anon. - the cloud of unknowing

8/14/2019 Anon. - The Cloud of Unknowing

1/75

__________________________________________________________________

Ti t l e: The Cl oud of Unknowi ng Cr eat or ( s) : Anonymous ( 14t h. c. Engl i sh) Ri ght s: Publ i c Domai n CCEL Subj ect s: Al l ; Cl assi c; Myst i ci sm; Pr oof ed LC Cal l no: BV5080. C53 LC Subj ect s:

Pr acti cal t heol ogy Prac t i cal r el i gi on. The Chr i s t i an l i f e

Myst i ci sm __________________________________________________________________

A BOOK OF CONTEMPLATI ON THE WHI CH I S CALLED THE CLOUD OF UNKNOWI NG, I N THE WHI CH A SOUL I S ONED WI TH GOD

Edi t ed f r om t he Br i t i sh Museum MS. Har l . 674

Wi t h an I nt r oduct i on

BY

EVELYN UNDERHI LL

SECOND EDI TI ON

London

J OHN M. WATKI NS

21 Ceci l Cour t , Char i ng Cr oss Road

1922 __________________________________________________________________

I NTRODUCTI ON

THE l i t t l e f ami l y of myst i cal t r eat i ses whi ch i s known t o st udent s as ?t he Cl oud of Unknowi ng gr oup, ? deser ves more at t ent i on t han i t has hi t her t o r ecei ved f r om Engl i sh l over s of myst i ci sm: f or i t repr esent s t he f i r st expr essi on i n our own t ongue of t hat gr eat myst i c t r adi t i on of t he Chr i st i an Neopl at oni st s whi ch gat her ed up, r emade, and ?sal t ed wi t h Chr i st ' s sal t ? al l t hat was best i n t he spi r i t ual wi sdom of t he anci ent worl d.

That wi sdom made i t s def i ni t e ent r ance i nt o t he Cat hol i c f ol d about A. D. 500, i n t he wr i t i ngs of t he pr of ound and namel ess myst i c who chose t o cal l hi msel f ?Di onysi us t he Ar eopagi t e. ? Thr ee hundr ed and f i f t y year s l at er , t hose wr i t i ngs wer e t r ansl at ed i nt o Lat i n by J ohn Scot us Er i gena, a schol ar at t he cour t of Char l emagne, and so became avai l abl e t o t he eccl esi ast i cal wor l d of t he West . Anot her f i ve hundr ed year s el apsed, dur i ng whi ch t hei r i nf l uence was f el t , and f el t st r ongl y, by

t he myst i cs of ever y Eur opean count r y: by St . Ber nard, t he Vi ct ori nes, St . Bonavent ur a, St . Thomas Aqui nas. Every r eader of Dant e knows t he part whi ch t hey pl ay i n t he Paradi so. Then, about t he mi ddl e of t he 14t h cent ur y, Engl and- - at t hat t i me i n t he hei ght of her gr eat myst i cal per i od- - l ed t he way wi t h t he f i r st t r ansl at i on i nt o t he ver nacul ar of t he Ar eopagi t e' s wor k. I n Di oni se Hi d Di vi ni t e, a ver si on of t he

http://www.ccel.org/ccel/anonymous2/cloud.txt

75 24/11/2009 07:37


2/75

Myst i ca Theol ogi a, t hi s spi r i t ual t r easur e?house was f i r st made accessi bl e t o t hose out si de t he pr of essi onal l y r el i gi ous cl ass. Sur el y t hi s i s a f ac t whi ch al l l over s of myst i c i sm, al l ?spi r i t ual pat r i ot s , ? shoul d be concerned t o hol d i n r emembrance.

I t i s supposed by most schol ar s t hat Di oni se Hi d Di vi ni t e, whi ch- - appear i ng as i t di d i n an epoch of great spi r i t ual vi t al i t y- - qui ckl y at t ai ned t o a consi der abl e c i rcul at i on, i s by t he same hand whi ch wr ot e t he Cl oud of Unknowi ng and i t s compani on books; and t hat t hi s hand al so pr oduced an Engl i sh paraphr ase of Ri chard of St . Vi ct or ' s Benj ami n Mi nor , anot her wor k of much aut hori t y on t he cont empl at i ve l i f e. Cer t ai nl y t he i nf l uence of Ri char d i s onl y second t o t hat of Di onysi us i n t hi s unknown myst i c' s own work- - work, however , whi ch owes as much t o t he deep per sonal exper i ence, and ext r aor di nar y psychol ogi cal gi f t s of i t s wri t er, as t o t he t r adi t i on t hat he i nher i t ed f r om t he past .

Not hi ng i s known of hi m; beyond t he f act , whi ch seems cl ear f r om hi s wr i t i ngs, t hat he was a cl oi st er ed monk devot ed t o t he cont empl at i ve l i f e. I t has been t hought t hat he was a Cart husi an. But t he r ul e of t hat aust er e order , whose member s l i ve i n her mi t ?l i ke secl usi on, and scar cel y meet except f or t he pur pose of di vi ne worshi p, can hardl y have af f or ded hi m oppor t uni t y of obser vi ng and endur i ng al l t hose t i r esome

t r i cks and absur d manneri sms of whi ch he gi ves so amusi ng and r eal i st i c a descr i pt i on i n t he l i ght er passages of t he Cl oud. These passages bet r ay t he hal f ?humorous exasper at i on of t he t emper ament al r ecl use, ner vous, f ast i di ous, and hyper sensi t i ve, l ovi ng si l ence and peace, but compel l ed t o a dai l y and hour l y compani onshi p wi t h pers ons of a l ess cont empl at i ve t ype: some f i ndi ng i n ext r avagant and meani ngl ess gest ur es an out l et f or suppr essed vi t al i t y; ot her s over f l owi ng wi t h a t er r i bl e cheer f ul ness l i ke ?gi ggl i ng gi r l s and ni ce j api ng j uggl er s?; ot her s so l acki ng i n r epose t hat t hey ?can nei t her si t st i l l , s t and s t i l l , nor l i e s t i l l , unl ess t hey be ei t her waggi ng wi t h t hei r f eet or el se somewhat doi ng wi t h t hei r hands. ? Though he cannot go t o t he l engt h of condemni ng t hese habi t s as mor t al si ns, t he aut hor of t he Cl oud l eaves us i n no doubt as t o t he i r r i t at i on wi t h whi ch t hey i nspi r ed hi m, or t he di st r ust wi t h whi ch he r egar ds t he spi r i t ual cl ai ms of t hose who f i dget .

The at t empt t o i dent i f y t hi s myst er i ous wr i t er wi t h Wal t er Hi l t on, t he aut hor of The Scal e of Per f ect i on, has compl et el y f ai l ed: t hough Hi l t on' s wor k- - especi al l y t he exqui si t e f r agment cal l ed t he Song of Angel s- - cer t ai nl y bet r ays hi s i nf l uence. The wor ks at t r i but ed t o hi m, i f we excl ude t he t r ansl at i ons f r om Di onysi us and Ri char d of St . Vi ct or , ar e onl y f i ve i n number . They ar e, f i r st , The Cl oud of Unknowi ng- - t he l ongest and most compl et e exposi t i on of i t s aut hor' s pecul i ar doctr i ne- - and, dependi ng f r om i t , f our shor t t r acts or l et t er s: The Epi st l e of Prayer , The Epi st l e of Di scret i on i n t he St i r r i ngs of t he Soul , The Epi st l e of Pr i vy Counsel , and The Tr eat i se of Di scer ni ng of Spi r i t s. Some cri t i cs have even di sput ed t he cl ai m of

t he wr i t er of t he Cl oud t o t he aut hor shi p of t hese l i t t l e wor ks, r egardi ng t hem as t he pr oduct i on of a gr oup or school of cont empl at i ves devot ed t o t he st udy and pr act i ce of t he Di onysi an myst i cal t heol ogy; but t he uni t y of t hought and st yl e f ound i n t hem makes t hi s hypot hesi s at l east i mpr obabl e. Ever yt hi ng poi nt s r at her t o t hei r bei ng t he wor k of an or i gi nal myst i cal geni us, of s t r ongl y mar ked char act er and gr eat l i t er ar y abi l i t y: who, whi l st he t ook t he f r amewor k of hi s phi l osophy f r om Di onysi us t he Ar eopagi t e, and of hi s psychol ogy f r om Ri char d of St . Vi ct or , yet i s i n no sense a mer e i mi t at or of t hese mast er s, but i nt r oduced a genui nel y new el ement i nt o medi aeval r el i gi ous l i t er at ur e.

What , t hen, were hi s speci al charact er i st i cs? Whence came t he f r esh col our whi ch he gave t o t he ol d Pl at oni c t heory of myst i cal exper i ence? Fi rs t , I t hi nk, f romt he combi nat i on of hi gh spi r i t ual gi f t s wi t h a vi vi d sense of humour , keen powers of obser vat i on, a r obust common?sense: a bal ance of qual i t i es not i ndeed r ar e amongst t he myst i cs, but here pr esent ed t o us i n an ext r eme f orm. I n hi s eager gazi ng on di vi ni t y t hi s cont empl at i ve never l oses t ouch wi t h humani t y, never f or get s t he sover ei gn pur pose of hi s wr i t i ngs; whi ch i s not a


75 24/11/2009 07:37


3/75

decl ar at i on of t he spi r i t ual f avour s he has r ecei ved, but a hel pi ng of hi s f el l ow?men t o share t hem. Next , he has a gr eat si mpl i ci t y of out l ook, whi ch enabl es hi m t o pr esent t he r esul t of hi s hi ghest experi ences and i nt ui t i ons i n t he most di r ect and homel y l anguage. So act ual , and so much a par t of hi s normal exi st ence, are hi s appr ehensi ons of spi r i t ual r eal i t y, t hat he can gi ve t hem t o us i n t he pl ai n wor ds of dai l y l i f e: and t hus he i s one of t he most r eal i st i c of myst i cal wr i t er s. He abounds i n vi vi d l i t t l e phr ases- - ?Cal l si n a l ump?: ?Shor t pr ayer pi er cet h heaven?: ?Nowhere bodi l y, i s everywher e ghost l y?: ?Who t hat wi l l not go t he st r ai t way t o heaven, . . . shal l go t he sof t way t o hel l . ? Hi s r ange of exper i ence i s a wi de one. He does not di sdai n t o t ake a hi nt f r om t he wi zar ds and necromancers on t he r i ght way t o t r eat t he devi l ; he dr aws hi s i l l ust r at i ons of di vi ne mer cy f r om t he homel i est i nci dent s of f r i endshi p and par ent al l ove. A ski l l ed t heol ogi an, quot i ng St . August i ne and Thomas Aqui nas, and usi ng wi t h ease t he l anguage of schol ast i ci sm, he i s abl e, on t he ot her hand, t o expr ess t he deepest s pecul at i ons of myst i cal phi l osophy wi t hout r esort i ng t o academi c t er mi nol ogy: as f or i nst ance wher e he descr i bes t he spi r i t ual heaven as a ?st at e? r at her t han a ?pl ace?:

?For heaven ghost l y i s as ni gh down as up, and up as down: behi nd as bef ore, bef ore as behi nd, on one si de as ot her. I nsomuch, t hat whoso had a t r ue desi r e f or t o be at heaven, t hen t hat s ame t i me he were i n

heaven ghost l y. For t he hi gh and t he next way t hi t her i s run by desi r es, and not by paces of f eet . ?

Hi s wr i t i ngs, t hough t hey t ouch on many subj ect s, are chi ef l y concer ned wi t h t he ar t of cont empl at i ve pr ayer ; t hat ?bl i nd i nt ent st r et chi ng t o God? whi ch, i f i t be whol l y set on Hi m, cannot f ai l t o r each i t s goal . A pecul i ar t al ent f or t he descri pt i on and di scri mi nat i on of spi r i t ual st at es has enabl ed hi m t o di scer n and set bef or e us, wi t h ast oni shi ng pr eci si on and vi vi dness, not onl y t he st r ange sensat i ons, t he conf usi on and bewi l der ment of t he begi nner i n t he ear l y st ages of cont empl at i on- - t he st r uggl e wi t h di st r act i ng t hought s, t he si l ence, t he dark- - and t he unf or t unat e st at e of t hose t heoret i cal myst i cs who, ?swol l en wi t h pr i de and wi t h cur i osi t y of much cl er gy and l et t er l y cunni ng as i n cl er ks, ? mi ss t hat t r easur e whi ch i s ?never got by st udy but al l onl y by gr ace?; but al so t he happi ness of t hose whose ?sharp dar t of l ongi ng l ove? has not ?f ai l ed of t he pr i ck, t he whi ch i s God. ?

A gr eat si mpl i ci t y char act er i ses hi s doct r i ne of t he soul ' s at t ai nment of t he Absol ut e. For hi m t her e i s but one cent r al necessi t y: t he per f ect and passi onat e set t i ng of t he wi l l upon t he Di vi ne, so t hat i t i s ?t hy l ove and t hy meani ng, t he choi ce and poi nt of t hi ne hear t . ? Not by del i ber at e ascet i c pr act i ces, not by r ef usal of t he wor l d, not by i nt el l ect ual st r i vi ng, but by act i vel y l ovi ng and choosi ng, by t hat whi ch a moder n psychol ogi st has cal l ed ?t he synt hesi s of l ove and wi l l ? does t he spi r i t of man achi eve i t s goal . ?For si l ence i s not God, ? he says i n t he Epi st l e of Di scret i on, ?nor speaki ng i s not God; f ast i ng i s not God, nor eat i ng i s not God; l onel i ness i s not God, nor company i s

not God; nor yet any of al l t he ot her t wo such cont r ar i es. He i s hi d bet ween t hem, and may not be f ound by any wor k of t hy soul , but al l onl y by l ove of t hi ne hear t . He may not be known by r eason, He may not be got t en by t hought , nor concl uded by under st andi ng; but He may be l oved and chosen wi t h t he t r ue l ovel y wi l l of t hi ne hear t . . . . Such a bl i nd shot wi t h t he shar p dar t of l ongi ng l ove may never f ai l of t he pr i ck, t he whi ch i s God. ?

To hi m who has so l oved and chosen, and ?i n a t r ue wi l l and by an whol e i nt ent does pur pose hi m t o be a per f ect f ol l ower of Chr i st , not onl y i n act i ve l i vi ng, but i n t he sover ei gnest poi nt of cont empl at i ve l i vi ng, t he whi ch i s possi bl e by gr ace f or t o be come t o i n t hi s pr esent l i f e, ? t hese wr i t i ngs ar e addr essed. I n t he pr ol ogue of t he Cl oud of Unknowi ng we f i nd t he warni ng, so of t en pr ef i xed t o medi aeval myst i cal wor ks, t hat i t shal l on no account be l ent , gi ven, or r ead t o ot her men: who coul d not underst and, and mi ght mi sunder st and i n a dangerous sense, i t s pecul i ar message. Nor was t hi s war ni ng a mer e expr essi on of l i t er ary vani t y. I f we may j udge by t he exampl es of possi bl e mi sunder st andi ng agai nst whi ch he i s car ef ul t o guard hi msel f , t he al most t i r esome


75 24/11/2009 07:37


4/75

r emi nder s that al l hi s remar ks ar e ?ghost l y, not bodi l y meant , ? t he st andard of i nt el l i gence whi ch t he aut hor expect ed f r om hi s r eader s was not a hi gh one. He even f ear s t hat some ?young presumpt uous ghost l y di sci pl es? may under st and t he i nj unct i on t o ?l i f t up t he hear t ? i n a mer el y physi cal manner ; and ei t her ?st ar e i n t he st ar s as i f t hey woul d be above t he moon, ? or ?t r avai l t hei r f l eshl y hear t s out r ageousl y i n t hei r br east s? i n t he ef f or t t o make l i t er al ?ascensi ons? t o God. Eccent r i ci t i es of t hi s ki nd he f i nds not onl y f ool i sh but danger ous; t hey out r age nat ur e, dest r oy sani t y and heal t h, and ?hur t f ul l sor e t he si l l y soul , and make i t f est er i n f ant asy f ei gned of f i ends. ? He observes wi t h a t ouch of ar r ogance t hat hi s book i s not i nt ended f or t hese undi sci pl i ned seeker s af t er t he abnormal and t he mar vel l ous, nor yet f or ?f l eshl y j angl er s, f l at t er er s and bl amer s, . . . nor none of t hese cur i ous, l et t er ed, nor unl ear ned men. ? I t i s t o t hose who f eel t hemsel ves cal l ed t o t he t r ue pr ayer of cont empl at i on, t o t he sear ch f or God, whet her i n t he cl oi st er or t he wor l d- - whose ?l i t t l e secret l ove? i s at once t he ener gi zi ng cause of al l act i on, and t he hi dden sweet savour of l i f e- - t hat he addr esses hi msel f . These he i nst r uct s i n t hat si mpl e yet di f f i cul t ar t of r ecol l ecti on, t he necessar y pr el i mi nar y of any t r ue communi on wi t h t he spi r i t ual or der , i n whi ch al l sensual i mages, al l memori es and t hought s, ar e as he says, ?t r odden down under t he cl oud of f or get t i ng? unt i l ?not hi ng l i ves i n t he wor ki ng mi nd but a naked i nt ent s t r et chi ng t o God. ? Thi s ?i nt ent

st r et chi ng?- - t hi s l ovi ng and vi gor ous det er mi nat i on of t he wi l l - - he r egar ds as t he cent r al f act of t he myst i cal l i f e; t he ver y hear t of ef f ecti ve pr ayer . Onl y by i t s exer ci se can t he spi r i t , f r eed f r om t he di st r act i ons of memor y and sense, f ocus i t sel f upon Real i t y and ascend wi t h ?a pr i vy l ove pr essed? t o t hat ?Cl oud of Unknowi ng?- - t he Di vi ne I gnor ance of t he Neopl at oni st s- - wher ei n i s ?kni t up t he ghost l y knot of bur ni ng l ove bet wi xt t hee and t hy God, i n ghost l y onehead and accor di ng of wi l l . ?

Ther e i s i n t hi s doct r i ne somet hi ng whi ch shoul d be pecul i ar l y congeni al t o t he act i vi st i c t endenci es of moder n t hought . Her e i s no t ai nt of qui et i sm, no i nvi t at i on t o a spi r i t ual l i mpness . Fr om f i r s t to l ast gl ad and del i ber at e wor k i s demanded of t he i ni t i at e: an al l ?r ound whol eness of experi ence i s i nsi st ed on. ?A man may not be f ul l y act i ve, but i f he be i n par t cont empl at i ve; nor yet f ul l y cont empl at i ve, as i t may be her e, but i f he be i n par t act i ve. ? Over and over agai n, t he emphasi s i s l ai d on t hi s act i ve aspect of al l t r ue spi r i t ual i t y- - al ways a f avour i t e t heme of t he gr eat Engl i sh myst i cs. ?Love cannot be l azy, ? sai d Ri char d Rol l e. So t oo f or t he aut hor of t he Cl oud ener gy i s t he mark of t r ue af f ect i on. ?Do f or t h ever , mor e and more, s o t hat t hou be ever doi ng. . . . Do on t hen f ast ; l et see how t hou bearest t hee. Seest t hou not how He st andet h and abi det h t hee??

Tr ue, t he wi l l al one, however ar dent and i ndust r i ous, cannot of i t sel f set up communi on wi t h t he supernal wor l d: t hi s i s ?t he work of onl y God, speci al l y wr ought i n what s oul t hat Hi m l i ket h. ? But man can and must do hi s par t . Fi r st , t her e ar e t he vi r t ues t o be acqui r ed: t hose

?or nament s of t he Spi r i t ual Mar r i age? wi t h whi ch no myst i c can di spense. Si nce we can but behol d t hat whi ch we ar e, hi s char act er must be set i n order , hi s mi nd and hear t made beaut i f ul and pur e, bef ore he can l ook on t he t r i pl e st ar of Goodness, Trut h, and Beaut y, whi ch i s God. Ever y gr eat spi r i t ual t eacher has spoken i n t he same sense: of t he need f or t hat whi ch Rol l e cal l s t he ?mendi ng of l i f e?- - r egener at i on, t he r ebui l di ng of char act er - - as t he pr epar at i on of t he cont empl at i ve act.

For t he aut hor of t he Cl oud al l human vi r t ue i s compr i sed i n t he t wi n qual i t i es of Humi l i t y and Char i t y. He who has t hese, has al l . Humi l i t y, i n accor dance wi t h t he doct r i ne of Ri char d of St. Vi ct or , he i dent i f i es wi t h sel f ?knowl edge; t he t er r i bl e vi si on of t he soul as i t i s , whi ch i nduces f i r st sel f ?abasement and t hen sel f ?pur i f i cat i on- - t he begi nni ng of al l spi r i t ual gr owt h, and t he necessary ant ecedent of al l knowl edge of God. ?Theref ore swi nk and sweat i n al l t hat t hou canst and mayst , f or t o get t hee a t r ue knowi ng and a f eel i ng of t hysel f as t hou ar t ; and t hen I t r ow t hat soon af t er t hat , t hou shal t have a t r ue knowi ng and a f eel i ng of God as He i s. ?


75 24/11/2009 07:37


5/75

As al l man' s f eel i ng and t hought of hi msel f and hi s rel at i on t o God i s compr ehended i n Humi l i t y, s o al l hi s f eel i ng and t hought of God i n Hi msel f i s compr ehended i n Char i t y; t he sel f - gi vi ng l ove of Di vi ne Per f ect i on ?i n Hi msel f and f or Hi msel f ? whi ch Hi l t on cal l s ?t he sover ei gn and t he essent i al j oy. ? Toget her t hese t wo vi r t ues shoul d embr ace t he sum of hi s responses t o t he Uni ver se; t hey shoul d govern hi s at t i t ude t o man as wel l as hi s at t i t ude t o God. ?Char i t y i s nought el se . . . but l ove of God f or Hi msel f above al l cr eat ur es, and of man f or God even as t hysel f . ?

Char i t y and Humi l i t y, t hen, t oget her wi t h t he ardent and i ndust r i ous wi l l , ar e t he necessary possessi ons of each soul set upon t hi s advent ur e. Thei r pr esence i t i s whi ch mar ks out t he t r ue f r om t he f al se myst i c: and i t woul d seem, f r om t he det ai l ed, vi vi d, and of t en amusi ng descri pt i ons of t he sanct i moni ous, t he hypocri t i cal , t he sel f ?suf f i ci ent , and t he sel f ?decei ved i n t hei r ?di ver se and wonder f ul var i at i ons, ? t hat such a t est was as gr eat l y needed i n t he ?Ages of Fai t h? as i t i s at t he pr esent day. Sham spi r i t ual i t y f l our i shed i n t he medi aeval cl oi st er , and of f er ed a const ant oppor t uni t y of err or t o t hose young ent husi ast s who were not yet awar e t hat t he t r ue f r eedom of et er ni t y ?comet h not wi t h obser vat i on. ? Af f ect at i ons of sanct i t y, pr et ense t o r ar e myst i cal experi ences, wer e a f avour i t e means of

adver t i sement . Psychi c phenomena, t oo, seem t o have been common: ecst asi es, vi si ons, voi ces, t he scent of st r ange per f umes, t he hear i ng of sweet sounds. For t hese supposed i ndi cat i ons of Di vi ne f avour , t he aut hor of t he Cl oud has no mor e r espect t han t he modern psychol ogi st : and her e, of cour se, he i s i n agr eement wi t h al l t he gr eat est wr i t er s on myst i ci sm, who ar e unani mous i n t hei r di sl i ke and di st r ust of al l vi si onar y and audi t i ve exper i ence. Such t hi ngs, he consi der s, ar e most of t en hal l uci nat i on: and, wher e t hey are not , shoul d be r egarded as t he acci dent s r at her t han t he subst ance of t he cont empl at i ve l i f e- - t he hars h r i nd of sense, whi ch cover s t he sweet nut of ?pur e ghost l i ness. ? Were we t r ul y spi r i t ual , we shoul d not need t hem; f or our communi on wi t h Real i t y woul d t hen be t he di r ect and i nef f abl e i nt er cour se of l i ke wi t h l i ke.

Mor eover , t hese aut omat i sm ar e amongst t he most dangerous i nst r ument s of sel f ?decept i on. ?Of t t i mes, ? he says of t hose who del i ber at el y seek f or revel at i ons, ?t he devi l f ei gnet h quai nt sounds i n t hei r ear s, quai nt l i ght s and shi ni ng i n t hei r eyes, and wonder f ul smel l s i n t hei r noses: and al l i s but f al sehood. ? Hence i t of t en happens t o t hose who gi ve t hemsel ves up t o such exper i ences, t hat ?f ast af t er such a f al se f eel i ng, comet h a f al se knowi ng i n t he Fi end' s school : . . . f or I t el l t hee t r ul y, t hat t he devi l hat h hi s cont empl at i ves, as God hat h Hi s. ? Real spi r i t ual i l l umi nat i on, he t hi nks, sel dom comes by way of t hese psycho- sensual aut omat i sm ?i nt o t he body by t he wi ndows of our wi t s. ? I t spr i ngs up wi t hi n t he soul i n ?abundance of ghost l y gl adness. ? Wi t h so gr eat an aut hori t y i t comes, br i ngi ng wi t h i t such wonder and such l ove, t hat ?he t hat f eel et h i t may not have i t suspect . ? But al l ot her

abnor mal exper i ences- - ?comf or t s, sounds and gl adness , and sweet ness , t hat come f r om wi t hout suddenl y?- - shoul d be set asi de, as more of t en r esul t i ng i n f r enzi es and f eebl eness of spi r i t t han i n genui ne i ncrease of ?ghost l y st r engt h. ?

Thi s heal t hy and manl y vi ew of t he myst i cal l i f e, as a gr owt h t owards God, a r i ght empl oyment of t he wi l l , r at her t han a shor t cut t o hi dden knowl edge or supers ensual experi ence, i s one of t he st r ongest char act er i st i cs of t he wr i t er of t he Cl oud; and const i t ut es per haps hi s gr eat est cl ai m on our r espect . ?Mean onl y God, ? he says agai n and agai n; ?Pr ess upon Hi m wi t h l ongi ng l ove?; ?A good wi l l i s t he subst ance of al l per f ect i on. ? To t hose who have t hi s good wi l l , he of f er s hi s t eachi ng: poi nt i ng out t he danger s i n t hei r way, t he er r or s of mood and of conduct i nt o whi ch t hey may f al l . They ar e t o set about t hi s spi r i t ual wor k not onl y wi t h ener gy, but wi t h cour t esy: not ?snat chi ng as i t wer e a gr eedy gr eyhound? at spi r i t ual sat i sf act i ons, but gent l y and j oyousl y pr essi ng t owar ds Hi m Whom J ul i an of Norwi ch cal l ed ?our most cour t eous Lor d. ? A gl ad spi r i t of dal l i ance i s mor e becomi ng t o t hem t han t he gr i m det er mi nat i on of t he f anat i c.


75 24/11/2009 07:37


6/75

" Shal l I , a gnat whi ch dances i n Thy r ay,

Dare t o be r ever ent . ?

Fur t her, he communi cat es t o t hem cer t ai n ?ghost l y devi ces? by whi ch t hey may over come t he i nevi t abl e di f f i cul t i es encount er ed by begi nner s i n cont empl at i on: t he di st r act i ng t hought s and memor i es whi ch t orment t he sel f t hat i s st r uggl i ng t o f ocus al l i t s at t ent i on upon t he spi r i t ual s pher e. The st er n r epr essi on of such t hought s, however spi r i t ual , he knows t o be essent i al t o success: even si n, once i t i s r epent ed of , must be f orgot t en i n order t hat Per f ect Goodness may be known. The ?l i t t l e word God, ? and ?t he l i t t l e wor d Love, ? ar e t he onl y i deas whi ch may dwel l i n t he cont empl at i ve' s mi nd. Anyt hi ng el se spl i t s hi s at t ent i on, and soon pr oceeds by ment al associ at i on t o l ead hi m f ur t her and f ur t her f r om t he consi der at i on of t hat super sensual Real i t y whi ch he seeks.

The pr i mal need of t he pur i f i ed soul , t hen, i s t he power of Concent r at i on. Hi s whol e bei ng must be set t owards t he Obj ect of hi s cravi ng i f he i s t o at t ai n t o i t : ?Look t hat not hi ng l i ve i n t hy worki ng mi nd, but a naked i nt ent s t r et chi ng i nt o God. ? Any t hought of Hi m i s i nadequat e, and f or t hat r eason def eat s i t s own end- - a doct r i ne,

of cour se, di r ect l y t r aceabl e t o t he ?Myst i cal Theol ogy? of Di onysi us t he Ar eopagi t e. ?Of God Hi msel f can no man t hi nk, ? says t he wr i t er of t he Cl oud, ?And t her ef or e I woul d l eave al l t hat t hi ng t hat I can t hi nk, and choose t o my l ove t hat t hi ng t hat I cannot t hi nk. ? The uni ver ses whi ch are amenabl e t o t he i nt el l ect can never sat i sf y t he i nst i ncts of t he hear t .

Fur t her , t her e i s t o be no wi l f ul choosi ng of met hod: no f ussy act i vi t y of t he sur f ace?i nt el l i gence. The myst i c who seeks t he di vi ne Cl oud of Unknowi ng i s t o be sur r ender ed t o t he di r ect i on of hi s deeper mi nd, hi s t r anscendent al consci ousness: t hat ?spar k of t he soul ? whi ch i s i n t ouch wi t h et er nal r eal i t i es. ?Meddl e t hou not t her ewi t h, as t hou woul dest hel p i t , f or dr ead l est t hou spi l l al l . Be t hou but t he t r ee, and l et i t be t he wr i ght : be t hou but t he house, and l et i t be t he husbandman dwel l i ng t herei n. ?

I n t he Epi st l e of Pri vy Counsel t her e i s a passage whi ch expr esses wi t h si ngul ar compl et eness t he aut hor ' s t heor y of t hi s cont empl at i ve ar t - - t hi s si l ent yet ar dent encount er of t he soul wi t h God. Pr ayer , sai d Mecht hi l d of Magdebur g, br i ngs t oget her t wo l overs , God and t he soul , i n a nar r ow r oom wher e t hey speak much of l ove: and here t he r ul es whi ch gover n t hat meet i ng ar e l ai d down by a mast er ' s hand. ?When t hou comest by t hysel f , ? he says, ?t hi nk not bef ore what t hou shal t do af t er , but f or sake as wel l good t hought s as evi l t hought s, and pr ay not wi t h t hy mout h but l i st t hee r i ght wel l . And t hen i f t hou aught shal t say, l ook not how much nor how l i t t l e t hat i t be, nor wei gh not what i t i s nor what i t bemeanet h . . . and l ook t hat not hi ng l i ve i n t hy

worki ng mi nd but a naked i nt ent st r et chi ng i nt o God, not cl ot hed i n any speci al t hought of God i n Hi msel f . . . . Thi s naked i nt ent f r eel y f ast ened and gr ounded i n ver y bel i ef shal l be nought el se t o t hy t hought and t o t hy f eel i ng but a naked t hought and a bl i nd f eel i ng of t hi ne own bei ng: as i f t hou sai dest t hus unt o God, wi t hi n i n t hy meani ng, That what I am, Lor d, I of f er unt o Thee, wi t hout any l ooki ng t o any qual i t y of Thy Bei ng, but onl y t hat Thou art as Thou ar t , wi t hout any mor e. ' That meek dar kness be t hy mi r r or , and t hy whol e r emembr ance. Thi nk no f ur t her of t hysel f t han I bi d t hee do of t hy God, so t hat t hou be one wi t h Hi m i n spi r i t , as thus wi t hout depar t i ng and scat t er i ng, f or He i s t hy bei ng, and i n Hi m t hou ar t t hat t hou ar t ; not onl y by cause and by bei ng, but al so, He i s i n t hee bot h t hy cause and t hy bei ng. And t her ef ore t hi nk on God i n t hi s work as t hou dost on t hysel f , and on t hysel f as t hou dost on God: t hat He i s as He i s and t hou art as t hou ar t , and t hat t hy t hought be not scat t er ed nor depar t ed, but pr oved i n Hi m t hat i s Al l . ?

The concept i on of r eal i t y whi ch under l i es t hi s pr of ound and beaut i f ul passage, has much i n common wi t h t hat f ound i n t he wor k of many ot her


75 24/11/2009 07:37


7/75

myst i cs; si nce i t i s ul t i mat el y der i ved f r om t he gr eat Neopl at oni c phi l osophy of t he cont empl at i ve l i f e. But t he wr i t er i nvest s i t , I t hi nk, wi t h a deeper and wi der meani ng t han i t i s made t o bear i n t he wr i t i ngs even of Ruysbr oeck, St . Ter esa, or St. J ohn of t he Cr oss. ?For He i s t hy bei ng, and i n Hi m t hou ar t t hat t hou ar t ; not onl y by cause and by bei ng, but al so, He i s i n t hee bot h t hy cause and t hy bei ng. ? I t was a deep t hi nker as wel l as a gr eat l over who wr ot e t hi s: one who j oi ned hands wi t h t he phi l osopher s, as wel l as wi t h t he sai nt s.

?That meek dar kness be t hy mi r r or. ? What i s t hi s darkness? I t i s t he ?ni ght of t he i nt el l ect ? i nt o whi ch we are pl unged when we at t ai n t o a st at e of consci ousness whi ch i s above t hought ; ent er on a pl ane of spi r i t ual exper i ence wi t h whi ch t he i nt el l ect cannot deal . Thi s i s t he ?Di vi ne Darkness?- - t he Cl oud of Unknowi ng, or of I gnorance, ?dar k wi t h excess of l i ght ?- - pr eached by Di onysi us t he Ar eopagi t e, and eager l y accept ed by hi s Engl i sh i nt erpr et er. ?When I say darkness, I mean a l acki ng of knowi ng . . . and f or t hi s r eason i t i s not cal l ed a cl oud of t he ai r , but a cl oud of unknowi ng t hat i s bet wi xt t hee and t hy God. ? I t i s ?a dark mi st , ? he says agai n, ?whi ch seemet h t o be bet ween t hee and t he l i ght t hou aspi r est t o. ? Thi s di mness and l ost ness of mi nd i s a paradoxi cal pr oof of at t ai nment . Reason i s i n t he dar k, because l ove has ent ered ?t he myst er i ous r adi ance of t he Di vi ne Dark, t he i naccessi bl e l i ght wher ei n t he Lor d i s sai d t o dwel l , and t o whi ch

t hought wi t h al l i t s st r uggl es cannot at t ai n. ? ?Lover s, ? sai d Pat more, ?put out t he candl es and dr aw t he cur t ai ns, when t hey wi sh t o see t he god and t he goddess ; and, i n t he hi gher communi on, t he ni ght of t hought i s t he l i ght of per cept i on. ? These st at ement s cannot be expl ai ned: t hey can onl y be pr oved i n t he exper i ence of me i ndi vi dual soul . ?Whoso deser ves t o see and know God r est s t her ei n, ? says Di onysi us of t hat dar kness, ?and, by t he ver y f act t hat he nei t her sees nor knows, i s t r ul y i n t hat whi ch sur passes al l t r ut h and al l knowl edge. ?

&gt ; ?Then, ? says t he wr i t er of t he Cl oud- - whi sper i ng as i t wer e t o t he bewi l der ed neophyte t he dear est secr et of hi s l ove- - ?t hen wi l l He somet i mes per advent ur e send out a beam of ghost l y l i ght , pi er ci ng t hi s cl oud of unknowi ng t hat i s bet wi xt t hee and Hi m; and show t hee some of Hi s pr i vi t y, t he whi ch man may not , nor cannot speak. ?

* * * * * * *

Numer ous copi es of t he Cl oud of Unknowi ng and t he ot her wor ks at t r i but ed t o i t s wr i t er ar e i n exi st ence. Si x manuscri pt s of t he Cl oud ar e i n t he Br i t i sh Museum: f our on vel l um ( Har l . 674, Har l . 959, Har l . 2373, and Royal 17 C. xxvi i . ) , al l of t he 15t h cent ur y; and t wo on paper ( Royal 17 C. xxvi i . of t he 16t h cent ur y, and Royal 17 D. v. l at e 15t h cent ur y) . Al l t hese agr ee f ai r l y cl osel y; except f or t he f act s t hat Har l . 2373 i s i ncompl et e, sever al pages havi ng di sappeared, and

t hat Har l . 959 gi ves t he subst ance of t he whol e wor k i n a sl i ght l y shor t ened f orm. The pr esent edi t i on i s based upon Har l . 674; whi ch has been t r anscr i bed and col l at ed wi t h Royal 17 C. xxvi . , and i n t he case of speci al l y obscur e passages wi t h Royal 17 C. xxvi i . , Royal 17 D. v. , and Har l . 2373. Obvi ous er r or s and omi ssi ons have been cor r ect ed, and sever al obscur e r eadi ngs el uci dat ed, f r om t hese sour ces.

The Cl oud of Unknowi ng was known, and r ead, by Engl i sh Cat hol i cs as l at e as t he mi ddl e or end of t he 17t h cent ur y. I t was much used by t he cel ebr at ed Benedi ct i ne ascet i c, t he Vener abl e August i ne Baker ( 1575- 1641) , who wr ot e a l ong exposi t i on of t he doct r i ne whi ch i t cont ai ns. Two manuscr i pt s of t hi s t r eat i se exi st i n t he Benedi ct i ne Col l ege of St . Laur ence at Ampl ef or t h; t oget her wi t h a t r anscr i pt of t he Cl oud of Unknowi ng dat ed 1677. Many r ef er ences t o i t wi l l al so be f ound i n t he vol ume cal l ed Hol y Wi sdom, whi ch cont ai ns t he subst ances of August i ne Baker ' s wr i t i ngs on t he i nner l i f e. The Cl oud has onl y once been pr i nt ed: i n 1871, by t he Rev. Henr y Col l i ns, under t he t i t l e of The Di vi ne Cl oud, wi t h a pr ef ace and not es at t r i but ed t o August i ne Baker and pr obabl y t aken f r om t he t r eat i se ment i oned above. Thi s


75 24/11/2009 07:37


8/75

edi t i on i s now out of pr i nt . The MS. f r om whi ch i t was made i s unknown t o us. I t di f f er s wi del y, bot h i n t he mat t er of addi t i ons and of omi ssi ons, f r om al l t he t ext s i n t he Br i t i sh Museum, and r epr esent s a di st i nct l y i nf er i or r ecensi on of t he wor k. A mangl ed r ender i ng of t he subl i me Epi st l e of Pri vy Counsel i s pr ef i xed t o i t . Thr oughout , t he pi t hy sayi ngs of t he or i gi nal ar e ei t her mi squot ed, or expanded i nt o convent i onal and f l avour l ess sent ences. Numer ous expl anat ory phr ases f or whi ch our manuscr i pt s gi ve no aut hor i t y have been i ncor por at ed i nt o t he t ext . Al l t he quai nt and humorous t ur ns of speech ar e omi t t ed or t oned down. The r esponsi bi l i t y f or t hese cr i mes agai nst schol ar shi p cannot now be det er mi ned; but i t s eems l i kel y t hat t he t ext f r om whi ch Fat her Col l i ns' edi t i on was- - i n hi s own wor ds- - ?most l y t aken? was a 17t h?cent ur y par aphr ase, made r at her i n t he i nt er est s of edi f i cat i on t han of accur acy; and t hat i t r epr esent s t he f orm i n whi ch t he wor k was known and used by August i ne Baker and hi s cont empor ar i es.

The ot her works at t r i but ed t o t he aut hor of t he Cl oud have f ar ed bet t er t han t hi s. Di oni se Hi d Di vi ni t e st i l l r emai ns i n MS. : but t he Epi st l e of Pr ayer , t he Epi st l e of Di screti on, and t he Tr eat i se of Di scer ni ng of Spi r i t s, t oget her wi t h t he par aphr ase of t he Benj ami n Mi nor of Ri chard of St . Vi ct or whi ch i s supposed t o be by t he same hand, were i ncl uded by Henr y Pepwel l , i n 1521, i n a l i t t l e vol ume of seven myst i cal t r act s. These are now accessi bl e t o t he general r eader; havi ng been r epr i nt ed

i n t he ?New Medi eval Li br ar y? ( 1910) under t he t i t l e of The Cel l of Sel f ?knowl edge, wi t h an admi r abl e i nt r oduct i on and not es by Mr . Edmund Gar dner . Mr . Gar dner has col l at ed Pepwel l ' s t ext wi t h t hat cont ai ned i n t he Br i t i sh Museum manuscr i pt Har l . 674; t he same vol ume whi ch has pr ovi ded t he base?manuscr i pt f or t he pr esent edi t i on of t he Cl oud.

Thi s edi t i on i s i nt ended, not f or t he st udent of Mi ddl e Engl i sh, nor f or t he speci al i st i n medi aeval l i t er at ur e; but f or t he gener al r eader and l over of myst i ci sm. My obj ect has been t o pr oduce a r eadabl e t ext , f r ee f r om l ear ned and cri t i cal appar at us. The spel l i ng has t her ef or e been moderni sed t hr oughout : and except i n a f ew i nst ances, where phr ases of a speci al char m or quai nt ness, or t he al l i t er at i ve passages so char act er i st i c of t he aut hor ' s st yl e, demanded t hei r ret ent i on, obsol et e wor ds have been r epl aced by t hei r near est moder n equi val ent s. One such wor d, however , whi ch occur s const ant l y has gener al l y been r et ai ned, on account of i t s i mpor t ance and t he di f f i cul t y of f i ndi ng an exact subst i t ut e f or i t i n cur rent Engl i sh. Thi s i s t he verb ? to l i s t , ? wi t h i t s adj ect i ve and adver b ?l i st y? and ?l i st i l y, ? and t he subst ant i ve ?l i st , ? der i ved f r om i t . ?Li st ? i s best under st ood by compar i son wi t h i t s opposi t e, ?l i st l ess. ? I t i mpl i es a gl ad and eager act i vi t y, or somet i mes an ener get i c desi r e or cr avi ng: t he wi sh and t he wi l l t o do somet hi ng. The noun of t en st ands f or pl easur e or del i ght , t he adver b f or t he wi l l i ng and j oyous per f ormance of an act i on: t he ?put t i ng of one' s hear t i nt o one' s wor k. ? The moder n ?l ust , ? f r om t he same r oot , suggest s a vi ol ence whi ch was expr essl y excl uded f r om t he Mi ddl e Engl i sh meani ng of ?l i st . ?

My hear t i est t hanks are due t o Mr . Davi d I nward, who t r anscr i bed t he manuscr i pt on whi ch t hi s ver si on i s based, and t hroughout has gi ven me ski l l ed and unt i r i ng assi st ance i n sol vi ng many of t he pr obl ems whi ch ar ose i n connect i on wi t h i t ; and t o Mr . J . A. Her ber t , Assi st ant ?keeper of Manuscr i pt s i n t he Br i t i sh Museum, who has r ead t he pr oof s, and al so dat ed t he manuscr i pt s of t he Cl oud f or t he pur poses of t he pr esent edi t i on, and t o whose exper t knowl edge and unf ai l i ng ki ndness I owe a deep debt of gr at i t ude.

EVELYN UNDERHI LL. __________________________________________________________________

Gl ossar y

Behol di ng

Regard, consi der at i on.


75 24/11/2009 07:37


9/75

Boi st er ous

Rough, vi ol ent , unski l f ul , crude.

Cl er gy

Learni ng.

Con

To know, or be abl e.

Counsel

Spi r i t ual advi ser or di rect or.

Doomsman

J udge.

Even?chr i st i an

Nei ghbour .

Fai r head

Beaut y.

For sobbed

Soaked or penet r at ed.

Forsunken

I mmer sed.

Let

To hi nder.

Lewd

Unl et t er ed, or i gnor ant .

Namel y

Speci al l y.

Onehead

Uni on. Out !

Al as.

Pi ncher

A covet ous or ni ggardl y per son.

Ravi shi ng

Ecst asy.

Reckl ess

I ndi f f erent .

Ronker


75 24/11/2009 07:37


10/75

A whi sper er .

Ronner

A gossi p or t al e- bear er .

Swi nk

To l abour .

Wi t t i ng

Knowl edge.

Wode

Mad, f ur i ous. __________________________________________________________________

Here begi nnet h a book of cont empl at i on, t he whi ch i s cal l ed t he CLOUD OFUNKNOWI NG, i n t he whi ch a soul i s oned wi t h GOD.

Here Begi nnet h t he Pr ayer on t he Pr ol ogue

GOD, unt o whom al l hear t s be open, and unt o whom al l wi l l speaket h, and unt o whom no pr i vy t hi ng i s hi d. I beseech Thee so f or t o cl eanse t he i nt ent of mi ne hear t wi t h t he unspeakabl e gi f t of Thy gr ace, t hat I may perf ect l y l ove Thee, and wor t hi l y pr ai se Thee. Amen. __________________________________________________________________

Her e Begi nnet h t he Pr ol ogue

I N t he name of t he Fat her and of t he Son and of t he Hol y Ghost ! I char ge t hee and I beseech t hee, wi t h as much power and vi r t ue as t he bond of char i t y i s suf f i ci ent t o suf f er , what soever t hou be t hat t hi s book shal t have i n possessi on, ei t her by pr oper t y, ei t her by keepi ng, by bear i ng as messenger , or el se by bor r owi ng, t hat i n as much as i n t hee i s by wi l l and advi sement , nei t her t hou r ead i t , nor wr i t e i t , nor speak i t , nor yet suf f er i t be r ead, wr i t t en, or spoken, of any or t o any but i f i t be of such one, or t o such one, t hat hat h by t hy supposi ng i n a t r ue wi l l and by an whol e i nt ent pur posed hi m t o be a per f ect f ol l ower of Chr i st not onl y i n acti ve l i vi ng, but i n t he sover ei gnest poi nt of cont empl at i ve l i vi ng t he whi ch i s possi bl e by gr ace f or t o be come t o i n t hi s pr esent l i f e of a per f ect soul yet abi di ng i n t hi s deadl y body; and t her et o t hat dot h t hat i n hi m i s, and by t hy supposi ng hat h done l ong t i me bef or e, f or t o abl e hi m t o

cont empl at i ve l i vi ng by t he vi r t uous means of act i ve l i vi ng. For el se i t accor det h not hi ng t o hi m. And over t hi s I char ge t hee and I beseech t hee by t he aut hor i t y of char i t y, t hat i f any such shal l r ead i t , wr i t e i t , or speak i t , or el se hear i t be r ead or spoken, t hat t hou char ge hi m as I do t hee, f or t o t ake hi m t i me t o r ead i t , speak i t , wr i t e i t , or hear i t , al l over . For per advent ur e t her e i s some mat t er t her ei n i n t he begi nni ng or i n t he mi ddl e, t he whi ch i s hangi ng, and not f ul l y decl ar ed wher e i t st andet h: and i f i t be not t her e, i t i s soon af t er , or el se i n t he end. Wheref or e i f a man saw one mat t er and not anot her , per advent ur e he mi ght l i ght l y be l ed i nt o er r or ; and t her ef or e i n eschewi ng of t hi s er r or , bot h i n t hysel f and i n al l ot her , I pr ay t hee f or char i t y do as I say t hee.

Fl eshl y j angl er s, open pr ai sers and bl amer s of t hemsel ves or of any ot her, t el l ers of t r i f l es , r onners and t at t l ers of t al es , and al l manner of pi ncher s, car ed I never t hat t hey saw t hi s book. For mi ne i nt ent was never t o wr i t e such t hi ng unt o t hem, and t heref ore I woul d t hat t hey meddl e not t her ewi t h; nei t her t hey, nor any of t hese cur i ous, l et t er ed, or unl ear ned men. Yea, al t hough t hat t hey be f ul l good men of


f 75 24/11/2009 07:37


11/75

act i ve l i vi ng, yet t hi s mat t er accor det h not hi ng t o t hem. But i f i t be t o t hose men, t he whi ch al t hough t hey st and i n act i vi t y by out ward f orm of l i vi ng, never t hel ess yet by i nwar d st i r r i ng af t er t he pr i vy spi r i t of God, whose dooms be hi d, t hey be f ul l gr aci ousl y di sposed, not cont i nual l y as i t i s pr oper t o ver y cont empl at i ves, but now and t hen t o be per cei ver s i n t he hi ghest poi nt of t hi s cont empl at i ve act ; i f such men mi ght see i t , t hey shoul d by t he grace of God be gr eat l y comf or t ed t her eby.

Thi s book i s di st i ngui shed i n sevent y chapt er s and f i ve. Of t he whi ch chapt er s, t he l ast chapt er of al l t eachet h some cer t ai n t okens by t he whi ch a soul may ver i l y prove whet her he be cal l ed of God t o be a worker i n t hi s work or none. __________________________________________________________________

Her e Begi nnet h a Tabl e of t he Chapt er s

THE FI RST CHAPTER

Of f our degr ees of Chr i st i an men' s l i vi ng; and of t he cour se of hi s cal l i ng t hat t hi s book was made unt o

THE SECOND CHAPTER

A shor t s t i r r i ng t o meekness, and t o t he work of t hi s book

THE THI RD CHAPTER

How t he work of t hi s book shal l be wr ought and of t he wor t hi ness of i t bef or e al l ot her wor ks

THE FOURTH CHAPTER

Of t he shor t ness of t hi s wor k, and how i t may not be come t o by t he cur i osi t y of wi t , nor by i magi nat i on

THE FI FTH CHAPTER

That i n t he t i me of t hi s work al l t he cr eat ur es t hat ever have been, be now, or ever shal l be, and al l t he works of t hose same cr eat ur es, shoul d be hi d under t he cl oud of f or get t i ng

THE SI XTH CHAPTER

A shor t concei t of t he wor k of t hi s book, t r eat ed by quest i on

THE SEVENTH CHAPTER

How a man shal l have hi m i n t hi s wor k agai nst al l t hought s, and speci al l y agai nst al l t hose t hat ar i se of hi s own cur i osi t y, of cunni ng, and of nat ur al wi t

THE EI GHTH CHAPTER

A good decl ar i ng of cer t ai n doubt s t hat may f al l i n t hi s wor k, t r eat ed by quest i on, i n dest r oyi ng of a man' s own cur i osi t y, of cunni ng, and of nat ur al wi t , and i n di st i ngui shi ng of t he degr ees and t he par t s of act i ve l i vi ng and cont empl at i ve

THE NI NTH CHAPTER


f 75 24/11/2009 07:37


12/75

That i n t he t i me of t hi s wor k t he r emembr ance of t he hol i est cr eat ur e t hat ever God made l et t et h mor e t han i t prof i t et h

THE TENTH CHAPTER

How a man shal l know when hi s t hought i s no si n; and i f i t be si n, when i t i s deadl y and when i t i s veni al

THE ELEVENTH CHAPTER

That a man shoul d wei gh each t hought and each st i r r i ng af t er t hat i t i s, and al ways eschew r eckl essness i n veni al si n

THE TWELFTH CHAPTER

That by vi r t ue of t hi s wor k si n i s not onl y dest r oyed, but al so vi r t ues begot t en

THE THI RTEENTH CHAPTER What meekness i s i n i t sel f , and when i t i s per f ect and when i t i s i mperf ect

THE FOURTEENTH CHAPTER

That wi t hout i mper f ect meekness comi ng bef ore, i t i s i mpossi bl e f or a si nner t o come t o t he per f ect vi r t ue of meekness i n t hi s l i f e

THE FI FTEENTH CHAPTER

A shor t proof agai nst t hei r err or t hat say t hat t her e i s no per f ect er cause t o be meeked under , t han i s t he knowl edge of a man' s own wr et chedness

THE SI XTEENTH CHAPTER

That by vi r t ue of t hi s wor k a si nner t r ul y t ur ned and cal l ed t o cont empl at i on comet h sooner t o per f ect i on t han by any ot her wor k; and by i t soonest may get of God f orgi veness of si ns

THE SEVENTEENTH CHAPTER

That a ver y cont empl at i ve l i st not meddl e hi m wi t h act i ve l i f e, nor of anyt hi ng t hat i s done or spoken about hi m, nor yet t o answer t o hi s bl amer s i n excusi ng of hi msel f

THE EI GHTEENTH CHAPTER

How t hat yet unt o t hi s day al l act i ves compl ai n of cont empl at i ves as Mar t ha di d of Mary. Of t he whi ch compl ai ni ng i gnorance i s t he cause

THE NI NETEENTH CHAPTER

A shor t excusat i on of hi m t hat made t hi s book, t eachi ng how al l cont empl at i ves shoul d have al l act i ves f ul l y excused of t hei r compl ai ni ng wor ds and deeds


f 75 24/11/2009 07:37


13/75

THE TWENTI ETH CHAPTER

How Al mi ght y God wi l l goodl y answer f or al l t hose t hat f or t he excusi ng of t hemsel ves l i st not l eave t hei r busi ness about t he l ove of Hi m

THE ONE AND TWENTI ETH CHAPTER

The t r ue exposi t i on of t hi s gospel word, ?Mary hat h chosen t he best part?

THE TWO AND TWENTI ETH CHAPTER

Of t he wonder f ul l ove t hat Chr i st had t o man i n per son of al l si nner s t r ul y t ur ned and cal l ed t o t he gr ace of cont empl at i on

THE THREE AND TWENTI ETH CHAPTER

How God wi l l answer and pur vey f or t hem i n spi r i t , t hat f or busi ness about Hi s l ove l i st not answer nor pur vey f or t hemsel ves

THE FOUR AND TWENTI ETH CHAPTER

What char i t y i s i n i t sel f , and how i t i s t r ul y and per f ectl y cont ai ned i n t he wor k of t hi s book.

THE FI VE AND TWENTI ETH CHAPTER

That i n t he t i me of t hi s wor k a per f ect soul hat h no speci al behol di ng t o any one man i n t hi s l i f e

THE SI X AND TWENTI ETH CHAPTER

That wi t hout f ul l speci al gr ace, or l ong use i n common gr ace, t he work of t hi s book i s r i ght t r avai l ous; and i n t hi s wor k, whi ch i s t he wor k of t he soul hel ped by gr ace, and whi ch i s t he work of onl y God

THE SEVEN AND TWENTI ETH CHAPTER

Who shoul d wor k i n t he gr aci ous wor k of t hi s book

THE EI GHT AND TWENTI ETH CHAPTER

That a man shoul d not presume t o wor k i n t hi s wor k bef or e t he t i me t hat he be l awf ul l y cl eansed i n consci ence of al l hi s speci al deeds of si n

THE NI NE AND TWENTI ETH CHAPTER

That a man shoul d bi di ngl y t r avai l i n t hi s wor k, and suf f er t he pai n t her eof , and j udge no man

THE THI RTI ETH CHAPTER

Who shoul d bl ame and condemn ot her men' s def aul t s

THE ONE AND THI RTI ETH CHAPTER

How a man shoul d have hi m i n begi nni ng of t hi s work agai nst al l t hought s and st i r r i ngs of si n


f 75 24/11/2009 07:37


14/75

THE TWO AND THI RTI ETH CHAPTER

Of t wo ghost l y devi ces t hat be hel pf ul t o a ghost l y begi nner i n t he work of t hi s book

THE THREE AND THI RTI ETH CHAPTER

That i n t hi s wor k a soul i s cl eansed bot h of hi s speci al si ns and of t he pai n of t hem, and yet how t her e i s no per f ect r est i n t hi s l i f e

THE FOUR AND THI RTI ETH CHAPTER

That God gi vet h t hi s gr ace f r eel y wi t hout any means, and t hat i t may not be come t o wi t h means

THE FI VE AND THI RTI ETH CHAPTER

Of t hr ee means i n t he whi ch a cont empl at i ve prent i ce shoul d be

occupi ed; i n r eadi ng, t hi nki ng, and pr ayi ng

THE SI X AND THI RTI ETH CHAPTER

Of t he medi t at i ons of t hem t hat cont i nual l y t r avai l i n t he wor k of t hi s book

THE SEVEN AND THI RTI ETH CHAPTER

Of t he speci al pr ayer s of t hem t hat be cont i nual worker s i n t he work of t hi s book

THE EI GHT AND THI RTI ETH CHAPTER

How and why t hat shor t pr ayer pi er cet h heaven

THE NI NE AND THI RTI ETH CHAPTER

How a per f ect wor ker shal l pr ay, and what prayer i s i n i t sel f ; and, i f a man shal l pr ay i n words, whi ch words accor d t hem most t o t he pr oper t y of pr ayer

THE FORTI ETH CHAPTER That i n t he t i me of t hi s work a soul hat h no speci al behol di ng t o any vi ce i n i t sel f nor to any vi r t ue i n i t sel f

THE ONE AND FORTI ETH CHAPTER

That i n al l ot her wor ks beneat h t hi s, men shoul d keep di scr et i on; but i n t hi s none

THE TWO AND FORTI ETH CHAPTER

That by i ndi scret i on i n t hi s, men shal l keep di screti on i n al l ot her t hi ngs; and sur el y el se never

THE THREE AND FORTI ETH CHAPTER


f 75 24/11/2009 07:37


15/75

That al l wr i t i ng and f eel i ng of a man' s own bei ng must needs be l ost i f t he per f ecti on of t hi s wor k shal l ver i l y be f el t i n any soul i n t hi s l i f e

THE FOUR AND FORTI ETH CHAPTER

How a soul shal l di spose i t on i t s own par t , f or t o dest r oy al l wi t t i ng and f eel i ng of i t s own bei ng

THE FI VE AND FORTI ETH CHAPTER

A good decl ari ng of some cer t ai n decei t s t hat may bef al l i n t hi s wor k

THE SI X AND FORTI ETH CHAPTER

A good t eachi ng how a man shal l f l ee t hese decei t s, and wor k mor e wi t h a l i st i ness of spi r i t t han wi t h any boi st er ousness of body

THE SEVEN AND FORTI ETH CHAPTER A sl i ght t eachi ng of t hi s wor k i n pur i t y of spi r i t ; decl ar i ng how t hat on one manner a soul shoul d shew hi s desi r e unt o God, and on ye cont r ar y, unt o man

THE EI GHT AND FORTI ETH CHAPTER

How God wi l l be ser ved bot h wi t h body and wi t h soul , and r ewar d men i n bot h; and how men shal l know when al l t hose sounds and sweet ness t hat f al l i nt o t he body i n t i me of pr ayer be bot h good and evi l

THE NI NE AND FORTI ETH CHAPTER

The subst ance of al l per f ect i on i s nought el se but a good wi l l ; and how t hat al l sounds and comf or t s and sweet ness t hat may bef al l i n t hi s l i f e be t o i t but as i t wer e acci dent s

THE FI FTI ETH CHAPTER

Whi ch i s chast e l ove; and how i n some cr eat ur es such sensi bl e comf or t s be but sel dom, and i n some r i ght of t

THE ONE AND FI FTI ETH CHAPTER That men shoul d have gr eat war i ness so t hat t hey underst and not bodi l y a t hi ng t hat i s meant ghost l y; and speci al l y i t i s good t o be war y i n under st andi ng of t hi s wor d i n, and of t hi s word up

THE TWO AND FI FTI ETH CHAPTER

How t hese young presumpt uous di sci pl es mi sunder st and t hi s wor d i n, and of t he decei t s t hat f ol l ow t her eon

THE THREE AND FI FTI ETH CHAPTER

Of di ver s unseeml y pr act i ces t hat f ol l ow t hem t hat l ack t he work of t hi s book


f 75 24/11/2009 07:37


16/75

THE FOUR AND FI FTI ETH CHAPTER

How t hat by vi r t ue of t hi s work a man i s governed f ul l wi sel y, and made f ul l seeml y as wel l i n body as i n soul

THE FI VE AND FI FTI ETH CHAPTER

How t hey be decei ved t hat f ol l ow t he f er vour of s pi r i t i n condemni ng of some wi t hout di scr et i on

THE SI X AND FI FTI ETH CHAPTER

How t hey be decei ved t hat l ean mor e t o t he cur i osi t y of nat ur al wi t , and of c l ergy l ear ned i n t he school of men t han t o t he common doct r i ne and counsel of Hol y Church

THE SEVEN AND FI FTI ETH CHAPTER

How t hese young presumpt uous di sci pl es mi sunder st and t hi s ot her wor d up; and of t he decei t s t hat f ol l ow t her eon

THE EI GHT AND FI FTI ETH CHAPTER

That a man shal l not t ake ensampl e of Sai nt Mar t i n and of Sai nt St ephen, f or t o st r ai n hi s i magi nat i on bodi l y upwar ds i n t he t i me of hi s pr ayer

THE NI NE AND FI FTI ETH CHAPTER

That a man shal l not t ake ensampl e at t he bodi l y ascensi on of Chr i st , f or t o st r ai n hi s i magi nat i on upwar ds bodi l y i n t he t i me of pr ayer : and t hat t i me, pl ace, and body, t hese t hr ee shoul d be f or got t en i n al l ghost l y worki ng

THE SI XTI ETH CHAPTER

That t he hi gh and t he next way t o heaven i s r un by desi r es, and not by paces of f eet

THE ONE AND SI XTI ETH CHAPTER

That al l bodi l y t hi ng i s subj ect unt o ghost l y t hi ng, and i s r ul ed t her eaf t er by t he cour se of nat ur e, and not cont r ar i wi se

THE TWO AND SI XTI ETH CHAPTER

How a man may wi t when hi s ghost l y wor k i s beneat h hi m or wi t hout hi m and when i t i s even wi t h hi m or wi t hi n hi m, and when i t i s above hi m and under hi s God

THE THREE AND SI XTI ETH CHAPTER

Of t he power s of a soul i n gener al , and how Memory i n speci al i s a pr i nci pal power compr ehendi ng i n i t al l t he ot her power s and al l t hose t hi ngs i n t he whi ch t hey wor k

THE FOUR AND SI XTI ETH CHAPTER

Of t he ot her t wo pr i nci pal power s, Reason and Wi l l , and of t he work of


f 75 24/11/2009 07:37


17/75

t hem bef or e si n and af t er

THE FI VE AND SI XTI ETH CHAPTER

Of t he f i r st secondar y power , I magi nat i on by name; and of t he wor ks and of t he obedi ence of i t unt o Reason, bef ore si n and af t er

THE SI X AND SI XTI ETH CHAPTER

Of t he ot her secondar y power , Sensual i t y by name; and of t he wor ks and of t he obedi ence of i t unt o Wi l l , bef or e si n and af t er

THE SEVEN AND SI XTI ETH CHAPTER

That whoso knowet h not t he power s of a soul and t he manner of her worki ng, may l i ght l y be decei ved i n unders t andi ng of ghost l y words and of ghost l y wor ki ng; and how a soul i s made a God i n grace

THE EI GHT AND SI XTI ETH CHAPTER

That nowhere bodi l y, i s ever ywhere ghost l y; and how our out er man cal l et h t he work of t hi s book nought

THE NI NE AND SI XTI ETH CHAPTER

How t hat a man' s af f ect i on i s marvel ousl y changed i n ghost l y f eel i ng of t hi s nought , when i t i s nowher e wr ought

THE SEVENTI ETH CHAPTER

That r i ght as by t he def ai l i ng of our bodi l y wi t s we begi n mor e r eadi l y t o come t o knowi ng of ghost l y t hi ngs, so by t he def ai l i ng of our ghost l y wi t s we begi n most r eadi l y t o come t o t he knowl edge of God, such as i s possi bl e by gr ace t o be had her e

THE ONE AND SEVENTI ETH CHAPTER

That some may not come t o f eel t he per f ect i on of t hi s work but i n t i me of r avi shi ng, and some may have i t when t hey wi l l , i n t he common st at e of man' s soul

THE TWO AND SEVENTI ETH CHAPTER

That a worker i n t hi s work shoul d not deem nor t hi nk of anot her worker as he f eel et h i n hi msel f

THE THREE AND SEVENTI ETH CHAPTER

How t hat af t er t he l i keness of Moses, of Bezal eel and of Aaron meddl i ng t hem about t he Ar k of t he Test ament , we pr of i t on t hr ee manner s i n t hi s gr ace of cont empl at i on, f or t hi s gr ace i s f i gur ed i n t hat Ar k

THE FOUR AND SEVENTI ETH CHAPTER

How t hat t he mat t er of t hi s book i s never mor e r ead or spoken, nor hear d r ead or spoken, of a soul di sposed t her et o wi t hout f eel i ng of a ver y accor dance t o t he ef f ect of t he same work: and of r ehear si ng of t he same charge t hat i s wr i t t en i n t he pr ol ogue


f 75 24/11/2009 07:37


18/75

THE FI VE AND SEVENTI ETH CHAPTER

Of some cer t ai n t okens by t he whi ch a man may pr ove whet her he be cal l ed of God t o work i n t hi s work

AND HERE ENDETH THE TABLE OF THE CHAPTERS

GHOSTLY FRI END I N GOD, I pray t hee and I beseech t hee t hat t hou wi l t have a busy behol di ng t o t he cour se and t he manner of t hy cal l i ng. And t hank God hear t i l y so t hat t hou mayest t hr ough hel p of Hi s gr ace st and s t i f f l y i n t he s ta te, i n t he degree, and i n t he f or m of l i vi ng t hat t hou hast ent i r el y pur posed agai nst al l t he subt l e assai l i ng of t hy bodi l y and ghost l y enemi es, and wi n t o t he cr own of l i f e t hat ever mor e l ast et h. Amen.

__________________________________________________________________

HERE BEGI NNETH THE FI RST CHAPTER

Of f our degr ees of Chr i st i an men' s l i vi ng; and of t he cour se of hi s cal l i ng t hat t hi s book was made unt o.

GHOSTLY f r i end i n God, t hou shal t wel l under st and t hat I f i nd, i n my boi st er ous behol di ng, f our degr ees and f or ms of Chr i st i an men' s l i vi ng: and t hey be t hese, Common, Speci al , Si ngul ar , and Per f ect . Thr ee of t hese may be begun and ended i n t hi s l i f e; and t he f our t h may by grace be begun her e, but i t shal l ever l ast wi t hout end i n t he bl i ss of Heaven. And r i ght as t hou seest how t hey be set her e i n or der each one af t er ot her ; f i r st Common, t hen Speci al , af t er Si ngul ar , and l ast Per f ect , r i ght so me t hi nket h t hat i n t he same order and i n t he same cour se our Lor d hat h of Hi s gr eat mercy cal l ed t hee and l ed t hee unt o Hi m by t he desi r e of t hi ne hear t . For f i r st t hou wot t est wel l t hat when t hou wer t l i vi ng i n t he common degr ee of Chr i st i an men' s l i vi ng i n company of t hy worl dl y f r i ends, i t s eemet h t o me t hat t he ever l ast i ng l ove of Hi s Godhead, t hrough t he whi ch He made t hee and wr ought t hee when t hou wert nought , and si t hen bought t hee wi t h t he pr i ce of Hi s pr eci ous bl ood when t hou wer t l ost i n Adam, mi ght not suf f er t hee t o be so f ar f r om Hi m i n f or m and degr ee of l i vi ng. And t her ef or e He ki ndl ed t hy desi r e f ul l gr aci ousl y, and f ast ened by i t a l eash of l ongi ng, and l ed t hee by i t i nt o a mor e speci al st at e and f or m of l i vi ng, t o be a ser vant among t he speci al ser vant s of Hi s; wher e t hou mi ght est l earn t o l i ve mor e speci al l y and mor e ghost l y i n Hi s ser vi ce t han t hou di dst , or mi ght est do, i n t he common degree of l i vi ng bef or e. And what mor e?

Yet i t s eemet h t hat He woul d not l eave t hee t hus l i ght l y, f or l ove of Hi s hear t , t he whi ch He hat h evermor e had unt o t hee si nce t hou wer t aught : but what di d He? Seest t hou nought how Mi st i l y and how gr aci ousl y He hat h pr i vi l y pul l ed t hee t o t he t hi r d degr ee and manner of l i vi ng, t he whi ch i s cal l ed Si ngul ar ? I n t he whi ch sol i t ar y f or m and manner of l i vi ng, t hou mayest l ear n t o l i f t up t he f oot of t hy l ove; and st ep t owar ds that s t at e and degr ee of l i vi ng t hat i s per f ect , and t he l as t s t at e of al l . __________________________________________________________________

HERE BEGI NNETH THE SECOND CHAPTER

A shor t s t i r r i ng t o meekness, and t o t he work of t hi s book.

LOOK up now, weak wr et ch, and see what t hou ar t . What ar t t hou, and what hast t hou meri t ed, t hus t o be cal l ed of our Lord? What wear y


f 75 24/11/2009 07:37


19/75

wr et ched hear t , and sl eepi ng i n sl ot h, i s t hat , t he whi ch i s not wakened wi t h t he dr aught of t hi s l ove and t he voi ce of t hi s cal l i ng! Beware, t hou wr et ch, i n t hi s whi l e wi t h t hi ne enemy; and hol d t hee never t he hol i er nor t he bet t er , f or t he wor t hi ness of t hi s cal l i ng and f or t he si ngul ar f or m of l i vi ng t hat t hou ar t i n. But t he mor e wr et ched and cur sed, unl ess t hou do t hat i n t hee i s goodl y, by gr ace and by counsel , t o l i ve af t er t hy cal l i ng. And i nsomuch t hou shoul dest be more meek and l ovi ng t o t hy ghost l y spouse, t hat He t hat i s t he Al mi ght y God, Ki ng of Ki ngs and Lor d of Lor ds, woul d meek Hi m so l ow unt o t hee, and amongst al l t he f l ock of Hi s sheep so gr aci ousl y woul d choose t hee t o be one of Hi s speci al s, and si t hen set t hee i n t he pl ace of past ur e, wher e t hou mayest be f ed wi t h t he sweet ness of Hi s l ove, i n earnest of t hi ne heri t age t he Ki ngdom of Heaven.

Do on t hen, I pr ay t hee, f ast . Look now f or wards and l et be backwards; and see what t hee f ai l et h, and not what t hou hast , f or t hat i s t he r eadi est get t i ng and keepi ng of meekness. Al l t hy l i f e now behovet h al t oget her t o st and i n desi r e, i f t hou shal t pr of i t i n degr ee of per f ect i on. Thi s desi r e behovet h al t oget her be wr ought i n t hy wi l l , by t he hand of Al mi ght y God and t hy consent . But one t hi ng I t el l t hee. He i s a j eal ous l over and suf f er et h no f el l owshi p, and Hi m l i st not wor k i n t hy wi l l but i f He be onl y wi t h t hee by Hi msel f . He asket h none hel p, but onl y t hysel f . He wi l l s, t hou do but l ook on Hi m and l et Hi m

al one. And keep t hou t he wi ndows and t he door , f or f l i es and enemi es assai l i ng. And i f t hou be wi l l i ng t o do t hi s, t hee needet h but meekl y pr ess upon hi m wi t h pr ayer , and soon wi l l He hel p t hee. Pr ess on t hen, l et see how t hou bear est t hee. He i s f ul l r eady, and dot h but abi det h t hee. But what shal t t hou do, and how shal t t hou pr ess?

__________________________________________________________________

HERE BEGI NNETH THE THI RD CHAPTER

How t he work of t hi s book shal l be wr ought , and of t he wor t hi ness of i t bef or e al l ot her wor ks.

LI FT up t hi ne hear t unt o God wi t h a meek st i r r i ng of l ove; and mean Hi msel f , and none of Hi s goods. And t her et o, l ook t he l oat h t o t hi nk on aught but Hi msel f . So t hat nought wor k i n t hy wi t , nor i n t hy wi l l , but onl y Hi msel f . And do t hat i n t hee i s t o f or get al l t he cr eat ur es t hat ever God made and t he wor ks of t hem; so t hat t hy t hought nor t hy desi r e be not di r ect ed nor st r et ched t o any of t hem, nei t her i n gener al nor i n speci al , but l et t hem be, and t ake no heed t o t hem. Thi s i s t he work of t he soul t hat most pl easet h God. Al l sai nt s and angel s have j oy of t hi s wor k, and hast en t hem t o hel p i t i n al l t hei r mi ght . Al l f i ends be f ur i ous when t hou t hus dost , and t r y f or t o def eat i t i n al l t hat t hey can. Al l men l i vi ng i n ear t h be wonder f ul l y hol pen of t hi s wor k, t hou

wot t est not how. Yea, t he soul s i n pur gat ory be eased of t hei r pai n by vi r t ue of t hi s work. Thysel f art cl eansed and made vi r t uous by no work so much. And yet i t i s the l i ght est wor k of al l , when a soul i s hel ped wi t h gr ace i n sensi bl e l i st , and soonest done. But el se i t i s har d, and wonder f ul t o t hee f or t o do.

Let not , t heref ore, but t r avai l t herei n t i l l t hou f eel l i s t . For at t he f i r st t i me when t hou dost i t , t hou f i ndest but a dar kness; and as i t were a cl oud of unknowi ng, t hou knowest not what , savi ng t hat t hou f eel est i n t hy wi l l a naked i nt ent unt o God. Thi s dar kness and t hi s cl oud i s, howsoever t hou dost , bet wi xt t hee and t hy God, and l et t et h t hee t hat t hou mayest nei t her see Hi m cl earl y by l i ght of under st andi ng i n t hy r eason, nor f eel Hi m i n sweet ness of l ove i n t hi ne af f ect i on.

And t her ef ore shape t hee t o bi de i n t hi s darkness as l ong as t hou mayest , ever mor e cr yi ng af t er Hi m t hat t hou l ovest . For i f ever t hou shal t f eel Hi m or s ee Hi m, as i t may be her e, i t behovet h al ways t o be i n t hi s cl oud i n t hi s dar kness. And i f t hou wi l t busi l y t r avai l as I bi d t hee, I t r ust i n Hi s mer cy t hat t hou shal t come t her et o.


f 75 24/11/2009 07:37


20/75

__________________________________________________________________

HERE BEGI NNETH THE FOURTH CHAPTER

Of t he shor t ness of t hi s wor d, and how i t may not be come t o by cur i osi t y of wi t , nor by i magi nat i on.

BUT f or t hi s, t hat t hou shal t not er r i n t hi s wor ki ng and ween t hat i t be ot her wi se t han i t i s , I shal l t el l t hee a l i t t l e mor e t her eof , as me t hi nket h.

Thi s wor k asket h no l ong t i me or i t be once t r ul y done, as some men ween; f or i t i s t he shor t est wor k of al l t hat man may i magi ne. I t i s never l onger , nor shor t er , t han i s an at om: t he whi ch at om, by t he def i ni t i on of t r ue phi l osopher s i n t he sci ence of ast r onomy, i s t he l eas t par t of t i me. And i t i s so l i t t l e t hat f or the l i t t l eness of i t , i t i s i ndi vi si bl e and near l y i ncompr ehensi bl e. Thi s i s t hat t i me of t he whi ch i t i s wr i t t en: Al l t i me t hat i s gi ven t o t hee, i t shal l be asked of t hee, how t hou hast di spended i t . And r easonabl e t hi ng i t i s t hat t hou gi ve account of i t : f or i t i s nei t her l onger nor shor t er , but even accor di ng t o one onl y st i r r i ng t hat i s wi t hi n t he pr i nci pal wor ki ng

mi ght of t hy soul , t he whi ch i s t hy wi l l . For even so many wi l l i ngs or desi r i ngs, and no mor e nor no f ewer , may be and ar e i n one hour i n t hy wi l l , as ar e at oms i n one hour . And i f t hou wer t r ef ormed by gr ace t o t he f i r st st at e of man' s soul , as i t was bef or e si n, t hen t hou shoul dest ever mor e by hel p of t hat gr ace be l or d of t hat st i r r i ng or of t hose st i r r i ngs. So t hat none went f or by, but al l t hey shoul d st r et ch i nt o t he sover ei gn desi r abl e, and i nt o t he hi ghest wi l l abl e t hi ng: t he whi ch i s God. For He i s even meet t o our s oul by measur i ng of Hi s Godhead; and our soul even meet unt o Hi m by wor t hi ness of our cr eat i on t o Hi s i mage and t o Hi s l i keness. And He by Hi msel f wi t hout more, and none but He, i s suf f i ci ent t o t he f ul l and much mor e t o f ul f i l t he wi l l and t he desi r e of our soul . And our soul by vi r t ue of t hi s ref or mi ng gr ace i s made suf f i ci ent t o t he f ul l t o compr ehend al l Hi m by l ove, t he whi ch i s i ncompr ehensi bl e t o al l cr eat ed knowl edgeabl e power s, as i s angel , or man' s soul ; I mean, by t hei r knowi ng, and not by t hei r l ovi ng. And t her ef or e I cal l t hem i n t hi s case knowl edgeabl e power s. But yet al l r easonabl e cr eat ur es, angel and man, have i n t hem each one by hi msel f , one pr i nci pal wor ki ng power , t he whi ch i s cal l ed a knowl edgeabl e power , and anot her pr i nci pal worki ng power , t he whi ch i s cal l ed a l ovi ng power . Of t he whi ch t wo power s, t o t he f i r st , t he whi ch i s a knowl edgeabl e power, God t hat i s t he maker of t hem i s ever more i ncompr ehensi bl e; and t o t he second, t he whi ch i s t he l ovi ng power , i n each one di ver sel y He i s al l compr ehensi bl e t o t he f ul l . I nsomuch t hat a l ovi ng soul al one i n i t sel f , by vi r t ue of l ove shoul d compr ehend i n i t sel f Hi m t hat i s suf f i ci ent t o t he f ul l - - and much mor e, wi t hout compar i son- - t o f i l l al l t he soul s and angel s t hat ever may be. And t hi s i s t he endl ess marvel l ous mi r acl e of l ove; t he worki ng of whi ch shal l

never t ake end, f or ever shal l He do i t , and never shal l He cease f or t o do i t . See who by gr ace see may, f or t he f eel i ng of t hi s i s endl ess bl i ss, and t he cont r ar y i s endl ess pai n.

And t her ef or e whoso were r ef or med by grace t hus t o cont i nue i n keepi ng of t he st i r r i ngs of hi s wi l l , shoul d never be i n t hi s l i f e- - as he may not be wi t hout t hese st i r r i ngs i n nat ur e- - wi t hout some t ast e of t he endl ess sweet ness, and i n t he bl i ss of heaven wi t hout t he f ul l f ood. And t her ef or e have no wonder t hough I st i r t hee t o t hi s work. For t hi s i s t he work, as t hou shal t hear af t erward, i n t he whi ch man shoul d have cont i nued i f he never had si nned: and t o t he whi ch wor ki ng man was made, and al l t hi ngs f or man, t o hel p hi m and f ur t her hi m t her et o, and by t he whi ch worki ng a man shal l be r epai r ed agai n. And f or t he def ai l i ng of t hi s wor ki ng, a man f al l et h ever more deeper and deeper i n si n, and f ur t her and f ur t her f r om God. And by keepi ng and cont i nual wor ki ng i n t hi s wor k onl y wi t hout mor e, a man evermor e r i set h hi gher and hi gher f r om si n, and near er and near er unt o God.

And t her ef ore t ake good heed unt o t i me, how t hat t hou di spendest i t :


f 75 24/11/2009 07:37


21/75

f or not hi ng i s mor e pr eci ous t han t i me. I n one l i t t l e t i me, as l i t t l e as i t i s, may heaven be won and l ost . A t oken i t i s t hat t i me i s pr eci ous: f or God, t hat i s gi ven of t i me, gi vet h never t wo t i mes t oget her , but each one af t er ot her . And t hi s He dot h, f or He wi l l not r ever se t he or der or t he or di nal cour se i n t he cause of Hi s cr eat i on. For t i me i s made f or man, and not man f or t i me. And t her ef or e God, t hat i s t he r ul er of nat ur e, wi l l not i n Hi s gi vi ng of t i me go bef or e t he st i r r i ng of nat ur e i n man' s soul ; t he whi ch i s even accor di ng t o one t i me onl y. So t hat man shal l have none excusat i on agai nst God i n t he Doom, and at t he gi vi ng of account of di spendi ng of t i me, s ayi ng, ?Thou gi vest t wo t i mes at once, and I have but one st i r r i ng at once. ?

But sor r owf ul l y t hou sayest now, ?How shal l I do? and si t h t hi s i s t hus t hat t hou sayest , how shal l I gi ve account of each t i me sever al l y; I t hat have unt o t hi s day, now of f our and t went y year s age, never t ook heed of t i me? I f I woul d now amend i t , t hou wot t est wel l , by ver y r eason of t hy wor ds wr i t t en bef ore, i t may not be af t er t he cour se of nat ure, nor of common grace, t hat I shoul d now heed or el se make sat i sf act i on, f or any mor e t i mes t han f or t hose t hat be f or t o come. Yea, and mor eover wel l I wot by ver y pr oof , t hat of t hose t hat be t o come I shal l on no wi se, f or abundance of f r ai l t y and sl owness of spi r i t s, be abl e t o obser ve one of an hundr ed. So t hat I am ver i l y concl uded i n t hese r easons. Hel p me now f or t he l ove of J ESUS! ?

Ri ght wel l hast t hou sai d, f or t he l ove of J ESUS. For i n t he l ove of J ESUS; t her e shal l be t hi ne hel p. Love i s such a power , t hat i t maket h al l t hi ng common. Love t her ef ore J ESUS; and al l t hi ng t hat He hat h, i t i s t hi ne. He by Hi s Godhead i s maker and gi ver of t i me. He by Hi s manhood i s t he ver y keeper of t i me. And He by Hi s Godhead and Hi s manhood t oget her , i s t he t r uest Doomsman, and t he asker of account of di spensi ng of t i me. Kni t t hee t her ef or e t o Hi m, by l ove and by bel i ef , and t hen by vi r t ue of t hat knot t hou shal t be common percei ver wi t h Hi m, and wi t h al l t hat by l ove so be kni t t ed unt o Hi m: t hat i s t o say, wi t h our Lady Sai nt Mar y t hat f ul l was of al l gr ace i n keepi ng of t i me, wi t h al l t he angel s of heaven t hat never may l ose t i me, and wi t h al l t he sai nt s i n heaven and i n ear t h, t hat by t he gr ace of J ESUS heed t i me f ul l j ust l y i n vi r t ue of l ove. Lo! her e l i et h comf or t ; const r ue t hou cl ear l y, and pi ck t hee some pr of i t . But of one t hi ng I war n t hee amongst al l ot her . I cannot see who may t r ul y chal l enge communi t y t hus wi t h J ESUS and Hi s j ust Mot her , Hi s hi gh angel s and al so wi t h Hi s sai nt s; but i f he be such an one, t hat dot h t hat i n hi m i s wi t h hel pi ng of gr ace i n keepi ng of t i me. So t hat he be seen t o be a pr of i t er on hi s par t , so l i t t l e as i s, unt o t he communi t y; as each one of t hem dot h on hi s .

And t her ef or e t ake heed t o t hi s wor k, and t o t he mar vel l ous manner of i t wi t hi n i n t hy soul . For i f i t be t r ul y concei ved, i t i s but a sudden st i r r i ng, and as i t wer e unadvi sed, speedi l y spr i ngi ng unt o God as a spar kl e f r om t he coal . And i t i s mar vel l ous t o number t he st i r r i ngs t hat may be i n one hour wr ought i n a soul t hat i s di sposed t o t hi s

work. And yet i n one st i r r i ng of al l t hese, he may have suddenl y and per f ectl y f or got t en al l creat ed t hi ng. But f ast af t er each st i r r i ng, f or cor r upt i on of t he f l esh, i t f al l et h down agai n t o some t hought or t o some done or undone deed. But what t her eof ? For f ast af t er, i t r i set h agai n as suddenl y as i t di d bef or e.

And her e may men shor t l y concei ve t he manner of t hi s wor ki ng, and cl ear l y know t hat i t i s f ar f r om any f ant asy, or any f al se i magi nat i on or quai nt opi ni on: t he whi ch be br ought i n, not by such a devout and a meek bl i nd st i r r i ng of l ove, but by a pr oud, cur i ous, and an i magi nat i ve wi t . Such a pr oud, cur i ous wi t behovet h al ways be borne down and st i f f l y t r odden down under f oot , i f t hi s wor k shal l t r ul y be concei ved i n pur i t y of spi r i t . For whoso hear et h t hi s wor k ei t her be r ead or spoken of , and weenet h t hat i t may, or shoul d, be come t o by t r avai l i n t hei r wi t s, and t her ef or e t hey si t and seek i n t hei r wi t s how t hat i t may be, and i n t hi s cur i osi t y t hey t r avai l t hei r i magi nat i on per advent ur e agai nst t he cour se of nat ur e, and t hey f ei gn a manner of wor ki ng t he whi ch i s nei t her bodi l y nor ghost l y- - t r ul y t hi s man, what soever he be, i s per i l ousl y decei ved. I nsomuch, t hat unl ess


f 75 24/11/2009 07:37


22/75


23/75

HERE BEGI NNETH THE SI XTH CHAPTER

A shor t concei t of t he work of t hi s book, t r eat ed by quest i on.

BUT now t hou askest me and sayest , ?How shal l I t hi nk on Hi msel f , and what i s He?? and t o t hi s I cannot answer t hee but t hus: ?I wot not . ?

For t hou hast brought me wi t h t hy quest i on i nt o t hat same dar kness, and i nt o t hat same cl oud of unknowi ng, t hat I woul d t hou wer t i n t hysel f . For of al l ot her cr eat ur es and t hei r wor ks, yea, and of t he works of God' s sel f , may a man t hr ough gr ace have f ul l head of knowi ng, and wel l he can t hi nk of t hem: but of God Hi msel f can no man t hi nk. And t her ef or e I woul d l eave al l t hat t hi ng t hat I can t hi nk, and choose t o my l ove t hat t hi ng t hat I cannot t hi nk. For why; He may wel l be l oved, but not t hought . By l ove may He be got t en and hol den; but by t hought never. And t heref ore, al t hough i t be good somet i me t o t hi nk of t he ki ndness and t he wort hi ness of God i n speci al , and al t hough i t be a l i ght and a par t of cont empl at i on: never t hel ess yet i n t hi s wor k i t shal l be cast down and covered wi t h a cl oud of f orget t i ng. And t hou shal t st ep above i t st al war t l y, but Mi st i l y, wi t h a devout and a

pl easi ng st i r r i ng of l ove, and t r y f or t o pi er ce t hat dar kness above t hee. And smi t e upon t hat t hi ck cl oud of unknowi ng wi t h a shar p dar t of l ongi ng l ove; and go not t hence f or t hi ng t hat bef al l et h. __________________________________________________________________

HERE BEGI NNETH THE SEVENTH CHAPTER

How a man shal l have hi m i n t hi s wor k agai nst al l t hought s, and speci al l y agai nst al l t hose t hat ar i se of hi s own cur i osi t y, of cunni ng, and of nat ur al wi t .

AND i f any t hought r i se and wi l l pr ess cont i nual l y above t hee bet wi xt t hee and t hat dar kness, and ask t hee sayi ng, ?What seekest t hou, and what woul dest t hou have?? say t hou, t hat i t i s God t hat t hou woul dest have. ?Hi m I covet , Hi m I seek, and nought but Hi m. ?

And i f he ask t hee, ?What i s t hat God?? say t hou, t hat i t i s God t hat made t hee and bought t hee, and t hat gr aci ousl y hat h cal l ed t hee t o t hy degr ee. ?And i n Hi m, ? say, ?t hou hast no ski l l . ? And t her ef ore say, ?Go t hou down agai n, ? and t r ead hi m f ast down wi t h a st i r r i ng of l ove, al t hough he seem t o t hee r i ght hol y, and seem t o t hee as he woul d hel p t hee t o seek Hi m. For per advent ur e he wi l l br i ng t o t hy mi nd di ver se f ul l f ai r and wonder f ul poi nt s of Hi s ki ndness, and say t hat He i s f ul l sweet , and f ul l l ovi ng, f ul l gr aci ous, and f ul l mer ci f ul . And i f t hou

wi l t hear hi m, he covet et h no bet t er ; f or at t he l ast he wi l l t hus j angl e ever more and more t i l l he br i ng t hee l ower , t o t he mi nd of Hi s Passi on.

And t her e wi l l he l et t hee see t he wonder f ul ki ndness of God, and i f t hou hear hi m, he car et h f or nought bet t er . For soon af t er he wi l l l et t hee see t hi ne ol d wr et ched l i vi ng, and peradvent ur e i n seei ng and t hi nki ng t her eof he wi l l br i ng t o t hy mi nd some pl ace t hat t hou hast dwel t i n bef or e t hi s t i me. So t hat at t he l ast , or ever t hou wi t , t hou shal t be scat t er ed t hou wot t est not wher e. The cause of t hi s scat t er i ng i s, t hat t hou hear dest hi m f i r st wi l f ul l y, t hen answer edest hi m, r ecei vedest hi m, and l et t est hi m al one.

And yet , never t hel ess, t he t hi ng t hat he sai d was bot h good and hol y. Yea, and so hol y, t hat what man or woman t hat weenet h t o come t o cont empl at i on wi t hout many such sweet medi t at i ons of t hei r own wr et chedness, t he passi on, t he ki ndness, and t he gr eat goodness, and t he wort hi ness of God comi ng bef or e, sur el y he shal l er r and f ai l of hi s purpose. And yet , never t hel ess, i t behovet h a man or a woman t hat


f 75 24/11/2009 07:37


24/75

hat h l ong t i me been used i n t hese medi t at i ons, nevert hel ess t o l eave t hem, and put t hem and hol d t hem f ar down under t he cl oud of f or get t i ng, i f ever he shal l pi er ce t he cl oud of unknowi ng bet wi xt hi m and hi s God. Ther ef ore what t i me t hat t hou pur posest t hee t o t hi s wor k, and f eel est by gr ace t hat t hou ar t cal l ed of God, l i f t t hen up t hi ne hear t unt o God wi t h a meek st i r r i ng of l ove; and mean God t hat made t hee, and bought t hee, and t hat gr aci ousl y hat h cal l ed t hee t o t hy degr ee, and r ecei ve none ot her t hought of God. And yet not al l t hese, but i f t hou l i st ; f or i t suf f i cet h enough, a naked i nt ent di r ect unt o God wi t hout any ot her cause t han Hi msel f .

And i f t hee l i st have t hi s i nt ent l apped and f ol den i n one wor d, f or t hou shoul dest have bet t er hol d t her eupon, t ake t hee but a l i t t l e word of one syl l abl e: f or so i t i s bet t er t han of t wo, f or ever t he shor t er i t i s the bet t er i t accor det h wi t h t he wor k of t he Spi r i t . And such a wor d i s t hi s wor d GOD or t hi s wor d LOVE. Choose t hee whet her t hou wi l t , or anot her ; as t hee l i st , whi ch t hat t hee l i ket h best of one syl l abl e. And f ast en t hi s wor d t o t hi ne hear t , so t hat i t never go t hence f or t hi ng t hat bef al l et h.

Thi s wor d shal l be t hy shi el d and t hy spear, whet her t hou r i dest on peace or on war. Wi t h t hi s wor d, t hou shal t beat on t hi s cl oud and t hi s darkness above t hee. Wi t h t hi s word, t hou shal l smi t e down al l manner

of t hought under t he cl oud of f orget t i ng. I nsomuch, t hat i f any t hought press upon t hee t o ask t hee what t hou woul dest have, answer t hem wi t h no more words but wi t h t hi s one word. And i f he pr of f er t hee of hi s gr eat cl er gy t o expound t hee t hat word and t o t el l t hee t he condi t i ons of t hat word, say hi m: That t hou wi l t have i t al l whol e, and not br oken nor undone. And i f t hou wi l t hol d t hee f ast on t hi s pur pose, be t hou sur e, he wi l l no whi l e abi de. And why? For t hat t hou wi l t not l et hi m f eed hi m on such sweet medi t at i ons of God t ouched bef or e. __________________________________________________________________

HERE BEGI NNETH THE EI GHTH CHAPTER

A good decl ar i ng of cer t ai n doubt s t hat may f al l i n t hi s wor d t r eat ed by quest i on, i n dest r oyi ng of a man' s own cur i osi t y, of cunni ng, and of nat ur al wi t , and i n di st i ngui shi ng of t he degr ees and t he par t s of act i ve l i vi ng and cont empl at i ve.

BUT now t hou askest me, ?What i s he, t hi s t hat t hus pr esset h upon me i n t hi s wor k; and whet her i t i s a good t hi ng or an evi l ? And i f i t be an evi l t hi ng, t hen have I mar vel , ? t hou sayest , ?why t hat he wi l l i ncr ease a man' s devot i on so much. For somet i mes me t hi nk t hat i t i s a passi ng comf or t t o l i st en af t er hi s t al es. For he wi l l somet i me, me t hi nk, make me weep f ul l hear t i l y f or pi t y of t he Passi on of Chr i st , somet i me f or my wr et chedness , and f or many ot her r easons, t hat me

t hi nket h be f ul l hol y, and t hat done me much good. And t heref or e me t hi nket h t hat he shoul d on nowi se be evi l ; and i f he be good, and wi t h hi s sweet t al es dot h me so much good wi t hal , t hen I have great mar vel why t hat t hou bi ddest me put hi m down and away so f ar under t he cl oud of f or get t i ng??

Now surel y me t hi nket h t hat t hi s i s a wel l moved quest i on, and t her ef or e I t hi nk t o answer t her et o so f eebl y as I can. Fi r st when t hou askest me what i s he, t hi s t hat pr esset h so f ast upon t hee i n t hi s wor k, pr of f er i ng t o hel p t hee i n t hi s wor k; I say t hat i t i s a shar p and a cl ear behol di ng of t hy nat ur al wi t , pr i nt ed i n t hy r eason wi t hi n i n t hy soul . And wher e t hou askest me t her eof whet her i t be good or evi l , I say t hat i t behovet h al ways be good i n i t s nat ur e. For why, i t i s a beam of t he l i keness of God. But t he use t hereof may be bot h good and evi l . Good, when i t i s opened by gr ace f or t o see t hy wr et chedness, t he passi on, t he ki ndness, and t he wonderf ul works of God i n Hi s cr eat ur es bodi l y and ghost l y. And t hen i t i s no wonder t hough i t i ncr ease t hy devot i on f ul l much, as t hou sayest . But t hen i s t he use evi l , when i t i s swol l en wi t h pr i de and wi t h cur i osi t y of much cl er gy


f 75 24/11/2009 07:37


25/75

and l et t er l y cunni ng as i n cl er ks; and maket h t hem pr ess f or t o be hol den not meek schol ar s and mast er s of di vi ni t y or of devot i on, but pr oud schol ars of t he devi l and mast er s of vani t y and of f al sehood. And i n ot her men or women what so t hey be, r el i gi ous or s ecul ar s, t he use and t he wor ki ng of t hi s nat ur al wi t i s t hen evi l , when i t i s swol l en wi t h pr oud and cur i ous ski l l s of wor l dl y t hi ngs, and f l eshl y concei t s i n covet i ng of worl dl y wors hi ps and havi ng of r i ches and vai n pl esaunce and f l at t er i ngs of ot her s.

And wher e t hat t hou askest me, why t hat t hou shal t put i t down under t he c l oud of f orget t i ng, s i nce i t i s so, t hat i t i s good i n i t s nat ur e, and t her et o when i t i s wel l used i t dot h t hee so much good and i ncr easet h t hy devot i on so much. To t hi s I answer and s

anon. - the cloud of unknowing

Documents