Mystic Treatises
Mystic Treatises
continued
Chapter LXV
Good Advice Giving Instructions Concerning Watchfulness And Directions Concerning The Way Of Discipline By Which A Man May Acquire A High Rank Repentance 1) is the mother of life. It opens to us its gate when we flee from all things. The grace which we have lost, after baptism, by a lax behaviour, is restored in us by repentance, through discrimination of mind. From water and spirit we have put on Christ, without perceiving His glory. By repentance we enter into His delight through the discriminating love which rises in us. He who is destitute of repentance, is destitute of future delight. He who is near to all, is far from repentance. He who is far from all, with discrimination, is the true repentant. As soon as a man withdraws from men and concentrates upon himself, impulses of repentance will show themselves in his mind. He receives the seed of life from grace and, as an embryo, the affection of discrimination moves in him, and in his heart is stirred the thought of eternal life in the future and the hope of resurrection and the thought of Judgment. Do not think that without divine grace suffering falls into the mind, which receives [it] secretly, as a gift through divine mercy, because of a sudden contrition and a longing after life. As also the blessed Euagrius says 1): A purifying drug is the 444 hot contrition of the soul, which is given by the Lord through the angels to those who repent, that through diligence pun-
298 fication from the affections may be granted. Further he says: The fire of a furnace is the hot contrition of the soul, which through the grace of Christ happens to the soul at the time of prayer so that the thoughts attain contemplation. Its lack is cured by living water. The beginning of repentance is humbleness without artifice. Splendid garments are a confusion of repentance. The way towards wisdom is the regulation of the limbs. Bodily effervences are a confusion of wisdom. True wisdom is looking towards God. Looking towards God is silence of the deliberations. Solitude of the mind is quietness with discrimination. The moisture of the senses is a fountain of deliberations. Apperception in God is the depth of humbleness. True contemplation is the mortification of the heart. The heart which is really dead to the world, is wholly astir in God. True mortifi c ation is the motion of life. It is better to smell life by desisting from all, than to build life by desisting from smelling. Better is he that builds his soul than he that builds the world. It is better to imbibe life than to distribute life. He whose outward limbs are dead, his inner emotions are alive. He whose outward limbs are alive, has killed the limbs of wisdom. Humbleness with discrimination is true knowledge. True knowledge is a fountain of humbleness. He that is humble in his heart, is humble in his body. He who is audacious in his body, is audacious in his heart.
He who is 44 s perturbed in his body, is perturbed in his heart. He who is perturbed in his heart, is foolish in his mind. He who is foolish in his mind, his ways are evil. Whose way is evil, he is dead in life. If thou lovest humbleness, do not love finery. A man who loves finery cannot bear contempt. And to take to lonely works, is difficult to him. And he is ashamed of submitting to him that is inferior to himself. The servant of God does not adorn his body. Know that every man who loves bodily finery is sick in his inner being, though he performs beautiful [works]. And to every one who loves visible profit, it is impossible to acquire true love of any one. And every one who runs after honour, is a slave of this world. If those who do these things are disliked by thee, then restrain thyself from the same things. Humbleness and chastity are promoted by the same idea
299 of contempt. And from him that loves honour and finery thou requirest not the former properties in their truth. If thou lovest chastity, do not love distraction. Things which happen to thee through divagation do not allow thee to cling to chastity with caution. No one who loves distraction, is chaste. And do not believe that any one who converses with lay people, is humble. Every one who loves God loves a solitary life. That a man who is given to distraction should guard truth in his soul without a stain, is impossible. Many show the appearance of repentance; but only he pos-446 sesses it in truth, that is grieved in heart. Many run to find the affection of the heart; but only he finds it in truth, that possesses continual silence. Every one who is a servant of God, loves grief. Every one who possesses profuse speech is certainly empty within, though he tells amazing things. Inward grief is a bridle of the senses. If thou lovest truth, thou must love silence. This will make thee illuminated in God like the sun and it will deliver thee from the idle thoughts of ignorance; silence will even unite thee with God. When thy kneeling gives thee delight, do not hasten to reach its end. Would that it never ended as long as thou art in this life. When thy mind is concentrated, do not cut off thy prayer. Do not count as idleness a long concentrated prayer, as against the long recitation of Psalms.
Love kneeling during prayer better than the sound of the sentences. If it profits thee, then accomplish it instead of thy service. If the gift of tears be given thee during thy service,. do not deem the delight which is in it as a pause in thy service. For the gift of tears is the accomplishment of prayer. Do not wonder if sometimes, while thou art kneeling in prayer, thy mind, being concentrated upon it, desist from praying. This thou wilt find during service as well as during recitation. When thy mind is distracted, it will rather adhere to recitation than to prayer. Thy method of recitation has to be parallel to the scope of thy discipline. Not all books are useful for the concentration of the mind. Most books containing 447 instruction are not useful for purifi c ation. Various books cause to thee distraction of mind. Know that not every book containing instruction concerning the fear of God, is also useful
300 for the purification of the inner being and the concentration of the deliberations. Do not dispute about the exact significance of these things with him that does not know the truth. Love rest more than labours. Honour recitation, if possible, more than standing 1); for it is a source of pure prayer. But there is no reason at all to despise standing. Beware of snares. Recitation of Psalms is the root of discipline. But know this, that the sentences [sung] with a distracted mind suit better bodily labour. Mental grief is better than bodily fatigue. At the time of weariness be accustomed to spur on thy zeal somewhat. For the heart greatly needs to be alert to render fervent the emotions of the soul. As against desire, so natural warmth is also helpful at the time of weariness; for it chases the cold from the soul. Usually weariness befalls us at two occasions: through a heavy stomach and through great weakness caused by labours. The regulation of service is the light of the mind. There is nothing like knowledge. Let every prayer which thou offerest during the night, be honoured in thy eyes above all labours of the day. Do not make heavy thy stomach, lest thy mind become confused and 44 8 thyself troubled by distraction while standing during the night; and thy. limbs be lax and thyself filled wholly with relaxation; thy soul be dark and thy impulses troubled, and thyself absolutely unable to concentrate them upon the sentences on account of darkness;
and the taste of everything become weak to thee; and the sentences of the Psalms sung keep not their sweetness to thee, sentences the discriminations of which the mind used to taste with delight on account of its swiftness and illumination. When the order of the night-service is troubled, then the mind will also be confused during the service of the day and proceed in darkness, without taking delight in recitation, as usually. For it is as if a cloud lies over the impulses, when they are in emotion in prayer or in meditation. The delight which during the day is lavished upon the ascetic is poured on the watchful mind on account of the light of the nightly service. From him who has not experienced solitude for a long time thou canst not expect to learn anything additional concerning 301 the goods of the ascetics even though he may be very wise and instructive and possess a range of habitual virtues Be cautious not to weaken thy body too much, lest weariness overpower thee and thou shouldst make thy soul cold against the taste of its service. As in a scale man ought to weigh his discipline. When thou art satisfied, be somewhat cautious against free speech in thyself. Let thy sitting be in chastity, also at the time of bodily want. Especially chaste and cautious thou hast to be when going to sleep, not only thy deliberations, but also thy members being watchful. Be watchful against presumption when good states 1) come upon thee. Thy weakness and thy dullness 449 in the face of its subtlety thou must communicate to our Lord in zealous prayer, lest evil things should be allowed to try thee. For fornication follows haughtiness, and aberration presumption. Use handiwork as far as thou needest it, especially as thou art shut up in solitude. Let not thy hope on Him that provides for thee, indulge in any weakness; God's provisions in behalf of His housemates are amazing; even in the desert without human hands He provides for those who inhabit it and hope on Him. If our Lord supplies thee with that which the body needs, though thou doest not labour but carest for the soul only, then some thought will arise by the trickery of the murderer 2) namely this, that there necessarily must be on thy part some cause for all this care.
And with this deliberation, God's care will be withdrawn from thee. And at the same time myriads of temptations will arise and assail thee, having their origin either in the neglect of those who used to care for us, or in the recommencement of pains and illnesses that are caused 3) in our body. God does not give up His care on account of this emotion alone, but when the mind sticks to it. On account of in voluntary emotion God does not chastise and judge a man, not even when we give way to it for a short time; but at once pain pricks us and contrition comes to us. Our Lord will not seek retribution for such a fault; but only for such a one as the mind really clings to, in that we glance at it unconsciously as if there r) �cu. 2) Satan 3) lit. stirring
302 were no harm in it and without thinking of anything wrong Perpetually we have to pray to our Lord in this way: 0 450 Christ, Thou summit of truth, let Thy truth dawn in our hearts, that we know to walk in Thy way according to Thy will. When for a short time or longer some evil deliberation shows itself often in thee, know then assuredly that Satan wishes to lay a snare for thee. And pay attention to it in due time. If it is however a right-hand and good one, know that the Lord wishes to give thee some share of life and that for this cause this deliberation is astir in thee so unusually often. If it is a dark deliberation and thou art in doubt concerning it because thou canst not make out clearly whether it is helpful or treacherously hidden in a scheme of beauty, then pay attention to it in keen prayer night and day, with long vigils. Do not push it from thee, neither deliver thyself unto it but pray diligently and fervently because of it. Do not cause crying to our Lord, and He will show himself manifestly, [so that thou knowest] whence it is. Love silence above all things. It brings thee near the fruit which the tongue is too weak to interpret. At first we compel ourselves to be silent. Then from our silence something is born which draws us towards silence. May God grant thee to perceive that which is born from silence.
If thou beginnest with this discipline, I do not know how much light will dawn in thee through it. Concerning what is said about the admir-4 5 ' able Arsenius: that Fathers and brethren came to see him, but that he sat with them in silence and dismissed them in silence - do not think, my brother, that this happened by the action of his will alone, though in the beginning he had to compel himself. After some time some delight is born in the heart from the exercise of this service and by force it draws the body towards remaining in silence. Many tears are born in us by this discipline, by the amazing sight of things which the heart perceives distinctly. Sometimes by suffering, sometimes on account of ecstasy the heart becomes small as a child; and as soon as it insists in prayer, tears will burst forth. Great is the man who, side by. side with bodily endurance, possesses admirable customs in his soul. If thou placest all labours of this discipline 1) on one side
303 and silence on the other, silence will outweigh them. There are many warnings of the Fathers which need not be kept laboriously when a man approaches unto silence, and the practice of which becomes superfluous, because he is elevated above them, and is near the mark. Silence is also helpful for solitude. For it is impossible. that, living in an inhabited place, we should not meet with any one. Even that angel of God, Arsenius, who loved solitude more than any one, could not wholly avoid meeting others. For in such a place we meet Fathers and brethren and innumerable other persons, and we have to visit the church. When that blessed man saw that it 452 was impossible to avoid this, so long as he was in the vicinity of an inhabited place (though his dwelling-place was at a distance of many miles from a human settlement, even from the solitaries who dwelt in those places), he learned from grace this means: continual silence. When sometimes it was necessary for him to open his door to some of them, they enjoyed his aspect only; conversation was superfluous. Many fathers have been led by this sight, to become careful also as to their own person that, their spiritual riches might increase, through the instruction they received from the aspect of the blessed one. They continually saw him silent, so that many of them put a stone in their mouth 1), others tied a rope to their inner wall for the sake of recollection, others wearied themselves by unusual fasting;
when they had to go to meet other people they imposed the trial of hunger upon themselves. For hunger greatly helps those who try to acquire a greater concentration of the senses. And many used to do such things in order to acquire this self-control of beautiful aspect that imparts life. Many fathers I have found, o my brethren, great and admirable, who cared for the direction of the senses and the bodily attitude more than for other labours, because from them is 453 also born the direction of the deliberations. Many causes, independent of his will, meet a man and make him leave the domain of his freedom. And if he did not guard his senses through the regularity of custom which dominated his soul before, they would for long prevent him from recovering his mind, finding his former quiet. 304 The education of the heart is, to be occupied with its hope. The education of discipline is to free oneself from every thing. The recollection of death is a wholesome bond of the outward limbs. A hook [drawing] the soul towards life is the joy that rises in the heart on account of hope. A drink of knowledge are the perpetual temptations which the mind every day draws from within, through the two varying states. The budding of the heart is the conviction of the resurrection in faith, which hope receives from within. Deem me worthy, my Lord, to see in my soul Thy bounty, before I depart this would, that I may perceive in my self in that hour consolation, as have done those who in good hope have left this world. Open my heart, o God, through Thy grace and purify me from the communion with sin; and make level in my heart the way of repentance, my God and my Lord, my hope and my boast, my strong refuge, by whom my eyes receive light, and let me receive understanding by Thy truth. Deem me worthy, 0 my Lord, to taste the delightful gift of repentance by which the soul is made free from the bondage of sin and the whole will of flesh and blood. Deem me worthy, o Lord, to taste this affection in which reposes the gift of pure prayer.
My saviour has reached the amazing passage through which the soul leaves the visible 454 world and in which begin new impulses for entry into the spiritual world, and experiences of new apperceptions. He that begins and accomplishes well, places his discipline upon this foundation, entreating God unceasingly that He may deem him worthy to perceive this apperception in which is sown the knowledge of the future order of things through imperishable hope, which through divine grace is preserved for man after the completion of this world. But he that begins pervertedly goes from above downwards: he begins with joy and he ends with weeping; and he becomes devoid of knowledge and hope, as a formless body which not attained to the reception of the soul, because it has not completed the state of preparation in the womb, but has reached the end of the life of form 1). Contempt for intercourse with the world is the sign ofa
305 soul that has perceived its hope. A hidden alertness implies drowsiness regarding visible things. The weapon of the heart is faith in Christ. Who by the desire of hope has withstood even death, death is esteemed as nothing in his eyes, and so are being exiled from his country, and the strife of the demons and alienation from men, and lack of the consolation of the world. What is the consolation of visible things and the being occupated with them, as compared with the delight of hope that is perceived in the heart? As he that has abandoned the body in the drunkenness of his joy, through the flaming faith which kindles his heart, so that 455 all visible things are hidden from him and he knows nothing in the creation through the heat of his body and the emotions of his soul, and as he that abides already in the kingdom, does he account [earthly things] because of the faith of his mind. Though sometimes we are subject to despondency because of loneliness - perhaps this is permitted in us by Providence -yet we also possess through our heart's faith the consolation of hope which is too great for words; and through this hope, troubles are accounted by us as nothing, even death. And well has one of those who are clad with God, said: Sufficient is the love of God, as a consolation for him that believes, even when he loses his self. How should troubles injure him who despises even the delights of comfort for the sake of future good? Also this I advise thee, o my brother, that in all thy discipline the scale of mercy be preponderant; through this thou wilt perceive God's mercy for the world. Our own state becomes to us a mirror in which we behold the true Prototype, in those things which naturally belong to that Essence. By these things and the like we become illuminated so as to be in motion unto God, with a clear mind. A heart wicked from of old, cannot become serene. A merciful man is the physician of his own soul; for he drives away from his inner being the dark mist, as by a strong wind. Mercy is a good investment with God, according 4 5 6 to the Gospel of life: Blessed is the merciful: for he shall
obtain mercy 1). Not only in the world to be, symbolically also here. V/hat mercy is greater than this, that when a man is 1) Matthew 5, 7 306 moved by mercy unto his follow man and becomes his partner in suffering, our Lord delivers his soul from gloomy darkness which is intelligible Hell, and brings it in contact with the light of life, for its comfort? The blessed Euagrius has well said: A clearway is founded upon T!1ercy. Therefore, as I have said: Let a merciful heart preside over thy whole behaviour, then thou shalt find peace with God. Be careful, that no evil be ever done to any man through thy hands, not even to the evil one 1). And when it is possible for thee to deliver the iniquitous from evil, do not omit it. Not that, if the matter be far from thee, thou shouldst go and mix thyself with such things - such a deed does not belong to thy duty - but if the matter is put in thy hands, and thou hast power over it, because it has been placed before thee accidentally as a trial, in that God wished to try thee by His admitting it, then be cautious regarding thyself lest thou become a participant in the blood of the iniquious, because thou doest not hasten to deliver him. But try with thy whole soul to save him, even if thou shouldst die for his sake. Then thou wilt really be a martyr and as one that has suffered death on the cross for sinners. And pray God, that this ") may not happen through thee.
But even if he be worthy of evil, let him receive the judgment of his deeds by the hands of 45 7 others. It does not become thee to regard the worth of his deeds. Let good [alone] happen to him by thy hands. Think of Him who bears all, the deeds of all men being placed before His eyes, clearer than the sun; and if He liked He could destroy all men by the breath of His mouth. Thou wert not appointed to pronounce [the judgment of] vengeance against deeds and their perpetrators, but it is thy duty to implore mercy on the world, to abide in vigil for the salvation of all, to share in the suffering of every man, righteous and sinners. And thou must know, that if he deserve it, justice will bind him within a short time, by the hands of others who are fit for this deed; and thou wilt save thy soul and become a living martyr. But even this thou hast not to ask or to care for, but to implore God's mercy upon him, that he may change and become as it is the will of God that he should
307 be and may depart life in righteousness and not [awaiting] the retribution of wickedness. Be instead of an avenger, a deliverer; instead of an accuser, a peace maker; instead of one who delivers, a martyr; instead of a plaintiff, a dependant. Beseech God in behalf of the sinners, that they may obtain grace. And pray for the righteous, that they may be preserved. Vanquish the evil ones by this kindness, and make the zealous wonder at thy bounty. Those who love justice, make them ashamed by thy mercy. With the afflicted be afflicted in thy mind. Love all men. And be far 4 5 8 from all men. Recollect death, and prepare thyself for thy entrance into it. Embellish thy course. Remember that the sins of all men go before them to the court of justice. Be not dejected because of trespasses. I do not say that thou shouldst not suffer; but thou must not account them as being incurable. Better broken than dead. For one who is broken, there is the physician, who on the cross has implored mercy for those who crucified Him, who asked forgiveness for His murderers while He hung on the cross.,All manner of sin and blasphemy shall be forgiven unto men' 1), namely on account of repentance. \When Simon who had denied Him, had wept a short time, He forgave him. And after His resurrection, He appointed him as the head of His flock. Three times He asked him:
Lovest thou me? 2), even as three times he had denied Him, in order to confirm His pardon. Christ came on behalf of the sinners, in order to heal the broken in heart, and to bind up their wounds 3). 'The Spirit of the Lord is upon me; therefore He has anointed me, to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives 4), and sight to the blind, and healing to those who are broken, by forgiveness. And the Apostle says in his epistle: Jesus Christ came to the world to save sinners 5). And his Lord witnesses: For I am not come to call the righteous; for they that are whole have no need of the physician, but they that are sick 6). There were two debtors to a certain creditor; and because they had nothing to pay with, he forgave both of them; namely: when they had beseeched him.
I) Matthew 1 21 31 z) John Z I, I 6 3) cf. Psalm I4 7, 3 4) Isaiah 6 I, 1 S) I Timothy I, IS 6) Mark 21 I 7 308 Our frail nature would not be strong enough if God's justice 4 5 9 should proceed to take vengeance. Therefore He uses mercy so that we at all times are bound by our debt. Do not sin, o man, in hope of repentance, and do not indulge in weakness, confiding in forgiveness. Remember, that death will not be postponed. Do not contrive to approach to the delight of sin, with a cunning mind. God is not mocked 1). His knowledge precedes thy deliberation: trouble will come upon thee suddenly, and thou wilt cry, but He will not answer thee. When thou approachest thy bed, because the time for sleep has come, say: 0 bed, perhaps thou wilt become my grave this night and I not know it. Perhaps instead of temporary sleep, eternal sleep will fall on me this night, while I thought of preparing for days and months, which I did not see. As long · as thou hast feet, run after the service of righteousness, before they be caught by a bond which it is impossible to sever. As long as thou hast hands, stretch them towards heaven in prayer, before thy arms fall from their joints and thou desire to raise them, and it is impossible for thee. As long as thou hast fingers, raise them unto God in supplication. For there will come a time when the splendid strength of their joints is weakened.
As long as thou hast eyes, fill them with tears during prayer, weeping for thy sins, 46o before the moment when sand will cover the black [clothes] and the eyes will become feeble, staring senseless in one direction, without thy knowing it. As long as the heart, the fountain of the deliberations, is ordered by a distinguishing power, bethink of those things which are helpful to thy life, before the soul be hastened on to departure from it 2) and become a house devoid of its inhabitants. 0 thou who art wise, let no deliberation flatter thee with the hope of a long life. As a flower withers by the blowing of the sirocco, so against thee will blow one of the elements which are within thee and without thy expecting it, suddenly thy knees will relax. And while thou thinkest that it is nothing and that thou art curing the illness, suddenly the cunning one will approach, who laughs at the wise.
309 0, for the wretchedness of our nature! how are we entangled in its love, though God does not desire to leave us in this state. Set thy heart to prepare for departure, o man. As a sage thou must expect departure every hour, thinking every day: the messenger of him that comes after me, has reached the gate; why should I remain sitting? It is a departure for ever, I cannot return hither. Go asleep with these thoughts every night; and meditate upon this deliberation every day. And when [the time of departure] comes, go joyfully to meet it, saying: Come in peace. I knew that thou wouldst come and I have not neglected anything that could. serve me on the way. 461 Take provisions for thy long way, o sage. Drive away the heaviness of sleep from thy heart, o companion. Order thy things for departure, thou who dwellest as a sedentary. Morningtime is near, o traveller, why art thou sleeping? Come, prepare thyself, thou sailor who art about to sail off, prepare the utensils of thy ship; for thou doest not know when the wind will begin to blow.. Be ready and prepared before he comes that will destroy thy forms. For Sheol shall make wither their form 1), and they shall be bereft of the beautiful glory of nature and their bodies will be left in the wilderness.
Remember always that destruction of deplorable appearance, that formless scattering of thy senses, that ruin of the building of thy body, that pure mixture that will become mud in Sheol. Blessed is he that with joy meets the recollection of that destruction! Blessed is he that with good hope awaits that event full of mystery, in which the wonder of the Creator's great power is hidden! Spiritual meditation is, to be continually occupied with the hope of [things which will be] after the resurrection. The beginning of this impulse in the mind lies in the domain of repentance. That which induces the soul to embrace repentance, is the constant thought of future things. Who has been moved by repentance, his hope has turned to the future world. Who has forgotten this, his mind abides in this world. Who loves intercourse with Christ, loves to be alone. Who loves to remain in the company of many others, he is a friend of this world.
310 46z Repentance 1) is the constant sorrow of the heart at the meditation of that inexplicable statute: how shall I reach that unspeakable entrance r If thou lovest repentance, then love also solitude. For without this, repentance cannot be completed. If there is any one who disputes this, do not dispute with him, for he does not know what he says. If he did know what repentance is, he also would know its place, and that it is not to be disturbed by trouble. If thou lovest solitude, the father of repentance, then love also to accept gladly the small deficiencies of the body, and the blame that arises from them. Without this preparation it will be impossible for thee to live in solitude, freely, without trouble. If thou despisest those things, thou wilt acquire solitude, according to God's will. If thou art wronged or robbed or laughed at or the like, thou wilt not be moved, because of thy love of solitude. Love of solitude is the constant expectation of death. He that without this meditation enters solitude, having other thoughts, cannot bear those things which, for the sake of solitude, he must bear from all sides: to die for the sake of God, and to live in God. The accomplishment of life is meditation upon death for the sake of God. This brings our mind near to union with God, says Euagrius.
Also this thou must know, o discrimiating reader, that lonely dwelling and solitude and reclusion are not chosen by us in order to perform an excellent canonical labour. For it 463 is known that communion with many others gives a better opportunity, because the body preserves its strength better. But if reclusion were not necessary, the pious men that were the holy Fathers, would not have abandoned intercourse with many people. Some of them dwelt in graves, others chose reclusion in a lonely cell, which is greatly relaxing to the body and which does not promote the accomplishment of the canonical rules. And all bodily weakness and misery, and severe illnesses which struck them, they bore gladly during their whole life, even when they were not able to stand on their feet or to offer the usual prayer, or to praise God with their mouth, or to recite a psalm, or to perform any of the [works] which are performed through the body. And bodily weakness alone and solitude with them took the place of all canonical rules.
I) Cf. Introduction 311 And this was their occupation all the days of their life. And during all this so called idleness, none of them longed to leave his cell or to wander abroad ceasing from canonical labours, or to enjoy the sound of the glorifications of others in a congregation. Better is he that perceives his sins, than he that is profitable to the world by his appearance. Better is he that one time has sighed by himself, than he that quickens the dead by his prayer and dwells among many others. Better is he that has been deemed worthy of seeing himself, than he that has been deemed worthy of seeing the angels. The latter 464 partakes of the eyes of the body, the former of the eye of the soul. Better is he that clings to Christ mournfully in solitude, than he that praises Him in a congregation. No one should adduce the words of Paul: For I could wish that myself were accursed by Christ for my brethren 1). He that has received the power of Paul, he has also the permission to do so. Paul was behaving as he did because a divine order had been given to him to be profitable to the world. As he witnesses to it, that he did not this by his own will: for necessity is laid upon me, woe is unto me, if I preach not the gospel 2). Moreover, the election of Paul was not because of repentance, but that he should preach to humanity he received even greater power.
So we must love solitude, o my brother, that this world may die from our heart and we may think of death continually. And by this meditation we shall approach unto God in heart; and we shall despise the emptiness of the world; and its desires shall be despicable in our eyes. Let us joyfully bear, with a sorry body, the continual idleness of solitude, my brother, in order that we may be deemed worthy of delight with those that in the caverns and the clefts of the earth are waiting for the glorious revelation of our Lord from heaven. To Him and to His father and to the Holy Ghost be glory and praise for ever and ever.
Chapter LXVI
A Letter Which He Sent To His Friend In Which He Expounds Some Things Concerning The Mystery Of Solitude And How It Is That Many Neglect This Wonderful Service Because They Are Not Acquainted With It Whereas The Main Part Of Them Cling To Sitting In The Cell Because This Is Current Monkish Tradition. Together With A Collection Of Short Sayings Useful For Those who practise solitude Now that thou hast inculcated in me the duty to write to thee on those things which are necessary, I inform thy love by this my writing, in accordance with the promise which I gave thee. As I have found that thou art determined to practise sitting in solitude, with painstaking behaviour, so I from my side will describe to thee in simple words, that which I have heard from discriminating men concerning this service, combining the concentrated sense of their words with personal 1) experiences [gathered] by practice. And thou, on thy side, wilt profit by being occupied with this letter in thy usual diligent way, because with the discrimination of wisdom thou approachest. the concise terms of the lecture of this letter, and not in the usual groove. And thou shalt take them as some elucidation of the rest of thy lecture, because of the great insight and power hidden in them. For the mind is greatly strengthened by such a lecture and it takes from it a 466 weapon against distraction of the thoughts and against dejec tion which is wont to rise from the hardship of labours and the prolonged sitting in solitude. And it casts behind it the world with attention to its practices, through the radiancy with which it is clad [by the sight of] those things which it meets; the which is the aim of this letter, [namely to make known] what is dwelling and service in solitude, and what mysteries are hidden in this discipline which are not observed
313 by many, and what events the prudent try to reach by solitude; and wherefore they reject the righteousness which is practised among men, fleeing from the sight of the world and choosing the troubles and struggles which are connected with quiet and lonely dwelling. On account of this insight and on account of those things which are found in this letter [readers] will call these solitaries who pass their life in this world in concentrated sitting by themselves happy. To those who do not perceive these things, admonition and advice concerning the order of solitude are vain. Here however I write to the wise, and I give advice in love. If thou seekest imperishable life during thy short days, o brother, then let thy entry unto solitude take place with discrimination 1), that thou mayest find the profit which awaits the wise in the path of solitude. Scrutinize its service and do not run after a name. Enter, be profound and bold, learn and acquire and train thyself in all the amazing and liberating distinctions of the ways of service in solitude. Then thou wilt understand, with all the saints, what is the height and the 467 depth and the length and the breadth of this illimitable discipline, because of the illimitable riches which its merchants seek to acquire. And thou wilt not rest, until thou art trained in all the ways of its service 2). From every human practice, at its beginning, some profit is expected when it shall be realised;
this it is which moves the intelligent to lay its foundations. And this aim makes the mind heroic, so as to bear the difficulties of the matter. The mind even gathers some consolation from it by looking towards it. And after the fashion of an officer of the law, it apprehends the mind, till the matter is accomplished. So, in the eyes of the discriminate, the aim of the severe service of solitude is the harbour of mysteries towards which the mind looks, from the time when it lays the first foundations till the end of the work of building. And as the eyes of the helmsman look to the stars, so, in all his long and difficult labours, the inner gaze of the solitary, during his whole course, is directed towards the aim which he has fixed in his mind the first day when he gave himself to sailing the rough sea of solitude, till he shall find the pearl for the sake of which he has
will happen to him: Either, no longer bearing the insupportable burden, he will be vanquished and give up solitude altogether; or, if he adheres to it, his cell becomes a dungeon in which he is tormented. And because he does not know that he may expect the consolation which is born from the service in solitude, he is not able to implore through his heart's pain or to beseech in passionate prayer or to embrace the token which our merciful Fathers, from love of their posterity, have left to us in their writings, whereby we could gain our life. One of them has said: To me the profit of solitude is this, that where I withdraw from the camp in which my abode is fixed, my mind becomes void of the occupations of war and turns to a service which is more profitable. Another: Solitude cuts off causes which give a new turn to the deliberations and within its walls there grow old and tasteless the recollections of previous things. And when the old matter has disappeared from the intellect, the mind returns to nature in order to direct it. Another: I run to meet solitude, with this aim, that in my heart the sentences of recitation and prayer may become sweet. And when my tongue has been made silent by the delight of their understanding, I fall, as it were, asleep, my senses and my emotion being benumbed.
And when by prolonged solitude my heart has acquired peace from the trouble of recollections, solitude sends me continually waves of gladness which arise from emotions which burst forth from within unexpectedly and 469 suddenly, to the delight of my heart; the which, running against the ship of my soul, and [withdrawing it] from the sounds of the world and from the life of the flesh, immerse it in the deepest depths of quiet in God. Another: The degree of thy hidden things thou canst understand by thy different emotions. I mean the perpetual ones, not those which are set astir by accident and are made to 315 pass by time. There is no one clad with flesh whose house is not visited by some traveller belonging to the two various states of good and of evil. If he is disprudent, by those of deficiency, through nature, the fathers of children. If he is faithful, by those of elevation, through the leaven of grace which He has mixed with our nature, the parents of the kingdom on high. Another: Choose the delightful service of continual vigils, by which all the Fathers have put off their old man and have become worthy of the renewal of the intellect. At these times the soul perceives that immortal life, by which apperception it throws off the garment of darkness and becomes the recipient of spiritual gifts. Another: It is not possible that a man, while seeing many faces and hearing various sounds foreign to spiritual meditation, and speaking and having intercourse with the like, should keep his mind free so as to gaze at himself secretly, to remember his sins, to hide his thoughts, and to look at those which come, and to become familiar with hidden prayer. 47 o Further it is impossible for a man to subdue the senses by the domination of the soul without solitude and alienation from men because the initiated soul becomes united to them and involved with them as in one person and is dragged along with their impulses, if it does not hold vigil with hidden prayer.
And then, how vigils and alertness with prayer and recitation, will delight and gladden and give joy and make pure the soul, is well known to those who have practised these things during their whole life, in veracious asceticism. And thou, o man who lovest solitude, place before thee, as a mark, these indications based upon the words of the Fathers, and direct the course of thy service towards them, and before all things, judge which are those which suit best the aim of thy service. \Without them thou canst not be mature in true knowledge; try to show thy endurance especially in them. Silence is a symbol of the future world. Speech is an organ of this world. A man who fasts is trying to acquire likeness with the nature of the spiritual beings. Through his continual silence and fasting a man becomes distinguished that in his hidden state is constantly occupied with the service of God. By these mysteries is accomplished, even through those invisible forces, the holy service of the Essence
316 which governs the world. Some men who have been marked 471 off to enter the divine mysteries, have been signed with such seals as these; some of them have been entrusted with the guidance of a strong people; others have even acquired power over the elements and, midst great admiration, the species 1) of nature have obeyed their commandments; others have been entrusted with the office of examining, for the universal re novation, the secrets that were hidden in the mysterious silence of the Lord of the universe. And it would not have been beautiful, if with a full belly and a mind distracted by wantonness, such mysteries had been administered, or if the sanits had ventured to elevate themselves to intercourse with God and unto His secret mysteries, unless with weak limbs and a colour livid by the pain of hunger, and a mind conscious of its reason by its having renunciated all earthly deliberations. When, on account of a long abode in thy cell and troublesome labours and secret observance and restraint of the senses from all contact, the power of solitude gets hold of thee, thou wilt find first that joy which from time to time, without a cause, dominates thy soul Then thy eyes are opened to see God's creative power and the beauty of the creatures, in accordance with the degree of thy purity. And when the mind by this sight has been snatched up in ecstasy, night and day become one to it in its admiration of the. glorious works of God. And then the apperception of the affections is taken away from the soul by the delight of this sight. And by it the soul enters 4 7 2 the two degrees of intelligible revelations which belong to what lies higher than purity.
Chapter LXVII
An Elucidation With Examples Concerning The Distinctions Between Intelligible Things [Showing] Which Use There Is In Each Of Them Intellect 2) is a spiritual sense which is made a recipient of the visual power, as the pupil of the fleshly eyes into which perceptible light is poured. 317 Intelligible sight is natural knowledge which by power has been mixed with the order of nature, and which is called natural light. A holy power is grace, the sun of distinction for those things, which hold a middle position between light and sight. Species 1) are those things which are intermediary and distinguished by light so as to become sight. The affections are as it were some dense entities, which, placed between light and sight, hinder the distinction of things. Purity is the clearness of the intelligible air, through the mediation 2) of which spiritual nature circulates in us. The reverse way: If the intellect is not of a sound nature, knowledge does not influence it. If the fleshly sense is harmed by some cause, sight is taken from it. If the intellect is sound, but there is no knowledge, the intellect cannot have any distinct influence upon spiritual things without it; just as an eye which is sound in all those things which are its own, 473 and yet, often its visual power is dull. So, if all these [spiritual] things are preserved in their proper state, but grace is not near, they remain, all of them, destitute of the service of their different functions; as it is also during nighttime, when all these things, because of the absence of the sun, remain without function, though they are true and perfect in themselves. I mean eye, sight and things, not those which are distinguishing or distinguished. This is what ha:s been said:
In Thy light we see light 3). Now, even when grace, the intelligible sun, is near and inciting and flattering and working and exhortating, but there is no purity through which (as through the air purified from the density of the clouds and from the matter of darkness) the sunrays attain to us easily, so that we enjoy by their light a sight which is wholly spiritual - then sight is impeded in its discriminating power, nature looses its active force, the soul is hindered from perceiving the second sun which dawns over the world, because of the screen of the body in which the rays of truth are hidden so that they cannot reach us. Therefore, all that has been said Is strictly necessary. And because all these things are hardly to be found without defi- I) ""'�!loo 2) lit. bosom 3) Ps. 36, 9 318 ciency any one, not many are found who reach a partial completeness in spiritual knowledge. Such a deficiency has its origin in impotence of the intellect, or in neglect of the aim, 4 7 4 or in the unpreparedness of the will, or in lack of purity, or in want of guides, or in the impediments of grace (for riches do not suit the fool, nor is a slave entitled to rule over many things) - or in the hindrances of time, place and mode.
Chapter LXVIII
Short Sections You must know, my brethren, that the sensual eye through its visual power alone (which is administered unto it from the brains as it were through a channel), without partaking of other light, is not able to receive [the images] of the different things. All natural apperceptions are placed on the same level as the intelligible things as regards spiritual behaviour in this respect; and [as for] the natural force of the intellect, which is also called psychic knowledge - it is impossible for the soul to participate in truth by contemplation, without receiving divine light. This is based upon excellence of behaviour, which is acquired when the affectible part of the soul is built upon natural health. For many have endeavoured [to acquire this] while being entangled in psychic and bodily affections, by philosophical training, being supported by the latter alone; but they have lost even the truth which they possessed and have ruined their usual visual power. And just as eyes which see in the air fantastic images because of their weak sight which cannot reach the humid matter in them, so every one of them 4 7 5 considers as truth one image which presents itself to him.
And when all the images of all of them are united, then, instead of one truth, there appears a variety of images. And this happens to them because they have not asked for the rays of grace which shines so as to purify the soul. Truth is the apperception concerning God which a man personally tastes by the perceptive power of the spiritual senses of the mind. The flower of spiritual knowledge is divine love, which has its origin in radiant insights which are found by the spirit during prayer. Love is the fruit of prayer, which, on account 319 of contemplation originating in it, draws the mind towards a predilection which never becomes satisfied; the mind clings to this predilection for prayer without growing dejected, be it that it prays apperceptibly, with the body, or by the silent motion of the mind, fervently and eagerly. Prayer is: the impulses of the will being dead regarding fleshly life. For it is alike when a man prays veraciously and when he dies from the world; this means that he denies himself, and this means continually being in prayer. It is known to those who know the scriptures what beseeching in veracious prayer is. And it is known that those who have devoted themselves to this lonely state in order to acquire lonely prayer through their demands, thwarting their desire, do not follow their nature when they arouse trouble against their soul because of the contrary affections which they stir 47 6 in their soul after prayer.
So the love of God is found in selfdenial. As from the seeds of the sweat of fasting the blade of chastity grows up, so does lasciviousness grow up from satiety and impudence from repletion. Against a hungry stomach wanton deliberations never direct themselves. Every food which we receive within us is added to the humours of the natural seed which is collected in our body. And when the organic limbs are filled with the influx which is gathered there from the whole body, and when it happens that the bodily [eye] sees [something], or when some involuntary recollection is awakened in the heart, then at once, together with the thought a sensation of delight is astir and spreads through the whole body, so that, even if the mind is very strong and chaste and cautious in its emotions, still, by this apperception of the limbs, the discriminating power of the mind is troubled at once, and is, as it were, cast down from the height where it stood, and the holiness of its deliberations is perverted. And its pure chastity is defiled by the confusion which is caused by the affection that is astir in the heart on account of the burning of the limbs; and at once half of its force is lost, so to say, and the former scope of its hope is forgotten; and thot;gh it has not entered into the struggle, it is defeated without strife or labour on the part of its fiend, and vanquished by the subduing will of the body. 477 To such an extent does copious food and constant satiety
320 compel a man's,good will that, although he is moving steadily in the harbour of chastity, he stoops to comply with that which he never would have stooped to think of. And when he lies down to sleep, alone, a host of thoughts clad in impudent images surrounds him. And his chaste bed is made by them a theatre and a brothel, where he deals and speaks with his thoughts in drunkenness and defiles his holy limbs, though no woman is near to him. What sea is so disturbed by storms as the steady mind is stirred by the vehemence of the waves assailing it in the sea of the body, through a full stomach? 0 chastity, how is thy beauty made splendid by sleeping on the ground, by the suffering of hunger, when sleep flies from thee on account of the leanness of the body and the emptiness of the stomach, which is made a deep pit for the intestines between the ribs by abstinence from food. But by indulgence in food and comfort, evil representations and impure images are formed and come into existence. Then they proceed and show themselves to us in the hidden place of our mind, inciting us to mingle with them secretly by impudent actions. Emptiness of the stomach makes free room for the mind which is devoid of deliberations and all tumult of thoughts.
But when the stomach is replenished and satisfied it is made thereby a place of sights and a theatre, even if we are in 4 7 8 the wilderness and alone. For he that is satisfied desires many things. Thou understandest that thou hast been deemed worthy of psychic apathy therein not, that no evil deliberations pass through thee - that is [the absence of] the movement of the impulses which are in the body, the which is impossible -nor that thou vanquishest them easily, the thought not having been defiled or disturbed at all, however exalted this may be; but that, through the intellect being totally occupied, the mind is not even permitted to combat with or to crush them, but that as soon as deliberations elevate their head, it is dragged away from them by some involuntary force, which by custom or grace, begins to ferment in the heart which is the house of the intellect. The struggling mind is different from the rank of priesthood. The mind which, by heavenly mercy, is dead to the world, to it things cause simple deliberations only, without the strife of battle, though from the motion of the
321 limbs an apperceptive power without equal [is born]. Perfection which is joined with flesh and blood rules over that which originates in flesh and blood, but it does not annihilate the peculiarities of nature while vital impulses still move in elementary life, and the foundation of existence, on account of the four humours, is subject to various emotions.
Chapter LXIX
How The Intelligent Have To Dwell In Solitude Listen, my beloved, to what our love says to thee. If thou desirest that thy labours shall not be empty and thy days idle and thyself destitute of the profit which the intelligent expect from the discipline of quiet, let then thy entering into solitude take place with discrimination, not in a kind of groo\·e, as it is with many. But let there be an aim towards which thy mind directs the labours of its behaviour 1). And interrogate those who have solid knowledge, through experience, not through reading only. And exercise thyself in all the wonderful and liberal distinctions of solitude, without taking rest before thou art trained in all the ways of its service. And at every step thou takest, examine whether thou art walking in the way, or thou hast erred away from it on one of the ways leading to the desert. Thou must not believe that the true discipline of solitude is accomplished by visible labours alone. If thou desirest to reach by personal experience that which our Fathers have found, thou must secretly have signs and tokens in thy soul, at every step thou takest, by which thou canst recognise the truth of our Fathers or the error of Satan. A few of them, written in order that thou mayest become wise in thy way are as follows. 480 When thou seest, in solitude, that thy mind is able to use freely its righthand impulses and that there is no compulsion in its rule over any of them, then know that thy solitude is right. And if, while thou art performing thy service with discrimination, without distraction as much as possible, the words are suddenly cut off from thy mouth, and the bonds of corn-
For simple solitude is rejected by justice. And every simple [act of] discipline, among discriminate sages is accounted as a lonely, helpless member. And if thou seest that at every deliberation which stirs in thy soul, at every recollection and vision happening during solitude, the surroundings of thy eyes are filled with tears and thy cheeks are moistened by them, without compulsion, then know that before thee, in the opposing camp, there begins to grow a breach. And if thou findest that thy spirit, from time to time, descends within them without unusual efforts, and abides there some time, whatever that time be and afterwards thou seest thy members as it were in great weakness, while peace reigns over all thy deliberations, but [the weakness] remains continually the same, then know that the cloud has begun to cover the tabernacle. If, during thy abiding in solitude, thou findest that harsh delibe-481 rations reign over thy soul, and that it is tyrannised by them every moment, and that at all times the mind is attracted by those things which were administered before, namely, when it is desirous of vain investigations - then know that thou art fatiguing thyself with solitude in vain and that thy soul is corrupted by distraction, and that there are outward causes, or inward neglect of duties, especially of vigils and recitation. Then direct and fix thy will. But if thou doest not find peace from the assaults of the affections as soon as these days begin, then be not astonished.
Now 1), if the bosom of the earth when the sunrays have ceased, preserves their heat for a long time, and if an aromatic smell and the odour of perfumes which spread through the air, remain a long time before they are dissipated and become effaced - how much more certain is it, that the affections, like dogs accustomed to lap up blood at the butcher's, will stand at the door barking, when the usual food is withheld from them, till their old force has abated. 323 When neglect begins to penetrate into thy soul secretly and to spread gloom, and the house is near to being fi l led with darkness, then thou wilt secretly perceive in thyself these signs which will soon appear: Thy faith will be weakened. Visible things will arouse thy covetousness. Thy confidence will diminish. Thy neighbour thou wilt wrong. And thy whole person, thy month and thy heart, will be full of vituperation against every 482 man and thing and against that which thy deliberations and senses meet, and even against the most High. And thou wilt be terrified by the frailty of the body which has rendered thee pusillanimous at all times. And from time to time thy soul will be shaken by fear, so that thou shalt be frightened and terrorised as it were by thy shadow. For by faith I do not understand that which is the foundation of the common confession, but the intelligible force that by the light of the mind supports the heart, and by inward testimony stirs in the soul great confidence in God; so that the soul does not provide for itself, but casts all its cares on the Lord without thinking of any of them. Then, when thou art making intelligible progress, thou wilt soon perceive in thy soul these dim signs. By hope thou shalt become strong, and by prayer rich. And continually abundant profit will be the part of thy mind in all that thou meetest, and thou wilt perceive the weakness of human nature.
On the one hand thou must beware of haughtiness; on the other hand let injury against thy neighbour be despicable in thy eyes. Departing the body has become desirable to thee because of the desire to be near those things in which we are going to live. And as for all the afflicting accidents which happen to thee manifestly and secretly thou wilt soon find that all of them happen to thee justly, in all sincerity which is far from 483 presumption. And concerning all these thou shalt make confession. These are signs for the watchful and for those who constantly dwell in solitude and wish to reach veraciousness of behaviour. Those who are relaxed, do not want subtle signs indicating hidden traps. For they are also far from hidden virtues. As soon as one of these begins to show itself in thy soul, then at once try to understand towards which side it begins to incline; then thou shalt know at the same time to which category it belongs.
Chapter LXX
That We Can Understand The Degree Of Our Behaviour By The Varying States Of Our Mind Without Childishly Judging By The Many Distinctions Of Our Labours Only That We Should Recognise The Degree Of Our Soul As Sages By The Joy Which Day By Day Is Secretly Perceived In It. The Subtle Order Of Initiated Knowledge Examine thyself constantly, my beloved, and pay attention to the steadiness of thy labours, and the troubles assailing thee, thy lonely dwellingplace, the subtlety of thy mind and the keenness of thy knowledge, the long period of thy solitude, and the frequent drogues of temptations that are continually administered by the true physician in order to heal the inner man; sometimes however by the demons. Sometimes they come through illnesses and bodily sufferings, sometimes through the terrors of the emotions of thy soul when it thinks of the woes which will come in the end. Sometimes through 484 the tenderness and fostering of grace there will arise warmth and sweet tears and spiritual joy and all the other things, to be short. Doest thou see with certainty through all these that thy wounds are going to be healed, that is - that the affections begin to grow weak? Put up a mark and enter into thyself continually and see v.rhich of the affections have become weak before thee; which of them have reached their end and are altogether finished; which of them are beginning to become silent in the health of thy soul, and not by the departure of emotional infl u ences; through the maturity of the mind and not for lack of causes. Doest thou now see perfectly - as thou observest that living flesh, which is peace of the soul, is going to cover thy open wound - which of the affections continually trouble thee, and which from time to time; and which are bodily, which are psychic, and which of a mixed nature; and whether they stir darkly, as being ill by recollections, or they assail the
325 soul vehemently; whether they consequently behave stealthily or imperiously; and how king mind, the governor of the senses, looks at them when they knock at the door; whether it combats and vanquishes them by its force, or even does not look at them or think of them; and which of them are the remnants of old ones, and which have been newly formed; and whether the affections stir through representations, or by apperception without any representation; whether there is recollection without affections, and emotion without allurements. By these [symptoms] it is possible to recognize the degree which the soul occupies. If the first mentioned alternative is to be affirmed (though it does not prevail), this shows that 4 85 there is still strife in the soul though it is strong against [the contrary powers]. If the second mentioned alternative is to be affirmed, it almost proves that, as scripture says, David sat in his house and the Lord had given him rest round about from all his [enemies] 1). These things are not to be connected with one affection, but with the natural affections of desire and love also, as also with the affection of love of glory, which forms images and phantasies and allurements. And the affection of the love of money - when the soul participates of it secretly, though it is not persuaded to commit any action thereby - forms in the mind images of things connected with the love of money in the examples of wealth-gathering, and it induces the soul to think of.
them and it excites the desire of possessing them, and soon. Not all affections combat man by allurements. For some of them burden the soul with troubles only. Dejection and despondency and distress do not bring allurements nor comfort, but only burden the soul with heaviness. The readiness of the soul is demonstrated by a victory fought against those forces which make use of allurements in the struggle. For a man ought to possess all these, namely subtle knowledge and signs, in order that he may perceive, at every step he takes, how far he is gone and in which country his soul has begun to walk, in the land of Kanaan or beyond the Jordan. Consider also this: whether the soul, through its illumination, possesses sufficient knowledge for these distinctions; or distinguishes them dimly, or is wholly destitute of such distinctive I) 2 Sam. 7, I 326 486 faculties. Doest thou find with absolute certainty, that the deliberations have begun to become clear? Does distraction desist from the intellect at the time of prayer? Which affection troubles thee when the mind approaches unto prayer? Doest thou perceive that the power of solitude envelops the soul with the quiet and the unusual peace which it engenders in the mind? Is the mind continually snatched away spontaneously, by immaterial emotions, towards those things which it is not allowed to interpret to the senses? Does there suddenly blaze in them joy which makes the tongue silent by its incomparable delight? Does there constantly flow from the heart some enjoyment which envelops the whole being- in rapture, without thy perceiving it? Is sometimes thy whole body possessed by some delight and joy, which no fleshly tongue can express, so that thou esteemest all earthly things as ashes and dung, even when thou recollectest them? The first happens sometimes at the time of prayer, sometimes during the recitation; sometimes when through constant and prolonged meditation the spirit has become meditative and the mind fervent. The second usually happens without these. Often during fortuitous works, usually however during the night and on purpose, between sleeping and waking, sleeping though not sleeping and waking though not waking. And the delight which fl o ws through the whole body is esteemed so high at that time, that it seems as if the kingdom of heaven were nothing else but this. 487 And further consider this:
if the soul possesses the strength to reject recollections of apperceptible things by the strength of the hope which reigns over the heart and makes strong the inner senses by an unfathomable conviction; and if the heart has acquired, without forethought, the habit of being captured so that it does no longer [perceive] earthly things, through continual intercourse with our Saviour, and thou possessest knowledge so as to distinguish the different designations of this intercourse, when thou hearest them - solitude cultivated without interruption will make it easy to the soul to acquire the taste of these. They disappear however, after having been present, through the neglect of those who have received them, and for a long time they do not reappear. 327 On account of these, man ventures to adduce with confidence the testimony of his own mind; so the blessed Paul says: For I am persuaded that neither death, nor life, nor things present, nor things to come, nor any other thing shall be able to separate me from the love of Christ 1). Then should bodily and psychic trouble, or persecution or hunger, or nakedness or loneliness, or captivity or danger or the sword? No, not even the angels of Satan, nor his powers with their evil cunning; nor glory which makes efforts by its alluring flatteries; nor oppressions and scorn by their vain blows. If these things, my brother, to a larger or lesser extent have not begun to show themselves in thy soul, thy labours and troubles and all thy solitude are vain efforts. And even 488 if miracles were wrought by thy hands and thou shouldst quicken the dead, this would be, nothing in comparison with the absence of these. And it is becoming that thou arousest thy self and with tears beseechest the Saviour of the world that He may take away the veil from the heart, and disperse from the inner firmament the darkness of the clouds of the affections; and that thou mayest be deemed worthy of seeing the rays of daylight. Then thou wilt not dwell in darkness as one who is dead for ever. Continual vigils with recitation and frequent kneelings performed between, will not fail one day to give this good to him that is diligent.
For those that have found them, have found them through these works. And those who will find them, will be able to do so through these works. And while we are constantly abiding in solitude, performing these works, and the mind is not bound by any thing or any man without the soul, then by the works of inward excellence we shall soon find in ourselves a partial, but veracious apperception of them and we shall acquire certainty also concerning the rest. Those who, while abiding in solitude, have experienced God's lovingkindness, do not need much persuasion. Nor is their soul sick by the affection of unbelief as those who doubt the truth. The witness of their mind is for them sufficient persuasion, more than myriads of words not founded on experience.
Chapter LXXI
On The Influences Proceeding From Grace Thou must perpetually place a token in thy soul, and pay attention to it. And when thou perceivest that divine care begins to reveal itself to the soul, then understand that thou art near the harbour of purity. As soon as man begins to be lifted up above the affections, this holy force will cling to the soul, without leaving it, day or night, showing it God's providence. And even the particulars of what is and comes to pass, of yes and no, what happens to a man secretly and manifestly and the facts relating to the creation of this world, are revealed to the soul by that force which clings to it and which reveals to it the creative power of God and shows it divine providence which, without a break, follows and visits this whole creation. And it shows the soul how this providence follows man at all times, and, though he does not perceive it and does not know it, preserves him against adversities at all times and directs him towards what serves for the salvation and the rest of his soul and body and to gain life. Now this divine force, which works all these, shows itself secretly to man, by intelligible revelation to his spiritual nature, which is intellect. When man has been deemed worthy to receive this power within his soul, he abides only in ecstasy and silence and tears which always flow as water, so that he desists from 490 all work.
And thou must gaze at all times at this sight of God's continual care for the work of His hands: the mind absorbed in ecstasy, the senses at rest, weak man prostrated on his face in prayer, [in a state] in which no tongue can speak and in. which no heart can pray, but by astonishment at these things even prayer is cut off. This is the idleness which is more profitable than work, when a man is purely at rest, with his senses and his impulses, being continually prostrated before his Lord. And even his bones in silence send up a glorification to God, in this socalled idleness; as the prophet says: All my bones shall say: 329 Lord, who is like unto Thee 1 1) At this time, above all affections, thou findest the demon of haughtiness bound and thrown at the feet of the soul. By this gift, as it is said, man becomes worthy of the love of God and of complete humility. This first gift is tasted through solitude. And those who, in service and observance, have abided within absolute solitude, must necessarily know it. But when a man leaves solitude and begins to be lax, it is withdrawn from him. And when he enters again and cares for himself and clings diligently to the usual service, he is again supplied with it, and it shows its force to the soul. Then, when man has become wholly perfect, this force will cling to him inwardly and outwardly and 491 not one hour will he be without sighs and tears and the rest, if he does not neglect 2) the pure order of his service. Even now there are men who have been deemed worthy of this partly. And the peculiarities of the degree of perfection they recognize from that which they possess partially. For, when a man has tasted a small quantity 3) of wine from a large skin,· he knows how all the rest is, even when others drink a part or all the remainder. A man who possesses [this gift] in perfection, will not soon be found, nay hardly at all. For this power is a gift of the observance of solitude;
and because in this our enervated generation there is none who keeps perfect solitude and complete observance, we are also destitute of its gifts 4). He who possesses these signs in writing of ink, but their practice is not found in him by experience, resembles a man who bears in his arms a cither adorned and provided- with strong strings, but his fingers do not know, because they are not trained, to play thereon and to bring forth different melodies for his own delight. For he only possesses the cither, but not the required art. And he needs others to play on it before him and give him enjoyment. Do not rejoice when thou art rich in the knowledge of many things; but rejoice when that which thou knowest is found with thee practically. The former without the latter will retire gradually and even end in haughtiness, through idleness. When thou art zealous in the latter, thou wilt necessarily be illuminated
I) Ps. 35, IO z);o�, meaning uncertain 3)!'<'�U11:7.1 4) cf. Book of the Dove Introduction, p. XVI 330 by it without instruction. The eye of knowledge is experience; its growth is brought about by continual service. 4 92 This will be to thee a luminous token of the serenity of thy soul: when thou, examining thyself, findest thyself full of mercy for all mankind, and when thy heart is afflicted by pity for them and burns as with fire without personal discrimination. While by these things the image of the Father in heaven is continually seen in thee, thou canst recognize the degree of thy behaviour, not by the discrimination of the labours, but by the varying states to which thy intellect is subject. The body is then wont to swim in tears, as the mind gazes at spiritual things, while it is as if from the eyes there flowed brooks which moisten the cheeks, without compulsion, spontaneously. Now, 1) I know one who even during his sleep was overwhelmed by ecstasy in God through the contemplation of something which he had read in the evening. And while his soul was amazed at this contemplative meditation, he perceived, as it were, that he had meditated for long in the motion of sleep and examined the ecstatic vision. It was in the depth of the night, and suddenly he awoke from his sleep while his tears dropped as water and fell upon his breast; and his mouth was full of glorification and his heart meditated in contemplation for a long time, with a delight which did not come to an end.
And through the many tears that, without measure, were shed by his eyes, and through the stupefaction of his soul by which all the members of his body were relaxed, and of his heart in which some delight 493 was astir, he was not even able to accomplish his usual nightservice, except some psalm at break of dawn, so overwhelmed was he by the many tears which as a fountain broke forth from his eyes spontaneously, and by the other spiritual things. Let us also be zealous, my brethren And before we go to sleep, let us many times meditate upon glorifications and recited psalm and passages of the holy scriptures, guarding ourselves against evil recollections and from bad thought. And let us provide 2) our treasury with every beautiful thing. Then sleep will overtake us while we are full of the recollection of God, while our soul is glowing with great desire for the things that
r) Cf. Introduction 2) Reading �r<'..l instead of -..�D:I.l 331 are good, through the grace of God which surrounds us in our sleep and spends upon us its gifts while we are sleeping, examining us, whether our body is free from any kind of impurity, and the impulses of our heart pure from evil. And through grace it will be impossible for the sons of the prince of darkness to approach us because the sword and lance of grace surround us. But when they find us as they like to find us, when grace has withdrawn from us because it disliked us and has removed us from itself as corpses void of life, then they approach us, with all their evil, and try us by all sordid and fearful impulses, according to the desire of their evil will. And when such a thing happens to us in our sleep, let us understand at once and recollect and perceive, that in that night God's inspiration l) was far from us. And how is it that the 494 demons have not devoured us? Because the divine will in whose hand the soul of all flesh is placed, only allows [them] to approach us, that we should arouse and look at ourselves. It is not possible for them to approach us when [inspiration] is near.
Chapter LXXII
On True Knowledge And On Temptations And That It Is Becoming To Know Exactly That Not Only Weak And Insignificant And Uneducated People But Also Those Who Have Been Deemed Worthy Of Temporary Apathy And Have Reached Perfection Of Mind And Have Approached Partial Purity As Far As This Is Compatible With Mortality And Have Gained Exaltation Above Affections — In So Far As In This World It Is Allowed By God In Combination With Life In Affectible Flesh — Have To Struggle And Are Injured By The Affections Because Of The Body And That To Them Also Are Continually Permitted [Temptations] In Mercy Because Of The Danger Of Haughtiness In Some Degree And That Many Times They Transgress And Heal Themselves By Repentance Grace Accepting Them Again That every rational nature is liable to deviation without distinction and that varying states pass through all men at all times, the discriminate is able to understand from many [symptoms]; moreover the experiences of each day are wholly sufficient to make him prudent if he is cautious and keeps to what is his domain. [They also show him] how many varying 49s states of rest and unrest work upon the mind every day, so that it suddenly passes from peace to perturbation without any reason from anywhere and falls into unspeakable danger. Even this is clearly described by the blessed Macarius, with great care and devotion, in order to remind and instinct the brethren, lest those who stand in the degree of purity give way to despair at the time of contrary states, when there happens to them an accidental [state] like [a change in] air, provided that this is not due to neglect and relaxation, but that these circumstances contrary to the scope of their mind, happen to them while they are walking in their path.
333 And also the blessed Euagrius witnessing to this through real experience, has committed it to writing, for the sake of ampler confirmation, as it were lest any one should think that the blessed Macarius wrote this in his letter fortuitously without having examined his words carefully. Thus then by reason of two veracious witnesses like these, the mind may accept, without doubt, its consolation at the time of need. \What then? Varying· states happen to every man, like [changes of] the air. Understand it: to every man; for nature is one. Do not think that he is speaking to insignificant men only and that the perfect should be exempt from varying states and that they stay in one class, without liability of deviation and without the impulse of the affections, as the Me;;alleyane say. Therefore he says: unto every man. How is this, o blessed man? He says: there are states of 496 cold, and soon after states of heat; and perhaps of hail, and soon there-after of serenity. It is thus for our instruction: strife, then the help of grace. And sometimes the soul runs into a storm and heavy billows assail it; then there comes a different state and it is visited by grace; then joy fills the heart and peace from God and chaste, peaceful deliberations. Grace makes dawn here chaste deliberations on the bestiality and impurity of those whom it had ordered away.
Therefore he warns, saying that after these chaste and peaceful deliberations, accidents will befall the mind, that we should not be sorry or despair; or at the time of rest caused by grace, be puffed up, but that, at the time of joy, we should look at trouble. He says that we should not be sorry when accidents happen; not that we should not resist them, nor that the mind should accept them joyfully as something natural belonging to us, but that thou shouldst not despair even as the man who expected what is exalted above strife, and perfect rest without varying states and without struggles and blows, and freedom from the impulse of any adversity -the which it has not pleased our Lord God to give to our nature in this world so that we should entirely desist from labours and in consequence of this thought thou shouldst be relaxed by despondency and desist from thy course-But know that all the saints have to face this labour as long as we are in this world, though we have ample con-49 7 solation for it in secret. For every day and at all times it is
334 demanded of us that we give proof of our love unto God by the struggle against temptations. And therefore we should not be sorry; namely, we should not be dejected in our struggle but thus is our way prepared.,For he that deviates from this method, becomes a prey of the wolves'. Admirable is that saint, who with a small word confirmed this section that is loaded with significance and absolutely took doubt away from the mind of the reader.,For he that deviates from this method, becomes a prey of the wolves'. This means that he, that possesses this intention and is minded to walk out of the way, wishing to go in loneliness a way that has not been trodden by the Fathers, is through this in danger of becoming the prey of old wolves who are clad in lambs' clothes in order stealthily to turn back foolish souls to their evil under the pretence of truth. That at the time of joy we should look at trouble, means: when by the influence of grace, suddenly mighty emotions and amazement of the intellectual vision of what is above nature, fall on the soul; as the holy Euagrius says: when the holy angels approach us filling us with spiritual sight, and all those who were in opposition to us vanish, and there comes peace and unspeakable stupefaction; when thou art in this state;
when grace envelops thee, and the holy angels are near and around thee and, therefore, all those who tried thee, have withdrawn from thee, then do not 498 extol thyself and do not think that thou hast reached now the undisturbable harbour and the unchangeable air and that thou art altogether exalted above this bay and the contrary storms and that there is no fiend and no evil accidents. For there were many who have thought thus and have fallen into danger, as Euagrius says, namely: the danger of thinking that thou art greater than many others, and that thou deservest these [spiritual distinctions] and that others, on account of their insufficient knowledge, are destitute of the like; but I possess [those distinctions] duly, and therefore I have reached perfect chastity and the degree of spirituality, and definite renovation. On the other hand recollect the impure deliberations and the unclear images which printed themselves in thy mind in the winterperiod, and the disturbancies and the disordered deliberations which assailed thee shortly before, during that gloomy darkness; and how easily thou deviatedst towards the
335 affections and hadst intercourse with them, when thy mind was troubled, without being ashamed before the divine sight and on account of the gifts and presents thou hadst received. And know that all this was brought upon thee, in order to humble thee, by the care of God, which provides for every one of us as is profitable to him. But when thou exaltest thyself on account of its gifts, it leaves thee, and thou wilt wholly relapse into the practice of those things by which thou wert tried in thy thoughts. Know, therefore, that the fact that thou art standing, is not due to thee nor to thy excellence; but that it is grace which 4 99 bears thee on its handpalms so that thou art not moved. These things thou hast to recollect at the time of joy, when thy deliberation exalts itself, says our holy Father, and then thou hast to weep and shed tears. And humble thyself at the recollection of thy transgressions committed when [temptations were] admitted to thee; perhaps thou wilt be saved by acquiring humility through them. Be not, however, dejected, but expiate thy sins by deliberations of humility. Humility, even without labours, expiates many sins. Labours without humility on the contrary, are not only destitute of profit, but cause us many evils. Therefore, expiate thy sins, by humility, as I have said. As salt is to all kinds of meat, so is humility to all virtues. The force of many sins is able to break this. Therefore it is necessary for the mind to suffer continually by humiliation and by pain borne with discernment. If we possess this, it makes us a son of God; even without service, it allows us to stand before God rich in virtues. Without it, every service and every virtue and all labours are vain. Therefore God demands the alteration of the mind. By the mind we acquire improvement and by the mind we become despicable. So this alone is sufficient, without [any further] help, to stand before God and to speak in our behalf. Thank God without break on account of the fact that, notwithstanding thy so weak and easily deviating nature, from time to time thou art lifted up by the aid of grace to such a height and to such gifts and remember in which sphere soo thou then art - above thy nature, and how when [temptations] are admitted to thee, thou art brought low and possessest a brutish mind. And recollect the wretchedness of thy
336 nature and how easily thou becomest subject to varying states, as also one of the saintly Fathers has said: When thou art assailed by the deliberation of haughtiness which desires to enumerate thy virtues, then say: Father, look at thy fornication. He means the fornication by which the deliberations are tried at the time of the admittance [of temptations] and with which man is provided by grace, be it as a means of strife or as a means of help, according to the degree in which grace helps us. Seest thou how clearly this admirable Father explains the matter?, When thou art approached by the deliberation of haughtiness, because of the elevation of thy behaviour, then say: Father, look at thy fornication! ' It is manifest that this Father was speaking to a great one, because it is impossible that deliberations of haughtiness should assail other people than those who occupy a high degree and are behaving in a praiseworthy way. For this affection attacks the soul when virtue has been exercised, in order to bereave it of its performance. Also from one of the letters of Macarius thou canst learn, if thou desirest, which degrees those saints occupy unto whom temptations are admitted. That letter was written by Macarius to all his beloved sons, showing clearly how struggles and the help of grace are provided by God, through which it has pleased His wisdom to train them as long as they abide in s or this life, struggling against sin, in behalf of excellence.
This He does in order that at all times their looks may be fi x ed upon Him and that, by continually looking at Him, His holy love may be augmented in them. So that, when they seek continually refuge with Him against the ardour of the affections and the fear of deviations, they are confirmed in faith, hope and love. So these things are not said to those who continually are in contact with men and wander about everywhere, participating in impure actions and passions [and living] in a state of relaxation. Nor are they said to those who perform righteousness in works which have nothing to do with solitude and who at every moment are captured by the senses, and who at all times are in danger of falling on account of the compulsion exercised on them by the things which happen to them involuntarily, through circumstances which they have not foreseen, so that they are unable to guard completely not
337 only their deliberation but even their senses. But they are destined for those who by the great watchfulness with which they guard their bodies and their deliberations, keep altogether aloof from the perturbations and conversations of men, and who by having given up all, even their soul, are able to guard their mind in prayer and to receive various provisions from grace, in perfect solitude. And under the arm of the knowledg-e of the Lord they are brought up and secretly made wise by the spirit, while they have rest from works and the sight of things and possess a mind dead to the world. The affections do not die; but intercourse [with them] dies, because they keep aloof from things and because they are helped by grace.