Which describes in a general way how no creature and no knowledge that can be comprehended by the understanding can serve as a proximate means of Divine union with God.

BEFORE we treat of the proper and fitting means of union with God, which is faith, it behoves us to prove how no thing, created or imagined, can serve the understanding as a proper means of union with God; and how all that the understanding can attain serves it rather as an impediment than as such a means, if it should desire to cling to it. And now, in this chapter, we shall prove this in a general way, and afterwards we shall begin to speak in detail, treating in turn of all kinds of knowledge that the understanding may receive from any sense, whether inward or outward, and of the inconveniences and evils that may result from all these kinds of inward and outward knowledge, when it clings not, as it progresses, to the proper means, which is faith.

2. It must be understood, then, that, according to a rule of philosophy, all means must be proportioned to the end; that is to say, they must have some connection and resemblance with the end, such as is enough and sufficient for the desired end to be attained through them. I take an example. A man desires to reach a city; he has of necessity to travel by the road, which is the means that brings him to this same city and connects[256] him with it. Another example. Fire is to be combined and united with wood; it is necessary that heat, which is the means, shall first prepare the wood, by conveying to it so many degrees of warmth that it will have great resemblance and proportion to fire. Now if one would prepare the wood by any other than the proper means -- namely, with heat -- as, for example, with air or water or earth, it would be impossible for the wood to be united with the fire, just as it would be to reach the city without going by the road that leads to it. Wherefore, in order that the understanding may be united with God in this life, so far as is possible, it must of necessity employ that means that unites it with Him and that bears the greatest resemblance to Him.

3. Here it must be pointed out that, among all the creatures, the highest or the lowest, there is none that comes near to God or bears any resemblance to His Being. For, although it is true that all creatures have, as theologians say, a certain relation to God, and bear a Divine impress (some more and others less, according to the greater or lesser excellence of their nature), yet there is no essential resemblance or connection between them and God -- on the contrary, the distance between their being and His Divine Being is infinite. Wherefore it is impossible for the understanding to attain to God by means of the creatures, whether these be celestial or earthly, inasmuch as there is no proportion or resemblance between them. Wherefore, when David speaks of the heavenly creatures, he says: 'There is none among the gods like unto Thee, O Lord';[257] meaning by the gods the angels and holy souls. And elsewhere: 'O God, Thy way is in the holy place. What God is there so great as our God?'[258] As though he were to say: The way of approach to Thee, O God, is a holy way -- that is, the purity of faith. For what God can there be so great? That is to say: What angel will there be so exalted in his being, and what saint so exalted in glory, as to be a proportionate and sufficient road by which a man may come to Thee? And the same David, speaking likewise of earthly and heavenly things both together, says: 'The Lord is high and looketh on lowly things, and the high things He knoweth afar off'[259] As though he had said: Lofty in His own Being, He sees that the being of things here below is very low in comparison with His lofty Being; and the lofty things, which are the celestial creatures, He sees and knows to be very far from His Being. All the creatures, then, cannot serve as a proportionate means to the understanding whereby it may reach God.

4. Just so all that the imagination can imagine and the understanding can receive and understand in this life is not, nor can it be, a proximate means of union with God. For, if we speak of natural things, since understanding can understand naught save that which is contained within, and comes under the category of, forms and imaginings of things that are received through the bodily senses, the which things, we have said, cannot serve as means, it can make no use of natural intelligence. And, if we speak of the supernatural (in so far as is possible in this life of our ordinary faculties), the understanding in its bodily prison has no preparation or capacity for receiving the clear knowledge of God; for such knowledge belongs not to this state, and we must either die or remain without receiving it. Wherefore Moses, when he entreated God for this clear knowledge, was told by God that he would be unable to see Him, in these words: 'No man shall see Me and remain alive.'[260] Wherefore Saint John says: 'No man hath seen God at any time,[261] neither aught that is like to Him.' And Saint Paul says, with Isaias: 'Eye hath not seen Him, nor hath ear heard Him, neither hath it entered into the heart of man.'[262] And it is for this reason that, as is said in the Acts of the Apostles,[263] Moses, in the bush, durst not consider for as long as God was present; for he knew that his understanding could make no consideration that was fitting concerning God, corresponding to the sense which he had of God's presence. And of Elias, our father, it is said that he covered his face on the Mount in the presence of God[264] -- an action signifying the blinding of his understanding, which he wrought there, daring not to lay so base a hand upon that which was so high, and seeing clearly that whatsoever he might consider or understand with any precision would be very far from God and completely unlike Him.

5. Wherefore no supernatural apprehension or knowledge in this mortal state can serve as a proximate means to the high union of love with God. For all that can be understood by the understanding, that can be tasted by the will, and that can be invented by the imagination is most unlike to God and bears no proportion to Him, as we have said. All this Isaias admirably explained in that most noteworthy passage, where he says: 'To what thing have ye been able to liken God? Or what image will ye make that is like to Him? Will the workman in iron perchance be able to make a graven image? Or will he that works gold be able to imitate Him[265] with gold, or the silversmith with plates of silver?'[266] By the workman in iron is signified the understanding, the office of which is to form intelligences and strip them of the iron of species and images. By the workman in gold is understood the will, which is able to receive the figure and the form of pleasure, caused by the gold of love. By the silversmith, who is spoken of as being unable to form[267] Him with plates of silver, is understood the memory, with the imagination, whereof it may be said with great propriety that its knowledge and the imaginings that it can invent[268] and make are like plates of silver. And thus it is as though he had said: Neither the understanding with its intelligence will be able to understand aught that is like Him, nor can the will taste pleasure and sweetness that bears any resemblance to that which is God, neither can the memory set in the imagination ideas and images that represent Him. It is clear, then, that none of these kinds of knowledge can lead the understanding direct to God; and that, in order to reach Him, a soul must rather proceed by not understanding than by desiring to understand; and by blinding itself and setting itself in darkness, rather than by opening its eyes, in order the more nearly to approach the ray Divine.

6. And thus it is that contemplation, whereby the understanding has the loftiest knowledge of God, is called mystical theology, which signifies secret wisdom of God; for it is secret even to the understanding that receives it. For that reason Saint Dionysius calls it a ray of darkness. Of this the prophet Baruch says: 'There is none that knoweth its way, nor any that can think of its paths.'[269] It is clear, then, that the understanding must be blind to all paths that are open to it in order that it may be united with God. Aristotle says that, even as are the eyes of the bat with regard to the sun, which is total darkness to it, even so is our understanding to that which is greater light in God, which is total darkness to us. And he says further that, the loftier and clearer are the things of God in themselves, the more completely unknown and obscure are they to us. This likewise the Apostle affirms, saying: 'The lofty things of God are the least known unto men.'[270]

7. But we should never end if we continued at this rate to quote authorities and arguments to prove and make clear that among all created things, and things that can be apprehended by the understanding, there is no ladder whereby the understanding can attain to this high Lord. Rather it is necessary to know that, if the understanding should seek to make use of all these things, or of any of them, as a proximate means to such union, they would be not only a hindrance, but even an occasion of numerous errors and delusions in the ascent of this mount.