalls the like situation of two thievesone of whom, being
altogether deserving [of punishment], is hung by an earthly king, but
the other of whom, being a greater offender than the former, is made
(solely by the mercy of the earthly king) a dinner-guest to the king (al-
though his merits speak against this) and obtains honor, not disgrace.
 Via Purgativa 27

Thirdly, let [his mind] remember that unto which it is called; for the
grace of the Redeemer has called it not to the rule of Benedict or of
Augustine but to that most blessed rule which our Redeemer Himself
chose when He was led into the desert, where He fasted continuous-
ly for forty days and n16 forty nights. And [that minds] own Forerun-
ner7 instituted [this rule] in and of Himself; observing it in His own
case, He showed us how it is to be observed. This rule is as exalted
over other rules as the divine eloquence excels human teaching.
Exhortation to Humility
[8] But let [his mind], persevering in prayer in the foregoing way,
not only reflect upon itself but also direct its own eloquence immedi-
ately unto God as it humbly considers both sins and benefits, both gen-
erally and particularly, while, nevertheless, recalling in a certain order
these things and those things or other things according as the Lord will
teach the mind inwardly. So, then, now ashamed because of the re-
calling of sins and of divine benefits, let [the mind] begin the way of
humility, saying: O Lord, Father of all mercy, I cannot make enough
satisfaction to You for the evils that I have wretchedly committed be-
fore Your eyes. I am unable to reciprocate You for the benefits that
You have conferred on unworthy me. But because I ought not to take
my own life, You be the one to put an end to wretched me. Howev-
er, if this [deed] is not acceptable to Your Benignity, send Your sword-
bearing angel to take vengeance upon me. But if because of Your
mercy You do not will to bring about that which I have deserved, then
because I cannot take my own life, I will do all that I can: I will give
myself back to You as Your hireling, serving You perpetually and
never at any time during my life ceasing to serve You.
Then let [the mind] prostrate itself face down and humble itself
as much as it can, abasing itself and exalting the offended Most High.
And the more humble it is, the more quickly and abundantly it will
call forth the grace of divine mercy. And thereupon because of the ne-
cessity of the divine congruity, the following must happen when the
most gracious Father sees the mind thus humbled before itself: He af-
fords sorrow over sins (or, at least, sorrow over not sorrowing), so that
because of these two factors, [weighed] against the aforesaid two fac-
tors, the purified soul now recovers that which was previously aban-
doned, and that very thing is at some time restored to it much more
fully than beforehand. But even if [the mind] cannot experience sor-
row as a result of the afore-prescribed activities, nevertheless let it
28 Via Purgativa

every night adhere, briefly, to the aforesaid prescription; for the Cre-
ator is satisfied when a man does the best he can. Moreover, the Lord
Himself, looking unto the outcome of the matter, withdraws Himself
at some time, so that the man, following the aforesaid prescriptions,
experiences neither sorrow nor consolation, so that his patience is tem-
porarily tried by Gods endurance and so that, later, fuller consolation
and greater contrition for his sins are divinely afforded to him.
[9] But because those actions that were prescribed above cannot
be done without special grace, there [here] follows [a discussion] of the
obtaining of grace through prayingas pertains to the purgative way.
Intercessory Prayer: Praise as Prelude
As regards jesters in the courts of great men, we discern with
the sensible eye that when they desire to obtain, unabashedly, from
a prince some n17 temporal advantage or benefit, they first of all
praise him in many respects; then they ask for that which they wish
to be given to them. Analogously, a new spiritual jester, despising the
world as being a deceiver, ought to proceed in an ordered way. First,
he ought to praise God in many respects; then he ought to ask for
the thing he desires. [10] Although God is unnameable in and of Him-
self, nevertheless we name Him in terms of His works. And on the
basis of these works we praise His magnificence. [We praise Him] first
in accordance with the fact that He is the Origin and Beginning of
every creature, both physical and spiritual. Secondly, somewhat more
sublimely, [we praise Him] according as He stands in relation to those
contemplating Him in His glory, viz., angelic and human minds, whom
He beatifies by means of their contemplation of His ineffable beauty,
which they behold as it is, and from whom He eliminates, in this
way,n18 all neediness.
Thirdly, still more sublimely, [we praise Him] according as He
stands in relation to all creatures, whom, as Most High, He commands;
and all creatures, both rational and non-rational, obey [Him as] their
Majesty. Fourthly, [we praise Him] in regard to His most noble crea-
ture, viz., man. [We praise Him] principally in regard to men who
serve their Creator in love. [We praise Him] with respect to the fol-
lowing: that the Father fore-shows to His sons, still dwelling in this
life that is subject to misery, many gifts of inner consolation. These
gifts are certain indicators of a future happiness, or blissindicators
for men who, barely existing, are as sons of the Most High. Fifthly,
and lastly, [we praise Him] in regard to those sinners who have for a
 Via Purgativa 29

long time existed in sins, however great, and have protracted their
wicked deeds. Notwithstanding, when they beat upon the door of di-
vine graciousness, the divine mercy gathers them into the bosom of
its love. And [God] mercifully forgives them for the sins committed
forgives them in such a way that from Him, against whom they have
so abominably offended, they will one day obtain, more than do the
innocent, quite abundant and quite precious benefits flowing down
from Heaven. For in these men the divine goodness is shownshown
from the initial manifestation of divinely diffused grace all the way
down to the dregs of those existing in sins. And these five [praises]
are succinctly included in the following five words: good, beauti-
ful, lord, sweet, merciful. And after God has been praised with
these [words], one will be able, without fear, to ask for that which he
intended to, viz., the full remission of the wicked acts that he has done.
[11] For the foregoing manner of praying and petitioning is
taught in the Canticles, where the bridegroom says to the bride: Your
voice is sweet and your countenance lovely.8 That is, [we are to pray]
by expelling the darkening mist by means of the antecedent purging
of sins; and [let there be] a sweet voice, so that in each word the Eter-
nal Bridegroom is specially praised in some respect. And these [five]
appellations are properly a canticle of canticles; and they befit the
soul to such an extent that when the mind directs itself to God, it finds
a sweetness enveloped by these words, so that the mind need not wan-
der about in a lengthy discourse through the use of verbose narratives
and wordy utterances but may be totally united within itself, having
gained access [to God] by means of these [five words]. Thus, then, let
him say, as often as he can, O good, beautiful, sweet, merciful Lord,
have mercy on this sinner, whom You have redeemed by Your blood.
Let him pay attention to this alone: that the mercy of the Redeemer
spare him with regard to the evils he has committed, without paying
attention to that which is included in [the meaning of] each of those
[five] words. However, he can say these words, or similar ones, af-
fectionately, according as in giving utterance he knows how to expe-
rience greater affection by means of these or similar words.
Intercessory Prayer: Imploring Gods Mercy
[12] But in order that the mind obtain the fulfillment of its de-
sire, it must imitate the divine inflow. Thus, just as the spiritual sun
of the heavenly city of Jerusalem shines, as far as concerns itself, upon
the good and the evil with rays of its goodness, so it is necessary that
30 Via Purgativa

the mind prayerfully seek, with all its might, the mercy of the Cre-
ator not only for itself or for its kinsmen but also for all those who
are engraven with the image of the most blessed Trinity, so that just
as God created all and redeemed all, so too He may deign mercifully
to aid all without distinction [of persons]. And, assuredly, by means
of so praying, the mind will quite quickly call forth the divine mercy
insofar as the mind imitates the vestiges of the Creator-of-all-things
and the Redeemer-of-all-mortals, who sheds His love on all men most
diffusely. Unless for a brief while the intercession of the one praying
both for himself and for others is concentrated in a particular way (al-
though love is always such as to be diffused), the one who is earnest-
ly praying will adopt, for others as for himself, the same affectional
manner (regardless of the measure of its smallness), speaking as fol-
lows: O good, beautiful, sweet, merciful Lord, have mercy on all sin-
ners, whom You have redeemed by Your most precious blood. And
then, as best he can, let him have the following representation when
he says have mercy: that the entire world be inclined toward its Cre-
ator through true worship and very worthy reverence.
Intercessory Prayer: Enlisting the Virgins Aid
[13] But because, on account of exceeding carnality and muta-
bility, the mind cannot obtain all those foregoing [goods], according
as would be expedient: it must act expediently after the fashion of
those who have important business at the palace of a regal court or
of a supreme pontiff. These men, seeing that they cannot obtain what
they propose, approach some important member of the court in order
that what they cannot obtain by themselves may be obtained by the in-
terceding reverence of that intermediary. Now, suppose that this needy
man locates some outstanding individual n19 who meets the conditions
of being humble enough to listen to the petitions of the needy man and
of being distinguished in the court, so that (if necessary) many others
[on the court] will intercede with him for the needy manan out-
standing individual beloved by the supremen20 pontiff, so that the pon-
tiff, being bound to him in affection, wishes to deny him nothing at
all. [In such a case] the needy man will obtain, without any subterfuge
or any outright refusal, that which he desires.
[14] But because, among the other saints, the foregoing [features]
are found most excellently in the Blessed Virgin, let [the mind] flee
unto her, speaking as follows: You, who are most merciful, who are
more humble than all others, who are someone most powerful who
 Via Purgativa 31

inclines herself toward sinners, because through you the fallen angels
are restored, through you the door of life is opened to the saints: for
these reasons, if you intercede in favor of a needy one, all others will
likewise join you in interceding with the most beloved Eternal King,
whom you have suckled at your sacred breasts, so that He is joined
to you by an ineffable bond of love. I beseech you, then, to assist me
in my need, so that in this way I may obtain through your assistance
the true purgation of my sins, so that, at length, I may by means of
perfect love constrain Him whom you have loved with all your being.
Thereafter, let [the mans mind] say Ave Maria forty or fifty
timeseither at the same time or dividing the forty or fifty by a cer-
tain number, if he wishes to, according as it will seem best to him.
Let [his mind] address these immediately to her face,n21 rendering
them to her daily for a tribute and as a sign of love and of spiritual
homage, saluting her, attentively and affectionately, not in a picture [of
her] on the wall or in a wooden sculpture [of her], but in Heaven.
[15] This is the purgative way and the exposition of it. This way
can much more greatly, and much more quickly, be entertained in the
heart than considered in writing or in words. Let one who is a begin-
ner reflect briefly and succinctly upon this purgation, and the very
broad second way will quite quickly be manifest to him.
 [THE ILLUMINATIVE WAY]
[Via Illuminativa]
[1] By means of the purgative way the mind is immediately raised up
to the illuminative way, in accordance with the rule of the Psalmist,
who says: Amid the vale of tears he has determined in his n1 heart to
ascend.1 And because through groanings and tears the soul is
cleansed from the remaining blight of sins, it is thereby immediately
prepared for receiving the divine ray. The need for this [cleansing] is
seen, then, first of all, on the part of the recipient. For in the case of
a material mirror we recognize that if a breath or something else ob-
scures the mirror, then a human face, although it places itself in front
of the mirror, does not appear in the mirror. But when the mirror is
wiped off, the face will immediately appear in it; thus, if the mirror
could, as well, make use of human reason,2 after the fashion of spir-
its, it would recognize by means of that [image] which it receives
within itself, the one of whom [the image] is the representing likeness.
In a similar way, when the obscuring mist is cleaned off of the ratio-
nal spirit, then the spiritual sun sends in the rays of its grace. Con-
sidered in and of itself, that sun imparts itself equally to all.
Or an even better comparison: a ray from the material sun re-
mains unchanging at a [shuttered] windownever receding, never
veering from its natural goodness; rather, when the window is opened
the ray immediately lights up the previously darkened inside of the
house. In a similar way, the Heavenly Citys true spiritual Sun-of-Jus-
tice (of which the material sun is an obscure likeness or image) ex-
pects, as it remains unchangingly present at the door of our heart,
nothing except that entrance be prepared for it by means of a purga-
tive removing. Thus, the spiritual Sun will rest happily in the mind
as in a bed, and will mark with rays of spiritual splendor the soul be-
trothed to it. And in this way spiritual illumination, which is due both
to the recipient and to the in-flowing [ray], follows from purification.
[2] Secondly, this same [point] is disclosed through the unitive
conjoining of the different things. For just as the [Book of] Wisdom
says that Wisdom itself is the brilliance of the eternal light and is
the mirror without blemish,3 so it is necessary that there be an as-
similative conformity when through the union of true love the human
mind is united to the brilliance of the eternal light, so that with all
obscuring mist removed beforehand from the mind, the mind is ren-

32
 Via Illuminativa 33

dered like a mirror that is without blemish. Hence, it is first neces-

sary that the mind be like a mirror without blemish; and forthwith it
will be disposed toward receiving the quite divine bright rays of light.
And in this way, the mind, after having been purified,n2 will be made
like Eternal Wisdom.
Three Modes of Divine Illumination
[3] But with regard to what light are we to understand that the
mind, rising upwards anagogically, is raised unto the third way, viz.,
the unitive way? We must realize that just as the material sun (1) is
seen in an inferior way in a delimited material object (e.g., we see it
[reflected] on a wall), (2) is seen also in a ray (viz., in the air), and
(3) is seen also in itself (as in the solar source), so too the divine ray
appears in a threefold way to the spirit of the pilgrim. [4] For exam-
ple, [the divine ray] appears in Sacred Scripture when by means of a
gift of understanding we find the anagogical meaning that lies beneath
the becloaking letters. By means of this meaning the mind, instructed
in multiple and marvelous ways, is directed, as by means of a certain
ray, unto love for its Creator. About this ray, which makes the spirit
super-resplendent, Blessed Dionysius says in The Divine Names: As
we reverence in chaste silence things ineffable, we both occupy our-
selves with n3 the bright rays that shine forth to us from within the
Holy Scriptures and are illumined by them.4
[5] The second ray, sent forth from the spiritual Sun, shines in the
spirit; and by means of these rays the mind, elevated unto eternal spec-
tacles alone, is instructed for meditating, with a certain sense of won-
der, on things super-celestial, viz., on the eternal forms, on eternal be-
gottenness, on the bond of the Holy Spirit, and on the likes. For just
as by means of very bright solar rays in the air and not by means of
any other sensible light the material eye is raised up unto a viewing of
the [material] sun, so the eye of the understanding is elevated unto a
knowledge of hidden super-celestial thingselevated by means of rays
sent forth from the spiritual Sun and not by means of any other field
of learning or field of knowledge or any other activity of a mortal
teacher. Blessed Dionysius writes to Titus about this point, saying:
Turn toward the ray.5 It is as if he were to say: Do not take anoth-
er teacher or another exemplar in order to perceive divine things; rather,
enter into yourself and exercise yourself very concentratedly (by means
of the rays granted to you from above) in regard to contemplating
things divine. For just as the rational spirit is nobler than are the other
34 Via Illuminativa

more lowly creatures, so divine wisdom appears in the rational spirit

more nobly through the [divinely] introduced rays of goodness.
[6] But I will leave aside discussion of the third ray, where the
very Source of all goodness and beauty appearssomething that oc-
curs in a rapture. This [appearing] occurs when the mind, while in the
body, is raptured. Separated (as much as is possible) from sensing by
way of the bodily members, and with grace drawing the nature by the
free gift of the Creator, the mind is caught up unto heavenly things,
contemplating face to face the Creator, in whose glorious countenance
the Heavenly court takes delight. [7] It is my present intention [to dis-
cuss] the first ray, which is hidden beneath [the words of] Scripture.
By means of this ray we ascend unto unitive love. Very often the sec-
ond ray accompanies unitive love, because the more closely the mind
by means of the affections of love approaches the Source of light, the
more effectively it is filled (being nearer to the Source) with the very
divine raysjust as we see in the case of the coming of dawn, which
illumines the nearer parts [of the earth] first.
When by means of the third way the mind yearns n4 with insa-
tiable sighs to be wholly united with its Beloved, it is divinely elevat-
ed unto the third illumining, in which it is more acted upon than act-
ing. And its Beloved says to it as it yearns at length: Friend, ascend
higher.6 Blessed Dionysius [spoke] of this in his Mystical Theology,
after having said, Rise up ignorantly unto a union with Hima union
that is above all cognition, mind, and understanding. There Diony-
sius gives instruction about the practice of unitive lovethere, viz.,
where the affections rise up unto that of which the intellect is igno-
rant. Afterwards, he adds, speaking to Timothy: Removing all these
things from yourself, being unable to be held back by anything and
being cleanly free from everything, you will be taken up unto the ray
of divine darkness.7 Hence, too,n5 with regard to our rising up to-
gether in unitive love Dionysius says, Rise up together; for there na-
ture and grace work together. And afterwards he says, You will be
taken up; for not by nature but by grace the mind is there elevated
unto experiential and immediate knowledge of Heavenly things, and
through grace the mind is disposed to this [knowledge].
Anagogical Interpretation
[8] But because my present intent is [to discuss] the illumina-
tive way, I must say how it is that light appears in the Scriptures and
how it is that, at length, we ascend by means of that light unto the third
 Via Illuminativa 35

way, viz., the unitive way. And that it may be evident to all that this
ray is hidden in all Scripture, as a light is hidden in an earthen ves-
sel, I add an example in regard to one thing, viz., in regard to the
Lords Prayer, so that something similar may be proven from the en-
tire Old and New Testamentproven by all students n6 of truthand
so that there may not be any word that is not inwardly filled with dis-
course of the Bridegroom and the bride.
[9] Night [shall be] my illumination amid my delights.8 Here
night refers to Scriptures outer, darkening overlayer; it refers also
to every perceptible creature by means of which the mind is inward-
ly illumined to the end that it find rest anagogically in the delights of
unitive love. For the illuminative wayn7 corresponds to the order of
angels that is called [the order of] Cherubims. For the first [way], viz.,
the purgative [way], corresponds to the order of Thrones; for, first of
all, the soul is purified so that God may dwell in it as in a clean place.
However, this second [way], as was said, corresponds to the Cheru-
bims. The word Cherubims is understood to mean fullness of knowl-
edge. But so much light is acquired through the art of this theologi-
cal knowledge, and so much increase of wisdom is acquired by means
of the Scriptures, that Scripture has as many understandings and mean-
ings as there are words in the Old and the New Testament and as there
are creatures in the worldthe whole [of the Testaments] referring to
God as to a point of love, as will become evident n8 later. The third
[way], viz., the unitive way, corresponds to [the order of] Seraphims,
a word that is understood to mean fervent. On that pathway the soul
is borne unto God with such intense fervor that, at some moment, the
body is especially and astonishingly impaired by the stretching of the
affections and of the movements.
[10] We must know that anagogical interpretation of Scripture
is threefold. One interpretation has to do with God in and of Himself
insofar as He makes heavenly minds happy as they contemplate [Him]
in glory. For example, it is said of David that he was, according to
the letter of the word, a perfect warrior. This [expression] signifies,
from a moral viewpoint, the soul, which ought to war so strongly
against the Devilindeed, rebelling against him and despising him
that it not permit itself to be subject to so vile a master and to be sep-
arated forever from most sweet Jesus Christ. Moreover, David is said
to have slain GoliathDavid signifying allegorically the Lord Jesus
Christ, who on the gibbet of the Cross vanquished the arrogant Devil
and obtained peace for His people. This is an allegorical exposition.
36 Via Illuminativa

Furthermore, David is called beautiful in countenance9[an expres-

sion that] signifies the measureless beauty of the Divine Substance, a
beauty that by means of a vision of its beauty delights with ineffable
joy (and with the restfulness of eternal beauty) every angelic and
human mind. For this is life eternal: that they know [You], etc. (in
John).10 This interpretation is anagogical, as far as concerns Gods
beatifying.
[11] Another anagogical interpretation is one that concerns the
church militant insofar as it is totally and undeviatingly at rest in the
embracing arms of its Bridegroom. For example, a certain city is lit-
erally called Jerusalem. For the city Jerusalem was said to be perfectly
fortified and perfectly circumscribed by very sturdy walls. But
Jerusalem signifies, morally, a faithful soul that ought to be inwardly
fortified with the weapons of the virtues, of grace, and of love. With-
out these weapons no one ever was able or ever will be able to resist
the opposing Devil. The soul ought to be circumscribed outwardly,
too, by strong walls; and this [circumscription occurs] by means of
honorable conduct and by means of the mortification of the five outer
senses, by which senses the integrity of love that reigns is impregnably
preserved. But inasmuch as Jerusalem is called the seat of the king-
dom, [this expression] befigures the future church-of-believers under
Christ as Ruler. In this church there reigns the King of Peace Him-
self, in whose name Isaiah once said: Our God, our Lawgiver will
come and will save us.11 He will rule over the church militant by the
example of His life and by the word of His teaching.
Thirdly, Jerusalem is understood to mean vision of peace[an
expression] that designates the church triumphant, wherein dwell in-
habitants of peace. For they rejoice in His happy presence, marveling
at the superabundant rewards of the joys of the eternal city, saying
and shouting: Better is one day in Your courts above thousands [else-
where].12 And this is the anagogical interpretation.
[12] But speaking most properly, anagogia means the same
thing as sursumactio,13 where, indeed, a remote n9 distance is con-
noted between the one who is elevated and him unto whom he is ele-
vated, beyond himself, as he intently yearns. Hence, properly speaking,
there is not any extensive sursumactio between the Beatifying Most
High and those whom True Peace Himself beatifiesnor between the
beatified and the Beatifying. Rather, in Him the beatified are happily
at rest with wondrous tranquility, like those who exist in a chamber
with a king; and like those who already exist in Him beyond them-
 Via Illuminativa 37

selves, they no longer yearn further for the desirable union with Him.
But this [imagery], properly speaking, befits a bride who is still
wandering at a distance from her bridegroom. Being distant, she still
desires, with unquenchable sighs, to be united to him. She will most
fully obtain this union, with a tranquility of life, when she is separat-
ed from the bodily state. With this anagogic wisdom the Canticle of
Canticles agrees, when the bride says, Let him kiss me with the kiss
of his mouth,14 and when she says this: Draw me after you, etc.15
And again: Come, my beloved, let us go forth into the field, etc.16
These requests are nothing other than inflamed desires and restless
affections, very fervently inciting the beloved in order that the bride
may quite happily obtain from him her elevation. Something similar
occurs on the part of the bridegroom with respect to the bride, when
he says, Open to me, my sister, my bride,17 and again, Come from
Lebanon, come,18 and again, Rise up, make haste, my love, etc.19
These articulations of the bridegroom are nothing other than sparkling
beams sent forth by himbeams that more insistently arouse the
brides affections unto more fervent desires and unto restless sighs. For
this anagogical art is better acquired by means of the union-of-love,
a discussion of which, as I said, is my present aim.
Anagogical Interpretation of the Lords Prayer
[13] In order to show this [art] to be everywhere included in the
Sacred Page, let us take an example with respect to one passage, so
that, likewise, the same point may be exhibited most truly also with
regard to other locations in the Sacred Page. And in order not to pro-
tract this discussion too long, I will take an example in regard to the
Lords Prayer. For just as by proceeding with the literal sense in ac-
cordance with the rules of interpretation, so, too, by proceeding with
the anagogical sense, [we conclude that] the loving-favor of the be-
stower is first sought and, secondly, the bride multiplies her requests.
Now, first of all, the beloved bridegroom is praised by the bride in three
principal ways, in order to capture his loving-favor by means of her
petitions. Thus, when the bride ascribes to her conferring lord all of her
benefits, he is made more favorable.n10 First, [he is praised] as the
source of perfect and spiritual life, secondly as being exceedingly dif-
fusive of his goodness, and thirdly with respect to the worthiness of his
habitation and mansion; as being a king excelling others, he deigns to
dwell only where there is a sturdy habitation or tabernacle, one in-
wardly adorned with multiple adornments. [God] is first importuned
38 Via Illuminativa

[in the Lords Prayer] by the word Father, secondly by the word
our, and thirdly by in Heaven. And we anagogically transfer the
proper [and literal] meaning of the words to their mystical meaning.
[14] For example, a father, literally, is nothing other than one
who begets an offspring by emitting something from himself. Thus,
transferring the meaning anagogically, He is most truly called Father
whonot naturally but adoptivelybegets many offspring by emit-
ting from Himself a deifying20 germ-of-love. Through this germ a
mind is begotten by means of a perfect birth when that mind begins
to live in true life. Without this germ nothing at all exists naturally as
far as concerns its true being. When through love it is born from the
true God, who is true life, the mind progresses more truly and effec-
tively than when, from nothing, it had its primordial origin (with re-
spect to its natural being) in a sin-stained birth. From this Beginning
the mind is begotten in a heavenly manner, by means of a most abun-
dant emitting of life. From this Beginning the mind not only receives
spiritual senses and spiritual movement (things which attest to the be-
ginnings of true life); but also all the way unto the perfect [future] life-
time of eternal brightness, when God will be seen face to face, the
mind is mercifully reared by the Fathers affection and receives
morsels of the bread of inward consolationmorsels that confirm [the
Fathers] love. And all of this is meant by the word Father, [which
names] Him who is mystically hidden insofar as He is the Originat-
ing Fount of all life.
[15] Our is the next word. Here the diffusion of Gods inclu-
sive goodness is praised. It is as if the word meant: You are He who,
by reason of Your very wide-spread goodness, do not consider indi-
vidual persons21 but consider all rational spirits. As concerns You
Yourself, You draw [men] unto Yourself through the rays sent forth
by You. Thus, it is not the case that [only] some [individuals]how-
ever superior they are and however distinguished they are by virtue
of their excellent religionare able to appropriate You, who are the
Original Fount of goodness. Rather, it is the case that there is no an-
gelic or human mind that is hidden from Your naturally abstract [i.e.,
immaterial] warmth. This is what is meant anagogically by our.
Lords Prayer: Analogy with the Heavens
[16] who are in Heaven comes next. Here loving-favor is
sought because the mansion is very lofty. Now, the heavens excel other
things by virtue of three properties: they are continually in motion,
 Via Illuminativa 39

they are steady [in their movements], and they are adorned with var-
ious stars that gleam in them. If we transfer these [properties] to a
mystical meaning, [we see that] the bride, placing the bridegroom in
her chamber, in the most secret compartment of her heart, ought to
be adorned with these three properties. First, [it is necessary] that she
be steady; and, accordingly, she speaks as follows: O my most
Beloved, You who are in Heavenmeaning You who now inhabit
the inner chamber of those minds not only by Your presence, Your
power, and Your essence (as You do in the case of other creatures)
but also You who present n11 Yourself (who are the Host of joy and
solace) perceptively and intimately to them. In order more effective-
ly to obtain Your love, they have given a writ of divorce to misdeeds
and other delights; and having been bound to You alone (who quiet the
minds that live in love) by a bond of most agreeable love and through
continual sighs and with hindrances removed, they have clung to You
steadfastly and most tenaciously. Accordingly, even in them there is a
love that is as strong as death, as [is said] in the Canticle of Canti-
cles.22
With a view to being more steadily rooted, the bride cries out
for the assistance of her bridesmaids, viz., the angels, by whom she
is aided as by companions. She speaks as follows: Prop me up with
flowers; surround me with apples.23 That is, prop me up, I pray, with
unblinded affection. I desire to obtain this support not from you but
from my Beloved by means of your help. You who see Him face to
face, surround me with your consolations, and call upon Him to as-
sist me more fully. For languishing and burning with excessive heat-
of-love, I desire to embrace completely Him whom I, still poor and
in misery, know by experience to be so pleasing a Lord.
[17] The second property comes next: continuously moving.
For the eternal, most true Bridegroom most assuredly visits the mind
and inhabits it when the mind, in elevating itself, is no longer afflict-
ed with tiring slowness in regard to its unitive movements, as occurred
when it was at the outset of its beginning state [of ascent]. Rather, by
prolonged exercise the mind merits to obtain (by the beneficence and
grace of its most abundant Benefactor) such great mobility of affec-
tions that as often as it wills to it is disposed to rise up fervently to
its Beloved, without any restless torment from its desires. At that mo-
ment the God-of-might spiritually inhabits the mind. The mind does
not, however, by means of a continuous action elicit the movements
of love (something that is beyond the powers of the human condition
40 Via Illuminativa

because of the weakness of human powers) but does so by means of

a continuous ability according as it wills to. Hence, the mind is easi-
ly likened to the movement of the firmament.
Consequently, the mind which at first was walking like a turtle,
with a slow, weak, directionless, and languid pace, now runs swiftly,
so that it leaps over hills and mountains, despising, that is, both ec-
clesiastical and worldly positions-of-influence. And this is the case be-
cause its request was partly granted, when it called out repeatedly with
an inner voice of sighs, saying: Draw me after You.24 Therefore,
having been drawn by Him who alone can elevate it more loftily above
itself, the mind (at first being slow) now runs unto the odor of His
ointments.25 [It runs] (1) because by virtue of its desires, exceedingly
more fervent than usual, it is raised unto embracing the Bridegroom
and (2) because it has tasted of the gifts of the heavenly city of
Jerusalem as of certain morsels falling from the table of its masters
morsels which are an experiential foretaste. The mind, thendespis-
ing, on account of love for the Bridegroom, worldly joys that bedarken
ithas not just opened itself to the Bridegroom but has opened itself
to the Bridegroom who is knocking at the door and desiring to enter.
Accordingly, the mind, rising upward by means of its fiery affections,
has arrived at an encounter [with God], who, entering into [the mind],
dwells within it not for His own sake but for the minds sake. God
brings with Him the solid food of affection, so that He may sup with
the mind and the mind with Him. In this way the Beloved is at rest
in a place that is continually moving.
[18] Thirdly, the heavens are adorned with diverse stars. Since
[the minds] powers need to be stronger and more purified, the beau-
tiful and resplendent Beloved does not yet fully inhabit it. For [the
minds] disordered powers and its immoderate sensual delight darken
it with a beclouding darkness. And because the mind still has bleary
eyes, it is not received with a most pleasing welcome by the Eternal
Jacob, who is the Most High God, to whose feet all things are sub-
jectednot received so as to be taken by God into an individual bond
of betrothal. Why not? It is because there is no suitability of light to
darkness. Rather, [the minds] powers are cleansed from their inner un-
cleanness by a very powerful light, so that the mind shines with a
splendor of powers (just as the firmament shines forth with stars).
Thus, by the manifold brightness of the minds beaming and by the
excellence of its light it moves the countenance of the Bridegroom to
a peaceful viewing of it, so that the radiant brightness of grace in the
 Via Illuminativa 41

mind and the intensified brightness of the minds powers cause [the
mind] to appear pleasing in mens eyes. When this occurs, the mind,
by its beauty, is appealing to the Most High Beloved, so that He deigns
to dwell in it more intimately.
There immediately followssince the Beloved Himself desires
it more than does the mindthat what formerly was a beggar is now
a queen, what formerly was seated at the left hand and was wretched-
ly intent on earthly pleasures now crosses over to the right-hand side
by means of a transforming love. Moreover, that which formerly was
darkened and enveloped by the sin of levity now is indued with gar-
ments made with the gold of very precious and very weighty love.
That which formerly was besmirched with diverse vices now shines
forth with the adorning and manifold color of radiant virtues. It shines
forth to such an extent that the groomsmeni.e., the friends of the
Bridegroom, viz., the angelswelcoming the triumphant cleansing [of
the bride], say to the Bridegroom: The queen stood at Your right hand
in gilded clothing.26
The Minds Seven Requests
[19] Once favor has been obtained, [the mind] next makes its
requests. Hallowed be Thy name, etc. It requests seven things, the
first four of which aim at the acquiring of a good, the other [three aim-
ing] at the removal of an evil. First of all among the four, [the mind]
requests that it possess its Beloved without a delaying drawback. Sec-
ondly, it requests that, not dissembling itself in any respect, it not ex-
ceed the boundaries of the rules of truth. Thirdly, [the mind requests]
that its most blessed Bridegroom, through His mercy, make known not
only to it but also to all other sinners that which it itself is sensing.
Fourthly, [it requests] that through His guiding sustenance it undevi-
atingly persevere in all respects in the benefits obtained from Him.
[20] First, as was said, the literalness of the word is accepted.
Then when we switch over to the anagogical sense, the word holy
has the same meaning as apart from the earthly. Apart from the
earthly, then,n12 let Your name, which is Wonderful, be accom-
plished in me. [This interpretation] is founded on the following
[verse]: Why do you ask my name, which is Wonderful?27 For at
that time the soul of the one living evilly in lovea soul imbued with
disfiguring worldly delights and with earthly desirescould not at all
lovingly understand (or even sense) peaceful tranquility that brings joy
of heart. For it was a man, not God; it was carnal, not divine, not sep-
42 Via Illuminativa

arated from all men by a deifying love, since it was drawn with earth-
ly horses, i.e., with unsuitable affections and with sensible and carnal
desires, in accordance with the word of Isaiah: Egypt is a man, not
God.28 But when with fiery stretchings-forth the mind of the lover
attains a little bit unto the experiential and quite divine joy, when it
knows that it itself is not yet unimpeded by earthly affections, because
its own power does not suffice for this [unimpededness], when it
knows that it cannot at all possess firmly and at the same time two
opposing things, then it seeks from its Beloved immediately to be
freed from the earthly weightiness drawing it downwards on account
of the corruptible flesh. For the prior delight now becomes worthless
in comparison with the worthiness of the subsequent joy, since by rea-
son of its oppositeness the spiritual enjoyment unmasks the bitterness
of the prior joy, since now the inner ray more openly manifests, al-
though not in perfect fullness, the deceitfulness and the shamefulness
of the flesh, or the world, so that in this way the soulwith its rust
consumed by the fire of love, and with it itself being rendered light,
and being elevated more highly with the wings of the affections, and
being amazedsenses in the present the Wonderful One whom it,
being a stranger, did not know. Accordingly, when by means of many
affections and by means of continued desires it finds the object of its
long-time desires: it says admiringly for joy: Truly You are a hidden
God.29 For then the name, viz., Marvelous,n13 is sanctified when
the mind is hearkened to with regard to its request, so that with the
earth, i.e., carnality, removed [from the mind], the Bridegroom alone
wondrously appears in the presence of the bride alone.
The Minds Second Request
[21] There follows the second request: Thy Kingdom come. For
the Kingdom of God, established with a perpetual dominion, comes
into the soul when the power of fervent love prevails in the spirit to
such an extent that not only does the soul appear as the queen of the
whole spiritual Kingdom, restraining firmly disorders of the inner
powers by means of a very swift combative response, but also by the
power of her love all her acts are presented to the judgment of rea-
son. Accordingly, that which the queen discerns to be the more pleas-
ing to her beloved, she always practices in her every action. Aspiring
to obey her Beloved with her [entire] physical being, and anticipato-
rily conceiving, in the light of rays sent out from Him, what things
are well-pleasing to Him, she pursues [these things] unswervingly with
 Via Illuminativa 43

discernment. And if not indeed always, nevertheless at an accustomed

time she praysunless she is hindered by some external cause or by
an obedience that is of more importance. Nevertheless, in the presence
of her Beloved her will appears not as empty-handed and as destitute;
thus, it now seeks in every respect not what things are its own but what
things are Gods, in accordance with [the words of the] Apostle.30
Accordingly, in the queen God alone now reigns, since now her
will offers itself as an abundant sacrifice. For it is just that she rest
ultimately in Him by whom she was created and that He alone dwell
in her, so that in His Kingdom she is preserved undefiled and in Him
she finds sweet consolation and exults for joy: I sat down under the
shadow of Him whom I was desiring.31 And she adds a reason: His
fruit is sweet to my palate.32 For the kingdom of God comes truly
when the queen sits under the shadow of the Most High, who is the
King of kings and the Lord of lords.33 She obtains this Kingdom
perfectly when, as was said, she has consecrated her will totally to
God, according as befits human frailty, not at all subjecting it to any
other creature.
The Minds Third Request
[22] The third request comes next: Thy will be done. For since
she does not love truly unless she also wishes Him-whom-she-loves
to be worshiped by all, the bride (who is signified by [the word]
heaven) asks that that which she experiences be mercifully made
known to other sinners (who are designated by [the word] earth)
be made known (1) so that He who alone is to be worshiped and in-
satiably adored may disclose Himself to sinners as gracious in the un-
covering of their sins and (2) so that He may distribute impartingly
to their minds a spark of truth and a bit of the reason that pertains
uniquely to Him. [This disclosure and this distribution are to the fol-
lowing end]: that all inner speech of fervent affection (by which
speech the created spirit alone addresses the Uncreated Spirit) may
confess [Him] when [this spirit] knows by experience wherein consists
the ineffable judgment that Our Lord Jesus Christ is in the glory of
God the Father34 conferring on those who love Him and who aban-
don earthly joys gifts that are much more precious than these joys. [23]
There is a second reason why Christ is said to be in the glory of the
Father: [viz.,] so that He may place permanently in His own bosom
the one who through the desires-of-love truly loves Him and so that
He may mercifully elevate him unto a union of wholeness with Him,
44 Via Illuminativa

[doing so] out of compassion for [him in his] solitude. As the Lord
said: I have loved you with an everlasting love; and so, I have drawn
you, taking compassion upon you.35
[24] Thy will be done, as in Heaven (i.e., as was previ-
ously said, and when interpreting anagogically: with respect to what
is constant, continually moving, and adorned with diverse lights)
so on earth (i.e., among sinners, who not without justification are
properly named earth, since they are situated far from the region of
fire). Through this consuming fire the purged soul is made lighter, so
that while existing on earth, but loving and desiring, it may obtain ce-
lestial mansions; for where its love is, there it properly [is said to]
dwell. For the name earth cannot be expounded anagogically with
respect to its essence but only with respect to its cause. For just as love
is the cause of the minds obtaining all good things through love, so
the absence of love is the cause of all its deficiencies: viz., venial de-
ficiency and mortal deficiency, penal deficiency and culpable defi-
ciency. And this is what is meant [by calling] the sinner earth"; for
he is quite far removed from the lighter-making presence of inflamed
love.
And with regard to such things as are called guilt per se or de-
ficiency per se, there is another art of expounding anagogically; for
these things do not have from themselves the property which the bride
regards as an inclination toward her Beloved; for they are expounded
in terms of the absence of love. For example, another creature or an-
other Scripture has, included in itself, some property by which the
bride is elevated unto the Bridegroom. [This means], when we switch
over to the anagogical sense, that just as the presence of love is, prop-
erly speaking,n14 the cause of all good, so the absence of love is the
occasion of all evil. [It is] not [the case] that the lack is something in
the spirit. Rather, through the lack of love the soul now fails to have
a restraining tether, as it were; being now unbridled, as it were, it
roams about aimlessly, and it incurs all [manner of] wretchedness. And
[all this] occurs not undeservedly, for its face is made blacker than
coals.36 And deprived of its diadem (viz., the Omnipotent God, its
Lover), its status has become so worthless that all its friends (viz., the
angels) have spurned it and have become its enemies. For it is no
longer conformed to the celestial minds by the affinity of its love. And
so, these minds are said to be inimical, inasmuch as itbeing deprived
of the regal sealis far removed from its Succor, viz., the Omnipo-
tent God. Therefore, the soul is, not unjustifiably, said to lack all good
 Via Illuminativa 45

when it is deprived of love, because its iniquities have divided be-

tween itself and God,37 i.e., [between itself and] Him whom eye hath
not seen nor ear heard.38
Let these matters be meditated upon carefully and diligently and
more clearly, with respect to the fact that they are manifestly con-
firmed by reference to cause or to essence or to love springing up unto
eternal life39 and obtaining joy and a quite full ray of eternal bright-
ness.40 [And let there be meditation] also upon how n15 it is that the
things that have just been said are manifestly confirmed.
The Minds Fourth Request
[25] our daily bread, etc. [The soul] desires, for itself and
for others, to be elevated through an increase of love. [It desires this]
in order that having been elevated beyond itself and being now near-
er to the Fount of all beauty, it may so take its fill of the refectible
Word that, having been confirmed unchangeably in the Word, it not
seek beggingly from another the wretched delight of lower [goods],
as if it were in need of them. For the soul knows that it will straight-
way lapse into seeking for n16 creaturely and fleshly comfort unless
[it proceeds] by means of supercelestial refection, viz., by means of
the bread-of-angels, which is love[proceeds by] sucking continual-
ly on these delights obtained in the Fount of eternal beauty, so that it
may be made full to some extent. And so, it seeks bread, i.e., an in-
crease of love, by which alone things infirm are made whole, things
weak are made strong, and the hungry are made full.
[26] The soul seeks bread n17 today; but it uses the word daily
and proceeds in an orderly way. It says daily because not for a day
or for an hour or for an instant can the mind live by means of true
life unless it is continually moistened by a drop of living dew. For
just as the soul is the life of bodies, so love is the life of spirits. As
regards that dewdropand also as regards those things with respect
to which the soul is not fully capablethe groomsmen, giving thanks
to the Beloved, say to Him: She sought life from You, and You grant-
ed it to her, O Lord.41 That life will continue not for a momentary
time (as does corporeal life) but will continue unto the length of days,
unto the ages, and without end. For the love by which the bride has
totally loved the Bridegroom in the course of her life will not fail in
the future; rather, it will be increased to such an extent that the
prophetic word will be fulfilledthe word which the Most High ut-
tered through the mouth of Isaiah, saying: the Lord, whose fire is
46 Via Illuminativa

in Zion and whose furnace is in Jerusalem.42 Or the point can be put

in another way, in accordance with the fact that the present meaning
is the anagogical meaning for mind. For just as unless the animal body
were fed with perceptible bread once daily, the body would lose the
vigor of bodily strength, so unless the mind by means of the move-
ments of unitive love extends itself once a day by yearning for a kiss
(except perhaps at a time when the mind goes out into a field in order
to exercise or for the purpose of some modest bodily rest or for some
other special reason), it is scarcely the case that in itself it is not ren-
dered lukewarm and that it does not lose some of the perfection of its
sublimity. This [fact] is not strange, since the Bridegroom awaits at the
door, saying Arise, hasten, my Love, and come.43
If, then, [the bride] absents herself with a very protracted delay,
the Bridegroom, not unjustifiably, is displeased and withdraws Him-
self from her for a time. Quite often, too, although she loves Him with
such intense feeling as previously, she will then say: I sought at night
Him whom my soul loves; I sought but did not find.44 The follow-
ing is, properly speaking, to seek at night: [viz.,] at one time to rise
up by reference to creatures, at another time to seek the Beloved by
reference to creatures. As certain have wanted to say: to seek at night
is to seek by reference to created things and by reference to created
things traces. But this [meaning] does not befit anagogical and uni-
tive movement, since [in unitive movement] the affections are joined
to the Fount of eternal goodness with the support of love and apart
from any mirror. Rather, the mind is said to seek by night when by
some cause it is hindered in its upward activities, so that at times it
feels that it is dark [in relation to Him] unto whom previously it was
moved clearly, lucidly, and without impediment or darkness. Accord-
ingly, the affections can scarcely be separated from an image-laden
knowledge concerning Him unto whom they are moved. This separa-
tion occurs, at times, on account of [the minds] own neglector from
other factors, as will be seen more clearly later. Therefore, I sought
but did not find[sought] in as great an agility of fervent affections
as was usual for me.
Moreover, [the mind] asks today, i.e., in the present life and by
reason of eternity. Eternity is simple and unique; it begins in the pre-
sent life for those living in love. For the love by which the Bridegroom
is loved in this present life is the same in numerical degree as that love
by which the mind will be united in an eternity-of-glory to the Beat-
ifier of all. And this is what is called today, a word which signifies
 Via Illuminativa 47

oneness and brightness. And for this reason, as regards the presence:
it is called one presence because of its continuation (as was said). For
he who is joined to God through love is fed more truly and more im-
mediately by living bread than any body is coupled with another per-
ceptible body through any material rope or chain. And this is what
the divine Apostle says, praising the unitive sighs of the yearning soul:
He who is joined to God is one spirit [with Him].45 Therefore, the
[unitive] presence is rightly to be called one in the case where, in an
actually present way, not only is the bride near to the Beloveds
glances but where she is also called one-with-Him by the divine Apos-
tle, hierarch of this wisdom.
[27] Today also means light; for the Sun of Justice46 truly aris-
es for the bride when she is instructed on how to be elevated unto
higher things by means of the Suns rays. And so, in the Canticle [of
Canticles] she is rightly called morning, where it is said: Who is she
who comes forth as the morning rising?47 For she begins to be fed
by the bread of life when, growing after the manner of the dawning
day and being elevated unto love, she feels herself being caught up-
wards, experientially, by the power of that love in its outgoing move-
ments. Lest the possibility of being wrong [in this regard] be ascribed
to the uninstructed and childlike, the foregoing experience is nothing
other than the furthering of ones movements, as well as a most fer-
vent rising upwards by means of these movements. This [phenome-
non] is perceived by an exercised mind not any the less than the bod-
ily eye views a perceptible cow crossing along a pathway. At present
we presuppose this fact, since in [the considerations] that come later,
it will be proved by irrefutable arguments.
[28] Therefore, because eternity and the Bridegrooms presence
and light now begin to shine inwardly for the bride, the great hierar-
ch, the Apostle, says regarding such matters: Our conversation [i.e.,
our abode] is in Heaven.48 For the movement of the Sun of Justice
ascends above the earth, i.e., above the loving mind still associated
with an earthly body. Hereby, although [the mind] is hindered in many
ways because of its own tendency, nevertheless with the south wind
blowing and by the guidance of divine inspiration and by means of
divinely sent rays, [the mind] is admitted on high to more divine un-
dertakings when especially its lower part is closed off from worldly
delights. But the following n18 is its upper part: [viz.,] the part that is
united to God and is fed by the bread of life and of loveeven though
being terrestrial and not celestial, because of its lower part, it very
48 Via Illuminativa

often experiences troubles, even though unwilling to.

Therefore, as much as it can, let [the mind] close the door of the
affections so as not to look at lower things; rather, let it faithfully yearn
for elevation unto God, in order that the Beloved may say to it when
dining with it: My sister, my spouse is a garden enclosedis a gar-
den enclosed, a fountain sealed up.49 She is called a garden and a fra-
grant rose. And the garden is called enclosed because no adversary or
no relative obtains a particle of her true loveno one except Him who
is being spoken of. He alone, by reason of His beautiful honor, re-
moves nothing at all but rather refreshes, giving pleasing witness of
Himself in the Canticle of Canticles, speaking as follows: I am the
flower of the field and the lily of the valleys.50 He seeks a dwelling
not outside the mind but rather within the mind; and in order to ac-
complish this [quest] more effectively, the Most Highinviting Him-
self into the impoverished mind so that He may feed it with living
bread, i.e., with the consolation of divine joyspeaks as follows:
Open unto me, my sister, my love, my dove; for my head is full of
dew.51 Here He adds an inviting condition, rousing her multiply and
sweetly, so that on the part of the Beloved a full indication is had that
through the Beloved it has not happened that the mind is not fully
filled with profound benefits, gifts, and splendors. The heads being
full of dew means that just as the power of movement and of sens-
ing descends from the head down to the lower members, which bear
witness truly of life, so from the Most High, who is the Head of the
entire church, a life of love and the feeling of joy flow into unitive
minds.
The Minds Fifth Request
[29] The fifth request comes next: and forgive us our debts
, etc. Here the bride seeks to be freed immediately from three
things. First,n19 [she seeks to be freed] from the evil of venial guilt,
because mortal evils have [already] been removed from her by her
Beloved on account of her rootedness in God. Secondly, [she seeks
to be freed] from the evil of danger as regards both the evil of guilt
and the evil of punishment. Thirdly, [she seeks freedom] from the evil
of punishment, contracted through the fact that we frequently fall into
guilt.
[30] First, the bride earnestly asks to be free from the evil of ve-
nial thingssomething that can be totally obtained by her only
through the gift of love. For the mind has no light except from its
 Via Illuminativa 49

own spiritual Sun, which sheds its radiance undeviatingly on one who
prepares himself, insofar as he prepares himself. But when because
of a disorder of inner powers or because of inappropriate delights of
the senses, the mind, seeking rest elsewhere than in the Fount of be-
atifying blessedness, is turned aside from the Bridegroom for awhile,
then having been turned aside, it is without focus, unless it is illumined
by the Light, the Fount of clarity. For the soul is somewhat obfuscat-
ed because of things venial. Likewise, if the soul seeks to gain de-
light elsewhereas if it were not satisfied with Him who only by the
vision of His beauty and by the attractiveness of His sweetness feeds
every mind, angelic and humanthen it is hindered, not undeserved-
ly, by its own desire. Therefore, the soul seeks most attentively to be
freed, so that it not be kept back from sweet entreaties on the part of
its desires as they call upon the Bridegroom for His aid.
And so, in the person of one groaning and unable to rid himself
of his earthly thoughts, it is said in the Book of Wisdom: The body
that is corrupted weighs down the soul, and the earthly habitation
presses down the mind that muses upon many things.52 For when the
mind thinks many thoughts concerning lower things, and when it per-
ceives the voices of creatures by being inwardly affected, it is so far
removed from heavenly assistance that it is the less united to the Fount
of blessedness to the extent that it is the more distracted through think-
ing different thoughts. And at that time the body is said to weigh down
the soul because each of these [viz., the body, the soul] tends to the
place that naturally befits it. And so, there is there a continual strug-
gle and aggravation of mind, because the soul tends toward God, who
alone constitutes an abode that is sufficient for it. But the body, by rea-
son of its heaviness, must delight always [only] in the terrestrial.
[31] Or the matter can be interpreted otherwise: [The bride seeks
to be freed from the evil of venial things] so that she noton account
of her being obfuscated and turned aside from the adorning light in the
presence of so great a Bridegroom, whom she desires to embrace most
intimatelybe judged by Him to be unseemly, since she appears less
comely to Him who especially considers in her, to the end of taking
her as His bride, only the inner beauty. For her entreaty is accepted
when through an inner beauty of mind she is conformed to super-
celestial beauty. The Bridegroom especially apprises her of this beau-
ty, when He speaks pleasingly in the [Canticle of] Canticles, where He
said: Your voice is sweet, and your face is comely.53 That is, your
affections are decorous, because your voice savors only celestial things
50 Via Illuminativa

and because your face is not disfigured by a host of venial and carnal
affections. And so, to me your entreaty is sweet when I proclaim these
things, addressing you through the pulse of the affections. And your
face is comely and is prepared for the dignity of a royal wedding, be-
cause in you there is no stain,54 which, however, is totally expunged
only by means of perfect love. For the mind, rising up unto a union
that is obtained immediately through the movement of love, is recti-
fied, after having been turned aside; and thereupon by means of this
rectifying and this rising up of the affections, venial guilt, like a drop
of water falling into a fire, can in no way cause n20 the mind grievous
harm through its increase or addition.
[32] Moreover, He calls debts those things by which we are ren-
dered debtors, obligated justly by reason of some penalty, when the
mind is less directed by Him who is true Blessedness and when rest
from deliberation is desired elsewhere than in Him, who alone is the
fullest and the sufficient Satisfier of the human minds desire. Thus,
Truth itself speaks of its fullness and calls others to its sufficiency, say-
ing: come unto me all n21 you who labor and are heavily laden55
come by means of the laborious but, nonetheless, pleasant exercise of
the higher affections. For because of the continuing [earthly] dwelling
and continuing unhappiness and the delay of glory, you say that you
are heavily laden and are slowed down by the corporeal substance of
the bodys burden.
and n22 I will give you restnot another but I, who am
Eternal Wisdom, appearing from on high, who imparts, not only in
the future but even in the present, divine consolations that quiet your
desires. For because I am meek and lowly in heart,56 I incline my-
self toward those who through continual desirings call upon my abun-
dance. I do not despise the poor, for I am humble in heart. The poor-
er the mind is with respect to its earthly riches, the more quickly I
will elevate itas being more like myself, above the limits of human
natureunto the regal marriage, uniting it with myself.n23 To this
[phenomenon] give heed not through speculation; but, rather, see it
through an anticipatory taste; for you will not see unless you heed the
word of the prophet, when he says: Taste and see that the Lord is
sweet.57 For rest will occur and the murmur of the yearning soul will
properly cease when the soul will perceive in advance the Creator
(who alone is greater than the soul) resting in the soul. And this is what
is said subsequently: and you will find rest for your souls.58 And
then the yoke of love will be sweet and your burden light,59 for
 Via Illuminativa 51

by its worthiness and by its agreeable appealingness the yoke of love

so inwardly binds the will that he who positions his neck for bearing
this most pleasant yoke feels no discomfort.
[33] For contrary to the usual case as regards other yokes, this
yoke is most obviously assented to by those who bear it. For as re-
gards those bearing another yoke: under it their necks are inclined
more lowly; but this yoke so elevates the one bearing it that it makes
those dwelling on earth to live in Heaven; and by extending us above
ourselves, it makes us fellow-citizens with the Heavenly spirits. And
so, it is called light truly, because elevating the mind away from lower
things and upwards toward higher things makes the mind light by sit-
uating it above itself. Moreover, [the yoke] is called sweet, because
the one wearing it lives by the life of angels not by the life of men
a state that is [attained] more imperfectly now but one that will be
obtained happily and most fully upon separation of soul and body.
[34] Or [the yoke] is called sweet because it causes this bitter life
of the soul to lead to such great joy and inner agreeablenessbecause
the life of glory now begins for itthat the agreeableness of mind,
on account of its superabundance, prevails over the punitive miseries
of the body, totally absorbing them. [The burden] is called light also
because of the fattiness of the inner soullike a fat bird, a bird filled
with fattiness and situated on a perch near burning coals, so that the
need for coolness (i.e., so that the excessive heat) does not cause it any
harm. Thus, [the soul] rightly perceives in advance that which the
Bridegroom previously promised, when He said: I am your Protec-
tor60 when you are attracted by my sweet yoke, and I am your ex-
ceedingly great reward61 when you see n24 me in glory and receive
me (not any other thing) as the stipend for your former military ser-
vice.62 But exceedingly [is said] because although I now withhold
from you your joy until the time of complete knowledge: after you
bear my yoke for awhile in your misery, I will mercifully communi-
cate to you myself as I will be in glory.
The Minds Sixth Request
[35] Next come [the words]: And lead us not into temptation.
For the mind is led into temptation when it is overwhelmed, having
been ensnared by such great allurements that now it partly consents
to this wicked deed to which the very beguiling Seducer insistently
prompts it to be inclined. Therefore, the bridenot losing confidence
in the continual assistance of her Beloved but considering the weak-
52 Via Illuminativa

ness of human fleshasks that she be delivered from this danger.

Hereupon she knows that she has been steadfastly freed from this dan-
ger: [viz.,] when she is presented to her most benevolent Protector by
means of her most deeply rooted desires. And so, she always n25 stren-
uously endeavors to be elevated by means of her affections, so that she
may deserve to attain Him and to call upon Him by means of her af-
fectional supplications. Relying on His mercy, she despises the mili-
tary formations of the enemy, being contemptuous of the very strong
tempters, because of her confidence in her Beloved, who long ago
promised her through the Psalmist: Because n26 he hoped in me I will
deliver him , etc.63
[36] There is also another reason [why the bride prays for de-
liverance]: viz., because of the grievous ambushes of the enemy, who,
according as they are permitted to be adversaries, concurrently rage
against the bride to the extent that she, being subjected immediately
to the Creator, has removed herself farther from the enemys domin-
ion. And because the enemy do not prevail with a stronger tempta-
tion, they persecute the bride more furiously with multiple insolences
and with frequency of multiple temptations. [Hereby] they hope that
the Jordan may flow into their mouth64 and that gold may be
strewed under them like mire.65 For the Jordan flows into the mouth
of demons when the rivulet of love that goes out from the Fount of
eternal blessedness (through which Fount life descends unto the spir-
it) is interrupted as if by a most secret aqueduct. [When this hap-
pens, then] throughout the parts of the body rivulets of mundane de-
sires and waves of terrestrial cherishings are precipitated and fill the
soul with violent flowings, once the balsam-tree of affectionate love
is suffocatedthe love through which the soul speaks in its desires.
And gold is strewed like mire when the sweetest love for the Cre-
ator (a love that beautifies the soul by its decorousness and insigni-
fies the soul with highly exalted worthiness) is, deplorably, changed
into love for the creature (a love that besmirches the higher aspect
of the soul).
[37] And so, she asks to be freed, calling upon Him with her de-
sires, so that because of her having obtained His love more effective-
ly, He not will to fail her. She has trodden under foot earthly joys and
the kingdoms of the Devil. And so, through the prophet, the Beloved
has promised her again, in her state of desiring, that not only will He
hear her request but as a happy commander and comrade He will also
free her totally by His agreeable presence; and on account of her vic-
 Via Illuminativa 53

tory and her fidelity, He will reward n27 her with a crown of glory.
[Through the prophet] He speaks as follows: He shall cry to me, and
I will hear him. [I am] with him , etc.66
[38] The third reason on account of which [the bride] prays to
be freed from danger is that the mind that is united with God no longer
seeks the things that are its own.67 [Rather,] it follows the Blessed
Teacher, who causes His n28 sun to rise upon the good and the bad.68
That is, He sends forth the rays of His goodness unto those who are
good; and, at length, He draws [good men] unto Himself by means
of these rays. Moreover, He hovers expectantly over evil men from
outside themjust as the ray of the sun awaits expectantly at a closed
windowwithout at all departing from the nature of His goodness.
But He knocks continually in order that no rational spiritChristian,
infidel, or Jewsuffer a lack of divine love because of a failure on
the part of the Conferrer[-of-love]. Therefore, when he who loves
faithfully sees the infinite ruin of souls, he labors more intentlyboth
in terms of inner prayer and in terms of a certain spiritual exercise
in order that all the [spiritually] dead may be aroused to a life of love
and in order that all those who have been blinded may come to a
knowledge of the most lucid Divine Truth. The mind that is united
with God can, by reason of friendship, obtain from the Beloved very
many benefits for sinners. For it is characteristic of faithful and true
friends that in all respects they want the same things and do not want
the same things;69 and for this reason [a friend] grants the requested
service. Therefore, by praying and beseeching the Beloved, [the lov-
ing soul] can remove much booty from the enemy, and in doing so it
may incur their furious indignation. And for this reason the soul seeks,
on behalf of all, that they be freed from their bonds.
[39] In accordance with what more greatly besuits the present
treatise the last reason [for the brides petition] is [the following]: be-
cause she foreknows by experience how agreeable it is to love such a
kindly Beloved, she thinks it more bitter than death to consent [to sin-
ning] in any small degree, lest [by sinning] she be separated from so
happy n29 a fellowship either now or forever. Instead, [she regards it
as] an intolerable disgrace that a mind that senses in a holy way what
that agreeableness is should lend its ear to the enemys counsels70 and
discourses and should value worldly joys and earthly richesas if the
mind did not know by experience what is truly good.
Since the mind has been maximally and happily instructed, it has
rebuked, in the following way, sinful souls because they have
54 Via Illuminativa

wretchedly departed from this Fount of goodness: your wickedness

shall reprove you, and your apostasy shall rebuke you.71 [40] After-
wards, the reason therefor is added, in the words: Know and see how
bitter, how difficult, and how harsh it is for you to have left n30 the
Lord your God72signifying that the soul has incurred a double un-
happiness because on account of baseness it clung shamelessly to the
lower creation on account of worldly delight. And so, by the just judg-
ment of God it will obtain not delight but rather bitterness, so that by
means of those things by which it wanted to be satisfiedby means
of delights in creaturely thingsthe mind is filled with infinite bit-
terness. For the more that worldly delight enters into the hidden re-
cesses of the spirit, the more the deplorable soul is filled with nox-
ious poison. Not only does the baseness by means of which the soul,
having spurned the Creator, clings to the creature render the soul
blameworthy for its own inferior baseness, but also the souls turning
away from the Fount of all blessedness reproves it. For that Fount is
the supreme and only Good; and so, all things are called good inso-
far as they partake more fully of that Fount. But if they do not par-
take of itsomething which, nevertheless, is impossiblenone of
them ought to be called good. In a similar way, the Fount of good-
ness, of agreeableness, and of joy imparts rivulets of its blessedness
to minds. And according to the preparedness of the receiving minds
it mercifully infuses itselfless to certain minds, more to other minds.
When, therefore, the soul [is separated] from that Fount, with-
out which there is no joy at all except insofar as joy is derived far-
ther down from that Fount, it is not strange if the soul is rendered
sad, since the soul is separated from the Fount. For the aqueduct of
love, through which the soul obtained from the Creator agreeable-
ness and experiential joy, has been pierced through and is broken;
and so, when with continual sluggishness the mind is composed
within itself, it is reproved because, being cut off, it does not sense
Him from whom all agreeableness emanates and descends, [Him
whom] unheard of delight surrounds and singular joy attends. From
the foregoing danger the soul is totally freed and very victoriously
liberated through its affections and desires for its Beloved. For be-
cause of that which it senses, it despises the [worldly] delights that
are available to it. It triumphs over its enemies to such an extent that
[it triumphs over] that which they believe they have inflicted on it
unto its shametriumphs thereupon through a manly uprising
against them. And it obtains fuller grace from its Beloved and a
 Via Illuminativa 55

closer union with Him and a crown of glory.

The Minds Seventh Request
[41] The seventh request comes next: but deliver us from
evil. Here [the bride] asks to be freed from the many propensities that
urge [her] toward sinning. For although the mind, having been in-
structed by experience, yearns for a more intimate union (a union that
is above all thought), and although the mind desires to be elevated
unto its Beloved, nevertheless by reason of the earthly body and of the
flesh that is inimical to the spirit, which is intent on being elevated,
[the soul] is at some time turned aside from Heaven in the direction
of seeking lustful things of the senses. And at some time the soul, by
raising itself upwards through love, endeavors to dwell in Heaven; and
at some time it finds itself in mire because of its thoughts.
[42] Therefore, because the mind execrably abhors the fact that
what is the sacristy of the entire Trinity should heed lustful [inner]
promptings and should shamelessly and deliberatively be inclined to-
ward something on account of which it is rendered contemptible to the
Bridegroom, it asks out of manifold desire to be freed from these
[promptings and inclinations]to be freed not in order to avoid the
punishment that is due it but in order not to incur a bedarkening vil-
ification by which it can be judged by its Beloved to be in some re-
spect less valuable. Hence, the mind must so incline its ear unto that
most kind Father, through whom it has been begotten in a life of love,
and must so open inwardly the eye of its intellect, that it cling to the
Spiritual Father in total fervor of love. [And it must do this to such
an extent] that it yearn for the Bridegrooms mansion72 and that out
of love for the Bridegroom it forget its native land and its parents, so
that without the contamination of any other caused or created thing,
but adorned with virginal decorousness, it be rendered desirable to that
Heavenly Bridegroom. Moreover, the Most High, desiring to com-
municate Himself to that mind, created it in His image from nothing
created it imprinted with the image of the entire Trinity and to the end
that it give to Him alone, both in this life and in the life to come, the
obedience of inflamed love.
[43] Therefore, let [the Bride] hearken continually to the very
sweet counsel of the one issuing an invitation through the Prophet
David: Hearken, O daughter, and see, and incline your ear,74 and
so on, up to [the words] the Lord your God. And in this way,
through the efficacy of her love and by means of her many sighs, the
56 Via Illuminativa

bride can fully obtain [her request]. For just as by means of the first
birth, the soul when it is infused [into the body] receives from the flesh
those corruptions by which it often lapses to lower things, so, con-
versely, by means of the second birth, by which the soul is begotten
perfectly in God, the flesh, by means of a retrograde and reverse or-
dering, is purified by the inner richness of the mind. Thus, in the first
birth the soul was wounded by the flesh; but in the second birth the
flesh, anointed by the consecrating affection of a fragrant and trickling
love, receives health from the soul through things contrary [to the
flesh]. Thus, the mindnow reformed in part by reason of the obe-
dience of its lower powers, and now in harmony with its primordial
beginningrules over the flesh. After the mind has obtained victory
from on high, it renders due praise to the Bridegroom. And, having
been heard, it sings because of a double benefit: viz., because of the
introducing of fire into the spirit and of moisture into the fleshmois-
ture that extinguishes the fetid penalties of the flesh. The mind now
possesses the Bridegroom in the affection of freedom; it now walks
in the light. By His help it now has been raised from the drowsiness
of the flesh; now rising up to the Bridegroom, it is attentively watch-
ful, saying: O God, my God: for You do I watch at daybreak. My soul
has thirsted for You.75 For after the soul is freed from penal defects,
so that it is not subject to them, it begins to stand watchfully at its
entrance, desiring more intently and with more fervent affections that
now, as a result of this endeavor, the flesh begin to keep silent and to
consent to the spirit, to which it was inimical all these past days.
Conclusion Drawn from Examining the Lords Prayer
[44] Thus, then, through an example given in one instance, [viz.,
the instance of the Lords Prayer], it is evident how marvelous a
knowledgehow broad, how deep, how tasty, how nobleis hidden
in the Scriptures. By means of this knowledge the bride is taught to
separate herself from lower things in order subsequently to be re-
garded as pleasing and acceptable at the royal wedding. Therefore, let
no one doubt that the entire text of the New Testament and of the Old
Testament can be explained, according to the anagogical n31 way, from
the conversations of the Bridegroom and the bride and from their dis-
cussionscan be explained if love leads the way and if there is ac-
companying light. And [let no one doubt that] not only the Scriptures
but also all creatures whatsoeverbe they from the lowest center of
Hellcan most appropriately be adduced for this same [anagogic]
 Via Illuminativa 57

purpose, since hidden n32 in themselves they have, in accordance with

their most noble properties, that wisdom which can be easily n33 dis-
closed by light radiating from on high.
Recapitulation of the Lords Prayer
[45] There follows [a summarizing section] as regards the illu-
minative way, which is twofold: practical and theoretical. First, there
must be said something about the practical [illuminative way] by
means of which the mind actually ascends unto God through reflect-
ing. Secondly, there will be said, as regards the theoretical [illumina-
tive way], how it is that all Scripture leads one anagogically back to
God. But having explained how the anagogical meaning is hidden in
the Scriptures, we must explain how one ascends through this illumi-
native way unto the unitive way. And this explanation is based on the
following word of the Psalmist: In my meditation a fire shall flame
out.76 Because the mind that is still learning is unsuited for being
brought expeditiously unto the Beloved by means of anagogical af-
fections, it must first meditate for awhile in the aforesaid manner, in
order that by means of guiding reflection it may begin a little to be
brought glowingly unto Him unto whom the mind, in the third stage,77
is elevated without hindrance and as often as it wills to be and with-
out any guiding or accompanying reflection. When n34 the mind will
be able to attain perfectly unto accomplishing this [drawing nigh]: in
its being elevated, all reflection and meditation will be removed n35
from this wisdom, because there is no reflecting there; there is only the
fact that the affections are now kindled by [the previous] reflecting.
[46] In this way, then, as a usual rule, let [the mind] proceed by
means of the aforementioned meditating. First of all, as was stated,
let it transfer the proper meaning of a word to the anagogical mean-
ing. Next, let it refer that anagogical meaning to love. Thirdly, let it
be affected by, God granting, what is in the meaning. For example, [let
the mind consider the word] Father: i.e., You are the one who begets
spiritual sons by means of an enlivened seed of love. So, I will truly
be Your son when I embrace You in true love. O when will I love
You, when will I embrace You in my heart of hearts?
[Let the mind proceed] similarly by means of the fact that [the
word] our is used: i.e., You are the one who most broadly diffuses
Your goodness. If, then, I would love You truly, You would instill in me
something of Your most broad diffusion. O when will I love You so fer-
vently that Your wide-spread goodness will appear in me somewhat?
58 Via Illuminativa

[Let the mind proceed] similarly by means of the uttered words

in Heavenand so on, as regards the other words, transferring [the
meanings of] all of them anagogically.
[47] And in the foregoing way the affection of love is little by
little inflamed through guiding-meditation and through these yearn-
ings. For just as [a fuse] of hemp is first made dry by being exposed
to the suns ray and then forthwith is lit, so through these yearnings
that call forth the Beloved, the one who is affectionate is raised up
unto elevation of mind. Therefore, let the following be said: who
art in Heaven. O my wretched soul, when will you be made bright
and shining after the fashion of the heavens and be adorned by stars
of diverse powers? For then, Good Father, you would gladly dwell in
me. O when will I experience You? When will I embrace You with
most fervent love? And when will my wretched soul, full of dross, be
purified by the flames of love? Most assuredly, You would thereupon
enter into me and would visit the clean abode of my conscience.
[48] Hallowed be Thy name comes next. O good Father, when
will a knowledge of You be sanctified [in me]?that is, be effected
in wretched me apart from the earth? It will be when You alone are
loved above all other things and when all carnality is pushed aside.
O when, then, will I hold You fast?for if I had only You, I would
count myself as having all riches. For the earth would no longer have
any place in wretched me if You, sweet Father, dwelt in me through
love and grace.
[49] Thy Kingdom come. Woe unto me, a sinner! At times,
vainglory wills to dwell in me and to reign in me; at times, gluttony;
at times, licentiousness. But I want only You, Good Father, to reign
in me. You would truly reign in me if I truly and fervently loved You,
for You are at rest only in the love of the fervent soul, as in Your own
abode. O when, then, will I hold You fast through the bond of most
fervent love, so that You may begin to reign in me and so that You
alone may come to reign in my shadowy kingdom?
[50] Thy will be done, as in Heaven so also on earth. For Your
will shall be accomplished fundamentally in me when in accordance
with human frailty I, who am wretched and earthly, consent in every
respect to Your n36 willeven as do those blessed spirits who con-
template You face to face in Heaven. But Most Sweet God, what
would make me consent to You except the fervency-of-love that joins
together opposing wills and that knows how to conform the loving
man to You Yourself who are loved and who transforms that man in
 Via Illuminativa 59

a wonderful manner from brightness to brightness.78 When, then,

O Good [Lord], will I love You truly and whole-heartedly, and when
will I, being united to You by a bond of love, consent only to You?
[51] Give us this day our daily bread. O Bread of angels, when
will I be restoringly fed by your most pleasant refection? For angels
and saints live blessedly in Heaven to the extent that they partake of
You, Good Father, by means of flaming affections. O when will I have
the bread of love, so that I may presently be nourished by the same
food by which angels and saints are satisfyingly fed in Heaven and
so that I may eat from the crumbs that fall from the table of my Lord?
O Good Father, give me this bread today, not just tomorrow or after-
wards, for my heart will be restless until it is soothed somewhat by
this Heavenly bread. This bread is called daily because the more it is
eaten, the more it is desired by desire that is daily.
[52] And forgive us our debts. O Good Creditor, when shall
I know that the debts for my sins are forgiven me? For if I would
love You truly, then I would know, by a certain intimate tasting, that
they have been forgiven me. For just as n37 my sin has rendered me
inimical to You by separating wretched me from You, so, necessari-
ly, would love, by uniting me to You, bring it about that all [my sins]
be forgiven and would cause me, once odious to You, to be recon-
ciled unto You and would render me pleasing to You. O when, then,
will I attain unto n38 You in love, so that with all my sin forgiven I
will experience You, with an experiential knowledge, to be reconciled
unto me?
[53] And lead us not into temptation. O Good Father, I ask
this not because I distrust Your goodness. Rather, since because of so
many sins I cannot avoid hidden dangers and snares, I seek to be
bound to You by a bond of inseparable love. For I know that because
the fragrance of Your love draws wretched me unto You, I may easi-
lyonce I am bound and restrained by so great a bonddespise all
things that are opposed [to You] and may cling inseparably to You,
once You alone have been found. O who, then, will help me to em-
brace You alone?You who alone are the souls good and sweet guest
and who alone will make n39 disquieted me now to be at peace.
[54] But deliver us from evilnot only from the evil of Hell
but also from that of Purgatory. However, Father, I ask this not in order
to escape from physical pain but for the reason that there is sorrow in
either situation. For if I were in Hell, I would never see You face to
face; and if I will be in Purgatory, for a long time after my death, my
60 Via Illuminativa

[unfulfilled] desire to see You will be exceedingly prolonged[my de-

sire to see] Your Face, which is full of grace and which the angels ever
desire to gaze upon.79 But were I to love You fervently, then recon-
ciling-love would free [me] from punishment-in-Hell, which is owed
for my offense. If I were to love You truly, the flame of love would
so consume the rust of sins that in the final exit of death my n40 spir-
it, purified by flaming affections, would without any delay soar up
unto long-desired You. O, then, Good Father, when will I love You
with this fervor which both removes punishment in Hell and frees me
from the protracted punishment of Purgatorys fire?
 [THE UNITIVE WAY]
[Via Unitiva]
[1] Now that we have spoken about what the illuminative way is and
about how through it one ascends actually unto union [with God], we
speak of what the unitive way is. Secondly, [we will speak] about the
inducements to the unitive way and, thirdly, about the spiritual activ-
ities [industriae] by which the mind is most firmly established in it.
And [all of] this [discussion] pertains to practice, i.e., to use. If some-
one who is simple cannot follow this sequential order, then let him at
least grieve in some manner or other. Secondly, even if he does not
know how to meditate on the Scriptures, as has [just] been discussed,
let him at least yearn for love, always saying in his prayers and peti-
tions: O Lord, when will I embrace You with most sweet love? And,
in this way, no matter how simple or laical he is, he will be able
through grief over his sins (as if through a kissing of the foot), through
a recalling of his benefits (as if through a kiss on the hand), [to
progress] all the way to a kiss-on-the-mouth, which occurs by means
of the desires of love, when he importunes: Let him kiss me with a
kiss of His mouth.1 And this [request] will no longer be deemed pre-
sumptuous if first of all he engages in kissing the foot and the hand
and subsequently, at another time, yearns for a kiss on His mouth.
Authoritative Bases of the Unitive Way
[2] However, this unitive way is taken from the following words,
where it is said: O Wisdom, You that have sprung from the mouth
of the Most High, reaching mightily from end to end and arranging
all things sweetly, come in order to teach us the way of practical wis-
dom.2 For [these] are the words of the Church, yearning and desir-
ing to be instructed by Him who is the Fount and Origin of all good-
ness. For although these words are properly about Uncreated Wisdom
itself, which is the Son of God, in whose eternal issuing-forth the
Supreme Fathers emanation of goodness has appeared, nevertheless
the present meaning in the present context is about wisdom itself ac-
cording as it is sent forth temporally, manifesting itself to the rational
spirit. This meaning is described by the distinguished teacher Blessed
Dionysius, speaking as follows in De Divinis Nominibus VII: Wis-
dom is the most divine knowledge of God. It is known through igno-
rance (in accordance with a union that is above the mind) when the

61
62 Via Unitiva

mind, withdrawing from all other things and subsequently taking leave
[even] of itself, is united to super-resplendent rays and is illumined
by an inscrutable and profound light of wisdom.3 This is that wisdom
of Christians; it has flowed divinely to believers by means of a sa-
cred diffusion that is inclusive of the entire Trinity. By means of this
diffusion the minds-of-those-who-love, minds perfused with celestial
moisture, desire not some temporal benefit and not any gifts of the
Bridegroomviz., grace, power, or glorybut to attain Him, who is
the Beginning of all Godlike emanation. By means of glowing affec-
tions, insatiable desires, and unitive yearnings [they desire to attain]
Him alonedesiring nothing other [than] to be united to Him.
Unitive Wisdom qua Mystical Theology
[3] Therefore, the rising upwards by means of flaming affections
of unitive lovea rising upwards that is effected in the summit of the
affections, above every operation of the intellectis the wisdom being
referred to at present. This wisdom is the same thing as mystical the-
ology, by which the mind, kindled by the expressions of the affections,
most secretly addresses the Beloved. This n1 wisdom is not disclosed
by the spiritual activity [industria] of any mortal; rather, only by di-
vine mercy does it make itself appear manifestly to the mind. It is
praised in the foregoing words [of Scripture]4is praised with respect
to its being eternal (insofar as by virtue of its immensity it stretches
from end to end) and is praised with respect to its likewise being tem-
poral (insofar as it arranges all things, viz., rational spirits, sweetly).
The Orderedness of the Mind
[4] By means of the divine light illumining [us] from on high,
we will showfirst with respect to things supercelestialhow
through the aforesaid wisdom the rational spirit, having been reliably
instructed by that wisdom, is sweetly disposed with respect to all
things. For in the Most Blessed Trinity the Son goes out from the
Father; and the Holy Spirit, who is true Love, proceeds from them
both, uniting the Father and the Son. Similarly, unitive wisdom pro-
ceeds unitively from the Fount of supernal goodness and (having en-
tered the mind, which is still journeying here below) unites the mind
to the Uncreated Spirit. Accordingly, just as although the Father and
the Son are distinct they are called one by reason of a Uniting Love,
so too although the mind is nothing, nevertheless by means of the
wisdom by which alone it is joined to the Supreme Spirit it is re-
warded with the enjoyment of such nobility that it is said to be one
 Via Unitiva 63

with Him. In the words of the Apostle: He who is joined to God is

one spirit.5
But this ordering, which is acquired through the wisdom of uni-
tive love, appears not only by reason of the order of the Persons but
also by reason of the Divine Acts. For the following are two co-eter-
nal Acts, consubstantial with the Blessed God: viz., knowing Himself
and loving Himself. Therefore, in that the mind is lovingly aflame in
God and through its fervor knows with highly reliable knowledge (as
if it were lying in the mid-day heat of glowing love and were aglow
therein), it loves God as with an unspeakable fervor. And knowing
God more intimately through this fervent love[i.e.,] knowing Him
not only by way of perceptible creaturesthe mind is conformed to
Him as far as is possible. And the mind is even transformed into Him
by means of a deifying love. In this way the most expressly disposed
mind is an imitator of the eternal Acts.
[5] But [the mind is disposed] not only as is the order of the [Di-
vine] Persons and not only as is the eternity of the Divine Acts but also
according as the Most Blessed God is the Originating Fount of every
creatureboth of the angelic mind and of the human mind, both of
the creature that is capable of perceiving and of the creature that is
incapable of perceiving. Hence, when the creature is returned unto that
Beginning from which it has its primal origin: even in this respect,
the excellence of the creature is alone indicated. Therefore, because
the rational spirit is created by the Creator immediately and is marked
with the image of the Trinity, it excels other, lower creatures by virtue
of its fuller dignity. And it is perfected and reformed by divine judg-
ment when, by means of extensive love that compels it to transcend
its natural limits, it is united by an ecstatic elevating of loveunited
to Him from whom it primordially went forthso that now a circle
begins to appear with respect to the rational spirit, as it returns unto
Him from whom it went out at the beginning.
[6] But not only is the Eternal Creator Himself the Beginning and
the Origin of every creature but all things, too, by means of their own
eternal forms are governed by so immutable an ordering that all things
whatsoever, being under the governance of Divine Providence, come
to rest in a final way in their own orderings. In this way the mind,
rising up by means of imploring-affections or intimate affections, be-
sprinkles its flesh, moistening it in a certain wonderful manner. [It
does so] at least with respect to the following end: that the innate cor-
ruption be gradually weakened in the flesh to the extent that the mind,
64 Via Unitiva

by means of quite fervent exercise, is so stretched forth unto things su-

pernal that by means of divine mercy it enjoys the following victory:
that the more it submits itself to its Creator by means of intact love,
the more the flesh, being subjected to the spirit by a natural edict,
obeys the minds command. By means of Divine judgment it may hap-
pen that just as the harmonious mind is conveyed to its Superior
through love, so too there results harmony between the mind and the
subjected body, so that the mindin its own body, as in its kingdom
presides and says with the Psalmist: My soul has thirsted for You;
in very many ways my flesh has thirsted for You.6
Divine Governance
[7] But the Most High Creator of all things not only willed to
have pre-eminence over creatures, as being their Creator, and to gov-
ern all things, as being their Ruler, but at the end of time He also un-
dertook, as if being an exile from Majestic Highness, to journey with
the wretched. And, at length, at the end of His journeyings, He as-
cended unto Heavenly mansions. Now, the mind, when disposed
through ecstatic love, is conformed to Him who thus existed in the
flesh and returned into Heaven. But the mind, which in its primordial
creation goes forth from its Creator as free, is adapted to existing in
the foregoing way in the flesh and to returning unto Heaven when
disposed through ecstatic love. But being conjoined to the corruption
of corporeal necessity and being subjected to servitude in various
ways, the mind is made impoverished. But in the future, when the
mind is elevated by a supercelestial infusion of, and by the lengthy ex-
ercise of, fervent yearnings, it will in a certain way attain the pledged
gift of eternal happiness. For where its love is placed, there it dwells;
and it finds rest in Himas in a natural end n2unto whom it tends
in terms of a disquieting tendency of its desires. And so, the mind,
through unitive wisdom, is conformed to Him who has appeared
who in the beginning exists as the Most High, who, secondly, with
respect to His earthly state exists as poor, and who, thirdly, ascends
into Heaven as glorified. Thus, in the [Book of the] Apocalypse it is
rightly said n3 of these same true lovers, to whom in a certain way
childlike innocence has now been returned by way of the purification
of flaming love: They follow the Lamb wherever He goes.7
[8] The mind living in love n4 is disposed through the aforesaid
wisdom in the aforesaid waysdisposed not only in respect to the
Creator but also in respect to the blessed, who rejoice in glory. [It is
 Via Unitiva 65

disposed] with respect to the fact that one Eternal Rest, viz., the Most
Blessed God, is established as the unique, immediate, and most de-
sired End for each [of these states].8 However, there is a difference,
in that the glorified mind is already presently at rest in God by way
of His actual presence; but the earthly mind yearns, with insatiable de-
sires and as absent, to be elevated by means of ineffable fervor, in
order to be intimately united only to Him and to speak the following
words: Draw me. We will run after You in the odor of Your oint-
ments.9 Butn5 let that [mind] say: The King has brought me into
the cellar of wine.10 Likewise, that mind, after having obtained most
perfectly Heavenly union with the Bridegroom, is delighted by un-
speakable happiness.
But the [earthly] mind, united [to the Bridegroom] by the afore-
mentioned wisdom, to be sure tends upwards; but with respect to its
anagogical motions it exists amid their actual exercise and without any
agreeable anointing or without any delight. Instead, bodily affliction
is present there in a marvelous manner. But from this affliction comes
only joy over the fact that in its actual direction the mind is rising di-
rectly and without swervingjust as a stone moves [directly] down-
wards toward the centerunto its Most Blessed [God], who is the
unique locus that naturally corresponds to the minds dignity.
Disparity of Body and Soul
[9] Hence, many who are less experienced in this philosophy are
deceived, thinking that the mind that rises upwards is, in the course
of its anagogical movements, besprinkled in many respects with ce-
lestial sweetness. Yet, on the contrary, [this] mind is moved by a most
effortful upward movement; and because of the spirits stretching forth
there is a certain weakening of the body and a separating from it of
the spirit and also a straining of the bodily members as a result of the
impetuosity of the anagogical movementsin accordance with that
word of Job: My soul chooses hanging, and my bones choose
death.11 Hence, the body could not sustain the anagogical impulses
without [experiencing] great affliction, unless the spirits joy moder-
ated [the affliction] by means of its unswerving direction. Likewise,
the happy, [glorified] mind is affected, as by eternal sweetness, be-
cause of continual and indivisible exercise in the Supreme Good. But
this [earthly mind] rises upward unto the Supreme Good in intense and
step-by-step fashion. Its movement most properly imitates the emis-
sion of a sparkling starwere it the case that the stars emissions pro-
66 Via Unitiva

ceeded from free will. For the minds anagogical movements are, as
it were, sudden. Thus, the mind, immediately after its being elevated,
slips downward below itself; again and again it rises upward, and
again and again it lapses beneath itself.
Glorified and Non-glorified Minds
Similarly, the glorified mind is united by a most fervent union to
Him whose beauty it contemplates face to face. Thus, although knowl-
edge and love are present together there, nevertheless knowledge nat-
urally precedes delight. But this [earthly, non-glorified] mind, which
is actively aiming at this rising upwards, completely repeals (with re-
spect to this aim) the operations of all reason and of all intellect in re-
gard to these movements. (For the intellect, because of the communi-
cation of the corrupted flesh, is mixed with images.) And so, intellec-
tual activity ought to be removed during loves uplifting; but in Heav-
en, where the corruption of the flesh will be set aside, the mind will be
purified. And so, the mind is raised upwards only through the uplifting
of inflamed affection; for in that situation the affective power incom-
parably excels the intellective poweras will be demonstrated very
soon. And although in the foregoing respects, as well as in many oth-
ers, the mind that is ascending upwards anagogically is incomparably
surpassed by glorified minds, nevertheless by means of this wisdom
[that is being discussed] both [kinds of] minds are enlivened by the
same supercelestial life, and both are fed by the same appetizing bread.
The Minds Likeness to Angels
[10] But also through this same wisdom the mind is disposed in
an orderly way toward conformity (as far as is possible for a jour-
neying, [earthly] spirit) to angelic minds. For angels are immaterial
and intellectual substances that are altogether free from all corporeal
oppression, since they are altogether absorbed by the unchangeable
brightness of the joys of eternal light. Accordingly, when divine wis-
dom, by the free gift of its indisputable goodness, announces its pres-
ence to the journeying mindannounces it by means of the experi-
ential knowledge of the extended affectionsit opens the eyes of the
intellect because of its nearness to the intellect. For in itself the intel-
lect is most properly light and brightness. And because through the
contact of love the [human] spirit is quite closely united to Him who
is higher, the carnal affections are deservedly the more nullified. And
thereby, the intellectwhile in the flesh, but extended above the
fleshis more and more absorbed [by light]. And so, leading an an-
 Via Unitiva 67

gelic life of love by way of its desires, let it say with the Apostle:
For me, to live is Christ; and to die is gain.12 [11] Therefore, the
more the mind, through the feet of the affections, yearns fervently to
find rest in Him who is True Life, the less it is united to carnal af-
fection, since it perceives those things that are of the spirit and, as a
result, is more and more absorbed within God. And, thus, in a certain
manner it imitates by means of this wisdom angelic life[imitates it]
not at a great distance, even though the three aforesaid13 miseries [re-
main].
[12] But also through this wisdom, at length, the rational spirit
is disposed within itself in a most orderly way. For the highly reliable
sign of human neediness is made evident when the rational spirit,
going outside itself, expects to find in some other creature rest from
its inclination and its appetite. For since the human mind is judged n6
to be more excellent than are other visible creatures, supercelestial
wisdom dwells in it more fully and more eminently, because the
human mind is an image, whereas other things are [but] vestiges.
Therefore, when the human mind perceives within itself the previously
hidden treasure of divine wisdom as opened by divine goodness, the
mind is no longer sustained by its impoverished need of some other
delight and is no longer inclosed within itself, degenerating away from
its primordial nobility. Rather, having left behind a certain agreeable-
ness, it is [now] delighted with continual joy as a result of its more
intimate union with God. And it says with Blessed Job, not wanting
to be separated from God by anything else: I shall die in my nest, and
as a palm tree shall I multiply my days.14
The Nobility of Unitive Wisdom
And not only does [divine wisdom] dispose the soul insofar as
it makes it to rest within divine wisdom itself, removing its alien need-
iness, but it disposes the soul also by reason of the preciousness of that
wisdom n7 that is [now] present in the mind. For the more noble or [the
more] sound is the habitus that is possessed, the more the spirit is an-
gelic. For if reason considers to investigate, or intellect to perceive,
all treasures, all that is precious and delightful, and whatever the eye
can see, then the mind regards them as nothing in comparison with this
wisdom by which alone God is possessed in the heart. Instead, the
mind affirms before every wise man that in comparison with that wis-
dom gold will be esteemed as clay.15 Why? Because in that wisdom
there is such great nobility and dignity and attractiveness that what-
68 Via Unitiva

ever things are desired cannot be compared with it.

[13] Moreover, the nobility of the [wisdom] appears not only by
reason of its presence in the [rational] spirit but also by reason of many
other giftswhether things freely given or things acquiredthat are
judged more delectable in comparison with other things. For through
that wisdom faith is confirmed, hope is reinforced, and love is in-
flamed. [14] For faith is herein confirmed: viz., that by way of the
senses the mind perceives that it is drawn by a highly reliable knowl-
edge unto Him who alone satisfies n8 its desire. And the mind knows
this [Being] very trulyeven more truly than the physical eye sees a
physical object. Therefore, if the mind so very reliably knows Him
unto whom it tends by means of these upward movements, there is
now confirmed in a certain manner the fact that He is the only true
God and true Lord, whom [the mind] worships by faith. Moreover,n9
since those who are beginners and starters must arrive at this wisdom
by way of the benefits of the Incarnation and the Passion [of Christ],
and since the affections are more and more inflamed through a con-
sideration thereof,n10 as regards the divinity: it is necessary (when the
mind is now actually elevated unto this wisdom) that by a right or-
dering the mind arrive at that [destination] and in this way know, as
a result, the union of divinity and humanity.
The Certitude of Faith
[15] But, moreover, the mind by means of this wisdom is fully
made certain regarding many things that pertain to faith (although the
mind is still unhappy). Therefore, let each believing soul know that
from the minds attaining this wisdom, then if all the wise men of the
world, all the philosophers, were to protest, to declare, and to say,
Your faith is not true faith, but, rather, you are deceived, that be-
liever should reply in a contrary manner to his opponents: You are
all mistaken, and I alone am holding the true faith. [He is holding
it] much more reliably than by way of reasons and of investigations,
since through the union of love he has in his heart an unshakeable
foundation. Thus, he may say with the Apostle: I know whom I have
believed, and I am certain .16
[16] Not only is faith confirmed through this wisdom but also
hope is reinforced. For since hope is a certain expectation of future hap-
piness, it is reinforced through this wisdom to such an extent that now
it has no fear with regard to [not-]obtaining future glory. For we see,
for example, squires render service in a rather intimate way to some
 Via Unitiva 69

prince through daily execution of duty. Thus, [as regards] him whom
at first they feared, the fear altogether vanishes and rebounds to a rev-
erence for the majesty, because of a certain friendly relationship. Ac-
cordingly, trusting in the princes friendliness and goodness, they do
not at all believe that they will be separated from him by anyone else.
So, too, in this way (if we transfer to the anagogical meaning) the mind,
at first fearful, obtains through its affections and desires such great uni-
tive intimacy that by the gift of the Beloved a certain wonderful con-
fidence remains in it, so that all afflicting fearexcept fear in the mode
of precautionis uprooted from it. Thus, it says with the Apostle:
Who shall separate me from the love of Christ? Shall famine or the
sword? Yea, not even things present or things future!17
Loves Making Perfect
[17] Moreover, through this wisdom love is inflamed, made
whole, and perfected. For since our Blessed God is a consuming fire,18
He expels from the journeying spirit all manner of coldness insofar
as that spirit approaches more intimately unto Him through the stretch-
ings-forth of love. For when the spirit thus yearns, through anagogi-
cal movements, for a more intimate union with Him, it exposes itself
to the spiritual, consuming rays of the Sun. And like oakum when ex-
posed to solar rays, it is kindled by a Fire sent from on high. Hence,
this Sun is said to kindle minds n11 in three ways. For (1) through it-
self it increases the fervor that is in the spirit; and by means of the
fervor it removes obstacles that hinder loveremoves them in order
that the spirit may be more fervently inflamed. (2) Moreover, it abun-
dantly adds spiritual benefits by which love is perfected in the spirit;
likewise, it causes the mind to yearn for Gods being loved unique-
ly n12 and most fervently. (3) Furthermore, this wisdom sets the mind
afire, so that the mind is ablaze with this love for each of its neigh-
bors, just as for itselfso that it does not once again languidly cease
from yearning, with insatiable desires, for the fullest union.
Mystical Wisdoms Making Perfect
[18] Through this wisdom not only do the virtues obtain perfect
pre-eminence but also through it the mind is given pre-eminence over
all philosophy, all investigation on reasons part, all theological n13
speculation, and all theoretical inquiry. For the natural philosopher,19
through that which appears in perceptible creatures, knows the Cause,
the Creator, and affirms by means of highly reliable considerations that
the very great goodness of creatures, their so marvelous ordering, their
70 Via Unitiva

very great immensity, sprang into being only from one altogether om-
nipotent Creator. In the words of the Apostle: The invisible things
of God, things understood by means of those things that have been
made, are clearly seen from mundane creatureseven Gods eternal
power and divinity.20 And in this way a philosopher arrives at knowl-
edge. But since in comparison with the rational spirit the entire world
is nothing (according to the declaration of Uncreated Wisdom, which
says: I was playing in the world, and my delights consisted of being
with the children of men21), the entire world is as a small game in
which beauty appears a bit, as regards [the beauty] of angelic and
human minds. Hence, because the philosophers have possessed noth-
ing of the intimate states of mind, their strict and impoverished nat-
ural knowledge is incomparably inferior to this wisdomas inferior
as the East is distant from the West.
The case is similar with regard to metaphysical knowledge and
theological knowledge, both of which apprehend the Most Simple
God, [doing so] under the concept of being and of its differences and
of its potencies, or under the concept of its mental representations
i.e., under the concepts of the one, the true, and n14 the good. However,
through this wisdom the mindapart from any of the aforementioned
concepts and without any conceptualization accompanying or preced-
ing the movement of lovehas to apprehend in an unspeakable man-
ner Him who is the Supreme Good, [doing so] by way of the summit
of its affective power. The intellect does not ascend unto apprehend-
ing this Good, nor does the intelligence contemplate it. But how it is
that this [apprehending] occurs, and how it is that the intellect can be
separated from the affections, is shown in the theory of this practice
and from those things that pertain to this [apprehending]. In the words
of [Dionysiuss] Mystical Theology: Rise us ignorantly.22
[19] We must now see how the mind is agreeably disposed with
regard to lower things. For I explained earlier [Via Unitiva 6]with
regard to [the topic of] the subjected bodyhow it is that the mind,
through the wisdom now being discussed, is conformed to Supreme
Wisdom, which governs the world. However, subsequently, we must
take note of the following: Just as a rider seated on a horse turns the
horse (which is subjected to him) at will to the right or to the left by
virtue of the reins, so since n15 the mind, straightened through this wis-
dom, is present uncurved in the body, then by the power of the minds
love, as if by means of certain spiritual reins, the mind restrains the
disorderednesses of the outer senses. Accordingly, at the pleasure of,
 Via Unitiva 71

and the command of, Him toward whom n16 the mind tends as best it
can, the minds entire kingdom (with regard to both its powers and
its senses) is equally governed. And the mind makes of its own self a
tabernacle, in accordance with the model that was shown to it on the
mountthe model with respect to which, in a type, God gave com-
mandment to the divine Moses, as is taught in Exodus.
[20] But, furthermore, through this wisdom the mind is disposed
with respect to all the worlds objects, over which it most truly rules
by means of wisdom. This fact is manifest as follows: If some earth-
ly prince were to preside over the world and were to have as many
pleasures, riches, and honors as all mortals possessed at the beginning
of the world, and if he were disposed to take delight in them, then he
would be subject to them, because he would desire to obtain from
them rest and a certain degree of happiness and perfection that he
would not have n17 from himself. Now, he who is delighted by these
things is truly subjected to them. Therefore, he alone is lord who so
despises all baser things that it is not the case that anything earthly dis-
quiets [him] on account of his love [for it]. For then all things are trod
under his feet because of the despising. Therefore, the soul reigns in
this kingdom when, not seeking rest elsewhere, it extends itself by
means of Heavenly desiressaying with the Apostle: I have count-
ed all things as dung in order to gain Christ.23 Hence, Peter and Paul
are called glorious princes of the earth. Moreover, in terms of a sym-
bolic type, it was said to the children of Israel by Truth itself, promis-
ing clearly: The entire earth upon which your foot shall tread n18 will
be yours.24 Thus, if someone despises and treads under foot all
things, then he rules over all things much more truly than do the
princes of the world.
[21] Moreover, through this wisdom [the mind] is agreeably dis-
posed against the snares of its enemiesboth against the snares de-
ceptiveness and against their strength. For the enemy, quite insistent-
ly and with cunning craftiness, watchfully seek after how they may
separate, from its own Beloved, the mind united to God. But through
this wisdom the mind is freed, because by the imbibing of love it
draws near to the Fount of light; and because of this drawing near, it
is, necessarily, illumined by the divine rays. By means of these rays
the mind quickly and wisely detects the temptations, which are very
cunning and are cloaked and set forth with the appearance of good-
ness. Thereupon the shrewdness of the enemy is thwarted, because (ac-
cording to what is said in Proverbs) a net is spread in vain before
72 Via Unitiva

the eyes of them that have wings,25 those who through affectional de-
sires (as we read in Isaiah) fly as clouds and as doves to their win-
dows.26
[22] Furthermore, [through this wisdom the mind] is disposed
[agreeably] with respect to its strength. For the mind clings so force-
fully to Him whom it loves, Him whom it knows truly, that it would
rather allow itself to be put to death one thousand times than once to
offend intentionally against its Beloved. And in order to obtain in-
delibly this degree of strength, the mind has the following two aids.
(1) It is protected (as if it belonged to the very family of its Beloved)
by the directing right-hand of its Creator, in accordance with the words
of [the Book of] Wisdom: The souls of the just are in the hand of
God.27 And (2) [it has an aid] from itself, because if it were to be
intensely thrust by the enemy into n19 very strong temptations, then just
as a child flees to his mother when he is afraid of being harmed by
another, so the mind, amid very strong temptations, recurs to the help
of Him whom it loves, yearning quite intensely for Him. And this
mode of vanquishing demons stands out among the other modes.
Mystical Wisdoms Further Making Perfect
[23] Through this wisdom the virtue of moderation is brought to
perfection. For human immoderation arises from the fact that when
true delight, which comes from the union of God and the soul, is left
aside, a man wretchedly takes delight in gluttony and in lust and in
other allurements of the flesh. For the delight that there is in God is
much greater than the delight that there is in the flesh, even as God
is better than is that creature in which carnal men take delight. For
the more the mind sensibly experiences this true delight, the more
strongly it repudiates carnal delight. And finding in the bed of love
Him who is true gladness, it speaks as follows: It is good for me to
cling to God.28 Therefore, when the mind possesses this gladness, it
easily despises delights other than that one.
[24] Moreover, through mystical wisdom perfect justice is ac-
quired, because true justice is this: to render to God what is His own,
to render to oneself what is ones own, and to render to ones neigh-
bor what is his own.29 First of all, through this wisdom there is ren-
dered to God what is His own; for through each upward movement the
soul is situated in the presence of God. Furthermore, through the af-
fection of love the soul seeks what is Gods, not what is its own. For
love is not true love unless the lover loves the beloved more than him-
 Via Unitiva 73

self. Again, love does not allow the soul to rest except in Him whom
the soul loves, because just as the weight of a stone does not allow it
to rest until it reaches the earth (its own natural locus), so neither does
spiritual love allow [the soul] to rest in anyone other than in God
alone, who is the natural terminus of all spiritsa terminus beyond
whom nothing further is desired.
[25] Through this unitive wisdom not only is there rendered to
God that which is His own but also there is rendered to the soul that
which is its own. For through this wisdom the soul is perfected in it-
self, because according to a human philosopher the soul is perfected
by the virtues and by the scholarly fields of study. Therefore, supreme
perfection is present in the loving soul when He who is the Fount of
all wisdom (To be sure, all created wisdom and knowledge, both as
regards higher things and as regards lower things, has emanated from
Him) deigns to dwell in the mind spiritually in accordance with His
own nature. Hence, more truly than anyone is situated in any physi-
cal place, God dwells in the soul that loves Him; and this [presence]
occurs by means of a spiritual indwelling, because God is Love, and
he who abides in love that is true love abides in God and God in
him.30
[26] Through this wisdom there is also rendered to ones neigh-
bor what is his own; and by means of the same love by which the Fa-
ther is loved, the Son too is loved. From the fact that the soul loves
its Creator, it also loves every rational creature, which is imprinted
with the image of its Eternal Father. From the fact that the Father is
loved, there derives souls fervent love, and from this latter state of
affairs prayers are multiplied for the freeing of lost souls. This same
love multiplies groanings to the end that souls may be returned to their
Creator, so that although they are dead because of sin, they are re-
suscitated through the life of divine grace, even as Jeremiah exclaims,
saying: Who will give water to my head and a fount of tears to my
eyes, and I will weep day and night over the slain n20 among my
people?31
[27] Moreover, it is evident how through this wisdom the mind
is disposed, with respect to merit, in accordance with all contempla-
tive affectionevident [from the fact] that the mind is deserving of
eternal life n21 as often as it is immediately moved unto God. And be-
cause the soul, thus disposed, can, as often as it wishes, be actually
affected by very swift (but interrupted) movements, it deserves (more
than I can say) to be elevated unto glory by means of each of these
74 Via Unitiva

upliftings. And because a singular glory corresponds to every single

merit (except for the substantive crown of beholding the Divine Beau-
ty), it is evident that by means of this wisdom innumerable crowns
are stored up for the mind. [28] We may infer, then, from the afore-
said things the following conclusion: Through this wisdom the kin-
dled mind is perfected, so that (after the fashion of a circle, which is
a perfect figure among other figures) at present and in the future the
mind, having come from sublime conditions, goes back n22 by way of
a most direct ordered-route in returning unto that very same state (as
if being conveyed from one point back again to that very same point).
[29] Therefore, O Eternal Wisdom, because no one among mortals can
manifest this wondrous and uncreated Wisdom that proceeds most n23
immediately from You, the Fount of life: come in order to teach us
the way of practical wisdom. Therefore, because (as was said) men can
speak persuasively of this wisdom but cannot teach it, You, Blessed
God, You who are by nature invariable and unchangeable, existing per
se, You who are a Power creative, in a principal way, of all goods, You
who nourish the angels by Your countenance, You who are Uncreat-
ed Wisdom that illumines angelic and celestial minds by Your re-
splendent rays: being an Enlivening Power, fill to such an extent us
who love You that You raise us up (as separated from the lowest
things) unto a desire for You and a knowledge of You. And with all
distractions of our mind removed, turn us toward the oneness of the
uniting Father, who gathers into the kingdom of eternal brightness the
dispersed of Israel.32 Amen.
Mystical Wisdom as Immediate Knowledge
[30] Draw near to Him and be enlightened.33 For since (ac-
cording to what the divine Apostle says) Most Blessed God inhabits
light inaccessible,34 and since every rational creature is distant from
that light by infinite degrees: in order that the soul be illumined with
the super-beautiful rays of Eternal Light, it must take leave of itself,
as it were, and be elevated more highly by the free gift of the Cre-
ator, so that there may be a certain approximation and a certain as-
similative conformity between the creature that receives and the most
gracious Creator, who imparts Himself. And so, the divine Prophet
says: Draw near to Him and be enlightened. Thus, drawing-near
comes first, and enlightenment immediately follows. Here, then, [the
Prophet] fully touches upon the subject-matter of that book, in which
by means of a different pathway (a pathway contrary, as it were, to
 Via Unitiva 75

all the divine and theological n24 authors) he teaches us to arrive at

immediate knowledgeto arrive not by way of mirrorings from crea-
tures or by means of the minds investigations or the intellects exer-
cises but through the fiery yearnings of unitive love. By means of
these yearnings we who are still living in wretchedness very reliably
foretasteas regards Most Blessed God, the Beginning and Source
of all happinessnot only that He is but also what He is. This im-
mediate knowledge excels rational knowledge (as will be discussed
later) as much as the sun is more beautiful than all the other planets
and as much as the morning star is brighter than all other gleaming
stars. By means of this immediate knowledge hidden matters are re-
vealed; by means of it secret matters are disclosed. It causes the one-
who-loves not to aim at things human and earthly but rather to pur-
sue, above his immediately elevated self, divine and celestial disci-
plines.
Nearness, Illumination, Union
[31] Because, then, ardent love yearns for union with the
Beloved, that love more fervently elevates the spirit so that it ap-
proaches the Fount of true light. And that love alone causes us to draw
near to Him who is the East from on High,35 illumining those who
are situated in darkness and in the shadow of death.36 Accordingly,
through Him the moving power and the cognitive power obtain most
fully and most completely their perfections. Hence, the mind is mer-
cifully adorned by its Belovedadorned with the fervor of love and
with the loveliness of light. For through unitive love not only is the
glory of eternal happiness possessed when the spirit withdraws from
the body, and not only does it happen that [the spirit] leads a celestial
life [here] on earth, and not only do lower things stimulate the human
mind with regard to its actions of reaching upwards, but also through
the desires of unitive love there is left in the soul the perfection n25 of
incomparably fuller knowledge than is acquired by studying or by
hearing or by the exercise of reason.
Goal of the Present Writing
[32] Therefore, in this present work, which is put into writing
by me in order to expound Blessed Dionysiuss Mystical Theology, my
present intent is to exhibit the theory that is included therethe the-
ory about how the soul is joined to its Creator and is intimately and
very efficaciously united to Him as to a most dear beloved one. (Very
76 Via Unitiva

few words [are used] there, but their meaning is unlimited, as will be
seen to be the case in what will now follow.) For by means of this
unitive wisdomnot from the fact that it is recorded in visible writ-
ing but from the fact that it is perceived inwardlythe extensive union
of the mind that is desiring to attain unto its Beloved receives an in-
crease by the Beloveds free gift.
[33] However, the style of this present book and work is purely
and simply anagogical (except whenever for a while [the exposition]
descends more lowly to certain items in order to explain more patent-
ly the anagogical meaning), so that only those who love purely will
perceive in themselves this supreme unitive wisdom, whereas it will
not at all be graspedneither with respect to the intellect nor with re-
spect to the affectionsby the wise of this world or by those who love
worldly things. [34] But the goal [of this present work] is to take note
of how it is that the soul is to yearn wholeheartedly for union with
the Bridegroom in order at present to be able to receive the promised
reward of glory and diadem of a regal wedding. Every rational spirit
ought to desire these as constituting its own happiness[ought to de-
sire them] for five reasons that are premised (prior to the principal ra-
tionale that is to be seen) in order to receive more avidly those state-
ments that will be made more at length in what follows. (1) The first
reason, then, is taken with respect to creatures mundane and irrational
acts. (2-4) Three others concern the perfection of the powers them-
selvesa perfection that is delightfully obtained in the present through
the union of love. (5) The last reason concerns the continuance of the
progress and of the increase by means of which the mind itself is made
ever stronger and by means of which it desires to extend itself to ever-
greater things out of love for its Beloved. [It has these desires] until,
at the time of its withdrawal from the body, the Sun of JusticeHim
whom n26 it will see face to face as He isappears unto it.
First Reason: First Example
[35] The foolishness of all mortals and especially of those who
are religious is shown in the first reason. For as a certain saint says,
the zealous pursuer of any art imperturbably and willingly sustains
all labors, dangers, and costs.37 And this point is proven by means
of an illustrative example in the case of n27 farmers, businessmen, and
soldiers. For example, a farmer at one time, not turning away from
the scorching rays of the sun, at another time not turning away from
the winters snow and ice, tirelessly plows the land and breaks up un-
 Via Unitiva 77

manageable clods of soil with frequent plowing. [He does all this] so
that he may crush the soil (once freed from all thorns and all weeds),
working it into the mode of loose sand. He intends this final end alone,
viz., the harvesting of abundant grains and the plenitude of crops; for
he believes that otherwise he will not obtain the means whereby to live
a more comfortable life and to increase his substance.38
The farmer toils unceasingly under such many laborious tasks
and amid such many hardships in order that, being someone earthly,
he can harvest earthly things and can find rest in them for a brief time.
If so, then every soul, being imprinted with the image of the entire
Trinity, can rightlyand especially the religious soul, which in order
more effectively to obtain union with the Eternal God prepares itself
more strictly than do the othersdraw from God (as from the Fount
of happiness) joy in the present and glory in the future, by means of
unitive desires. And if at the beginning there perhaps seems to be some
hardship and seems to be something unbearable imposed on the flesh
(because at the entrance the way is very narrow), nevertheless the soul
can quickly find its desired rest in so pleasing a Beloved, according
to the divine [writer] speaking in the Book of Wisdom: Afflicted in
a few things, they shall be well rewarded in many n28 things.39 And
this is rightly said, because very quickly is there found Him from
whom all joy and all gladness have emanated.
First Reason: Second Example
[36] Secondly, we see that those who are accustomed to engage
in commercial enterprises do not fear the uncertain perils of the sea,
do not tremble at any dangers when while carefully considering the
goal of profit they always n29 contend with all these dangers mock-
ingly. But if such [merchants] unceasingly subject their body and soul
to such great danger, how much ought a rational spirit to be aflame
with unceaseable desire to find that Most Pleasant One, who by His
joyous presenceobtained through the union of lovewould elimi-
nate from that spirit all need and would remove from it all indigence.
And He would not permit that spirit to wander any longer, and it
would no longer beggingly pursue adulterous pleasures in other crea-
tures; for the Most Blessed One has been found n30 experientially as
a Guest who is the most sufficient Rest-Giver for the striving of every
mind. Of Him the soul utters, when it experiences His presence, the
words of Job: I shall die in my nest, and as a palm tree shall I mul-
tiply my days.40 For the soul no longer wishes to recur to its usual
78 Via Unitiva

[delights], no longer needs human consolation; for it is now united to

Him in whom it finds the most health-giving remedy for all its ail-
ments, both physical and spiritual.
First Reason: Third Example
[37] Thirdly, we also see that when those who are fired up with
the lustful ambition of worldly warfare envision the goal of honors and
of power, they are insensitive to the journeying, the exiles, and the
dangers. Nor are they crushed by present hardships and combats all
the while that they desire to obtain their purposed end, viz., high
rank.41 These men, then, are so enveloped by miseries that for a
while they are boosted up by mens praises and by the wind of vain-
glory, thinking these to be a sufficient reward for all the [distresses]
endured in many ways while they are vexed both in body and in soul.
If so, then what a worthwhile thing could be accomplished, [to the fol-
lowing ends], by the rational mind (the most noble of creatures, yet
impoverished with respect to its Creator)!: viz., (a) to the end that it
would obtain n31 the rewards of so great a rank and (b) to the end that
it would be united by the desires of unitive love to Him from whom
it had its primordial origin, having been created from nothing, and
(c) to the end that it could be deemed worthy (in the sight of the Cre-
ator) of such great honor that, being less than a fly, less than nothing,
it could altogether properly be called the well-loved bride of the Prin-
ce n32 of life, the King of angels, and being least of all would be called
forth unto such great honor by the Most Exalted Creator, who says in
the Canticles: Open to me, my sister, my love, my dove.42
Second Set of Reasons
[38] Having spoken of how it is that the mind is called forth to
the joys of so great a Beloved by means of [reflection on] the actions
of those with worldly and secular occupations, we must now explain
how it is that through rational and non-rational creatures the mind is
stimulated in multiple ways to find rest in its Creator. First, [let me say
something] in regard to n33 creatures that are incapable of sensing, sec-
ondly in regard to plants, thirdly in regard to animals, fourthly in re-
gard to rational creatures.
Second Set of Reasons: Point 3*
[39] We see that a brute animal hurries toward n34 that piece of
food which on the basis of some experiential knowledge it regards as
*In what follows, Hugh takes up the 3rd point first and the 1st point third.
 Via Unitiva 79

delicious, running toward it post-haste and without discrimination. Ac-

cordingly, since the mind, on the basis of the aforesaid reasoning, has
only one delectable object, in which true rest and all satisfaction are
both combined, the mind is judged by divine judgment to be
wretched, seeing that it lacks the enjoyment of so delectable an ob-
ject that is presently and unchangeably right in front of it. For brutes
hurry post-haste to obtain their sensibly delicious food, but the mind
does not will to raise its face toward that true unitive wisdom, about
which in the Book of Wisdom it is said by Uncreated Wisdom: All
good things came to me together with her.43 [40] [Divine Wisdom]
uses the word all since in the presence of Divine Wisdom there re-
mains nothing lacking to the mind. [The plural expression] good
things, and not the [singular expression] good thing, is used in
order to indicate the multiplicity of divine benefits in the loving mind.
The word came is used, thereby signifying that the mind obtains all
these things not from itself but from the Most High, i.e., from an in-
fusion on the part of the Beloved, who mercifully infuses. The word
together n35 is used since the mind has no good thing from itself and
since if the mind previously was something good, the mind was, [nev-
ertheless], possessed of manifold bitterness. The words with her are
used, [signifying] that not only is the mind inwardly enriched by the
possession of unitive wisdom and inwardly sprinkled from the foun-
tains of wisdoms resources but also many gifts from the Beloved
(viz., multiple splendors and sparklings and distillations) accompany
the presence of unitive wisdom, so that both through that wisdom and
with that wisdom the mind may presently obtain samples of glory.
Hence, our soul ought to be deemed unhappy if we who are rational
do not do that which we see to be the case as regards [non-rational]
perceiving-creatures and if, moving slowly with respect to momen-
tary delights and being deplorably occupied with lower things, we are
unhappily and imprudently in a drowsy state, contrary to the excel-
lence of the human heart.
Second Set of Reasons: Point 2
[41] This [pathway to the Creator] is also evident in the case of
plants, e.g., in the case of trees, which in order to be stable and to re-
main steadfastly immovable amid the pounding of the winds, send
forth roots more deeply n36 into the earth and receive from the mois-
ture of the earth, in which they themselves are fixed, strengthening
nourishmentreceive it to the end that as they sprout branches up-
80 Via Unitiva

wardly they may continue on in their place (most fixedly and without
splitting asunder) because of their very strong rootedness. In a simi-
lar way the mind, being elevated above itself through unitive love, is
rooted fixedlythrough penetrating roots of affectionin Him to
whom it is united by love. In this fixed union small drops of eternal
moisture that are drawn forth through love (especially because of the
superabundance of the Fount of all delights and of [all] plenitude) de-
scend downwards, as if by certain roots, to the trunk of the affections
because of the importuning movements of love. Thereby they so
strengthen the mind in love that it ascends undeflectibly unto the
Bridegroom without swerving, making continuous progress. Thus,
through the strengthening movements of love (which are here called
roots) the branches of all the other powers are made moist and here-
from are so strengthened that the mind is no longer shaken, after the
fashion of a reed, by the tempest of spiritual winds. [42] And just as
inner moistness makes trees blossom, sprout green leaves, and bear
fruit, and just as a physical tree would not at all arrive at any of these
states without the power of the inner moistness, so the inner moist-
ness of love causes [the mind] to blossom with very many higher con-
ceptions (in order more greatly to please its Beloved) and to produce
as the fruit of its work and without diminution a foliage of words
words not about the desiccated mundane things (except to vilify them)
but about those things that please Him whom it loves. Love makes
[these conceptions] become visible with everlasting greenness, so that
in themselves they perceive, with experiential knowledge, the truth of
that promise which the Beloveda long time ago, while being on
earth and dwelling with [us] wretched onespromised, saying: They
shall give into your bosom good measure and pressed down and shak-
en together and running over. 44 For here the Most High promises to
the yearning soulwhich, after the fashion of insensible, physical
trees, is fixed in Him through fiery movements of lovethat that
which it sees in a creature that it knows to be devoid of, and inca-
pable of, delight and joy, this He is conferring onn37 that wretched
soul, to whom so many delightful rewards are promised by the Con-
ferrer45 of all things.
[43] And what these [conferred] things are [the Beloved] indi-
cates in the aforesaid verse. He says measure because love (i.e., the
perfect union-of-love, which is properly called measure, by which
measure alone there is measured the quantity of the soul) is given to
each soul that concernedly positions itself for being infixed [in God].
 Via Unitiva 81

Thus, the soul apprehendsquite quickly and quite perfectlythe de-

sired, more perfect union; and the soul also desires to love more fer-
vently. And in accordance with the measure of the souls desires the
Most High brings with Him gifts and infuses Himself to the impov-
erished soul. This measure is truly good. It elevates the minds affec-
tions and unites to the Eternal God the mind that lovesunites it not
to what is good through participation but to the Supreme Good. And
it deifies with a more abundant goodness the mind that is united to
God. Hence, every angelic and every human mind in which very abun-
dant love, transforming the creature into the Creator, super-abounds
is called good and quite good for this reason alone: viz., that only that
most noble habitus which (according to Gods own teaching) causes
the soul to be transformed into God (into Him who alone is good) by
means of its own deifying extending [of itself] ought to be called good
par excellence. It imbues the soul with strengths and powers by the
multiplying, and the super-abundance, of its fruits, so that because of
this overflowing nothing [in the soul] remains empty; and so, [the
measure] is immediately thereafter called pressed down (conferta).
[44] But because also of the unitive presence of love (from
which presence the whole human being is besprinkled), there is there
a certain struggle among the powers, so that the one power desires to
prevent the movement of another power. And so, [the measure] is
called shaken together. And because it is true love: as a raging fire
cannot be covered over with ashes if care is taken [to maintain it]
covered over so that it does not always excel other things in some re-
spect by emitting heatso too love works its exuberance outwardly
with respect to words, for words are freely produced about those
things on which the minds affection is set. The mind, inclining be-
cause of a certain determining love, produces things divine not human,
things celestial not earthlyeven as does the mouth, which is the
messenger by which the mind produces what it thinks inwardly.
Hence, the love according to which the affections are guided can be
called a measure. [That love] strengthens its powers by multiple im-
bibings; it arouses its powers to strive for accomplishing things, so
that extending itself by its own nobleness and deliberation to those
things that are outward, [that love] does not at all permit speaking
about anything or doing anything except as regards things pertaining
to its own possessor. For from that love the soul ought to be lamen-
tably aroused to labor-more-intently to approach more boldly the be-
ginning of the undertaking in which is present the entire difficulty of
82 Via Unitiva

unitive wisdom, so that, remaining unmovable, it may soon be root-

ed very firmly in the place that is natural for it and that naturally be-
fits its primordial origin.
Second Set of Reasons: Point 1
[45] By means of examples of plants and of [creatures] capable
of perception we have spoken of how it is that the mind is to be
aroused in the direction of its own delightful object and is to be root-
ed inavertibly in its own natural place.n38 We must now, by means of
examples of inanimate objects, say how it is that the mind is more ef-
fectively aroused toward that same object. For just as all corporeal
things are conserved by places that are suitable to them, so spiritual
thingsviz., angelic and human mindshave their proper place.
[They have this place] not after the fashion of physical dimensions but
after the fashion of their own tendency; and they are prevented by
Gods own right hand from being reduced to nothing. So, then, a ma-
terial object, by reason of its weightiness, is naturally and immediately
conveyed to its natural place in order to find rest in it. Similarly, until
the mindwhich through the weight of its love is directed toward
union with God on highperfectly embraces Him who because of His
own worthiness cannot fail to be desired, it will beg as one who is
wandering, famished, without food, and without rest. Even though it
may be occupied with extraneous pleasures and honors, nevertheless
it will not at all be satisfied unless through the contact of love it ob-
tains Him of whom it is the imitative image, Him whom alone it nat-
urally seeks. And unless by a sign of perpetual joy God announces
Himself as present in the mind, the minds imploring tendency does
not find rest.
[46] And we have the foregoing point indicated in [the Gospel
of] John by Blessed Peter, when, loving more fervently than the oth-
ers, he speaks as follows (for he saw neediness everywhere but found
perfect rest only in Him to whom he was then speaking): Lord, he
said, to whom shall we go? You have the words of eternal life.46
He calls Him Lord because he worships Him, having set aside every
creature. He n39 can call Him Lord because his love is not directed to-
ward anything else but is turned toward Him from whom he has pri-
mordially emanated as from a Fount. And he speaks as follows: To
whom shall we go? But in the person of those who love, he adds a
very strong reason as to why he was not going to turn back from Him:
You have the words of eternal life. For You do not send forth, out-
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wardly, words of the mouth, but You send forth, inwardly, words of
the mind, [which are] Your fluent outpourings. By means of these
[inner words] You manifest much more efficaciously than through ar-
guments or by reference to creatures or by means of any other words
the unknown joys of eternal lifemanifest them to those who love
You. Hence, according to the Apostle, those who experience these joys
count all other things as dung in order that they may gain You.47
Second Set of Reasons: Point 4
[47] Fourthly, [let us consider the pathway to the Creator] by way
of rational beings. Since the soul naturally desires to be perfected in
its powers by means of suitable objectsi.e., naturally yearns for the
challenging, the true, and the pleasantit reaches upwards in order
to be united with the Ineffable One, who is Supreme Majesty, Un-
changeable Truth, Unfailing Goodness. I will now say something
[only] briefly about these matters, because later it will be necessary
to detail something more at length about them. However, for now, let
not the soul think that on this account a true difficulty occurs with re-
gard to the creature. In those respects in which the soul might possi-
bly be elevated to higher honors, it is necessary that the soul, howev-
er much it excels other things, be subject to impoverishment and to
manifold subjugationboth of body and of mindas we confirm by
our experience.
[48] However, the mind rejoices over the obtaining of true chal-
lenging-difficultyrejoices only when through the intimate union of
love it enjoys such great freedom ([a state-of-freedom] which cannot
be known except by those who sense it in advance through experien-
tial knowledge) that the mind does not fear the Devil and has no fear
at all of mortal men. As a further result, the mind does not sense the
pangs of eternal punishment, and it rejoices in embracing the under-
going of death, so that the mind (which through the union of love im-
mediately submits itself, as freen40 in all respects, to its Creator) ob-
tains the promise of Him who says [in the Gospel of] John: If the Son
shall make you free, you shall truly be free. 48 For the Son of God
truly frees when He extendingly offers the right hand of love in order
that the mind may cling to it and in order that, with every creature sub-
jected, nothing penal under God may rule over the one who loves
[God] with unitive desires.
[49] And the reason [for the foregoing] is the following: Because
[the mind] has established itself firmly in a secure place, in fixed at-
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tachment of love, it fears nothing from without and also does not fear
Him in whom it dwells, since intimate love causes it to forget the
threats n41 of Him whom it loves. Hence, Truth itself states in [the
Gospel of ] John: I have spoken these words to you in order that in
me you may have peace. In the world you shall have distress.49 For
when the Lord speaks to the mind and by means of infused spiritual
words announces His presence, peace immediately ensues; for the
spirit is completely freed from all servitude. Being the Most High He
also promises to worldly citizens the having of distress. For it is fit-
ting that he who does not through true love subject himself to the Ma-
jestic One, who is worthy of worship, be wretchedly trampled on by
every creature, so that every creature vindicates its Creator by tread-
ing with manifold affliction upon him whobeing unwilling to sub-
ject himself to the Creator in love and forsaking his Lord and cling-
ing to worthless thingsdespises Him as if the Creator were not the
true God. Hence, the more intimately the soul clings to God through
more fervent love, the more effectively, being free from all subjec-
tion, it takes happier delight in its own kingdom.
Third Reason
[50] Its having been said how it is that true love is situated there
in the union-of-love, in which there is an absence of all subjugation,
we must [now] say how it is that reason finds truth in Him alone. But
because it is the claim of the present speculation that true illumina-
tion is bequeathed from love, we must speak of how it is that the will
is most perfectly satisfied in Him, not in another, when (although the
will is a pilgrim in this present life) it arrives at most blessed union
with Him. Nevertheless, as will be stated more extensively later on:
Since the mind does not find rest in what is less noble than itself, no
carnal delight or earthly consolation satisfies it (even though it is de-
plorably occupied with them), because they are opposed to the things
that are natural for it. The reason for this [lack of satisfaction] is that
every enjoyable thing, if it is a true thing, stills the desire, or the in-
clination, of the desirer; but everything earthly, no matter how plea-
surable it can be thought to be, leaves the appetite famished and to-
tally restless (except, perhaps, for a short time), as is patently evident
with regard to all things. Therefore, the inclination of the appetite
never finds rest in n42 worldly delights. What, then, will the aforesaid
mind do? There remains but one thing for it [to do: namely,] to has-
ten toward actual union with Him whom alone the mind finds to be
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better than itself, Him who alone has hidden in Himself the treasure
of joy, Him whom when someone finds by means of experiential
knowledge, he goes out and joyfully sells all [his possessions] and
buys that field.50
[51] For the level-ground of unitive love is called a field. In this
field the mind, being supported by the feet of the affections, runs by
means of inflamed desires. In it the hidden treasure is found when
through the exercises of love He who is true Joyfulness is shown to
be detectably presentshown by means of a knowledge of spiritual
things n43 or by means of a certain special gift. In order to attain its
Love, the mind mirthfully despises all other things, since it has per-
ceived by means of the affections who, or of what kind, is He whom
it loves. [It perceives this] when it extends itself, beyond itself, directly
unto Him. The affections are elevated by the right hand of the
Beloved, so that those things which the mind previously had heard
are confirmed more truly and more manifestly than are the things
which it sees visibly. On account of this fact the word of David right-
ly says: Better is one day in Your courts above thousands [else-
where].51 For when the mind, in yearning, runs swiftly through the
courts of the level-ground of love, it experiences more mental joy in
one day than in thousands of days it could experience in the case of
the tasteless delights of vain things. And David specifies a day in His
court because when the mind does not run throughout that level
ground, it knows that it is bedarkened by manifold obscuring darkness.
[52] There follows [now something] about the rational object,
which is also spoken of as truth.52 For the truth that is correlated with
the rational spirit is not viewed in created truth, because all truth is
altogether removed from falsity, deception, and opinion. Indeed, men-
tion is not [here] being made of Uncreated Truth, but here we are
speaking of created truth. For because of the fact that [created] truth
is not known, falsity is accommodated; and so, deception follows; and,
hence, opinion is multiplied. And this [result] occurs because the hid-
den [aspects] of truth cannot be known except by means of the light
from on high that illumines the spirit. By means of this light we un-
derstand hidden divine thingsjust as by means of [ordinary] light
and just as by means of the outer sense (with the light directing the
visual ray to the perceptual object) external sensible objects are
grasped without deception. If, then, the divine light is missing, creat-
ed truth is turned into a lie, not because of created truths being de-
fective but on account of the residual obscuring that is due to the
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blinded mind, which is unable to perceive in itself the ray of intelli-

gible truth.
Fourth Reason
[53] Since, then, in accordance with what we see perceptually,
all truth, as it wereand especially truth about divine matters, except
for those things to which we consent by faithis turned into doubt
and opinion: the rational spirit no longer apprehends truth in a pure
manner through human teaching. Therefore, in order to discover truth,
let the mind hasten to the union of love. Through the kiss of love the
mind is united to Him who, according to the Divine Apostle, dwells
in n44 inaccessible light53united more truly than a material object is
joined to another material object by means of a material bond or an
artificial glue. And then will come n45 the promise of the prophet
Malachias to him who loves his Beloved and likewise fears Him with
a filial fearMalachias speaking as follows: Unto you who fear God,
the Sun of Justice shall arise.54 [54] Thereupon he will mercifully ob-
tain the divine illumination previously spoken of in the words Draw
near to Him and be enlightened.55 In The Divine Names VII Diony-
sius n46 gives the reason for this [enlightenment]viz., that when the
mind merges the affections with those things that are to be learned
about created truth, then the mind is, in the end, united to Him who
makes the sun rise upon the good and the bad56united so that it is
adorned with His multiplex splendor. Dionysius speaks as follows:
When the mind withdraws from all other things and subsequently
takes leave even of itself, it is united to the super-resplendent rays and
is illumined by a profound and inscrutable [degree] of wisdom.57 Ac-
cordingly, Dionysius says united before [he says] illumined with
inscrutable wisdom, so that he indicates, for every mind, that only
by means of the union-of-love (when one is present in the Supreme
and inaccessible Being and has his eyes darkened) is truthinsofar
as it is profound and n47 inscrutableat all known.
Fifth Reason
[55] There follows something about the last point, viz., about
the advance of the loving mindof the mind that desires, out of love
for its Beloved, to extend itself unto greater things. For [the situation
is] not as it is with human philosophers, who, being inflated with os-
tentation of pride, despise attributing those things which in any way
they have been able to grasp with their intellectdespise attributing
them to the Beginning Fount, from whom the ray of all truth has
 Via Unitiva 87

flowed forth unto the minds of all rational spirits. But, rather, ac-
cording as by means of perceptible objects the mind is inflamed with
greater desire (because, having been instructed by true Wisdom, it
knows that by means of the merits that it itself possesses it cannot at
all obtain an understanding), it breaks forth unstintingly in praises for
the Bestower of all graces. Thus, the greater and more abundant
[goods] that it receives from Him, the more it abjectly regards itself
as insignificant in its own eyes, so that if while ascribing to itself
[only] those respects in which it has nothing, it is empty of self-praise,
then it is not blamed by the Divine Judgment for theft.58
[56] These, then, are two arms by means of which the upward
movement of the mind receives an increase of manifold affections.
For, on the one hand, the mind prepares itself by disposing itself,
while, on the other hand, by evoking a divine influx the mind attains,
by His free gift, unto arriving at rewards n48 that are greater and more
abundant than those previously possessed. For in that the mind does
not attribute to itself the things which it has but refers all things to
praise of the Bestower-of-all, it fashions a lower plane within itself and
struggles more truly against itself. Because of this lower plane the
abundant rain of the divine graces, streaming through the mountains
and the hills, flows into [these] lower places, so that the larger the
plane of humility, the more the mind can be receptive of greater grace.
And this fact obtains because every creature to the extent that it ac-
knowledges its beginning and makes itself to be as nothingjust as
it was created from nothingto that extent it acknowledges the
grandeur of the Creator, since it attributes to Him alone being and
every good. Not incorrectly is there now said: God resists the proud
but gives grace to the humble.59
[57] The other arm is on the right side; by means of it the de-
sires of the mind are assisted, so that the mind engages in its exer-
cises more fervently than usual. For when through the union of love
the soul senses the things of God, it breaks forth into multiform praise
of God. This praisemore than all other things except for the exer-
cises of lovemoves the Bestower to confer greater things on the one
who is praising. Hence, in the guise of such extollers Blessed John
states in the Apocalypse: Benediction and glory and wisdom and
thanksgiving , etc.60 Hence, the frequent acknowledgement of ben-
efits is like a trumpet intoning in the ears of the Beloved for more
abundant benefits to be conferred on the intoner. For this frequent
meditation on the divine benefits arouses the spirit, so that it devotes
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itself completely to stricter obedience to the most abundantly-giving

Creator. Hence, in the guise of such obedient ones David says: In
my meditation a fire shall flame out.61 For when in meditating he
acknowledges the divine benefits, his mind becomes aflame for em-
bracing greater benefits because of his love for the Bestower.
Enumeration of Industries
[58] Having stated that unless the rational spirit clings to the
Supreme Good it cannot find rest in anything else, we must now speak
of the human industries62 through which love is more fervently
aroused and unitive desire is aidedaided to the end that the Beloved,
raising up the rational spirit, look upon it with an eye of gracious-
ness.63 In order to recognize this pointgiven that a good habitua-
tion is the tranquil initial-beginning of every difficult acquisition
four things must concur in order that [the Beloved] be perfectly and
divinely seen and that [the mind] obtain the most desired union [of
love]. One of these things is within the mind; a second has to do with
the body; the third has to do with time; the fourth has to do with
place.64
First Industry
[59] First of all [consider the following]: We are aware that when
the sun shines with its [full] strength at noon, our eyes are repelled
by its rays and are even bedarkened. Hence, in order to gaze directly
at the suns source [the eye] must follow a certain order. To begin with,
[it must look at] something brightor look even at the sun itself at the
beginning of daybreak. Then [it must look at the sun] at the third hour
and, finally, having become habituated, it can gaze upon the sun even
at noon. In a similar way the mind, after having left behind all things
earthly and after having completely separated itself even from world-
ly delights, is still surrounded by a multi-layered bedarkening cloud
which still does not permit the spirit to be borne by expeditious move-
ments unto its proper object. Therefore, an industriousness is neces-
sary for it. For no spirit is suddenly made to be highest. Accordingly,
whether a spirit has devoutness or not, whether it feels itself to be hot
or cold, it (as will be stated more at length later) pounds at the door,
beseeching the most abundant mercy of divine graciousness and good-
ness that it itself may sense, by means of a burning love, the Beloved
One who has created it in His own imagecreated it for rendering
acts of reverence to Him alone. Therefore, let the spirit not fail to per-
sist in its purpose; rather, let it keep knocking (in accordance with the
 Via Unitiva 89

measure of its smallness) until through the quietude of love it hears

the Beloveds sweetly consoling voice: Lo, I am Heas is contained
in the [Gospel of] John.65
Second Industry
[60] The second industry is the following: At the beginning, [the
soul] senses that it is far removed from the fervor of unitive love,
through which it is supposed to be joined to its Beloved. For the fol-
lowing is beyond the capability of mortal man: viz., that being
wretched and infinitely distant he seek a union of such great love.
Therefore, it is necessary that, by adoring them with all his heart, he
favorably dispose those who in glory are rejoicing with him in nup-
tial songfavorably dispose them so that by means of the supplica-
tion of those who now not only love the Beloved but totally love Him
with fervor, he himself, who is still existing in unhappiness, may merit
the receiving of a spark of fervor. He does not desire [now to pos-
sess] their fervor; rather, he desires to [have his hunger] satisfied by
the crumbs that fall from the table of his Masterafter the fashion of
a puppy. [And he desires this] especially when he gives [attention to]
the following two considerations: [when he recognizes that] it accords
with the instruction of the Psalmist, who after saying, I have lifted
up my eyes unto the mountains, immediately adds from whence help
shall come n49 to me66 and when he remembers the instructive words
of Job, who says, And turn to some one of the saints.67
[61] And although all angelic minds and all the more excellent
saintsbeing, as it were, royal comradesare to be implored with
special attention, nevertheless let [the soul] have one special [such in-
dividual] to whom it gives special reverence, so that since [the soul]
cannot always attend to divine matters, that [celestial mind] makes up
for the [souls] defects. Being in celestial glory that [comrade] always
stands near to the glances of the Beloved and views with unveiled face
Him whom he praises with an incessant hymn of joy. [That comrade]
desires, by means of these intercessions, to obtain love for him who
in and of himself is not worthy to place a kiss on the sole of his
Beloveds foot.
[62] But seeing that we have just now stated that angelic minds
and the blessed saints in glory are to be especially implored (for that
happy state consists both of men and of angels): let [the soul] not ne-
glect to revere the angels; instead, let it hearken to the voice of
Raphael speaking to devout Tobias (who was still bedarkened) and
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saying, I have offered your prayer to the Lord68saying these

[words] n50 to him qua soul desiring to ascend. These angels are most
expedient groomsmen who offer to the Beloved [those] minds devout
affections so that by means of their merciful [intercessions], by means
of their natural goodness, they may make up for [our] permanently
included defect. These are they who render so many distinguished rev-
erential acts for us, they who have been peaceful mediators of our
blessed redemption in and through the incarnation of the Word. These
are they who have afforded us peace from Heavena peace between
Creator and creature, a peace reconstituted through the Prince of life,
our Lord Jesus Christ. By praising Him for us, by giving thanks for
us, by solemnly informing the human race of blessed joys, they have
been present as pleasing messengers.
[63] And let [the one who ascends] revere his own angel, as-
signed by divine goodnessassigned from the time of the ascenders
primordial originfor safeguarding him. Let him implore his angel
quite attentively, so that he himself, being poor, can through love at-
tain unto Him in whose embraces he himself [is to be] absorbed by
inaccessible light. [The ascender] rejoices with utter happiness at
being able to hear what is said to Daniel (in the Book of Daniel) qua
loving soul: because you are a man of desires.69 What, then,
can we render to that most beloved [angelic] consoler and guide of
ours?70 He admonishes very sweetly (1) that the soul cling perfectly
to its Creator and (if the soul is weak in love and is cut off from God
through sin) (2) that the soul now dead return to the Fount of life. In
many ways this angel illumines the mind made perfect by so many
splendors, placing before it the things that the angel himself perceives.
The angel incites the mind by his arousings.n51 With great joy the
angel rejoices together with his [human] partner; and he rejoices es-
pecially when the mind, in accordance with its smallness, is made
more conformed to him n52 when it desires to have the very same wis-
dom with which the angel is totally absorbed. For then there is an
easy transition, so that the mind receives those things which the angel
presents to it. At that time there is a proportional fittingness, not only
in nature but also in grace. At that time there is an affinity of the same
love, although the one love is less well-rooted than is the other. And
just as it is impossible for the sand of the seashore or the stars of the
sky to be counted by man, so the angels benefits to us are infinite.
For example, the angel assists us when we pray, accompanies us on
our journey, protects and defends us while we are sleeping.
 Via Unitiva 91

Third Industry
[64] There follows [now something] about the third industry,
which in its way of existing is as is a body with respect to those who
are praying with unitive desires. Moreover, we see that manifold ways
of praying are expressed for us in Scripture: viz., the way of Moses,
who, while erect in body, raised his extended hands unto Heaven;71
the second way is that of Solomon (in the Book of Paralipomenon),
who, with bent knees, and having his face toward the earth, raised his
hands toward Heaven;72 the third way occurs in the New Testament
in the case of Mary Magdalene, who, being prostrated, with her face
toward the earth, shed tears on the blessed feet of our gracious Re-
deemer.73 The fourth way is in sitting; we learn this way from Mary
Magdalene in the [Book of] John, when she sat in silence at the feet
of the Lord praying more inwardly with desire-of-heart than outwardly
with the lips;74 the fifth way we learn from the Lord Jesus Christ,
whofalling on His face, on bended knee, and repeating it three
timesprayed the Father that the chalice of suffering pass from Him,
if it were possible;75 the sixth way occurred on the Cross, when Jesus,
erect in body and with hands spread out, commended His spirit to the
Father;76 the seventh way comes from the Apostles, when, with body
erect and with face turned toward Heaven, they prayed inwardly with
the desire of having returned unto them the Lord Jesus, who was as-
cending unto the Father.77
[65] Therefore, although in accordance with the difference of af-
fections and thoughts a different respective mode is found from con-
sidering those who pray, nevertheless the following mode is especial-
ly suitable: viz., that the body be totally erect and that the face be
turned upward toward Heaven. For according to the disposition of the
souls affections it is necessary that there be conformity of bodya
conformity that corresponds to the spirit in accordance with the spir-
its disposition to act. Hence, if when the mind extends itself in the
fervor of its movements while desiring union with the Beloved, it were
to incline its face downward toward the earth, its actual tendency
would be impeded or would be rendered ineffective, for the most part.
For, in desiring, it would seek Him who is situated ineffably above
it, according to Blessed Dionysius, when in his Mystical Theology he
says to [a mind] that is expecting n53 its desired joys: Ascend upwards
unto Him who is beyond all substance and knowledge.78 Hence, ei-
ther while one is standing with his body totally erect or while he is
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on bended knees, as is convenient: his mind must, through anagogi-

cal movements, rise upwardsas was said and as accords with what
we see in the case of those who are pondering some matter, going
deeply and subtly into it. Moreover, in the case of those who speak
of difficult matters a disposing of the body is necessary, so that the
body always correspond to the inner acts [of mind], so that what is
outer always conform itself to what is inner.
[66] Nevertheless, when someone meditates or when he laments
over his sins, there can be another bodily disposition, so that after the
fashion of the Publican he looks downward toward the earth79he
who has provoked to wrath against himself his own kindly Redeemer.
Likewise, in accordance with other special exercises there can be dif-
ferent dispositions when one is meditating or reflecting. Moreover, in
anagogical activity there is necessary such a disposition as was spo-
ken of earlier. For when the one who desires union with his Beloved
is affected with a state of fervor, he speaks to his Beloved attentive-
ly in the following way: as if he were to see the Beloved face to face.
Although the Beloved is everywhere, nevertheless the utterances of the
lover are directed [toward Him] as He is in Heaven. Therefore, since
the lover speaks to Him whom he worships in Heaven above, he must
turn to Him with raised face, since he then appeals desiringly to Him
to be totally transformed into Him.
Fourth Industry
[67] Having spoken about the industry that there is in regard to
the disposition of the bodyhaving spoken to the end that [the as-
cending soul] be attended to sooner by Him whom alone [the soul] de-
sires to pleasewe must now speak about the fourth industry, which
has to do with time. For just as with regard to the bodys needs we
see that food which is suitable for the body is supplied to it once or
twice a day, at a suitable time, so too let the soul which desires to live
in love prepare itself by girding up its loins at a suitable hour and at
a fitting time. And let the soul determine a time for prayer, so that,
refected in such love by means of living n54 bread, it not be deprived
of a daily feast, since this feast is found by the lover to be much no-
bler, much more pleasant than refection for the flesh is experienced
to be in regard to food for the body. For it is not fitting that the gov-
erness grow faint because of abstinence from a meal of mellifluous
love and that the carnal desire of her talkative handmaiden be satis-
fied at the proper hour and the suitable time.
 Via Unitiva 93

[68] But it is evident that a suitable time is necessary. For just

as a habit is left in the soul as a result of frequently doing good, so
too when the soul chooses a time for prayer (especially a time desig-
nated at a special hour of the night, in accordance with the word of the
Prophet:n55 Night shall be my light in my pleasures80), a certain
agreeable pleasure remains in the mind, so that it always satisfyingly
accompanies the souls exercise at the hour at which the soul is ac-
customed to raise itself unto God. And if on some occasion the soul
delays, so that at the accustomed hour the mind does not extend it-
self in prayer because of an impediment, then the mind blames itself.
And at those times the mind is afflicted in no small measure, espe-
cially if for a less honorable reason it happens that there has already
passed the hour in which the mind was accustomed to cling to its
Beloved, who ministers to it the abiding n56 repast of love and who sets
before it fragrant goblets of spiritual joy. But if there is a question
about the most suitable hour at which the mind may extend itself to
praising God, then hear the Lord speaking through the Prophet: In the
daytime the Lord has commanded His mercy and at night His song.81
This is said especially because less is seen by men at night, inasmuch
as at night all disturbances are calm, as it were. For at night the Chris-
tian people sleep. Out of love for them the soul ought to have con-
cern not only for the baptized among its relatives but also for the bap-
tized among all men, so that it may watch over them at night, pro-
tecting them by means of its sincere prayers lest [the Devil], who
walks around as a lion, seeking whom he may devour82 prevail over
those whom the Father of all living things has conformed to the image
of His Son.83 For at night let the soul long to rise up into the embrace
of its Lordrising up at night as a guard ever-watchful over all his
own, for whom his own Lord sacrificed Himself to the Father as a
living sacrifice.
Fifth Industry
[69] There follows [now something] about the fifth industry,
which has to do with place. For when the Old Seducer84 sees that the
mind, through a devout regard for work and through other tendencies,
wishes to withdraw completely from his dominion and yearns for a
much nobler kingdom and desires to be protected under the wings of
the Beloved and to be transferred to the Beloveds dominion, then the
Seducer is envious of the minds happiness. And he goes around
tempting, so that the one whom he cannot deceive under the aspect
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of open wickedness he wretchedly deceives by presenting himself to

that man under the aspect of the good while the man yearns for goods
other [than the true Good]. Thus, in the Gospel, Truth cautions His dis-
ciples, saying: Let your good works shine before men, so that they
may be seen and so that Your Father who is in Heaven may be glori-
fied.85 Therefore, you ought to engage in prayer in a public and open
place, so that others who are more simple may be guided upwards by
your example.n57 [The point is] not that by this holy practice you
would desire your own profit but is rather that through you a not in-
considerable multitude may be more excellently aroused unto a spir-
itual exercise like unto yoursaroused much more by the example of
your life than by your words of instruction.
[70] And so, let a hidden place be required [for prayer], so that
[a man] not fall into ruin through the omission of a detailfall be-
cause of [the perversion of ] that through which he is supposed to ob-
tain the glory of unitive love. But let him hearken not to his own opin-
ion but to the Creators reliably giving instruction in the Gospel:
When you pray, enter into your chamber and, with the door closed,
pray unto your Father who is in Heaven.86 For although during a
short period of time the one praying in public is left peacefully alone
by the wicked Enemy, with the result that the Creators aforemen-
tioned admonition becomes more amiably rooted in the heart of the
one who prays, nevertheless at a later time let the one-who-prays-pub-
licly worry (1) that he might be placing his prayer in the mouth of
other men and (2) that, thinking himself better, as it were, than oth-
ers and pre-judging himself to be holy, he might so shrivel up inwardly
that the Lord says to him: You have hated instruction, not abiding
by my Gospels n58 counsel, and you have cast my words behind
you.87 That is, speaking of the multiple consolations for those who
pray earnestlyspeaking as if to those to whom God alone is in their
mindthe Lord announces His presence. But the result is that where-
as that one, while rising upwards, was supposed to respond grateful-
ly to the Bestower for the benefits procured not by his own merits but
freely, he turns his back on the manifold acts of grace. And, seeking
human favor, he grovels after the praise of men.n59
[71] And although this [period of prayer] ought to be observed
with intent diligence because of the pressing and manifold dangers,
nevertheless let a new lover, who desires to rise up for the first time,
safeguard himself with great precaution. For he still has a fragile love,
because much more or much greater danger threatens him than threat-
 Via Unitiva 95

ens one who engages for a long time in a spiritual duel and who is pro-
tected by a shield of loveor who, with his eyes now opened, knows
the contrivances of the enemy (even as a skilled soldier knows how
to triumph quite skillfully over a pursuing enemy). For he who in-
wardly and with the weight of love and not without many efforts has
established his heart in the Lord (his kind Protector) can now show
himself more securely to others.
Sixth Industry: Reflection on Christs Suffering
[72] Having spoken of the fifth industry, by means of which the
mind on occasion merits the divine regard, we must speak about that
industry which arises from the multiplication of spiritual foods. For
as we observe with respect to the natural refection of animal bodies,
if any food that is more tasty than others n60 is continually set before
one for eating, then because the sense of taste becomes tired from the
continual and daily repetition of the same thing, it desires to be fed
with new foods, even though the first food is judged by all to be very
tasty in and of itself. And the more plentiful is the variety of new foods
that supervenes, the more satisfyingly one is fed than by a single [un-
varied] meal, and the more inwardly the meal is ingested. Thus, if the
time that the mind dedicated for divine discourse were to be spent by
the minds totally yearning for extensive movements, for union with
the Bridegroom, then because of the weariness of the body the spirit
could not continue on. For, as was said, from loves beseeching ten-
dency no small measure of affliction is conveyed especially to the head
and the breast (in both of which the spirit is more fully located); and,
as a result, pain is conveyed to the other members of the body as well.
[73] And so, let the mind multiply for itself new foodsand es-
pecially in three respects; one respect is the chief and foremost one,
which the adjoining two others n61 accompany. Let the chief thing be
most devout prayer and most chaste affection, by which [the mind] de-
sires to be united to the Bridegroom for its own good. But to this end
let there first be, especially for beginners, reflection on the Lords suf-
fering, on how the King of glory offered Himself for completely erad-
icating our sins. In obedience to the Father, [he offered Himself for us]
to such an extent that He was condemned to a most cruel death, so that
from the sole of His foot to the top of His head there was no sound-
ness in Him.88 And there was no part [of Him] that did not appear to
all on-lookers to be sprinkled with His most sacred blood. Hence, re-
flection on His flesh is the doorway for entering unto the divinity of
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inwardly concealed love. And as a sign of this love He willed that His
most sacred side be pierced with the iron of a spear, so that only through
His wounds is our mind situated in the intimate aspects of His divini-
ty. For in accordance with what will be said n62 elsewhere, our reflect-
ing on His suffering and our taking nourishment from His suffering do
not satisfy a worthy soul. Rather, only He who concealed Himself from
human eyes by means of the garb of the flesh [satisfies it].
[74] And so, the divine Apostle, admonishing every soul that
yearns to rise above itself, said: Since Christ has once suffered in
the flesh, arm yourselves with the same thought.89 For he now draws
very near to the most blessed divinityhe who is inwardly con-
formedn63 to the humanity that is united to the divinity. [He is con-
formed] by meditating with imitative compassion on the very precious
wounds of [Christs] suffering. For at that point he will be able, with
abandon, to leave behind reflection on the suffering of the flesh. For
having now obtained the goal in part, he desires to be rooted more
intimately only in Christ, for the obtaining of whom he was reflect-
ing on the wounds which are the doorway. This [reflecting] is the prin-
cipal beginning of spiritual exercise.
Sixth Industry: Compassion
[75] There follows [now something] about a second [new food],
which accompanies [the first one], viz., about that which n64 will mer-
cifully evoke no small measure of divine mercy or divine regard: i.e.,
[compassion] (1) for other sinners who are exposed to enemies, (2) for
those who are asleep in their sins, (3) for those who are blinded by
their impurities,n65 (4) for those who are dead amid their delights. For
in the following way filial love and amorous love are manifest: viz.,
when one has compassion for others, who have been created in the
image of ones own Father. Thus, those who imitate Christ in life will
reign with Him, as saints, in glory.90 Let [the yearning soul] merci-
fully see that some men are so torn up, and let it recognize that other
men are so blinded, that, especially among adults, scarcely one in one
hundred can be found who deserves to see Christ in gloryChrist on
whom the angels desire to look.91 For Christ Himself issued this
amazing decree: Let him who ministers to me follow me.92 For
whichever living man has rendered diligent service either to the Most
High by means of his good works or to the Devil by means of his
sins willby the just judgment of God after the departure of his soul
from his bodybe joined to the glorious armies or to the wretched
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armies of the one or the other, whose will he fulfilled while still alive
[on earth].
[76] Therefore, if I were to see someone physically slain or phys-
ically pierced-through with a material sword, or were I to see some-
one crushed by the feet of someone else who is stronger, I would be
moved by a natural affection of sympathy for his misery. How, then,
can my mind say that it loves the Father of all rational spirits, given
that it sees so many sons who are marked with His image trampled
on by the feet of utterly cruel enemies and given that it sees the Fa-
ther lead those sons there, where all the drops of all the waters, and
where the leaves of the trees, will be restored to a certain number more
quickly than those sons will cease lamentably proclaiming the words
that the Lord announced through Job, a just man: Let the day perish
wherein I was born and the night in which it was said: a man child is
conceived, etc. And immediately afterwards: Why was I taken into
the lap? Why was I suckled at the breasts? Why when I left the womb
did I not immediately perish?93 Now, the Prophet Isaiah gives a
twofold reason for this [lamentation]. The first reason will be because
of the miserable torment with which the body and the soul will be pun-
ished together for as long as God will be in glory; for both [the body
and the soul] have transgressed.n66 As Isaiah says: Their worm shall
not die, and their fire will not be quenched.94 This worm is con-
sciences remorse over that for which the man merited forever to incur
both the perceptible penalty of pain and the punishment of one-who-
is-damned. He will grieve over things done in this worldthings that
are no longer of benefit to him but which in their own unique man-
ner inflict pain, according to what is attested of such things in the
Book of Wisdom: What has pride profited us? etc.95
[77] But even the Most High Himself threatens to inflict the eter-
nal punishment of damnation[threatens] through Isaiah, who says:
Let him who is wicked be removed, so that he not see the glory of
the Lord.96 Isaiah rightly calls that man wicked; for love alone in-
duces the mind to lead a life of proper devoutness, by means of which
true worship is given to the minds own Creator. Therefore, by the
worthy judgment of God he who while he was alive in the body did
not dispose and prepare himself in such a way that he would be joined
to Uncreated Goodness by a bond of love is separated from, and re-
moved from, most blessed enjoyment of God. He is truly removed
when upon dying he remains in darkness and is separated from the
happy vision of Divine Beauty, as his sins require. And what results
98 Via Unitiva

is this: viz., that he who has lived a bestial life on earth does not see
the glory of God. Nor would the following be a just judgment: viz.,
that he rejoicingly enjoy an angelic life in the knowledge of Eternal
Truth and in the love of Uncreated Goodnesswherein consists glory
in Heaven.
[78] How, then, will he now be glad?he who sees so many
sons of his most kind Father being tormented by such undesired pains.
Accordingly, the Divine Apostle, being concerned not for one person
only but for the entire congregation of believers,97 said to the Corinthi-
ans: Who [among you] is weak, and I am not weak? Who [among
you] is offended, and I am not on fire?98 For he who does not antic-
ipatorily empathize with his fellow-members pains and with their un-
healable wounds is seen himself not to be a living and effective mem-
ber, united to Christ as his Head. The foregoing, then, is an industry
that induces no small measure of heavenly mercy to turn toward one-
self, so that the wisdom of the Dayspring is shed from on high down-
wards.99 The one who [ascends] labors very intently with his whole
heart in all respects: by means of supplications, by many pious affec-
tions, by the compassion of anointing, as also by passionate words in
his preaching to the people. [He labors to the end] that by means of
the infusion of wisdom, of instruction, and of faith the Divine Majesty
show Himself mercifully willing that every creature for whom the
Prince of glory deigned to appear on earthevery creature whatsoev-
er, from East to West, from North to South, Christian, Jew, or pagan
attain such a true knowledge of the Truth (1) that no creature be de-
prived of the happy company of Him who on the altar of the Cross sac-
rificed Himself as an inestimable payment not for one individual only
but for all and n67 (2) that no creature be deprived of the happy vision
of Him whom alone he was created to contemplate and to love. Thus,
the mind, desiring to follow the kind Father and our Lord Jesus Christ,
bears the sins of all living men by means of its devout prayers and its
attentive and kindled affections. [It does so] in order to be conformed
to Him who has restored to His Father a lost sheep, carrying it on His
shoulders into the sheepfold of eternal splendor.100
[79] Indeed, the divine Prophet Jeremiah was not like a mem-
ber of the dead but was a living and effective member. When he saw
that his people were being quite horribly suffocated by a very wicked
king, he asked: Who will give water to my head and a fountain of
tears to my eyes, and I will weep day and night because of the slay-
ing n68 of my people?101 Nebuchodonosor represents the Devil; Baby-
 Via Unitiva 99

lon represents infernal confusion; Jeremiah represents the soul most

properly united to God by love. Similarly, Moses, raising his hand to-
ward Heavena hand extended toward Heaven with a shield of in-
flamed prayer and with the spear of very strong lovemerited to at-
tain the God of Might so that by His power Israel would conquer
Amalech.102 Likewise, too, by the power of the same love by which
Moses was united to God, he so protected this same people that the
Lord said to him: Depart from me, so that I may destroy this peo-
ple.103 For Moses had so bound God n69 through the bond of affec-
tionate prayer that n70 the punishment that was fitting for the crimes
would not be inflicted on the people of Israel.
For example, suppose that there were two men serving as men-of-
commerce for some prince; and suppose that the one of them attentively
conducted business for his own advantage, whereas the other, con-
cernedly engaging himself, obtained what was of benefit to the entire
family of his lord. In that case, the latter man would more quickly re-
ceive (because of the generosity of his lord) greater benefits than would
he who, lacking devout feelings for the unfortunate, earned (because
of his servants position of trust) special profits for his own benefit.
[80] The foregoing two things,104 being as two harmonious co-
existents, aid the tendency of the desiring mind, so that the mind is not
deprived of its desire and of the end-goal of its tendency. As was pre-
viously said, the first and principal thingviz., being affected with re-
gard to [reflecting on] our Redeemers suffering and wounds, through
both of which we arrive at perfect adherencetakes precedence. How-
ever, especially in the case of some individuals, there often ceases to
be a time when the mind canmore perfectly than usual, and with-
out any impeding obstacle, and with the way now opened because of
fervent sighs that prepare the wayadhere to the Beloved in and
through His divinity. But the [food] that has to do with compassion for
ones neighbor, compassion that is evocative of divine favor, never
ceases. Instead, the more fervently the mind is affected, the more at-
tentively it prays to God to apply the health-giving medicine of mercy
and of graciousness to the wounded organs of so many wretched ones,
so that when the mind is of consummate justice it may say with
Blessed Job: Mercy always grew up with me, and it came out with
me from [my mothers] womb.105 For mercy always increases not
when it is continually directed toward merciful affections or spiritual
joy but when it condescends to the misery of the unhappy. Mercy
comes out of the womb with oneself at the moment when the mind
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receives vital love from the emanation of the divine fruitfulness. By

means of this love the newborn appeared to Gods viewing and to the
angelic powers to be transformed to a life similar to theirs.
Seventh Industry
[81] There follows [now something] about the final industry,
which is known by means of anagogical wisdom to have to be em-
braced by lovers of God with all their might. For if everything con-
fused and unordered is judged by this very fact to be corruptible and
unstable, then, likewise, conversely, everything ordered, stable, and
existing in the beauty of its ordering is judged to be thoroughly sta-
bilized. And so, the disciples of Truth must labor wisely, in quite long
exercise, to chant [dicere] their psalms or hymns or whatever else they
recite [dicere], so that they may establish with respect to themselves
the numerical order of the things to be recited. Moreover, unless there
is some hindrance due to fraternal love or some necessity or obedience
to a superior, they always quite diligently seek to complete what is
first, what is second, what is third in the order in which this has been
determined by them. For there remains from this happy exercise a cer-
tain enabling in their minds. In this regard, the mind is often made
not a little sad if because of some negligence or inactivity it abandons
the accustomed routine.
Indeed, attested by highly reliable experience is the fact that what
at the beginning of a spiritual exercise seemed burdensome to the spir-
it, later when the exercise has become customary, attracts [one] by its
charm (as does coldness when it is turned into warmth and as does
slowness when it is turned into swiftness), especially because one is
drawn by unitive love. Hence, in the [Canticle of] Canticles the bride
seeks to be drawn, saying to the Beloved: Draw me after you. And
immediately thereafter is added: We will run in the fragrance of your
ointments.106 For because love, which draws and which pulls up-
ward, is infused into the summit of the affections in order to inflame
it: the bride, in order to be established in the most desired bosom of
her Beloved, now begins to run with wondrous agility. And as often
as she desires todesires with the desire-of-unitive-love, which is as
a fragrance divinely sprayed upon hershe extends herself most fer-
vently unto Him.
Wisdom as Immediately Infused
[82] Having spoken about the persuasions and industries by
which the mind attains, above the intellect, unto perceiving unitive wis-
 Via Unitiva 101

dom, we now add [a consideration of] the wisdom that is immediate-

ly taught by God.107 [This consideration is] handed down by the great
hierarch Paul the Apostle;108 and by Blessed Dionysius the Areopagite
it is written down in anagogical and occult style. Dionysius writes this
to Timothy, fellow-disciple of truth, and speaks as follows: As con-
cerns mystical visions, dear Timothy: in great spiritual contrition leave
behind the senses and the intellectual operations, as well as things per-
ceptible and intelligible and all existing and non-existing things; and,
as best as possible, rise up ignorantly unto union with Him whon71 is
beyond all substance and knowledge. Indeed, by a taking leave of your-
self n72 and n73 of whatever can entice you and everything that is inde-
pendent,109 you will be caught up purelysince you remove all things
and are free of all thingsunto the super-substantial ray of divine
darkness. But see to it that none of the unlearned hear these words.110
In this passage there is included (1) the supreme wisdom of the Apos-
tle Paul and (2) the summit of all perfection (insofar as perfection is
possible here on earth) and (3) the entire profundity of Dionysius the
Areopagites books. When this passage is fully discerned, then what-
ever in the books of Dionysius n74 is beyond understanding is made to
be more accessible than [was previously] imaginable.
[83] Hence, this rising up, which is said to be through ignorance,
is nothing but a being moved immediately through the fervor of
lovea being moved without any creatures mirroring and apart from
any guiding knowledge and also without the accompanying movement
of the intellect. Thus, the affection alone reaches the goal; and spec-
ulative knowledge knows nothing by means of the affections actual
exercise. Moreover, the affection is the eye by which the Bridegroom
is said in the [Canticle of] Canticles to be wounded by the bride. This
eye is shown to be oneshown by the witness of him who says: You
have wounded my heart, my sister, my spouse; you have wounded my
heart with one of your eyes.111
Three Forms of Knowledge
[84] Hence, there is a triple knowledge. One form of knowledge
is that which looks through the mirror of perceptible creatures. This
form is taught by Richard of St. Victor in his Mystical Ark, where by
means of forty-two considerations that are expressly symbolized by
the Israelites formerly coming from Egypt to the Land of Promise he
teaches [us] to come to the Creator of all things and to ascend [to Him]
through six stages. The second form of knowledge is that which by
102 Via Unitiva

means of the exercise of the intellect through the infusion of spiritu-

al rays teaches [us] (1) how to know the First Cause by way of His
effects and (2) to arrive at immutable truth through a consideration,
in regard to everything exemplified, of its Exemplar. About this form
of knowledge the distinguished teacher Augustinein his book on sa-
cred teaching n75 and on true religion112makes no small mention to
one-who-understands. The third form of knowledge is much more ex-
cellent than these others. Through very fervent unitive love and apart
from any intermediary, it makes the mind to be actually disposed to
rise up very fervently unto its Beloved with extending upward-move-
ments. This form of knowledge is handed down in [Dionysiuss] Mys-
tical Theology, and it rises up in the summit of the affections. This
rising up is said to be unknown or to occur through ignorance, so that
when the exercise of all imagination, reason, intellect, or intelligence,
is removed, then through the union of very fervent love [the affections]
sense, in the present, that which the intellect is not capable of grasp-
ing. For the more noble the Seraphim is than the Cherubim, the more
perfect is true love than is any habitus endowed from ones primor-
dial origin or given by grace or making one grateful.
Dionysiuss Words
[85] The more excellent the motive power is than is the cogni-
tive power, the more lucid is knowledge through unitive love (with
regard to penetrating the greatest secrets of God) than is any cogni-
tive apprehension. Hence, in the following way, [knowledge through
unitive love], which incomparably excels all other forms of knowl-
edge, is defined by Blessed Dionysius: Wisdom is our most divine
knowledge of Goda knowledge that is known through igno-
rance.113 And not only is [this wisdom] more lucid but it is also more
universal and more useful than other fields of study, other forms of
knowledge, and other kinds of apprehensions. For not only does it
raise the affections beyond themselves and unite the creature perfect-
ly to the most lofty Bridegroom by means of an ecstatic love but also
it elevates the intellect to such an extent that with respect to all pru-
dence and knowledge the intellect is illumined by the divine splen-
dors much more than could be achieved by any exercise of the intel-
lects genius.
[86] Hence, in The Divine Names VII Blessed Dionysius says
about this wisdom: Praising excellently this irrational and mindless
and foolish wisdom, we say that it is the cause of all mind and rea-
 Via Unitiva 103

son and of all wisdom and prudence. From it comes all counsel, from
it comes all knowledge and prudence, and in it are hidden the treasures
of Gods wisdom and knowledge.114 By wisdom and knowledge
the complete perfection n76 of both powers is there being referred to.
For Dionysius calls that wisdom irrational because reason does not ap-
prehend it, nor does it use reason when investigating. Moreover, he
calls it mindlessi.e., without mind and without intellectbecause in
its own exercise it does not use intellect, nor is intellect able fully to
arrive at such supreme perfection. Furthermore, he calls it foolish be-
cause without the use of any kind of intelligence this wisdom, which
no intelligence at all n77apprehends, rises up in the affections.
[87] In the foregoing words set forth by holy Dionysius this wis-
dom is perfectly handed down. For there is stated, first, what must be
removed and, secondly, how one is to rise up. And, moreover, in this
rising-up the soul is in a double state, viz., as making progress and as
perfected. Therefore, in that passage there is first added what must be
removed with respect to the first state: Leave behind the senses. Sec-
ondly, the rising-up is noted, when there is said Rise up ignorantly
all the way to where [there is said] For taking leave of yourself ,
etc.115 [88] For Dionysius, throughout his entire philosophy, uses the
term mystical visions for [a vision] that transcendsn78 the consider-
ations of every being, when the intellective power knows on the basis
of the preceding affectionsand not conversely. And this is certain
and most true knowledge, altogether removed from all error and opin-
ion and from the deceptiveness of images. Hence, those things that
have been said and that will be saidn79 as regards the directedness of
the affectionswhether they are said in theorizing about this wisdom
or in practicing itare affirmed irrefutably in the face of the whole
worlds philosophers and teachers. And this knowledge is called mys-
tical (i.e., hidden) both because there are few people who are disposed
to receive it and because it is present so hiddenly in the heart that it
cannot be fully explained either orally or writtenly.
[89] In this mystical knowledge, where the affections dominate,
both n80 the senses and the intellect are supposed to be completely left
behindfirst, as regards n81 the powers of apprehending (where the
text has the words senses and intellectual operations116) and, sec-
ondly, as regards the objects, viz., perceptible and intelligible objects
(where the text says perceptible things and intelligible things 117).
But lest it seem absurd that the senses should be left behind, the rea-
son is added: viz., because this wisdom is not like knowledge that de-
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rives from a pre-existing acquaintance with perceptible objects; rather,

it comes from on high, according to the authoritative declaration of the
Blessed Apostle James, who says: Every best gift and every perfect
gift is from above, etc.118 If every gift [is from above], then [such
holds] all the more true for this wisdom, which is the best portion
[chosen] by Mary,119 who, being inflamed with love for her Beloved,
was fervent with kindled desire.
Unitive Apprehension
[90] Therefore, because this apprehending [of wisdom] is from
on high and not from below, we are ordered to uproot the senses. This
[command] must be understood not only as regards the office of the
outer senses but also as regards the inner senses. For the Most Blessed
God is not apprehended under the aspect of the sweet or of the fra-
grant120 or of the beautiful or the melodious or the soft. For all these
[judgments] are guided by a preceding apprehension on the part of rea-
son, whereas the unitive apprehension is beyond reason and mind, as
was said. Therefore, it is necessary that a disciple who speculates draw
this [mystical] wisdom from elsewhere than from those things unto
which the apprehenders of speculative knowledge look.
And the wondrous and prized nobility of this wisdom, and its
divinity, and the reason why in Dionysiuss definition this wisdom is
called very divine, appears in the following: that the soul must, as it
were, despoil itself of itself and pursue, as a footman, the love that is
divinely conferred on the affections. [And it is necessary that] through
this divine movement-upwards the intellect be in-formed with a last-
ing and most divine knowledge that results from the contact of love.121
And [this despoiling] must be understood not only apropos of the sim-
ple apprehension of the senses but also apropos of the delight of the
senses insofar as the senses look to a moving principle. For this is, as
it were, the highest preparation for this n82 wisdom: viz., that the in-
ordinate taking of delight in the creature be effectively eliminated (as
best it can be) from the outer senses, so that in some way or other
God is sought as the mediate or immediate End or as the Ultimate End.
For the more [the soul] is immersed in the outer senses, the more fee-
bly it rises up unto things divine so as to say with the Psalmist: My
soul refused to be comforted.122 The reason for this refusal of de-
lights n83 is also given by the Psalmist, when he there says the fol-
lowing: I remembered God and was delighted, and my spirit with-
drew.123 & n84 Add: When the mind exercises itself by means of an-
 Via Unitiva 105

agogical movements toward divine things, and when it is delighted be-

cause of its direct tendency toward God, the spirit withdraws from
other delights which are offered to it from the outer senses at the in-
stigation of the Devil.
This [same thing] must also be said about the delight of the inner
senses. For sweetness ought not to be loved by him who loves truly,
nor ought agreeableness to be desired (for God alone is sought) except
whenever he desires sweetness or agreeableness for the following rea-
son: viz., in order that the affections yearn very efficaciously and im-
portunately for more intimate union with God. Accordingly, this en-
tire wisdom is gathered within fervent desire, where the entire being,
strength, and operation of the intellectual power is commanded to be
rooted out and left behind. To be sure, the intellectual power partakes
at times of many of the divine thingsespecially when this power is
illumined by very divine contemplations.
Scintilla Synderesis (Spark of Conscience)
[91] But there is in the mind another power, one that is much
more excellent than is the intellectual power. By its movements the in-
flamed mind is raised up unto a higher wisdomraised up at times
by reason of the higher summit of the minds affective power and at
times by reason of the fervor that raises it more highly. This fervor ob-
tains, in the rational spirit, dominion over all bestowed and infused
habits[obtains dominion] by reason of its worthiness and its im-
ploring reachings-out. Hence, the distinguished teacher, the Com-
mentator (from Vercelli) on The Mystical Theology, speaks as follows:
In this book [Dionysius] has handed down another way, an incom-
parably higher way, of knowing Goda super-intellectual and super-
substantial way that a pagan philosopher does not grasp, because he
has not sought it out, has not believed it to exist, and has not appre-
hended the power according to which it is diffused in the soul. For
the pagan philosopher believed that the highest cognitive power is pre-
sent in the intellect, although there is another power, viz., the princi-
pal power of affection, which excels the intellect no less than the in-
tellect excels reason or than reason excels the imagination. This other
power is the spark of conscience, which alone is uniteable to the Holy
Spirit.124
And for this reasonviz., because [the supreme affection of the
mind] incomparably suspends the operation of the entire intellect
this [intellectual] operation is commanded [by Dionysius] to be ex-
106 Via Unitiva

cluded from the mind. He commands not only the exclusion of the
[cognitive] operations according as they issue from the perceptual and
the intellective powers but also the exclusion of the objects them-
selvesi.e., the exclusion of all things perceptual and intellectual.
First of all, those things which are perceived by the outer senses [are
to be excluded]. For since a rational creature consists of a twofold na-
ture, viz., a corporeal and a spiritual nature, both [aspects] have an
object that corresponds to them, since Eternal Truth is perceived in ac-
cordance with the capability of each of these [aspects].
[92] Therefore, those who are men-who-perceive and who know
only perceptual things and who have, as it were, only their senses,
while having a dulled intellect and distorted affections, do not (for
these reasons) perceive either divine goodness or divine truth within
themselves. But, nevertheless, in order that they not be altogether de-
prived of a knowledge of God, the Most High God fashioned percep-
tible creatures, so that (according to the Apostle) the invisible things
of God are clearly seen to be understandable in and through the things
that have been made.125 Thus, in accordance with the word of David,
no one has any excuse or can hide himself from His heat.126 For
the going forth of His goodness from peak to peak shines forth in all
creatures. But Uncreated Wisdom willed for these perceptible things
to be removed from His children, in order that inwardly in a most se-
cret chamber of the affections they might sense, much more happily
and much more truly, Him who is situated in the bed of loveHim
for whom Jews and blind philosophers go begging as they make in-
ferences, outwardly, by means of creatures.
[93] Hence, the true [believer] who prays in spirit is command-
ed by Truth itself to enter into his chamber,127 where he will find a
hidden treasurenot only a perceptible treasure that corresponds to
the outer senses but also [one that is] the object of the inner senses.
Let [this treasure] not be soughtthrough anagogical desires-of-
mindunder the guidance of reasoning that apprehends the Most
Blessed God according as He is pleasant, delightful, and most beau-
tiful. [Let it not be thus sought] lest the soulwhich, as a daughter,
is supposed to cling [to its Creator] with a singular desire for Him
shamelessly seek its refection as does a hireling. [Let the treasure be
thus sought] only for the previously mentioned reason: viz., in order
that the soul may be more intensely and more insatiably aflame when
drawn unto God by means of a nourishment of pleasantness and de-
lightfulness. For, in general, intelligible objects are to be removed be-
 Via Unitiva 107

cause (according to what is said elsewhere)128 although by nature all

men desire to know, nevertheless [this] tendency of the rational spir-
it finds rest in some knowledge129 only when it delights in the agree-
able knowledge of the First Truth, which alone it finds to correspond
to the nobleness of the human intellect.
More Teachings from Dionysius
[94] Therefore, [even] if the rational spirit knows the entire na-
ture of the elements, knows the combinations of physical objects and
the powers of the stars, then since all these objects are quite base, the
rational spirit is not at rest. Rather, it thereby dissipates or even lux-
uriates; for unless it harks back to the Ultimate End, it is entangled
with the image-of-a-creature that is inferior to itself. Moreover, since
the [rational] spirit is of such great nobleness that it disdains even the
kinds of beings that angels are, it is altogether dissatisfied and errant,
unless it somehow returns to a knowledge of Him from whom it orig-
inally went forth as a victor and as potentially triumphant. But even
if the rational spirit wanted to know all created things, tracing them
back to their due End, so that by means of created things the Creator
of all things were known by the rational spirit, nevertheless in con-
sideration of this wisdom the rational spirit must leave everything be-
hind. For the mind knows the Creator immediately, by means of an
ineffable knowledge that is a remnant of the union of love. And in
The Mystical Theology (in accordance with the third translation)130 the
following is said about the just-mentioned knowledge: Through a
union-of-love, which brings about true knowledge, [the soul] is unit-
ed to the intellectually unknown Godunited by means of a much-
better knowledge than is any intellectual knowledge.
[95] There follows [in Dionysiuss Mystical Theology the words]:
not only intelligible things.131 By means of this phrase, with respect
to the exercise of mystical theology, we are urged to leave behind the
pleasure of [having] a complete and final knowledge of every crea-
ture (lower as well as higher creatures). but both things existing
and things not-existing. By mention of these two [conjuncts] every
speculative mode of apprehending the Divine Nature is excluded.
things existing . Here the eternal forms in the Divine Mind are
being spoken offorms to which there corresponds something ex-
emplified in the creature below. For, most assuredly, we find a most
well-ordered way of proceeding unto divine things to be by means of
human thingsfind it when the mind, elevated above itself, is moved
108 Via Unitiva

immediately unto God as unto its Center, or its End, without any ad-
mixing of any creatures, whether higher or lower. So, in considering
the eternal forms: the more the mind considers the creatures that go
forth from these forms, the more it is occupied in the opposite direc-
tion [with things] beneath itself, so that it is not completely and whol-
ly elevated above itself. So unitive wisdom leaves behind all contem-
plation or consideration of creatures in their movements, and it yearns
[to obtain], above itself, its own unique Lovable One. Therefore, with
regard to things that exist: contemplation [of them], although it is
noble, is commanded to be discarded. For in that contemplation there
is a certain crookedness and a certain natural perception, so that be-
cause of that relational contemplation the mind does not leave behind
every sort of human apprehending in order through another kind of
apprehension, as it were, to be placed altogether above its own natur-
al limitations.
[96] But, as concerns that wisdoms ascending, non-existent
things, too, are commanded to be removed. Now, here non-existent
is being said of things in accordance with which nothing is found to
be exemplified in creaturesas, for example, every consideration of
the Trinity and of the ordering of its Persons. For in creatures there
never appears as exemplified someones begetting someone else who
is the same as himself, each of them being [the same] truly existing
substance. Nor [is there] ever [found] the fact that the love which
unites certain ones is of equal and existent substance with the ones
who are doing the loving. Therefore, this contemplation which is the
most excellent among speculative contemplations is commanded to
be dispensed with n85dispensed with not because it is not good and
noble but because there is in the human mind a higher form of ap-
prehension, through which, alone, the Supreme Spirit of spirits is most
excellently attained. This form of apprehending is alone called the
best portion, which is Marys.132
Deifying Love
[97] One [form of contemplation] is symbolized by Rachel,
whereas the contemplation in terms of perceptible creatures is sym-
bolized by Leah. And here is why: viz., because mind more divinely
and more eminently attains things supercelestial the more closely it
approaches them and the more intimately it is transformed into God.
And because except only for the expansive, deifying love there is no
speculative contemplation which has the power of transforming, only
 Via Unitiva 109

that [deifying] love apprehends divine things[apprehends Him] to

whose foot no cognitive contemplation reaches but, instead, only sees
Him to some extent from afar, as it were. Hence, in [Dionysiuss] The
Divine [Names] VII the following is said: Our mind must have a
power n86 of understanding. By means of this power it beholds invis-
ible things. But [there must also be] a uniting that expands the minds
naturea uniting by means of which the mind is joined to those
things that are above it. Therefore,n87 it is necessary to understand
divine things in accordance with this [uniting]to understand them
not according to ourselves but according to ourselves as made whole
and as deified wholes.133 And because it is difficult to dispense with
[considerations of ] these [existing and non-existing things], they are
commanded to be severed [from us] with great contrition and with
great effort of mind.134
[98] Once [Dionysius] has spoken about the things that must
be left behind, he must add something about the unitive rising-up-
wards. The condition of rising upwards is first noted in the text
when the words through ignorance135 occur. And the elevating ex-
tending is indicated where there is said Rise up. And that which
rising-up means principally and exclusively is indicated by the
words: to a uniting with Him who is , etc.136 Now, although
the whole of the apprehension that has just been spoken of lies out-
side [the sphere] of mystical apprehension, nevertheless it is neces-
sary that in mystical apprehending there be ignorance; i.e., it is nec-
essary totally to inactivate the intellects eye, which amid the rising
upwards wishes always to apprehend that toward which the affec-
tions are inclining. Hence, amid this rising-upwards the greatest hin-
drance is the vigorous attachment, to the affections, of the intellect,
which n88 must be rendered inoperative through great effort. (The
reasons for this rendering inoperative were mentioned earlier: viz.,
because the intellect apprehends either with the assistance of images
or circumscribedly, i.e., in some limited way). And how this [ris-
ing-up] can be accomplished is stated in The Mystical Theology in
the following way: Rise up ignorantly.137 For in that case the el-
evating of, together with the forcefulness of, the affections inclina-
tion leaves the intellect behind. Therefore, there is never a pure af-
fectional rising up unless the eye of the intellect is rendered totally
inoperative. And this [point] is one that is made at the outset of The
Mystical Theology.
110 Via Unitiva

Mystical Apprehending
[99] By means of an ignorant dispensing with all knowledge [the
soul] is better united [to God], because, having been elevated above
the mind, the knowledge recognizes nothing. Hence, a necessary con-
dition for this most elevated apprehending is that, amid the appre-
hending, all speculative knowledge is absent, since the apprehending
is unknown to any intellect and since the intellectn89 must be left be-
hind if the soul desires to arrive at supra-mental knowledge. And amid
this rising upwards: the more the intellect is mingled with the affec-
tions, the less purity there is there; and the more the eye of the intel-
lect is totally blinded (only by means of enormous exercise and effort),
the more freely and the more incomparably eminently the eye of the
affections is elevated in the course of extending itself.
[100] The foregoing point can be discerned by means of a ma-
terial exampleviz., in terms of the breathing in and out associated
with panting. For just as this breathing proceeds from internal factors
without any reflective thought, so too, without reflective thought the
inflamed affections stretch beyond all understanding unto Him with
whom alone they desire to be more perfectly united. And the affec-
tions have their own activity, which is totally separated from all un-
derstanding. By the higher part [of the soul] they are assisted so ex-
tensively and promptly that with a marvelous swiftness-of-movement
they rise upwards more quickly than can be thought, truly in imita-
tion of breathing in and out. By means of the affections swiftness-
of-movement (as was said above) and by means of the extensive and
very imploring fervor of these movements, the exercise of all specu-
lative knowledge is repulsed and restrained as is a beggar of no worth,
although he importunately mixes in. [101] This fact cannot be de-
scribed, or sufficiently explained, in wordsaccording to the text of
The Mystical Theology 3: Ascending now from lower things unto the
Supreme [Being, our discourse] is contracted in accordance with the
measure of the ascent. And at the end of the ascent our entire [dis-
course] will be without vocalization and will be united ineffably to
, etc.138 Therefore, Uncreated Wisdom wanted to reserve for itself
alone the teaching of this splendid wisdom, in order that every moral
creature might know that in Heaven there is a Teacher who reveals
the only true wisdom to His chosen scholars, [doing so] through heav-
enly infusions, and heavenly rays, of His splendor.
[102] A second reason [for the inexplicability] is in order that
 Via Unitiva 111

[mystical wisdom] might put to silence all the wise men of the world.
For if a simple elderly woman or a rural peasant prepares himself in
the aforesaid manner, he can arrive perfectly at being elevated unto
this wisdoman arrival point that no natural knowledge or mortal in-
dustry apprehends. [103] A third reason is given in the Book of Wis-
dom: viz., because by His own power He has trod upon the necks of
all the proud and exalted.139 For howsoever distinguished a cleric is,
howsoever more glorious than all others n90 a cleric is, he does not at-
tain unto [even] the fringes of this wisdom, which is known to be el-
evated above every mind. [He does not attain thereunto] unless by
means of the childish way, viz., the purgative way, while having sup-
posed himself to have sinned mortally, he prepares himself for the uni-
tive way, grieving and mourning over the fact that he has provoked the
Bestower-of-all-wisdom to indignation against him because of his pre-
vious sins. Therefore, it is necessary that the necks of the proud and
exalted be bent down to the humility of beginning children. Hence,
in that situation there is fulfilled the prophecy in which the wisdom
of the wise is reproved.140 And only the humbleness of purgative low-
liness is required by that Supreme [Being], who has deposed the
mighty from their seat and has exalted the humble.141
[104] But when [in that text] there is said Rise up ignorantly,
that with respect to which that rising upwards occurs is also men-
tioned: viz., for the purpose of being united with the Most High, who
is above mind and cognition. And the reason for [this ignorance] was
mentioned, in part, earlier-on: viz., because there is required there nei-
ther grace nor glory nor the dismissal of punishment, nor any thing
other than those desires of rising actively upwards.n91 But He alone,
to whom the mind desires to be uniteddesiring it for its own sake
and in terms of a trodding under of forceful desiresis attained be-
yond every human mind and all human cognition. He is attained, with
respect to this [mystical] apprehending, according as He is perceived
by the inclining affections. Thus, not only does the mind see Being
itself in an absolute way, but, as was said, even the mode of appre-
hending Him when He is touched by the affections is extended above
mind and reason.
Gods Infusing of Himself
[105] Hence, the whole of this wisdom is perfected only by
means of the following: viz., that the affectionsestablished in their
supreme summitdesire, through the cutting off of the entire intel-
112 Via Unitiva

lectual operation, nothing other than to be united to God alone.n92 And

because this [cutting off] is difficult, there is added: as far as is
possible, up to the point where [the soul] can say with the Psalmist:
Lord, You have broken my bonds; to You will I sacrifice a sacrifice
of praise.142 For when, as being bonds preventing a perfect unitive
reaching-forth, the aforementioned hindrances are removed with di-
vine helpi.e., when all perceptible objects are removed, along with
all intelligible objects and, especially, the intervening activity of the
intellect, which always wishes to apprehend Him unto whom the af-
fections are inclinedthen the affections are free, like a small bird.
The soul, being elevated only by the wings of fervent affections, en-
joys such freedom that as often as it most fervently wills to, it is
moved unto God.
So, too, as one who is praying with desirous affections by means
of the affections of the mind (as far as is possible here below), let the
soul pray very intently, as if it were to see God face to face. For the
mind, which is thus raised up beyond itself by an elevating movement,
seems to be completely, as it were, outside the body. Hence, the rea-
son for saying as far as is possible is that no mind, except by di-
vine infusion, perceives this [face to face encounter][a fact] indicated
in Chapter 1 of [Dionysiuss] The Divine Names: It is fitting to ascribe
to the [Deity] a super-substantial knowledge of the unknown super-sub-
stantiality, which is above reason and intellect and substance. We [are
to] look more highly upwards to the extent that the ray of speculative
words infuses itself [and leads us] to the higher splendors, etc.143
[106] The foregoing is the same as [saying] that the wisdom that
comes through ignorance (as previously indicated) is received by the
teaching of God alone. And the greater the number of speculative
words that the affections receivereceive, viz., by divine influxes,
by means of which the communicative mind is delighted very fully
with the Belovedthe more intimately God alone infuses Himself into
the mind, in order that He Himself who is true Wisdom may be known
more clearly through the very divine rays.
Surpassing of All Things, including Oneself
[107] Afterwards, there are added [the words]: For indeed, a
surpassing of yourself . For not only does unitive wisdom urge that
creatures be completely dispensed with but it also and especially mor-
tifies the intellect and submits itself to divine influence alone. And re-
garding this surpassing [of oneself] the Apostle says to the Corinthi-
 Via Unitiva 113

ans: Whether we surpass in mind, [it is] to God , etc.144 And by

means of this continued surpassing on the part of inflamed love, the
soul obtainsthrough its fiery extendings, which consume the rust
a more effective separation and purgation, and the soul is more ef-
fectively deserving than when it first begins to rise upwards by means
of this wisdom. For just as in the case of physical things there is a
twofold purgationviz., through water and through firethe same
holds true in the case of spiritual things. For the first purgative way
purges through griefs, through frequent chastisings, and through tears;
but much more efficacious is the purgation that comes by way of fer-
vent loves rising-upward. Hence, the affections are very easily con-
ducted upwards, since through their fervors surpassing-[movements]
they have now become much lighter than at the beginning of the ex-
ercise of rising upwards, and they have become free of all that holds
them back (i.e., free of mundane delight). And being now free of all
alien inclination and with all obstacles now completely removed, and
being free from bonds, the affections are very easily conducted up-
wards unto the brightness of the Divine Incomprehensibility.
Hence, this is the order of rising upwards: First, it is necessary
to leave behind the consideration and love of perceptible things and
the contemplation of all intelligible things. And so that it may be unit-
ed more intimately to Him, let pure affection, without any admixture
of intellect, rise upward unto Him whom in its inclination it knows to
be the only one to quiet its desire. And by means of this rising up on
the part of longer-lasting anagogical movements, the affections are
more and more extended; and, as if by certain fiery sparks the mind
is purged more efficaciously, purged even of the love of carnal things.
And finding rest elsewhere, without any trace of the flesh, necessari-
ly the mind is much more secluded than previously. And hereupon the
affections are made more easily movable with pure movements, so that
as often as they wish, they are moved most fervently without any med-
itation on the part of a preceding act-of-intellect.
[108] Hence, [Dionysius] says at first: Rise upwards ignorant-
ly. And [then] he says here, You will be raised upwards. It is as if
he were saying that at the outset of the exercising of anagogical ris-
ings-upward the summit of the affections rises upwards with difficul-
ty. But through loves extending itself above itself, and through a quite
efficacious purgation, the affections rise upwards at will, as if with-
out difficulty. And by means of the ease of movements [the soul] is
marvelously lightened, so that although within its anagogical move-
114 Via Unitiva

ment nature and love proceed in equal measure, nevertheless with hin-
drances now removed and, accordingly, with a greater infusion com-
ing from on high, the fervor of love, much more than the strength of
the natural affections, brings about incomparably and quite effective-
ly the ease and the promptness of the movements. [109] And this is
what was meant by removing all things, etc.145 Here there are
especially mentioned two things that it is necessary to leave behind:
viz., anything that can entice and every discrete thing. The former of
these has to do with the affections. For by whatever created thing [the
soul] is influenced it has, necessarily, an attachment to it. And, as a
result, it is ensnared; and then it is made less able to rise upward to
things divine. But not only that which can entice but also every dis-
crete thing [is to be left behind]. For discrete thing refers to every-
thing that is known by means of its own form, everything that has
distinct being. It is necessary that speculation on these distinct things,
and contemplation of these distinct things, be removed. For just as
everything that can entice renders the affections unclean when the af-
fections are taking delight in creatures more base than themselves, so
the intellect is made unclean by the second thing. That is, the intel-
lect is darkened, for when it is filled only with human speculative
knowledgeas compared with this wisdom, which comes through
super-resplendent divine raysit is dimmed as if by a certain be-
darkening cloud.
Rapturous Vision of God
[110] But this last remark is not only about the quite easy rising
upwards but is also about the intelligences supreme knowledge. For
according to Blessed Dionysiuss wisdom, the only true knowledge
of divine things is knowledge that results from the experiential ac-
quaintance of an actual rising-upwards. Hence, as is fitting, it hap-
pens by divine mercy to one who is rising upwards that after his mind,
throughout many cycles of time, has yearned to embrace its Beloved
more intimately with a more fervent bond of love, then for a while, in-
sofar as the mind is capable, a blessed vision (as occurs in a rapture)
is granted to it. [It is granted] especially because the mind is cleansed
of what can entice and of what is a discrete form.146 And, thereupon,
the mind is raised up unto the ray of divine darkness, i.e., unto the
light of divine incomprehensibility, which there [in the passage under
consideration] is called darkness. In accordance therewith it is said in
[Dionysiuss] Letter to Timothy: Divine darkness is the inaccessible
 Via Unitiva 115

light in which God is said to dwell; and [that light] is invisible because
of its exceeding brightness, etc.147
[111] Hence, this wisdom is present immediately before the
awareness of rapture. And in this way the Beloved says to the one who
has been yearning for a long while: Friend, go up higher.148 Ac-
cordingly, at first Rise upwards is commanded;149 and then you
will be caught upwards [is said].150 For in the rising-upwards of uni-
tive wisdom nature operates, along with grace. However, in this
supreme elevation of the intelligence, grace alone works very imme-
diately as it elevates. [This working occurs] with respect to the ele-
vation that has to do with rapture, according as the mind is raised up-
wards in the body to such an extent that it is separated from the bod-
ily senses. For in this ultimate elevation of the intelligence both the in-
tellective power and the affective power obtain, principally, the per-
fect functioning of their own acts. [They obtain perfection] not in the
mode of their being acted upon but in the mode of their acting.
Those Who Are Arrogantly Unlearned
[112] Afterwards, it is said: See that none of the unlearned hear
these things.151 And [Dionysius] gives this admonition at the end of
the first book of The Divine Names. Writing as follows to Timothy and
speaking of knowledge by way of a preceding love, he says: Let us
lend [holy ears] in the case of holy matters, settling holy matters in ac-
cordance with divine tradition and removing them from the practices
and the derisions n93 of the unlearned. But if there are at all some such
men, let us rather free them from attacking God in this regard, etc.152
[Dionysius] very frequently gives this same admonition in his other
books. And here is the reason that he assigns immediately afterwards:
viz., because by means of the knowledge which accords with them,
they think that they can know Him who has made darkness His hid-
ing-place.153 For they cannot apprehend God except under the form
of the good or the true or the delightful, etc.
[113] And this anagogical wisdom is a certain theoretical wisdom
that (1) is distinct in and of itself and that (2) is different from all spec-
ulative knowledge, and that (3) transcends all rational n94 apprehension.
And because many wise men and many teachers are not able to rec-
ognize this [point], they scoff at this supreme wisdom. And, thus, in
this way they attack the Most High God, the Bestower of this wis-
dom. And so, together with Blessed Dionysiusyea, rather, what is
more, together with our Lord Jesus ChristI ask whichever man sees
116 Via Unitiva

this present writing not to show it at all to the unlearned teachers, to

the philosophers of the world, to those leading a carnal life. [I ask
him not to show it] unless [those to whom it is shown] wish to begin
with this childlike way, viz., the via purgativa. And sooner than would
be [true of] any industrious worker not only in some one of the lib-
eral arts but also in the mechanical art, those who ascend gradation-
ally by means only of divine infusion will prove, within themselves,
all the things that have been said [by me]prove them in a much bet-
ter way and by a quite delightful and most veracious experiential ac-
quaintance.
Purpose of the Present Work
[114] But I wished to write this present work to this end: that
those who are less experienced in this wisdom may direct their steps
[to it] by means of an assured journey, knowing that [this wisdom] is
found very quickly. But if at the beginning of the purgation or of the
ecstatic rising-upwards a surprising difficulty is experienced [by these
individuals], nevertheless though they are afflicted in a few respects,
they will very quickly be well rewarded in many respects.154 Thus,
they will see by experience that which eye has not seen, which ear has
not heard, and which has not entered into the heart of man.155 Here
also in the present life they will cling to Him through a love of this
supreme wisdom, so that their mind will say: I am holding onto Him
and will not let go of Him.156
Now, notwithstanding the fact that this wisdom is regarded by the
unlearned as a foolish wisdom, there is appended157 [by me] theoret-
ical considerations, wherein I proceed by way of arguments and rea-
sonings as to how the mind can rise upwards, how obstacles are to be
removed, what the means of union are, and many other issues that in
this regard pertain to the confounding of human philosophy. But also,
lest the ascent of such great wisdom seem to be irrational, I dispute
quite openly by means both of theological arguments and of arguments
based on considerations of nature, as well as by means of anagogical
arguments taken from [a consideration] of eternal reasons.
Difficulty and Ease of Mystical Wisdom
[115] And so, the wisdom [spoken] of [by] Dionysius is seen to
be very difficult, because its mode of proceeding is above all reason-
ing and because the wisdom is received only by an instilling from the
Holy Spirit. [It is] especially [difficult] because of the procedure of
The Divine Names and The Mystical Theology, according to what is
 Via Unitiva 117

said at the outset of The Divine Names, where we are told that this
teaching is declared not in persuasive words of human wisdom but
in the exhibiting of the theologians powera power incited by the
[Holy] Spirit. In accordance with this power we are ineffably and ig-
norantly joined to things ineffable and unknownjoined in accor-
dance with a union better than our intellectual power and operation,
etc.158 Therefore, when the Holy Spirit moves the summit of the af-
fections (in accordance with the Psalmist,n95 [who says] Touch the
mountains, and they shall smoke159 ), then the entire profundity of
Dionysiuss wisdom, at the point where it exceeds the intellect, is
proved to be very certain, very easy, and very lovablemore than is
true of the easiness of any other discipline. For [that profundity] pro-
ceeds apart from all doubt and apart from [mere] opinion. And so, be-
cause practical knowledge must precede theoretical knowledge in
order that the latter may be possessed very easily: theoretical knowl-
edge follows after practical knowledge. Therefore, may peace and an
influx of divine goodness be granted to all lovers of true wisdom.
AMEN.
 [THE DIFFICULT ISSUE]
[Quaestio Difficilis ]

[1] In order to display the truth of those hidden and mystical

things that have been spoken of, I pose a difficult question. By means
of this question the truth of this wisdom shines forth quite clearly to
anyone who has understanding. In particular, I ask whether the soul,
with respect to its affections, can be moved unto God [merely] by
yearning and desiring, apart from any preceding or accompanying re-
flection on the part of the intellect.
[2] It seems that it is always necessary to reflect before the af-
fections are moved unto God by means of an expansion of love.
[PRO]
[3] First, [this point is proved] in the following way by [appeal
to] authorities. For example, in the Psalms there is said: During my
meditation a fire will be kindled n1 [within me].1 Therefore, the mind
must first of all reflectively meditate, before the affections are inwardly
kindled and before through the affections the mind rises upwards, by
the fire of love, unto its Beloved.
[4] Likewise, Augustine [says]: We can love things unseen but
cannot at all love things unknown.2 Therefore, it is necessary first
of all to know by reasoning or by reflecting intellectually, before any-
thing is loved with the affection of love. Therefore, necessarily, re-
flecting precedes the affection of love.
[5] This same point is proven by rational considerationsfirst of
all, by means of the following consideration taken with respect to God.
For in The Divine Names VII the soul that through desirous love ac-
tually extends itself unto God, whom it loves, is called deified. For
through the expanding of love the soul is conformedaccording as it
is possible for a creatureto the most super-excellent Trinity. How-
ever, in the Trinity the case is such that in the order of nature there
first comes the Father, who is the Supreme Power; secondly, there
comes the Son, who is the Fathers Knowledge or Supreme Wisdom.
Thirdly, there comes the Holy Spirit, who is the True Love that unites,
by means of His procession, the Father and the Son. Nevertheless,
there is not in the Trinity any earlier or later according to time. For
all three persons exist equally from eternity. Rather, [there is earlier

118
 Quaestio Difficilis 119

and later] only according to nature (as was said) and according to our
understanding. Therefore, the begetting of the Son, who is true and
supreme Wisdom or Knowledge, naturally precedes the procession of
the Holy Spirit, who is True Love. Therefore, in the case of the soul,
which endeavorsthrough an expanding of love, as far as is possible
according to the measure of its smallnessto imitate the most blessed
Trinity: the situation will likewise be such that first of all there will
be there a certain reflective or apprehending knowledge (of Him unto
whom the soul tends) before the soul can yearningly rise upwards unto
God by means of desirous love. Hence, reflective knowing always pre-
cedes the affection of love.
[6] Furthermore, according to that which Blessed Dionysius says,
the church militant imitates, insofar as possible, the church triumphant.
Therefore, the believing soul that wills to rise-upwards through love
rises upwards by stages, according to the gradations present in the or-
ders of angels; and the soul especially imitates the loving [angelic]
minds of the ultimate hierarchy, in which there are three orders: viz.,
Thrones, Cherubims, and Seraphims. Therefore, in the case of the soul,
it is necessary to rise upwards while actually willinga phenomenon
that imitates the three properties or functions of the three angelic or-
ders. First of all, [it is necessary] that the soul be a Throne, i.e., that
it leave behind, completely, all other things (e.g.,n2 worldly honors,
carnal affections, earthly delights), so that God alone reside in it, a seat
for Him having now been prepared. Secondly, [it is necessary] that
the soul be a Cherubim. Cherubim symbolizes fullness of knowl-
edge; and this state comes about by means of light that is divinely in-
fused. By means of this light the mind, in reflecting super-intellectu-
ally, knows divine things, and apprehends celestial things, above
human understanding. Lastly, it is necessary that the soul be a
Seraphim, the Seraphim being the highest order. In other words, it
is necessary that the affections, desiring God alone and nothing else,
be subsequently kindled unto Him whom the cherubic mind already
knowskindled through fiery emotions. And thereupon [the soul] is
a Seraphim, which symbolizes the fervent. For since the Cherubim,
to which is ascribed reflective knowledge, precedes hierarchically the
Seraphim, which is understood to be the fervor of love: in the soul,
which endeavors to imitate this threefold angelic office, the case will
be such that knowing through reflective thinking will precede actual-
ly being ablaze through love. Thus, the affection of love does not at
all rise upwards without preliminary reflection.
120 Quaestio Difficilis

[7] Furthermore, the soul, in rising upwards through love, en-

deavors to be conformed to those blessed minds of the saints who are
contemplating God face to face. But there [i.e., in the case of those
saints] seeing comes before cleaving-through-love; for unless they
knew with the intellect that unspeakable Beauty, they would not at all
cleave unswervingly to it with inflamed affections. (In the delighting
of the affections, beauty is perfected.) Therefore, unless in us knowl-
edge preceded the affection of love, we would no longer be conformed
to the minds of the saints in glory. These saints behold the Divine
Beauty in such a way that they take delight in it through lovetake
delight above all understanding and by means of inner affections. In
the case of these saints, then, understanding precedes loving.
[8] Moreover, in accordance with the souls being ordered in its
powers, it is moved naturally and orderedly in a corresponding way.
But I see that from the moment of its creation the soul has three nat-
urally distinct powers: viz., memory, intelligence,3 and will. In us
memory is nothing other than the possession of divine likeness. But
in us intelligence is that by means of which each soul knows its Cre-
ator naturally rather than by investigating or by reasoning. But will is
the power by which the soul loves its Creator and naturally tends unto
Him. And elicitable from this last consideration is the reason why the
human affections cannot be satisfied to the full with earthly riches, de-
lights, or n3 honors; for the affections tend toward God alone, and in
Him they find their final rest. Therefore, since the power of intelli-
gence (in which there is reflective thought or knowledge) naturally
precedes the power of the will (in which there is fervor or affection-
of-love), the movement-of-the-intelligence, which is thinking, pre-
cedes the movement-of-the-will, which is loving. Therefore, it is not
the case that any affections canwithout preliminary reflection on the
part of the intellectrise upwards by means of the affection of love,
no matter how much they are elevated by inflamed emotions that are
divinely infused.
[9] Furthermore, this same point is observed in regard to the sen-
sible power of apprehension and in regard to the sensible motive
power. For, first of all, it is necessary that that toward which I am
moved be loved imaginatively and that I conceive it beforehand in a
perceptible way. Therefore, it is necessary that I apprehend with the
outer eye or with some other sense something pleasant before I delight
in it or desire to have it. Therefore, by reason of the foregoing con-
siderations the case with regard to the cognitive and the motive pow-
 Quaestio Difficilis 121

ers will be such that I conceive of God (or some other delightful thing)
before I can inwardly yearn for Him through my affections or can to
some extent delight in Him. Accordingly, reflective thinking always
precedes rising upwards through love.
[10] Moreover, according to what Blessed Dionysius says at the
outset of The Mystical Theology: in the rising-upwards of love one
must dispense with all intellect and with all reflection on perceptible
creaturesand also with reflection on God and the angels. But to
make this affirmation seems very foolish. For what will the mind do n4
if it cannot reflect on God or the Trinity or the angels? For the mind
seems then to be in a cloud or to be, as it were, at sea, since the in-
tellects knowledge always directs the love. For otherwise mystical
wisdom seems not to be wisdom but to be an abuse and folly.
[11] Furthermore, whatever is apprehended is apprehended under
some representation of beingapprehended, viz., either as one or as
true or as good. Therefore, God, howsoever He is apprehended, is ap-
prehended under a form of beingeither insofar as He is Supreme
Oneness or insofar as He is Supreme Truth or, furthermore, insofar as
He is Supreme Goodness. Now, He can be apprehended in any one
of these modes only through reflective thought. For example, if I ap-
prehend Him as one, I must reflect on oneness; if [I apprehend Him]
insofar as n5 He is true, [I must reflect] on truth; if [I apprehend Him]
insofar as n6 He is good, [I must reflect] on goodness. Since [the fore-
going is the case], then since loves apprehending apprehends God in-
sofar as He is good, preliminary reflecting on goodness itself must in
that case precede [the apprehendings] being moved by the affections.
Therefore, , etc.
[CONTRA]
[12] On the other hand, it seems that without preceding or ac-
companying reflection the affections, being disposed through love, are
freely moved unto God. [This seems true], first of all, on the author-
ity of the great hierarch Dionysius, who at the outset of The Mystical
Theology speaks as follows to Timothy: But you, dear Timothy, as
concerns mystical visions: with great contrition leave behind the sens-
es and the intellectual operations and all things perceptible and intel-
ligible and all things existing and not-existing; and, as far as possi-
ble, rise upwards ignorantly unto a union with Him who is above all
substance and cognition, etc.4 Since, then, according to this [text],
in loves mystical rising-upwards one must leave behind every intel-
122 Quaestio Difficilis

lectual operation or reflection and must rise upwards only in accor-

dance the the uniting-power of affectionate lovea uniting-power that
is beyond all understanding and knowledge: the one who truly loves
rises upwards by means of loves affection, apart from any preceding
reflection.
[13] Furthermore, in Dionysiuss Mystical Theology there is said,
according to the third translation: Through the uniting-of-love, n7
which is productive of true knowledge, one is united to the intellec-
tually unknown Godunited by means of a much nobler form of
knowledge than is any intellectual knowledge. For because one leaves
behind intellectual knowledge, he knows God above intellect and
mind, etc.5 Since, then, (as is said there), God cannot be known
through intellectual cognizing, He is known most truly through loves
contact. Therefore, (as is clearly said there), it is necessary to leave
behind all intellect and to rise upwards unto God only through the af-
fection of love.
[14] Moreover, in The Divine Names VII it is said: But it is nec-
essary to see that, indeed, our mind has a power-of-understanding,
through which it beholds invisible things; but there must also be a
uniting that expands the minds naturea uniting by means of which
the mind is joined to those things that are above it. Therefore,n8 it is
necessary to understand divine things in accordance with this [unit-
ing]to understand them not according to ourselves but according to
ourselves as made whole and as deified wholes.6 Therefore, although
in human matters it is necessary to understand before being affected,
nevertheless in regard to true and experiential knowledge of divine
matters it is necessary to sense through love before the one who sens-
es reflects intellectually. Therefore, it is necessary first to rise up
through love, in order that from that state of cognition there be left in
the mind true cognition. For that which the affections sense experi-
entially as regards the divine names is also truly understood by the
intellect.
[15] Furthermore, in the same chapter on mystical wisdom the
following is said: Excellently praising this irrational, mindless, and
foolish wisdom, we say that it is the cause of all mind and reason and
of all wisdom and prudence. And in it is all counsel, and from it is
knowledge and prudence, and in it are hidden all the treasures of wis-
dom and knowledge, etc.7 Since, then, Dionysius calls the wisdom
irrational, it does not proceed by means of an investigation that makes
use of arguments. And since he calls it foolish, it does not proceed as
 Quaestio Difficilis 123

would anothera scholasticscience. For in proceeding in an ordered

fashion, we first of all have knowledge (of whatever it is that we un-
derstand). Therefore, if mystical theology proceeded first of all by re-
flecting or meditating and through the use of arguments, as we see to
occur in other procedures, then it would not have been called by
Blessed Dionysius foolish and mindless (i.e., without mind). For the
affection of love is kindled without any mental reflection or medita-
tion. Therefore, from the affection of love knowledge is left in the mind,
and not vice versa.
[16] Moreover, the Psalmist [says]: Taste and see, etc.8 There-
fore, since tasting has to do with the affection of love but seeing has
to do with the intellects reflecting or meditating: it is necessary to rise
upwards by means of the motion of love before intellectually knowing
the very hidden God by means of reflecting. For the general rule in
mystical theology is this: that it is necessary to have practical knowl-
edge before having theoretical knowledge; i.e., [it is necessary to have]
practical exercise in the heart before having a knowledge of those
things that are spoken of.
[17] Furthermore, this same point is evident from the authority
of the Commentator of Vercelli,9 who comments on The Mystical The-
ology [of Dionysius] as follows: This employment of wisdom sus-
pends the uses and the functions of the senses, of the imagination, of
reason, of both the practical and the theoretical intellect; and it ex-
cludes everything understood and everything understandable; and it
transcends being and one and [every] mirror and [every] symbolism;
and by divine grace it unites to the Divine Spirit the summit of the
principal affection, etc. Therefore, in mystical affection no reflection
or knowledge is required on the part of the intellect.
[18] Moreover, this same point is proven through a rational con-
sideration adopted with regard to divine matters, because the rational
mind is perfected according as it rises upwards unto divine things in
an orderly manner, ascending by stages. Now, I see that in the Divin-
ity there are three persons: viz., Father and Son and Holy Spirit. For
the Son is Supreme Wisdom, and the Holy Spirit is the Love that
unites both. But the Holy Spirit, who is True Love according to na-
ture as well as according to our understanding [of Him], but not ac-
cording to time, is the last person in God. For first of all comes an
understanding of the Father as begetting; secondly, of the Son as be-
gotten, thirdly, of the Holy Spirit as proceeding from the other two.
Therefore, the Holy Spirit is last and [of the three] is the closest to
124 Quaestio Difficilis

us. Therefore, since the soul, in ascending by stages progresses in an

orderly fashion, it is necessary that the soul have lovewhich is as-
signed to the Holy Spirit because the Holy Spirit is closest to usbe-
fore it have reflective understanding or even wisdom, which is as-
signed to the Son. Therefore, the affection of love precedes knowing,
and not vice versa.
[19] Furthermore, in accordance with the fact that the soul re-
ceives an influx from God, the Fount of all happiness, it advances after
the fashion of the church triumphant. But according to Dionysius it
is evident that the order of Seraphims (Seraphims symbolize the fer-
vent) receives from God an inflow sooner and more abundantly and
more perfectly than does the order of the Cherubims (Cherubims sym-
bolize fullness of knowledge). Therefore, the affections, through the
fervor-of-love (which corresponds to the Seraphims), are influenced
by God and moved unto God principally and antecedentlybefore the
intellect reflectively understands that which the affections desire. (This
act of understanding corresponds to the Cherubims.) Accordingly, the
affections are moved unto God antecedently, apart from preliminary
reflection on the part of the intellect; instead, understanding follows
after the affections.
[20] Moreover, the rational spirit receives an inflow from God,
antecedently and principally, to the extent that it is nearer to Him. But
the affections, when disposed especially through love, are supreme in
the rational spirit and, as a result, are nearer to the Uncreated Spirit.
Therefore, within the [rational] spirit the summit of the affections (as
being nearer to God) is touched by God through the infusion of in-
flamed lovetouched before the intellect (which is a power much
more distant from the Supreme Creator than are the affections) has
[the capability] of apprehending Him.
[21] Furthermore, since God is distant from each creature by an
infinite number of gradations, as it were: in order for Him to be known
to some extent in this miserable situation [of ours], the soul must ap-
proach Him in such a way that He is somehow or other apprehended
by it. Since, then, love alone, through extending itself, makes the soul
approach unto God: the more fervently the mind loves, the more close-
ly it approaches the Fount of light. And, as a result, the nearer the mind
is, through love, to the Fount of light, the more the intellect is illu-
mined by that Fount through knowledge. Therefore, as regards divine
matters, fervent loving precedes reflective knowing.
 Quaestio Difficilis 125

SOLUTION
[22] According to Blessed Dionysius at the beginning of The
Mystical Theology [the following] must be said: this wisdom is pred-
icated only of Christians. Hence, it presupposes a foundation of love
and a knowledge that comes from faith. Hence, no mortal, howsoev-
er philosophical or knowledgeable he is, has been able or will be able
to apprehendby an investigation of rational considerations or by the
exercise of intellectthis wisdom, which is present in the minds
supreme affection and which transcends the capability of human na-
ture. Rather, this wisdom is mercifully disclosed by paternal affection
only to sons who are expecting consolation only from the Eternal Fa-
ther. And so, it is called mysticali.e., concealed or hiddenbecause
it is known by few. [23] Hence, it must be noted that there is a twofold
mode of apprehending, in accordance with the twofold natural power
of attaining unto God. For each soul has the power of understanding
(this is the power of the intellect) and the power of loving (which is
called the affection). By means of these two powers the soul appre-
hends God, who is Supreme Truth and Supreme Goodness. Hence, we
apprehend truth by means of the intellect, and we attain unto goodness
by means of the affection. In accordance with these two [powers] there
is a twofold way of excellence. The one way is in terms of the intel-
lect. It is called contemplation, and it is befigured by Rachel,10 who
is comely in appearance. [It occurs] when the mind, by a light divinely
infused from on high, receives the power to contemplate heavenly
things reflectingly or meditatingly. The other way is in terms of the af-
fections and is called the fervor of love. [It occurs] when by the fire-
of-the-Holy Spirit sent from on high the soulwith flaming affections,
and yearning for God alonedesires only Him, in order that it may
be more intimately united unto Him through a closer bond of love.
And this is called the perfect part of Mary,11 who was fervent with
desire, as is told in [the Gospel of] John.12
[24] Hence, just as the New Testament is more excellent than
the Old Testament, so the way-of-love (or the way of the perfection
that there is in the fervor of love)a way befigured through Mary
is more noble than is mental n9 meditation, or intellectual contempla-
tion, which is befigured through Rachel. But in order that truth may
be seen more perspicaciously, we must note [the following]: that in the
intellect contemplation is twofold; likewise, in the affection a twofold
fervor of love is acquired. [25] For there is a certain meditation or con-
126 Quaestio Difficilis

templation from lower things to higher things; and, conversely, [there

is] a certain [contemplation] that descends from higher things to lower
things. Concerning the former Richard of St. Victor makes a determi-
nation in his Archa Mystica, showing through forty-two meditations
(or considerations) on created things how it is that the mind, adorned
with the light of understanding, is supposed to attain unto knowledge
of the Supreme Creator. Thus, just as the Israelites came from Egypt
unto the Land of Promise by means of forty-two dwelling places, so
through those forty-two considerations, ordered in six grades, the be-
lieving soul attains unto a knowledge of the Supreme Trutha knowl-
edge adapted n10 to every rational spirit.
[26] But the other [kind of] contemplation proceeds conversely.
For the mind, by means of light infused from on high, judges medi-
tatingly about lower creatures in accordance with standards of truth
and eternal rational principles, which, in accordance with divine illu-
minations, it perceives within itself. And according as the soul is in-
fused with fuller light by a radiating from on high, so much more high-
ly reliably does the mind examinemuch better than by reasoning
the truth in creatures and in all effects, in accordance with those caus-
es and rational principles that are the same thing as God, from whom
every exemplified and conceived creature originally went forth. Nev-
ertheless, we must not understand that this contemplating fails to ob-
tain its end in the affection [of love, since] otherwise, it would not be
contemplation. But at present [I will say] nothing about these matters.
[27] The fervor of love is much more excellent and much more laud-
able and much easier to obtain [than is reflective meditation]. But
there is a twofold mode of attaining unto this fervor of love: one mode
is scholastic and common; the other is mystical and hidden.
[28] For the first [mode, viz., the scholastic mode] occurs by way
of inquiry and of elevation, and it is originated from lower things,
and over a quite prolonged period of time it mounts upward to the
Supreme [Being] through practice. For example, this mode of loving
God occurs by way of a preceding meditation. For, first of all, the
faithful student beholds outern11 creatures with his outer sense, i.e.,
with his outer eye. Next, mounting upward a little higher, he pre-
serves, reposited in his imagination, that which he has just seen n12
with his outer eye. Thereupon, rising still higher: by reasoning and
comparing he finds, necessarily, the one Creating Cause of all things.
And in this way the philosophers have arrived at a knowledge of
God.14 For through beholding such a magnitude of creatures, so love-
 Quaestio Difficilis 127

ly an ordering of them, and their very great usefulness, the philoso-

phers and all others know very reliably the one most powerful, most
wise, and most excellent Creator. And this [knowing comes] through
a power of the soul that is higher than the outer senses and the imag-
inationn13a power which is called reason. [29] Thereupon, from the
foregoing consideration of creatures and by means of the aforesaid
[occurrences] a certain lasting disposition [habitus] and a certain
being is left in the intellect. And in order to contemplate divine
things more clearly, the mind is elevated not only through the view-
ing of creatures but also through radiation and through illumination,
infused somehow by God. And this power is called the intellective
power, or the intellect; and the intellect engages only in pure medi-
tation. [30] Finally, every meditation or contemplation reaches its goal
in a desirable affection. Hence, any n14 meditation or contemplation13
is of little or no use without subsequent love.n15 Accordingly, Au-
gustine says14 that it is possiblen16 to reflect meditatingly by flitting
about but that [only] by loving is it possible to cling [to that upon
which one reflects]. Thus, [as concerns the scholastic mode], reflec-
tion or meditation always precedes the affectionn17 of love. Second-
ly, the believing soul, without [making use of] any other creatures, is
aroused affectively by God only by means of the reflective thought
that is infused by God.
[31] But the other [i.e., the mystical] mode of ascending unto
God is much nobler than all the foregoing [steps] and is also much eas-
ier to obtain. And this mode is unitive wisdom, which is present in
loves longing when [the soul] yearns [to ascend] higher by means of
fiery affections. In The Divine Names VII this wisdom is defined by
Blessed Dionysius as follows: Wisdom is a most divine knowledge-
of-God that is acquired through ignorance in accordance with a super-
mental unionacquired when the mind, withdrawing from all other
things and subsequently taking leave even of itself, is united to super-
resplendent rays, once it has been illumined by the inscrutable and pro-
found light of wisdom.15 [32] Hence, as concerns this wisdom, ac-
cording to what is said at the beginning of The Mystical Theology: the
senses and perceptible things are commanded to be left behind,n18 [as
are also] things understandable and things not-understandable. Thus,
this wisdom draws upwards the affections of the lover, [and it does
so] without any preceding investigation or meditation. Accordingly,
there there is no need to reflect either about creatures or about angels
or about God or about the Trinity. For this wisdom is capable of yearn-
128 Quaestio Difficilis

ingly rising upwards not by means of a preceding meditation but by

means of the affections longing.
[33] But, nevertheless, we must note that this wisdom is under-
stood in one way in the case of those who are progressing and in an-
other way in the case of those who have been perfected. For, neces-
sarily, those who are progressing have to be purged by means of the
pathway that has been spoken of. And after a while they must, by re-
flecting a bit, make contact with God Himself, who inflames [them]
from on high. However, [they progress] not by meditating on God or
on the angels, as was said, but by rising upwards in accordance with
the pathway that immediately succeeds the purgative way16 in my
quite brief exposition of the Pater noster. But after the affection has
quite diligently elevated itself by exercising itself protractedly or by
[the ascending believers] reflecting in accordance with what is taught
there [viz., in my earlier section on the Lords Prayer], then all re-
flection or meditation is dismissed, and the mind of the one who is
ascending is elevated only through the longing of loveelevated as
often as he wills to be, whether during the day or at night, whether
indoors or outdoors, as he yearns only for union with his Beloved. And
in this case the affection of love precedes reflection. For that which
the affection senses, the intellect truly understands.
[34] And just as was stated regarding contemplationviz., that
it is twofold, one [type] which ascends, another which descendssuch
is also the case regarding the affection of love. For according to the
scholastic way, [the soul] ascends from lower creatures unto the af-
fection of love; but with regard to mystical wisdom the opposite ob-
tains. For that True Lovewhich is the Holy Spirit, the third person
in God and the person last with respect to the origin of the persons
is nearer to us and is first with respect to our affective rising upwards
unto God. Hence, through the fire of love the Holy Spirit touches and
kindles the summit of our affective [power] and draws [us] ineffably
unto Himself, without any reflection or rational inference. Accord-
ingly, just as a stone is drawn by its own weight and is naturally borne
downward toward its center, so the summit of the affectionsby its
own weight and by the straight path and without deviationis im-
mediately and without any preceding or accompanying reflection
borne upward unto God. [35] Hence, this powerwhich is the affec-
tion [of love] and which is the supreme thing in the human spiritis
immediately uniteable to the Holy Spirit by the bond of love. And this
power, insofar as it is what is supreme in the [human] spirit, is un-
 Quaestio Difficilis 129

recognized by all, as it were, except by those in n19 whom the summit

[of the affections] is touched immediately and moved immediately by
the fire of the Holy Spirit.
[36] Hence, Dionysius calls this a power that is immediately
moved by the Holy Spirit;n20 and his entire Mystical Theology pro-
ceeds in accordance with it. There he says the following: Even now
it is a law predetermined by us that the truth of those-things-said-
about-God be asserted by us not in persuasive words of human wis-
dom but in the exhibiting of the theologians powera power incited
by the [Holy] Spirit. In accordance with this power we are ineffably
and ignorantly joined to things ineffable and unknownjoined in ac-
cordance with a union better than our intellectual power and opera-
tion.17 And in accordance with this power, which is immediately
moved by the Holy Spirit, there is a much greater knowledge of God
than comes by investigating through any intellect or any reason. [37]
Thus, the summit of the affections is touched first of all. In accordance
with the affections we are moved unto God by means of fervor; and
from this contact a most true intellectual knowledge is reposited in
the mind. For only that which the affection [of love] senses about God
does the intellect most truly apprehend. Hence, in The Mystical The-
ology there is said: Through the union-of-love, which is productive
of true knowledge, one is united to the intellectually unknown God
united by means of a much nobler form of knowledge than is any in-
tellectual knowledge.18
[38] Moreover, as a result of this union the intelligence won-
derfully shines forth for investigating hidden [truths]. As a further
result of this union images in the imagination are separated off.
Moreover, because of this union the disorder of the outer senses is
restrained, as if by an inner rein; and the effect of the fiery affec-
tion overwhelms even the sensuality of the flesh and mortifies its
noxious corruption. For the more the mind is elevated through
yearning, the more the corruption of its evilly inflaming flesh is
weakened.
[39] Hereby is evident, in great part, the difference between the
scholastic and the mystical teacher. For their arguments proceed in
conformity with different understandings.
[REPLIES TO THE PRO-ARGUMENTS]
[40] To the first [argument],19 then, it must be said that the verse
In my meditation a fire will be kindled20 is understood with respect
130 Quaestio Difficilis

to those who are progressing; for in such [individuals] the fervor of

love does not yet abound. Hence, by [the souls] meditating a little in
accordance with that way which was mentioned in my quite short ex-
position of the Lords Prayer (not, however, by reflecting upon the
angels, supercelestial things, God, or the Trinity), the affections must
be aroused more effectively. However, in the third stage[viz.,] on
the pathway of unitive love, once the exercising [of love] has been per-
fectedguiding reflection is dispensed with. By way of illustration,
with regard to bridges: we see that in the initial construction of a
bridge wooden beams are used as supports for the stones; once the
edifice has been constructed and the stability of the stone layers has
become perfected, all the wooden beams are removed, for the struc-
ture of the stone layers can remain rigid without the assistance of the
wooden supports. Similarly, here too in the case of those who are pro-
gressing, reflection in the aforesaid manner is premised. Then follows
the affection-of-love, which, once perfectly n21 obtained, the assistance
of all guiding n22 or accompanying reflection or meditation is removed,
as was said above.
[41] To the second [argument] it must be said that I well con-
cede the following [claim]: We can love things that are unseen, but
we cannot at all love things that are unknown.21 For mystical wis-
dom presupposes knowledge by faith. Hence, at the beginning of The
Mystical Theology mystical wisdom is referred to as the wisdom of
Christians.22 Or [the claim must be conceded] for another reason, viz.,
because knowledge is twofold, and one [form of knowledge] does pre-
cede the affection of love. For with regard to the first [kind of] pro-
gression in accordance with the scholastic and common pathway, there
is a knowledge of God through created things or through the intellect
before the affection of love is kindled in the one [who ascends]. And
Augustines statement is understood in terms of this [kind of pro-
gression]. But according to Dionysius: in mystical progression the af-
fection of love precedes the intellects knowing, as was said. Now,
the Prophet David speaks of both [kinds of knowledge]. Accordingly,
as concerns the first [kind] he says: In my meditation a fire will be
kindled.23 And about the other [kind he says]: Come unto Him
(viz., through footsteps of love), and be illumined24 (through knowl-
edge of truth). And this latter knowledge is much more certain and
much more highly reliable than is the former [kind]. Hence, oftentimes
by means of certain features that are observed in something, that thing
is known to be delicious to eat. From this knowledge the appetite of
 Quaestio Difficilis 131

the viewer, in very many instances, is stimulated to partake. After the

food has been tasted, there remains a fuller and more certain knowl-
edge from the tasting than was the knowledge that preceded the tast-
ing. Likewise, we understand in the same way [what David says] in
regard to these [two forms of knowledge].
[42] To the third [argument]with respect to God , etc.
it must be said that [this argument] is sound as regards the common,
[scholastic] mode, if the soul is actually ascending. But as regards
mystical progression the opposite25 is the case. Thus, the objection
on the other side [i.e., in the Contra section] still holds good[a fact]
that is evident in the development of its arguments.
[43] Thereby the other argument [viz., the fourth argument] re-
garding the Cherubims and the Seraphims is evident. [That argument]
is true with respect to [the order of] ascending from lower things to
higher things; and, thus, knowledge precedes love, even as the Cheru-
bims precede the Seraphims. But the opposite holds true with respect
to [the order of] descending; for the Seraphim primarily and princi-
pally receives an infusion from God, before the Cherubim does. And
so, by comparison: in [the order of] descending, the affections are
moved unto God through love before the intellect perceives that which
the affections sense. And, thus, the second part of the Contra section
holds good.n23
[44] To the fifth [argument] it must be said that the case is dis-
similar regarding the blessed and regarding the pilgrims. For the
blessed behold the brightness of the eternal light face to face; and they
engage in contemplation, without any component imagery, without
any obscuring mist from the corrupt flesh, or without any intermedi-
ary. And there there is the supreme degree of ordinance, because there
there is no hindrance; and, thus, the intellect naturally apprehends the
Divine Beauty before the affections delight in it by an indissoluble
union.
But with regard to pilgrims: while existing in the bodily state
they love; nevertheless (as says the Philosopher)26 the human intel-
lect is mingled with the imagination. And so, it apprehends in con-
junction with images whatever is intelligibleespecially the Supreme
Intelligible [Being], viz., God. But n24 even if through a divinely in-
fused greater illumination the component imagery were separated out
of the intellect, nevertheless no matter how much the intellect is illu-
mined from on high, it always apprehends God in a finite and delim-
ited manner, even though He is immense and infinite. And so, every
132 Quaestio Difficilis

intellectual act of reflecting is always impure and unclean. And, hence,

if there is to be true mystical ascent in the present [lifetime], Diony-
sius commands that reflection be completely separated out from the
affection of love and that [the soul] ascend only through loves fer-
vor. For God is all-desirable, as is said in the Canticles;27 neverthe-
less, He is not all-comprehensibleneither in the present [lifetime]
nor in the future [age]. And the more effectively all intellectual knowl-
edge is removed n25 during this ascent, the sooner the affection of love,
as if free-soaring, apprehends what it desires. And we must especial-
ly beware of the following: viz., that any intellectual reflection be
commingled with the ascent of unitive love.
[45] To the sixth [argument] it must be said that it is refuted in
accordance with [the distinction between] the twofold mode of as-
cending through lovereflecting neither on the Trinity nor on an-
gels, as was said. Through this same [distinction] the seventh [argu-
ment] is also refuted.
[46] To the eighth [argument] it must be said that although the
manner of mystical theologys rising upwards seems foolish and irra-
tional to those who are ignorant of this [mystical] wisdom, neverthe-
less it proceeds most wisely and with a wonderful ordering. For the
affection, only by the weight, and the discernment, of its love is borne
unto Him whom it loves[borne] more truly and certainly and more
highly reliably than the corporeal eye sees any perceptible object or
than the intellect can, through reflection, apprehend any truth about
God. If I am asked what, then, I will be reflecting upon (since I ought
not to be reflecting upon God or the angels), then it must be said that
[my mind] will only yearn and that it will not be reflecting.
Suppose, then, that without any reflecting upon God or the an-
gels, the mind becomes prepared to some extent in accordance with
the purgative way. And suppose that it knows how to utter no other
[prayerful words] but knows only how to arise while praying: O
Lord, when shall I love You? When shall I embrace You with arms
of love? If it were to repeat [this prayer] very frequently, it would
by experience know itself to be inflamedknow this sooner than it
would if it were to reflect a thousand times upon most hidden heav-
enly things and upon eternal generation or eternal procession. Ac-
cordingly, this [pathway] is the most excellent foolishness of which
Blessed Dionysius says the following: Thus, excellently praising this
foolish, irrational, and mindless wisdom, we say that it is the cause
of all mind and all reason and of all wisdom and prudence.28
 Quaestio Difficilis 133

[47] To the ninth [argument the following] must be said: in ac-

cordance with the rising upwards of that wisdom God is not appre-
hended through the mode of being, nor as one, nor as true, nor as
good. But when the supreme power of the soulviz., the summit of
the affectionsis touched by the fire of love, then because of that mo-
tion and that touching, the affections glow brilliantly in yearning for
God. And so, Blessed Dionysius refutes all the scholastic and specu-
lative teachers. For they think that they know all things, although they
know little or nothing (except perhaps by surmising or conjecturing)
about true wisdom, by which the mind is drawn unto God. And in the
following words Dionysius writes to Timothy that this true wisdom
ought not at all to be disclosed to such [scholastic teachers]: But see
that none of the unlearned hear this [teaching]. I mean the unlearned
who are steeped in existing things, etc.29
And ridiculing such [teachers], Dionysius immediately thereafter
makes the following inference: They esteem themselves to perceive
divine things by their intelligence and with fullness of knowledge; but,
likewise, I call them unlearned , etc.30 And subsequently: be-
lieving that they know, by means of that knowledge which accords
with them, Him who has made darkness His hiding place.31 And this
[mistakenness] occurs because this [mystical] knowledge is com-
pletely supramental and is present where every intellect fails, for the
intellect apprehends only under the aspect of the one or the true or
the good or of being. But mystical theology teaches that through the
summit of the affections a student of truth rises upwards by means of
love. And whats more, the mind could never actually rise upwards
by means of these movements if while rising upwards it were reflect-
ing upon something; indeed, the affections would [thereby] be forced
amazingly n26 downward from their own elevated height. But, instead,
the affections leave behind, on a lower level and as a withdrawn at-
tendant, the intellectual power; and without assistance from the intel-
lective power, and being elevated more highly away from it (being
more distant from it than the midday [sun] is from the [sun at] dawn),
the affections rise upwards unto union with their Beloved. And this [as-
cending] occurs, by active movements upwards, as often as [the soul]
wills [for it to]whether during the daytime or at night, whether one
hundred times or one thousand times, provided the body can stand it.
[48] And [as an indication] that the foregoing is the case, I
presently employ, as best I can, an example from the physical world.
I consider the movement of a stone that is, by nature, moving down-
134 Quaestio Difficilis

wards, under its own weight, towards the center. By comparison, the
affections, disposed through the weight of love,32 rise upwards unto
God apart from all reflection or deliberationextending themselves as
if unto their own Center. And by means of these movements (except
in cases where briefly, as in a rapture, the affections are raised be-
yond themselvesnot by nature but by gracethrough a divine lift-
ing up), they elevate themselves with continual longing; and they will
obtain, in eternal happiness, fulfillment of their longings and satis-
faction for their gaze.
[49] But if a speculative teacher or a scholastic student n27 can-
not discern this [teaching], let him learn from the Apostle, who was
the principal hierarch of this wisdom, which none of the wise among
the Greeks were able to understand, since this wisdom is known only
by spiritual examination. Regarding this wisdom [the Apostle] says to
the Corinthians: Our spirit, united unto the Divine Spirit, senses the
things of God;33 and this is the wisdom that [the Apostle] spoke
among those who are perfect.34 Thus, this is the [gift] which the Lord
promised to the Apostles, when He said: Be endued with power from
on high.35 Hence, just as a priest puts on his vestment [commenc-
ing] from his head, i.e., from his upper part, so the soul is endued
[commencing] from the summit of the affections. Accordingly, the
soul is touched by the fire of the Holy Spirit before the advent of any
reflection. Therefore, it is quite evident that the soul which truly loves
can rise upwards unto God through the affections that have been kin-
dled by the longing of loverise upwards apart from any guiding re-
flection. AMEN.
 Abbreviations and Praenotandum

ABBREVIATIONS RE BALMA MANUSCRIPTS

A Latin ms. Trier 158/1254 (Stadtbibliothek)

G Latin ms. Grenoble 863 (Bibliothque municipale)
M Latin ms. Melk 103/1719 (Monastery, Melk, Austria)
T Latin ms. Clm 18590 (Staatsbibliothek, Munich, Germany)
V Latin ms. Vienna 1727 (Nationalbibliothek)
CSEL Corpus Scriptorum Ecclesiaticorum Latinorum
PL Patrologia Latina, edited by J.-P. Migne

Dionysiaca = Dionysiaca; recueil donnant l'ensemble des traductions

latines des ouvrages attribus au Denys de l'aropage. Paris:
Descle, de Brouwer & Cie, 1937- (2 vols.)

The printed edition of the Latin text that is being referred to is

the text contained in Hugues de Balma [Hugh of Balma], Tholo-
gie Mystique, text edited by Francis Ruello. Paris: ditions du
Cerf, 1995 and 1996 (2 vols.). This edition is abbreviated as p
(for Paris).

abbrev. abbreviat/abbreviant
add. addit/addunt
corr. corrigit/corrigunt
del. delet/delent
in marg. in margine
lin. linea/lineam
om. omittit/omittunt
supplev. supplevit/suppleverunt

PRAENOTANDUM
Biblical references are to the Douay Version
(and, in parentheses, to the King James Version, if different)
The italicized or bracketed headings or subheadings
in the translation are supplied by the translator.

135
136

NOTES TO THE PREFACE

1. See Edmond Vansteenberghe, Autour de la Docte Ignorance. Une contro-

verse sur la Thologie mystique au XVe sicle [Vol. 14 of Beitrge zur Geschichte
der Philosophie des Mittelalters (Mnster: Aschendorff, 1915)]. Note Ludwig Baurs
and Josef Kochs corrections for Vansteenberghes edition: pp. 107-110 of Kochs
Cusanus-Texte. IV. Briefwechsel des Nikolaus von Cues. Erste Sammlung [Sitzungs-
berichte der Heidelberger Akademie der Wissenschaften, 1944 (Jahrgang 1942/43)].
2. See the Bibliography (on p. 15 above) under the entry Hugh (of Balma).
3. See the Bibliography (on p. 15 above) under the entry Kempf, Nicolas.

NOTES TO THE INTRODUCTORY ESSENTIALS

1. See the bibliography.

2. Artaud-M. Sochay. Hugues de Balma, columns 1028-1030 in Vol. V
(1962) of G. Jacquemet, editor, Catholicisme hier, aujourdhui, demain (Paris:
Letouzey and An), column 1029.
3. Jacques Dubois. Le Domaine de la chartreuse de Meyriat: Histoire dun
dsert cartusien, Le Moyen Age: Revue dhistoire et de philologie, 74 (1968), 459-
493. See especially p. 459n2 and p. 492.
4. Sochay, ibid., column 1028.
5. Sochay, ibid., column 1029.
6. Harald Walach. Notitia experimentalis Dei - Erfahrungserkenntnis Gottes.
Studien zu Hugo de Balmas Text Viae Sion lugent und deutsche bersetzung
(Salzburg: Institut fr Anglistik und Amerikanistik, 1994), p. 127.
7. Walach, ibid., p. 109.
8. Pierre Dubourg. La date de la Theologia mystica, Revue dasctique et
de mystique, 8 (1927), p. 160.
9. Francis Ruello {p. 12 of Vol. I of his translation and edition of Hugues de
Balmas Thologie Mystique (Paris: ditions du Cerf, 1995 and 1996 [2 vols.])} as-
serts that, assuredly, the Theologia Mystica was written after 1272, since it borrows
from Aquinass commentary on Aristotles Nicomachean Ethics and since this com-
mentary was completed in 1272. Ruello has in mind Hughs Via Unitiva 93, which
expresses the Aristotelian idea (from the opening sentence of the Metaphysics) that
all men by nature desire to know. However, Ruello gratuitously assumes that Hugh
could have known of Aristotles sentence only from Aquinass commentary rather than
from, say, James of Venices Latin translation, made during the second half of the
twelfth centuryor from word of mouth, as occurs in scholarly communities.
10. Walach, op. cit., pp. 134-136. See also pp. 154-155.
11. Note, as well, Dionysiaca 1525 [i.e., Thomas Galluss paraphrase on p. 681
of Vol. I]. See also the suggestive passages at Dionysiaca 9711-4; 8391-3; 7872; 7954
- 7962; 8001; 8804; 9404.
12. Via Unitiva 32.
13. See my brief discussion on pp. 11-17 of my Nicholas of Cusas Dialecti-
cal Mysticism: Text, Translation, and Interpretive Study of De Visione Dei. Min-
neapolis: Banning, 1988 (2nd edition).
 Notes to the Introductory Essentials 137

14. Benoit du Moustier. Hugh of Balma, Catholic Encyclopedia, Vol. 7

(1967), p. 188.
15. Walach, op. cit., pp. 241-242.
16. Matthew 5:8.
17. Nicholas of Cusa, Sermones, Paris edition (1514) of Cusas works [Nico-
lai Cusae Cardinalis Opera. Reprinted by Minerva Verlag (Frankfurt am Main,
1962)], Vol. II, f. 153v
18. John 6:48.
19. John 14:6.
20. II Corinthians 4:4. Philippians 2:6.
21. Via Illuminativa 24.
22. See, below, the references in n. 20 of Notes to the Translation (Via Illu-
minativa).
23. The expression unitiva apprehensio is used at Via Unitiva 90:8.
24. Via Unitiva 3:2-3 and Quaestio Difficilis 34:10. See also Quaestio Diffi-
cilis 49, where mention is made of pars summi affectus.
25. Via Unitiva 107:19.
26. See, below, n. 20 of Notes to the Translation (Via Illuminativa).
27. Eckhart was accused of having taught: Nos transformamur et convertimur
in eum simili modo sicut in sacramento convertitur panis in corpus Christi, quotquot
panes essent tamen fit unum corpus Christi. Quidquid in alterum convertitur hoc fit
unum cum eo, sic ego convertor in eum quod ipse operatur me suum esse, non sim-
ile, per viventem deum. Verum est h[a]ec quod ibi nulla est distinctio. See Augusti-
nus Daniels, editor. Eine lateinische Rechtfertigungsschrift des Meister Eckhart (Mn-
ster: Aschendorff, 1923) [Vol. 23, Heft 5 of Beitrge zur Geschichte der Philosophie
des Mittelalters], IX. 39 (p. 54).
28. Saint Augustine. Sermons III/11. Newly Discovered Sermons. Translated by
Edmund Hill [Vol. III/11 in the series: The Works of Saint Augustine: A Translation
for the 21st Century], (Hyde Park, NY: New City Press, 1997), p. 369 [Sermon 360B].
29. Albertus Magnus. Super Dionysium de Divinis Nominibus, Chap. 1 [Vol.
37, Part 1, edited by Paul Simon, of Alberti Magni Opera Omnia (Mnster: Aschen-
dorff, 1972)], p. 18, lines 35-40.
30. Gregory of Nyssa. Oratio VII, 23. See p. 237b of Philip Schaff and Henry
Wace, editors. Nicene and Post-Nicene Fathers. Vol. 7: Cyril of Jerusalem, Gregory
Nazianzen (second series) (Peabody, MA: Hendrickson, 1999). Reprint of the edition
of 1894.
Hugh of Balma, too, uses the word absorb. See Via Unitiva 10-11.
31. See, for example, Dionysiaca 635; 961; 1161; 4273-4; 4614; 5332; 6091.
32. Maximus the Confessor. Epistolae (Patrologia Graeca 91:613D).
33. Albertus Magnus. Super Dionysium de Ecclesiastica Hierarchia [Vol. 36,
Part 2 of Alberti Magni Opera Omnia (Mnster: Aschendorff, 1999], p. 16, lines 50-
54.
34. Sometimes ones being misled results from a translation problem. For ex-
ample, a passage from Athanasiuss De Incarnatione is sometimes rendered as He
became man that we might become Goda rendering that fosters the impression that
the souls personal identity becomes disintegrated by being integrated into God. Yet,
a more discerning translation would be: He became a man in order that we might
138 Notes to the Introductory Essentials

become divine. See Athanasius, Contra Gentes and De Incarnatione. Edited and
translated by Robert W. Thomson (Oxford: Clarendon Press, 1971), pp. 268-269 [re
De Incarnatione 54:11-12]. (Neither of the foregoing two translations are, exactly,
Thompsons.) Athanasius writes: aujto;~ ga;r ejnhnqrwvphsen, i{na hJmei`~ qeopoihqw`men.
35. Gaming, Austria is located some 50 kilometers southeast of Steyr.
36. Gairachalso known as Gayrach, Geirach, Jurklosteris situated in what
today is Slovenia. It is in the diocese of Gurk and in the vicinity of Lasko and Celje.
37. The settlement of Pletriach was located in what today is called Pleterje and
Pletrje [situated in Kranjsko (German: Krain), a region of Slovenia].
38. Dennis D. Martin. Fifteenth-Century Carthusian Reform: The World of
Nicholas Kempf (Leiden: Brill, 1992), pp. 299-300.
39. As regards Hugh of Balmas use of infallibilis and its variants, see his
Via Unitiva 4:20 [p. 14]; 12:3 [p. 26]; 14:2 [p. 30]; 14:5 p. 30]; 15:10 [p. 32]; 18:7
[p. 34]; 30:19 [p. 52]; 81:21 [p. 130]. See also his Quaestio Difficilis 26:6-7 [p. 208];
28:14-15 [p. 212]; 41:17 [p. 222]; 46:5 [p. 226].
40. See Nicholas of Cusas De Concordantia Catholica [Vol. XIV in the se-
ries Nicolai de Cusa Opera Omnia], edited by Gerhard Kallen (Hamburg: Meiner,
1964): See the sections indicated by margin numbers 67-68; 92; 94; 95 (line 10); 156;
540. Note also Paul Sigmunds important work Nicholas of Cusa and Medieval Po-
litical Thought (Cambridge, MA: Harvard University Press, 1963). Note, further, the
English translation The Catholic Concordance (Cambridge, Eng.: Cambridge Uni-
versity Press, 1991). See also Morimichi Watanabes The Political Ideas of Nicholas
of Cusa with Special Reference to his De Concordantia Catholica (Geneva: Librarie
Droz, 1963).
41. Nicholas of Cusa, De Concordantia Catholica, op. cit. (n. 40 above), Book
II, Chapter 7 (95:8-11).
42. At the beginning of unitive desires, however, much effort is required. Note
especially Via Unitiva 9.
43. The present translation follows Latin ms. Vienna 1727 (=V; see, above, the
abbreviations-page). In the few places in which V seemed to be defective, I turned to
T. If T had the same defect, I turned to M and, if necessary, then to A and, if neces-
sary, then to G.
44. Ruellos edition of Balmas De Theologia Mystica, op. cit. (n. 9 above),
p. 110 of Vol. I.

NOTES TO THE TRANSLATION

PROLOGUS [in Vol. I]
1. Lamentations 1:4.
2. Cf. Francis Bacon.
3. Sometimes, as here, Hugh uses the plural amoris affectiones, whereas at
other times he uses the singular amoris affectus or amoris affectio. With a few
exceptions, I translate both expressions using the English plural affections of love.
Cf. Prologus 5:13. Via Illuminativa 7:4. Via Unitiva 3:1-2. Quaestio Difficilis 7:8 and
30:6 and 31:4. Hugh makes no distinction between affectio and affectus. The sin-
 Notes to the Translation 139

gular form affectus he uses much as the Latins used the singular form of sensus,
rendered in English most often as the senses.
4. Sometimes, as here, Hugh seems to distinguish between the meaning of in-
tellectus and the meaning of intelligentia. This distinction is never explicit; but
intelligentia seems to be a higher intellectual power than is intellectus, for angels have
intelligentia. At other times Hugh writes intellectus sive intelligentia, using intel-
ligentia as just an alternative name for intellectus.
5. Psalms 88:15 (89:14).
6. The word next points to the subsequent via illuminativa.
7. Canticle of Canticles 1:1 (Song of Solomon 1:2).
8. Psalms 138:11.
9. That is, the soul ascends unto the unitive stage.
10. Anagogical interpretation is interpretation in terms of the conceptualiza-
tions of mysticism.
11. Ecclesiasticus 24:5.
12. Psalms 33:6 (34:5).
13. Industries are acts of devotion and/or repentance that are undertaken in
order to obtain Gods grace so that one may approach Him more closely.
14. Psalms 33:9 (34:8).

VIA PURGATIVA [in Vol. I]

1. Psalms 88:15 (89:14).
2. Matthew 15:27.
3. Cf. Proverbs 14:33-34.
4. Psalms 88:15 (89:14).
5. Apocalypse (Revelation) 18:7.
6. Psalms 138:7-8 (139:7-8).
7. The minds Forerunner, here referred to, is Jesus Christ
8. Canticle of Canticles (Song of Solomon) 2:14.

VIA ILLUMINATIVA [in Vol. I]

1. Psalms 83:6-7 (84:5-6).
2. Cf. Nicholas of Cusa, De Mente 13 (149).
3. Wisdom 7:26.
4. Dionysiaca (Paris, 1937) I, 18, 1-3.
5. Dionysiaca I, 568, 4 - 569, 1.
6. Luke 14:10.
7. Dionysiaca I, 568, 1 - 569, 1.
8. Psalms 138:11 (139:11).
9. I Samuel 16:12.
10. John 17:3.
11. Isaiah 33:22.
12. Psalms 83:11 (84:10).
13. The word sursumactio, construed literally, indicates an act of elevation,
a being elevated by someone or something else.
140 Notes to the Via Illuminativa

14. Canticle of Canticles 1:1 (Song of Solomon 1:2).

15. Canticle of Canticles 1:3 (Song of Solomon 1:4).
16. Canticle of Canticles (Song of Solomon) 7:11.
17. Canticle of Canticles (Song of Solomon) 5:2.
18. Canticle of Canticles (Song of Solomon) 4:8.
19. Canticle of Canticles (Song of Solomon) 2:10.
20. Hugh holds the view that believers become deified by being spiritually
absorbed into God through mystical union. See, for example, Via Unitiva 4 and 10-
11 and 43 and 63 and 66 and 97. Quaestio Difficilis 5. Cf. the reference to deifying
love at Via Illuminativa 20:10. Hugh does not hold that in the mystical union the
souls self-identity is effaced.
21. God is not a respecter of persons. Acts 10:34.
22. Canticle of Canticles (Song of Solomon) 8:6.
23. Canticle of Canticles (Song of Solomon) 2:5.
24. Canticle of Canticles 1:3 (Song of Solomon 1:4).
25. Canticle of Canticles 1:3 (Song of Solomon 1:4).
26. Psalms 44:10 (45:9).
27. Judges 13:18 (Vulgate).
28. Isaiah 31:3.
29. Isaiah 45:15.
30. I Corinthians 13:5. Cf. Matthew 6:33.
31. Canticle of Canticles (Song of Solomon) 2:3.
32. Canticle of Canticles (Song of Solomon) 2:3.
33. Apocalypse (Revelation) 17:14.
34. Philippians 2:11.
35. Jeremiah 31:3.
36. Lamentations 4:8.
37. Isaiah 59:2.
38. I Corinthians 2:9.
39. John 4:14.
40. Cf. Daniel 12:3.
41. Psalms 20:5 (21:4).
42. Isaiah 31:9.
43. Canticle of Canticles (Song of Solomon) 2:10.
44. Canticle of Canticles (Song of Solomon) 3:1.
45. I Corinthians 6:17.
46. Cf. Matthew 17:2.
47. Canticle of Canticles (Vulgate) 6:9.
48. Philippians 3:20.
49. Canticle of Canticles (Song of Solomon) 4:12.
50. Canticle of Canticles (Song of Solomon) 2:1.
51. Canticle of Canticles (Song of Solomon) 5:2.
52. Wisdom 9:15.
53. Canticle of Canticles (Song of Solomon) 2:14.
54. Canticle of Canticles (Song of Solomon) 4:7.
55. Matthew 11:28.
56. Matthew 11:29.
 Notes to the Via Illuminativa 141

57. Psalms 33:9 (34:8).

58. Matthew 11:29.
59. Matthew 11:30.
60. Genesis 15:1.
61. Genesis 15:1.
62. Cf. Ephesians 6:10-18. Philippians 2:25.
63. Psalms 90:14 (91:14).
64. Job 40:18.
65. Job 41:21.
66. Psalms 90:15 (91:15).
67. I Corinthians 13:5.
68. Matthew 5:45.
69. Cf. Aristotle, Nicomachean Ethics IX, 3 (1165b27-29).
70. Psalms 1:1.
71. Jeremiah 2:19.
72. Jeremiah 2:19.
73. Cf. John 14:2.
74. Psalms 44:11 (45:10).
75. Psalms 62:2 (63:1).
76. Psalms 38:4 (39:3).
77. in the third stage: viz., the unitive way.
78. II Corinthians 3:18.
79. I Peter 1:12.

VIA UNITIVA [in Vol. II]

1. Canticle of Canticles 1:1 (Song of Solomon 1:2).
2. Wisdom 8:1.
3. Dionysiaca I, p. 406.
4. Wisdom 8:1.
5. I Corinthians 6:17.
6. Psalms 62:2 (63:1).
7. Apocalypse (Revelation) 14:4.
8. for each [of these states]: viz., the state of the creature qua creature
here on earth and the state of the creature in glory, i.e., in Heaven.
9. Canticle of Canticles 1:3 (Song of Solomon 1:4)
10. Canticle of Canticles (Song of Solomon) 2:4.
11. Job 7:15.
12. Philippians 1:21.
13. See Section 9 above.
14. Job 29:18.
15. Wisdom 7:9.
16. II Timothy 1:12.
17. Romans 8:35 and 38.
18. Deuteronomy 4:24. Hebrews 12:29.
19. The expression natural philosopher here indicates a philosopher who
makes inferences from natureinferences to religious and metaphysical truths. Cf.
142 Notes to the Via Unitiva

the expression natural theology.

20. Romans 1:20.
21. Proverbs 8:31.
22. Dionysiaca I, 568.
23. Philippians 3:8.
24. Deuteronomy 11:24.
25. Proverbs 1:17.
26. Isaiah 60:8.
27. Wisdom 3:1.
28. Psalms 72:28 (73:28).
29. Cf. with Cicero and Augustine. See, e.g., Augustines De Civitate Dei XIX,
21, 1 (PL 41:649).
30. I John 4:16.
31. Jeremiah 9:1.
32. Psalms 146:2 (147:2).
33. Psalms 33:6 (34:5).
34. I Timothy 6:16.
35. Luke 1:78.
36. Isaiah 9:2. Matthew 4:16.
37. Iohannes Cassianus, Consolationes I, II, 1 (CSEL XIII, p. 8).
38. Iohannes Cassianus, Consolationes I, II, 1 (CSEL XIII, p. 8).
39. Wisdom 3:5.
40. Job 29:18.
41. Iohannes Cassianus, Consolationes I, II, 2 (CSEL XIII, p. 8).
42. Canticle of Canticles (Song of Solomon) 5:2.
43. Wisdom 7:11. together with her: i.e., together with that wisdom.
44. Luke 6:38.
45. God, here referred to (in Latin) as collator, is the one who in the Scrip-
ture verse (Luke 6:38) is said to press down the measure. In Latin, the measure is
said to be conferta, a word cognate with collator.
46. John 6:68 (6:69).
47. Philippians 3:8.
48. John 8:36.
49. John 16:33.
50. Matthew 13:44.
51. Psalms 83:11 (84:10).
52. Cf., above, Section 50.
53. I Timothy 6:16.
54. Malachias (Malachi) 4:2.
55. Psalms 33:6 (34:5).
56. Matthew 5:45.
57. Dionysiaca I, 406.
58. for theft: i.e., for attributing to oneself that which is rightly attribut-
able only to God.
59. I Peter 5:5. James 4:6.
60. Apocalypse (Revelation) 7:12.
61. Psalms 38:4 (39:3).
 Notes to the Via Unitiva 143

62. human industries: See n. 13 of the notes to the Prologue (of the pre-
sent translation).
63. Re oculus pietatis (eye of graciousness) see also Nicholas of Cusa, De
Visione Dei 5 (15:1, Hopkins edition of the Latin text = 13:1 of the Heidelberg
edition.
64. In subsequently expanding upon the nature of the industries, Hugh distin-
guishes five industries, not just four; for the industry that is related to the mind is
twofold. Hugh then proceeds to mention both a twofold sixth industry, which he does
not enumerate as sixth, and an unenumerated seventh industry.
65. I John 4:26.
66. Psalms 120:1 (121:1).
67. Job 5:1.
68. Tobias 12:12.
69. Daniel 9:23.
70. Tobias 12:1-3.
71. Cf. Exodus 17:11-12.
72. II Paralipomenon (II Chronicles) 6:12-13.
73. Luke 7:38.
74. Luke 10:39.
75. Matthew 26:39-44.
76. Luke 23:46.
77. Acts 1:10.
78. Cf. Dionysiaca I, 568-569.
79. Luke 18:13.
80. Psalms 138:11 (139:11).
81. Psalms 41:9 (42:8).
82. I Peter 5:8.
83. Romans 8:29.
84. the Old Seducer: i.e., Satan.
85. Matthew 5:16.
86. Cf. Matthew 6:6.
87. Cf. Psalms 49:17 (50:17).
88. Isaiah 1:6.
89. I Peter 4:1.
90. II Timothy 2:12.
91. I Peter 1:12.
92. John 12:26.
93. Job 3:3, 11, and 12.
94. Isaiah 66:24.
95. Wisdom 5:8.
96. Cf. Isaiah 26:10.
97. II Corinthians 11:28.
98. II Corinthians 11:29.
99. Luke 1:78.
100. Luke 15:4-5.
101. Jeremiah 9:1.
102. Exodus 17:11-13.
144 Notes to the Via Unitiva

103. Cf. Exodus 32:10.

104. the foregoing two things: viz., the food of reflecting upon Christs
suffering and the food of compassion.
105. Job 31:18.
106. Canticle of Canticles 1:3 (Song of Solomon 1:4).
107. These two kinds of wisdom must be distinguished if one is rightly to un-
derstand what sapientia mystica is.
108. Paul teaches that Christ Jesus is made unto us wisdom. (I Corinthi-
ans 1:30).
109. Cf. in the present work Section 109 below.
110. Dionysiaca I, 567-569.
111. Canticle of Canticles (Song of Solomon) 4:9.
112. Augustine, De Vera Religione 19, 52 - 22, 60 (PL 34:145-149).
113. Dionysiaca I, 406.
114. Dionysiaca I, 386-387. See also Colossians 2:3.
115. Dionysiaca I, 567 and 568.
116. Dionysiaca I, 567.
117. Dionysiaca I, 567.
118. James 1:17.
119. Luke 10:42.
120. Here fragrant translates odoribilis sive olfactibilis, quod idem est.
121. See Via Unitiva 110:3-5, as well as Quaestio Difficilis 14:11-13 and
15:16-7 and 37: 1-4, as regards the meaning of relinquere and of this present pas-
sage.
122. Psalms 76:3 (77:2).
123. Psalms 76:4 (77:3).
124. Thomas Gallus, the Abbot of Vercelli, Explanatio Mysticae Theologiae
(Paris, 1934), p. 14.
125. Romans 1:20.
126. Psalms 18:7 (19:6).
127. Matthew 6:6.
128. Aristotle, Metaphysics, opening sentence.
129. The one English word knowledge here translates the three Latin words
scientia, notitia, and cognitione.
130. Hugh here paraphrases the Latin translation of Thomas Gallus made in
1238. See Dionysiaca I, 578 [p. 710].
131. Dionysiaca I, 567.
132. Luke 10:42.
133. Cf. Dionysiaca I, 385-386. See, below, Section 14 of Quaestio Difficilis.
134. Dionysiaca I, 568.
135. Dionysiaca I, 406.
136. Dionysiaca I, 568.
137. Dionysiaca I, 568.
138. Dionysiaca I, 590-591.
139. Ecclesiasticus 24:11.
140. I Corinthians 1:19. Isaiah 29:14.
 Notes to the Via Unitiva 145

141. Luke 1:52.

142. Psalms 115:16-17 (116:16-17).
143. Dionysiaca I, 7-8. (Cf. Dionysiaca, p. 673 [Vol. I], which contains the
Latin translation by Thomas Gallus).
144. II Corinthians 5:13.
145. See, above, Section 82 of Via Unitiva.
146. Cf., above, Section 109 of Via Unitiva.
147. Dionysiaca I, 620.
148. Luke 14:10.
149. Dionysiaca I, 568.
150. Dionysiaca I, 569.
151. Dionysiaca I, 569.
152. Cf. Dionysiaca I, 55.
153. Dionysiaca I, 569-570.
154. Wisdom 3:5.
155. I Corinthians 2:9.
156. Canticle of Canticles (Song of Solomon) 3:4.
157. The appended section is the Quaestio Difficilis, below.
158. Dionysiaca I, 6-7. Cf., below, Section 36 of Quaestio Difficilis.
159. Psalms 143:5 (144:5).

QUAESTIO DIFFICILIS [in Vol. II]

1. Psalms 38:4 (39:3).
2. Augustine, In Joannis Evangelium 96.4 (PL 35:1876 (near top)). De Trini-
tate X, 1, 1 (PL 42:972).
3. Here Hugh uses the word intelligentia (in the accusative case). See,
above, note 4 of the Prologue. Cf. Nicholas of Cusa, Sermo XIX (6:9-10). Heidel-
berg Academy edition. Memory, understanding, and will (or love) are also Augustines
distinctions, in De Trinitate, of the souls three operations and of its trinitarian image.
4. Dionysiaca I, 567-568.
5. Dionysiaca I, 578 (Thomas Gallus paraphrase on p. 710).
6. Dionysiaca I, 385-386. Cf., above, the English translation that corresponds
to Via Unitiva 97:11-17.
7. Dionysiaca I, 386-387.
8. Psalms 33:9 (34:8).
9. Commentator of Vercelli: i.e., Thomas Gallus. The subsequent quotation
is from his Explanatio Mysticae Theologiae (Paris, 1934), p. 14.
10. Genesis 29:17.
11. Luke 10:42.
12. John 12:3.
13. The topic here still regards only scholastic meditation or contemplation.
14. This idea seems to be, perhaps, a corrupt paraphrase of Augustines De
Trinitate VIII, 3, 4 (PL 42:949, near the bottom).
15. Dionysiaca I, 406.
16. succeeds the purgative way: viz., the via illuminativa.
146 Notes to the Qaestio Difficilis

17. Dionysiaca I, 5-7. Cf., above, Section 115 of the Via Unitiva.
18. Dionysiaca I, 578 (Thomas Gallus paraphrase on p. 710).
19. The first argument is found, above, in Section 3. The other eight arguments
continue through Sections 4-11. The reference to the Lords Prayer a few lines below
the present marker is to the via illuminativa and the discussion there.
20. Psalms 38:4 (39:3).
21. See n. 2 above.
22. Dionysiaca I, 565.
23. Psalms 38:4 (39:3).
24. Psalms 33:6 (34:5).
25. the opposite is the case: i.e., it is the case that love will precede
knowledge.
26. Aristotle, De Anima III, 7 (431a14-15) and III, 8 (432a7-9).
27. Canticle of Canticles (Song of Solomon) 5:16.
28. Dionysiaca I, 386-387.
29. Dionysiaca I, 569.
30. This idea, but not these words, is in Dionysiaca I, 569.
31. Dionysiaca I, 569-570. Cf. Psalms 17:12 (18:11).
32. weight of love is a metaphor borrowed from Augustines Confessions.
33. Cf. I Corinthians 2:12-14.
34. I Corinthians 2:6.
35. Luke 24:49.

TEXTUAL NOTES TO PROLOGUS

AND VIA PURGATIVA [in Vol. I]
(The present translation follows V. )

n1. Subheading PROLOGUS omits V. I have supplied it.

n2. Here VT have captivi, whereas M has captiva and AG have cap-
tivis; M is being followed here in the translation.
n3. Here V has potest nec potuit nec poterit intelligere, whereas the print-
ed Latin text [at 7:6 (p. 134)] omits nec poterit.
n4. Here V has abundantia, whereas p [at 8:4 (p. 136)] has abundantiam.
n5. Subheading omits V
n6. Here, after glorificatur, V has cum enim dicat beatus Dionysius quod
in ierarchia angelorum, which p [at 1:10 (p. 144)] omits.
n7. Here V has illum, whereas p [at 1:12 (p. 146)] has illud.
n8. In this long Latin sentence I am following the text of V , as p [at 1:10] does
not do.
n9. Here V has acquirantur, whereas p [at 2:32 (p. 148)] has acquiratur.
n10. Here V has occultissimo, whereas p [at 3:9 (p. 150)] has oc-
cultissime.
n11. Here V has intensius, whereas p [at 4:1 (p. 152)] has intentius.
n12. Here V has dominicae, whereas p [at 4:13 (p. 154)] has divinae.
n13. Here V has huius, whereas p [at 4:16 (p. 154)] has huiusmodi.
n14. Here V has totius, which p [at 4:20 (p. 154)] omits.
 Textual Notes to Via Illuminativa 147

n15. Here V has suffecit, whereas p [at 5:3 (p. 154)] has sufficit.
n16. Here V has et, whereas p [at 7:23 (p. 158)] has vel.
n17. Here V has aliquod, which p [at 9:5 (p. 164)] omits.
n18. Here V has hoc, whereas p [at 10:9 (p. 164)] has hac.
n19. Here V has quemquam, whereas p [at 13:8-9 (p. 172)] has quemdam.
n20. Here V has summo, which p [at 13:12 (p. 172)] omits.
n21. Here V has faciem, which p [at 14:18 (p. 174)] omits.

TEXTUAL NOTES TO VIA ILLUMINATIVA [in Vol. I]

Subheading VIA ILLUMINATIVA omits V. I have supplied it.
n1. Here V has suo, whereas p [at 1:3 (p. 176)] has tuo.
n2. Here V has purata fuerit, whereas p [at 2:11 (p. 180)] has fuerit curata.
n3. Here V has ad, whereas p [at 4:8 (p. 180)] has et.
n4. Here V has aspirat, whereas p [at 7:9 (p. 184)] has suspirat.
n5. Here V has et, which p [at 7:20 (p. 184)] omits.
n6. Here V has discipulis, whereas p [at 8:8 (p. 186)] has disciplinis.
n7. Here VTM have vita, whereas AG have via, as does p [at 9:5 (186)].
The present translation here follows A.
n8. Here V has apparebit, whereas p [at 9:16 (p. 188)] has parebit.
n9. Here V has remota, whereas p [at 12:2 (p. 192)] has recte.
n10. Here V has favorabilior, whereas p [at 13:11 (p. 196)] has favora-
biliter. In line 13:8 p, following VTM, has quia, which I omit, following AG.
n11. Here VTM have repraesentas, whereas p [at 16:13 (p. 202)] has
repraesentans.
n12. Here V has ergo, which p [at 20:3 (p. 210)] omits.
n13. Here V has quod est mirabile, whereas p [at 20:31 (p. 212)] has ad-
mirabile.
n14. Here I follow not V (which has proprii) but A (which, on f. 241v, has
proprie).
n15. Here V has quomodo, whereas p [at 24:40 (p. 220)] has quo.
n16. Here V has quaerendo, whereas p [at 25:8 (p. 220)] has quaerendum.
n17. Here V has ipsum, which p [at 26:1 (p. 220)] omits.
n18. Here V has hoc, whereas p [at 28:11 (p. 228)] has haec.
n19. Here VTM add quia, which AG do not have. The present translation
follows A, as does also p [at 29:3 (p. 232)].
n20. Here V has ingerere, whereas p [at 31:24 (p. 236)] has ingere.
n21. Here V has omnes, which p [at 32:8 (p. 238)] omits.
n22. Here V has et, whereas p [at 32:12 (p. 238)] has ut.
n23. Here V has qui, whereas p [at 32:19 (p. 238)] has quia.
n24. Here V has videbis, whereas p [at 34:25 (p. 242)] has videbitis.
n25. Here V has semper intendit, whereas p [at 35:10 (p. 242)] has su-
perintendit.
n26. Here V has Quoniam, whereas p [at 35:15 (p. 244)] has Cum.
n27. Here V has praemiabit, whereas p [at 37:9 (p. 246)] has praemiabitur.
n28. Here V has suum, which p [at 38:3 (p. 246)] omits
n29. Here V has felici, whereas p [at 39:5 (p. 248)] has fideli.
148 Notes to the Textual Notes to Via Illuminativa

n30. Here V has reliquisse, whereas p [at 40:2 (p. 248)] has relinquisse.
n31. Here V (as also not the other 4 mss.) does not have the word angogi-
cam; it seems reasonable to add it editorially, as wisely does p [at 44:7 (p. 256)].
n32. Here V has occultatam, whereas p [at 44:13 (p. 258)] has occultata.
n33. Here V has faciliter, whereas p [at 44:13 (p. 258)] has feliciter.
n34. Here V has cum, whereas p [at 45:12 (p. 258)] has cur.
n35. Here V has abscidetur, whereas p [at 45:14 (p. 258)] has abscinde-
tur.
n36. Here V has tuae, whereas p [at 50:4 (p. 264)] has tunc.
n37. Here V has sicut, whereas p [at 52:4 (p. 266)] has sic.
n38. Here V has contingam, whereas p [at 52:9 (p. 266)] has constringam.
n39. Here VTMAG wrongly have efficias, which p [at 53:10 (p. 268) right-
ly corrects to efficies.
n40. Here V has meus, whereas p [at 54:13 (p. 268)] has mens.

TEXTUAL NOTES TO VIA UNITIVA [in Vol. II]

Subheading VIA UNITIVA omits V. I have supplied it.
n1. Here V has quae, whereas [at 3:6 (p. 12)] has et.
n2. Here A , as also p [at 7:15-16)] has termino, which V omits. The pre-
sent translation follows A .
n3. Here V has dicatur, whereas p [at 7:19 (p. 20)] has dicitur.
n4. Here V has amorem; but the present translation follows A , which has
amore, as does also p [at 8:2 (p. 20)].
n5. Here V has vero, whereas p [at 8:11 (p. 22)] has vere.
n6. Here V has iudicetur, whereas p [at 12:7 (p. 28)] has iudicatur.
n7. Here V has sui ipsius, which p [at 12:19 (p. 28)] omits.
n8. Here V has quietativum; but the present translation follows G, which
has quietativus, as doe p [at 14:3 (p. 30)].
n9. Here V has ut; but the present translation follows A, which has vel,
as does also p [at 14:7 (p. 30)].
n10. Here V has huius, whereas p [at 14:10 (p. 30)] has huiusmodi.
n11. Here V has montes, as does also p [at 17:9 (p. 34)]. But the correct
reading is mentes, as found in T.
n12. Here V has unice, whereas p [at 17:15 (p. 34)] has anima.
n13. Here V has theologicae, whereas p [at 18:4 (p. 34)] has theologiae.
n14. Here V has vel, whereas p [at 18:26 (p. 36)] has et. No difference
results for the translation.
n15. Here V has cum, which p [at 19:7 (p. 38) omits.
n16. Here V has quem, whereas p [at 19:11 (p. 38)] has quod.
n17. Here V has haberet, whereas p [at 20:8 (p. 40)] has haberent.
n18. Here V has calcaverit, whereas p [at 20:19 (p. 40)] has calcavit.
n19. Here V has etiam; but the present translation follows T, which has in,
as does also p [at 22:9 (p. 42)].
n20. Here V has interfectione, whereas p [at 26:12 (p. 46)] has interfec-
tionem.
n21. Here V has vitam aeternam, whereas p [at 27:4 (p. 48)] has vita aeterna.
 Textual Notes to Via Unitiva 149

n22. Here V has regreditur, whereas p [at 28:6 (p. 48)] has progreditur.
n23. Here V has immediatissime, whereas p [at 29:3 (p. 48)] has imme-
diate.
n24. Here V has theologicos, whereas p [at 30:13 (p. 52)] has theologos.
n25. Here V has perfecto. But the present translation follows A, which has
perfectio, as does also p [at 31:14 (p. 54)].
n26. Here V omits quem and est, which p [at 34:15-16 (p. 58)] rightly
includes, taking a clue from G.
n27. Here V has in, whereas p [at 35:5 (p. 58)] has de.
n28. Here V has in multis, whereas p [at 35:28 (p. 60)] has et multi.
n29. Here V has perpeti, which p [at 36:4 (p. 60)] omits. The ablative case
is here used adverbially.
n30. Here V has inveniretur, whereas p [at 36:12 (p. 60)] has invenitur.
n31. Here V has ad, which p [at 37:12 (p. 62)] omits.
n32. Here V has principiis; but the present translation here follows A, which
has principis, as does also p [at 37:16 (p. 62)].
n33. Here VTMAG omit either in1 or in in insensibilibus. The present
translation construes the text as in insensibilibus, as does also p [at 38:5 (p. 64)].
n34. Here V has ad, which p [at 39:1 (p. 64)] omits.
n35. Here V omits pariter, which A rightly has; the present translation here
follows A, as does also p [at 40:7 (p. 66)].
n36. Here V has profundius, which p [at 41:3 (p. 66)] omits.
n37. Here V has aptat, whereas p [at 42:18 (p. 68)] has appetat. M cor-
rects aptat to appetat (pe supra lineam). The present translation follows V.
n38. Here V has et in suo loco naturali inavertibiliter radicari, which p [at
45:3 (p. 72)] omits.
n39. Here p [at 46:7 (p. 76)] adds enim, which is not found in V, the ms.
being followed by the present translation.
n40. Here V has liberam, whereas p [at 48:9 (p. 78)] has libera.
n41. Here V corrects minas from minus; T has minus; but MA have
minas, as does also p [at 49:4 (p. 80)]. The present translation follows VM.
n42. Here V has in, whereas p [at 50:17 (p. 82)] has et.
n43. Here V has spiritualium, whereas p [at 51:5 (p. 82)] has spiritualem.
n44. Here V has habitat, whereas T has inhabitat, as does also p [at 53:10
(p. 86)].
n45. Here V has consequetur, whereas p [at 53:12 (p. 86)] has conse-
quenter.
n46. Here V omits Dionysius, which T has (in marg.), as does also p [at
54:3 (p. 88).
n47. Here V omits et, which A has, as does also p [at 54:14 (p. 88)]. The
present translation follows A.
n48. Here V omits praemia, which A rightly includes, as does also p [at
56:6 (p. 90)]. The present translation here follows A.
n49. Here V has veniet, whereas p [at 60:15 (p. 96)] has veniat.
n50. Here V has haec, whereas p [at 26:6 (p. 98)] has hoc.
n51. Here V has excitationibus, whereas p [at 63:14 (p. 100)] has exerci-
tationibus.
150 Textual Notes to Via Unitiva

n52. Here V omits ei, which T2 has (in marg.), as does p [at 63:16 (p. 100)].
The present translation here follows T2.
n53. Here V has promittenti, whereas p [at 65:13 (p. 104)] has promitten-
tem et.
n54. Here VM have vino, whereas T2 and A have vivo, as does also p
[at 67:9 (p. 106)]. The present translation here follows T2.
n55. Here V has propheticum whereas p [at 68:5 (p. 108)] has Prophetae.
n56. Here V has firmam, whereas p [at 68:13 (p. 108)] has forman.
n57. In the corresponding Latin sentence V wrongly has manudictem,
whereas T rightly has manuductive, as does also p [at 69:14 (p. 110)].
n58. Here V has meum, whereas p [at 70:13 (p. 112)] has meam.
n59. Here V has laudem, whereas p [at 70:20 (p. 112)] has laude.
n60. Here V has ceteris, which p [at 72:5 (p. 114)] omits.
n61. Here V has alia, which p [at 73:2 (p. 116)] omits.
n62. Here V has dicetur, whereas p [at 73:16 (p. 116)] has dicitur.
n63. Here V has conformatur, whereas p [at 74:7 (p. 118)] has confir-
matur.
n64. Here V has quo, whereas p [at 75:1 (p. 118)] has quod.
n65. Here V as fecibus [from faex], whereas p [at 75:4-5 (p. 118)] has
sensibus.
n66. Here V has deliquerunt, whereas p [at 76:17-18 (p. 120)] has dereli-
querunt.
n67. Here V has et:, which p [at 78:23 (p. 124)] omits.
n68. Here V has interfectione, whereas p [at 79:5 (p. 126)] has interfec-
tionem.
n69. Here V has deum, whereas p [at 79:15 (p. 126)] has Deus.
n70. Here V rightly deletes the word ut, which p [at 79:15 (p. 126)] has.
n71. Here V has qui, whereas p [at 82:12 (p. 132)] has quae.
n72. Here VTMAG have excessus, whereas p [at 82:12 (p. 132)], rightly fol-
lowing Dionysiuss text, has excessu and adds et. But cf. 87:8 (p. 138), where V
again has excessus.
n73. Here p [at 82:12 (p. 132)] rightly adds et, which V and the other mss.
omit.
n74. Here V has dionysii, whereas p [at 82:20 (p. 132)] has Dionysii Ar-
iopagitae.
n75. Here V has misterio, whereas p [at 84:12 (p. 134)] has Magisterio.
n76. Here V has perfecto, whereas T has perfectio, as does also p [at
86:8-9 (p. 138)]. The present translation here follows T.
n77. Here V has penitus, which p [at 86:16 (p. 138)] omits.
n78. Here V has transcentis, whereas M rightly has transcendit (correc-
tura), as does also p [at 88:2 (p. 138)]. The present translation here follows M.
n79. Here V has dicentur, whereas p [at 88:7 (p. 140)] has dicuntur.
n80. Here V has et, which p [at 89:2 (p. 140)] omits.
n81. Here V has a parte, whereas p [at 89:3 (p. 140)] has parte.
n82. Here V has huius, whereas p [at 90:22 (p. 142)] has huiusmodi.
n83. Here V has delectationum, whereas p [at 90:29 (p. 144)] has delec-
tationem.
 Textual Notes to Via Unitiva 151

n84. Here V has defecit, whereas p [at 90:30 (p. 144)] has deficit.
n85. Here V has relinqui, whereas p [at 96:11 (p. 154)] has reliqui.
n86. Here V omits virtutem, which A has, as do p [at 97:12 (p. 156)] and
the Dionysiaca. The present translation here follows A.
n87. In the corresponding Latin sentence V has nos2 ipsi, whereas p [at
97:16 (p. 156)] has nos2 ipsos, as does the Dionysiaca for John the Sarracens Latin
translation. Cf. the Latin text of Quaestion Difficilis 14:7, where V has nos2 ipsis.
The present translation here follows the reading nos ipsos.
n88. Here V has quem, whereas p [at 98:13 (p. 158)] has quam.
n89. Here V has ipsum, whereas T has ipsam, as does also p [at 99:6
(p. 160)]. The present translation here follows V.
n90. Here V has alii, whereas T has aliis, as does p [at 103:4 (p. 162)].
The present translation here follows T.
n91. Here V has sursumactive, whereas p [at 104:6 (p. 164)] has sur-
sumactione.
n92. Here V has soli, whereas p [at 105:4 (p. 164)] has solo.
n93. Here V has usibus et derisionibus, although the Dionysiaca has risi-
bus et delusionibus, whereas p [at 112:6 (p. 176)] has risibus et derisionibus.
n94. Here V has rationis, which p [at 113:3 (l76)] omits
n95. Here V has ps, whereas G writes out, correctly, psalmistam.

TEXTUAL NOTES TO QUAESTIO DIFFICILIS [in Vol. II]

The heading Quaestio Difficilis and the subheadings Pro and Contra are not
found in V. I have supplied them. The subheading Solutio is found in V.
n1. Here V has exardescet, whereas p [at 3:2 (p. 182)] has exardescit.
n2. Here V has scilicet, whereas p [at 6:10 (p. 186)] has id est.
n3. Here V has vel, whereas p [at 8:12 (p. 190)] has et.
n4. Here V has faciet, whereas p [at 10:6 (p. 192)] has facit.
n5. Here V has ut, whereas p [at 11:8 (p. 194)] has est.
n6. Here V has ut, whereas p [at 11:9 (p. 194)] has est.
n7. Here V has unitionem, whereas p [at 13:2 (p. 194)] has unionem.
n8. See, above, the note for Via Unitiva 97:16 [=n87]. In the present Latin sen-
tence VTM have nos totos ipsis, whereas the Dionysiaca and p [ at 14:7 (p. 196)]
more correctly have nos totos ipsos. The present translation follows the Dionysiaca.
n9. Here V has animi, whereas p [at 24:3 (p. 206)] has omni.
n10. Here VT have adoptatam, whereas A has adaptatam, as does also p
[at 25:12 (p. 208)]. The present translation here follows A.
n11. Here V has exterioribus, as does also p [at 28:6 (p. 210)]; by contrast,
TM have exteriores, the reading that is being followed here in the translation.
n12. Here V has percepti, whereas p [at 28:7 (p. 210)] has percipit.
n13. Here VTMA have imaginatione, whereas p [at 28:16 (p. 212)] has
imaginationem and G has imagine.
n14. Here VTM have ulla, whereas p [at 30:2 (p. 212)] has nulla.
n15. Here V has amoris, whereas T has amore, as does also p [at 20:3
(p. 212)]. AG have affectione amoris. The present translation here follows T.
n16. Here V has non licet, as does p [at 30:4 (p. 212)]; by contrast, T has
152 Textual Notes to Quaestio Difficilis

only licet, the reading that the present translation here follows.
n17. Here VTMAG have affectionem, whereas p [at 30:6 (p. 212)] has ad-
fectum.
n18. Here V has derelinque, whereas T has derelinqui, as does also p
[at 32:2-3 (p. 214)]. The present translation here follows T.
n19. Here VTM omit in, which AG supply and which p [at 35:4 (p. 216)]
includes. The present translation here follows A.
n20. In the corresponding Latin sentence T and p [at 36:2 (p. 216)] have
tangi, a word not found in VMAG. The present translation here follows V.
n21. Here V has perfecte, whereas p [at 40:16 (p. 220)] has perfecta.
n22. Here V has praeviae, whereas p [at 40:17 (p. 220)] has praevia.
n23. Here V has currit, whereas p [at 43:9 (p. 224)] has currat.
n24. Here V has Quod, whereas p [at 44:12 (p. 224)] has quia.
n25. Here V has absciditur, whereas p [at 44:25 (p. 226)] has abscindi-
tur.
n26. Here VTMAG have mirabiliter, whereas p [at 47:25-26 (p. 230)] has
miserabiliter.
n27. Here V has discipulus, which p [at 49:2 (p. 232)] omits.

CORRECTIONS FOR THE PARIS EDITION

OF THE LATIN TEXT
(The printed edition of the Latin text that is being referred to is the
text contained in Hugues de Balma [Hugh of Balma], Thologie
Mystique, edited by Francis Ruello. Paris: ditions du Cerf, 1995
(2 vols.). This edition is abbreviated by p. Deviations of p from
V are noted below. Only exceptionally is any account taken of
mss. TMAG.

CORRECTIONS FOR PROLOGUS [in Vol. I]

6:20 [p. 132] Deinde/conscendit: transforma in Deinde con/scendit [=V ]
7:6 [p. 134] nec potuit intelligere: transforma in nec potuit nec poterit
intelligere [=V ]
8:4 [p. 136] abundantiam: transforma in abudantia [=V ]

CORRECTIONS FOR VIA PURGATIVA [in Vol. I]

1:10 [p. 144] glorificatur: adde cum enim dicat beatus Dionysius quod in
ier archia angelorum [=V ]
1:12 [p. 146] illud: transforma in illum [=V ]
2:11 [p. 148] sic: transforma in sicut [=V ]
2:12 [p. 148] sic: transforma in sicut [=V ]
2:14 [p. 148] humiliatur: transforma in humilietur [=V ]
2:32 [p. 148] acquiratur: transforma in acquirantur [=V ]
3:9 [p. 150] occultissime: transforma in occultissimo [=V ]
 Corrections for Printed Edition of Latin Text 153

4:13 [p. 154] divinae: transforma in dominicae [=V ]

4:16 [p. 154] huiusmodi: transforma in huius [=V ]
4:20 [p. 154] beatitudinis: transforma in totius beatitudinis [=V ]
5:3 [p. 154] sufficit:transforma in suffecit [=V ]
7:3 [p. 158] magis multipliciter: transforma in multipliciter magis [=V ]
7:7 [p. 158] sibi beneficium: transforma in beneficium sibi [=V ]
7:23 [p. 158] vel: transforma in et [=V ]
8:3 [p. 160] in2: delendum est [non in V ]
9:5 [p. 164] cupientes: adde aliquod [=V ]
10:9 [p. 164] hac: transforma in hoc [=V ]
11:6 [p. 168] commendatur: transforma in commendetur [=V ]
13:8-9 [p. 172] quemdam: transforma in quemquam [=V ]
13:12 [p. 172] dilectus: adde summo [=V ]
14:18 [p. 174] immediate: adde faciem [=V ]

CORRECTIONS FOR VIA ILLUMINATIVA [in Vol. I]

1:3 [p. 176] tuo: transforma in suo [=V ]
2:11 [p. 180] fuerit curata: transforma in purata fuerit [=V ]
4:8 [p. 180] et: transforma in ad [=V ]
5:17 [p. 182] arctius: transforma in artius [=V ]
7:9 [p. 184] suspirat: transforma in aspirat [=V ]
7:20 [p. 184] Unde: adde et [=V ]
8:8 [p. 186] disciplinis: transforma in discipulis [=V ]
9:16 [p. 188] parebit: transforma in apparebit [=V ]
12:2 [p. 192] recte: transforma in remota [=V ]
13:2 [p. 196] et: delendum est [non habet V ]
13:5 [p. 196] Sic: transforma in Sicut [=V ]
13:11 [p. 196] favorabiliter: transforma in favorabilior [=V ]
16:13 [p. 202] repraesentans: transforma in repraesentas [=V ]
17:12 [p. 204] super: transforma in supra [=V ]
19:2 [p. 208] tuum, etc.: transforma in tuum, etc.
20:3 [p. 210] terra2: adde ergo [=V ]
20:31 [p. 212] admirabile: transforma in quod est mirabile [=V ]
20:34 [p. 212] praesentatur: transforma in praesentetur [=V ]
24:40 [p. 220] quo: transforma in quomodo [=V ]
25:8 [p. 220] quaerendum: transforma in quaerendo [=V ]
26:1 [p. 220] petit: adde ipsum [=V ]
27:1 [p. 226] lumen: transforma in lucem [=V ]
28:11 [p. 228] haec: transforma in hoc [=V ]
31:24 [p. 236] ingere: transforma in ingerere [=V ]
32:8 [p. 238] me: adde omnes [=V ]
32:12 [p. 238] ut: transforma in et [=V ]
32:19 [p. 238] quia: transforma in qui [=V ]
34:25 [p. 242] videbitis: transforma in videbis [=V ]
34:28 [p. 242] iugum meum: transforma in meum iugum [=V ]
35:10 [p. 242] superintendit: transforma in semper intendit [=V ]
154 Corrections for Printed Edition of Latin Text

35:15 [p. 244] Cum: transforma in Quoniam [=V ]

35:15 [p. 244] speraverit: transforma in speravit [=V ]
37:9 [p. 246] praemiabitur: transforma in praemiabit [=V ]
38:3 [ p. 246] solem: adde suum [=V ]
39:5 [ p. 248] fideli: transforma in felici [=V ]
40:2 [p. 248] relinquisse: transforma in reliquisse [=V ]
43:28 [p. 256] fuerit: transforma in fuerat [=V ]
44:5 [p. 256] acceptata: transforma in accepta [=V ]
44:13 [p. 258] occultata: transforma in occultatam [=V ]
44:13 [p. 258] feliciter: transforma in faciliter [=V ]
45:12 [p. 258] cur: transforma in cum [=V ]
45:14 [p. 258] abscindetur: transforma in abscidetur [=V ]
50:4 [p. 264] tunc: transforma in tuae [=V ]
52:4 [p. 266] sic: transforma in sicut [=V ]
52:9 [p. 266] constringam: transforma in contingam [=V ]
54:13 [p. 268] mens: transforma in meus [=V ]

CORRECTIONS FOR VIA UNITIVA [in Vol. II]

1:2 [p. 8] ascenditur: transforma in ascendatur [=V ]
3:6 [p. 12] et: transforma in quae [=V ]
6:15 [p. 18] et: transforma in etiam [=V ]
7:14 [p. 20] habitat: transforma in inhabitat [=V ]
7:19 [p. 20] dicitur: transforma in dicatur [=V ]
8:11 [p. 22] vere: transforma in vero [=V ]
12:7 [p. 28] iudicatur: transforma in iudicetur [=V ]
12:19 [p. 28] pretiositatis: adde sui ipsius [=V ]
14:10 [p. 30] huiusmodi: transforma in huius [=V ]
14:11 [p. 30] inflammatur: transforma in inflammetur [=V ]
17:15 [p. 34] anima: transforma in unice [=V ]
18:4 [p. 34] theologiae: transforma in theologicae [=V ]
18:26 [p. 36] et: transforma in vel [=V ]
19:7 [p. 38] sic: adde cum [=V ]
19:11 [p. 38] quod: transforma in quem [=V ]
20:8 [p. 40] haberent: transforma in haberet [=V ]
20:19 [p. 40] calcavit: transforma in calcaverit [=V ]
24:9 [p. 44] diligit: transforma in diligat [=V ]
24:13 [p. 44] Deo solo: transforma in solo Deo [=V ]
26:5 [p. 46] insignata: transforma in insignita [=V ]
26:5 [p. 46] hoc: transforma in eo [=V ]
26:12 [p. 46] interfectionem: transforma in interfectione [=V ]
27:4 [p. 48] vita aeterna: transforma in vitam aeternam [=V ]
28:6 [p. 48] progreditur: transforma in regreditur [=V ]
29:3 [p. 48] immediate: transforma in immediatissime [=V ]
30:13 [p. 52] theologos: transforma in theologicos [=V ]
35:5 [p. 58] de: transforma in in [=V ]
35:28 [p. 60] et multi: transforma in in multis [=V ]
 Corrections for Printed Edition of Latin Text 155

36:4 [p. 60] omnia: adde perpeti [=V ]

36:12 [p. 60] invenitur: transforma in inveniretur [=V ]
37:12 [p. 62] ut: adde ad [=V ]
39:1 [p. 64] quod1: adde ad [=V ]
41:3 [p. 66] immitunt: adde profundius [=V ]
42:18 [p. 68] appetat; transforma in aptat [=V ]
45:2-3 [p. 72] excitari: adde et in suo loco naturali inavertibiliter radicari [=V ]
46:4-5 [p. 76] Domine, inquit, ad: transforma in Domine, inquit, ad
46:7 [p. 76] enim: delendum est [non habet V ]
48:9 [p. 78] libera: transforma in liberam [=V ]
48:14 [p. 78] dominatur: transforma in dominetur [=V ]
50:17 [p. 82] et: transforma in in [=V ]
51:5 [p. 82] spiritualem: transforma in spiritualium [=V ]
53:10 [p. 86] inhabitat: transforma in habitat [=V ]
53:12 [p. 86] consequenter: transforma in consequetur [=V ]
54:6 [p. 88] decoratur: transforma in decoretur [=V ]
57:13 [p. 92] arctioribus: transforma in artioribus [=V ]
60:15 [p. 96] veniat: transforma in veniet [=V ]
62:6 [p. 98] hoc: transforma in haec [=V ]
63:14 [p. 100] exercitationibus: transforma in excitationibus [=V ]
65:13 [p. 104] promittentem et: transforma in promittenti [=V ]
68:5 [p. 108] Prophetae: transforma in Propheticum [=V ]
68:13 [p. 108] forman: transforma in firmam [=V ]
70:13 [p. 112] meam: transforma in meum [=V ]
70:14 [p. 112] et proiecisti: transforma in et proiecisti
70:20 [p. 112] laude: transforma in laudem [=V ]
72:5 [p. 114] magis: adde ceteris [=V ]
73:2 [p. 116] duo: adde alia [=V ]
73:16 [p. 116] dicitur: transforma in dicetur [=V ]
74:2 [ p. 118] Christo, inquit, semel: transforma in Christo, inquit, semel
74:7 [p. 118] confirmatur: transforma in conformatur [=V ]
75:1 [p. 118] quod: transforma in quo [=V ]
75:4-5 [p. 118] sensibus: transforma in faecibus [=V ]
76:17-18 [p. 120] dereliquerunt: transforma in deliquerunt [=V ]
78:23 [p. 124] careat: adde et [=V ]
79:5 [p. 126] interfectionem: transforma in interfectione [=V ]
79:15 [p. 126] Deus: transforma in Deum [=V ]
79:15 [p. 126] ut: delendum est [non habet V ]
82:11 [p. 132] quae: transforma in qui [=V ]
82:20 [p. 132] Ariopagitae: delendum est [non habet V ]
84:12 [p. 134] Magisterio: transforma in mysterio [=V ]
86:16 [p. 138] intelligentia: adde penitus [=V ]
88:7 [p. 140] dicuntur: transforma in dicentur [=V ]
89:2 [p. 140] iubetur: adde et [=V ]
89:3 [p. 140] parte: transforma in a parte [=V ]
90:22 [p. 142] huiusmodi: transforma in huius [=V ]
90:29 [p. 144] delectationem: transforma in delectationum [=V ]
156 Corrections for Printed Edition of Latin Text

90:30 [p. 144] deficit: transforma in defecit [=V ]

96:11 [p. 154] reliqui: transforma in relinqui [=V ]
98:13 [p. 158] quam: transforma in quem [=V ]
99: 6 [p. 160] ipsam: transforma in ipsum [=V ]
104:6 [p. 164] sursumactione: transforma in sursumactive [=V ]
105:4 [p. 164] solo: transforma in soli [=V ]
111:9 [p. 174] sequestratur: transforma in sequestretur [=V ]
113:3 [p. 176] omnem: adde rationis [=V ]

CORRECTIONS FOR QUAESTIO DIFFICILIS [in Vol. II]

3:2 [p. 182] exardescit: transforma in exardescet [=V ]
6:10 [p. 186] id est2: transforma in scilicet [=V ]
6:19 [p. 186] cognoscit: transforma in cognovit [=V ]
8:11 [p. 190] hoc: transforma in isto [=V ]
8:12 [p. 190] et: transforma in vel [=V ]
10:6 [p. 192] facit: transforma in faciet [=V ]
11:8 [p. 194] est: transforma in ut [=V ]
11:9 [p. 194] est: transforma in ut [=V ]
13:2 [p. 194] unionem: transforma in unitionem [=V ]
13:7 [p. 196] cognoscit, etc.: transforma in cognoscit, etc.
14:1 [p. 196] capitulo: delendum est [non habet V ]
14:7-8 [p. 196] deificatos: transforma in deifactos [=V ]
15:7 [p. 198] absconditi, etc.: transforma in absconditi, etc.
15:8 [p. 198] vocat: transforma in vocet [=V ]
15:12 [p. 198] prius: transforma in primo [=V ]
17:8 [p. 200] unit, etc.: transforma in unit, etc.
21:10 [p. 204] ergo: transforma in igitur [=V ]
24:3 [p. 206] omni: transforma in animi [=V ]
28:7 [p. 210] percipit: transforma in percepit [=V ]
28:16 [p. 212] imaginationem: transforma in imaginatione [=V ]
30:2 [p. 212] nulla: transforma in ulla [=V ]
30:4 [p. 212] non: delendum est [=T et coniectura mea]
30:6 [p. 212] adfectum: transforma in adfectionem [=V ]
36:2 [p. 216] tangi: delendum est [non habet V ]
40:14 [p. 220] persistere: transforma in perstare [=V ]
40:16 [p. 220] perfecta: transforma in perfecte [=V ]
40:17 [p. 220] praevia: transforma in praeviae [=V ]
43:9 [p. 224] currat: transforma in currit [=V ]
44:12 [p. 224] quia: transforma in Quod [=V ]
44:22 [p. 226] sic: transforma in sicut [=V ]
44:25 [p. 226] abscinditur: transforma in absciditur [=V ]
44:26 [p. 226] supernatans: transforma in superenatans [=V ]
46:9 [p. 228] ergo: transforma in igitur [=V ]
47:25-26 [p. 230] miserabiliter: transforma in mirabiliter [=V ]
47:30-31 [p. 230] quotiescumque: transforma in quotienscumque [=V ]
49:2 [p. 232] scholasticus: adde discipulus [=V ]
 Modifications for Notes to Printed Latin Text 157

ADDITIONS TO, AND CORRECTIONS FOR,

THE LATIN NOTES TO THE
PARIS EDITION OF THE LATIN TEXT
(The printed edition of the Latin text that is being referred to is the
text contained in Hugues de Balma [Hugh of Balma], Thologie
Mystique, edited by Francis Ruello. Paris: ditions du Cerf, 1995 (2
vols.). In the notes below this text is abbreviated by p (for Paris).

MODIFICATIONS FOR NOTES TO PROLOGUS [in Vol. I]

PROLOGUS [p. 124] non habet V
3:16 [p. 128] captiva: captivi VT captiva M captivis AG
5:16 [p. 130] quotiescumque: quotienscumque V
5:16 [p. 130] milleties: millesies V
6:21 [p. 132] quotiescumque: quotienscumque V
7:6 [p. 134] potuit: nec poterit add. V
8:4 [p. 136] abundantiam: abundantia V

MODIFICATIONS FOR NOTES TO VIA PURGATIVA [in Vol. I]

VIA PURGATIVA [p. 144] non habet V
1:10 [p. 144] glorificatur: cum enim dicat beatus Dionysius quod in ierarchia
angelorum add. V
1:12 [p. 146] illud: illum V
p. 146, re nota a: haec nota non est recta
2:11 [p. 148] sic: sicut V
2:12 [p. 148] sic: sicut V
2:14 [p. 148] humiliatur: humilietur V
2:32 [p. 148] acquiratur: acquirantur V
3:9 [p. 150] occultissime: occultissimo V
4:1 [p. 152] intentius: intensius V
4:13 [p. 154] divinae: dominicae V
4:16 [p. 154] huiusmodi: huius V
4:19-20 [p. 154] fontem: totius add. V
5:3 [p. 154] sufficit: suffecit V
7:3 [p. 158] magis multipliciter: multipliciter magis V
7:7 [p. 158] sibi beneficium: beneficium sibi V
7:23 [p. 158] vel: et V
p. 159, re nota c: haec nota non recta est
8:3 [p. 160] in2: om. V
9:5 [p. 164] cupientes: aliquod add. V
10:9 [p. 164] hac: hoc V
11:6 [p. 168] commendatur: commendetur V
13:8-9 [p. 172] quemdam: quemquam V
13:12 [p. 172] dilectus: summo add. V
14:18 [p. 174] immediate: faciem add. V
158 Modifications for Notes to Printed Latin Text

MODIFICATIONS FOR NOTES TO VIA ILLUMINATIVA [in Vol. I]

VIA ILLUMINATIVA: non habet V
1:3 [p. 176] tuo: suo V
4:8 [p. 180] et: ad V
5:17 [p. 182] arctius: artius V
7:9 [p. 184] suspirat: aspirat ex suspirat corr. V
7:20 [p. 184] Unde: et add. V
8:8 [p. 186] disciplinis: discipulis V
9:5 [p. 186] Via: vita habent VTM via habent AG
9:16 [p. 188] parebit: apparebit V
12:2 [p. 192] recte: in remota in marg. ex recte corr. V
12:14 [p. 194] obtinebit: optinebit V obtinebit T
13:2 [p. 196] et: om. VTMAG
13:5 [p. 196] Sic: Sicut V
13:11 [p. 196] favorabiliter: favorabilior V
13:12 [p. 196] vitae: vite [=vitae] in marg. V
16:13 [p. 202] repraesentans: repraesentas V
17:12 [p. 204] super: supra V
p. 208, re nota pro linea 19:1: muta captata in captata de
20:3 [p. 210] terra2: ergo add. V
p. 210, re nota a: Jug. 13, 58: transforma in Jug. 13, 18
20:31 [p. 212] admirabile: quod est mirabile V
p. 212, re nota c: Is. 45, 5: transforma in Is. 45, 15
20:34 [p. 212] praesentatur: praesentetur V
24:17 [p. 218] sponsa: non proprie scribit V
24:36 [p. 220] Deum: adde notam : Is. 59, 2
24:40 [p. 220] quo: quomodo V quomodo in quoniam transformat T
25:8 [p. 220] quaerendum: quaerendo V
26:1 [p. 220] petit: ipsum add. V
26:6 [p. 222] qua: ex quam [rasura] corr. V
27:1 [p. 226] lumen: lucem V
28:11 [p. 228] haec: hoc V
28:15 [p. 230] inferiora: descendat post inferiora scribit et del. V
28:18 [p. 230] Quae: habent VTM Qui habent AG
p. 230, re nota pro linea 19 : transforma 19 in 18
29:3 [p. 232] primo: quia add. V
31:24 [p. 236] ingere: ingerere V
32:8 [p. 238] me: omnes add. V
p. 238, re nota a: transforma in Matth. 11, 28
32:12 [p. 238] ut: et V
34:25 [p. 242] videbitis: videbis V
34:28 [p. 242] iugum meum: meum iugum V
35:10 [p. 242] superintendit: semper intendit V
35:15 [p. 244] Cum: Quoniam V
35:15 [p. 244] speraverit: speravit V
p. 245, re nota a: transforma in Ps. 90, 14
 Modifications for Notes to Printed Latin Text 159

p. 245, re nota b: transforma in Job 40, 18

37:9 [p. 246] praemiabitur: praemiabit V
38:3 [p. 246] solem: suum add. V
39:5 [p. 248] fideli: felici V
39:11 [p. 248] sit: scribit et del. V om. T
40:2 [p. 248] relinquisse: reliquisse V
40:31 [p. 250] f. 25 v in marg. : move ad lineam 32
43:28 [p. 256] fuerit: fuerat V
43:20 [p. 256] somno: sopno V sompno T
44:5 [p. 256] acceptata: accepta V
44:13 [p. 258] occultata: occultatam V
44:13 [p. 258] feliciter: faciliter V
45:12 [p. 258] cur: cum V
45:14 [p. 258] abscindetur: abscidetur V
50:4 [p. 264] tunc: tuae V
50:5 [p. 264] contemplantur: conteplantur V contemplantur T
52:4 [p. 266] sic: sicut V
52:9 [p. 266] constringam: contingam V
53:3 [p. 266] et: bis V
53:10 [p. 268] efficies: efficias VTMAG
54:13 [p. 268] mens: meus V
54:16 [p. 268] etc.: om. V

MODIFICATIONS FOR NOTES TO VIA UNITIVA [in Vol. II]

VIA UNITIVA: non habet V
1:2 [p. 8] ascenditur: ascendatur V
3:6 [p. 12] et: quae V
5:14 [p. 16] apparere: ex appareat corr. V
6:15 [p. 18] et: etiam V
7:14 [p. 20] habitat: inhabitat V
7:19 [p. 20] dicitur: dicatur V
8:11 [p. 22] vere: vero V
10:1 [p. 26] eamdem: eandem V
12:7 [p. 28] iudicatur: iudicetur V
12:19 [p. 28] pretiositatis: sui ipsius add. V
14:10 [p. 30] huiusmodi: huius V
14:11 [p. 30] inflammatur: inflammetur V
p. 32, re nota 15a: transforma in II Tim. 1, 12
15:6 [p. 32] quinimmo: transforma in quin immo
17:15 [p. 34] anima: unice V
18:4 [p. 34] theologiae: theologice [=theologicae] V
18:26 [p. 36] et: vel V
19:7 [p. 38] sic: cum add. V
19:11 [p. 38] quod: quem V
20:8 [p. 40] haberent: haberet V
20:19 [p. 40] calcavit: calcaverit V
160 Modifications for Notes to Printed Latin Text

22:3 [p. 42]milleties: millesies V

22:9 [p. 42]in: etiam V
24:9 [p. 44]diligit: diligat V
24:13 [p. 44]Deo solo: solo deo V
26:5 [p.46] insignata: insignita V
26:5 [p. 46]hoc: eo V
26:12 [p. 46]interfectionem: interfectione V
27:4 [p. 48]vita aeterna: vitam aeternam V
28:6 [p. 48]progreditur: regreditur V
29:3 [p. 48]immediate: immediatissime V
30:13 [p. 52]theologos: theologicos V
31:3 [p. 54]accedere: q post accedere scribit et del. V2
34:15 [p. 58]quem: om. V
34:16 [p. 58]est: om. V
35:5 [p. 58]de: in V
35:28 [p. 60]et multi: in multis V
35:28 [p. 60]disponentur: habet V
36:4 [p. 60]omnia: perpeti add. V perpeti habet T
36:12 [p. 60]invenitur: inveniretur V
37:12 [p. 62]ut: ad add. V
37:16 [p. 62]principis: principiis V principiis T in principis corr. T2
38:2 [p. 64]gaudia: ex gaudiam corr. V
38:5 [p. 64]in1: aut in1 aut in in verbo insensibilibus om. VTMAG ; in
insensibilibus coniecturavi
39:1 [p. 64] quod1: ad add. V
41:3 [p. 66] immitunt: profundius add. V
42:17 [p. 68] cognoscit: habet T
42:18 [p. 68] appetat: aptat in appetat (pe supra lin.) mutat M
p. 69, re nota a: transforma in Lc 6, 38
45:2-3 [p. 72] excitari: et in suo loco naturali inavertibiliter radicari add. V
46:7 [p. 76] enim: om. V
48:9 [p. 78] libera: liberam V
48:14 [p. 78] dominatur: dominetur V
p. 78, re nota b: pone in paginam 80
49:4 [p. 80] minas: ex minus corr. V
50:17 [p. 82] et: in V
51:11 [p. 82] comprobentur: habet T
53:8 [p. 86] alii: habet T
53:10 [p. 86] inhabitat: habitat V
53:12 [p. 86] consequenter: consequetur V
54:3 [p. 88] Dionysius: om. V in marg. T
54:6 [p. 88] decoratur: decoretur V
54:14 [p. 88] et: om. V
55:7 [p. 88] quanto: habet A
56:6 [p. 90] praemia: om. V
57:13 [p. 92] arctioribus: arcioribus V [=artioribus]
57:16-17 [p. 92] amplectendum: amplectandum V
 Modifications for Notes to Printed Latin Text 161

58:10 [p. 94] mente habent VTM

60:15 [p. 96] veniat: veniet V
62:6 [p. 98] hoc: haec V
63:14 [p. 100] exercitationibus: excitationibus V
p. 105, re nota 65a: transforma in Cf. Dion. I, 568
p. 108, nota pro lineis 68:4-6: re 4-6 iuxta - meis om. T : transforma in 4-5
iuxta Prophetae om. T
68:5 [p. 108] Prophetae: propheticum V
68:13 [p. 108] forman: firmam V
69:14 [p. 110] manuductive: manudictem V
70:13 [p. 112] meam: meum V
70:20 [p. 112] laude: laudem V
72:5 [p. 114] magis: ceteris add. V
72:15 [p. 116] sustineret: habet V
73:2 [p. 116] duo: alia add. V
73:16 [p. 116] dicitur: dicetur VTM
74:7 [p. 118] confirmatur: conformatur V
75:1 [p. 118] quod: quo V
75:4-5 [p. 118] sensibus: fecibus [=faecibus] V [ex faex]
76:17 [p. 120] quia: habet V
76:17-18 [p. 120] dereliquerunt: deliquerunt V
78:23 [p. 124] careat: et add. V
79:5 [p. 126] interfectionem: interfectione V
79:15 [p. 126] Deus: deum V
79:15 [p. 126] ut: scribit et del. V om. TM
82:11 [p. 132] quae: qui V
82:12 [p. 132] excessu: excessus V
82:20 [p. 132] Ariopagitae: om. V
83:5 [p. 134] in: supra lin. V
84:12 [p. 134] Magisterio: magisterio A misterio VTM magistro G
85:4 [p. 136] a: supra lin. V
86:8-9 [p. 138] perfectio: perfecto V perfectio T
86:16 [p. 138] intelligentia: penitus add. V
88:2 [p. 138] transcendit: transcentis V transcendunt (in marg.) T2 (ex tran-
scentis correctum) in transcendit ex ? corr. M aut M2
88:7 [p. 140] dicuntur: dicentur V
89:2 [p. 140] iubetur: et add. V
89:3 [p. 140] parte: a parte V
90:5 [p. 142] odoribilis: odorabilis V
90:22 [p. 142] huiusmodi: huius V
90:29 [p. 144] delectationem: delectationum V
90:30 [p. 144] deficit: defecit V
96:11 [p. 154] reliqui: relinqui V
97:10-11 [p. 156] Nominibus : om. VT in marg. M
97:16 [p. 156] ipsos2: ipsi VTMG ipsis A
98:13 [p. 158] quam: quem V
98:15 [p. 158] circumscribiliter: circumscriptibiliter V
162 Modifications for Notes to Printed Latin Text

99:6 [p. 160] ipsam: ipsum V

103:4 [p. 162] aliis: alii V
104:6 [p. 164] sursumactione: sursumactive V
105:4 [p. 164] solo: soli V
111:9 [p. 174] sequestratur: sequestretur VTMAG
113:3 [p. 176] omnem: rationis add. V
115:18 [p. 180] quam: quod V

MODIFICATIONS FOR NOTES TO QUAESTIO DIFFICILIS

[in Vol. II]
QUAESTIO DIFFICILIS: non habet V
3:2 [p. 182] exardescit: exardescet V
6:10 [p. 186] id est2: scilicet V
6:19 [p. 186] cognoscit: cognovit V
8:11 [p. 190] hoc: isto V
8:12 [p. 190] et: vel V
10:6 [p. 192] facit: faciet V
11:8 [p. 194] est: ut V
11:9 [p. 194] est: ut V
13:2 [p. 194] unionem: unitionem V
14:1 [p. 196] capitulo: non habet T
14:7 [p. 196] ipsos: ipsis V
14:7-8 [p. 196] deificatos: deifactos VT
15:8 [p. 198] vocat: vocet V
15:12 [p. 198] prius: primo V
21:10 [p. 204] ergo: igitur V
24:3 [p. 206] omni: animi V
25:12 [p. 208] adaptatam: adoptatam VTM adaptatam A adoptata G
28:7 [p. 210] percipit: percepit VTMAG
28:16 [p. 212] imaginationem: imaginatione VTMA imagine G
30:1 [p. 212] Ultimo omnis meditatio habet A
30:1-3 [p. 212] in contemplatio: om. A
30:2 [p. 212] nulla: ulla VTM ulla aut nulla scribit G
30:3 [p. 212] sine amore: sine affectione amoris AG
30:3 [p. 212] amore: amoris V amore T
30:4 [p. 212] non: habet M
30:6 [p. 212] adfectum: affectionem VTMAG
36:2 [p. 216] tangi: om. V
40:14 [p. 220] persistere: persistare V
40:16 [p. 220] perfecta: perfecte V
40:17 [p. 220] praevia: previe V [=praeviae]
41:12 [p. 222] utraque: habent VT
43:9 [p. 224] currat: currit V
44:1 [p. 224] quintum: habet V
44:12 [p. 224] quia: Quod V
44:22 [p. 226] sic: sicut V
 Notes to the Introductory Essentials 163

44:25 [p. 226] abscinditur: absciditur V

44:26 [p. 226] supernatans: superenatans V
46:9 [p. 228] ergo: igitur V
46:18 [p. 228] milleties: millesies V
47:25-26 [p. 230] miserabiliter: mirabiliter habent VTMAG
47:30-31 [p. 230] quotiescumque: quotienscumque habent VT
47:31 [p. 230] milleties: millesies V
49:2 [p. 232] scholasticus: discipulus add. VTMAG
49:16 [p. 232] Amen. G: transforma in Amen. V [in last line of notes]
 APPENDIX ONE
NICHOLAS KEMPF
TRACTATUS DE MYSTICA THEOLOGIA
(Excerpts)
Part Two, Chapter 15
How through a knowledge of God there can be formed
from consideration of the fact that God is all in all
an act of love which remains when the knowledge ceases.
From the aforesaid [considerations] the intellect can form an exceed-
ingly exalted knowledgeable idea [cognitio] of Godan idea, first of
all, of how it is that all things are present in God. And in this way the
intellect can rise upwards unto a knowledge [cognitio] of God, who
in Himself is most simple, even though all things are present in Him.
And when the intellect sees Him, it sees all things in Him; neverthe-
less, He infinitely surpasses all things and is unqualifiedly free of all
things. And by means of such knowledgeas by means of one foots
having been planted (viz., the foot of the intellect)[that foot] can,
draw after it the other foot, viz., the affections, by means of their love
for God. And [the soul] can locate that [second foot] far more distantly,
highly, perfectly, and firmly in God by means of its actual love. And
it can do this repeatedly until, at length, the foot of love can remain
fixed [out in front] when the foot of the intellect halts. 1 And this
[topic] is principally my intended focal-point in this present section.
In accordance with the meaning of Blessed Dionysius [we may
proceed] in a manner similar [to that of the foregoing illustration
proceed] on the basis of the fact (1) that God is all in all and (2) that
all things are affirmed of Him and (3) that He is Being for all exist-
ing things and is Life for all living things and, in general, is all things
and, nevertheless, (4) is nothing of all things by way of composition
or inherence but (5) is super-elevated and super-exalted above all
things. Hence, [Dionysius] reflects [as follows]: I know most assuredly
that You exist and that You are all things and that I cannot know more
than that You are exalted above all things. However, You are to be
loved maximally because You are so great and so good that You can-
not be known. And, thereafter, a man can leave behind all things and

164
 Appendix One 165

can direct his intellect toward God alone, who is all things. And, again,
he can in this way, through knowledge, first plant down the foot of
the intellect in God and afterwards, through actual love, move forward
the foot of the affections and plant it down more sublimely in God.
And because God is all things in such a way that He is infinitely above
all things, [the soul can], at length, totally cease from [acts of] know-
ing and can very perfectly cling to God by means of actual love, in the
absence of any actual knowledge. And this is my principal point:
[viz.,] that the mind is united to God through actual love that has been
engendered by a preceding knowledge but that remains n1 when [all]
actual knowledge ceases.
But n2 Blessed Gregory seems to address this point, in saying:
When we love the supernal and heavenly things of which we have
heard, we already know the things loved, because the love itself is
knowledge. Therefore, He made known to them all things2 because,
untransformed by earthly desires, they were fervent with flames of
supreme love. 3 Here [Gregory] seems to mean that love remains sub-
sequently to knowledge, although, according to him, that very love is
also knowledge. For by means of moderate and imperfect knowledge
someone can rise upwards unto perfect love of God; from this love
there sometimes follows more perfect knowledge, from which, in turn,
there follows more perfect love. And it is not denied [by Gregory]
that love can remain after all knowledge (at least, knowledge proper-
ly so called) has, at length, ceased.
Blessed Augustine, in his Sermon 89 on [the Gospel of] John
also speaks of this mode [of ascent] when he says: What is altogether
unknown is not loved. But when there is loved that which to some
small extent is known, then by means of that love it comes about that
[what is known] is known better and more fully. 4 And in this way
love has to induce knowledge until the love becomes so perfect that
intellectual knowledge will be unable to follow it,5 because of its im-
perfection in this present lifetime. At that point love enters-in where
knowledge and intellect remain outside; and later the mind is con-
veyed beyond itself through love and through super-intellectual knowl-
edge.
Lord Bonaventure, the Seraphic Doctor, in his Itinerarium Men-
tis in Deum, posits another mode [of ascent]one quite subtle and not
penetrable by all men. By means of it the mind, ascending n3 through
six stages unto the aforementioned perfect knowledge of God, can
enter, at length, into an obscuring-mist, by means of a seventh stage.
166 Appendix One

First of all, [he says] that God is known through vestiges from crea-
tures; secondly, [he says] that the mind views God in the vestiges
(something that occurs more loftily and perfectly [than at the first
stage]). Thirdly, the mind beholds God by means of the image of Him
that is impressed on the powers of the soul. Fourthly, [Bonaventure
speaks] of the mode of knowing God in the image-of-Him that has
been re-formed n4 by [Gods] free gift. Fifthly, [he speaks] of the mode
of knowing God through His primary name, which is Being (in ac-
cordance with the verse: I am I-Who-Am 6 ). Sixthly, [Bonaventure
speaks] of the mode of knowing the Blessed Trinity through a name
for itin particular, through the name good, by means of which a
trinity of persons is expressed. For the good is diffusive of itself; and,
for this reason, Christ stated in the Gospel: No one is good except the
one God,7 i.e., except God alone. 8 By means of the first two modes
God is known through those things that are outside of us, viz., crea-
tures; by means of the second two modes He is known more excel-
lently, and subsequently loved more excellently, through those things
that are within us; by means of the last two modes He is known still
more perfectly through those things that are above us.
Moreover, the aforenamed Doctor [of the Church, viz., Bonaven-
ture,] proceeds quite subtly and basically and briefly, and he later
posits a seventh stage by means of which the mind enters into an ob-
scuring-mist through knowing and loving super-intellectually, super-
affectionally; and, among other things, he says the following: In the
course of this passing over (if it is perfect) the mind must, after its
entire ascent through the aforenamed modes of knowing, be united
with God in accordance with a super-mental union. [This uniting oc-
curs] when the mind, withdrawing from all things and, subsequently,
taking leave even of itself, is united to the super-resplendent rays in
which there is a most divine knowledge of God through ignorance and
where all operations of the intellect are left behind and where the sum-
mit of the affections is, as a whole, transferred unto, and transformed
into, God. And this [occurrence] is something mystical and most se-
cret, and no one is acquainted with it except him who receives it;9
and no one receives it except him who desires it. And no one desires
it except one whom the fire of the Holy Spirit (whom Christ sent to
the earth) inwardly inflames. And so, the Apostle declares that this
mystical wisdom is revealed by the Holy Spirit. For [our human] na-
ture can accomplish nothing to this end, and industry can accomplish
only a small amount. Little is to be ascribed to investigation, where-
 Appendix One 167

as much is to be ascribed to unction; little is to be ascribed to the

tongue, whereas much is to be ascribed to inner joy. Little is to be as-
cribed to wordsoral and writtenwhereas all is to be ascribed to the
gift of God and to the Holy Spirit. Little or nothing is to be attributed
to the creature. Everything is to be attributed to Creating Being (Fa-
ther, Son, and Holy Spirit)while we say, with Blessed Dionysius,
in regard to the Holy Trinity: O Super-essential and Super-divine
Trinity, etc., lead us unto that knowledge. 10 & 11 Here the afore-
named Scholastic Doctor [viz., Bonaventure] agrees with the other Fa-
thers that, in knowing God, one must halt every operation of the in-
tellect. Bonaventure has taught about this operationtaught in terms
of very excellent stages, [viz.,] the six aforecited stages. And we must
keep clinging totally to God by means of the summit of our affec-
tionskeep clinging until He deigns to come and to infuse the rays
of His n5 knowledge and the fire and fervor of His love super-intel-
lectually and super-affectionally [into our souls]. By means of these
[infused gifts] God is known through perfect ignorance as concerns
the intellect; yet, He is loved and known very perfectly in a super-in-
tellectual and super-affectional way.

Part Two, Chapter 16

Secondly, when knowledge ceases, an act of love for God
can be formed from a consideration of the manner
in which all things are denied of God.
According to Blessed Dionysius the second mode of arriving at per-
fect love of God after all actual knowledge has ceased is through the
negating of all things regarding God. Thus, for example, [we may say]
that God is not stone, not man, not angel,n6 not intellect, not divinity,
not deity, not oneness. And Dionysius states that God is more suit-
ably praised by means of this [negating] mode. God is praised because
one arrives at the aforementioned love of Him; indeed, the praise is
agreeable and acceptable to Him only when He is loved perfectly.
Therefore, we are not to understand [this approach] in such a way that
all of the aforementioned things are merely denied of God. Rather, [it
is to be understood] in such a way that, no matter what we conceive
or understand regarding God by means of such [terms], He is always
infinitely more than we can conceive. For example, God is not stone;
i.e., He is not such that He is perfectly known by means of the con-
cept that is formed of Him from a stone considered as a vestige of
168 Appendix One

God. Similarly, God is not divinity, not deity, not trinity, not oneness,
and so on, in only the way in which we in this lifetime conceive Him
[not to be]; for we conceive, understand, and know in part and very
imperfectly, through a glass darkly.12 And in accordance with such im-
perfection the aforemade [negative] statements are true; however, God
is infinitely more perfect than is our concept [of Him].
Therefore, when our mind finds that it knows [God] very im-
perfectly (because God is, in infinite measure, more perfectly know-
able and is totally and perfectly incomprehensible by any creature), it
leaves behind all knowledge and extends its affection upwards toward
perfect love of God, whom it cannot know as perfectly [as it loves].
Thus, because He is not all-knowable but is all-desirable (as in the
Canticles the bride proclaims13 ), the mind endeavors wholly to love
Him whom it cannot wholly know. And in this way habituating itself
through sighs of love and through loves fervent desirings, the mind
can, at length, with the help of grace, abide in its love of God, after
all actual knowledge has ceased.
. . . . . . . . . . . . . . . . . . . . . . . .

Part Two, Chapter 21

It is shown to be possible for the mind to rise up
unto love of God[to do so] apart from actual knowledge.
Now, to many it seems difficult and to many [others] it seems impos-
sible that the mind can rise up unto love of God by the sole means of
a predisposing-tendency [habitus]whether infused or acquired
without any actual guiding-knowledge. Nevertheless, Hugh of Bal-
ma n7 attempts to prove this [view] through many arguments. For [con-
trary to Hugh] many [people] say that that love is knowledge. Others
say that it has knowledge attached to itknowledge properly so called
yet not reflective knowledge, because (on account of the intense ac-
tual love) the mind does not understand and is not aware that it knows,
even though together with the love there is knowledge. But probably
one can maintain defensibly that a mind well habituated in the love
of God[habituated] through knowledge that guides in a preceding
mannercan, at length, rise up, whenever it wills to, unto actual love
of God [and can do so] without actual (and properly-called) n8 knowl-
edge-of-God, whether preceding knowledge or accompanying knowl-
edge.14
Now, the foregoing [opinion] is seen to be in accordance with
 Appendix One 169

the view of Dionysius and his commentators and of Hugh of Balma,

if [their writings] are rightly and carefully examined throughout. And
[the foregoing rising upwards] can occur in the following manner:
While a man is reflecting on whatsoever goods other than God, he
can suddenly, through a predisposing-tendency, leave behind all things
and can rise upwards unto actual love of God, without his actually
reflecting on God or actually entertaining a knowledge of God. For
the will is a higher power that can, by means of its predisposing-ten-
dency, engage in an act that is customary for it and that is quite nat-
ural and quite fitting for it; [and it can do so] apart from its advice-
giving intellect or its advice-giving reason. For, in a comparable way,
a blind man can, by virtue of familiarity, conduct himself to a place
that he has never seen; he [can do so] without being led by his guide
but out of a predisposing-tendency acquired because of the fact that
previously he was frequently led to this place by his guide.
But from the foregoing [considerations] it does not follow that
if a predisposing-tendency is present, then the will is always in a state
of actually willing [one and the same thing] no matter whether the man
is asleep or awake. For subsequently to actual knowledge of something
other [than itself] the will can out of habit turn away from that thing
as known and can love it as a thing that has become customary for it.
And [this fact] is not surprising, for (as the Doctors [of the Church]
commonly and correctly say) the will can activate itself for a simple
apprehending of an object apart from any prior judgment on the part
of reason (as happened in the case of our first parents); and it can ac-
tivate itself to will or not to will, to love or to hate, even in the ab-
sence of a predisposing-tendency (whether acquired or infused) for
willing or not willing the thing in question. If so, then how much the
more the willbeing in possession of actual guiding-knowledge of
some thingcan rise up, through a predisposing-tendency, or tenden-
cies (whether infused or acquired), unto an act of love for God, unto
a love for Him to whom the will is also naturally inclined! Why is it
surprising if the predisposing-tendency and the natural inclination for
a close knowledge of the other thing replace the simple actual-knowl-
edge of [that] object?
I make the above statements in order to defend the words and
writings of many men. These writings seem contrary to the written
works of the philosophers and of the Scholastic teachers; but by the
present means they can be made harmonious [with them] and can be
defended. For in this present work I do not intend to contradict any-
170 Appendix One

one but rather (to the extent that God grants) to harmonize those who
seem to contradict one another. For they all agree, I believe, on the
following [point: viz.,] that (conformably with the general law) in the
absence of any actual knowledge of anything whatsoever, the will is
not motivated toward any act, whether an induced act or a free act.
Those who defend the aforementioned love do not deny this claim;
rather, [they assert that] if actual knowledge is had about some thing,
then a love of that same thing can continue n9 when the actual knowl-
edge of this very thing ceases. And, furthermore, [they maintain that]
if actual knowledge is had of some [one] thing, then the will can
through a perfect predisposing-tendency (whether acquired or infused)
and in accordance with the aforesaid mannerrise up unto the love
of another thing, without [having] an actual knowledge of this second
thing.
Moreover, Hugh of Balma states that the knowledge that comes
from faith suffices. Hereby he seems to mean that the predisposing-
tendency on the part of faith suffices, because there is some actual
guiding-knowledge on the part of faith. And in this way, then, all [writ-
ers] can, it seems, be brought into harmony as regards this [point].
Nevertheless, let whomever this harmonizing does not please repudi-
ate it for as long as he cares to; n10 but let him know the following:
As long as he battles and disputes with words, he will never draw
near to the aforesaid love but will always distance himself all the far-
ther [therefrom]. I think that each individual, if he loves some thing
intensely and from a strong predisposing-tendency or a strong natur-
al inclination, experiences in his own instance [that] suddenly (even
if he is studiously reflecting on other things) he is moved by a cer-
tain motion of affection, desire, or love for the thing that he loves
is moved even when he has not been actually reflecting in advance
about that thing. Hence, the holy Egyptian Fathers, moved by this
[consideration], taught [us] to remove inordinate desires in order to
avoid a flux of thoughts. For example, the great Abbot John speaks
as follows: We must beware lest any inordinate desire, any distorted
inclination, or [any] desire that is vain and is not from God fix in our
heart its roots, from which there continuously sprout up vain and use-
less thoughts that ravish our mind. 15
From the foregoing it seems to be the case that when the mind
wills with great effort to reflect on good things, then the roots of af-
fections and of inordinate desires beget other thoughtseven thoughts
that are in opposition to the deliberative will. Likewise, (1) when the
 Appendix One 171

will is habituated through a perfectly infused predisposing-tendency

of love (or even through an already acquired predisposing-tendency
of love) and, furthermore, (2) when the moral sense (synderesis), by
means of a strong natural inclination, is inclined unto love of God,
and also (3) when the will has an already-acquired predisposing-ten-
dency: [it seems] that then the willwhen the intellect actually un-
derstands or knows some other things besides Godcan suddenly ac-
tivate itself (because of the aforementioned predisposing tendencies
and natural inclinations) through an act of love for God. At that mo-
ment [the soul] does not have actual guiding-knowledge of God or
even accompanying-knowledge of God, though perhaps it has a
knowledge-of-God that follows upon such a love, as Blessed Grego-
ry seems to mean in the authoritative passage alluded to earlier.16
Moreover, the words of Blessed Augustine seem to tend, to some ex-
tent, in this direction.17 For it is n11 certain that the intellect, in order
to form any intellectual representation, need not view a new and spe-
cial image. Rather, once one actual intellectual representation is
formed from an image, the intellect can by means of predisposing-
tendencies for the intelligible objects (which are called species intel-
ligibiles [i.e., intelligible representations]) activate many other noble
and perfect inclinations. Likewise, the will, knowing some thing by
means of the intellect, can(1) through an intellectual predisposing-
tendency for another thing and (2) through a predisposing-tendency
(viz., love) infused into the will and also (3) through an acquired pre-
disposing-tendency and (4) through the moral senses natural incli-
nation for the love of such a thingrise up suddenly unto a perfect
love of this very thing. And according to Blessed Dionysius 18 this
[occurrence] seems to be a rising upwards ignorantly.
As best I can, I have tried to persuade [the reader] that the fol-
lowing is possible to occur: [viz.,] that actual love can remain with-
out there being actual accompanying knowledge of the thing which
is then actually loved. For I know that many erudite men either do
not grasp this [fact] or else even ridicule it as being impossible from
the point of view of general law. And [their outlook] is not surpris-
ing, because (except for sins and for inordinate affections for crea-
tures) nothing seems so greatly n12 to prevent the aforementioned per-
fect love as does (1) much erudite learning (scientia) and (2) many
predisposing tendencies associated with this learning and (3) many
image-based intellectual representations, which always occupy a place
in ones mind, with the result that the mind does not rise upwards
172 Appendix One

unto the aforesaid love. And it is not possible for these [critics] to
cast off, and leave behind, such forms of knowledge, which spring
impulsively from predisposing tendencies and [mental] representa-
tions, because habituation is a second nature. And hence, too, Blessed
Dionysius forbade Timothy to impart this [mystical] knowledge to
such men. However, a little old womanor a very simple villager
who is full of love-for-God and of good affections and who is already
habituated and who has tasted Gods gift, would affirm the aforesaid
[points]. Likewise, there are found writings of such [learned] men on
this [topic] and also writings of those who do not know letters.
[These latter men] did not know how n13 to write [these things] by
themselves; rather, they articulated viva voce to others their own ex-
periential partaking.
Part Four, Chapter 9
Whether Mystical Theology Is
Love or Knowledge or Both.

From the foregoing [considerations] one can infer, to some extent, in

what mystical theology consists; and [from them] the differences
among the many [views] can be made harmonious. For just as the hap-
piness of eternal life (1) consists objectively in God, who is Infinite
Good, and (2) consists formally in seeing and enjoying, which n14 are
acts inherent to the soul (as all men commonly say) by which the soul
is formally happy, and (3) consists dispositively in meritorious acts:
so in some such manner the differences among the many [views] must
here be understood. For example, mystical theology is said to consist
in the supreme act of love, [i.e.,] in synderesis,19 according to some
men; for that act of love is the highest disposition and is necessary
on mans part immediately prior to the union in which God infuses
love and knowledge. But formally and properly [mystical theology]
consists in acts infused by God: viz., the act of knowing and the act
of loving. If they are the same act in number, then it is easy to un-
derstand all [the views in a harmonious way], because mystical the-
ology, in the proper sense of the word, would be that very act which
is both love and knowledge. And so, some men say that mystical the-
ology is a most divine knowledge of God through ignorance. Others
say that it is experiential affection, or experiential love[a point] that
is also true, since one and the same act is both love and knowledge.
But if those acts are different from each other and really dis-
 Appendix One 173

tinctyet so united that they are regarded as a single actthen mys-

tical theology, properly speaking, would consist in that experiential
and super-intellectual knowledge by which God is known in an ob-
scuring-mist, i.e., known through an absence of all intellectual knowl-
edge but known, nonetheless, through knowledge infused by God into
the mind at the time of the union-of-love with Him. And this [occur-
rence] could be either something implied or something formal as re-
gards mystical theology. On the other hand, if mystical theology be
taken as both acts at one and the same time, as [occurs] at times when
it is taken to be wisdom, there would not be much difference [between
the acts]. And so, some men, with an eye to the one act, say that mys-
tical theology is knowledge; others, with an eye to the other act, say
that mystical theology is love. And thus, too, Dionysius posits two
definitions.20
Moreover, the expositors of Blessed Dionysius are seen to speak,
jointly and in last analysis, as if mystical theology were properly con-
strued as knowledge;21 n15 for this [mode of discourse] properly be-
fits systematized learning [scientia]. Hence, the Commentator of Ver-
celli 22 states that according to Blessed Dionysius the mind is united
to God by means of a vacating of all knowledge, i.e., by means of a
love that is effective n16 of all [true] knowledge. And Blessed Diony-
sius says that [mystical theology] is a most divine knowledge of God
that occurs through ignorance, in accordance with a super-mental unit-
ing. 23 And [Robert] of Lincoln 24 speaks as follows at the outset of
his Chap. 4: for the ascent is into an obscuring-mist, where God
truly dwells and where, together with God, there is most hidden dis-
course and mystical theology, which is especially the seeing and
knowing that God is invisible and incomprehensible. And so, [mys-
tical theology] would consistproperly and chiefly and formallyin
a knowledge of God by which God would be known through experi-
ence to be unknowable and incomprehensible; and this [experiencing
and knowing would occur] after the cessation of intellectual [con-
cerns], and, thus, [it would occur] through ignorance as concerns the
intellect and intellectual acts of knowing. And, thus, the object of mys-
tical theology would be God Himself, known experientially in this
way. However, in a broad sense, and less properly speaking, other
forms of knowledgeincluding revelations and conceptual forms of
knowledgecan also be called mystical theology. These follow after
such knowledge and love and such presence of God both in the image
[of God in man] 25 and also in the powers of the soul. I will speak
174 Appendix One

more particularly about these matters in the last section, 26 [where I

speak] about the effects that follow from [mystical] union.
From what has been said, it can be evident, first, that mystical
theology is not present in the blessed in Heaven. For mystical theol-
ogy indicates an imperfect and hidden, or obscure, mode-of-know-
ing in comparison with the seeing that occurs in Heaven[a kind of
knowing] that does not characterize the aforesaid [i.e., the blessed in
Heaven]. And so, mystical theology is, as it were, a knowing or a see-
ing that is intermediate between acts of knowing that are done by the
intellect in the usual way and acts of knowing that are done by the
blessed in Heaven; for [mystical acts of knowing or seeing] are super-
intellectual and, yet, are more imperfect than are the cognitive acts that
result from the seeing that occurs in Heaven. From what has already
been stated it is also plainly evident why, in mystical theology, God
is said to be known through ignorance or through a fogging of the in-
tellect. The first reason is that the intellect is completely suspended
from all actual knowledge; and so, on the part of the intellect there is
an obscuring-mist and ignorance. The second reason has to do with
God and is that our mind knows by experience that God dwells in a
cloud, i.e., in inaccessible light, because of His excellence and infin-
ity. The third reason is that such knowledge [viz., mystical theology]
reaches its goal in an obscuring-mist, viz., in actual ignorance. For
when it is over, the mind does not at all know what it has beheld
just as after one has gazed directly into the sun there ensues in the eyes
an obscuring-mist and darkness and, afterwards, blackness and vari-
ous kinds of color. But such a thing does not hold true for the blessed
in Heaven. Accordingly [the following] must be imagined with regard
to that [mystical] ascent: it is as if a man were elevated away from
the earthelevated, at first, so highly that he could no longer see any
perceptible things beneath him. [And it is as if] thereafter he were el-
evated [more] highly and properly toward the light of the sun, so that
he could not see the stars or the heavens or the heavenly bodies or
even intelligible objects. Thereafter, there would be shown to him a
certain immense and infinite light, which, when he viewed it for a mo-
ment, he would realize from the experience that it is altogether in-
comprehensible (because of its excellence and immensity) and is al-
together inaccessible by any creature. And in such a manner God, in
elevating the mind away from all perceptiblen17 and intelligible things,
shows [to the mind]super-intellectually and in the aforedescribed
waythe immensity of His Light.
 Appendix One 175

Blessed Gregory, in Moralia 23,n18 gives a different example,

when he speaks as follows: 27 If someone were lying in darkness with
his eyes closed and suddenly the light of a lantern flashed in front of
him, his closed eyes would be struck by the advent of the light, so
that they would open. Why is it, then, that the eyes are stimulated if
when closed they saw nothing? Nevertheless, that which the closed
eyes were able to detect was not anything determinate. For if [the
eyes] had seen the whole object perfectly, why would they, once
opened, look for what they would see? Similarly, then, when we en-
deavor to see something of the Incomprehensible Light: by that very
ray-of-splendor by which the mind is impacted, the mind both sees,
as it were, and is unable to seeeven as the closed eye, situated amid
darkness sees the impact of the light.
Blessed Dionysius and his expositors give a further example:
viz., if someone with open eyes were placed immediately before the
sun, such an individual would, all of a sudden, see nothing. Even
though he would be amid maximal light, nevertheless he would fall
into darkness because of the magnitude of the light, which he would
know to be presenteven as happened to Paul, who [on the Damas-
cus road] with open eyes saw nothing, because of the brightness of
that light which dazzled him (as is known from Acts 22).28
Part Four, Chapter 10
In how many senses we speak of an obscuring-mist,
and how it is that God is known in and through an
obscuring-mist and is said to dwell amid it.
[A.] It is now expedient to elucidate certain obscure terms, the eluci-
dation of which conduces to understanding many passages of Sacred
Scripture in which mention is made of that knowledge, on the part of
the saints, which is called mystical theology. With regard to this [un-
derstanding] it must be known (according to Blessed Dionysius, in The
Divine Names, Chap. 7) 29 that in Sacred Scripture it is the custom to
use privative terms for God; nevertheless, [those terms] signify in a
way opposite to those [characteristics] which are in God and which are
attributes of God. [Dionysius] uses the example that wisdom is prop-
er to God but that, nonetheless, Paul maintains: That which is fool-
ish with God is wiser than men. 30 And Paul calls the Brightest Light
invisible and inaccessible.31 Furthermore, Damascene,32 in Book I,
Chap. 4, speaks as follows: There are also certain things said affir-
176 Appendix One

matively of God. These [statements] have the meaning of super-ex-

cellent negation. For example, when [these statements] speak of dark-
ness in God, we do not understand [that He is] darkness; rather, [we
understand] (1) that He is not light but is above light and (2) that He
is Light, because He is not darkness. Moreover, St. Dionysiusin his
books, especially in his Mystical Theology proceeds generally by
means of this mode of discourse about God. And Sacred Scripture, too,
[proceeds in this way] in many placesas when it says that God
dwells in a cloud 33 and that an obscuring-mist is beneath His feet 34
and that He has made darkness His hiding place.35
[B.] Secondly, we must note that such privative terms are not
understood purely privatively and so that they include nothing posi-
tively and so that darkness signifies only absence-of-light. Rather,
darknessis understood insofar as sometimes, because of the excel-
lence of the light, it denies any [ordinary] light. (This point will be-
come evident in the explanation of the terms.)
[C.] Thirdly, we must know that obscuring-mist is understood
in many [different] ways. [1.] First, it is construed as indicating the
soul insofar as the soul is void of all knowledge (both intellectual and
perceptual) but through love clings to God in synderesis, which ac-
cording to some [writers] is both love and knowledge, though not in-
tellectual knowledge. Sometimes, too, [obscuring mist ] is construed
as indicating that act-of-love that is called an obscuring-mist because
it is without the light of intellectual knowledge. And this is the first
and lowest stage of entering into an obscuring-mist or of the souls ex-
isting amid an obscuring-mist. [2.] In a second way obscuring-mist
signifies the soul insofar as it (1) is completely free from all its own
acts and from [its own], aforementioned, [acts of] love but (2) has,
through union [with God], quite excellent acts infused by God into
its image [of God] .36 Furthermore, obscuring-mist is taken to indi-
cate such acts sometimes separately and sometimes conjointly, because
according to some [writers] there is but a single act, which is both
knowledge of God and love of God. And, accordingly, [the soul] is
called an obscuring-mist or is said to be present amid an obscuring-
mist because among its powers it has no act of its own, although it
has quite excellent acts infused by God. Obscuring-mist signifies
these acts, and it connotes a privation of the souls own acts. More-
over, these [infused] acts are called an obscuring-mist because by
means of them one knows experientially that God dwells in an ob-
scuring-mist, i.e., in such excellent light that He cannot be known. Or
 Appendix One 177

again, they are called obscuring-mist with respect to intellectual know-

ing, which cannot attain knowledge in accordance with the [intellec-
tual] acts. Hence, when the acts cease, the soul remains in the dark-
ness and obscuring-mist of ignorance about the things that appeared
during the union.
[3.] Thirdly, obscuring-mist is construed as indicating the
essence-of-the-divinity, which is the object of the aforementioned cog-
nitive acts. The essence is called obscuring-mist or darkness because
it is light inaccessible and incomprehensible and, thus, is infinitely
above light and infinitely above darkness. And so, on account of the
excellence and infinite super-excellence of the Divine Light, it is
called obscuring-mist or darkness; and God is said (when [in Latin]
we speak intransitively) to dwell (inhabitare) amidst an obscuring-mist
because He is Obscuring-Mist and Darkness. That is, He is so great-
ly Light that no creature can comprehend it; 37 and so, He remains for
all creatures an obscuring-mist and darkness, as far as their knowledge
is concerned. [This fact] is not surprising; for since every creature can
know God only in a finite mode and since God alone knows Himself
totally and infinitely, then that which the creature knows [of God] is
as nothing in comparison with that which He does not know con-
cerning God. And so, God is rightly said to remain an Obscuring-Mist
or Darkness, because there is no comparative relation of the infinite
to the finite.38 And so, principally, the knowledge that in this life can
be had of God is called obscuring-mist; and God is said to be an Ob-
scuring-Mist and Darkness because He is known very imperfectly in
comparison with what He is in and of Himself, viz., Infinite Light.
Now, although all the saints in Heavenindeed, even the soul
of Christknow God only in a finite mode and are wondrously
amazed at His incomprehensibility and at the inaccessibility of His
infinite Light, nevertheless in Heaven they are not said to know
through an obscuring-mist, nor is God then called by them an ob-
scuring-mist or darkness: (1) For they have knowledge in the propor-
tion that befits their perfection. (But nothing is said to be lacking to
a thing when [that thing] attains the perfection that is proper to it.)
(2) Another reason is that in Heaven the saints knowledge continues
unendingly without defect and mutability; but in this present life, even
if God is seen clearly, the knowledge [of God] is imperfect, and it van-
ishes quickly, and an obscuring-mist remains in the mind.
Regarding the aforesaid darkness and obscuring-mistboth in
the present life and in the future lifethe Prophet aptly stated: Per-
178 Appendix One

haps, I said, darkness shall cover me. 39 [It is] as if he were saying:
Divine Darkness will not cover me but will enlighten me, because
in the present life [it will be] my enlightenment in my pleasures 40
and as night in comparison with day. For however much a man is en-
lightened in the present life and however much he is fed with the plea-
sures of love, nevertheless in comparison with the enlightenment and
the delights in Heaven the former are as night in comparison with the
mid-day. And lest anyone believe that this night is from God [the
Prophet] adds: because my darkness will not be a darkness from
You, who are Immense Light, but will be from me, who am inca-
pable; and within me night shall be illumined as day. 41 That is, Your
Lightwith respect to itself, as being the daytime of eternal life
can illumine my darkness, but I am not capable [of receiving Your
Light]. However, after this lifetime darkness will be turned into day;
and no one (i.e., no human being) will be there qua man existing in
darkness, because then all men will be as are the angels of God, and
they are then to be called angels rather than men. For then they will
know as they are known; 42 and so, however much a man knows God
in this lifetime, nevertheless [he knows] amid darkness and an ob-
scuring-mist. [This fact is] not surprising, because this is how so great
a Prophet knew [Him]. And John spoke of this darkness and light
when he said: The light shines in darkness, and the darkness did not
comprehend it, 43 because of the lights excellence and inaccessibil-
ity.44
And just as I have now explained with regard to [the meaning
of ] obscuring-mist and darkness: one can similarly understand
such similar terms as cloud, fog, ignorance, blindness,
night.
 NOTES TO APPENDIX ONE
N. B. The translation made in Appendix One was made from
Codex Latinus Monacensis (Munich, Bavarian Staatsbibliothek)
18.587 (abbreviated in these notes as M). I have also examined
on site Latin ms. Monacensis 5.828 (abbreviated herein as N). I
have used microfilms of Latin ms. 262 (abbreviated herein as G)
of the library at the University of Graz, Austria, and of Latin ms.
387 (abbreviated herein as B) of the National Szchenyi Library
in Budapest (previously of the Hungarian National Museum in
Budapest). In order to assist the reader, who will probably not pos-
sess microfilms or photocopies of these mss., I refer also to the
printed edition that is edited by Karl Jellowschek, Jeanne Barbet,
and Francis Ruello. (See n1 below.)

1. When the foot of the intellect halts, the foot of the affections is already
stretched forth far more distantly ahead of it.
n1. Manuscripts MN have, in the passage that corresponds to p. 149, line
12 of the printed edition of the Latin text, moventem. I am reading manen-
tem in accordance with Manuscripts BG. The expression printed edition of the
Latin text refers to the two-volume text edited by Karl Jellowschek, Jeanne Bar-
bet, and Francis Ruello under the title Nicolas Kempf: Tractatus de Mystica The-
ologia [series: Analecta Cartusiana 9; series edited by James Hogg], Salzburg,
1973.
2. John 15:15.
n2. Here, in the passage that corresponds to p. 149, line 13 of the printed edi-
tion of the Latin text, I am reading sed (rather than ad), in accordance with M.
3. Gregory the Great, XL Homiliarum in Evangelia, Book II, Homily
27.4.1562 (PL 76: 1207A).
n3. Here, in the passage that corresponds to p.150, lines16-17 of the printed
edition of the Latin text, I am following M, which has ascendendo, not ascenden-
di, as does the printed edition.
4. Augustine, In Joannis Evangelium 96.4 (PL 35:1876). See also De Trini-
tate X.1.1 (PL 42:972).
n4. Here, in the passage that corresponds to p. 151, line 2 of the printed
edition of the Latin text, I am reading reformata with B and with the printed edi-
tion.
5. The italics here and elsewhere are mine.
n5. Ms. M: sue [=suae] ex sui correctum.
6. Exodus 3:14.
n6. Here the printed edition of the Latin text wrongly omits nec angelus. See
that editions p. 154, line 7.
7. Mark 10:18.
n7. Ms. M has Hugo de Palma (not Balma) here and elsewhere.
8. Luke 18:19.
n8. Here, in the passage corresponding to p. 172, lines 14-15 of the printed

179
180 Notes to Appendix One

edition of the Latin text, I am reading proprie dicta with ms. B and with the print-
ed edition.
9. Cf. Apocalypse 2:17 (Revelation 2:17).
n9. Re ms. M: continuare in continuari (ri supra lin.) mutat M. See p. 174,
lines 13-14 of the printed edition of the Latin text.
10. Bonaventure, Itinerarium Mentis in Deum, Chap. 7, Section 4-5.
n10. Here, in the passage corresponding to p. 174, line 2-from-bottom of the
printed edition of the Latin text, the printed editions word velet should be corrected
to velit (=M).
11. Pseudo-Dionysius, Mystica Theologia 1.1 (PG 3:998A).
n11. Here, in the passage corresponding to p. 176, line 3 of the printed edi-
tion of the Latin text, M or M2 transposes est enim into enim est, something that
the printed edition should indicate but does not.
12. I Corinthians 13:12.
n12. Here, in the passage corresponding to p. 176, line 2-from-bottom of the
printed edition of the Latin text, the printed edition has tam; but it should have tan-
tum, which MNG all have. (This section is missing from B.)
13. Canticle of Canticles 5:16 (Song of Songs 5:16): He is all lovely.
n13. Here, in the passage that corresponds to p. 177, line 3-from-bottom of the
printed edition of the Latin text, the printed edition should have sciverunt and not
scriverunt.
14. Here, as also elsewhere, Kempf echoes Hugh of Balmas (and Pseudo-
Dionysiuss) ideas. Italics are mine (here and elsewhere).
n14. [Re ms. M]: que [=quae]: ex qui corr. M aut M2 [printed edition of the
Latin text: p. 288, line 7].
15. This passage is found in Rufinus of Aquileias Historia Monachorum I.126
(PL 21:396A).
n15. [Re ms. M] aut: ex et supra lin. corr. M2. [See printed edition of the Latin
text: p. 289, line 6-from-bottom.]
16. See, above, Part Two, Chap. 15.
n16. Here, in the passage corresponding to p. 289, line 3-from-bottom of the
printed edition of the Latin text, I am reading dilectionem effectivam. MNGB have
dilectionem, and BG have effectivam. See Thomas Galluss paraphrase of Diony-
sius at Dionysiaca I, p. 710, Section 578, where Gallus translates as follows: per
unitionem dilectionis (quae effectiva est verae cognitionis) .
17. A possible reference, given in the Barbet-Ruello edition, is Augustines
Contra Faustum Manichaeum 32.18 (PL 42:507).
n17. sensibilibus: ex sensibus corr. (bili supra lin.) M2.
18. Dionysius, De Mystica Theologia (Dionysiaca I, 567-568).
n18. Here, in the passage corresponding to p. 292, line 4 of the printed edi-
tion of the Latin text, MN wrongly have 24, which the printed edition should men-
tion in the critical apparatus.
19. Synderesis is a term that Gerson uses to indicate the highest of the af-
fective powers in man. Others use it also to indicate the faculty associated with the
intuition of moral principles and with conscience.
20. De Theologia Mystica (Dionysiaca I, 578. Thomas Galluss paraphrase on
p. 710). De Divinis Nominibus (Dionysiaca I, 406).
 Notes to Appendix One 181

21. The single English word knowledge here translates cognitio aut notitia.
22. That is, the Abbot of Vercelli, viz., Thomas Gallus. See Dionysiaca I, p.
710, Section 578.
23. De Divinis Nominibus (Dionysiaca I, 406).
24. Robert of Lincoln, i.e., Robert Grosseteste, De Mystica Theologia, Chap.
4 (beginning). See Il Testo del Commento di Roberto Grossatesta al De Mystica The-
ologia, del Pseudo-Dionigi Areopagita, edited by Ulderico Gamba (Milan: Vita e
Pensiero, 1942), pp. 57-58 [Vol. XIV of the series Orbis Romanus].
25. See Part Five, Chap. 2 of Kempfs tractate. See also Part III, Chap. 4,
where the image is distinguished from the powers of the soul and from the likeness
to God. It is called the noblest and supreme portion of the soulthe portion nearest
to God.
26. in the last section: i.e., in Part V, Chap. 1 of his present tractate.
27. Gregory the Great, Moralia I.23.19.36 (PL 76:272CD).
28. Acts 22:6-11.
29. Dionysiaca I, 382.
30. I Corinthians 1:5.
31. I Timothy 6:16.
32. John Damascene, De Fide Orthodoxa I.4.128 (PG 94:800C).
33. 3 Kings 8:12 (I Kings 8:12).
34. 2 Kings 22:10 (II Samuel 22:10).
35. Psalms 17:12 (18:11).
36. See Part V, Chap. 2 of Kemps present tractate.
37. John 1:5.
38. Cf. Nicholas of Cusa, De Docta Ignorantia, Book I, Chap. 3 (opening sec-
tion).
39. Psalms 138:11 (139:11).
40. Psalms 138:11, Douay Version.
41. Psalms 138:12 (139:12).
42. I Corinthians 13:12.
43. John 1:5.
44. Cf. I Timothy 6:16.
 APPENDIX TWO
Reprinted, by permission, from J. Hopkins, Nicholas of Cusas
Dialectical Mysticism: Text, Translation, and
Interpretive Study of De Visione Dei (Minneapolis:
Banning Press, 1988, 2nd edition), pp. 3-17.

1. Preliminary Observations. 1.1. When Pope Nicholas V ele-

vated Nicholas of Cusa to the office of cardinal on December 20,
1448, he did so partly in recognition of Nicholass service as papal
envoy and apostolic legate to the German peoples. For Nicholass mul-
tiple missions between 1438 and 1448 were perceived in Rome as hav-
ing helped persuade both clergy and nobility that the authority of the
papacy exceeded the authority of the Council of Basel. The success
of the papal initiatives can be seen in the fact that on February 17,
1448 Frederick III, King of Germany and Archduke of Austria, signed
the Concordat of Vienna, therewith acknowledging the supremacy of
the Holy See in religious matters.
On January 3, 1449 Nicholas was assigned titular headship of the
Church of St. Peter in Chains, at Rome. And on April 26, 1450 he
was consecrated Bishop of Brixen,1 in Tirol. But before assuming vig-
orous administration of the bishopric, by taking up personal residence
there two years later, he once again accepted the role of apostolic
legate to the German nationthis time with the commission to renew
spiritually the German church. His journey during 1451 and the first
quarter of 1452 led him to visit such centers of spirituality as the Bene-
dictine monasteries at Melk and Salzburg, the religious congregations
at Deventer, Diepenveen, and Windesheimin addition to visiting
such centers of episcopal power as Trier, Mainz, Cologne, and Aachen.
We have no reason to believe that this journey of reform led him,
when en route from Salzburg to Munich, to make a detour to the Bene-
dictine abbey at Tegernsee. The Abbeys records 2 inform us only of
a subsequent sojourn, between May 31 and June 2, 1452. With the
Tegernsee monks, and in particular with their abbot, Caspar Ayndorf-
fer, Nicholas enjoyed exceptionally cordial relations. He not only val-
ued their counsel 3 but even expressed the desire to have a cell pre-
pared for him, since he longed for sacred leisure (otium sacrum) amid
their company.4 The Tegernsee monks, for their part, avidly solicited
new works from Nicholasworks which they diligently copied and
intently studied. Through their abbot and their prior they posed such

182
 Appendix Two 183

questions as whether apart from intellectual knowledge, and even

apart from prevenient or accompanying knowledgewhether only by
means of affection or of the highest capability of the mind (a capa-
bility which many call synderesis)the devout soul can attain unto
God . 5 This question was crucial to the concerns of the Tegernsee
community because, quintessentially, it was a question about the prop-
er understanding of theologia mystica and of the pathway toward
union with God. The soul that truly loves God desires to be united
with Him. And mystical theology, as derived from Pseudo-Dionysius,6
taught that mystical union occurs not merely through the wills lov-
ing God but also through the intellects seeing God. Yet, this seeing
is likewise a not-seeing, since that which is beheld is too resplendent
to be observed. One beholds the place where God dwells but does not
behold God in Himself.7
By the middle of the fifteenth century there was still no agree-
ment regarding just what mystical theology was, through usually it
was thought to consist of a configuration of some of the following
tenets, variously interpreted: (1) In man the highest degree of perfec-
tion is in the spirit, or mind, or intellect (spiritus vel mens vel intelli-
gentia). (2) God is approached by the cognitive power of the intel-
lect most truly when He is approached via negationis. For since God
is not, except in a symbolic sense, like anything whose nature the in-
tellect can conceive, the intellect can more truly ascertain what God
is not than it can descry what He is; but because He is not like any-
thing the intellect either knows or conceives, He seems closer to noth-
ing than to something. (3) Just as in accordance with the via nega-
tionis the intellect must become released from all imaginative and con-
ceptual restraints, so in accordance with the via devotionis it must be-
come released from the distorting strictures of sin. (4) This latter form
of purification is communicated through divine grace, which enables
the human response of faith and love, so that the greater the faith and
love, the closer the soul approaches unto God. (5) When the soul, thus
enabled, ascends beyond all that is sensible, rational, and intelligible,
it enters into the darkness of unknowability and inconceivabilitya
darkness that Dionysius alluded to as irrationalis et amens.8 (6) Here-
in it awaits, with keen expectancy and ardent longing, the vision of
the glorious God, whose super-brilliance incomparably exceeds the
splendor of the sun. And just as no sensible eyes can peer directly
into the blinding sun, so, a fortiori, no intellectual eyes can behold
God as He is in Himself: the beblinding Divine Light is seen only un-
184 Appendix Two

seeably. (7) This vision occurs in rapture (raptus), accompanied by ec-

stasy (extasis). (8) These, together, conduce unto happiness (felicitas)
and rest (quietas). (9) And happiness and rest are more fully attained
the more fully the soul is united with God. (10) Momentary mystical
union in this lifetime is but a foretaste of the fuller beatific union in
the heavenly statea union so close that it can be spoken of as a trans-
formation, an absorption, a deification, even though it falls short of an
identity.
1.2. John Gerson,9 in his De Mystica Theologia, cites a num-
ber of alternative descriptions of mystical theology:10
Mystical theology is the souls stretching forth unto God
through loving desire.
Mystical theology is anagogic movement (i.e., upward
movement leading unto God) through fervent and pure
love.
Mystical theology is experiential knowledge-of-God ac-
quired through the embrace of uniting love.
Mystical theology is wisdom, i.e., appetizing knowledge
of God, acquired when through love the highest summit
of the affective power of the rational [soul] is united unto
God.11
Mystical theology is experiential knowledge-of-God ac-
quired through a union-of-spiritual-affection with God.12
Gerson also includes the well-known formula: Theologia mistica est
irrationalis et amens, et stulta sapientia . 13 Obviously, all of the
foregoing descriptions, which Gerson regards as mutually compatible,
require explication. What is meant, after all, by stulta sapientia? Just
how closely uniting is the embrace of uniting love (amoris unitivi com-
plexus)? And is the supremus apex potentiae rationalis to be identi-
fied with what Meister Eckhart and others had referred to as the scin-
tilla animae? Gerson, to his lasting credit, attempted to answer such
questions by distinguishing different forms of love and different kinds
of knowing,14 by sketching different theories regarding the transfor-
matio animae in deum.15 Gerson was intent upon drawing a clear dis-
tinction between theologia mystica and theologia speculativa. The lat-
ter, he said, originates from the intellectual power of the rational soul,
whereas the former arises out of the rational souls affective power.
The latter takes as its object what is true, the former what is good.16
 Appendix Two 185

Speculative theology makes use of rational considerations that con-

form to philosophical studies such as physics, metaphysics, logic, and
grammar, and therefore it requires scholastic training; mystical theol-
ogy, by contrast, requires only that the soul acquire moral virtue and
that it be perfected in its love for the good.17 Therefore, mystical the-
ology, though involving some kind of knowledge, does not require for-
mal training and study; hence, it is accessible to believers who are
unschooled as well as to those who are erudite. Indeed, through faith,
hope, and love, thinks Gerson, the unschooled can arrive at mystical
union more quickly than can the scholastic theologians.18 Moreover,
scholastic, or speculative, theology cannot be perfected in anyone
apart from mystical theology, though someones being perfected in
mystical theology does not require his being perfected in speculative
theology as well.19
One kind of knowledge is, however, requisite to mystical theol-
ogy: 20 viz., the knowledge that God is totally lovablea knowledge
that can be obtained from faith and revelation.21 Gerson cites ap-
provingly Augustines words invisa diligere possumus, incognita
nequaquam: We are able to love things that are unseen, but we can-
not at all love things that are unknown. 22 When Gerson goes as far
as to speak of mystical theology as Suprema atque perfectissima noti-
tia (supreme and most perfect knowledge),23 he has in mind the
kind of acquainting knowledge that derives from religious experi-
ence.24 And experiential knowledge of God, he believers, is attained
more by means of penitent love than by means of intellectual ferret-
ing.25 Through love the rational soul is united with Goda union that
Gerson is willing to call experimentalis Dei cognitio seu notitia vel
perceptio, and even theologia mystica.26 Mystical theology, then,
is not theology in the sense of being a series, or a system, of theo-
logical propositions. Rather, for Gerson, it is theology in a twofold
sense: primarily in the sense of being a knowledge of God, where the
word knowledge has reference to the souls experiencing the uni-
tive embrace of the one whom it recognizes to be incomparably de-
sirableand secondarily in the sense of being instruction about what
this experience of God is 27 and about how it is attainable. Gersons
descriptions of theologia mystica reflect these two senses. For some-
times he speaks of the loving union, of which mystical theology is
seen to consist (per predictam amorosam unionem, in qua mistica
theologia consistere videtur ),28 and sometimes he speaks of the
loving union of the mind with Goda union which occurs through
186 Appendix Two

mystical theology (amorosa unio mentis cum Deo, que fit per the-
ologiam misticam ).29 If mystical theology is theology because it
is an experiential knowledge of God through a loving union, then it
is mystical because this union is a transforming spiritual union30 in
which the soul, having become cognitively and affectionally detached
from the world, is longingly and lovingly conscious only of God.31
Gerson depicts two routes toward mystical union of the human
soul with God: the via purae intelligentiae and the via devotionis.32
Regarding the first route, Gersons statements are not fully consistent
(though interpreters33 sometimes talk as if they were). In the latter part
of his De Mystica Theologia he writes: Mystical theology is ecstat-
ic love which is subsequent to our spirits understandingan under-
standing which, to be sure, is free of images, which becloud. Accord-
ingly, whoever wills to devote himself to mystical theology must en-
deavor to attain unto this pure understanding. Otherwise, how would
he attain unto the [state of] love that follows thereupon? 34 But in
his later work Collectorium super Magnificat he takes an altogether
different position: experiential perception of God does not require
either a preceding or a succeeding acquaintance in terms of pure un-
derstanding. 35 Aside from this discrepancy, together with other at-
tending ones, Gersons views appear not unharmonious.36 Three
things, he himself seems to believe,37 are conditions of the souls mys-
tical union with God, whether this union be sought via purae intelli-
gentiae or whether it be sought via devotionis: there must be (1) long-
ing for God, (2) removal of hindrances to union, and (3) earnest so-
licitation of Gods good pleasure. The souls longing is to be stimu-
lated through heightened recognition of Gods beauty and value; hin-
drances are to be removed through the souls confessing its failing and
torpor; and solicitation is to be made through importunate and ardent
prayer.
To be sure, such longing, such arousal of the soul, such ardent
prayer is possible only for believers. And yet, reminds Gerson: dur-
ing their lifetimes on earth believers will not attain unto a union which
is so close that it will be an immediate and, as it were, face-to-face
experiencing of God; for this state of knowing is reserved for the fu-
ture life.38 Moreover, in the present lifetime only a relatively small
number of believers will be able to follow the via purae intelligenti-
ae and to motivate their longing by contemplating the fact that God
transcends not only all the beauty of all finite things but also all other
characteristics of these things as well. Intrinsic to this kind of con-
 Appendix Two 187

templation is a mode of negatio, or abnegatio,39 that involves an in-

tellectual turning away from created things in order to be directed
more fully toward the Creator Himself. To this end the mind must
abandon, or transcend, its sensible and intellectual operations; but it
must ascend even higher by abandoning, or transcending, its very
self.40 The mind begins to detach itself from its sensible operation by
recognizing that God is not like any actual material object. It begins
to abandon its intellectual operation by recognizing that God is not
like any conceivable finite being, whether this conceivable being is ac-
tually existent or is non-existent. Finally, the mind begins to abandon
its very self by detaching itself, insofar as possible,41 from the aware-
ness of everything except God.42 Metaphorically speaking, the soul
at this point will have entered into divine darknessthe darkness
wherein dwells deus absconditus. Insofar as humanly possible the soul
will have directed its thought and its affections 43 away from the
world, away from itself, and upward toward God. At this point it will
be dead to the world, which will hold no attraction, no value for it; it
will be alive only unto the Creator,44 whose unitive embrace it will
expectantly and contemplatively be awaiting. In accordance with
Gods good pleasure, the deeply yearning, upward-mounting, silently
imploring soul may be rewarded with the ecstatic experience of super-
infused love and of rapturous union.45 And yet, this union will not be
of such intimacy that the soul will see God clearly and unveiledly,
since God does not choose to present Himself directly and immedi-
ately to rapt believers in this lifetime.46
During the moment of ecstatic union the mind will be aware of
the unitive bond between itself and Godwill be aware of itself only
in relation to God. Without this awareness, or knowledge, the mysti-
cal encounter could not rightly be called an experience.47 When in De
Mystica Theologia and Super Magnificat Gerson asserts that experi-
ential knowledge of God does not occur through negation and remo-
tion alone, that the via superexcellentiae is also required,48 he does
so in order to preserve the legitimacy of the souls belief that God is
more excellent thannot less excellent thanour highest conceptions
of goodness, love, beauty, and whatever else is valuable. For it is pre-
cisely this belief which motivates the soul in its desire to be united
with God. The state of pure, or purified, understanding (pura intelli-
gentia)the state that characterizes the highest stage of the via ab-
negationis when the intellect is free from images and concepts of
everything creaturely, prior to the souls experience of ecstatic unitive
188 Appendix Two

loveis not attainable by the simple and unlearned (simplici et rus-

tici), who are incapable of the abstractive contemplation that is re-
quired. And yet, these simple believers are not excluded from mysti-
cal theology, which, as Dionysius himself had said, is common to
Christians,49 In order to take account of this group, who also are re-
quired to believe with most devout faith that there exists a Good than
which a greater cannot be thought (where thinking is construed as en-
compassing sensing, imagining, inferring, and understanding),50 Ger-
son introduces his second route, the via devotionis.51 Through faith
and love, he explains, the soul of the simple, fervent believer can at-
tain unto the same heights as the soul of the eruditei.e., can attain
unto ecstasy and can do so without the precondition of intellectual de-
tachment. For through the edifying quality of his devout love the sim-
ple believer can become released from attachment to the world in
order to soar upward unto the Beauty of the Lord. Thus, the via de-
votionis has its own mode of abnegatioof dying to the world and
to the self.
According to Gerson both the via devotionis and the via purae
intelligentiae require love for God,52 just as both require some posi-
tive conception of God, whether obtained from Scripture or from a
combining, philosophically, of the via abnegationis and the via super-
excellentiae.53 Through the presence of love both routes lead to the
possibility of the rapture which Gerson terms extasis.54 Butkeeps
insisting Gersonthe via devotionis more readily leads to mystical
union than does any pathway that requires an initial erudition.55 His
example of a typical ascent by faith is instructive. The simple believ-
er may begin by considering the sacrament of the Eucharist and by be-
lieving through faith that during the celebration thereof the true and
living Body of Christ is present. He can then proceed from this belief
to meditating upon the deeds performed by Christ during His earthly
ministry. This meditating can conduce to even greater devotion by
stimulating holy and humble affection. Moreover, the power of the
Holy Spirit can purify the believers devotional affection by turning
it at that time toward loving no object the love of which would inter-
fere with loving God. Thereafter, the believer can turn toward a holy
and faith-filled consideration of the mystical Body of Christ, i.e., of
the redeemed souls in Paradise and of those other souls which are yet
to be redeemed. Finally, he can elevate his meditative devotion unto
God alone, separating off every created lovable thingseparating
them off not by means of reason or of understanding but by means of
 Appendix Two 189

sincere love and by means of the mystery of devout faith, by which

he believes the following: that his God is that than which nothing
greater or more noble can be conceived or lovedthat his God is all-
desirable.56 Gerson admits that the erudite can know all of these points
more clearly than can the simple believer; but he denies that the eru-
dite can know them more truly and more sublimely.57 Furthermore,
he denies that they can know them in such way as to be elevated more
readily unto mystical union or in such way as to dispense with the pre-
condition of love.
All in all, then, Gersons conception of theologia mystica at-
tempts to harmonize the two motifs of love and knowledge. For on the
one hand, his conception includes the view that love is the root of all
the affections,58 together with including the view that it is more per-
fect than faith.59 And on the other hand, his conception embraces the
doctrine that mystical union-of-love does not occur apart from some
kind of prevening and accompanying knowledge, as well as embrac-
ing the doctrine that, in general, the via purae intelligentiae must be
supplemented by the via superexcellentiae. Both during and after his
lifetime Gerson was accused of not having done justice either to the
motif of love or to the motif of knowledge. The followers of Ruys-
broeck were convinced that Gerson had never experienced ecstatic
love, so that his teachings thereabout were bound to be misguided
a judgment confirmed, in their minds, by his attack upon their mas-
ter. Perhaps it was with these disciples in mind that Gerson defended
his authority to write about experimentalis cognitio dei even in the
absence of an experience of mystical union.60 Yet, perhaps it was the
absence of such an experience that led him to take account, theolog-
ically, of the inner experience of blessed union (experientia in-
trinseca beatae unionis),61 where the experience of union with
God was now understood as non-ecstatic experience fostered through
the more usual pathways of faith-filled devotion.
If Gerson gave offense with his statement that oftentimes affec-
tion is greater where knowledge is minimal and that therefore no spe-
cial knowledge other than the knowledge of faith is needed for mys-
tical theology,62 he was nonetheless not dismissive of erudition. In-
deed, he argued that the doctrinal tradition of mystical theology (doc-
trinalis traditio theologiae mysticae) intersects with Scholastic theol-
ogy and is not different or separate from it, as it is also not different
or separate from true philosophy.63 And yet, he was attacked on the
alleged ground that he himself had betrayed the doctrinal tradition of
190 Appendix Two

mystical theology by veering from the teachings of the Great Diony-

sius.64 One of the most instructive of such attacks came years after
his death and is an indirect tribute to his great stature, as well as being
a sign of his continuing influence. For the critic, Vincent of Aggs-
bach, one-time prior of the Carthusian Monastery at Aggsbach, Aus-
tria, did not hesitate to admit: Gerson has a name next to the names
of the great men on earth. And he has written many things which are
transmitted everywhere. To these places faith is brought because of his
celebrated reputation, especially among the learned. 65
1.3. In 1453 Vincent wrote a treatise in which he roundly de-
nounced Gersons treatment of mystical theology.66 He admitted to
having previously held Gersons writings in esteem and to having tran-
scribed many of them. But after having studied these works more care-
fully, he found them objectionable. To begin with, he objects to Ger-
sons definitions of mystical theology, all of which he regards as too
general and too vagueas leaving aside much that is essential.67 Ac-
cordingly, infers Vincent, they do not clarify the practice of mystical
theology but serve only to obfuscate it. Equally problematical in Vin-
cents eyes are other of Gersons statements which, though not defin-
itions, also display ignorance of what mystical theology is. Gerson
states, for example, that love and mystical theology and perfect prayer
either are the same thing or else presuppose one another.68 But he
seems to understand perfect prayer in the sense of verbal or mental
or intellectual prayernone of which modes, indicates Vincent, are
identical with mystical theology. For these modes do not transcend all
conceptualizing of God, whereas mystical theology teaches that just
such transcendence is required. Hence, mystical theology could right-
ly be called prayer only in the sense of being non-intellectual, or
super-intellectual, prayersomething which would better be termed
adoratio.69
Vincents first complaint overlaps with his second: Gerson goes
wrong by teaching that an intellectual knowledge of God must guide
and accompany the devout love that attains unto mystical union.70 By
contrast, continues Vincent, Dionysius and such true followers of his
as Hugh of Balma taught that the soul is to elevate itself upward to-
ward God through the power of love, assisted by the intellects be-
coming ignorant, by its ceasing to conceptualize not only creatures (a
point Gerson concedes) but also God or any of His persons (a point
Gerson does not concede). For whoever conceptualizes God cannot do
 Appendix Two 191

so otherwise than in terms of goodness, truth, being, oneness, and eter-

nity. He thus thinks of Him delimitedly, as being this rather than
that.71 (Precisely because every positive conception is delimiting,
Dionysius taught that God is to be approached beyond all intellectu-
al understanding.72) And although this practice [of mystical theolo-
gy] is difficult for many people (and, indeed, impossible for some), it
is, in my opinion, very easy for a mind that is disposed thereto. If I
had love (which, alas, I do not experience myself to have), then I
would be sweetly and fervently aglow. I would hope that the break-
ing free from, or the abandoning of, images and concepts, etc., would
not prove a great hindrance to me. But this art requires men of tem-
perate passion, men of tranquil and modest spirit, men aglow with
sweet love. It does not admit men who are involved in many tasks,
men who are concerned with fleshly desires, men who are proud, am-
bitious, insincere, hypocritical, curious (who attempt to approach
[solely] for the sake of the experience) . 73 From Vincents point
of view the via devotionis becomes vitalized when it is taken in con-
junction with the via purae intelligentiae. Gerson emphasized the in-
dependence of the two because of his fears regarding the capability
of the simple religious believer. But in order to accommodate the sim-
ple believer he ends up with what Vincent regards as a distorted ac-
count of mystical theology.
Furthermore, Gerson makes a third mistake, thinks Vincent. By
refusing to acknowledge that the via purae intelligentiae is essential
to mystical theologyby insisting that some positive conception of
God must accompany the souls detachment from the world and from
its own selfGerson associates himself with Scholastic theology,
which looked askance at Dionysiuss talk about the need to approach
God irrationaliter et amentaliter. Indeed, Gerson keeps trying, though
in vain, to harmonize mystical theology with Scholastic theology and
philosophy:
The same reverend doctor [i.e., Gerson], with much concern and with
many words, endeavored, in different works, to harmonize mystical the-
ology with Scholastic theology and with the philosophers. I believe that
this harmony is scarcely more useful than if the same thing were made
by a cobbler and by a painter (the former making a shoe of leather and
the latter making it of colors) and the agreement and differences between
these objects were cleverly sought. Scholastic theology is the reading,
study, and understanding of Sacred Scriptureof both the Old and the
New Testaments. Mystical theology is a form, or an act, of devotion or
is a unique mode of the minds extension unto God .74
192 Appendix Two

Vincent sees Gerson as undermining the Dionysian tradition by at-

tempting to de-radicalize it, to de-mystify it. Symptomatic of this at-
tempt is Gersons misconstrual of Dionysiuss reference to the un-
learned (indocti ). For although Gerson takes this to indicate those
who live evilly, clearly Dionysius was referring to those who are
attached to existing things, who believe that there is not anything
super-substantially above existing things, and who suppose themselves
to know, by means of the knowledge that conforms to themselves, Him
who has made darkness His hiding place. 75 Because of Gersons
predilection for Scholasticism, his theologyunlike Hugh of
Balmasis mixed with curious, subtle, and irrelevant considerations,
accuses Vincent. It draws, for example, upon Aristotles doctrine of the
potencies of the soul. But, assails Vincent, the whole of De Anima
indeed, the whole of philosophyhas little importance for mystical
theology; otherwiseand here Vincent turns Gersons argument back
upon itselfsimple believers would not be capable of attaining unto
mystical theology.76
A fourth accusation charges Gerson with contradicting himself 77
when in Super Magnificat he writes that mystical union presupposes
charitas but in Elucidatio Scolastica Mysticae Theologiae states that
super-infused love remains without charitas.78 In other instances, ad-
mits Vincent, Gerson may simply be changing his mind rather than
contradicting himself. Thus, whereas in De 12 Industriis he seems to
hold the opinion that mystical theology does not preclude an intellec-
tual knowledge of God,79 in Anagogicum de Verbo et Hymno Glori-
ae he rejects this opinion.80 However, in both of these instances,
charges Vincent, Gerson opposes himself to the expositors of Blessed
Dionysius, thereby not only breaking with the tradition but, in one
of the cases, even miscasting it through false interpretation.81
Finally, Vincent purports to come to the source of Gersons er-
rors: 82 viz., his mistaken identification of mystical theology with con-
templation 83an identification even more patently erroneous than the
identification with prayer. Contemplation, after all, takes its name from
contemplating, or seeing; but mystical theology is called mystical be-
cause it has to do with hiddenness.84 And between sight and conceal-
ment (i.e., between seeing and not-seeing) there is not identity. More-
over, the activity of the advance stages of contemplation requires a
union of an intellectual component and an affective component. By
contrast, the exercise of mystical theology is said by Vincent to con-
sist only of affection. Gerson himself, argues Vincent, concedes that
 Appendix Two 193

there are many differences between contemplation and mystical the-

ology, for in De 12 Industriis he acknowledges that through love the
believer who is little trained in metaphysics can successfully turn away
from images.85 In the end, Vincent reaffirms the radical character of
mystical theology: unlike contemplationwhich is the elevation of the
mind unto God, an elevation guided and accompanied by reflection
mystical theology is a bedarkened elevation of the mind unto God,
without any guiding or accompanying reflections.86
Vincents critique serves to exhibit the context within which the
controversy over mystical theology had developed. The monks at
Aggsbach, Salzburg, Melk, Tegernsee, and other affiliate monasteries
were puzzled over how rightly to construe the relationship between
love and knowledge, over whether an immediate, face-to-face vision
of God was possible during their lifetimes, over what steps were pre-
requisite to this vision. What was meant by the souls transcending
itself ? What was meant by super-intellectual prayer, by pure un-
derstanding, pure devotion, experiential knowledge of God, en-
tering into darkness with Moses, being raptured unto the third heav-
en with Paul ? To monastic communities these were questions that
seemed to be vital.
1.4. When Nicholas of Cusa assumed active administration of
the diocese of Brixen in April 1452, he was already esteemed as car-
dinal and reformerbut also as the author of some eighteen treatises
and dialogues, not to mention an even larger number of sermons. His
masterly and powerful De Docta Ignorantia (1440) had firmly secured
his reputation as an important thinkerthough a controversial one.
John Wenck, of course, had denounced the treatise of 1440 as hereti-
cal and had labeled Nicholas a pseudo-prophet,87 just as Vincent of
Aggsbach later accused him of resisting the Holy Spirit and of teach-
ing a strange, new doctrine.88 Vincent grouped Nicholas with Gerson
and Marquard Sprenger and impugned all three collectively. Each
member of this erring trinity, he maintained, taught the same grave
falsehood: viz., that acquainting-knowledge of God preceded rather
than succeeded the experience of loving-union.89 And yet, Vincent still
esteemed Nicholas highly enough to refer to him as a man great in
body, great in mind, great in knowledge, great in eloquence, great in
benefices, great in wealth, elevated in honors 90as someone whose
work91 was of value for the via illuminativa, even if not for the via
unitiva.92 That such a man as Nicholas would be consulted by the
194 Appendix Two

monks of Tegernsee seems only naturalespecially given his vigor-

ous rebuttal of Wenck in Apologia Doctae Ignorantiae (1449) and his
exultation of unschooled wisdom in Idiota de Sapientia (1450). His
tribute to this kind of wisdom seems to have something in common
with Gersons respect for the simple religious believer. And we know,
in fact, that Nicholas was acquainted both with Gersons Theologia
Mystica Speculativa and with his Theologia Mystica Practica.93
In two letters to the abbot and monks at Tegernseethe two that
sought to answer queries about the teachings of DionysiusNicholas
displays agreement with ideas from Gerson and with ideas from
Dionysius.94 Mystical theology, he explains in the later of the two let-
ters and in the fashion of Dionysius, must go beyond not only the via
positiva but also the via negativa.95 It goes beyond the former by re-
alizing that the souls encounter with any positively conceived being
would be an encounter, at best, with only a semblance of Godper-
haps even with the angel Satan, who can transform himself into an
angel of light.96 It goes beyond the latter by realizing that what is al-
together unknown is neither loved nor discoveredand that even if
such an unknown thing were discovered, i.e., encountered, it would
not be recognized.97 According to mystical theology, maintains
Nicholas, the soul rises upward unto God not by altogether suspend-
ing the operation of the intellect (non linquendo intellectum), as Vin-
cent would have us believe; rather, the intellect itself must discern
that the soul is entering into the density and darkness where contra-
dictions coincide. In the letter written a year earlier98 Nicholas gave
a different answer to a different questiona question about the rela-
tionship between mystical theology, love, and knowledge. In mysti-
cal theology, he answered in a manner reminiscent of Gerson, knowl-
edge must accompany love. For whatever is loved is loved under the
aspect of the goodi.e., is loved as being a good. So if the soul did
not deem God to be a good, it would not love Him; and if it loves Him,
it deems Him a good. This judging, or deeming, is the intellectual, or
cognitive, component that is necessary for love. And yet, though
the loving soul apprehends God to be a good, it understands the na-
ture of this good only aenigmatice, and not as it is in itself.99 Like
Gerson, Nicholas sometimes, as here, uses the word knowledge
(cognitio) where what he means in the context is conception
(conceptio).100 In accordance with this broad usage of cognitio
and in agreement with his teaching in De Docta Ignorantia, he is
claiming, unlike Gerson, that our concept of good has only a symbol-
 Appendix Two 195

ic meaning insofar as it is used to refer to God.

The foregoing two letters of September 22, 1452 and Septem-
ber 14, 1453 testify to the fact that Nicholass reflections on mystical
theology were an extension of his doctrine of learned ignorance.101
In the second of these letters he discloses his intention to expand a sec-
tion of De Theologiis Complementis (i.e., Complementum Theolog-
icum) into a separate treatise that deals with mystical theology and that
makes use of an omnivoyant portrait. This separate work could only
have been De Visione Dei. Three considerations warrant the pre-
sumption that it was finished before the end of the year: (1) In the
letter of September 14, 1453 Nicholas indicates that he is eager to
complete ita statement which suggests that completion is not far
off.102 (2) Codex Latinus Gissensis 695 contains as explicit the words
Finivit Brixne 1453. 8 Novembris. Nycolaus cardinalis.103 And (3)
Letter 8, from Abbot Caspar of Tegernsee, indicates that he, Caspar,
has received a copy of De Visione Dei. Although we do not know the
exact date of Caspars letter, we know that it must have been written
a considerable time before February 12, 1454the date of Nicholass
reply thereto.104 Given the usual intervals required for the exchange
of correspondence, we may judge reliably that Nicholas was finished
with De Visione Dei by the end of 1453. And taking seriously the ex-
plicit of Giessen 695, we may infer that Nicholas completed it before
November 8. Indeed, it was probably among the aliqua to which
he referred in a letter dated October 23, 1453: Regarding the items
about which I wrote on a previous occasion: you will have some of
them (aliqua) soon. I was planning to send them now, but they have
not yet been copied.105
 NOTES TO APPENDIX TWO
1. The former Austrian city of Brixen is today the Italian city of Bressanone.
2. Edmond Vansteenberghe, Autour de la Docte Ignorance. Une controverse
sur la Thologie mystique au XVe sicle [Vol. 14 of Beitrge zur Geschichte der
Philosophie des Mittelalters (Mnster: Aschendorff, 1915)], p. 108n. Cited hereafter
as Vansteenberghe, Autour. {N.B. Ludwig Baurs and Josef Kochs corrections for
Vansteenberghes edition: pp. 107-110 of Kochs Cusanus-Texte. IV. Briefwechsel des
Nikolaus von Cues. Erste Sammlung, [in Sitzungsberichte der Heidelberger Akademie
der Wissenschaften, 1944 (Jahrgang 1942/43)]. My quotations and translations from
Vansteenberghes edition include the corrections made by Baur and Koch.} Also see
Josef Koch, Nikolaus von Cues und seine Umwelt. Untersuchungen zu Cusanus-Texte.
IV. Briefe. Erste Sammlung [in Sitzugsberichte, op. cit., 1948 (Jahrgang 1944/48), pp.
111-152]. Erich Meuthen, Nikolaus von Kues 1401-1464. Skizze einer Biographie
(Mnster: Aschendorff, 4th edition, 1979), pp. 85-86.
3. Vansteenberge, Autour, pp. 126 and 129. (In Letter 11 Nicholas accepts the
counsel of Bernard, Prior at Tegernsee; and in Letter 14 he indicates that he is count-
ing on the arrival of the Tegernsee delegation that visited the nunnery at Sonnen-
berg.)
4. Ibid., p. 122 (Letter 9).
5. Ibid., p. 110 (Letter 3, from Caspar to Nicholas, Sept. 22, 1452): Est autem
hec quaestio utrum anima devota sine intellectus cognicione, vel etiam sine cogita-
cione previa vel concomitante, solo affectu seu per mentis apicem quam vocant syn-
deresim Deum attingere possit, et in ipsum immediate moveri aut ferri.
6. Hereafter Pseudo-Dionysius will be referred to without the prefix Pseudo.
Nicholas, like his contemporaries, believed that the author of De Caelestis Hierarchia,
De Nominibus Divinis, De Mystica Theologia, etc., was Dionysius the Areopagite,
converted in Athens by St. Paul (Acts 17:34). In fact, however, these works did not
appear until the beginning of the sixth century and are the product of an unknown
writer who assumed Dionysiuss name.
7. Dionysius, De Mystica Theologia, Chap. 1, Sec. 3 [Dionysiaca (Paris: Des-
cle de Brouwer et Cie), Vol. I (1937), p. 575].
8. Dionysius, De Nominibus Divinis, Chap. 7, Sec. 1 (Dionysiaca, op. cit., Vol.
I, p. 386).
9. John Gerson (1363-1429) became Chancellor of the University of Paris in
1395.
10. Theologia mistica est extensio animi in Deum per amoris desiderium.
Theologia mistica est motio anagogica, hoc est sursum ductiva in Deum, per amorem
fervidum et purum. Theologia mistica est cognitio experimentalis habita de Deo
per amoris unitivi complexum. Theologia mistica est sapientia, id est sapida noti-
tia habita de Deo, dum ei supremus apex affective potentie rationalis per amorem con-
iungitur et unitur. Mistica theologia est cognitio experimentalis habita de Deo per
coniunctionem affectus spiritualis cum eodem .
11. The foregoing quotations are translated from Gersons 28th consideration
in his De Mystica Theologia. Tractatus Primus Speculativus, edited by Andr Combes
[in his Ioannis Carlerii de Gerson de Mystica Theologia] (Lucani, Italy: Thesaurus

196
 Notes to Appendix Two 197

Mundi, 1958), p. 72. According to Combes [Essai sur la critique de Ruysbroeck par
Gerson (Paris: J. Vrin, Vol. I, 1945), p. 566] the Tractatus Primus Speculativus dates
from 1402-1403 and formed Gersons lectures during that academic year. The Trac-
tatus Secundus Practicus was finished in 1407. Both parts were published in 1408 as
a complete work. Combes publication of 1958 also includes Gersons Annotatio doc-
torum aliquorum qui de contemplatione locuti sunt (1402-1403) and his Elucidatio
Scolastica Theologiae Mysticae (1424). The entire volume will be referred to here-
after as Combes. And the following abbreviations will be used: Mys. Theol. Spec.,
Mys. Theol. Prac., and Elucidatio Scolastica.
12. Gerson, Mys. Theol. Spec., 43rd consideration (Combes, p. 117). Also note
Gersons Collectorium super Magnificat, 7th tractate [in Vol. 8 (1971) of Gersons
Oeuvres compltes, ed. by Palmon Glorieux (Paris: Descle et Cie), p. 308]: Multi
multa locuti sunt, et nos multotiens iam inter multos, de et super verbis Dionysii dum
tractat de mystica theologia et divina sapientia christianorum. Dixerunt aliqui quod
consistit haec theologia in abnegatione omnium a Deo; alii quod in affectu et dilec-
tione; nonnulli quod in intelligentiae puritate; alii quod in mentis ad Deum collec-
tione vel unione; alii quod in devotione seu mentis elevatione; alii quod in raptu vel
extasi vel mentis alienatione. The Oeuvres compltes will be cited hereafter as Glo-
rieux. The abbreviated title Super Magnificat will also be used.
13. Latin quoted from Gersons Mys. Theol. Spec., 28th consideration
(Combes, pp. 72-73). Mystical theology is irrational, mindless, foolish wisdom .
See n. 8 above. Cf. Gerson, Mys. Theol. Spec., 43rd consideration (Combes, p. 117,
lines 9-10 from top).
14. Gerson, opening section of Elucidatio Scolastica (Combes, p. 222).
15. Gerson, Mys. Theol. Spec., 41st consideration (Combes, pp. 105-112).
16. Gerson, ibid., 29th consideration (Combes, pp. 73-74).
17. Gerson, ibid., 29th and 30th considerations (Combes, pp. 74 and 77).
18. Gerson, Elucidatio Scolastica, 9th consideration (Combes, p. 229). Cf.
Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 316, lines 8-9).
19. Gerson, Mys. Theol. Spec., 30th consideration (Combes, p. 79).
20. Gerson, ibid. (Combes, p. 78).
21. Note Gerson, Elucidatio Scolastica, 11th consideration (Combes, p. 230):
Stare nequit ut theologia mistica sit in hominis mente sine qualicumque Dei cogni-
tione.
22. Gerson, Elucidatio Scolastica, 8th consideration (Combes, p. 229). Ger-
son borrows this formulation of Augustines idea from Hugh of Balmas Mystica The-
ologia. N. B. Hughs response to Augustine.
23. Gerson, Mys. Theol. Spec., 30th consideration (Combes, p. 78).
24. Gerson, ibid., 2nd consideration (Combes, p. 10).
25. Gerson, ibid., 28th consideration (Combes, p. 70): Cognitio Dei per the-
ologiam misticam melius acquiritur per penitentem affectum, quam per investigan-
tem intellectum . N. B.: Gerson uses the term intellectus in several senses.
Sometimes, as in the present instance, it refers to the intellectual generally, in con-
trast to the affectional; at these times it is not being distinguished from ratio, or rea-
son. At other times, however, it is contrasted with, and distinguished from, ratio
which is regarded as inferior to intellectus; at these times it is often called intelli-
gentia simplex and is described as the cognitive power of soul which receives im-
198 Notes to Appendix Two

mediately from God a natural light in which and through whichwhen we grasp
termsfirst principles are known to be true and altogether certain Mys. Theol. Spec.,
10th consideration (Combes, p. 26)]. By contrast, ratio is the cognitive power of soul
which deduces conclusions from premises, which derives the non-perceived from the
perceived, and which abstracts quidditieswithout needing any bodily organ for its
own operation [ibid., 11th consideration (Combes, p. 29)]. Finally, the expressions
intelligentia simplex and intelligentia pura should not be confused. Gerson uses
the former to indicate a facultyor, perhaps better, an operationof the rational soul.
By contrast he uses the latter to indicate a state of mind that is free of all images and
concepts of whatever is other than God; intelligentia pura is not spiritus but belongs
to spiritus. The expression intelligentia simplex occurs, e.g., in Mys. Theol. Spec.,
10th consideration (Combes, p. 26). The expression pura intelligentia occurs in
Mys. Theol. Prac., 12th consideration (Combes, p. 208); cf. Mys. Theol. Spec., 25th
consideration (Combes, p. 65, next to last line); this expression also occurs in Super
Magnificat, 7th tractate (Glorieux, Vol. 8, p. 316, line 4; cf. the expression intelli-
gentiae depuratio on p. 315, lines 5-6 from bottom).
26. Gerson, Super Magnificat, 7th tractate (cf. Glorieux, Vol. 8, p. 311, line 7
with p. 318, lines 12-13). Also note, ibid., pp. 308-309: Relinquitur tandem haec depu-
rata et expolita seu colata theologiae mysticae descriptio, dicendo quod est experi-
mentalis Dei perceptio. Ponitur autem perceptio potius quam cognitio, quia generalis
est terminus ad omnem vim mentis, scilicet rationalem, concupiscibilem et irasci-
bilem, vel ad vim apprehensivam et affectivam, quamvis nihil vere videatur percipi
quin vis apprehensiva concurrat; alioquin vis affectiva ferri posset in incognitum, quod
aliqui nedum concedunt, sed hoc probare contendunt.
27. E.g., the experience is said to be non-speculative, joyous, ecstatic, unit-
ing, transforming, fulfilling. It is an experience of that which is ineffable and inde-
scribable, except symbolically.
28. Gerson, Mys. Theol. Spec., 42nd consideration (Combes, p. 113). Cf. Super
Magnificat, 7th tractate (Glorieux, Vol. 8, p. 307, lines 5-6). Also note Super Magni-
ficat, 7th tractate (Glorieux, Vol. 8, p. 314): quemadmodum devotissima mens
laicorum simplicium pertingere potest ad experimentalem Dei perceptionem seu the-
ologiam mysticam quae in unione consistit mentis ad Deum .
29. Gerson, Mys. Theol. Spec., 41st consideration (Combes, p. 105). Gerson
also uses the expression theologia mystica in several other less common senses, as
when he writes: in anima contemplativa amor et mistica theologia aut oratio perfecta,
aut idem sunt aut se invicem presupponunt [ibid., 43rd consideration (Combes, pp.
116-117)].
30. Gerson, ibid., 41st consideration (Combes, p. 105). See ibid. (Combes, p.
107) for the expression spiritualis transformatio.
31. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 311, lines 2-
5).
32. I.e., the pathway of pure understanding and the pathway of devotion. Note
Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 315, last paragraph). Also note,
ibid., p. 301: Describitur autem devotio secundum doctores, nominatim Hugonem
in suo De oratione: devotio est elevatio mentis in Deum per pium et humilem affec-
tum, fide, spe et caritate subnixum. Nihil hac descriptione verius, nihil lucidius, nihil
proposito nostro simplicium documento accommodatius tradi potuerat.
 Notes to Appendix Two 199

33. E.g., Johann Schwab, Gersons mystische Theologie, Chap. 7 of his Jo-
hannes Gerson. Professor der Theologie und Kanzler der Universitt Paris (Wrz-
burg, 2 vols., 1858), Vol. I, p. 329. Schwab speaks of a scheinbarer Widerspruch.
34. Posuimus itaque theologiam misticam esse amorem extaticum, qui con-
sequitur ad intelligentiam ipsius spiritus, que intelligentia utique caret nubibus fan-
tasmatum. Propterea necesse est eum, qui vult mistice theologie se tradere conari ad
hanc puram intelligentiam; alioquin amorem inde subsequentem qua ratione com-
pararet? Mys. Theol. Prac., 12th consideration (Combes, p. 208).
35. Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 316): Experimentalis
Dei perceptio cognitionem intelligentiae purae praecedentem non requirit nec se-
quentem. Gerson also calls this form of perceptio, or notitia, theologia mystica.
N. B. the Latin quotation in n. 26 above.
36. Andr Combes judges that Gerson radically changed his mind about the-
ologia mysticathat after Oct. 1, 1425 he moved closer to Dionysius. Thus, main-
tains Combes, Gerson abandoned some of his views expressed in De Mystica The-
ologia in favor of the views put forth in Super Magnificat and elsewhere. In particu-
lar, he is purported to have rejected his earlier view that mystical theology has to do
with the operation of an affective faculty. At the same time, continues Combes, Ger-
son moved closer to Dionysiuss account of mystical theology as a super-mental union.
Sans revenir jamais ses convictions antrieures, Gerson tient lexprience mys-
tique pour lavant-got de la vision batifique, lui accorde une grande porte cogni-
tive dans lordre intellectuel mme, et adopte tous les termes qui signifient non seule-
ment union, mais unit, voire identit. See A. Combes, La thologie mystique de Ger-
son. Profil de son volution (cited in the bibliography), Vol. II, pp. 671-672 and 567.
N. B. Gersons letter to Jean Le Clestin, pp. 259-263 (especially from the bottom of
261 to the end) in Vol. II of Gersons Oeuvres compltes, edited by Palmon Glo-
rieux.
I myself do not deem this change on Gersons part to be radical in the way
that Combes supposes: Il serait impossible de concevoir rupture plus profonde, dis-
continuit plus radicale, contradiction plus consciente et plus formelle. Tout ce qua
vcu et enseign, en ce qui touche lessence de la thologie mystique, le Gerson de
1402 1425, le Gerson de 1425 1429 le condamne et le renie (Combes, ibid., Vol.
II, p. 671). Yet, even in Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 302) Ger-
son is still saying such things as: Certissimum quidem est quod amor omnis cogni-
tionem praesupponit aut unam aut alteram. Habemus ecce tria principaliter in de-
scriptione devotionis. Primo, quod est elevatio mentis in Deum; secundo, quod haec
elevatio fit per pium et humilem affectum; tertio, quod hujusmodi affectus debet esse
fide, spe et caritate subnixus seu formatus. Moreover, in Mys. Theol., as much as in
Super Magnificat, Gerson emphasizes the via purae intelligentiae of Dionysius. [See
Mys. Theol. Spec., 36th-39th considerations (Combes, pp. 95-102) and Mys. Theol.
Prac., 12th consideration (Combes, pp. 208-216). Also note Mys. Theol. Spec., 25th
consideration (Combes, pp. 64-65).] He regards this route as leading upward unto
mentis excessus [Mys. Theol. Spec., 39th consideration (Combes, p. 102); cf. Mys.
Theol. Prac., 12th consideration (Combes, p. 213)]. Finally, even in Super Magnifi-
cat [7th tractate (Glorieux, Vol. 8, p. 298)] Gerson is still using the term syndere-
sis [cf. Mys. Theol. Spec., 14th consideration (Combes, p. 33)].
37. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 307): Est ig-
200 Notes to Appendix Two

itur commune studium omnium qui de theologia mystica, quae consistit in unione,
locuti sunt, inducere ad tria quae requiruntur et sufficiunt, videlicet desiderium divi-
ni objecti, remotio impedimenti, imploratio divini beneplaciti. Primum fit insinuando
pulchritudinem et valorem; secundum fit aperiendo defectum nostrum et languorem;
tertium fit per orationis vehementiam et ardorem. Haec autem tria complectitur ipsa
devotio quae est elevatio mentis in Deum sicut in objectum proprium; et hoc per pium
et humilem affectum, in quo semper est Deo beneplacitum.
38. Gerson, ibid. (Glorieux, Vol. 8, p. 309): Experimentalis perceptio Dei fa-
cialis et immediata non habetur hic in via, de lege communi; sed exspectatur pro
praemio in gloria consummata.Conceditur haec ab omnibus, nec oportet proba-
tionibus immorari; immo sic concessa est haec propositio ut in errorem aliqui pro-
lapsi sint dicentes quod nec in patria Deus immediate videbitur, sed in theophaniis
quibusdam contemperantibus inaccessibilem lucem Dei imbecilli menti.
39. Via abnegationis is another name for the via negativa. Both via negati-
va and via superexcellentia (or via supereminentia) belong to the via purae intelli-
gentiae, according to Gerson. In contrast to the via purae intelligentiae is the via de-
votionis, which has its own kind of via abnegationis: viz., the denial-of-the-world re-
ferred to by St. Paul as being crucified with Christ (Gal. 2:20). However, just as
Scripture speaks of our understanding by faith (Heb. 11:3) and Anselm speaks of
faiths certainty (Monologion 64), so too does Gerson [Mys. Theol. Spec., 30th con-
sideration (Combes, p. 78, line 3)]. Accordingly, Gerson sometimes regards the via
devotionis as a form of cognoscere (e.g., Super Magnificat, Glorieux, Vol. 8, p. 315,
last paragraph). Both the via devotionis and the via purae intelligentiae belong to
theologia mystica (i.e., the via purae intelligentiae does not belong to theologia spec-
ulativa seu scolastica, which, says Gerson, can never effect mystical union) [Ana-
gogicum de Verbo et Hymno Gloriae I.8.a (Glorieux, Vol. 8, p. 543, lines 1-2)].
40. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 310). Cf. Ger-
son, Mys. Theol. Spec., 36th consideration (Combes, p. 97).
41. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 319): quan-
do mens ab omnibus aliis recedens postea etiam seipsam dimittens. Hoc quomodo fieri
possit, pluries ostensum est, etiam naturalibus industriis, maxime praesupposita fide
summi Dei.
42. Gerson, ibid. (Glorieux, Vol. 8, pp. 310-311): Primo deseritur operatio
sensitiva, quia non oportet de vegetativa deseratur; secundo operatio intellectiva, se-
cundum omne ens et non ens; et hoc plane accipiendum est de ente vel non ente cre-
ato vel creabili, non de ente primo et puro. Tertio deseritur mens ipsa; non utique
quin maneat essentialiter in se, alioquin esset et non esset, nisi velimus insanire cum
Almarico et similibus haereticis dicentibus mentem contemplativi vel beati perdere
suum esse in proprio suo genere et redire in illud esse ideale quod habuit essentialiter
in arte divina. Et hoc prorsus esset mentem annihilari, aut nihil omnino posset anni-
hilare Deus. Et hoc aliqui volunt; sed male; quia similiter ipse creare non posset.
Quid est igitur mentem seipsam deserere? Hoc est ipsam in actu primo suo essentiali
manentem, nullum actum secundum circa seipsam aut circa quodlibet aliud ens praeter
Deum exercere . Cf. Mys. Theol. Spec., 36th-39th considerations (especially
Combes, p. 102, first two lines).
43. Gerson, ibid. (Glorieux, Vol. 8, p. 310): Necesse est mentem ab omni actu
cognitivo vel affectivo circa creaturam omnem, etiam circa seipsam tunc vacare et in
 Notes to Appendix Two 201

silentio summo esse . Cf. Analogicum de Verbo et Hymno Gloriae II.4.d (Glorieux,
Vol. 8, p. 546): Si fiat inquisitio quid est illa caligo, quid quaeso habent respondere
nisi quod est cognitionis privatio et amoris defectio. Ibid., II.6.c (Glorieux, Vol. 8,
p. 547): Sic fit tandem ut deficiat a seipsa per cognitionis defectum et suscipiatur a
spiritu Christi per dilectionis illapsum.
44. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 310). Cf. Rom.
6:11.
45. Gerson, Mys. Theol. Spec., 36th consideration (Combes, p. 97). This ec-
static experience is granted by grace. It is not achieved by human efforts alone. Super
Magnificat, 7th tractate (Glorieux, Vol. 8, p. 319): Sed quod sequitur prorsus est su-
pernaturale, prorsus gratuitum, ad quod nec natura sufficit nec attingit industria .
46. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 311).
47. Gerson, Elucidatio Scolastica, 6th consideration (Combes, p. 226, first four
lines and p. 227). Also note Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 320,
last paragraph).
48. Gerson, Mys. Theol. Spec., 2nd consideration (Combes, p. 9): Quis autem
diceret quod theologia mistica solam abnegationem consectetur, nihil relinquens de
Deo positive cognitum vel expertum? Super Magnificat, 7th tractate (Glorieux, Vol.
8, pp. 312-313): Experimentalis Dei perceptio non fit per solam abnegationem .
Sed accipiuntur affirmatio et negatio respectu diversorum quia negatur a Deo quidquid
est imperfectionis in creatura, sicut omnis creatura est imperfecta, quantumcumque
perfecta sit in suo genere; et ponitur per superexcellentiam affirmatio de Deo.
Propterea dicit saepe Dionysius quod Deus non est ens sed superens, superbonus, su-
perdominus et similia. Also note Elucidatio Scolastica, first part of 11th considera-
tion (Combes, pp. 230-231).
49. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 316, lines 3-7).
50. Gerson, ibid. (Glorieux, Vol. 8, p. 314).
51. Gerson, ibid. (Glorieux, Vol. 8, bottom of p. 315 and top of p. 316).
52. Gerson, Mys. Theol. Spec., 36th consideration (Combes, pp. 97-98): Cum
igitur amor sit radix aliarum qualiumcumque affectionum, si ostenderimus quod af-
fectio potius quam cognitio raptum agat, patebit sufficienter quod intendimus.
53. Gerson, Super Magnificat, 7th tractare (Glorieux, Vol. 8, pp. 312-313):
Experimentalis Dei perceptio non fit per solam abnegationem. Ratio: quia pura nega-
tio nihil ponit . Quidquid affirmative de Deo dicimus, includit negationem aliquam
et e converso negatio relinquit affirmationem, non quidem ad idem et secundum idem
et pro eodem; alioquin esset contradictio manifesta; sed accipiuntur affirmatio et nega-
tio respectu diversorum quia negatur a Deo quidquid est imperfectionis in creatura,
sicut omnis creatura est imperfecta, quantumcumque perfecta sit in suo genere; et
ponitur per superexcellentiam affirmatio de Deo. Propterea dicit saepe Dionysius quod
Deus non est ens sed superens, superbonus, superdominus et similia. Also note the
entire succeeding paragraph (on p. 313 of Glorieux).
54. Gerson, Mys. Theol. Spec., 36th consideration (Combes, p. 96): Porro ex-
tasim dicimus speciem quamdam raptus, que fit appropriatius in superiori portione
anime rationalis, que spiritus vel mens vel intelligentia nominatur, dum mens ita in
suo actu suspensa est quod potentie inferiores cessant ab actibus, sic quod nec ratio
nec ymaginatio nec sensus exteriores, ymmo quandoque nec potentie naturales nutri-
tive <et> augmentative et motive possint exire in suas proprias operationes. Also
202 Notes to Appendix Two

note, ibid., 39th consideration (Combes, p. 101): Raptus mentis supra potentias in-
feriores fit per affectionis scintillam menti cognatam vel appropriatam, que amor
extaticus vel excessus mentis nominatur.
55. Gerson, Elucidatio Scolastica, 9th consideration (Combes, p. 229). Cf.
Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 316, lines 8-9).
56. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, pp. 316-317). Cf.
Anagogicum de Verbo et Hymno Gloriae, II.6.a-c (Glorieux, Vol. 8, p. 547).
57. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 317).
58. Gerson, Mys. Theol. Spec., 36th consideration (Combes, pp. 97-98): Cum
igitur amor sit radix aliarum qualiumcumque affectionum .
59. Gerson, ibid., 28th consideration (Combes, p. 70): Cognitio Dei per the-
ologiam misticam melius acquiritur per penitentem affectum, quam per investigan-
tem intellectum, ipsa quoque ceteris paribus eligibilior est et perfectior quam theolo-
gia symbolica vel propria <de> qua est contemplatio, sicut dilectio perfectior est cog-
nitione, et voluntas intellectu, et caritas fide.
60. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 307).
61. Gerson, ibid. (Glorieux, Vol. 8, p. 307, lines 31-32).
62. Gerson, Mys. Theol. Spec., 30th consideration (Combes, pp. 77-78): Sed
quoniam plerumque venit, etiam in brutis, ut ibi sit maior affectio ubi parum est cog-
nitionis, sequitur quod ad comparandam huius theologie mistice doctrinam non est
magna scientia opus, presertim acquisita. Nam cognito ex fide quod Deus est totus
desiderabilis, totus amabilis, affectiva portio, si purgata, <si illuminata>, si disposita,
si exercitata sit, cur non in illum totaliter desiderabilem et totum amabilem, sine plu-
rimo librorum studio, tota feretur totaque rapietur?
63. Gerson, Super Magnificat (Glorieux, Vol. 8, p. 307):Superest ostendere
quod doctrinalis traditio theologiae mysticae se extendit ad theologiam scolasticam,
nec ab eadem diversa est vel seclusa, immo nec a vera philosophia.
64. I.e., Pseudo-Dionysius. See n. 6 above.
65. Vincent of Aggsbach, in his treatise against Gerson (Vansteenberghe, Au-
tour, p. 195): Gerson vero habet nomen iuxta nomen magnorum in terra, et scripsit
multa que deferuntur in omnem locum, cui ex fama celebri maxime apud litteratos
fides adhibetur.
66. See Vansteenberghe, Autour, pp. 189-201. In Codex Latinus Monacensis
19114, Vansteenberghe tells us, this treatise has as title simply Tractatus cuiusdam
Carthusiensis de Mystica Theologia.
67. Vincent of Aggsbach, treatise against Gerson (Vansteenberge, Autour, p.
193).
68. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, pp. 196-197). Cf.
Gerson, Mys. Theol. Spec., 43rd consideration (Combes, bottom of p. 116 and top of
p. 117).
69. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 197). Cf. John
4:24, to which Vincent subsequently alludes.
70. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 193). In the ex-
position above I have reconstructed the order of Vincents objections.
71. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 197).
72. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 191).
73. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, pp. 197-198).
 Notes to Appendix Two 203

74. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 195).

75. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 196). Vincent is
quoting Dionysius, De Mystica Theologia, Chap. 1, Sec. 2 (Dionysiaca, op. cit., Vol.
I, pp. 569-570). Cf. II Chron. 6:1 (Old Testament).
76. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 196).
77. Vincent of Aggsbach, ibid. (Vansteenberghe, Autour, p. 195).
78. Gerson, Super Magnificat, 7th tractate (Glorieux, Vol. 8, p. 318, lines 30-
31). Elucidatio Scolastica, 7th consideration (Combes, p. 227, opening lines).
79. When Vincent here (Vansteenberghe, Autour, p. 198) mentions Gersons
De 12 Industriis, he is referring to Mys. Theol. Prac. In the present instance he is
citing the 12th consideration (Combes, p. 211).
80. Gerson, Anagogicum de Verbo et Hymno Gloriae III.9.a (Glorieux, Vol.
8, p. 555, lines 21-25).
81. Vincent of Aggsbach, op. cit. (Vansteenberghe, Autour, p. 198).
82. Vincent of Aggsbach, op. cit. (Vansteenberghe, Autour, p. 198, last para-
graph). See Gersons Mys. Theol. Spec., considerations 21-24 and 27.
83. Vincent of Aggsbach, op. cit. (Vansteenberghe, Autour, p. 199).
84. Vincent of Aggsbach, op. cit. (Vansteenberghe, Autour, p. 199).
85. Vincent of Aggsbach, op. cit. (Vansteenberghe, Autour, p. 200). See Ger-
sons Mys. Theol. Prac., 12th consideration (Combes, p. 213).
86. Vincent of Aggsbach, op. cit. (Vansteenberghe, Autour, pp. 200-201).
87. John Wenck, De Ignota Litteratura (1442-1443). Wenck was a professor
of theology at the University of Heidelberg. For further details see J. Hopkins,
Nicholas of Cusas Debate with John Wenck: A Translation and an Appraisal of De
Ignota Litteratura and Apologia Doctae Ignorantiae (Minneapolis: The Arthur J. Ban-
ning Press, 2nd edition 1984).
88. Vincents letter to John of Weilheim, Dec. 19, 1454 (Vansteenberghe, Au-
tour, p. 208).
89. Ibid., p. 206 and p. 209, lines 3-4.
90. Ibid., p. 208.
91. Ibid., p. 206. Vincent is referring to the work De Visione Dei.
92. Vincent here draws upon Hugh of Balmas distinction between via purga-
tiva, via illuminativa, and via unitiva.
93. See Rudolf Haubst, Die Thomas- und Proklos-Exzerpte des Nicolaus
Treverensis in Codicillus Strassburg 84, MFCG 1 (1961), p. 18. See also Nicholass
Sermon 16 (Gloria in excelsis Deo), Opera Omnia XVI, p. 268. Edmond Vansteen-
berghe, Quelques lectures de jeunesse de Nicolas de Cues daprs un manuscrit in-
connu de sa bibliothque, Archives dhistoire doctrinale et littraire du Moyen Age,
3 (1928), 275-284. Codex Latinus Strassburg 84 also contains Bonaventuras Itiner-
arium Mentis in Deum.
94. Nicholas of Cusa, Letters 4 and 5 in Vansteenberghes Autour, pp. 111-
117 (especially 112 and 115).
95. See Nicholas, Letter 5 (Vansteenberghe, Autour, p. 114). Nicholas declares
that Dionysius, in his treatise on mystical theology, was of this same opinion. Cf.
Dionysiuss De Mystica Theologia, Chap. 1, Sec. 2 (Dionysiaca, op. cit., Vol. I, pp.
571-572).
96. II Cor. 11:14. Vansteenberghe, Autour, p. 115. Regarding the point made
204 Notes to Appendix Two

in the text marked by the present note, Nicholas and Gerson are in disagreement.
97. Letter 5 (Vansteenberghe, Autour, p. 115). Cf. Letter 9 (Autour, p. 122):
Nichil enim incognitum amatur. Also note Letter 16 from Nicholas to Bernard of
Waging (Autour, pp. 134-135): Qui attendit Deum esse obiectum anime racionalis,
et tam intellectus quam voluntatis, ille ad coincidencias se convertit, et dicit: Deus
qui est superbonum et superverum, vis boni et veri, non attingitur uti est, nisi supra
omne id quod intelligitur pariter et amatur, quamvis dum nos ad ipsum accedimus non
possimus nisi querendo accedere. Querere autem sine intelligere et amare non est.
Amamus bonum et querimus quid sit quod amamus, et tamen, ut ait Augustinus, neque
quereremus si penitus ignoraremus quia et inventum ignoraremus. Amor igitur boni
sine omni boni notitia non est; et notitia sine amore non est.
98. Letter 4, Sept. 22, 1452 (Vansteenberghe, Autour, pp. 111-113). Also see
the sermon excerpt (Suscepimus deus misericordiam tuam) at the bottom of fol. 91v
and the top of 92r in Vol. II of the Paris edition of Nicholass works.
99. Nicholas, Letter 4 (Vansteenberghe, Autour, pp. 111-112).
100. Gerson, Elucidatio Scolastica, 11th consideration (Combes, p. 231): Sed
aliunde deducitur consideratio presens, notando quod omnis apprehensio vel motio in-
tellectualis, sive de Deo sive de aliis, dici potest cognitio, ymmo et visio per illum
modum loquendi quo utimur de sensibus exterioribus, ubi omnis sensatio visio nom-
inatur .
During the penultimate stage of mystical ascent, just prior to the possible experi-
ence of union, the soul entertains the concept of God as Inconceivable Infinity, ac-
cording to Nicholass version of theologia mystica. This conception Nicholas con-
siders to be a cognitive element. But during the experience-of-union itself there is,
Nicholas professes, a further cognitive element: viz., the souls knowledge that it is
united with God (whose nature remains, however, unknowable andpositivelyin-
conceivable to it). Mystical experience is never regarded by Nicholas as evidence ei-
ther establishing or confirming the existence of God. For the degree of belief pre-
requisite to mystical experience is supposedly so great and so commitment-filled that
the idea of regarding the subsequent experience as evidential is totally foreign to him.
Similarly, he nowhere aims to set forth criteria for distinguishing veridical from non-
veridical experience of God. Nor, for that matter, do any of the major mystics
whether speculative or non-speculativepropose adequate criteria. Regarding St.
Teresa, for example, see George Mavrodes important article Real v. Deceptive Mys-
tical Experiences, pp. 235-258 of Mysticism and Philosophical Analysis, edited by
Steven Katz (London: Sheldon Press, 1978).
101. N. B. Letter 4, Sept. 22, 1452 (Vansteenberghe, Autour, p. 112): Inest
igitur in omni tali dilectione qua quis vehitur in Deum, cognicio, licet quid sit id quod
diligit ignoret. Est igitur coincidencia sciencie et ignorancie, seu docta ignorancia.
Letter 5, Sept. 14, 1453 (Vansteenberghe, Autour, pp. 115-116): Et michi visum fuit
quod tota ista mistica theologia sit intrare ipsam infinitatem absolutam, dicit enim in-
finitas contradictoriorum coincidenciam, scilicet finem sine fine; et nemo potest Deum
mistice videre nisi in caligine coincidencie, que est infinitas. Also note Ap. 19-20 and
24. Note especially De Visione Dei 13 (52-53). Cf. Gersons use of Dionysius at An-
agogicum de Verbo et Hymno Gloriae I.10.b and II.4.e (Glorieux, Vol. 8, pp. 544 and
546).
In De Docta Ignorantia Nicholas was not yet deeply influenced by Dionysiuss
 Notes to Appendix Two 205

views on mystical theology. This fact is evidenced by Book III, Chap. 11, where a
believers mystical ascent unto God is characterized in less radical terms than it is in
Nicholass Apologia, his De Visione Dei, his correspondence with the Tegernsee
monks, and in his De Possest. Apologia 12 indicates that at the time of writing De
Docta Ignorantia Nicholas had just become familiar with Dionysiuss writings. Also
testifying to such familarity is Sermon 20 (Nomen eius Jesus ), delivered on Jan.
1, 1439.
102. Letter 5 (Vansteenberghe, Autour, p. 116): Nec quiescam quousque per-
ficiam.
103. That is, the copying was finished on this date.
104. Letter 9, Nicholas to Caspar, Feb. 12, 1454 (Vansteenberghe, Autour, pp.
121-122).
105. Letter 7, Nicholas to Caspar, Oct. 23, 1453 (Vansteenberghe, Autour, p.
118). This letter intervenes between Nicholass letter of Sept. 14 and his actual com-
munication of De Visione Dei to Caspar.