CHAPTER LXXIII
How arduous and difficult it is to asquire the grace of
contemplation
But nevertheless we know (for we have learned this, as Scripture teaches):
"Because the hope that is delayed afflicts the soul" (Prov. 13:12). For
nothing so affects the soul in the same manner as impatient longing. What
is sought more beneficially than the sweetness of this vision? What is sensed
more pleasantly? What does the soul experience more joyfully? Rachel
knows this, for it is impossible for reason not to know this since every other
sweetness is bitter when compared to this pleasure. This is the reason
that she is able neither to relax her effort nor to temper her longing.
For this reason she has so much anxiety at giving birth and such immensity of
grief. And for what reason do you think there is such greatness of grief
except from endless effort and impatient longing? Daily it increases:
labor from desire, and grief from labor. It is increased continually:
longing from effort and effort from longing. Nevertheless, Rachel knows
that this matter is beyond her powers, and yet she is able to temper neither her
effort nor her longing. For indeed, the mind by its own activity can never
attain to such grace. This gift is from God; it is not a reward to man.
But without doubt no person receives such and so much grace without a mighty
effort and burning longing. Rachel knew this, and for that reason she
multiplies effort and more passionately inflames her desire with daily
increases. Indeed, in such anxiety of daily exertion, in such immensity of
grief Benjamin is born and Rachel dies, because when the human mind is carried
above itself it passes beyond all narrowness of human reasoning. All human
reason succumbs to that which the mind catches sight of from the light of
divinity when it has been raised above itself and snatched up in ecstasy.
For what is the death of Rachel, except the failure of reason?
CHAPTER
LXXIV
Concerning that kind of contemplation which is above reason
And so when Benjamin is born, Rachel dies, because the mind, having been
carried away to contemplation, experiences how great the failure of human reason
is. Did not Rachel die and did not the sense of all human reason fail in
the Apostle when he said: "Whether in the body or outside the body, I do not
know; God knows" (2 Cor. 12:2)? Therefore, let no person suppose that he
is able to penetrate to the splendor of that divine light by argumentation; let
no person believe that he is able to comprehend it by human reasoning. For
if it were possible to approach that divine light by some argument or other then
it would not be inaccessible. And thereupon the Apostle indeed boasts not
that he went to that but that without doubt he was snatched up: "I know," he
says, "a man, whether in the body or outside the body I do not know; God knows;
such a one was snatched up to the third heaven" (2 Cor. 12:2). ... Any soul is
truly raised up to any of these heavens when, as it abandons the lowest things
of earthly thoughts, it is transfixed in contemplation of these heavens. And so
knowledge of self pertains to the first heaven; contemplation of God pertains to
the third. And who do you think ascends to this third heaven, except he
who also descends--the Son of man who is in heaven? And so, if there are
those who ascend to the heavens and descend into the depths, nevertheless they
do not ascend except perhaps to the first and second for they are not able to
ascend to the third. Certainly men can be snatched up to this heaven, but
they are not at all able to ascend by themselves... Moreover, we can
conclude suitably enough from the death of his mother that we ought to
understand by Benjamin that kind of contemplation which is above reason.
