Chapter III
RICHARD OF ST. VICTOR
Moreover, what does that exhibition from the Lord mean except the infused illumination of inner aspiration? To catch sight of the land of promise on account of a divine demonstration is to come to know the fullness of future retribution from the showing of a divine representation and to pursue contemplation of this sort.
It seems to be by human activity that Moses ascends the mountain; by divine grace that the Lord shows him the land of promise. From the foregoing, this witness of Scripture gives evidence that it refers to the second stage of which we have spoken. However, since it is read that when Moses ascended the mountain he approached the Lord in the middle of a cloud, we can gather sufficiently from what has been said above how this can refer to the third stage or mode of contemplating. For what does it mean to go into a cloud on the occasion of the divine calling except to go into ecstasy of mind and to be darkened in the mind concerning the memory of nearby things by a cloud of forgetting, as it were?
It concerns the same mode of contemplating that a luminous cloud overshadowed the disciples of Christ. One and the same cloud both overshadowed by shining and illumined by overshadowing, since it both illumined with respect to divine things and overclouded with respect to human things. And so every contemplation is accustomed to happen by these three modes: by enlarging of the mind, by raising up of the mind, by alienation of the mind—"Raise your eyes round about and see" (Gen.
13:14): Behold, this concerns that kind of contemplation which comes by enlarging of the mind. "Who are those who fly like clouds?" (Isa. 60:8): Behold this concerns raising up of the mind.
"I said in my ecstasy, every man is a liar"
(Ps.
115:11): Behold this concerns alienation of the mind.
Chapter III Concerning enlarging of the mind, by what modes it is accustomed to increase That mode of contemplation which takes place by enlarging of the mind is accustomed to increase according to three stages: by art, by exercise, and by attention. We truly acquire for ourselves an art
THE MYSTICAL ARK
for something when we learn by accurate instruction or from wise investigation how something ought to be done. Exercise is when we put into use what we have received by means of the art and make ourselves ready and prepared for carrying out such a function.
Attention is when we pursue with zeal what we have accomplished with the greatest care. And so, it is first necessary to acquire the art of any discipline; second, to put it to use; third, to pursue with the greatest liveliness that for which we have been trained and exercised. And so, by these three stages, as it has been said, the inner recess of the mind is enlarged and made more capable for any learning and skill. Certainly, the more fully, the more firmly something is learned, the more richly the mind will be enlarged for holding larger and deeper things. But nevertheless, it seems evident that whatever skill has been obtained by instruction is strengthened, enlarged and perfected by use and exercise. Again:
What does it mean that in one and the same effort in which we are instructed and are exercised we see now more subtly, now more clearly, unless it means that enlargement and sharp-sightedness of the mind increase according to the mode of attention? Therefore, the first stage is instruction in the art itself; the second, frequent exercise of the same; the third, careful and zealous exertion in the exercise itself. And so the human mind is reminded of the first stage of its enlarging, when it is said to it by the Prophet: "Set up a watchtower for yourself; lay out bitternesses for yourself; direct your heart in the straight way in which you have walked"
(Jer.
31:21). You hear concerning the second, when you read:
"I will stand upon my lookout; I will fix my position upon the fortification, and I will contemplate what is said to me" (Hab.
2:1). This concerns the third: " Go across to the islands of Gethim and see; and send into Cedar, and consider vigorously"
(Jer.
2:10). What does it mean to stand upon a watchtower, except to acquire knowledge of contemplating? For we raise up a watchtower for this: in order that we may be able to see for a long distance from it and to enlarge our vision in all directions. And so in these words is rightly indicated that enlarging of the mind in which a watchtower of contemplation is raised up and knowledge of such an effort is acquired. However, what does it mean to stand upon a lookout and to fix a position, except to strengthen by use the knowledge of spec-