Chapter III
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things are above reason. That certainly is above reason which no corporeal sense is able to reach nor any human reason to penetrate.
We call "above reason" what we truly believe exists although we are able neither to comprehend it by the intellect nor to prove it by a proof from experience. And indeed, there are many things among such divine things to which human reason easily gives assent and does not wish to contradict but receives as true and agrees to be certain although it is able neither to prove them by a proof from experience nor to comprehend them fully by the intellect. Therefore everything of that sort which transcends the smallness of our capacity by the greatness of its incomprehensibility ought rightly to be said to be above reason. Nevertheless in these things that our smallness is not able to comprehend, the angelic highness practices free flights of contemplation. Therefore so that we may be able in whatever kind of way to hammer out the form of angelic similitude in ourselves, it is necessary to suspend our soul with continual quickness in wonder at such things and to accustom the wings of our contemplation to sublime and angelic flights.
Chapter III That those things which are beyond reason can be distinguished by a twofold division, and what kind of things belong to which division
We are divinely commanded to make two cherubim. By this we are advised to seek two kinds of contemplation in the things that are above reason. And so let us direct our attention toward the things that are above reason, and we shall discover that they can be distinguished by a twofold division. For some of these things are above reason but not beyond reason; others, however, are both above reason and beyond reason. At the outset we wish to forewarn that in supreme and divine things when we assert that something goes beyond or is contrary to reason, we wish this to be understood with respect to human reason, not divine reason. For everything that is agreed to exist in that supreme and divine Being subsists in the supreme and unchangeable reason.
Nevertheless, we believe with certainty many things with respect to the divine nature con-
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cerning which, if we consult reason, all our reasoning resists and all human reason protests. For what human reason holds the Son to be coeternal with the Father and equal in all things to Him from whom
He has being, life and understanding? Therefore in these things that are above reason, many things like this can be discovered, which seem to be completely against reason if they are considered by human judgment. We say that those things are above reason which we suffice neither to prove by any proof from experience nor to investigate fully by any reasoning. However, those things seem to be beyond reason which customarily oppose examples and contradict arguments. In things above reason proofs from experience are lacking and arguments fail. But things beyond reason contradict both examples and arguments. The former we often prove by authority, confirm by arguments and establish by similitudes.
Nevertheless, we do not fully comprehend by our understanding any of these things that have been proved and established since, as has been said, we are not sufficiently able to prove them by any proof from experience or any clear example drawn from those things which we know by experience. However, the latter things are established now by miracles, now by authorities; at another time they are learned by showings. For infidels they have often been established by a multitude of miracles; for the faithful they are established daily by the authorities of the Scripture' yet to prophetic men they have often been made manifest by a great variety of divine showings. Nevertheless, these are of such a sort that unless faith mediates they cannot be proved at all to other persons even by those who have learned them through a showing. And so for attesting these things there is more need for miracles than examples, more authorities than arguments, more showing than reasoning.
However those loftier things are of such a sort that no human reason can suffice for investigating them unless it is aided by divine showings or authentic witnesses. But when it is supported by such assistance many reasons come together from all sides for the faithful mind and then many arguments come forth that aid it in its investigation, establish it in its discovery and defend the conclusion produced in its assertion. And so I think such things have rightly been said to be above reason, not however to go beyond reason. But these latter things are such that when they are proved and believed
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by miracles or authorities, if we consult human reason concerning these things and intend to give assent to its counsels, reason begins at once to weaken whatever in these things it earlier held certain by faith. And human reason does nothing at all in the investigation, discussion and assertion of these things unless it is supported with a mixture of faith.
Therefore, since we speak according to human understanding, those things which are of such a sort are said to be not only above reason but even beyond reason.
However, the former things are rightly ascribed to the fifth kind of contemplation; the latter things seem to pertain to the sixth kind of contemplation.
Chapter IV That those things pertaining to these kinds of contemplations are alien from all imagination I think that already in our exposition it should not be lacking why the angelic creature of this work ought to be golden.
If those things are declared golden which are considered in reason and are comprehended by reason, how much greater are those things which surpass reason? If things that exceed imagination are golden, how much greater are the things that exceed reason? In this twin speculation nothing from imagination, nothing from phantasy ought to suggest itself; for whatever manifestation this twin watchtower of the last work sets forth, it far exceeds every property of corporeal similitude. For if any corporeal phantasies are always accustomed to obscure rather than aid that fourth kind of contemplation, how much farther ought they to be from these more worthy and much more sublime things and how much more ought they not to appear with them? And so let imagination withdraw for a time; let it withdraw and completely vanish. There is nothing in which it is able to assist this work. For where reason fails, what can imagination do? What would imagination do there, where there is no changing and no shadow of vicissitude; where the part is not less than its whole, nor the whole is more universal than its individual parts; indeed, where the part is not lessening the whole, and the
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whole is not made up from parts, since that is simple which is set forth universally, and that is universal which is brought forth in the particular as it were; where the whole is single; where all is one and one is all? Certainly without doubt human reason fails in these things. And what can imagination do there? Without doubt in such a kind of manifestation imagination can hinder it and is completely unable to assist.
Chapter V What the supereminence of these last contemplations is How great the supereminence of these last speculations is can be gathered easily from this: that every consideration and examination carried out by these is continually engaged with supreme and divine things. Therefore let anyone who is able think how much human knowledge has ascended when it has merited to be raised up to these stages of contemplation. For that which is laid as a foundation for perfection in the first stages of contemplation is consummated in fullness in these last two stages. For in the first two stages we are instructed with regard to awareness of exterior and corporeal things. In the two middle stages of contemplation we are advanced with regard to knowledge of invisible things and spiritual creatures.
In the last two stages of contemplation we are raised up to the understanding of supercelestial and divine things. Therefore we should begin with the lowest and best known, in order to raise up the advancement of our knowledge little by little and to ascend by means of the awareness of exterior things to knowledge of invisible things. For when you have grasped knowledge of exterior things and have senses that have been exercised in teaching concerning them, you ought to ascend to higher things and obtain knowledge of spiritual creatures. But when you have been fully exercised in accordance with your ability in such a mode of knowing you still have something by which you may be able to ascend higher. Now those supreme and divine things still exist far above; strive as much as you are able and attempt to reach them. Surely if you have been raised up to the speculation of these things you will not be able to