Mystic Treatises

Mystic Treatises

continued

Chapter VII

On Other Subjects, Chapter By Chapter, In Short Sections. On The Character Of Trust In God And For Whom It Is Becoming To Trust In God. And Further: When A Man Trusts, He Will Have Power According To (The State Of) His Mind. And Who Trusts Foolishly And Without Discernment There is a trust in God, with a faith of the heart, which is beautiful and which rises from the discernment of knowledge. And there is another trust which is insipid and rises from folly; and this is false trust. That a man who has absolutely no care for any of these passing things and whose soul is night and day given to the works of God, without thought of any work of this world because of his great zeal for exellence and because of his absorbing anxiety for the divine things, and who, therefore, neglects to prepare dress and food and to fix and to prepare a place for his shelter and the like, - that such a man trusts in God that He will prepare in its due season all he needs and that He will care for him - this is really true trust and a trust of wisdom. And in truth, for such a man it is also 1oo beautiful to confi d e in God, because he is His servant, and he is ladened with thoughts concerning Him and he bears the weight of His works without neglect. And so it is becoming

68 to Him to show care for him, which is distinguished from His care for the rest of mankind, because he has eminently maintained in his person the word of our Lord saying: seek the kingdom of God and His righteousness 1) and: Take no thought for your body 2). And if ye care for this, the world will prepare all for you, like as a servant. And as unto a master it will be obedient unto your words without hesitation, without thwarting your will in anything. Therefore, because such a man does not desist on account of [worldly] causes from standing perpetually before Him, he will not surrender himself to those things which the body needs. For he does not care for other things either, but he abstains from them all equally, be they small or great, be they things of comfort or pleasure - an abstention based on fear of God. So he will find sustenance in a wondrous way, even though he does not touch any of these things, nor fatigues himself with them.

Another however, whose heart is wholly buried in the earth and who constantly eats dust with the serpent without caring in any way for the things pleasant to God, who fatigues himself in every respect by the bodily things and is occupied by and constantly cares for intercourse and pleasure and luxury, and who has manifold worldly connections, - when such a man, given to such laxity and indifference regarding excellence, from time to time gets into trouble or want, or the fruits of sinfulness disturb him in any way, and [when he] says as follows: 1 0 1 I trust in God, He will work for me without doubt and He will comfort me, - o fool, till now thou hast not recalled God but thou hast disdained Him by the laxity of thy works and His name was slandered among the nations, as the scripture says. And now thou sayest with a full mouth: I confide in Him who will help me and care for me. God has well said through the prophet, scorning such people: They seek me daily and delight to know my ways, as a nation that did righteousness and forsook not the ordinance of their God: they ask of me the ordinances of justice 3). To them belongs the fool who does not even spiritually come near unto God, but, at a time when the darkness of troubles surrounds him, elevates his hands unto Him in confi d ence. That such become wise, requires that they

69 be branded several times. For, although they have no works such as could be a basis for trust in God, yet they have been thought worthy of chastisement and loaded with mercy, as it were from [the midst] of their evil works and their indifference regarding their duties. They should not mislead themselves and, forgetting the rank of their previous way of life, say: I trust in God. Such have to be chastised, lest they, though not possessing works of faith, stretch out their feet in idleness, saying: I believe that God will give me to eat, as if they were toiling in the works of God. Or it may come to pass that some one goes and falls into a pit through his own folly, and although he has never thought of God before, he says now: I trust in God, He will 102 deliver me. Err not, thou fool. Trust in God has to be preceded by works for the sake of God and by the sweat of His service. If thou believest in God thou doest well. But also faith requires works; and confi d ence in Him requires the testimony of the heart which is born of the toils [for the sake] of excellence. Believe that God is He who cares for His creatures and who is clad with all power. But connect with this faith the works which suit it. Then He will answer thee. Take no wind in thy fist, viz. faith without deeds.

If a man travel a road without being conscious of the fact that there are evil beasts or murderers on it, or the like, how many times will this universal care of God cause [the danger] to pass, by retaining him at the place where he is, for any cause, till the danger is over, or by some one meeting him and causing him to return. Or another time, a dangerous serpent lies on the way, which he has not noticed. If God will that he be not entangled in evil, the animal will at once make a sound or leave its place and disappear, or it will creep farther so that he sees it and is cautious. Thus God will save him, even if he be not worthy, for motives which God alone knows, especially for His mercy's sake. Or, another time a house or a wall or a rock is on the point of falling or slipping from its place and coming down instantly [at the place] where 103 some men are sitting. Thereupon God will order an angel and will hinder this accident and prevent it till those people have risen [and left] that place, for any reason whatsoever that makes them go away, so that none will remain under [the falling thing. But as soon as they have left [the place], it will

70 fall. But if it happens that anyone be under it, he will not be damaged. By this God desires to show the greatness of His power. Such things and the like are [signs of] universal care. The righteous possesses this grace perpetually; as an individual, not 1) as a member of the community. The rest, however, are ordered by God to govern themselves with insight and to mingle in their affairs intelligence with the care of God. But the righteous does not need this insight in order to govern with it his affairs. In stead of this insight he possesses faith by which he storms strong fortresses. And such things as we have enumerated he does not fear. As scripture says: the righteous is bald as a lion 2) and he ventures all through his faith. Not as one who tempts God but as one who possesses confidence in Him and as one who is armed and strongly clad with the force of the spirit. And concerning His great perpetual care for him God has said thus: I will be with him in trouble; I will deliver him and honour him. With long life I will satisfy him, and shew him my salvation 3). He who is 1 04 weak in his works and lax or negligent, or whose deeds are

evil, it is impossible that this hope be his. But it will be for him that is constantly with God in all things and who is His relative by his beautiful works, who directs constantly the gaze of his heart towards God's grace, as David says: My eyes fail while I wait for the Lord 4).

Chapter VIII

What It Is That Helps A Man To Come Near Unto God With His Heart And Why It Is That Help Comes Near Unto Him Secretly And What It Is That Causes A Man To Come Near Unto Humility Blessed is the man who knows his weakness. This knowledge becomes for him the foundation and the beginning [of his coming] unto all good and beautiful things. When a man I) Lacking in one of the London M". 2) Prov e rbs 28, 1 3) Ps. 9 I 1 IS 4) Cf. Ps. I 1 9. 1 2 3 71 knows and perceives that he really and in truth is weak, then he restrains his soul from profuseness which is dissipation of knowledge and he will augment the watchfulness of his soul. Unless a man has been remiss in some small thing and a slight negligence has appeared in him and tempters have surrounded him either with temptations that arouse bodily affections or with temptations which stir the affectable power of the soul, he cannot perceive his own weakness, Then, however, he recognizes the greatness of God's help by comparing it with his own weakness. Thus if he sees that his heart does not rest from fear, even though he be provident and very cautious, withdrawing and 105 hiding his soul in innumerable apartments and providing his soul with causes of trust, then he understands. and knows that this whole impulse of his heart denotes some other thing which is lacking and which is very necessary to him, viz. that he needs other help. For the heart testifies to [this] within, by the fear that moves in it, denoting the lack of something. And therefore he cannot remain in confidence. For the help of God is necessary for deliverance. When he knows that he needs divine help, he will frequently pray. And by much beseeching the heart becomes humble. For there is no man who is needy and asking, without being humble. And God will not despise a broken and contrite heart 1). Until the heart has become humble, it will not rest from distraction. Humility restrains the heart.

And as soon as m an has become humble, mercy will surround and envelop him. And when mercy draws near, the heart will perceive help at once, because some confidence and force will also move in it. When it perceives that divine help approach unto it and that He is its support and its helper, then the heart will be filled with faith at once. Then it will see and understand that prayer is the port of help, the fountain of salvation, the treasure of confidence, the sheet-anchor amidst the storms, the light in the darkness, the stick of the weak, the shelter at the time of temptations, the medicine at the time of illness, the shield of protection in the battle, the sharp arrow against the enemies. 106 And because by prayer he has found the entrance unto all this good, he will delight in prayer of faith for ever more,

break, in constant prayer, fearing th•it he will be bereft of the current of its helping forces. All these beautiful things are born from a man's perceiving his own weakness. For from this, because of his longing for help, he turns to God with beseechings. And as he brings near his spirit unto God, He comes nigh unto him with His gifts. And He does not take away from him His inspiration, because of his great humility. For as a widow unto the judge, he cries at all times: avenge me on my adversary. Therefore God, the merciful, necessarily will delay his petitions, that he have the better reason to approach unto Him. And because of his need he will constantly remain at the fountain of help, while God grants some of his demands quickly, others not: [He grants] those concerning which He knows that they arc necessary for life, the rest He delays. And in some cases He withholds from him the ardour of his enemies, and in others He gives an opening to temptations, that this, as I have said,

73 should be a cause for approaching unto God, and that he should become prudent by temptations. And this is what is said in the scripture: The Lord left many peoples and He did not destroy them at once, nor did He give them into the hand of Joshua, in order to test Israel by them so that the generations of the children of Israel should learn war 1). 108 As for the righteous who is not acquainted with his weakness, all his affairs are in peril. He is not far from falling, the destroying lion is not removed from him nor the demon of haughtiness. Who lacks knowledge of his weakness, lacks humility. Who lacks humility, lacks perfection. Who lacks perfection ·is still in a state of peril. And the enemy can attack him at every quarter, because his town is not fortified with iron bolts nor with a brazen lintel. Neither is humility to be acquired except through the causes which bring about a continually broken heart and destroy the deliberations of presumption. Without humility the service of man cannot be sealed: the seal of the spirit has not yet been placed on the charter of his freedom, he is still a slave and his service cannot be established without his being made humble, neither can he acquire wisdom without temptations, neither can he reach humility without wisdom. Therefore God necessarily sends the saints things which cause humility and brokenness of heart and passionate prayer without distraction.

Sometimes he afflicts them by accidents that arise from the natural affections or by transgressions arising from impure deliberations; sometimes by disdain or by idle oppressions which they have to endure from men, or by bodily pains; sometimes by poverty or need of necessary things; sometimes by vehement affectio:1s 1o 9 of fear in the open war of the demons which He allows in order to keep them continually in motion, or by terrible varying states of which one is still more strong and sorrowful and hard than the other. All these things happen, that man should have a reason for being humble, lest he should sleep in neglect either of things present from which the struggler suffers, or of fear of things to be. Therefore temptations will necessarily be profitable unto men. Now I do not say, that, in order to have a cause of humility, he ought to let loose his will unto evil

Chapter IX

On Sins (Committed) Intentionally And With Evil Will And On Those (Committed) Accidentally There are sins in which a man is entangled through weakness and accidentally. And there are sins the source of which is the will; others [spring] from an uncultivated mind. Some are committed occasionally, others continually; others are customary. And all these classes and kinds of sins, though bound by the common verdict of reprehension, have a different character and their punishment may be greater or smaller. Some sins are reprehended severely; others are near to mercy. God has also shown unto Adam, Eve and the serpent, though not one of them was exempted from receiving the retribution of his fault, a great variety in the curse which was directed 75 against each one of them; and so He did in the curses directed against their offspring. In accordance with the propensity and inclination of each unto sin, is judgment made more heavy. 1, 1 If any one be not inclined to follow sin, but he be drawn towards it on account of neglect regarding righteousness, although he be not zealous for it, his judgment will be severe even if the connection with sin be difficult for him. But if he be diligent and temptations rise, mercy is near to purify him, without doubt. For it is another thing that a man who is careful regarding excellence and constant in its works, meditating on it even in the night, should fail in any of its duties; while by day he is loaded with its burden and goes around with it, all his thoughts concentrated upon justness - it is a different thing that, while he is occupied with such things, through ignorance or the compulsion of opposition on the way of excellence and the mighty waves that arise every moment in his limbs, and the propensity towards aberration which is implanted in him as a test of freedom, the indicator of his scale should point somewhat to the left, and through the sickness of the flesh he should be entangled in any kind of sin and suffer and be sorry on account of it and bewail himself passionately because of his miserable weakness in the face of what overtakes him now and then.

It is a very different thing, that one being lax in the works of righteousness or wholly neglectful of the way, should run like a slave in complete obedience to all the delights of sin, and try to find the means of its accomplishment; and that like u z a slave he should purpose zealously to perform the will of his adversary, his limbs serving him as weapons on behalf of Satan in complete obedience and that he should not even think of repentance so as to draw nearer unto excellence and end his path of shortcomings. Different are the trespasses and the stumbling-blocks laid on the way of virtue and in the course of righteousness. As the Fathers say: On the way of excellence there are stumblingblocks, there are varying states, there is compulsion, and the like. A different thing is death of the soul and complete destruction and total abandonment. This is known thereby that, although one falls, he does not forget the love of his Father; and although he is loaded with trespasses of every kind, his zeal for the service of good is not held back, nor does he

76 desist from his course, nor abhor to stand in struggle against these things anew and with the same chance of being vanquished, nor cease from demolishing every day his building and beginning a [new] foundation. And the word of the prophet is in his mouth: Till the hour of my departure from this world, rejoice not against me, 0 mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me 1). And he will not cease to struggle till death. He will not allow himself to be vanquished, as long as there is breath in his nostrils. And though his ship is wrecked every day and the sweat of his commerce becomes a prey to the depths, he does not cease to borrow and fit out ships and navigate with good hope; till the Lord, seeing his zeal, has mercy for his shipwrecks and inclines unto "3 him in compassion and gives him strong impulses towards patience and towards braving the burning arrows of the Evil one. This is wisdom from God and whoever is sick in this way, IS WISe. To abandon hope profit s not. It is more expedient for us to be judged on account of special [sins] than on account of complete abandonment.

Therefore the blessed commentator 2) warns us against becoming weary in face of the many struggles and the frequent various kinds of strife to be met on the way of righteousness lest we should turn back and give our adversary the opportunity of a complete victory in any kind of evil. And so the blessed commentator says, arranging the strugglers as it were in classes: If you are truly zealous to look towards excellence and anxious for serenity of mind unto God, and to practise those things which are agreeable unto Him, you must necessarily bear for the sake of these things, all the struggles which will arise continually against you on account of the natural affections and the attractions of this world and the evil of the demons, without relaxing in spite of the constant and never ceasing strife, without fear of the tenacious vehemence of war, without dread of the hosts of enemies, and without dejection if it happen that you trespass somewhere and sin, but receiving on your faces the blows and wounds such as are [to be expected] in so great a war. On account of these things, therefore, you must not let yourself be moved

77 even from your will ' s decision; on the contrary you must maintain the choice of your behaviour, deeming it a beloved and ' 1 4 glorious thing to show yourselves in the war besmeared with the blood of your blows, without pausing in the slightest degree from strife against the enemies. These are the warnings of the blessed commentator. Thus, it is not becoming in us to relax because of these things. Woe to the solitary who is unfaithful to his covenant and, treading down his conscience, gives Satan entrance into him, in small and great matters of sin, so that he does not find strength to defend against the enemies the breach [Satan] has made in his soul. And with what countenance will he behold the chaste, his companions, when they are brought together from whom he has separated his way to go the way of destruction, and the freedom of speech with God which the pious possess, and the prayer which arises from the chaste heart towards God and uplifts itself and even passes the hosts of the angels and stops not until it reaches God's majesty, holding the keys in its hands ceasing not until it has acquired its demand, returing unto the mouth that has sent it, with gladness. [And with what countenance will he look upon] what is harder than all these things, viz. that, as he has separated his way from them here, so Christ will separate him from them on that day. When the brilliant clouds will bear on their backs 1) the bodies that have become splendid by purification and that enter the great gate of heaven. Therefore the ungodly shall not stand in the judgment 2), because their work is already judgment, nor sinners in the congregation of the righteous 2), in the resurrection before the judgment, nor the impure in the ranks of the saints.

Chapter X

On The Words Of The Scriptures Being Spoken As It Were To Patients In Moderation Lest They Should Wholly Abandon The Living God. But This Should Not Be Taken By Us As A Reason For Greater Freedom Regarding Sin The encouragement which our Fathers give us in their writings and the help towards repentance which is in the writings of the Prophets and the Apostles, should not be taken by us as a reason to disregard the threats of the divine acts of judgment, nor the punishment which God has decreed firmly against the trangression of the borders which should not be passed, through the mouth of all His saints and by means of all kinds of laws, in order to eradicate sins. As if the hope of repentance could be reason for us to strip from ourselves the feeling of fear in order to sin more freely and without dread. These [threats] are confi r med by the seals of the word of God, in all the scriptures of our salvation, and by the [divine] decrees fixed against them, [threatening] all kinds of terror. Some of these He has partly revealed to the many or to the few [people] by the punishments He brought upon them in order to show that He hated sin. Or why then were drowned in the Deluge the generations of the days of Noah? Was it not on account of the vileness of lasciviousness, because they had violated the u 6 beauty of the daughters of Kain? In that time there was no love of money nor adoration of idols, nor sorcery, nor wars waged [by men] against one another. Or again, why were five towns of the Sodomites for ever burnt?

Was it not because they had given way to lust of the flesh, which had taken possession of them according to its good pleasure, consisting in all kinds of impurity? \was it not because of the fornication of one man that in Israel, the firstborn of God, there fell twenty-fi v e thousand by the plague in an instant? Why then was Simson rejected by God, Simson, the man of strength, the Naziraean from the womb, the sanctified to God, whose birth was annunciated by an angel like that of John the son of Zecharia, through whose hand [God] wrought marvels and signs, and who by the supernatural strength 79 which God infused into his body smote a thousand men with the jawbone of an ass and became a saviour and a judge unto Israel? Was it not because he made impure and defi l ed his hallowed limbs by intercourse with a harlot, that the Lord left him and gave him into the hands of his enemies? David, the heart of God, for whose excellence the promise made unto the righteous Fathers was carried out in his offspring from whom sprouted Christ the Saviour of the whole world - was it not by adultery with one woman and for the feebleness of one moment that from a glance of his eye he got an arrow in his soul and wrought evil against himself from within his own house; for the son which was to come forth from his loins was to pursue him? And this happened although he showed repentance and the 1 1 7 Lord said to him: Also have I put away thy sin; thou shalt not die 1), and he wept a flood of tears so that he moistened his bed during the nights. I return to what I was saying before: Why then did distress and destruction hit the house of Eli the priest, the righteous old man, a priest and a judge of Israel during forty years?

Was it not because of Pinehas and Hophni his sons who treated the women scornfully that came to pray in the tabernacle, though he himself did not sin, at any rate not wilfully, but only in so far as he was silent and reprehended with words only, without showing fervour against the fornication of his sons, so that the judgment of the Lord took revenge on them? And lest any one should think that the Lord shows His zeal only against those who are sinners in their lifetime, He also displays it against this audacious sin hated of Him, in the case of those who are near to Him, His priests and judges and the heads of the people and against those men who were holy unto Him and by whose hands He had done wonderful things, yet whom, when they violated the laws He had laid down, He did not spare. As is written in Ezechiel where He says to the m an whom He orders to smite the people of Jerusalem with a hidden sword: Begin before my altar an d do not spare, neither old man nor boy nor youth 2); to show that it was the people near to Him, those who walked in fear 1 1 8 and chastity before Him and performed His will. The saints

Samuel 1 2, 1 3 2) E7ekie\ 9·, 6 80 of the Lord and those near to Him are good works and a pure heart. But when they reject the ways of the Lord's will, He also rejects them and puts them away from before Him and takes His grace from them. And why then did the judgment of the Exalted smite Belshazzar by the sign of the hollow hand? Was it not because he had behaved audaciously against the holy vessels which he had taken from Jerusalem and in which he drank with his concubines? And in the same way the judgment of the Exalted will of a sudden smite him who in abandoned audaciousness uses for worldly purposes the limbs that once were set apart for the holiness of the Lord, just as Belshazzar was smitten who behaved audaciously against the holy vessels taken from the sanctuary of the Lord. Therefore we should not make use of the confidence in repentance an d the heart-giving words of the scriptures as a motive for disregarding the words and the threats of the Lord and disdain Him by evil deeds, disdaining thereby also the limbs that once we have offered as a sacrifice for the ministration of His sanctuaries and for the use of His service. Verily we are the sanctified of the Lord and the Naziraeans abstaining from women, as Elijah, Elisha and the prophets and the other sanctified Naziraeans and holy virgins by whose hands great and amazing things were done, who spake with God face to face; and as those who lived afterwards, John the virgin and the holy Simeon and the other preachers of II 9 the New Testament who sanctified themselves to the Lord and

received mystic secrets from Him, some from His own mouth, others by revelation. And so they became mediators between God and mankind, and the receptacles of His revelations and the preachers of the Kingdom to the inhabitants of the world.

Chapter XI

Whereby The Beauty Of Solitary Life Is To Be Preserved And How It Can Be A Cause Of God'S Being Glorified It is becoming for the solitary to be in every way a vision of stimulation unto those who look at him, so that because of the beauties which radiate from him on all sides as the rays 81 of the sun, even the enemies of truth unwillingly acknowledge that the Christians have a well-founded hope; and from every side they will flow to their place of refuge, and thus the head of the church will be elevated above its enemies. Thus the glory of the solitary's deeds will be a stimulus for many to withdraw from the world. And [it is becoming] that he be reverenced by every one on account of his excellence, so that the mouth of the members of the church will be opened on his account and their head exalted above all creeds. The pride of Christ ' s church · consists in the behaviour of the solitaries. Therefore it is becoming to the solitary that the beauties of his habits shine on all sides; in the humble attitude of his limbs, in the simplicity of his habit, in his elevation 120 above visible things, in the veracity of his renunciation, in his

rigorous fasting, in his being continuous silent, in the subduing of his senses, in the continence of his aspect, in his not being quarrelsome with other people for any reason, in the sparingness of his speech, in his being pure from rancour, in his discriminate conscious simplicity. And [it is becoming for him] that it be known that he is alien to this harmful and fleeting life and near to true and spiritual life, from his constantly being by himself, from his being unknown among men, from his not being tied to any one by the bonds of comradeship and intimacy, from his quiet dwellingplace, from the small space of his habitation, from his few and mean utensils, from his avoiding men, from his constant prayer, from his hating and avoiding honour, from his not being bound by temporal life, from his great patience, from his endurance in temptations, from his keeping aloof from rumours and from inquiries into worldly affairs, from his constant care for and meditation upon his true country, known by his sad countenance and his shrivelled face 1), from his constantly weeping night and day, and above all from his cautious chastity and his freedom from covetousness in small and great things.. These are, in short, the manifest beauties of the solitary 121 which testify to his being wholly dead to the world and near unto God. It is becoming for him to think of these things constantly in order to acquire them.

82 If any one asks: Wherefore are these lengthy descriptions necessary? I answer: they are very necessary. For if any one search for them, one by one, in himself, and if any fail him who cares for his life, he can ascertain from these distinctions his deficiency in any of the virtues. And thus these descriptions may become to him admonitions. And if he possess personally all the things described and also those omitted, the knowledge of them is given him [in this way] and so he will become a cause of God being praised among men and angels. And then he may prepare for his soul a place of rest before departing this world.

Chapter XII

That It Is Not Beautiful For The Servant Of God Who Has Renunciated The World And Has Gone Forth To Seek Even The Truth, Out Of Fear That He Shall Not Find The Truth To Desist From Seeking It Or From The Fervour Which Is Born From The Desire Of Divine Things, Or From The Inquiry After Their Mystic Secrets Which Are Described Mysteriously. That, By This Seeking, The Mind May Desist From Evil Distraction And Recollections Of The Affections There are three degrees which constitute the whole course of man. The degree of novitiate, the middle one, and that of perfection. 122 And although the mind of the first degree looks with all its occupations and recollections towards excellence, yet it is connected with the affections. The second degree, the middle one, lies between the affectable and the spiritual state. Righthand and lefthand deliberations are stirred equally in it. And neither the fountain of light nor that of darkness ever cease to flow on its side, as it has been said. If the [solitary] cease for even a short time from meditating restlessly on spiritual writings, or from thinking of divine things, such as enftamc him as fire by their tending towards the truth, in union with outward heedfulness as strict

83 as possible which includes inward cautiousness and sufficient works - then he is swept away towards the side of the affections. But if he heighten his natural warmth in the way mentioned, without desisting from seeking and inquiring, and if he follow these things from afar without seeing ti1 em, except their designation in the scriptures, and if he multiply his deliberations and dominate them by those which do not decline unto the left side, and receive not any seed of phantasies coming from the demons instead of from truth, but be desirous on the contrary, long and guard himself and beseech God in passionate, enduring prayer - then, as · soon as it will please God to give it, He will open His gate before him. Especially on account of his humility, for to the humble the mysteries are revealed. If he dies, however, in that expectation, without having seen that country at a short distance, I think that his heritage will be with the ancient righteous, who have expected perfection, according to the word of the Apostle, but have not seen it 1), 1 z3 yet have worked in expectation of it all their lifetime and have

departed. But what shall we say, if any one does not reach [the degree which enables him) to enter the promised land which is the stage of the perfect and to find truth eye to eye in so far as nature is capable of this? Shall he then resign this [and remain] on that low stage which is wholly connected with that of the left side? And because he has not found the whole truth, shall he remain in this low state which does not even know to desire these things, or shall he elevate himself unto the middle stage mentioned, even though he does not look as it were in a mirror, but expects it from afar, and in that expectation will be gathered unto his fathers? Even though he is not deemed worthy of the fulness of that grace here, yet he shall occupy his mind through intercourse with it at a distance and by its stimulating influence during his lifetime he shall eliminate and fly from bad deliberations. And in this hope, his heart being full of God, he shall depart this world. All that takes place in humility, is beautiful. The uncorporeal thoughts of the mind inclining towards the love of God [engendered] by the understanding of the scriptures, are a

Peter 11 10-ll 84 fence for the gates of the soul against foreign deliberations. They guard the spirit by ardent recollections of future things, against its being distracted through idleness to the recollection of [worldly] things; this would quench the ardour of its emotion and it would fall into desires.

Chapter XIII

On The Varying States Which Come To Those Who Live In Solitude, As Is Justly Ordered By God Concerning This (Spiritual) Way: Now Sadness And Psychic Suffocation, Then, Suddenly, Gladness And Joy And Hot Fervour And Unusual Strength. Praise To Him That Has Ordered Our Way Amen To him who has determined to order his being in lonely dwelling and to pass the remainder of his days in service and in the ordering of the way of solitude, it will come to pass that, while he is as usual, in solitude, such as is justly prescribed by divine grace, his soul will be hidden in darkness. And just as the radiance of the sun is hidden from the earth by thick clouds, so, for a short time he is bereft from spiritual consolation and from the rays of grace, by the clouds of the affections; and some of the joy-giving force is withdrawn from him, while an unusual darkness falls upon his spirit; yet his mind is not troubled, nor inclined towards dejection; but he remains patient, occupying himself with the writings of divine men and with prayers to which he forces himself, looking for help.

Then of a sudden it will be given him unexpectedly 1). For, as the face of the earth is gladdened by the rays of the sun when the dense atmosphere is torn asunder, so the words of prayer are able to tear away and to remove from the soul the dark cloud of the affections and to gladden and to illuminate the spirit by the rays of joy and consolation which is born in our deliberations. Especially when the soul is able to have recourse to the profit from the holy books and from vigils that make the mind pure. Constant meditation upon the holy scriptures will perpetually fill the soul with incomprehensible ecstasy and joy in God. 1) Literally: though he does not know it.

Chapter XIV

As To When Those Who Live In Solitude Begin To Know, Even To A Slight Extent, How Far They Have Advanced In Their Service In The Unfathomable Sea Of Solitary Life So That They Are Able To Have Confidence Somewhat On Their Labours That They Begin To Bear Fruit I shall tell thee a thing at which thou must not laugh; for tell the truth. Do not doubt it, for those from whom I have received it, are trustworthy. If thou hangest on they eyelids before God, do not think that in behaviour thou hast reached anything till tears come forth; for thy hidden being still ministers unto the world. This means, that thou art on the same stage of behaviour with faithful lay people. For thou workest with thy outward man in the service of God but the inward man is still without fruits. His fruits begin at the point which I have indicated. When thou hast reached the place of tears, then understand that the spirit has left the prison of this world and set its foot on the way towards the new world. Then it begins to breathe the 126 wonderful air which is there, and to spend tears. For now the throes caused by the spiritual child, become vehement. A n d grace, the common mother, hastily delivers, as it were, the soul, God's image, unto the light of the world to-come. And when the time of birth is come, then the mind will perceive a something belonging to that world, like a faint perfume, which the child has received in the members into which it has grown. But he who does not patiently bear what is unusual, will move his body with weeping mingled with joy which excels the sweetness of honey. Together with the growing of the child within there will be an increase of tears. The stream of tears begins when the spirit begins to become serene. I mean the flowing of tears belonging to the stage which I have described, not that partial one, which takes place from time to time.

86 This consolation which takes place from time to time, will come to pass to every one who serves God in solitude. Sometimes during spiritual contemplation. Sometimes when hearing or reading the words of the scriptures. Sometimes while occupied with beseechings. But I propose to speak of that complete one, which continues night and day without a break, and which comes to him who has found truth in solitude by the sincerity of his behaviour, when the eyes become fountains of water for a period of nearly two years. This happens during a transition-period; I mean symbolical transition 1). At the end of the period of tears thou wilt reach peace of deliberations; and by this peace of deliberations thou wilt reach the divine rest of which Paul speaks, rest in part, according to [our] nature. From the beginning of [this period of] rest onward, the mind 1 2 7 will see hidden things. Then the Holy Ghost will begin to reveal unto it heavenly things, while God dwells in thee and promotes spiritual fruits in thee. Then thou wilt perceive the state which the whole nature will receive in the renewal of all things, dimly and mysteriously.

This I have written to the profit of myself and of every one who comes across this book, being that which I have attained by contemplation of the scriptures and from the mouth of veracious men (and to a small part by experience) that I also may gain profit by the prayers of those who have gained profit from these things, because I have toiled upon them. Listen also to another thing which I tell thee, as I have heard it from a mouth that does not lie: As soon as thou hast entered this place where the deliberations are set at peace, then the violence of weeping is again taken from thee and thou reachest the state of moderation. This is the exact truth in a few words; and it is true and confirmed by the whole church, by the excellent among her sons and by her chief protagonists.

Chapter XV

On The Course Of The Solitary Career, Succinctly And Without Prolixity. And On The Question How And At What Time Its Virtues Are Born One From The Other Lucidly and distinctly, the course of virtues shows itself so. From works performed by compulsion, in solitude there is 1 2 8 born a blazing and immeasurable heat, which is generated in the heart by fervent deliberations, newly born in the spirit. Works and watchfulness polish the mind by their heat and give it sight. And sight gives birth to the fervent deliberations mentioned, because of the depth of psychic sight which is called contemplation. Contemplation gives birth to fervour; from this fervour sight given by grace is born; and then outbursts of tears begin. At first partial ones; this means that a man's tears will flow several times every day. Then he will come to [the state of] tears without a break. Through the tears the soul receives peaceful deliberations. From peaceful deliberations it rises unto serenity of insight. And by serenity of insight a man reaches the sight of hidden things. For purity is brought about by being free from war. And after these the mind will reach that which is denoted by the symbol of the brook in Ezekiel the prophet 1), a symbol which contains the type of those three psychic stages which are near to divine things and of which the third is the utmost which a man can reach. The beginning of all these is a good will unto God and various works in solitude and that uprightness which is born from severe reclusion from the world. It is not necessary to enumerate the distinctions between the works, for they are known to every man. But as soon as any one occupies himself with them it is not possible that he deteriorate; I know, on the contrary, that he will profit by

Chapter XVI

How Profitable It Is For The Soul While In Solitude To Be Free From Works And How Intercourse Harms The Mind Of The Novice Which Has But Lately Begun To Have Insight For Itself And How It Is Clear That Bodily Works Necessarily Bring About In The Solitary A Deficiency In Divine Works That a man who is beset with care, should be quiet and in a state of peace, is impossible. For the necessary things which cohere with those things upon which he expends his labour, cannot but have the effect that he be shaken; and they will bereave him of his rest and quiet. For the only opportunity for Satan to enter the soul is distraction. Therefore it is becoming for the solitary to place himself constantly before God's face and to look for His will 1), if it be his intention to keep his mind in watchfulness and if it be his will grasp quickly the small deviations as soon as they begin to stir in him, and, in peace of spirit, learn to recognise what passes in him 2). '3' Frequent oscillations are a sign of the solitary ' s relaxation as to the preparation of Christ's service, and they are signs of deficiency in divine things. Without being free [from cares] thou canst not demand lucidity from thy soul; nor rest and quiet if the senses are set free; nor concentration of the senses when the oscillations of practice [are frequent]. Keep thy self free from accidents; then thou wilt find no trouble in thy mind. Without constant beseechings it is not possible to be near to God. And to think of other things at the same time with the work of beseechings, is distraction of the heart. If fervent emotions befall thee sometimes when thou tastest God in the hot fire of divine things, but when thou seekest them again thou findest them to have become insipid and cold

90 within thyself, [this is because] the distraction of intercourse with men has assailed thee somewhere, or because thou hast estimated bodily work above them, and on account thereof the fervour of thy deliberations has become cold. Tears, however, and beating the head [on the ground] during prayer, and fervent self-humiliations quicken again their warm sweetness in the heart. A n d in lauded madness the heart will fly after God, crying: My soul thirsteth for thee, the living God: when shall I come and see thy face 1)? He that has tasted this wine and has been bereft of it, he only knows in what a torment he has been left and what has been taken from him on account of his relaxation. 0, how evil is the sight of men and intercourse with them 1 32 for him that lives in solitude, especially him that is relaxed and left alone 2). Verily, my brethren, as a strong blast of cold, that suddenly hits the buds of the trees and nips their small heads germinating from the twigs, so intercourse with men, even though it be short and in a congregation with a good purpose, withers the sprouts of the virtues which have but lately shown their heads because of the good air a) of solitude, and which beset with their humidity the tree of the soul, planted by the brooks of repentance.

And as the sharpness of the cold strikes the new sprouts of the roots, destroying and pushing back their heads into the earth, so intercourse with men destroys the root of the mind which but begins to grow green by reason of the herbs of virtues, thrusting them back to their original place and destroying their tenderness. And if intercourse with those who are nearly master of themselves is so obnoxious to the soul, be it only on account of their hindering the customary service, this must happen to a larger extent if a man speaks with and sees stupid and uncultivated men or even lay people, which has the effect of fire upon small wood. And as the humility of an honourable and estimable man, who forgets himself frequently by drinking wine, is troubled and his honour stained and his chastity shaken by the foreign deliberations which dominate his spirit on account of the force of the wine, so the chastity of the soul is shaken by intercourse 1 3 3 with and sight of men; and it forgets the aim of its watchfulness and is bereft of the whole intention of its will; and

Chapter XVII

On The Short Paths Towards God Which Are Revealed To One From The Sweet Works In Vigils And That Those Who Are Given To Vigils Are Supported By Honey Their Whole Lifetime Do not think, 0 man, that among all the works of ascetics there is any one greater and more profit able than that of vigils. In truth, my brethren, if during the day the ascetic is not distracted by corporeal things and temporal care, but cuts himself off somewhat from the world, and is watchful to even a low degree during vigils, then I do not object to declare unto you in truth, that soon his spirit will fly as with wings and ascend unto God to be in delight. And he will easily look at that glory, and in that knowledge which is higher than 1) In on e Ms. only z) Sec p. 8 3 92 human spirit he will quickly swim. The solitary who during his vigils abides by the discernment of the mind, will no longer seem to be clad with flesh. Verily, this work belongs to the class of the angels. And it is impossible that those who applicate themselves to this behaviour, should be left without great divine gifts, on account of the vigilance and serenity of their heart, and because their deliberations tend to Him only. The soul, therefore, which applies itself in its labours to the duty of vigils, becomes trained, and acquires Cherubs' eyes in the swiftness and acuteness of their gaze, so that at all times it gazes on heavenly contemplations. I am of the opinion that he who on account of vaste know-' 35 ledge and with discernment has chosen for himself this great and divine work, and is wholly devoted to bear the load of the glorious part he has chosen, will necessarily be zealous to guard himself also during the day against the trouble of occupations and of care for [worldly] things, and that he consequently will not be devoid of wonderful fruits and the great delight he will gather from them. And I may say deliberately, without lying, that he who despises this, does not even know for what purpose he performs all this toil: the loss of sleep, the many repetitions, the fatigue of the tongue, the standing on his feet during the whole night, while his mind is not there where he recites his Psalms and prayers;

but he performs these works as a matter of custom, as something which is devoid of discernment. And if this were not as I say, how could he suffer to be bereft of and to remain without reaping profit able fruits from the constant occupation with his work? But he strives towards these [results] through the holy occupation of the recitation of the scriptures, which is a fortification of the mind and, principally, a cause 1) of prayer, a helper and a companion of vigils, a light of the mind, a guide on the way and the seed 2) of manifold contemplation during prayer. It is a check against the distraction of the spirit and against its occupying itself with idle things. It sows in the soul constant recollection of God and [of] the ways of the saints who have pleased Him. And it causes the mind to acquire wisdom and subtlety. Wherefore then, 0 zealous man, doest thou order thy occu-

93 , 36 pations in this way, without discernment? For thou showest care for thyself in that thou standest upon thy feet during the whole night, fatiguing thyself with glorifications and Psalms and prayers. It would be easy for thee, by little watchfulness during the day, to be made worthy of the divine grace for thy strenuous efforts in other duties. Wherefore doest thou fatigue thyself and sow in the night, whereas during the day thou renderest useless thy works so as to lose the fruits, dissipating this vigilance and fervour which thou wouldst acquire by vigils, through the distraction of intercourse with men and through different occupations, and destroying thy profit by wandering idleness? If thou wouldst associate to thy nightly meditation, o man, service during the day without breaking in twain the fervour of the occupations of the heart, thou wouldst quickly embrace Jesus' bosom. A n d from this thou seest that thou sufferest for lack of discernment. For thou doest not perceive why vigils are necessary for the ascetic. Thou thinkest it is for the sake of toiling only, and not in respect of another thing which is expected to be born from it.

But he that by grace has almost been made worthy of understanding that for which the sages hope in combating sleep and compelling nature to such a degree that during the whole night, awake bodily and mentally, they offer prayers -also knows the strength given by watchfulness during the day and the profit it grants the spirit in its nightly solitude while ' 3 7 at its vigils with discernment, and the power it supplies over the deliberations and the purity 1) and concentration with which it endows the mind, so that without compulsion and strife the spirit gazes at the greatness of the words [recited]. I say this also, that though the body may fall short in the work of fasting on account of its great weakness, yet vigils, by their lonely character, afford the mind steadfastness in prayer, and enable the heart to recognize spiritual powers by means of insight. This can only take place if it is not assailed by any disturbance through relaxation caused by things met during the day. Therefore I admonish thee, o man of insight who wishest to acquire vigilance of mind in God and knowledge of the

94 new life, that during thy lifetime thou mayest not despise this duty 1) of vigils, by which thy eyes will be opened so as to see the whole glory of ascetic work and the power of the way of righteousness. And if it should happen - unfortunately - that a thought of relaxation should make its nest in thee, and thou shouldst think, on account of [previous] experience, that thy usual helper is training thee and making thee prudent by means of varying states, such as coldness and heat, or by variety of chance and occasion, or on account of thy body being ill or weak; and if this should induce thee to forego sleep in the evening, though thou shouldst not be willing to fatigue thy body - then I beseech thee with love to desist from all this zealous labour, the reciting of Psalms, the performing of the service, the fre-1 3 8 quent kneelings during regular praying. I advice thee to sit in solitude, awake, if thou art able to do this, without recitation of Psalms and without prostrations. And if thou art able to do so, pray with thy heart only. But do not sleep. And by all means pass thy night, sitting, in the usual beautiful meditation. 0Only - do not make thy heart heavy 2) and dark by sleep. Then the old swiftness and force and fcr\' our w ill be given thee by grace and thou wilt rejoice and exult and thank God.

For such heaviness and coldness 3) are admitted unto man in order to test him. If. a man rouse himself fervently and shake off and cast away [despondency], compelling himself somewhat, suddenly grace will approach as before. And another force will impart itself to him, in which ten thousand [gifts of] grace and profitable states are hidden. And man will be astonished while thinking of the former heaviness and the swiftness and strength following it, and of how such a state of a sudden has overcome him. Therefore he will be prudent henceforth, so that, when this heaviness comes again at other times, he will recognize it. But if he had not been daring on former occasions, he would not have acquired this knowledge. Thou seest how prudent a man becomes if he rouse himself a little and if he be valiant at the time of struggle. But when Constant solitude, with recitation and moderate food, easily arouse in the spirit a state of ecstasy 1), if perpetual solitude be not broken for any cause. Insight brought about by works performed in solitude, will of itself, automatically and suddenly, impart to these two eyes a kind of baptism, by tears which burst forth and moisten the cheeks by their profuseness. If thou perceivest in thy body, humbled by the asceticism of watchful solitude, the vehement passion of fornication, -not the usual dark impulse of nature, - know then that thou art tempted in thy spirit by haughtiness. Mix thy food with ashes, press thy belly against the dust and scrutinize what thou hast thought. And recognize the varying states of thy nature and thy service which is above thy nature. Perhaps God will have mercy upon thee and send thee light so that thou wilt know how to be humble, lest thy evil become greater. So we will not desist from carefulness, till repentance dawns in our heart and we find humility and our heart fi n ds rest in God.

Chapter XVIII

Things Which I Have Heard From Old Men And Stories Of Holy People, Their Pious Words And Wonderful Behaviour. May God Preserve Us By Their Prayers Amen One day I went to the cell of a holy brother and lay down,40 in a corner as I was ill, expecting that he would visit me for God's sake. There was nobody in that country [whom I knew]. I had seen this brother several times at night, as he stood, a long time ago. He usually woke for the service earlier than any of the brethren. Then he would begin with Psalms and would recite them diligently. Then, of a sudden, he would leave the service, fall on his face, and beat, so to speak a hundred times, with his head on the earth violently and quickly, on 1) �C\:._s l�;,.<;m� amazing attitude regarding things 96 account of the fervour which grace had kindled in his heart. Thereupon he would rise and salute the cross. Then again he prostrated himself, rose, saluted the cross and ag-ain fell down on his face. This he repeated so many times that I was not able to count them. Who could have counted the many kneelings which that brother performed these nights? He would also approach the cross and kiss it twenty times, full of reverence and of fervour, in love mingled with fear; thereafter he continued his reciting of Psalms. From time to time, when he was no longer able to bear that flame of joy, he was suddenly overwhelmed by frequent currents of deliberations, which kindled him with their fervour; and he would elevate his voice because he could not restrain himself. And I was astonished at the grace which was with that brother and I wondered at his zeal and alacrity in the works of God. 141 After the morning service, when he sat down for recitation, he was like one in the state of rapture. At every verse he recited he would fall on his face several times; and at many of the words he would stretch his hands towards heaven and utter the glorification several times. He was a man of middle age, nearly forty years old. He ate b u t little: his temperament was dry and hot.

A n d because he compelled himself, when his body could not bear it, he looked like a shadow from time to time, so that one pitied him on account of his thin face, which was vanishing and becoming as small as two fingers. Several times I said to him: moderate this strict rule of behaviour, my brother, and this beautiful way which thou treadest and do not disorder nor break thy rule as a spiritual chain, out of desire to add a small quantity of works with the result that thy wh o le course will be brought to a close. Eat moderately, but eat regularly. And make not thy way too long for thy strength, lest thou shouldst have to desist from it wholly. Further he was compassionate and very bashful, he was glad to show compassion. He was honest by nature and easily persuaded, and prudent in God. Because of his honesty and joyous disposition he was liked by every one and they all loved him. He worked with all the brethren in clay in their cells, when 1 42 they had any, now for three, now for four days; every evening he returned to his own cell, till the work of the brother was finished. He was very well skilled in this work.

97 If he possessed any thing, and one of the brethren begged him to give it him, he gave it him even though he was in great need of it 1). He was very sensitive before all sorts of persons and was not able to say: I have not, or: I want it myself. And that he regularly left his cell to work with the brethren, was because of his sensitiveness before others; so he compelled himself, although not inclined to go out. And several times he spoke to me about his aversion to leave his cell. This was the divine behaviour of that wonderful brother. C on c e r n in g an o t he r s o I it a r y 2). Once I went to the cell of an old solitary, an excellent man who loved me greatly. He was somewhat quaint in his words, but illuminated in his thoughts and profound. And what he choose to tell, he spoke with a certain goodheartedness. He scarcely left his cell, except for the holy mysteries 3). He was constantly concentrated and in solitude. Once I said to him: Father, I purpose going on Sunday and sitting down in the galery of the church and to eat early in the morning. Then every visitor will see and despise me. The solitary said to me: It is written: He who offends the lay people, will not see light. Nobody knows thee in these regions, neither do people know what thy fame is. So they will say:

The solitaries eat early in the morning. There is a 1 4 3 greater reason. There are novices of weak deliberations, many of whom will be edified by thee now; but if they see thee [eating], they will turn back. The ancient Fathers could do such things, because of the signs and the forces which were wrought through them and because of the great name and fame they possessed. These things they practised, each of them in order to be despised and blamed, and to obscure the fame of his behaviour and to keep far from him the cause of haughtiness. But what is the necessity for thee to act in this way? Doest thou not know that even for the behaviour [of solitaries] moderation is necessary and a fixed time for every one of their works? But what necessity is there for thee regarding such things? Thou doest not follow a distinct discipline, nor art thou famous. Thou hast the same discipline as the other brethren. Therefore, thou doest not gain profit for thyself by doing so, but thou art harmful for others.

98 And this behaviour 1), is not profit able for all men, but for the great and perfect only, because it involves relaxation of the senses. For the novices and those of the middle state however it is very harmful. For they, on the contrary, need watchfulness and subduing of the senses. For the trained solitaries have passed [the period of] watchfulness, as has been said, and mix with what they like, yet know to gain profit. A simple merchant will lose greatly in great affairs; in small ones he often easily comes forward. Therefore, as I have said, 1 4 4 in all work moderation is necessary; and every discipline has its fixed time. Every one who, before its time, begins with what is above his rank, will be injured and gain no profit. If thou desirest this, first suffer that disdain which Providence sends thee without thy willing it, gladly, without being troubled thereat and without hating those who disdain thee. C on c e r n in g an o t he r s o I it a r y. Once I was in intercourse with the virtuous one that had tasted from the tree of life in the sweat of his soul, from the morning of youth until the evening of old age. And after much conversation in which he taught me concerning excellence, he also said this to me:

Every prayer, in which the body does not participate and by which the heart is not affected, is to be reckoned as an abortion without a soul. Further he said to me: Have not the slightest intercourse with any man who strives after victory in his words, and is astute in spirit and of keen senses, lest thou destroy the serenity thou hast acquired by works and thy heart become full of darkness and trouble. -Once I went to the cell of one of the Fathers. This saintly man scarcely ever opened to any one. When he saw from his window that it was I, he said: Thou wishest to enter? I said to him: Ay. \When I had entered and we had prayed and sat clown and he had spoken with me concerning many things, I asked him at last: What shall I do, my lord? There are persons who constantly visit me, without my profiting by their inter-1 4 5 course. To forbid them to enter would be painful to me. They

often hinder me even in my usual service. But I am not able to say so to them openly. So I am much troubled by this matter. 1) A:-::;.umiog t he l n h it s of sin 99 This blessed man said to me: \When such people visit thee, people who like to be lazy and who spread 1) idle words, and when they have sat down a little time, assume the air that thou desirest to stand for service. And say to [thy visitor], whosoever he be, with an obeisance: My brother, we will perform the service. For the time of my service is come and I may not overlook it. For it would be hard for me to combine it with the next prayer; that would cause me trouble; and I may not omit any service without [the plea of] necessity. At present there is no necessity to let the time pass. - This shalt thou urge till he stand up with thee for the service. And if he say: Perform thou thy service, now I will go away -make an obeisance before him and say: Be kind to me and perform with me this single service, that I may be helped by thy prayer. Then, when he agrees and you are standing, make thy service longer than usually. So thou shalt do with them as often as they enter. And when they see that thou art not of their kind and that thou doest not love idleness, then they will no more come where they hear that thou art. Behold, thou shalt be no respecter of persons and neglect none of the works of God.

If, however, [thy visitor] be one of the Fathers, or a foreign 146 brother who is fatigued, then deem it an important service to remain in intercourse with him. But if this stranger also should be one of those who love idle words, content him as much as thou canst and dispatch him quickly. Once one of the saints said to me: When I hear, that there are people who perform work in their cell and also accomplish the rules of the cell without failure, I wonder how it is possible that they are not troubled. He also said a wonderful thing: verily, I say that even when I go to make water, this troubles my constancy [of mind]; because practice turns away from me the complete discernment which I have mastered. A solitary asked a brother: What shall I do? Often I desire a thing and am in need of it on account of illness, or work, or some other reason, so that by its aid I would nigh well be able to lead a life of solitude. But if I see anyone who needs this thing as I do, then compassion causes me to give it him.

I)._a� 100 Or if any one asks me for this thing, I am pressed by love and by command so that I give it him. But afterwards I require this thing. And my need causes me care and disturbance and troubled thoughts, and it takes away my concentration of spirit and my care for the usual service of solitude. So that I am 1 4 7 compelled many times to leave my solitude and go and ask for this thing. A n d when I restrain myself from going out, I am in great need and perturbance of mind. On account of this thing I am constantly shaken and disturbed without knowing which of the two I shall choose: that which destroys and disturbs my peace for the sake of the peace of my neighbours; or to abandon this, so as to remain in solitude and renunciation, and to care for the small things of my self only, without any inclination to think many thoughts or to care for others. I beg to learn, in answer to this, what is good and worthy of recommendation. The solitary answered saying: All compassion is either love, or alms, or a gift.

And every becoming thing, and every deed reckoned as being godly which destroys thy solitude and bereaves thee of thy freedom regarding the world, and causes thee care and troubles thy thoughts concerning divine things, and breaks the order of thy prayers and brings about troubled deliberations and takes from thee the concentrated occupation with recitation and freedom from distraction, and destroys thy watchfulness and makes thee instead of a prisoner one who walks where he likes and [changes] thee from a solitary into one who mingles [with other people] and awakens in thee buried passions and relaxes the asceticism of thy senses and quickens thee again who wert dead to the world and casts thee out of thy angelic service which is concentrated solitary thought, and sets thy part with the service of the laity - this [sort of] righteousness may perish. To accomplish alms of love to thy neighbour, consisting in bodily 1 48 comfort, belongs to the service of lay-people, or of those solitaries who are inferior to service in solitude or practice a mingled solitude in the company of one another and through constant visits 1). - But those solitaries who have earnestly chosen to be free from the world in body and in spirit in order to establish in their mind the prayer of solitude which is the being dead to the things that perish and to all thought

101 of practice and seeing and recollecting [worldly] things, they do not serve Christ by any service in these bodily things or with a righteousness founded upon manifest deeds with the intermediation of persons in order to be justified thereby, but [they serve Him] by mortifying their members which are upon the earth 1), according to the word of the Apostle, offering at all times the pure sacrifices of their thoughts as the first fruits of their service and their bodily affections through patience in trouble for the sake of that which they expect. The behaviour of the solitaries is like that of the angels. So it is not just to neglect the service of heavenly things and to gather righteousness by [practising] earthly things. A brother was blamed because he provided the wants of the poor from his own possessions. He answered proudly: Solitaries are near to alms. He that blamed him said: Well known is the solitary who is not near to alms; who without shame can say to our Lord, as has been said: Behold, we have forsaken all, and followed thee 2). This is he that does not possess any-14 9 thing on the earth, nor does.he perform bodily labour for earthly things, his thoughts do not turn to any of the visible things in the world, nor does he expect to acquire anything. If any one offers anything to him, he only accepts according to his want; he never looks at aught else.

But he is in his dealings like a bird, the which does not think of giving alms; for he has a service more excellent than alms. How can he give others from that of which he is liberated? But as long as a man works with his hands and receives from others, he is also obliged to give alms. To neglect this would be a manifest transgression of God's commandment. But if he does not make progress with God in hidden things, and does not know to serve God in spirit and despise the manifest things which lie within his power, what further hope has he to acquire life? Be he anathema. A DMONITION OF ON E OF THE FATHERS CONCERNING THE RIGHT SOLITUDE wonder at those who trou hie themselves in their course of solitude because they desire to comfort others by bodily things. 1) Colossians 3, 5 z) Matthew 19, 27

102 He also said: It is not becoming to mingle with the service of solitude the thought of any thing in the world, safe only those which it is possible to perform in solitude. And we have to honour every solitary performance in its place, lest we become confuse in our solitary course. For he who cares about r so many things, is a slave of many persons. He who lets go all and cares for the steadfastness of his soul, is a friend of God. Behold, those who practise alms and completely show their love of neighbours by bodily things, are many in the v,rorld. But those who beautifully serve in solitude and have intercourse with God are scarcely to be found. Or who are, among those who practise righteousness and gain it by earthly things, those from whom we may receive one of the gifts which those who work in solitude receive from God? The same has further said: If thou art a lay man, practise the behaviour which suits lay people. But if thou art a solitary, gain profit by the labours by which the solitaries gain profit. If, however, thou wilt practise both, thou wilt fall short in both. The work of solitaries is this: to become liberated from sensible things and to be constantly with God in the thoughts of the heart and through fatiguing the body by prayer. Judge thou thyself whether it be possible to despise these things and to fill their place with worldly excellence.

Or should a solitary be able to practise in solitude two kinds of behaviour, the outward and the inward one viz. meditation on God and burdening his heart with the care of others? I say even this that he who has honestly willed to lead a life with God, and leaves all, fixing his attention solely upon matters of behaviour - that even he will not be able to accomplish without shortcomings r s • all the duties of the practice of solitude. He is found wanting in the bearing of his load, though he desists absolutely from the use and the care of the world - not to mention the case of his being. occupied by many other thoughts. To our Lord are given 1) those who administer and visit His servants and His sons. He has also chosen those who minister before Himself. We do not only see, in the affairs of earthly kings, that those who are constantly with the king and participate of his secrets are more glorious and elevated in their ranks than those

r) � 103 who accomplish their outward affairs with love, but, also in divine affairs, it is easy to see what a freedom of speech those possess who, in intercourse with Him possess the mysteries of prayer at all times; and over what riches of heaven and earth they reign, and how apparent is their mastership. over all created natures, which, without dispute, obey their words as those of God. They are stamped with the manifest sign of His image, with a glory greater than that of all rational and irrational 1) beings, greater than that of those who serve God with possessions and earthly things and seek to content Him in [the company of] their companions. This may be very beautiful, but as to us, we have not to take as examples those who stand at a low degree in the service of God, but those who are athletes in our path 2) and the saints who go our course, and those who once for all have given up and turned their back on the earth and have taken hold of the vault of heaven. Whereby have the ancient saints pleased God, those who 152 have trodden the way of our behaviour and have excelled: the holy John of Theba"is, that treasury of excellence and fountain of prophecy? Did he comfort his companions with bodily things, in his reclusion, or did he please God by prayer? I confess that there have been [solitaries] who also in these things pleased [God] and gained profit.

But they are less in number than those who pleased God by prayer and by renouncing all things. What their help to their followbrethren who live in solitude is, is well known. It consists in helping them as often as they are in want of a profit able word or [in helping them) by offering prayer in behalf of them. Apart from these things, it is not wise for him who dwells in solitude to give place in his heart to recollections or thoughts concerning any one as far as bodily things are concerned. 'Render unto Caesar the things which are Caesar's; and unto God the things that are God's 3) and what belongs to a neighbour is his, and what belongs to God is His' does not apply to those who dwell in solitude, but to those who walk without. It is not the duty of him who performs the service of the angels with the thoughts of the soul, to please in earthly things; namely to have thought

104 for manual work or to taking from others and giving to others. His service is in heaven. It is not becoming for the solitary to allow the thought of anything to move and drive away his spirit from before God. If, however, anyone dare to adduce the example of Paul, who 1 5 3 also performed [manual] work and also gave alms, we reply to him: Paul was unique and a master in all things. We know not that another Paul has ever existed who was a master in all things like him. Show it me, if thou c> rt found to L e another Paul, and I will believe thee. Do not, therefore, compare the matters of government with the inner practice. For the work of the heralds is different from that of solitude. But if thou wilt master solitude, be like a Cherub who has no care for earthly things. And think that there is no other man in the created world, excepted thee alone, and God about whom thou thinkest, as thy Fathers who have gone the way before thee, have taught thee.

Unless a man harden his heart and restrain his compassion forcibly so as to be far from the thought of any man, should it be for the sake of God or of any bodily being - but he shall only be in prayer, at the times · appointed to him, lest love or care of anyone enter his heart - it is not possible for him to be freed from the trouble of thought or to be in solitude. So much is certain. But when a deliberation is awake in thee, urging thee to the thought of anyone under the pretext of excellence, the purpose of which is to drive away from thee the peace that was becoming customary to thy heart through the recollection of God, then say to it: it is beautiful to lead a life of love and compassion for the sake of God, but I do not seek it, even for the sake of God, so it only remains to me to drive thee away for the sake of God. Thus the solitary will speak. Then the deliberation 154 will say to him: And I flee from thee for the sake of God. A ha Arsenius, for the sake of God, did not open his mouth to speak, neither profitable nor gratuitous words. Another, however, for the sake of God, spoke the whole day and received all the strangers that visited that place. The former, instead of this, chose silence and solitude.

Thus he voyaged with the spirit of God on the ocean of this world in the ship of solitude, in exalted peace, as is shown in revelation to the athletes who investigate this thing. This is another denomination of solitude: rest from all 105 things 1). If thou art full of trouble even in solitude, because thy body is troubled by manual service and various affairs, and because thy soul is troubled by the thought of others, what peace doest thou possess then to care for many things and to please God ' Judge thyself. It appears to me ridiculous to talk about mastering the course of solitude without abandoning all things and the care of all things.

Chapter XIX

On The Revelations And Powers Which Happen To The Saints In Images The degree of revelation is not the same as that a man deepen his emotions by the study of wisdom and by intellectual labour so as to arrive at some understanding and contemplation r s s of anything by mental investigation. For it is said: Revelation is silence of intellect. And by zealous efforts and human thoughts no one can imagine that he has found knowledge; this happens by spiritual power so that he to whom the revelation is imparted, at that time is not aware of any thought of his soul nor of those things which present themselves to his senses; neither does he use them nor is he acquainted with them. This we do not assert on our own authority, but it can be proved sufficiently from the writings of the prophets, who, when revelations happened to them, did not perceive any of the usual things nor could they use their thoughts at will nor had they any sensual apperceptions, because they were in ecstasy. Their mind was wholly concentrated upon those things which appeared to them during the revelation. As it happened to the blessed Peter when he was hungry and ascended unto the roof in order to pray: when the revelation began, he did not perceive his hunger. Even the recollection of food was effaced from his mind, because he was in ecstasy, as scripture says 2). Concerning all these things one may be well instructed in particulars from the writings of the blessed bishop Theodore, the light of the whole world '1). For he speaks about the kind

106 and the rank of revelations, especially in the three volumes on 1 56 Genesis and in the two volumes on Job and in the last one about the Twelve Prophets, and in the commentaries on the Acts and the Gospel of Matthew.. Scripture mentions six kinds of revelations. The first: that by the senses. The second: by psychic sight. The third: by rapture 1) of the spirit. The fourth: by the rank of prophecy. The fifth: in some intellectual way. The sixth: as it were by a dream. Revelations by the senses are divided into two different kinds: those which take place by means of the elements and those which take place without matter. Examples of!he f or m e r k in d are the revelation in the thornbush, in the cloud, in the tables and soon, things which were also seen by the people; also those wondrous things which every day happen in the whole world and the causes and details of which are gained by the saints in revelations; and also the works and deeds and things which are hidden or far away, yet are revealed unto some at the time of their actual occurence. W it h o u t m at t e r:

as for instance the men th(Jt appeared unto Abraham, the ladder of Jacob, the revelation about the tabernacle (try only to look at and to act with the likeness that appeared unto thee on the mountain, and soon), the divine light of exalted rays that shone for Paul on the way and. blinded his eyes. It, is well known that, though a revelation, it was visible and perceptible by the senses, so that also those who were with him saw and heard it; yet it was not a material revelation, nor a natural and elementary light, as the 15 7 blessed commentator denotes in his commentary on the story in the Acts: And those who went on the way with Paul, stood in amazement while they heard the voice, yet did not see anyone. He comments on the words, in amazement' thus: In silence without [uttering] a word, also seized with doubt, because they had caught the voice that had spoken to him and, as far as it was possible for them, had seen the light that appeared unto him. Lest it should be surmised later that Saul had invented what had happened and that which had been wrought unto him, while none of those who were with him had heard or seen it. But they did not see anyone. For

107 they did not see Jesus, because, as I have said, that which appeared was even no sensible light, but an incomprehensible apperception which in an immaterial way was given him by divine action in the likeness of a vision of light, so that he thought that the heavens were opened and soon. - These are the revelations which have taken place through the medium of the bodily senses. They are exalted above any commixture with the elements or any of the sensible and human events. But those who receive these revelations are not enveloped in ecstasy of mind, as in the case of the revelation that takes place through the eyes of the soul in the vision of the soul, as: I saw the Lord sitting on a high throne and Seraphs each with six wings round it 1), and as in the revelation unto Ezekiel, in the revelation of the wheels and the amazing images, and the sound from the wheels resembling the sound of the 1 58 sea, and the glorifications heard from.the Cherubs with many eyes, which. say: Blessed is the majesty of the Lord in His place. How much subtler these revelations are than those of the first mentioned class, is known to the illuminated. [To the second class also belongs] for instance the vessel that appeared to Peter and the animals in it, with the other things described. And he who wishes, may recognize these things from the scriptures.

R a p t u r e of t he s p i r it, as for instance when he was taken up unto the third heaven, and whether this was in the body or without, I do not know. But he was taken to Paradise and heard unspeakable words, which it is not lawful for a man to utter 2). P r o p he c y, as for instance the things that happened unto the Prophets, who foretold future events, many ages before they took place, as it was also given unto Balaam the sorcerer to foretell many things through the spirit of prophecy, things even more numerous than what prophets had prophesied. In s o m e in t e l l e c t u a l w a y. As for instance the blessed Paul says: I pray that you may be filled with the knowledge of God in all wisdom and spiritual understanding 3). And: May the God of our Lord Jesus Christ, the Father of glory, give unto you the spirit of wisdom and revelation in the knowledge

108 of Him: the eyes of your hearts being enlightened; that ye may know what is the hope of His calling, and the riches of His glory in the saints, and the exceeding greatness of His power in us who believe 1) and the other things which were given to the Apostle in a revelation of knowledge concerning ' 59 the things of the world to be, and the order of resurrection and the alteration of human bodies and soon. And as for the degree of exalted understanding and the knowledge of the divine nature, as for instance that [man J is the likeness of the invisible God and that with His hand He has made the worlds, God has given us revelation by His spirit. Again we know in part and we understand in part 2); and: In the beginning was the word 3); and: Thou art the Christ, the son of the living God ') and soon. Again, unsearchable are His judgments, and His ways past finding out 5); and: He who worketh all after the counsel of His own will 6); and: God hath concluded them all in unbelief, that He might have mercy upon all 7) and soon. These are designations of the insight which was given unto them that they sought to know and understand through the Spirit the divine nature. By d r e a m s, as for instance happened to Abimelek and Joseph and Pharao and Nebukednesar;

and when the angel of the Lord appeared in a dream to Joseph the husband of Mary, and soon. Also this it is necessary to know: that all revelations, which God has granted for the sake of teaching mankind and instructing them concerning things, take place by means of images, especially revel,ations unto those who are of simple understanding and of small i"n sight in the truth. But those which are destined to comfort and to instruct some person, and to console to 1 6o some extent and to instruct a single person, take place without images and by intelligible apperception. This is clearly proved by the blessed commentator 8) in the second volume on Job. For how much greater, as compared with other revelations, are the things which are given in a revelation for the intellect and the understanding through an intellectual medium and how much higher are the mysteries which serve to instruct all concerning God. This is perfection of knowledge.

t) Ephesians 11 1 7 - 1 9 2) 1 Corinthian' 1 3 1 1 2 3) John 11 I 4) Matthew 1 6 1 1 6 S) R omans 1 1, 33 6) Ephesians t1 1 1 7) Romans 1 1, 32 8) Theodore 109 And also this it is becoming to know: Revelation and [divine] action are different from truth and knowledge in so far as revelation is not the exact truth, but only shows indications and signs corresponding to human strength. Neither may the action and the wondrous things in those revelations be called knowledge and truth. They are called inspiration caused by [divine] action. So that it is impossible to gain from them instruction concerning God's foreknowledge or His incomprehensible nature or His different qualities or the understanding of the mysteries of His will concerning mankind and the other things which are to be attained by sound knowledge concerning Him. Therefore: the mysteries which are attained by the intellect through insight into the divine nature is different from the action by which the mind is inspired during a certain time. Therefore it is not absolutely necessary that every one to whom a revelation is imparted or who is influenced by a consoling action, must know the truth and the exact knowledge con-161 cerning God. For many are those to whom such things were imparted, yet knew God as children only.