The on and seventy chapitre. That som may not come to fele the perfeccion of this werk bot in tyme of ravisching, and som mowe have it when thei wil, in the comoun state of mans soule.
Two Paths to Contemplation
The author introduces two kinds of contemplatives: those who reach the work only rarely through ravishing, and those who can enter it at will in the ordinary state of the soul, using Moses and Aaron as examples.
Some think this matter so hard and so terrifying that they say it can't be reached without a great deal of hard labor beforehand, nor conceived except rarely—and then only in a time of ravishing.1 And to these people I'll answer as feebly as I can, and say that it is all according to the ordinance and disposition of God, after the ability in soul of those to whom this grace of contemplation and of spiritual working is given. For there are some who cannot come to it without much and long spiritual exercise; and even then it will be only very seldom, and in a special calling of our Lord, that they feel the perfection of this work: which calling is called ravishing.2 And there are some who are so subtle in grace and in spirit, and so at home with God in this grace of contemplation, that they can have it whenever they will in the ordinary state of a person's soul: as in sitting, walking, standing, or kneeling.3 And yet in this time they have full command of all their faculties, bodily or spiritual, and can use them if they wish: not without some hindrance, but without great hindrance.4 We have an example of the first in Moses, and of the second in Aaron, the priest of the temple.
The Ark of the Covenant as a Figure
The grace of contemplation is likened to the Ark of the Covenant, which contained all the treasures of the temple, just as a little act of love contains all the virtues of the soul.
This grace of contemplation is represented by the Ark of the Covenant in the Old Law, and those who work in this grace are represented by those who were most involved with that ark, as the story bears witness. This grace and this work are well compared to that ark. For just as all the jewels and relics of the temple were contained in that ark, so in this little love put forth are contained all the virtues of the human soul, which is the spiritual temple of God.✦✦
Moses and Aaron: Labor and Readiness
Moses's long labor on the mountain to see the Ark represents those who reach contemplation only with great effort and rarely, while Aaron's ready access in the temple represents those who can enter the work at will through spiritual skill and grace.
Before Moses could come to see this ark and know how it should be made, he climbed with great and long labor to the top of the mountain, stayed there, and worked in a cloud for six days — waiting until the seventh day for our Lord to deign to show him how this ark was to be made. By Moses's long labor and his delayed showing are understood those who cannot come to the perfection of this spiritual work without long labor beforehand — and even then only very seldom, and when God will deign to show it.5 But what Moses could only see rarely—and even then, not without long, hard labor—Aaron had the power, by virtue of his office, to see in the temple behind the veil whenever he chose to enter. And by this Aaron, we understand all those I mentioned earlier who, through their spiritual skills and the help of grace, can make the perfection of this work their own as often as they like.6
Read the original Middle English
Somme think this mater so harde and so feerdful that thei sey it may not be comen to withouten moche stronge travayle comyng before, ne conceived bot seeldom, and that in the tyme of ravisching. And to thees men wol I answere as febely as I kan, and sey that it is alle at the ordynaunce and the disposicion of God, after theire abilnes in soule that this grace of contemplacion and of goostly worching is goven to.
For som ther ben that withouyn moche and longe goostly excersise mowe not com therto; and yit it schal be bot ful seeldom, and in special callyng of oure Lorde, that thei schul fele the perfeccion of this werk: the whiche callyng is clepid ravisching. And som ther ben that ben so sotyl in grace and in spirit, and so homely with God in this grace of contemplacion, that thei mowe have it when thei wolen in the comoun state of mans soule: as in sittyng, goyng, stondyng, or knelyng. And yit in this tyme thei have fulle deliberacion of alle theire wittis, bodely or goostly, and mowe use hem yif hem list: not withouten som lettyng, bot withouten gret lettyng. Ensaumple of the first we have by Moises, and of this other by Aaron, the preest of the temple.
For whi this grace of contemplacion is figurid by the Arke of the Testament in the Olde Lawe, and the worchers in this grace ben figurid by hem that most medelid hem aboute this arke, as the story wol witnes. And weel is this grace and this werk licnid to that arke. For right as in that arke were contenid alle the juelles and the relikis of the temple, right so in this lityl love put ben contenid alle the vertewes of mans soule, the whiche is the goostly temple of God.
Moyses, er he might come to se this arke, and for to wite how it schuld be maad, with grete longe travayle he clombe up to the top of the mounteyne and wonid there and wrought in a cloude six daies: abidyng unto the seventh day, that oure Lorde wolde vouchesaaf for to schewe unto hym the maner of this arke-makyng. By Moises longe travaile and his late schewyng ben understonden thoo that mowe not come to the perfeccion of this goostly werk withouten longe travayle comyng before, and yit bot ful seeldom, and when God wil vouchesaaf to schewe it.
Bot that that Moises might not come to se bot seeldom, and that not withoutyn grete longe travayle, Aaron had in his power, bicause of his office, for to se it in the temple withinne the veyle as ofte as him likid for to entre. And bi this Aaron ben understonden alle thoo the whiche I spak of aboven, the whiche by theire goostly sleightes, with help of grace, mowen propre unto hem the perfeccion of this werk as oft as hem likith.
Scripture echoes
- ↩Heb.9.4 — having a golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden jar holding the manna and Aaron's rod that budded and the tablets of the covenant
- ↩1Cor.3.16-1Cor.3.17 — Do you not know that you are God's temple and that God's Spirit dwells in you? 1Cor.3.17 — If anyone destroys the temple of God, God will destroy that person. For the temple of God is holy, and you are that temple.
Notes
- 1 ↩"Ravishing" is the Cloud's technical term for ecstatic rapture—being caught up beyond the common working of the faculties; the next section names it as a special calling of the Lord.
- 2 ↩ravisching: technical ME term for mystical rapture/ecstasy under a special divine calling, not ordinary emotional transport.
- 3 ↩homely with God: ME sense of familiar intimacy; rendered as at home with God.
- 4 ↩fulle deliberacion of alle theire wittis: free, conscious command of the faculties (not careful pondering); lettyng = hindrance/impediment.
- 5 ↩'late schewyng' rendered as 'delayed showing': the revelation granted only after long waiting, not a deficient or belated teaching.
- 6 ↩ME sleightes means craft/skill/artfulness, not deceit; rendered as spiritual skills.
The Cloud of Unknowing companion
A daily portion of stillness
Chosen Portion delivers one short contemplative reading and a guided moment of silence each day — the ascent, one step at a time.
Chosen Portion is the paced doorway into this collection: it portions the dense mystical treatises into one daily reading plus guided silence, exactly as the 14-day plan teaches.
- Daily bite-sized excerpts from the contemplative classics, never a wall of text
- A built-in timed stillness practice that grows from 2 minutes to 10
- Gentle progression through the tradition — the app remembers where you are on the ascent