Itinerarium mentis in deum the journey of the mind into god

 

 

P. 312

 

stat coadoratio cum pluralitate nobilitatum, stat coexaltatio super omnia cum pluralitate dignitatum, stat condominatio cum pluralitate potestatum.	a co-adoration stands with a plurality of nobilities, a co-exaltation above all (things) stands with a plurality of dignities, a co-domination stands a plurality of powers.
7. In hac autem consideratione est perfectio illuminationis mentis, dum quasi in sexta die videt hominem factum ad imaginem Dei.^1 Si enim imago est similitudo expressiva, dum mens nostra contemplatur in Christo Filio Dei, qui est imago Dei invisibilis per naturam, humanitatem nostram tam mirabiliter exaltatam, tam ineffabiliter unitam, videndo simul in unum primum et ultimum, summum et imum, circumferentiam et centrum, alpha et omega, causatum et causam, Creatorum et creaturam, librum scilicet scriptum intus et extra; iam pervenit ad quandam rem perfectam, ut cum Deo ad perfectionem suarum illuminationum in sexto gradu quasi in sexta die perveniat, nec aliquid iam amplius restet nisi dies requiei, in qua per mentis excessum requiescat humanae mentis perspicacitas ab omni opere, quod patraret.^2	7. Moreover in this consideration there is a perfection of the illumination of the mind, while as on the sixth day one sees that man has been made to the image of God.^1  For if the image is an expressive similitude, while our mind contemplates in Christ the Son of God, who is the invisible Image of God by nature, our humanity so wonderfully exalted, so ineffably united, by seeing together [simul] in one thing [in unum] the First and last, the Most High and most deep [imus], the Circumference and center, the Alpha and the Omega, the caused and the Cause, the Creator and the creature, that is the book written inside and out; it has already arrived at a certain perfect reality [rem], so that it may with God arrive at the perfection of His illuminations on the sixth step as if on the sixth day, and so that nothing more ample may now remain except the Day of rest, in which through an excess of the mind the perspicacity of the human mind rests from every work, which it would accomplish [patraret].^2
CAPUT VII   DE EXCESSU MENTALI ET MYSTICO, IN QUO REQUIES DATUR INTELLECTUI, AFFECTU TOTALITER IN DEUM PER EXCESSUM TRANSEUNTE	CHAPTER VII   ON THE MENTAL AND MYSTICAL EXCESS, IN WHICH, REST IS GIVEN TO THE INTELLECT, BY AN AFFECTION PASSING-OVER WHOLLY INTO GOD THROUGH EXCESS
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 quietis;^3 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 tantum in sexto gradu ad hoc pervenerit, ut speculetur in principio primo et summo et mediatore Dei et hominum, Iesu Christo,^4 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 ostium,^5 Christus est scala et vehiculum tanquam propitiatorium super arcam Dei collocatum et sacramentum a saeculis absconditum.	1. Therefore having run the course of these six considerations [sex considerationibus excursis], as if of the six steps of the throne of the true Solomon, by which one arrives at peace, where the true Pacifier rests in a pacifying mind as if in the interior of Jerusalem; as if also of the six wings of the Cherub, by which the mind of the true contemplative is able [valeat] to be driven above by a full brightening of supernal wisdom; as if also of the first six days, in which the mind has to be exercised, to arrive at last to the Sabbath of quiet;^3 after which our mind has surveyed God outside of itself through vestiges and in vestiges, within itself through image and in image, above itself through a similitude of the divine light glittering above us and in that Light itself, according to what is possible according to the state of the way and the exercise of our mind; when one arrives on the sixth step as far as this [tantum ad hoc], that in the First and Most High Principle and the Mediator of God and men, Jesus Christ,^4 one gazes upon those things the like of which can in nowise be discovered [reperiri] among creatures, and which exceed every perspicacity of the human intellect: it follows, that this (mind) by gazing transcends and passes-over not only this sensible world, but also its very self; in which transitus Christ is the Way and the Gate,^5 Christ is the Stair and the Vehicle as the propitiatory located above the ark of God and the Sacrament hidden from the ages.
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 transitum,^6 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.	2. Towards which propitiatory he who looks at it with a full conversion of face, by looking at him suspended upon the Cross through faith, hope and charity, devotion, admiration, exultation, appreciation [appretiationem], praise and jubilation; makes the Passover, that is the transitus,^6 together with Him, to pass over the Red Sea through the rod of the Cross, from Egypt entering the desert, where he tastes the hidden manna, and rests together with Christ upon the funeral mound [in tumulo] as if exteriorly dead, sensing [sentiens], nevertheless, as much as is possible according to the state of the way, that there is said to the thief handing on a cross with Christ: Today thou shalt be with Me in Paradise.
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 Israel,^7 ut omnes viros vere spirituales Deus per eum invitaret ad huiusmodi transitum et mentis excessum magis exemplo quam verbo.	3. Which also has been shown to blessed Francis, when in an excess of contemplation on the exalted mountain — where these things, which have been written, he treated with his mind — there appeared the Seraph of six wings fastened [confixus] upon a cross, as I and many others have heard about in the same place from his companion, who was with him at that time; where he passed-over into God through an excess of contemplation; and has been placed as an example [in exemplum] of perfect contemplation; as first he had been of action, as if another Jacob and Israel,^7 so that God may invite all truly spiritual men through him to a transitus of this kind and an excess of the mind more by example than by word.
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 accipit,^8 nec accipit nisi qui desiderat, nec desiderat nisi quem ignis Spiritus sancti medullitus inflammat, quem Christus misit in terram. Et ideo dicit Apostolus,^9 hanc mysticam sapientiam esse per Spiritum sanctum revelatam.	4. Moreover in this transitus, if one be perfect, it is opportune that all intellectual activities be left behind [relinquantur], and the whole apex of affection be transferred and transformed into God. However this is mystical and most secret, because no one knows it, except him who accepts it,^8 nor does he accept it unless he be one who desires it, nor does he desire it unless he be one whom the fire of the Holy Spirit, which Christ sent upon earth, inflames to the marrow of his bones [medullitus]. And for that reason the Apostle says,^9 that this mystical wisdom has been revealed through the Holy Spirit.
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 . . .	5. Therefore since for this reason there can be nothing by nature, a limited amount by industry, a little by inquiring, and much by unction; little must be given to the tongue, and most to internal gladness; little must be given . . .
^1  Gen. 1, 26.  —  Inferius respicitur Apoc. 1, 8:  Ego sum alpha et omega, principium et finis etc.  (Post primum plures codd. addunt principium); Apoc. 5, 1. et Ezech. 2, 9:  Qui [liber] erat scriptus inus et foris (cfr. Breviloq. p. II. c. 11.). ^2  Gen. 2, 2:  Et requievit die septimo ab univesro opere etc.  Cfr. Breviloq. p. II. c. 2.  —  Pro restet A G K L M N restat. [Tran. nota:  textus criticalis perperam patrarat pro patraret]. ^3  Vide supra c. 1. n. 5, ubi haec consideratio tanquam principium contemplationis constituitur.  —  Superius pro supernae B D H K N aeternae. ^4  Epist. I. Tim. 2, 5.  Verba vide supra pag. 306, nota 4. ^5  Ioan. 14, 6. et 10, 7.  —  Subinde respicitur Exod. 25, 20. et Eph. 3, 9:  Dispensatio sacramenti absconditi a saeculis in Deo. ^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. ^7  Gen. 35, 10:  Non vocaberis ultra Iacob, sed Israel erit nomen tuum.  Cfr. supra Proloq.  —  Vat., 3 et 4 Iacob mutatus in Israel.  Superius vocibus excessu contemplationis non pauci codd. inteserunt mentis seu. ^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. ^9  Epist. I. Cor. 2, 10. seqq.  —  Subinde respicitur I. Ioan. 2, 20. et 27. (de unctione).	^1  Gen 1:26.  —  Below this there is a reference to Apoc. 1:8 :  I am the Alpha and the Omega, the Beginning and the End etc.. (After the First [primum] very many codices add Principle [principium]); Apoc. 5:1 and Ezech 2:9 :  Which (book) was written on inside and out (cf. Breviloquium, p. II, ch. 11). ^2  Gen. 2:2 : And He rested on the seventh day from all His work etc..  Cf. Breviloquium, p. II, ch. 2.  —  In place of remain [restet] A G K L M N have remain [restat]. [Trans. Note:  the critical text has the faulty patrarat for it would accomplish [patraret]. ^3  See above ch. 1, n. 5, where this consideration is constituted as the principle of contemplation.  —  Above this in place of supernal [supernae] B D H K N have eternal [aeternae]. ^4  1 Tim. 2:5.  See the what is said above on p. 306, footnote 4. ^5  Jn 14:6 and 10:7.  —  Next is a reference to Exod. 25:20 and Eph. 3:9 :  The dispensation of the sacrament hidden from the ages in God. ^6  Exod. 12:11 :  And you shall eat (the paschal lamb) hastily; for it is the phase, that is the transitus, of the Lord.  —  Next there is a reference to Exod. 14:16 ff. (concerning the rod) and 16:15 (concerning the manna), on behalf of which there is quoted Apoc. 2:17 :  To the one conquering I shall give the hidden manna.  The following text is Lk. 23:43. ^7  Gen. 35:10 :  You shall no longer be called Jacob, but Israel shall be your name.  Cf. the Prologue above.  —  The Vatican text, editions 3 and 4, have Jacob changed into Israel [Iacob mutatus in Israel].  Above this among the words by an excess of contemplation [excessu contemplationis] not a few codices insert of the mind or [mentis seu]. [Trans. note:  if this last observation is taken according to the syntax of the Latin strictly, then it refers to the words and has been placed as an example of perfect [et positus est in exemplum perfectae]. ^8  Apoc. 2:17 :  No one knows, except etc..  —  Then there is a reference to Lk. 12:49 :  I have come to send fire upon the earth.  —  Above this after it is opportune [opportet] C quotes certain words of (St.) Dionysius (the Areopagite), De Mystica Theologia, ch. 3 near the end, and De Divinis Nominibus, ch. 7, § 3. ^9  1 Cor. 2 :10 ff.  —  Then there is a reference to 1 Jn. 2:20, 27 (concerning unction).