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Chapter 56MedVC.1.56

De quatuor impedimentis contemplationis

The Four Hindrances to Contemplation

The reader is invited to consider what hinders contemplation, and Bernard's teaching on four obstacles is introduced with the image of the King leading the soul into his chamber.

Now then, let's consider what things hinder contemplation. There are, however, four hindrances to it, about which Bernard speaks in this way: "In this secret place of contemplation, and in this sanctuary of God, if it should happen that any one of us is at some hour caught up and hidden away in such a way that the King either scarcely calls him back, or disturbs him — whether it's a failing sense, or a gnawing worry, or a biting guilt, or certainly those things that are harder to remove: the rush of bodily images and phantasms — then when he returns to himself he'll be able to boast and say: The King has led me into his chamber.✦ Thus far Bernard. The first hindrance, then, he says is a failing sense — that is, of the body. For the soul is so deeply affected by the body that when it suffers a notable deficiency in some part of itself, or in the senses, it does not delight in contemplation. At a time of illness, then, there's no room for contemplation, unless the Lord should grant it by special grace.

Bodily Frailty and the Assumption

The first hindrance is bodily infirmity, which prevents contemplation unless grace intervenes, followed by a brief editorial note on the Assumption.

Something similar happens when… On the Assumption.

Hunger, Thirst, and Worldly Anxieties

Severe bodily needs such as hunger, thirst, and cold are identified as the second class of hindrance, along with the anxiety of worldly occupations.

Virg. , post med. — severe hunger, or thirst, or the cold sets in, or some other bodily hindrance. The second hindrance he says is the pricking care — that is, the anxiety of worries and occupations — and this can be sufficiently clear from the authorities placed just above. Bernard himself also, speaking at greater length about the hindrances to contemplation, says among other things that just as dust thrown into the bodily eye hinders sight, so the care of earthly acts confuses the eye of understanding and shuts it out from the contemplation of the true light.

Sin as the Biting Guilt

The third hindrance is sin itself, whether presently in the soul or recalled to memory, which darkens and clouds the inner eye.

The third hindrance he says is biting guilt — that is, sin. And this can happen in two ways: first, when sin is present in the soul; second, when it was and has been destroyed through contrition and confession, but is recalled to memory. Either way hinders contemplation, as he reports in the same sermon, saying among other things that just as darkness hinders bodily sight, so sin, when it is in the soul, hinders it, because it is dark; but for contemplating, purity and beauty of soul are required — and so then there is no room for contemplation.1 Similarly, just as blood, or thickened fluid flowing into the eye, hinders sight, so when sin returns to memory, it flows into the soul and hinders its sight.2

Turning the Mind from Sin to God's Law

The reader is cautioned not to dwell on particular sins during contemplation but to meditate on God's law, beholding the Bridegroom's glory with unveiled face.

And so during contemplation you must be careful not to dwell on your sins. Of course, at every moment we ought to think of ourselves as sinners; but especially during contemplation we should not turn our attention back to any particular sin or sins.3 Bernard says the same thing on this point: We also have Mary as one who contemplates — among those who, through a longer period of time, with the grace of God working alongside them, will be able to advance toward something better and more joyful. Since, when they presume upon God's indulgence, they are not so much troubled about dwelling within themselves on the sad image of their sins, as they are certain to meditate on the law of God day and night, and to delight in it without ever being satisfied.✦4 With face unveiled, beholding the glory of the Bridegroom with ineffable joy, they are transformed into that same image, from clarity to clarity, as if by the Spirit of the Lord.✦56 Thus far Bernard.

Phantasms of Bodily Images and the Need for Solitude

The fourth and most difficult hindrance is the rush of bodily images and phantasms, which makes solitude essential and requires the soul to flee.

The fourth impediment, he says, is the phantasms of bodily images — and this is more difficult than the others already mentioned, which is why solitude is so strongly recommended in this state.7 For it is necessary to take flight.8 Its storehouses.9

Guarding the Senses and Withdrawing from the World

The contemplative must become mute, deaf, and blind to sensory images, avoiding worldly conversation and even necessary tasks that leave phantasms in the soul.

You must be mute, deaf, and blind — so that seeing, you do not see; hearing, you do not understand; and you take no delight in speaking. That is, you must be so withdrawn from these passing things and so united to God that in hearing, seeing, and speaking, you do not diminish your progress, but flee from them as much as you can. And if necessity ever compels you to such a task, do not carry back with you the images that enter our soul through these windows. Therefore the contemplative ought not, as the active person does, to observe the ways of others, lest they carry back images from there. All the more, then, should you cease from conversation with worldly people, however closely connected they may be — as I have warned you many times. If obedience, necessity, compliance, or the need for refreshment ever impels you to some task of work or labor, do it faithfully. But do not cling to it with your will or with delight, so that you do not carry images back from there — lest afterward, when you are free for God, you be hindered. On this subject Bernard says: "Some work must be done with the hands, as is commonly required — not so much to detain the mind by delight for an hour, as to preserve and nourish the delight found in spiritual pursuits. In these the mind may be relaxed for an hour but not dissolved, so that it can easily free itself, as soon as it is seen that a return to itself is needed — without the resistance of a clinging will, without the contamination of contracted dejection or the memory of what was imagined." For not for the woman was the man created, but the woman for the man.✦ Spiritual exercises are not for the sake of bodily ones, but bodily exercises for the sake of spiritual ones.

The Tension Between Bodily Labor and Spiritual Focus

Bodily labor helps spiritual study when ordered rightly, but heavy physical work can drain the spirit, though fatigue can also deepen devotion.

For this reason, just as a helper was given to the man who was created — a helper like himself, drawn from the very substance of humanity — so too, although bodily things are necessary as a help to spiritual study, they do not always seem equally suited to that purpose by likeness and affinity, as for example to meditate on what is written, or to write what is read.✦ Yet subdivided exercises so often drain the spirit as well, since with heavier physical labor in rural work there comes great weariness of the body, even to the point of breaking down — or humbling — the heart. For the pressure of its own fatigue often squeezes out a more intense feeling of devotion; and a more serious yet prudent mind prepares itself for every labor, and is not dissolved by it but through it is gathered back into itself — the kind of mind that always kept before its eyes not so much what it is doing, but what it intends by doing, attending to the purpose of all fulfillment. "Thus far, 9. Guill. , from St. Theocl. , " the same. , on Bernard.

Watchfulness and the Harm of Curiosity

The reader must guard against absorption in manual labor and anxious worry, since entangled curiosity harms the soul while blessed poverty keeps it pure for God.

You see how carefully you must guard against letting your mind become absorbed in manual labor. For I have known in this matter how great an impediment to contemplation you incur through anxious worry. And let what has been said about these impediments to contemplation suffice. From these things it becomes clear how harmful entangled curiosity is—it strikes the whole soul and makes it restless and impure; and consequently how harmful is the desire for and gathering of things; and by the same measure how most precious is blessed poverty, which presents the soul unencumbered and pure to God continually.10 Don't be troubled, however, as I said above, by the fact that the contemplative person does not focus on neighbors; for he focuses on God, and in love of God he surpasses the active person; but the active person surpasses the contemplative in love of neighbor. About which Bernard says: 'I say, through the grace of God which is in us, that we have both fig trees and vineyards: fig trees, in fact, are those who are gentler in their manners; vineyards, truly, are those who are more fervent in spirit.'✦11

Fig Trees and Vineyards in Community

Bernard's metaphor of fig trees and vineyards distinguishes the gentle community members from the zealous who are consumed with divine zeal.

Everyone who conducts himself among us in a communal and sociable way, and not only lives among the brothers without complaint but also with great gentleness makes himself available to all in every duty of love—why wouldn't I say most fittingly that he plays the role of the fig tree?12 And further below: 'Now those who are vineyards—stricter toward us than they are gentle—show themselves acting in a vehement spirit, zealous for discipline, rebuking most sharply and adapting to themselves most fittingly that voice: "Those who hate you, Lord—"'1314 "I hated, and I was wasting away over your enemies." "Woe — the zeal of your house has consumed me."✦ And to my mind, those in the love of neighbor — and these in the love of God — seem to excel. "Thus far Bernard."

Contemplatives Excel in Divine Love

Contemplatives are preferred in the love of God, yet they do not omit charity toward neighbor but intend principally to God.

You see that contemplatives — to whom it especially belongs to be zealous for God — are preferred to active persons in the love of God. Understand this, however, discreetly: the contemplative never omits charity toward neighbor, but intends principally to God and secondarily to neighbor — although this very thing may seem to receive a certain neglect. For it belongs to the beginner and novice contemplative — as strictly as one can — to devote oneself to God alone, and to remain in solitude of mind and even of body, if one can, so that one may seem to neglect even the zeal for God, and oneself, and one's neighbor, or the zeal for neighbor, since the very nature of solitude demands this. .

Editorial and Manuscript Notes

A collection of unresolved manuscript abbreviations, citation markers, and editorial sigla.

,scrm, LS,i). 0. — ibid. ,u. 10. — Vat. and Ven. iuliaerenlis.

The Contemplative Drawn Back by Charity

Even the good servant is often snatched away from contemplation, especially when visited by the Bridegroom, and the perfected contemplative is zealous for God and neighbor alike.

A servant, however good— is often snatched away. —from Him. —though you would have wished otherwise. And especially when the soul is delighted by the bridegroom's visitation and frequent presence; for otherwise it could easily be uprooted. But when one is already perfected and exalted through long practice of contemplation, then one is zealous strongly for God and for the salvation of the soul, as you had above from Bernard's eighteenth sermon on the Song of Songs in this treatise — namely, how the contemplative life precedes the second part, the active life. But when necessity presses, any contemplative person, however much a beginner, interrupts his leisure for the love of neighbor. Whence the same Bernard says: "Who would doubt that a man at prayer is speaking to God?

The Tumults of Worldly Affairs

Devout rest is repeatedly shattered by worldly tumults, good conscience set aside for labor, and even the Mass omitted for the sake of earthly management.

Yet how often are we led away from there — and torn away — by love's command, on account of those who need our work or our words! How often is that devout rest — the stillness of a pious life — shattered by the tumults of worldly affairs! How often is a good conscience set aside — the book laid down — so that one may sweat at the work of one's hands! How often, for the sake of managing earthly matters, do we most justly refrain even from celebrating the solemn rites of the Mass — for the very people those rites are meant to serve! This is a topsy-turvy order of things — but necessity knows no law. So far, Bernard.

Read the original Latin

Nunc utique videamus, quce impediunt contemplationera. Sunt autem impedimenta ejus quatuor, de quibus sic dicit Bernardus *: " In hoc arcanum contemplationis, et in hoc sanctuarium Dei, si quem forte nostrum aliqua hora sic rapi, et sic abscondi contigerit, ut vel minime advocet, aut perturbet, vel sensus egens, vel cura pungens, vel culpa mordens, vel certe ea, quoe difficilius amoventur, irruentia imaginum corporearum phantasmata: poterit quidem hic, cum ad nos redierit, gloriari et dicere -: Introduxit me Rex in cubiculum suum. " Hucusque Bernardus. Primum igitur impedimcntum dicit, quod est sensus egens, scilicet corporis. In tantum enim anima ad corpus afficltur, quod ea in aliqua sui parle, vel sensu defectum notabilem patiente, contemplari non delectat. Tempore igitur infirmitatis non est locus contemplationis, nisi Dominus faceret de gratia speciali. Simile contingit, cum j, 3. de Assumpt.

Virg. , post med. — valida fames, vel sitis, vel frigus imminet, vel aliud corporis impedimcntum. Secundum impedimentum dicit, quod est cura pungens, id est, sollicitudo curarum et occupationum; et hoc satis potest esse clarum per auctoritates supra proximo positas. Idem etiam Bernardus prolixioribus verbis narrans impedimenta contemplationis, inter alia dicit ^ quod sicut pulvis injectus in oculum corporalem impedit visum, sic cura terrenorum actuum oculum intelligentiae confundit, atque a contemplatione veri luminis excludit. Tertium impedimentura dicit, quod est culpa mordens, id est, peccatum. Et hoc duobus modis potest contingere: primo cum peccatum est in anima; secundo cum fuit, et deletum estper contritionem et confessionem, sed in memoriam revocatur: utrumque enim impedit contemplationera, ut in eodem sermone refert, sic inter alia dicens, quod sicut tenebrae impediunt visura corporalem, sic peccatum, cum est in anima, impedit ipsam, quia tenebrosa est; sed ad conteraplandum requiritur puritas et pulchritudo animee: sic tunc non est locus contemplationi. Simillter sicut sanguis, vel humor concretus, ftuens in ociilura, impedit visum, sic peccatum cum redit in memoriara, influit in animam, et impedit visum ejus.

Et propterea cavere debes, tempore contemplationis, cogitare super peccatis. Omni quidem tempore nos debemus peccatores reputare; sed signauter non debemus cogitationem nostram reflectere super aliquo vel aliquibus peccatis, tempore quo volumus contemplari. Et de hoc idem Bernardus sic dicit*: " Habemus quoque Mariam contemplantem in iUis, qui progressu longioris temporis, cooperante gratia Dei, in aliquid melius et laetius proficere poterunt, quando jara de indulgentia praesumentes, non tam versare intra se solliciti sunt tristem imaginem peccatorum, quam certe in lege Dei meditari die ac nocte, et insatiabiliter delectari. Interdura etiara revelata facie gloriam sponsi cum ineffabili gaudio speculantes, in eamdem iraaginera transformantur, et de claritate in claritatem tanquam a Domini spiritu. " Hucusque Bernardus. Quartum impedimentum dicit, quod sunt phantasmata corporearum imaginum: et hoc est ditficilius aliis supradictis, et propterea commendatur in tantum in hoc statu sohtudo. Oportet enim conVoli. cellaria sua.

templantem esse mutum, et surdum^ et cfecum: ut videns non videat, audiens non intelligat, nec loqui delectetur, hoc est, ut ita sit abstractus ab his transitoriis, et ita Deo conjunctus, quod in audiendo, videndo, loquendo, non minuat cursum suum, sed fugiat quantum potest. Et si quando necessitas ad id non secum reportet imagines, quae per has fenestras intrant ad animam nostram. Unde non debet contemplativus, sicut activus observare mores aUorum, ne inde phantasmata reportet. Multo ergo magis tu debes a saecularium collocutione cessare, quantumcumqueconjuncti sint, utinde te pluries monui. Si quando etiam obedientia, vel necessitas, vel obsequium, vel recreatio ad aliquid laborandum vel operandum te impellit, fideUter facias; sed non sic adhaereas voluntate, vel delectatione, ut inde reportes imagines, ne postea Deo vacans, impediaris. De quo sic ait Bernardus ': " Aliquid operandum est de manibus, quod injungi solet, non tam quod animum delectando detineat ad horam, quam quod spiritualibus studiis delectationem conservet, et nutriat: in quo remittatur ad horam animus, non resolvatur: unde se facile, mox ut ad seipsum redeundum visum fuerit, expediat absque controversia inhibentis voluntatis, absque contagione contractse deiectationis, vel memoriee imaginantis. Non enim ^ vir propter mulierem, sed muher propter virum. Non spiritualia exercitia propter corporaha, sed corporalia propter spiritualia.

Propterea sicut viro creato collatum, vel comparatum est ei adjutorium simile sibi ex ipsa hominis substanlia; sic cum in adjutorium spiritualis studii necessaria sint corporalia, non tamen in hoc seraper aeque convenire videntur similitudine et afiinitate, sicut meditari quod scribatur, vel scribere quod legatur. Subdivalia tamen exercitia sic sEepe etiam spiritum exhauriunt, ut cum graviori ruralium operum exercitio sit magna contritio corporis usque ad contritionem, vel humiliationem cordis. FatigaUonis enim suae pressuraexprimunt saepe vehementioris affectum devotionis^ Seriustamenanimus et prudens ad omnem se comparat laborem, nec in eo dissolvitur, sed per eum magis in seipsum colligitur, qui semper prae ocuUs habuit, non tam quod agit, sed quod agendo intendit, omnis consummaUonis attendens Unem. " Hucusque 9. Guill. , a S. Theocl. , " Id. , supcr Bernardus ^.

Vides quam vigilanter cavere oportet, ne in manualibus laboribus animum occupes. Novi enim in hoc quantum impedimentum contemplaUonis incurres propter curam sollicitudinum. Et hasc de impedimenUs contemplationis dicta sufQciant. Ex quibus manifeste apparere potest quam sit nociva intricata curiositas, quae totam aniraam inUcit, et facit inquietam et impuram; quara eUam nociva sit cupiditas, et congregatio rerum, et per consequens quam sit pretiosissima benedicta paupertas, quae animam expeditam, et puram Deo continue repraesentat. Non autem te moveat, ut supra dixi, quod contemplativus proximis non intendit; nam intendit Deo, et in ejus dilecUone activum excedit; sed acUvus excedit contemplaUvum in dilectione proximi. De quo dicit Bernardus <*: " Dico autem per graUam Dei, quae in nobis est, et ficus nos haberCj et vineas: ficus quidem, qui suaviores in moribus sunt; vineas vero, qui spiritu fervenUores. Omnis qui se inter nos communiter socialiterque habet, et non solum sine querela conversatur inter fratres, sed etiam cum multa suavitate fruendum se omnibus praebet in omni officio charitaUs, quidni illum vicem agere ficus convenientissime dicam? " Et infra°: " Jam qui vineae sunt, severiores nobis, quam suaviores se exhibent, in spiritu vehementi agentes, zelantes pro disciplina, viUa acerrime corripientes, et aptantes sibi convenientissime vocem illam *: Nonne qui oderunt te, Domine.

oderam, et super inimicos tuos tabescebam? Uem '^: Zelus Domus tuce comedit me. Et mihi quidem illi in dilectione proximi; isti in dilecUone Dei eminere videntur. " Hucusqae Bernardus. Vides quoniam contemplativi, ad quos maxime spectat zelare pro Deo, praeferuntur activis in dUecUone Dei. Hoc taraen discrete intellige, quia nunquam contemplaUvus proximi charitatem omittit; sed principaUus intendit Deo, et secundario proximo, quamvis hoc ipsum deterrainationem recipiat. Nam rudis et incipientis contemplanUs est omnino, quam stricUus potest, soli Deo vacare, et in solitudine mentis, et etiam corporis, si potest, manere, ut eUam zelum Dei, et seipsum, et proximum vel zelo Dei negUgere videatur, cum ipsa solitudinis natura id requirat, C"".' .

,scrm, LS,i). 0. — ^ ibid. ,u. 10. — Vat. et Ven. iuliaerenlis.

Servns tameu bonus. oUura saepe. — eum. — optautes. et inaxime quando sponsi visitatione et frequenlia jucundatur; alias enim de facili posset eradicari. Cum vero jam perfectus et sublimatus est per loagum contemplationis exercitium, lunc pro Deo fortiter zelat, et pro animaesalute, ut habuisti supra ^, ex sermone Bcrnardi xviii super Cantica in hoc tractatu, scilicet quomodo contemplativa praecedit secundam partem activee. Cum vero necessitas imminet, quilibet contemplativus, quomodocumque incipiens, pro charitate proximi otium intermittit. Unde idem Bernardus sic dicit *: " Orantem denique hominem Deo loqui quis dubitet?

Quoties tamen inde, charitate jubente, abducimur et avellimur, propter eos quinostraindigentopera vel loquela! Quoties pie negotiorum tumultibus pia quies! Quoties bona conscientia ponitur codex, ut operi manuum insudetur! Quoties, pro administrandis terrenis, justissime ipsis supersedemus celebrandis missarum solemniis! Ordo praeposterus; sed necessitas non habet legem. " Hucusque Bernardus

Scripture echoes

  1. ↩Song.2.4 — He brought me to the house of wine, and his banner over me is love.
  2. ↩Ps.1.2 — But his delight is in the law of the LORD, and on his law he meditates day and night.
  3. ↩2Cor.3.18 — And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
  4. ↩1Cor.11.9 — and for man was not created for woman, but woman for man
  5. ↩Gen.2.18 — Then the LORD God said, 'It is not good for the man to be alone; I will make a helper suitable for him.'
  6. ↩Judg.9.10-Judg.9.13;Joel.1.7 — And the trees said to the fig tree, "Come, you reign over us." Judg.9.11 — But the fig tree said to them, "Shall I give up my sweetness and my good fruit, and go to wave over the trees?" Judg.9.12 — Then the trees said to the vine, "Come, you reign over us." Judg.9.13 — And the vine said to them, 'Shall I forsake my wine that cheers God and men, and go to wave over the trees?' Joel.1.7 — He has laid my vine to waste and my fig tree to splinters; he has stripped it bare and cast it away; its branches have turned white.
  7. ↩Ps.68.10 — A rain of generosity you will shower down, O God; your inheritance, though it had grown weary, you have restored.

Notes

  1. 1 ↩Normalized text corrects multiple scribal errors: 'estper' → 'est per', 'contemplationera' → 'contemplationem', 'conteraplandum' → 'contemplandum', 'animee' → 'animae'. Translation follows corrected normalized reading per source_issue_policy.
  2. 2 ↩Normalized text corrects multiple scribal errors: 'simillter' → 'similiter', 'ftuens' → 'fluens', 'ociilura' → 'oculum', 'memoriara' → 'memoriam'. Translation follows corrected normalized reading per source_issue_policy.
  3. 3 ↩The form signauter is uncertain (possibly sigillatim or specialiter); rendered as 'especially' based on the most plausible intended sense.
  4. 4 ↩The form iUis is uncertain (possibly iis/illis); rendered as 'among those' based on context. The form jara is uncertain and possibly corrupt; the clause 'quando jara de indulgentia praesumentes' is rendered as 'when they presume upon God's indulgence' as the most plausible reading.
  5. 5 ↩The forms Interdura and etiara are uncertain and possibly corrupt; they are omitted from the translation as their intended sense cannot be reliably determined. The form iraaginera is uncertain (possibly imaginem); rendered as 'image' based on context.
  6. 6 ↩The phrase 'revelata facie gloriam … speculantes … de claritate in claritatem … a Domini spiritu' strongly echoes 2 Corinthians 3:18 ('revelata facie gloriam Domini speculantes … de gloriam in gloriam … a Domini spiritu'). The substitution of 'claritate' for 'gloria' and 'sponsi' for 'Domini' may reflect a deliberate mystical adaptation.
  7. 7 ↩The form ditficilius is likely difficilius ('more difficult'); the form sohtudo is likely solitudo ('solitude'). Both rendered according to the most plausible intended readings.
  8. 8 ↩The form conVoli is uncertain; possibly a corruption of convolare ('to fly together/to take flight') or related to con volui. Rendered as 'take flight' based on the most plausible devotional sense in context — the need to flee from phantasms through solitude.
  9. 9 ↩The form cellaria is uncertain. If it is the nominative/accusative plural of cellarium ('storehouse, cellar'), the phrase 'cellaria sua' would mean 'its storehouses' or 'its cellars.' The sense in context is unclear — it may refer metaphorically to the inner chambers of the soul, or it may be a fragment from a different passage.
  10. 10 ↩aniraam read as animam (soul); inUcit read as incit (strikes/stirs up); quara read as quare or quam (how/how much); eUam read as etiam (also). The sentence contrasts the vice of curiositas and cupiditas with the virtue of paupertas, building a cumulative argument through parallel quam…quam…quam clauses.
  11. 11 ↩graUam read as gratiam (grace); haberCj read as habeo/habemus (have). The fig tree and vineyard imagery is drawn from Bernard, applied to two temperaments within religious life.
  12. 12 ↩charitaUs read as caritatis (of love/charity). The fig tree metaphor from Bernard is applied to the gentle, sociable religious.
  13. 13 ↩The quoted fragment 'Nonne qui oderunt te, Domine' is a partial quotation of Psalm 138:21 (Vulgate) / Psalm 139:21 (Hebrew). Final resolution deferred to tx-08 Moses stage.
  14. 14 ↩viUa read as vivide or vehementer (sharply/vehemently); the form is uncertain.

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