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Itinerarium mentis in Deum · Cap. VII: De excessu mentali et mystico, in quo requies datur intellectui, affectu totaliter in Deum per excessum transeunte

Textus Latinus
p. 312

Cap. VII. De excessu mentali et mystico, in quo requies datur intellectui, affectu totaliter in Deum per excessum transeunte.

1. His igitur sex considerationibus excursis tanquam sex gradibus throni veri Salomonis, quibus pervenitur ad pacem, ubi verus pacificus in mente pacifica tanquam in interiori Hierosolyma requiescit; tanquam etiam sex alis Cherub, quibus mens veri contemplativi plena illustratione supernae sapientiae valeat sursum agi; tanquam etiam sex diebus primis, in quibus mens exercitari habet, ut tandem perveniat ad sabbatum quietis3; postquam mens nostra contuita est Deum extra se per vestigia et in vestigiis, intra se per imaginem et in imagine, supra se per divinae lucis similitudinem super nos relucentem et in ipsa luce, secundum quod possibile est secundum statum viae et exercitium mentis nostrae; cum tandem in sexto gradu ad hoc pervenerit, ut speculetur in principio primo et summo et mediatore Dei et hominum, Iesu Christo4 ea quorum similia in creaturis nullatenus reperiri possunt, et quae omnem perspicacitatem humani intellectus excedunt: restat, ut haec speculando transcendat et transeat non solum mundum istum sensibilem, verum etiam semetipsam; in quo transitu Christus est via et ostium5, Christus est scala et vehiculum tanquam propitiatorium super arcam Dei collocatum et sacramentum a saeculis absconditum.

2. Ad quod propitiatorium qui aspicit plena conversione vultus, aspiciendo eum in cruce suspensum per fidem, spem et caritatem, devotionem, admirationem, exsultationem, appretiationem, laudem et iubilationem; pascha, hoc est transitum6, cum eo facit, ut per virgam crucis transeat mare rubrum, ab Aegypto intrans desertum, ubi gustet manna absconditum, et cum Christo requiescat in tumulo quasi exterius mortuus, sentiens tamen, quantum possibile est secundum statum viae, quod in cruce dictum est latroni cohaerenti Christo: Hodie mecum eris in paradiso.

3. Quod etiam ostensum est beato Francisco, cum in excessu contemplationis in monte excelso — ubi haec, quae scripta sunt, mente tractavi — apparuit Seraph sex alarum in cruce confixus, ut ibidem a socio eius, qui tunc cum eo fuit, ego et plures alii audivimus; ubi in Deum transiit per contemplationis excessum; et positus est in exemplum perfectae contemplationis, sicut prius fuerat actionis, tanquam alter Iacob et Israel7, ut omnes viros vere spirituales Deus per eum invitaret ad huiusmodi transitum et mentis excessum magis exemplo quam verbo.

4. In hoc autem transitu, si sit perfectus, oportet quod relinquantur omnes intellectuales operationes, et apex affectus totus transferatur et transformetur in Deum. Hoc autem est mysticum et secretissimum, quod nemo novit, nisi qui accipit8, nec accipit nisi qui desiderat, nec desiderat nisi quem ignis Spiritus sancti medullitus inflammat, quem Christus misit in terram. Et ideo dicit Apostolus9, hanc mysticam sapientiam esse per Spiritum sanctum revelatam.

5. Quoniam igitur ad hoc nihil potest natura, modicum potest industria, parum est dandum inquisitioni, et multum unctioni; parum dandum est linguae, et plurimum internae laetitiae; parum dandum p. 313 est verbo et scripto, et totum Dei dono, scilicet Spiritui sancto; parum aut nihil dandum est creaturae, et totum creatrici essentiae, Patri et Filio et Spiritui sancto, dicendo cum Dionysio1 ad Deum Trinitatem: « Trinitas superessentialis et superdeus et superoptime Christianorum inspector theosophiae, dirige nos in mysticorum eloquiorum superincognitum et superlucentem et sublimissimum verticem; ubi nova et absoluta et inconversibilia theologiae mysteria secundum superlucentem absconduntur occulte docentis silentii caliginem in obscurissimo, quod est supermanifestissimum, supersplendentem, et in qua omne relucet, et invisibilium superbonorum splendoribus superimplentem invisibiles intellectus ». Hoc ad Deum. Ad amicum autem, cui haec scribuntur, dicatur cum eodem: « Tu autem, o amice, circa mysticas visiones, corroborato itinere, et sensus desere et intellectuales operationes et sensibilia et invisibilia et omne non ens et ens, et ad unitatem, ut possibile est, inscius restituere ipsius, qui est super omnem essentiam et scientiam. Etenim te ipso et omnibus immensurabili et absoluto purae mentis excessu2, ad superessentialem divinarum tenebrarum radium, omnia deserens et ab omnibus absolutus, ascendes3 ».

6. Si autem quaeras, quomodo haec fiant, interroga gratiam, non doctrinam; desiderium, non intellectum; gemitum orationis, non studium lectionis; sponsum, non magistrum; Deum, non hominem; caliginem, non claritatem; non lucem, sed ignem totaliter inflammantem et in Deum excessivis unctionibus et ardentissimis affectionibus transferentem. Qui quidem ignis Deus est, et huius caminus est in Ierusalem4, et Christus hunc accendit in fervore suae ardentissimae passionis, quem solus ille vere percipit, qui dicit: Suspendium elegit anima mea, et mortem ossa mea. Quam mortem qui diligit videre potest Deum, quia indubitanter verum est: Non videbit me homo et vivet. — Moriamur igitur et ingrediamur in caliginem, imponamus silentium sollicitudinibus, concupiscentiis et phantasmatibus; transeamus cum Christo crucifixo ex hoc mundo ad Patrem5, ut, ostenso nobis Patre, dicamus cum Philippo: Sufficit nobis; audiamus cum Paulo: Sufficit tibi gratia mea; exultemus cum David6 dicentes: Defecit caro mea et cor meum, Deus cordis mei et pars mea Deus in aeternum. Benedictus Dominus in aeternum, et dicet omnis populus: Fiat, fiat. Amen.

EXPLICIT ITINERARIUM IN DEUM.

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English Translation
p. 312

Cap. VII. On the mental and mystical transport, in which rest is given to the intellect, the affection passing over wholly into God by transport.

1. These six considerations having therefore been run through, as by the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceable one rests in a peaceable mind as in an interior Jerusalem; and as by the six wings of the Cherub, by which the mind of the true contemplative may be borne upward in the full illumination of supernal wisdom; and as through the first six days, in which the mind has to be exercised, that it may at last arrive at the sabbath of rest3; after our mind has beheld God outside itself through vestiges and in vestiges, within itself through the image and in the image, above itself through the likeness of the divine light shining upon us and in that light itself, according to what is possible in the state of the wayfarer and by the exercise of our mind; when at last on the sixth step it has come to this, that it speculates in the first and highest principle and the mediator of God and men, Jesus Christ4, those things whose like can in no way be found in creatures, and which exceed all the perspicacity of the human intellect: it remains that, by speculating on these, it transcend and pass over not only this sensible world but even itself; in which passing-over Christ is the way and the door5, Christ is the ladder and the vehicle, as the propitiatory placed above the ark of God and the sacrament hidden from the ages.

2. He who looks to that propitiatory with a full turning of the face, gazing upon him hanging on the cross through faith, hope and charity, devotion, admiration, exultation, appreciation, praise and jubilation; makes with him the pasch, that is, the passing-over6, so that by the rod of the cross he may cross the Red Sea, entering the desert from Egypt, where he may taste the hidden manna, and may rest with Christ in the tomb as though outwardly dead, yet feeling, as far as is possible in the state of the wayfarer, what was said on the cross to the thief who clung to Christ: This day thou shalt be with me in paradise.

3. Which was also shown to blessed Francis, when, in the transport of contemplation on the lofty mountain — where I turned over in my mind these things which have been written — there appeared to him a Seraph of six wings fastened to a cross, as I and several others heard on that very spot from his companion, who was then with him; where he passed over into God through the transport of contemplation; and he was set as an example of perfect contemplation, as he had earlier been of action, as another Jacob and Israel7, so that through him God might invite all truly spiritual men to a passing-over and a transport of mind of this kind, more by example than by word.

4. Now in this passing-over, if it is to be perfect, it is necessary that all intellectual operations be left behind, and that the whole apex of the affection be transferred and transformed into God. But this is mystical and most secret, which no man knoweth but he that receiveth it8, nor does he receive it unless he desires it, nor does he desire it unless the fire of the Holy Spirit inflames him to the marrow, whom Christ sent upon the earth. And therefore the Apostle says9 that this mystical wisdom is revealed through the Holy Spirit.

5. Since, therefore, nature can do nothing toward this, and industry can do little, little is to be given to inquiry and much to unction; little is to be given to the tongue, and very much to interior gladness; little is to be given p. 313 to word and writing, and everything to the gift of God, namely to the Holy Spirit; little or nothing is to be given to the creature, and everything to the creating essence, to the Father and the Son and the Holy Spirit, saying with Dionysius1 to God the Trinity: «Trinity superessential and superdivine and supremely good overseer of the theosophy of Christians, direct us into the superunknown and supershining and most sublime summit of the mystic utterances; where the new and absolute and unconvertible mysteries of theology are hidden, according to the supershining darkness of the silence that teaches secretly, in the most obscure — which is most supermanifest — supershining, and in which everything shines forth, and which superfills invisible intellects with the splendours of invisible supergoods». This to God. But to the friend for whom these things are written, let it be said with the same Dionysius: «But do thou, O friend, as concerns mystical visions, thy journey being made strong, forsake both the senses and the intellectual operations, and things sensible and invisible, and every non-being and being, and, so far as is possible, restore thyself unknowing to the unity of him who is above all essence and knowledge. For by an immeasurable and absolute transport of the pure mind, out of thyself and out of all things2, forsaking all and freed from all, thou shalt ascend3 to the superessential ray of the divine darkness».

6. But if you ask how these things come about, question grace, not doctrine; desire, not the intellect; the groaning of prayer, not the study of reading; the Bridegroom, not the master; God, not man; darkness, not clarity; not light, but the fire that wholly inflames and carries over into God by excessive unctions and most ardent affections. Which fire indeed is God, and its furnace is in Jerusalem4, and Christ kindles it in the fervour of his most ardent passion, which he alone truly perceives who says: My soul hath chosen hanging, and my bones death. And he who loves this death can see God, because it is beyond doubt true: Man shall not see me and live. — Let us then die and enter into the darkness, let us impose silence upon our cares, our concupiscences and our phantasms; let us pass over with the crucified Christ out of this world to the Father5, so that, the Father being shown to us, we may say with Philip: It is enough for us; let us hear with Paul: My grace is sufficient for thee; let us exult with David6, saying: My flesh and my heart have failed, God of my heart and my portion, God for ever. Blessed be the Lord for ever, and let all the people say: So be it, so be it. Amen.

HERE ENDS THE JOURNEY INTO GOD.

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Apparatus Criticus
  1. 3
    Vide supra c. 1. n. 5, ubi haec consideratio tanquam principium contemplationis constituitur. — Superius pro supernae B D H K N aeternae.
    See above, c. 1, n. 5, where this consideration is established as the principle of contemplation. — Above, for supernae B D H K N read aeternae.
  2. 4
    Epist. I. Tim. 2, 5. Verba vide supra pag. 306, nota 4.
    1 Timothy 2:5. For the words see above, p. 306, note 4.
  3. 5
    Ioan. 14, 6. et 10, 7. — Subinde respicitur Exod. 25, 20. et Eph. 3, 9: Dispensatio sacramenti absconditi a saeculis in Deo.
    John 14:6 and 10:7. — Thereafter Exodus 25:20 is had in view, and Ephesians 3:9: The dispensation of the mystery which hath been hidden from eternity in God.
  4. 6
    Exod. 12, 11: Et comedetis [agnum paschalem] festinanter; est enim phase, id est transitus, Domini. — Subinde respicitur Exod. 14, 16. seqq. (de virga etc.) et 16, 15. (de manna), pro quo allegatur Apoc. 2, 17: Vincenti dabo manna absconditum. Seq. textus est Luc. 23, 43.
    Exodus 12:11: And you shall eat [the paschal lamb] in haste; for it is the phase, that is, the passage, of the Lord. — Thereafter Exodus 14:16 ff. is had in view (on the rod, etc.) and 16:15 (on the manna), for which Apocalypse 2:17 is cited: To him that overcometh I will give the hidden manna. The text following is Luke 23:43.
  5. 7
    Gen. 35, 10: Non vocaberis ultra Iacob, sed Israel erit nomen tuum. Cfr. supra Prolog. — Vat., 3 et 4 Iacob mutatus in Israel. Superius vocibus excessu contemplationis non pauci codd. interserunt mentis seu.
    Genesis 35:10: Thou shalt not be called any more Jacob, but Israel shall be thy name. Cf. above, the Prologue. — The Vatican edition and 3 and 4 read Iacob mutatus in Israel. Above, between the words excessu contemplationis not a few codices insert mentis seu.
  6. 8
    Apoc. 2, 17: Nemo scit, nisi etc. — Subinde respicitur Luc. 12, 49: Ignem veni mittere in terram. — Superius post oportet C allegat quaedam verba Dionys., de Mystica Theolog. c. 3. circa finem et de Div. Nom. c. 7. § 3.
    Apocalypse 2:17: No man knoweth but etc. — Thereafter Luke 12:49 is had in view: I am come to cast fire on the earth. — Above, after oportet, C cites certain words of Dionysius, On Mystical Theology c. 3, near the end, and On the Divine Names c. 7, § 3.
  7. 9
    Epist. I. Cor. 2, 10. seqq. — Subinde respicitur I. Ioan. 2, 20. et 27. (de unctione).
    1 Corinthians 2:10 ff. — Thereafter 1 John 2:20 and 27 is had in view (on the unction).
  8. 1
    De Mystica Theolog. c. 1. § 1, ubi etiam seq. locus occurrit. Bonav. affert verba secundum versionem Scoti Erigenae, cum qua circa medium primae sententiae pro absconditam substituimus absconduntur (G abscondunt, N P absconditum). Pro verbis, quae inter primum et secundum textum ponuntur Hoc ad Deum… eodem, D G M cum originali substituunt Mihi quidem haec opto.
    On Mystical Theology c. 1, § 1, where the passage following also occurs. Bonaventure brings the words according to the version of Scotus Eriugena, with which, near the middle of the first sentence, we have substituted absconduntur for absconditam (G abscondunt, N P absconditum). For the words placed between the first and the second text, Hoc ad Deum… eodem, D G M with the original substitute Mihi quidem haec opto.
  9. 2
    In Graeco: Τῇ γὰρ ἑαυτοῦ καὶ πάντων ἀσχέτῳ καὶ ἀπολύτῳ καθαρῶς ἐκστάσει. Sensus est: Dum te ipsum et omnia superexcedis etc.
    In the Greek: Τῇ γὰρ ἑαυτοῦ καὶ πάντων ἀσχέτῳ καὶ ἀπολύτῳ καθαρῶς ἐκστάσει. The sense is: While you exceed yourself and all things, etc.
  10. 3
    Praeter locc. supra pag. 260, nota 3. allegatos cfr. III. Sent. d. 23. dub. 4. — Auctores catholici de mystica theologia scribentes communiter approbant hanc S. Bonav. doctrinam, quam accepit a laudato Dionysio, quod scil. in animis perfectis detur sublimis quidam gradus contemplationis supernaturalis et infusae, quam vocant contemplationem puram, quia fit sine concursu phantasmatum. Item docent, quod ad hunc contemplationis gradum pertineat illa oratio in caligine, de qua auctor noster hic loquitur. De his cfr. Dionys. Carthus. in suo Commentar. ad Dionys. Areopag. Inter recentiores autem de pura contemplatione loquitur Philipp. a Ss. Trinitate, Sum. theol. myst. p. II. tr. 3. discurs. 2. a. 2, ubi melius determinat quod in contrarium docuerat in sua Sum. philos. II. II. q. 44. a. 6; nec non Scaramelli, Direttorio mistico, tr. 2. c. 15. n. 166-172; de oratione in caligine Philipp. a Ss. Trin. loc. cit. a. 3; Scaramelli c. 8. n. 80-85.
    Besides the passages cited above, p. 260, note 3, cf. III Sentences, d. 23, dub. 4. — Catholic authors writing on mystical theology commonly approve this doctrine of St Bonaventure, which he received from the Dionysius he has praised, namely that there is given in perfect souls a certain sublime step of supernatural and infused contemplation, which they call pure contemplation, because it comes about without the concurrence of phantasms. They teach likewise that to this step of contemplation belongs that prayer in darkness of which our author here speaks. On these matters cf. Denys the Carthusian in his Commentary on Dionysius the Areopagite. Among more recent writers, Philip of the Most Holy Trinity speaks of pure contemplation in his Summa of Mystical Theology p. II, tr. 3, discourse 2, a. 2, where he determines better what he had taught to the contrary in his Summa of Philosophy II, II, q. 44, a. 6; and likewise Scaramelli, Direttorio mistico, tr. 2, c. 15, nn. 166-172; on prayer in darkness, Philip of the Most Holy Trinity, in the place cited, a. 3; Scaramelli, c. 8, nn. 80-85.
  11. 4
    Isai. 31, 9: Caminus eius in Ierusalem. — Seq. locus est Iob 7, 15; tertius Exod. 33, 20.
    Isaiah 31:9: His furnace is in Jerusalem. — The passage following is Job 7:15; the third, Exodus 33:20.
  12. 5
    Ioan. 13, 1. — Seq. locus est ibid. 14, 8; tertius II. Cor. 12, 9.
    John 13:1. — The passage following is ibid. 14:8; the third, 2 Corinthians 12:9.
  13. 6
    Psalm. 72, 26. et 105, 48: Benedictus Dominus Deus Israel a saeculo et usque in saeculum, et dicet etc.
    Psalm 72:26 and 105:48: Blessed be the Lord God of Israel from eternity to eternity, and let etc. ---
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