Mystic Treatises

Mystic Treatises

continued

Chapter XLVI

Other Considerations Do not think that a man who is tied to bodily things will approach to freedom of speech in prayer before God. An avaricious soul is destitute of wisdom; and the one which is compassionate, is made wise by the spirit. As oil feeds the flame of the torch, so compassion feeds knowledge in the soul. The key of divine gifts unto the heart is given through love of the neighbour. 33 1 According as the heart is freed from the bonds of the body, to the same extent is opened before it the gate unto knowledge. Deem the transition of the soul from world to world to happen by the reception of insight. Laudable and excellent is the love of the neighbour, but only if the thought of it does not turn us from the love of God. Delightful is intercourse with our spiritual brethren, but only if it be possible that we preserve along with it intercourse with our Lord. Beautiful, therefore, it is to trouble one self with these, in so far as it is ordered by duty, namely in so far as through it we do not fall short of the hidden service and constant intercourse with God. To disturb divine intercourse, means to erect human intercourse. The mind is not capacious enough for both kinds of intercourse. The sight of worldly people troubles the soul that once has renunciated what is theirs, for the sake of the service of God. To these belongs constant intercourse, to this even the avoidance of sight.

222 Bodily labours are not impeded by impressions of the senses. He that on the ground of mental peace wishes to embrace gladness in hidden service will be disturbed in the quiet of his heart, even by voices without sight. Inner deadness cannot exist except by the annihilation of the senses. Bodily discipline requires keenness of the senses; psychic discipline keenness of the heart. As the soul is more excellent in its nature than the body, so the service of the soul is more excellent than the discipline of the body. And as the body is anterior in existence to the soul, so are bodily duties anterior to the service of the soul. Great is the power of a little discipline, if it is combined 332 with constancy. The soft drop on account of its constancy makes a hole even in hard rocks. When the spiritual man is near to being quickened in thee, death to all things will come to thee, and thy soul will become hot with gladness which has no equal amongst created beings, and thy deliberations will be concentrated within thee, on account of the sweetness in thy heart. But when the world is quickened in thee, distraction of mind will increase in thee, and lack of courage without constancy. World I call the affections conceived by distraction. When they are born and have become fullgrown they become sin and kill man.

As men are not born without a mother, so affections are not born without distraction of mind, nor does sin become fullgrown without intercourse with the affections. When patience increases in our soul, this is a sign thereof that it has secretly received the gift of consolation. Stronger is the power of patience than the emotions of gladness which stir in the heart. Life in God is the fall of the senses. When the heart lives, the senses fall. The resurrection of the senses is the death of the heart. When the senses are quickened this is a sign thereof that the heart is dead regarding God. The heart does not derive guidance from the virtues which are performed among men. Virtues which a man shows unto others, cannot purify the soul. Still they are taken into account with God, in view of wages and reward. But that excellence which a man performs unto himself, accomplishes the two: it is taken into account for reward, and it causes purification. Therefore desist from the former and cling to the latter. Without

223 application to the latter, to desist from the former means to 3 33 forsake God openly. The latter, however, fills also the place of the former without its being performed. Be dead in life in order that thou mayest be free through thy being dead. Be dead to the world in order that thou mayest be free from laws. For none of those who walk in them can perfectly fulfill them in this life. Who is dead in his life, is free while alive, and alive while dead. Painstaking regarding graceful words is understood by simplicity of heart coming from God. The soul that perceives a life above bodily life, does not adorn · itself for the world. If man has not found the former, he is scarcely able to despise the latter; to despise it utterly is absolutely impossible to him. And he that would try to do so compulsorily, would stir up in himself a great struggle. But if he has found the former kind of life, he can renunciate the latter without a struggle. Comfort and laziness are the destruction of souls. They are able to harm even more than the demons. Where the soul dwelling in light resides, in laudable labours of virtue, there the demons are not able to work. But the soul which is dark becomes thereby a guide even for the demons, so that they can accomplish all kinds of evil things.

When a weak body is forced to accomplish too many labours, it will accumulate darkness upon darkness in the soul and conduct it more and more unto perturbation and obscurity. If the dense body, namely that of sound constitution, comes to laziness and takes its place in comfort, it accomplishes all kinds of evil in the soul which dwells in it. Even if the soul greatly rejoices in good, still, after a short time the body will bereave it of thoughts that rejoice in the good. 33 4 When, however, the soul is drunk with gladness because of its hope, and with the joy in God, the body will be without apperception of troubles, even if it be brought low. For it will bear a double load without becoming weary as is the case with the body that has become heavy; and the body will share in the delight of the soul, even though it be brought low, when the soul enters into spiritual gladness. If thou guardest thy tongue, my brother, a gift will be given to thee from God, affectibility of the heart so as to see thyself in it; and thereby thou wilt enter into spiritual gladness.

224 If, however, thy tongue vanquish thee, believe what I say: thou wilt never save thyself from darkness. If thou possessest not a pure heart, have at least a pure mouth. As the blessed John says: When thou wilt admonish a man 1,1unto beautiful things, first draw him near to bodily rest and honour him by a word full of love. There is nothing which makes a man so modest and persuades him to inter· change evil things with good ones, as bodily comfort and honour which is shown to him by some one. The second means of persuasion is a man's effort to be a laudable example. He that has gained possession of his self by prayer and watchfulness will easily draw his neighbour unto life, even without wearying words and apperceptible admonition. Baseness, on the contrary, and relaxation do not only harm those who possess them, but also those who see them. As to the fact that a man by bestowing care upon himself can spur his fellows on to beautiful things and by the mere sight of him make those who are relaxed ashamed, no words are sufficient to tell 3 3 5 how blessed such a man is. The silent deed has a greater power to direct others than careful words which are contradicted by laxity of behaviour. When however thou directest thyself, thy neighbour will gain no small help.

The more a man enters into the struggle for the sake of God, the more he will approach unto the heart's freedom of speech in its prayer. And according as he is distracted by many people is he bereaved of help. The soul that has rest from the stings of the body, will have peace in its emotions. Be a free man as to the body, in order that thou mayest be deemed worthy of spiritual freedom. Walk in the yoke of thy freedom, lest thou be tied to the yoke of bondage to thy enem1es. If once thou hast shown in thy person an example of dissolution from temporal life, then through abandonment of the affairs of life thou wilt become wholly dead, as an example of the future dissolution, as the care of all things will be taken from thee by death. Be not angry at the blows of the body, which death will wholly take from thee. Be not afraid of death, for God will elevate thee above it.

Chapter XLVII

On The Angelic Emotions Stirring In Us By Divine Providence For The Education Of The Soul In Spiritual Things The first emotion that befalls a man by divine grace and draws the soul towards life, strikes the heart [with thought] 336 concerning the transitory character of this 1) nature. This thought is naturally connected with contempt of the world. And then begin all the beautiful emotions which educate unto life. That divine power which accompanies man makes as it were a foundation in him, which desires to reveal life in him. As to this emotion which I mentioned, if a man does not extinguish it by clinging to the things of this world and to idle intercourse, and if he makes this emotion increase in his soul by perpetual concentration and by gazing at himself, he will bring himself near to that which no tongue is able to tell. This thought is greatly hated by Satan and he strives with all his power to eradicate it from man. And if he were able to give him the kingdom of the whole earth in order to efface by thought of it from his mind this deliberation, he would not do otherwise. For Satan knows that if this recollection remains with him, his mind will no longer stay in this world of error, and his means will not reach man. This sight is clad with fiery emotions and he that has caught it will no longer contemplate the world nor remain with the body. Verily, my beloved, if God should grant this veracious sight unto the children of man for a short time, the course of the world would stand still.

It is a bond before which nature cannot stand upright. And he unto whim this intercourse with his soul is given - verily, it is a gift from God, stronger than all 3 7 partial workings, which in this middle state are presented unto those who with an upright heart desire repentance. It is especially given to him of whom God knows that he is worthy of the real transition from this world unto profitable life, because He finds good will in him. It will increase and remain / 226 with a man through his dwelling alone by himself. Let us ask this gift in prayer; and for the sake of this gift let us make long vigils. And as it is a gift without equal, let us keep watch with tears at the gate of our Lord, that He may give it us. Further we need not weary ourselves with the trouble of this world. This is the beginning of the impulse of life, which will fully bring about in a man the perfection of righteousness. O n t he s e c on d w or k in g up on m an. When a man follows his discipline perfectly and when he has succeeded in rising above the degree of repentance, and when he is near to taste the contemplation of his service, when it is given him from above to taste the delight of spiritual knowledge, a second working, after the first, will take its origin here. In the first place man is assured concerning God's care for him and illuminated concerning His love of the creatures - rational creatures - and His manifold care for the things which regard them. Then there arises in him that sweetness of God and the flame of His love which burns in the heart and kindles all the affections of body and of soul. And this power he will perceive in all the species 1) of the creation and all things which he meets. From time to time he will become 338 drunk by it as by wine;

his limbs will relax, his mind will stand still and his heart will follow God as a captive. And so he will be, as I have said, like a man drunk by wine. And according as his inner senses are strengthened, so this sight will be strengthened and according as he is careful about discipline and watchfulness and applies himself to recitation and prayer, so the power of sight will be founded and bound in him. In truth, my brethren, he that reaches this from time to time, will not remember that he is clad with a body, nor will he know that he is in the world. This is the beginning of spiritual sight in a man, and this is the principle of all intellectual revelations. By this the intellect will be educated unto hidden things and become mature, and by this he will be gradually elevated unto other things which are higher than human nature. In short, by this will be conducted unto man all divine visions and spiritual revelations which the saints

Chapter XLVIII

On The Varying States Of Light And Darkness To Which The Soul Is Subject At All Times And On The Training It Acquires In Things Of The Right Hand And Of The Left Let us look at ourselves at the time of service and prayer. If we possess contemplation regarding the words of the Psalms and of prayer, this has its origin in real solitude. Let us not be perturbed when we are in darkness; especially if we are not the cause of it ourselves. For it is brought about by divine care, for causes which are known only to it. Our soul is then suffocated and, as it were, in the midst of storms. Whether a man approach unto a book of service -to whatever he approaches, it is darkness upon darkness which he finds in it, so that he desists from all effort. How many a time is he not even allowed to approach. He is wholly unable to believe that a different state will come upon him so that he will be in peace again. This hour is full of despair and fear; and the hope in God and the consolation of faith are wholly effaced from the soul, which is totally filled with doubt and fear. Those who are tempted by the storm of this time, know by experience the varying state which will follow after it. Never will God leave the soul a whole day in this state; otherwise it would lose life and all Christian hope. But gradually -however strong this darkness may be - a turn unto life will appear from it. Unto thee, o man, I give the advice: if thou possessest no power to dominate thy soul and to fall upon 340 thy face in prayer, envelop thy head in thy mantle and lie down till the hour of darkness has passed away from thee.

228 Leave not, however, thy cell. By this temptation are tried especially those who are willing to walk in mental discipline and who in their course are running toward the consolation which comes from faith. This dark hour, therefore, tortures them, more than by any thing else, by spiritual doubt. It is also accompanied by strong abuse; sometimes even by doubt of the resurrection and other points which it is not necessary to mention. All these things we have experienced many times and recorded for the consolation of many. Those who are occupied by bodily labours only are wholly removed from this struggle. They are attacked by dejection with which every man is acquainted and which differs from the state mentioned and similar ones. The healing of the latter - viz. its consolation - has its origin in solitude. By intercourse a man will never obtain the light of consolation, but in the course of time he will find alleviation. Afterwards, however, it will attack him vehemently. He needs an enlightened man, experienced in these things, by whom he may be illuminated and encouraged from time to time, though not constantly. Blessed is he that endures under these circumstances the abiding indoors, he that after these things reaches the large and strong apartment, as the Fathers say. Not at once, however, will this struggle cease; neither will grace come and dwell in the soul completely at once, but 3 41 gradually. One, and the other: sometimes temptation, some

times consolation. Some of it will remain, even till departure. Complete deliverance from it we do not expect here, nor complete consolation. Thus has it pleased God that our temporal life should be provided. And these things are for those that walk in the way.

Chapter XLIX

On The Gloomy Darkness Which During Solitude Befalls Those Who Walk In The Discipline Of Knowledge At the time of obscurity, more than any thing kneeling is helpful. And even the fact that thou art not able to offer this [unto God] and to cling to it, is [an act of war] on the part 229 of Satan. It is thy duty to fight against this. For Satan knows the help [provided] by kneeling; therefore he strives with his whole power to withhold thee from offering it. And when thou art near to falling on thy face, he will trouble thee. And even if thou vanquishest him and bendest thy knees he will force thee not to abide by it. Even if our emotions are cold and dark, we should persevere in kneeling. Even if our heart be dead at these times; even if we are destitute of prayer, so that we know not what to. say in that even words of beseeching will not come to us, nor supplication - even then we should be found prostrated constantly, even if in silence. If we need any help from God, yet remain destitute of help, 342 we rightly do not obtain it, because we do not approach unto God in prayer with zeal and fervour, night and day, crying to Him in pain, because we expect that He will give it us spontaneously. But He contrives an intermediate cause that we should approach unto Him, by leaving us in trouble. And by His refraining from delivering us, He produces our help in that we prolong [our standing] at His door in prayer. But we, when helpful things come to us, are stupefied and hesitating and we deliver ourselves to despondency and aversion and dejection, and we are colder than water.

under all evils and temptations which befall thee, from without and from within, the way of prayer lies before thee. Fall on thy face, even if for a day and night only and beseech God with a passionate heart. And God, who is merciful and good, will not hesitate to give consolation and relief when He sees that thou beseechest Him in the pain of thy heart, except thou shouldst not ask in the [right] way. During thy whole life thou hast to act thus. Thou wilt gain and lose. And then thou shalt beseech in pain and He will give thee. And again He will go away from thee; and now thou wilt meet with such a thing that thou wilt think that the end of all has come. And when thou askest Him, in the next hour it will have disappeared. Thus this course has been ordained; be not dejected. During that time of deep darkness that lies upon the soul, we have to be watchful against dejection. Listen to me, o my /brother, fight against [the inclination] to leave thy cell, as a 343 woman in travail against her pains, and as a man who bears

230 tortures. For the foe greatly purposes, more than anything, to make thee leave thy cell, under the pretext of being unable to endure, at the time of struggle. And with all his power he will compel thee to go outdoors, lest, staying, thou shouldst seek refuge with kneeling. Greatly, more than anything, is he afraid of this act.

Chapter L

Short Sections Containing Various Considerations In Which Is Shown The Injury Caused By Foolish Zeal Under The Pretext Of Fear Of God And The Profit Originating In Quietness, Together With Other Subjects A zealous man will never reach peace of mind. And he that is destitute of peace is also destitute of gladness. Peace of mind is called complete health, zeal is the contrary of peace. He, therefore, that is moved by zeal suffers from a severe illness. Before thou art deemed, o man, to move thy zeal against the illness of others, thou has driven away health from thyself. Thou hast rather to bestow care upon the healing of thyself. If thou desirest however to heal the sick, know that those who are sick, are in want of nursing more than in want of vituperation. So, whilst thou doest not help others, thou vexest thyself by a severe illness. Zeal is not counted 344 among man as a form of wisdom, but as one of the illnesses of the soul, namely a narrowmindedness and a great ignorance. The principle of divine wisdom is quietness acquired by magnanimity, and the endurance of human weaknesses. Ye, therefore, that are strong, bear the loads of the sick, and direct the transgressor in a meek spirit. The Apostle counts among the fruits of the Holy Spirit peace and patience 1). A heart full of suffering on account of its insufficiency regarding manifest bodily labours, is the acme of all bodily labours. Bodily labours, without mental suffering, are as a body without a soul. He that suffers in his heart and is lax regarding his senses,

231 is as a sick man whose body is aching and whose mouth indulges in all obnoxious kinds of food. He that suffers in his heart and is lax regarding his senses, is as a man who has an only son and slays him with his own hands limb by limb. Suffering of the mind is an honourable gift from God; and he that bears it together with the duties it imposes, is as a man who bears holiness in his limbs. A man who is dominated by his tongue in all things, good and evil, is not deemed worthy of this gift. Repentance along with intercourse is as a pierced jar. Blame along with a gift is a knife concealed in honey. Chastity and intercourse with women are as a lioness and a lamb in one house. Labours and depravity before God are as a man who slaughters a son before his father. He that is sick in his soul 345 and directs his comrades, is as a blind man that shows the way. Compassion and justice in one soul are as a man adoring God and idols in one house. Everywhere compassion is the enemy of justice. Justice is the equality of the even scale which gives to every man as he deserves without deviation to any side and without any consideration of a reward for it 1). Compassion is an affection which is stirred by bounty and which goes out to every one for their support. It does not repay him that has deserved evil.

To him that has deserved good, it gives a double portion. If the former stands on the side of righteousness, then the latter is on the side of evil. As stubbles and fire cannot remain together in one room, so justice and compassion cannot in one soul. As a grain of sand does not balance a load of gold, so the effect of God's justice does not counterbalance His compassion. As a handful of sand thrown into the ocean, so are the sins of all flesh as compared with God's mind. As a fountain that flows abundantly is not dammed by a handful of earth so the mercy of the Creator is not vanquished by the wickedness of the creatures. As one that sows in the sea and expects that he shall reap, so is he that prays while preserving rancour. As the flames of the fire cannot be checked from going

/ 1) itself 232 upwards, so the prayers of the merciful cannot be checked from ascending towards heaven. 346 As the violence of water in a narrow place, so is the force of anger when it has found a place in our mind. He that has humility in his heart, has become dead to the world. He that is dead to the world, is dead to affections. To him that is dead in his heart regarding his relatives, Satan is dead. He that has found envy has also found him th.at found it for the first time 1). There is a humility that has its origin in the fear of God and there is a humility that arises through the love of God. Some people are made humble by their fear, others by their joy in Him. The former live with limbs subdued and ordered senses and in perpetual contrition of heart; the latter in full exuberance and with an exulting heart which is never checked. Love does not know bashfulness; these, therefore, do not know how to regulate or to order their limbs. Love naturally possesses frankness and oblivion of measure. Blessed is he that has found Thee, thou harbour of all joys. Beloved of God is the congregation of the humble, as the congregation of the seraphs. A chaste body is dearer to God than a pure offering. Both, however, prepare a dwelling-place for the Trinity in the soul. Walk with thy friends in a reserved attitude; in doing so thou wilt be of profit unto thyself and unto them.

For usually under the pretext of friendship the soul casts off the reins of watchfulness. Be cautious regarding intercourse; it is not always profitable. In the congregation honour silence; for it prevents many wrongs. 34 7 Be not so cautious regarding the belly, as regarding sight. Inner war is in any respect easier. Do not believe, o brother, that inner deliberations can be regulated without the regulation of the body. Fear customs rather than enemies. He that fosters a custom is as one fostering fire. Both display their vigour when they have acquired free play. When custom, however, has been repelled the first time it demands access, thou wilt find it weaker, a second time. But if thou fulfillest its desire the first time, thou wilt find it stronger when it demands access unto J) I am not certain of the sense of these words 233 thee the second time. Under all circumstances this recollection will strengthen thee. Help proceeding from watchfulness is better than help proceeding from labours. Be not friends with one that loves laughter and derision; for he will drag thee towards lax customs. Be not joyous with him whose behaviour is lax; but be cautious against hating him. If he desires to remain standing, try to help him; and care for his existence,· until death. If thou art yet ill, thou hast not to play the physician; stretch the end of thy staff toward him, and soon. Speak with watchfulness before a boaster and one who is sick with envy. For while thou speakest he gives in his heart thy words the explanation he desires. He seizes the opportunity to make others stumble, even through beautiful things in thee. And thy words will be changed in his mind into opportunities of illnesses. 34s Frown upon him that begins to speak to thee concerning his brothers. Doing so thou wilt be found cautious by God and by him. If thou givest something to one who is poor, let gladness of.face and kind words and encouragement for his suffering precede thy gift. When thou doest this, by thy gift the delight of his mind will be greater than the want of his body. On the day that thou openest thy mouth to speak against a man;

deem thy soul as dead to God and void of all thy labours, even if it is thought that thou art moved to speak by [the desire to] direct and to build. Wherefore should a man demolish his own building and order that of his neighbour? On the day that thou sufferest on behalf of a man in any way, be it on behalf of the good or on behalf of the wicked, in body or in mind, deem thyself on that day to be a martyr and as one that has been deemed worthy of confessorship for the sake of Christ. Remember that Christ died for the wicked, according to the words of the scripture, not for the good. Behold how great a thing it is to suffer for the evil and to do good to the sinners, even greater than to do this for the righteous. The Apostle reminds thee of this as of an amazing thing. If thou art able to acquire righteousness within thyself, be / not anxious to seek other righteousness.

234 Anterior to all thy deeds are chasteness of body and purity of heart. Without them every deed is vain before God. Any work which thou performest without deliberation and examination - know that thy labour upon it is vain even 349 though it be beautiful. God counts as righteousness every matter of discrimination, not fortuitous performances. A lamp in the sun - the righteous who is not wise. Seed on a rock - prayer of one harbouring rancour. A tree without fruits - an ascetic without compassion. A venemous arrow - vituperation that has its origin in envy. A hidden snare - the praise of the cunning. A foolish counsellor -- a blind watchman. Sorrow of heart -'-- sitting with sinners. A sweet fountain - intercourse with the wise. A wise counsellor - a wall to rely upon. A foolish friend - a treasure of deficiency. Better it is to see a mourning assembly than to see a wise man clinging to a fool. Better it is to dwell with the beasts than to dwell with people affected by envy. Better it is to dwell in a grave than to dwell with people who behave in a depraved way. Sit with vultures but not with those who are covetous. Associate with the murderer, but not with the quarrelsome. Have intercourse with the swine, but not with the loquacious. Better is the young of the swine than the mouth of the loquacious. Sit amidst lions, but not amidst the haughty. Be the persecuted, not the persecutor.

Be the crucified, not the crucifyer. Be treated unjustly rather than treat unjustly. Be the oppressed, not the oppressor. Be peaceful, not a zealot. Deal beneficiently, not justly. Justice does not belong to the. behaviour of Christianity and no mention is made of it in the doctrine of Christ. Rejoice with those who rejoice, and weep with those who weep; 350 this is a sign of serenity. With the sick, be as if sick; with the sinners practise mourning and with the converted rejoice. Be a friend of all men, but a solitary in thy mind. 235 Join in the suffering of all men, but hold thy body far from all men. Do not vituperate any one and do not direct any one, not even those who are very evil in their behaviour. Spread thy mantle over the sinner and cover him. If thou art not able to take upon thee his transgressions and to receive chastisement in his stead, at least suffer exposure, in order not to expose him. Do not quarrel for the sake of the belly. Do not hate for the sake of honour. Do not love to be a judge. Thou must know, o my brother, that we stay indoors in order not to know the evil deeds of men. For when we consider all men as good, we shall reach purity in our mind. But if we also become vituperators and chastisers and judges and vindicators, persecutators and critics, in what respect then is dwelling in the towns inferior to abiding in the desert? If thou art not quiet in thy heart, be quiet with thy tongue. If thou art not able to be a ruler of thy deliberations, be a ruler of thy senses. If thou art not a solitary in mind, be a solitary in body. If thou art not able to labour with thy body, suffer in thy mind. If thou art not able to watch on thy feet, watch on thy bed. If thou hast no sufficient power to fast during the night, fast at least in the evening.

And if thou hast no force for fasting 3 5 1 in the evening, be on thy guard at least against satiety. If thou art no saint in thy heart, be a saint in thy body. If thou art no mourner 1) in thy heart, let at least thy face be clad with mourning. If thou art not able to justify thyself, then speak as a sinner. If thou art not a peacemaker, be at least not a disturber. If thou art not able to be valiant, be a humble man in thy mind. If thou art not a victor, be not wrath with the vanquished. If thou hast no sufficient power to shut the mouth of him that speaks against his neighbour, guard at least thyself, lest thou become his partner. Know that if fire goes out from thee and kindles others, the souls of all those to whom some of this fire has been im_r-

I) abila1 also a monk 236 parted, will be demanded at thy hands. And if thou doest not throw out fire, but doest agree with him that does, and compliest with his deed, thou wilt be his partner in judgment. If thou lovest peace, be peaceful. And if thou hast been deemed worthy of peace, rejoice at all times. Pray for insight, not for gold. Be clad with humility, not with byssus. Acquire peace, not a kingdom. No one has insight without being humble. He that is not humble, has no insight. No one is humble without having peace; he that has no peace is not humble either. No one has peace without rejoicing. While men walk in all the ways which there are in this world, they do not find peace, until they approach unto hope in God. The heart does not acquire peace from vexations and offences, until it approaches unto this place. But hope will give them peace and pour gladness 352 into their heart. This is what that adorable mouth, full of holiness, has said: come unto me, all ye that labour and are heavy laden and I will give you rest 1). Draw near to the hope which is in me, and desist from the many ways, and ye will have rest from labours and from fear. Hope in God elevates the heart. Fear of Hell breaks it. The light of the mind gives birth to faith. Faith gives birth to the consolation of hope. Hope makes the heart strong. Faith is the revelation of insight.

When the mind is dark, faith is hidden, and fear reigns in us and cuts off our hope. Faith through instruction does not free a man from presumption and doubts; only that faith which dawns by insight. It is called the revelation of truth. As long as faith understands God as God, through the revelation of insight, fear will not approach unto the heart. When we are left in darkness and we lose this insight that we may become humble, fear assails us which brings us near to humility and repentance. The son of God has borne the cross and sinners have acquired courage in repentance. If the habit of repentance has driven away the anger of the King, he will not now reject your sincere mind. If the habit of humility can drive away God's anger from him who knows 237 himself not to be true, how - much more will this be the case with you who are suffering in truth for your trespasses. Sufficient is the suffering of the mind in place of all bodily labours, according to the word of the commentator 1). 353 A temple of grace is he that is mingled with God by constantly thinking of that which belongs to him. What is thinking of that which belongs to him? It is the constant hunting after his rest; suffering at all times; the toil of constant care concerning those things which always remain imperfect on account of the wretchedness of nature; the constant sorrow at these things which the mind bears under strong emotions and which it places before itself with humble contrition as an offering during prayer. As much as possible it despises the care of the body, according to its power. Such is he that bears in his soul the constant recollection of God, as the blessed Basil, the bishop, says. Prayer without distraction is that prayer which produces in the soul the constant thought of God. For also this is God's incarnation, that He dwells in us by our constant recollection of Him with painstaking care of the heart, seeking His pleasure.

Involuntary evil deliberations have their origin in previous laxity. 0 men and brothers, ye that desire to give some rest to the body in the way of recreation, for the sake of the service of God, in order to acquire force and to return to your service - let us not weaken our perfect watchfulness during the few days of rest, giving our whole self to relaxation as if we were men who have not the intention to return unto their service. Those who in the time of peace are wounded by arrows, are the people who bear the cause of this in themselves, namely wilful freedom of speech. And the dirty clothes with which they see themselves clad in a holy place (namely at the 35 4 time when God is astir in their soul) are those which they have woven in the time of relaxation. The things which put us to shame when, at the time of pure prayer, we wish to offer them, are those with which we have accustomed ourselves at the time when we esteemed our senses too low. Watchfulness helps a man more than labours; and relaxation injures him more than rest. In rest there arise internal wars /

238 which a man is able to overcome vexing though they may be to him. For as soon as he gives up rest and returns to the place of labour, they are put to silence and flee from him. Not so it is with that which is born from relaxation, though relaxation is born from rest. For as long as man is in the place of his freedom, he is able to lay hand on himself and place himself under the order of his laws; he is still in the place of his freedom. But when he is relaxed, he has left the place of freedom. If a man does not throw away completely all his watchfulness, he is not compelled against his will to comply with those things which he does not like. And if he does not completely give up the domain of his freedom, he will not be assailed by accidents, which bind him so that he is not able to withstand necessity. Do not give up the place of freedom on account of any of thy senses, o man; else thou willst not be able to return thereto. Rest injures the novices only; re-355 laxation also the perfect and the aged. Those who let themselves be directed to the comfort of bad deliberations, may find the way back by watchfulness and gain the height of good behaviour.

But as for those who, confiding in their labours, have neglected cautiousness, and have been captivated by the relaxations of life, after [they had walked on] the height of behaviour, some have been wounded in the country of the enemies and have died during the time of peace, others have set out for the sake of the merchandise of life, and have exposed their soul to offence. We have no difficulties when we trespass in a thing, but only when we persevere in it. Trespasses will sometimes happen even to the cautious. But clinging to them is utter death. Suffering which we endure for the sake of things in which we transgress fortuitously, are counted as pure service on our part, by the grace that sustains our life. He that sins a second time expecting [forgiveness] walks with God cunningly. Unexpectedly the rope of punishment will be thrown upon him and he will not reach the time for which he had hoped. If a man's senses are lax, his heart is also lax. The service of the heart is a bond of the outward members, if a man performs it with discrimination as the Fathers who were before us. This is known from other tokens which are seen in him:

239 namely that he is not entangled in bodily profits, that he does 356 not love money, and that he is wholly void of anger. \Where on the contrary these three are found: the love of bodily profits to a small or to a large extent, and quick anger, and giving way to the belly (even in the case of the former saints), know that the relaxation in outward things originates in inward lack of patience, not in the baseness of the discriminating soul. How else could it be possible that such a one did not possess disregard of bodily things, and quietness? To expose oneself to disdain 1) discriminately is to be freed from all things, to disregard life and to love men. If thou endurest willingly injuries for the sake of God, thou art pure within. If thou doest not despise any one on account of his stains, thou art surely a free man. If thou doest not run to encounter those who honour thee, and if thou art not moved by meeting those who do not concord with thee, thou art really dead to this life. Watchfulness with discrimination is better than all kinds of behaviour to all kinds of men. Do not hate the sinner 2); we are all worthy of condemnation. If thou art moved for the sake of God, weep over him..Why shouldst thou hate him? Thou meanst to hate his sins? Pray on his behalf, that thou mayest resemble Christ, who was not angry with sinners but prayed on their behalf.

Hast thou not seen how He wept for Jerusalem? In many things we are made mock of by Satan. Why should we hate them that are made mock of like ourselves by the same one that makes mock of 357 us? Why hatest thou the sinner, o man? Perhaps because he is not righteous as thou art? And how art thou righteous, that hast no love? And if thou hast love, why doest thou not weep for him, instead of persecuting him? It is through ignorance that some people, reputed to be discriminating, are moved by the deeds of sinners. Be a herald of God's goodness, because He provides for thee who art not worthy of it. And though thou art guilty of many things, it is not known that he is ·desirous of revenge. And for the few things in which thou showest [good] will, he remunerates thee with many. Do not call God just anymore, /

1)..<��..:&:.., Cf. Introduction 2) With this passage cf. p. 1 41 791 348, 35 0 240 for His justice is not known in His dealings with thee. Though David called Him just and righteous, still His son has made it clear to us that He is good and kind. For He is kind towards the evil and the miscreant. How callest thou God just when thou comest across the section on the hire of the workmen? Friend, I do thee no wrong. I will give unto this last, even as unto thee. Or is thy eye evil because I am good 1)? How can any one call God just if he come across the story of the prodigal son? When he had spent all in fornication, it was only on account of the contrition he showed that [the father] ran to throw himself at his neck and made him lord of all his possessions. No one else can say concerning Him that he doubts His goodness. His son testifies this concerning Him. How could there be justice in God, when Christ died 3 5 8 for us who were sinners? If He is compassionate here, we believe that there · will be no change in Him. Far be it from us that we should wickedly think that God could not possibly be compassionate. God's properties are not liable to variations as those of mortals. It is not possible that He sometimes should not possess a thing, and afterwards should possess it, or that what He possesses should diminish or increase as that which creatures possess.

But that which God possesses is with Him from eternity, and it is with Him for ever, as also the blessed commentator 2) says in his exposition on the creation. Fear before His love, not before the reputation of harshness with which He has been charged. Love Him because it is our duty to love Him; not for those things which He will give, but also because of those which we have received. Even if He had made this world only for our sake, who could sufficiently tell His bounty? Where is the remuneration for Him in our deeds? Who has persuaded Him beforehand to bring us into existence? And who will intercede with Him for our sake when we shall be in a state of oblivion as if we were not? Who will stir our destruction into life? And from where will the impulse of knowledge be cast into [what is] dust? 0 the wonder of God's compassion. 0 the amazement of the bounty of our Creator. 0 the power of His almightiness. 0 His immeasurable kindness regarding our nature, that He also brings sinners into

Verh. AfJ. Lctterk. 1922 (\Vcnsinck);

Chapter LI

On The Three Degrees Of Knowledge And The Discrimination Between Their Service And Impulses And On The Faith Of The Soul And The Treasures Of Mysteries Hidden In It And To What Extent Worldly Knowledge In Its Means Is Opposed To The Simplicity Of Faith When the soul in the course of its behaviour walks in the way of faith, this improves it much. When it then turns towards the means of knowledge, it becomes alienated to faith at once. And it is removed from that intelligible force of faith which reveals itself by different acts of help in the serene soul that simply, without inquiry, uses all that belongs to it. The soul that has once, in faith, entrusted itself unto God and, under many temptations, has received the taste of faith's help, no longer thinks of itself, but is made speechless by ecstasy and silence, nor is it allowed to return unto the means of its knowledge or to make use of them, lest it also be bereft, on the contrary, of the divine care which visits it incessantly and provides for it and clings to it everywhere. For the soul would consider it as a despicable thought to deem itself sufficient to guide itself by the power of its knowledge. For those in whose hearts the light of faith has dawned, do not venture to pray in their own behalf, they do not even venture to ask 36r God: Give us this, or: Take from us that, nor dare they think of themselves in any way. For by the initiated eyes of their faith they always see the paternal care which protects them on the part of that Father whose strong and immeasurable love surpasses the love of all fleshly fathers and who has power to supply us with all things above what we ask and think. For knowledge is opposed to faith and faith with all its means destroys the laws of knowledge. I do not mean spiritual laws. For the circumscription of the domain of knowledge 1s

243 this, that a man is not allowed to do anything without inquiry or examination; but he must investigate, so as to comply, if possible, with what befalls him. But as to faith, what is it? If yes and no approach unto it equally, faith does not consent to remain in that position. That knowledge cannot be used without methods and means, that it even does not exist without them, is known. And this is the token of its sceptical attitude regarding truth. Faith on the other hand requires a serene and simple mind, far from any cunning or need of means. Behold, how knowledge and faith are each other's opposites. The mansion of faith is a childlike mind and a pure heart. For in the purity of their heart people have praised God. For 'except ye be converted and become as little children' 1) and soon. Knowledge, however is the persecutor and opposite of 362 these two. Knowledge adheres to the domain of nature, in all its ways. Faith makes its course above nature. Knowledge does not admit unto itself anything which is in disharmony with nature, not even for the sake of trial; but it lets these things dwell at a distance. Faith on the other hand orders with authority and says: Thou shalt tread upon the serpent and the lion: the young lion and the dragon shalt thou trample under feet 2). Knowledge is accompanied by fear; faith by trust.

As long as a man uses the means of knowledge, he is not free from fear, it is not even possible that he be deemed worthy of freedom. But as soon as he clings to faith, at once a free man and the king of his soul and a son of God, he will use freedom in all things, with authority. A man that has found the keys of faith will use all the species in nature, as God. For faith is allowed even to create a new creation, just as God did. If thou wiliest, anything will stand before thee. And many times it is possible to make every thing out of nothing Knowledge is not able to make anything without materials. Knowledge does not venture to step over unto the domain which lies outside nature. How then? That the dissolved nature of water does not suffer the footsteps of flesh on its back, that he who excites fire is burnt by it, and that it is dangerous 3 63 to act contrary to these [rules]. Such lore is cautiously guarded

I) iratth. I s, 3 2) Ps. 9 1, 1 3 244 by knowledge. And it is absolutely impossible to persuade it to order · an advance into this domain. Faith on the other hand commands this with authority, saying: If thou tread on fire it will not burn thee; and floods will not drag thee along. And faith has done these things many times before the eyes of all creatures. If knowledge had been given an opportunity in this domain, it would not ha,·e given the permission to try such things at all. Through faith many have entered the mouth of the flames, and have checked the power of the burning fire, and have persevered in it without injury, and have walked on the back of the sea as if it were dry land. Verily, all these things are above nature and contrary to the methods of knowledge. Seest thou how faith shakes the foundations of knowledge and shows that all its means and laws are vain? Seest thou how knowledge guards the domain of nature? Seest thou also how faith walks above nature and makes there the paths for its course? For nearly five thousand years the means of knowledge have been governing the world and the world has not been able to lift its head from the earth at all nor to perceive the power of its creator, until faith dawned to us and freed us from the trouble of labouring upon earthly things and from the vain slavery of fruitless distraction.

And now that we have 364 found an unexplored ocean and an unlimited treasure, should we desire to stay at a poor fountain? There is no knowledge which is not lacking, rich though it may be. As to faith, heaven and earth cannot contain its treasures. He whose heart is supported by the trust of faith, will never experience want of anything. And though he does not possess anything, he dominates all things through faith. As it is written: All things, whatsoever ye shall ask in prayer, believing, ye shall receive 1). And again: Our Lord is at hand; be careful for nothing 2). Knowledge perpetually seeks means to preserve those who possess it. What does faith do? 'Exept the Lord build the house and keep the city, they labour in vain that build it and wake to watch' 3). Never will he that seeks refuge with faith use means. Knowledge everywhere praises fear. As also the sage says: Blessed is he whose heart fears. What does faith do? 'He was

245 afraid and began to sink' 1). And again: For ye have not received the spirit of fear to bondage, but the spirit of adoption 2) to freedom in faith and trust in God. 'Fear them not therefore' 3), lest I crush thee before them. Fear always accompanies doubt, and doubt examination, and investigation means, and means knowledge. And that which always examines and investigates, shows doubt and fear; for knowledge does not always and in every thing profit, as has been shown above. 365 Often hard circumstances and multifarious affairs oppose themselves, full of danger and of such a nature that knowledge and the means of wisdom are absolutely unable to give any profit; things which are so hard that they withstand the whole power of the domain of human knowledge. But faith is never vanquished by anything. What help can human knowledge afford in manifest struggles against invisible natures and incorporeal powers and many things of that kind? Thou seest how weak the power of knowledge and how strong the power of faith is. Knowledge restrains its pupils from approaching unto anything which can do harm to nature. But look at the power of faith; what does it command its sons? In my name shall they cast out devils and shall take up serpents; and if they drink any deadly thing, it shall not hurt them 4). Knowledge according to its laws orders all those who walk in its way, to investigate all things from their beginning till their end and then to begin;

lest the end of the thing be contrary to the limits of human power, and people might undertake fruitless labour when their work would prove to be impossible and difficult to be realized. But what says faith? All things are possible to him that believeth 5). 0 unspeakable richness, o ocean rich in its billows and in 366 its amazing treasures, o effusions of the power of faith! How full of encouragement, how delightful and full of trust is its path! And how easy are its loads; how delightful is its service. He 6) that has been deemed worthy of the taste of faith and then turns towards psychic knowledge is equal to him that has found a pearl of great price and changed it for a copper coin for he has left authoritative freedom and has r) Matth. 1 4, 30 2) cf. Rom. 8, 1 5 3)_AI!atth. ro, 26 4) Mark r 6, 1 7 5) Mark 9, 23 6) Introduction

246 turned towards the means of poverty which are full of the fear of bondship. Knowledge is not to be rejected, but faith is superior to it. And if we reject, we do not reject knowledge, far be that from us, but the distinctions in a variety of classes in which it moves itself in opposition to the glory of nature, so that it becomes cognate with the class of the demons. This we shall discern distinctly, seeing in how many degrees knowledge moves, and how many distinctions there are in every one of them, and in which emotions it a rises within every one of the classes when it remains in them, and in which of these classes it comes into opposition to faith when it is moved in them, and leaves the domain of nature; and which are the distinctions of the service in them; and in which class it comes to its natural state, having changed its pristine direction preparing the degrees for faith by its beautiful behaviour: and to which point the distinctions of this class conduct it; and how it 3 6 7 proceeds from this class to a higher one; and what are the kinds of service in that latter class, which is the first in honour;

and the point where knowledge is united to faith and becomes one with it and is clad by its infl u ence with fiery impulses so that it blazes spiritually and acquires the wings of apathy and is lifted up from the service of earthly things towards the place of its creation, acquiring also other things. So it is meet for us to know that the degree of the service of faith is superior to that of knowledge. And knowledge is made perfect by faith, so that it acquires the power to ascend and to perceive that which is above all perceptibility and to behold the splendour of Him that is not attained by the mind or the knowledge of the creatures. Thus knowledge is the ladder on which a man ascends the height of faith, but which he does not use any more when he has reached faith. For now we know little out of much and we understand little out of much. But when perfection has come this little becomes useless. So faith shows us as it were before our eyes the reality of that future perfection. By faith we are instructed about those unattainable things, not by investigation and the power of knowledge. All works of righteousness: fasting, alms, vigils, holiness and the others which are performed with the body; and neighbourly love, humility of heart, forgiveness of sins, medi-

247 tation upon beautiful things, investigation of the mysteries 368 hidden in the holy scriptures, the occupation of the mind with the practice of good works, the keeping of the affections of the soul within the borders, and the other virtues which are accomplished with the soul: all these need knowledge as their regulating power. But all these are still degrees along which the soul ascends unto the elevated height of faith, and they are called virtues. As to the discipline of faith, its service is above excellence; it is not a service of labour but one of perfect rest; it is consolation and comfort and it is accomplished by the impulses of the soul. All the amazing distinctions of spiritual discipline, the service of which is apperception of spiritual forces and delight and exultation of the soul, and love and joy in God and all the other things which are granted through this discipline - all these are forthwith given by faith in fullness unto the soul which by grace is made worthy of this blessedness, by God who is rich in gifts, as they are mysteriously denoted in the holy scriptures. But perhaps some one reasons thus:

If all these good things and the works of excellence which are mentioned above, and also the refraining from evil and the discrimination of subtle emotions arising in the soul, and the struggle with deliberation and the strife against alluring affections, and the other qualities without which faith cannot even show its power in its working upon the soul - if all these are made perfect by knowledge, how then can it be argued that knowledge is in opposition to faith? 369 The solution of this doubt: There are three stages in which knowledge ascends and descends in an intelligible way, and where it receives its variations according to variations of the places in which it moves, and where it also injures or helps. The three stages which I mean are: body, soul, spirit. And though knowledge is one in its nature, it becomes condensed or subtilized in accordance with its abiding in these intelligible places. And so also its stores are changed and also the working of its impulses. Hear now the [enumeration of] the stages of its service and the causes by which it injures or helps. Knowledge is a gift /which was presented by God unto the species of rational beings from the beginning of their existence. It is simple in

248 nature, not divided, as sunlight is, but has variations and divisions in connection with its service. T he f i r s t s t a g e of k no w l e d g e. When knowledge accompanies the love of the body, it gathers provisions as: riches, vain glory, honour, elegant things, bodily comfort, means to guard the body against those things which are in opposition to nature, zeal for rational wisdom that serves to govern this world, and to be the originator of inventions in crafts and learning, and the other things which crown the body in this visible world. To the properties of this knowledge belong those which have been enumerated above in opposition to faith. This knowledge is what is called simple knowledge, because it is bare 37 ° of every godly thought. It imparts to the mind an unspeak able weakness because it dominates it with a bridle and because its whole thought is directed upon this world. Thus this degree of knowledge never imagines that there is at all an intelligible force and a hidden governor regarding man, or a divine care which provides for him. But it thinks that all good which happens to a man, and his being saved from injury and guarded against severe difficult accidents and against the numerous adversities which inhere to our nature openly or in secret, all happen by its own zeal and means. This is the degree of knowledge which thinks in the way mentioned and its adherents say that there is no providential government in visible things. Consequently it is not able to desist from constant anxiety and fear regarding bodily things. Therefore [it is accompanied by] pusillanimity, grief, despondency, fear of demons, fear of men, rumours of robbers, tales about epidemies anxiety before sicknesses, fear of scarcity of food, fear of death, reptiles and beasts and other things of this kind. And at all times of the day and night knowledge is tossed about as the sea is by its billows, because it does not know to commit its care unto God with the trust of faith in tfim. So knowledge in all its circumstances uses means and artifices. And when by any cause its means are exhausted, because it does not see hidden providence, it scolds men as its 3 7 1 hindrances and haters. By this knowledge was planted the tree of good and evil, which is the eradicator of love. Knowledge examines the small

249 stains in others and the shortcomings and weak points of men; and in it are the disputations of learning, and dialectics, and cunning artifices, and all the other means which dishonour man. In it are also presumption and haughtiness, because it reckons to its own credit and not to God's credit all things which happen, if they are wholesome. Faith on the other hand attributes its deeds to grace. Therefore it cannot be haughty. As it is written: I can do all things through grace which strengtheneth me 1); and again: Not I, but grace which was with me 2); and what the blessed Apostle says: Knowledge puffeth up 3). This he says concerning that knowledge which is not mingled with faith and trust in God, but not concerning true knowledge. Far be it l For true knowledge makes perfect by humility the souls of those who possess it, as Moses and David and Isaiah and Peter and Paul and the other saints who were deemed worthy of perfect knowledge, in accordance with the domain of nature. And because their knowledge is constantly enveloped by various visions and divine revelations and the supreme sight of spiritual things and unspeakable mysteries, their own person is in their eyes, as compared with these, dust and ashes.

That other knowledge must needs be puffed up, because it walks in darkness and it examines its subjects in analogy with earthly things without knowing that there is something more valuable. 37z But [even] those who are dominated by haughtiness because their behaviour is [in their own eyes] of greater importance than earthly and bodily things, and because they rely upon service without penetrating with their mind in unattainable things - when they come to meditate upon those waves of the glorious splendour of the godhead, and their service is on high, their mind then cannot deviate to think of impure things and idle deliberations. For those who walk in light cannot go astray. All those, therefore, who err from the light of the knowledge of God's son, and deviate from truth, walk in these ways. This is the first stage of knowledge accompanying the bodily love. This we reject, calling it oppositional not only to faith, but to all works of excellence.

250 T he s e c on d d e g r e e of k no w 1 e d g e. Vvhen knowledge leaves this first state and turns towards meditation and psychic love, it performs those beautiful things which have been described above, through the cooperation of the psychic impulses with the bodily senses, by its natural light; namely: fasting, prayer, compassion, recitation of the holy scriptures with a view to excellence, strife against the affections, and soon. All beautiful deeds and excellent distinctions which are seen in the soul, and the amazing stages which are administered in the church of Christ, are accomplished by the influence of the 3 73 power of the Holy Ghost, in this middle stage of knowledge. The Ghost will level ways in our heart leading to faith. And by faith we shall gather provisions for this our true world. And till this point knowledge is still of a bodily nature and composite, though it occupies itself with excellence and though it is the way conducting us to faith. For the latter is a degree higher than knowledge; and if knowledge is as it ought to be, it will be able by the help of Christ, to ascend [this higher way], when it bases its service upon seclusion from men and recitation of the holy scriptures and prayer. And the other good works will be made complete by these. This is the second degree of knowledge, by which all beautiful works are performed.

It is called knowledge of practice, because, as to its outward stage, it accomplishes its activity by deeds perceptible by the senses of the body. The third degree of k n owledge, w h i ch is t he d e g r e e of p e r fe c t i on. How knowledge is subtilized and acquires spirituality so that it resembles the discipline of those invisible forces the service of which is not performed by the apperceptible practice of works but by the thoughts of the intellect - hear this now. When knowledge elevates itself above earthly things and above the thought of service and begins to try its impulses in things hidden from eyesight, and when it partly despises the recollection of [worldly] things from which proceeds the perversion of the affections, and when it stretches itself upwards and clings to faith by thinking of the world to be and love of the promises and investigation con-3 74 cerning the hidden things - then faith swallows knowledge, gives anew birth to it, wholly spiritual. Then it is able to direct its flight towards non-bodily places and to the depths of the unscrutable ocean of wonderful and divine government

251 which directs intelligible and apperceptible beings, and to examine spiritual mysteries which are attained by the simple and by the subtle intellect. Then the inner senses awake to spiritual service, as the order of things which will be in the state of immortality and incorruptibility. For from here onwards they have received intelligible resurrection, symbolically, as a true sign of that universal renewal. These are the three degrees of knowledge, in which the whole course of man is contained, that of body, soul and spirit. From the time that a man begins to distinguish between good and evil, till he leaves the world, in these three degrees is contained the knowledge of himself and the accomplishment of all iniquity and wickedness and the summit of all righteousness; and the scrutiny of the depths. of all spiritual mysteries is worked by one knowledge in these three degrees. Within these is the whole emotion of the mind that ascends or descends moving in good things or in evil things or between these. These three degrees are called by the Fathers the natural, the praeternatural and the supernatural. And these are the three directions in which the thoughts of the rational soul ascend and descend, as it has been said. Either it works righteousness in nature, or in the domain above nature, its thoughts wrapped 37 5 up in contemplation towards God; or it will go out to feed the swine in the praeternatural domain, as one that has lost the riches of his intellect while serving with the herd of demons.

The first degree of knowledge makes the soul cold to works in the course of the good. The middle one excites in the soul fervour in its course in the degrees of faith. The third stage is the soul's desisting from service; and this is a symbol of the future, that the soul only finds delight in intellectual occupations, in the symbols of future goods. But as nature is not yet elevated above the stage of mortality and above the load of the flesh so as to abide totally in that spiritual state which is exempt from deviation, and because it is not able to administer complete perfection in the: world of mortality and to abandon the nature of the flesh completely while it abides in it as yet, therefore it is in the former and in the latter stage alternately. Sometimes the soul in the middle degree of knowledge as a poor being is occupied with performing with all its power the virtues proper to nature, because of the nature of the body. And sometimes, as those who have received the

252 spirit of adoption 1), it delights in the mysteries of freedom through the gift of the spirit, even as it pleases its giver. Then it turns again towards the poverty of its world, namely of the body, being on its guard against it, lest the latter should captivate it by the allurements which are found in its world through its troubled and easily deviating impulses. For as long as the soul is covered by the curtain of the flesh, it 3 76 has no trust. For there is no perfect liberation in a nonperfect world. The whole service of knowledge is a service of work and of exercise. The deeds of faith however, are not performed by labours; for they are accomplished by the spiritual impulses through the sole and pure efficacy of the soul [and they are elevated] above the senses. Faith is more subtle than knowledge, just as knowledge is more subtle than apperceptible deeds. For all the saints which have been deemed worthy of spiritual discipline which is ecstasy in God, walk through the power of faith, in the delight of that discipline which is above nature. I do not call this faith, that a man believes in the discrimination of the adorable hypostases of the Essence, or in the properties of His nature, or in the amazing government regarding humanity consisting in His accepting our nature. But I call this faith:

the intelligible light which by grace dawns in the soul and, without leaving room for doubt, supports the heart by the testimony of the mind, namely by the persuasion of hope which is far from all presumptions and not by tradition from hearsay. This light will show the spiritual eyes of the soul the hidden mysteries which are in the soul, and the secret riches of divinity which are concealed from the eyes of fleshly men and are revealed spiritually to those who at the table of Christ are brought up in meditation upon His laws; as He says: If ye keep my commandments, I shall send you the Spirit, the Comforter, whom the world cannot receive, 377 and He will guide you into all truth 2). Thus He will also show man the holy power, which surrounds him at all times. That power is the Comforter. By the power of this faith all the parts of the soul are kindled as it were by fire so that it despises all danger on account of its trust in God.

Chapter LII

Short Sections On A Different Subject On The Distinction Of The Impulses Of Knowledge When knowledge pursues visible things, concerning which instruction is acquired through the senses, it is called natural. When it pursues the intelligible forces behind the visible things in non-bodily species, it is called spiritual. For perception is 378 received by the spirit, not by the senses. And regarding both of these kinds the soul receives the recognizable materials from without. When however knowledge pursues the Essence it is called supernatural, or rather agnostic, because it is elevated above knowledge. As to this [latter kind], the soul does not acquire contemplation concerning it in materials lying without it, as is the case with the former kinds. But without materials, by a sudden working of grace within, unexpectedly, it is revealed in the soul. For the kingdom of God is within us 1). And it will not come from the place from where it is expected, nor through observation 2), according to the word of our Lord_ But within the hidden form of the intellect it is revealed without cause and without meditation upon it. For the intellect has no materials to meditate upon it. The first [kind of knowledge1 is born from constant recitation and from zeal for teachings. The second kind from a steady /

Chapter LIII

On Prayer And The Other Things Which Are Necessarily To Be Sought In Constant Recollection And Which It Is Very Profitable For A Man To Recite With Discrimination And To Retain That a man have trust in the petition of his prayer through trust in God, · is the chief part of the gift of faith. The assurance of faith in God is not a correct confession, though this is the mother of faith, but a soul that looks on the truth of God by the power of behaviour. When thou findest faith and what is related to it, in the holy scriptures mingled · with behaviour, do not consider it in the sense of true confession. Faith which gives the conviction of trust is never demanded by the imperfect, or by those whose mind is perverted so that it cannot attain truth. The assurance of truth reveals itself in the soul - in accordance with the elevation that is the result of behaviour - in an attitude which tends toward the legislation of our Lord. The light of the soul consists in constant meditation upon the scriptures. For they trace in the intellect profitable recollections with regard to watchfulness against the affections and for perpetual abiding with God, in love and in purity of prayer.

t) Bedjan's tl-�c),;w is a misprint for �b 255 They trace before us the way which is made peaceful by 38o the steps of the saints. Yet do not confide in the signs of the words when they are not accompanied by great alertness and perpetual affectability through constant prayers. Accept without doubt words that are spoken from experience, even if they are uttered by a simple man. Even the great treasury of earthly kings does not abhor to take increase from the money of the mendicant. And from small sources the large streams of the rivers increase. If the recollection of the excellent renews in us the desire of excellence when we commune with them mentally, the recollection of the impudent also renews in our mind impure desire when we are reminded of them. This is because the recollection of all these develops in our mind the distinct lines of their deeds. And with their finger as it were they show us their evil deeds or the elevation of their behaviour, in accord with their belonging to one or to the other kind. And the recollection with its stings - be they right or left ones - spurns us to meditate upon the baseness of our mind (while the images of their noble behaviour are depicted in our imaginations) and to look upon them zealously. So not only the meditation upon evil injures those who are captured by it, but also the sight and the recollection of those who perform evil.

And not only is the performing of excellent things greatly profitable to those who accomplish them, but also the imaginative representation formed by the recollection of the persons who perform those things. And on account of 381 this it can be understood that those who are near to reaching the stage of purity, are deemed worthy of seeing perpetually holy men in nightly visions. And during the whole day the images of the saints which are printed in their soul are to them a source of joy by their intellectual intercourse with them. And on account of this they turn with renewed fervour towards the performance of good works and an intense fire of love unto excellence is kindled in them. It is said that the holy angels assume the appearance of honoured and excellent men and show themselves to the soul in visions during sleep when the emotions are distracted, for the sake of joy and higher incitement. And during the day they set [thy solitary] astir by the recollection of the visions, and so they are fired anew to their labour by their joy at

256 those holy men. And so the latter are promotors of the former's course. In the same way, at the time of the heat of battle, those who are accustomed to evil intercourse, are visited by the demons in this likeness. They assume a likeness in which they show themselves to the soul, namely visions highly exciting amidst the recollections of the day to those who converse with these. Sometimes also they do this by frightful visions which terrify the soul and weaken it, and which accentuate the difficulty of behaviour in solitude and reclusion, and the like. We ought therefore, · o my brethren, to use discrimination regarding recollections, in our meditation, [choosing] which of them we should cherish and which we should dispel hastily as soon as they approach our mind, according to whether they 382 proceed from the activity of the demons who provide the affections with matter, or from desire or anger, or from the holy angels such as give indications that cause joy and knowledge and profit by the deliberations which they excite through their offerings to us, or by the recollection and perception of former deeds some of which stir in the soul deliberations that are useful in any direction. Experience concerning the two we must acquire by discriminating knowledge, as also experience concerning their aspect, their intercourse, even concerning their way of working. Each of the two has at once to be · met with a distinct prayer.

Love which is maintained by [outward] things is to be compared with a small flame whose light subsists by the sustenance of oil; and with a stream subsisting through rain, and whose flow ceases as soon as the supply which maintains it becomes deficient. Love of which God is the cause, is as a source welling from the depth, whose current will never cease. For He alone is the source of love whose supply does not fail. Thou desirest to perform the recitation of Psalms during thy service with delight, and thou wishest to perceive the spiritual words which thou recitest? Abandon the performance of a certain quantity and ignore the measures of service; and say the words in the way of prayer, and leave the usual iteration. Understand what I say. As to those sections which bear the character of a history, let thy spirit consider their repetition as the recitation of some providential act of God, in order that by the deep significance which is in them the soul be 38 3 awakened unto amazement at Providence; and from here it

257 may be stirred to praises or to profitable affection. The passages which are prayers, take them unto thyself. When thy mind has become established in them, confusion has given way and disappeared. For in the service of bondage there is no peace of mind, nor is there trouble of confusion in the liberty of the children. For confusion is wont to suck away the taste of insights and to rob them of their intellect, as the leech which with the blood of the limbs sucks the vitality of the body. For it is possible, to say of confusion that it is the mount of Satan even. Satan, as a chariot-driver, is wont to ride on it constantly, taking with him a multitude of affections. Thus he invades the poor soul making use of the darkness of its confusion. And this thou hast to understand clearly, lest in the sentences of thy recited Psalms and of thy prayer thou becomest a conductor of words as if they came from a strange person. For thou shouldst not think that thou art sedulously promoting the work of the apostles if thou art wholly devoid of the passion and the joy which is in it. But thou shouldst say the words beseechingly, as originating in thyself, with intelligence and with passionate discrimination, as one who is aware of his being occupied with ritual of his own. Dejection is caused by distraction of mind; distraction by neglect of labours and recitation and by intercourse left to chance.

Not to use conversation with those who speak to us, but 3 8 4 to cut off their speech entreatingly, is a sign of a mind that has found wisdom and power by grace. For its true knowledge frees it from much labour; and by its treading short ways it cuts off the many windings of a long way. For we have not at all times the power to reduce to silence all contrary deliberations by arguments, and it may happen, when we receive a blow, that for a long time we shall not be healed. Against those who are six thousand years old thou wilt stand thy trial. But they also are provided with means which may destroy thee, being mightier than thy wisdom and thy learning. But even if thou vanquishest, the dirt of their deliberations will defile thy mind and their stinking odour will linger in thy smell. But by the former method 1) thou wilt be free from all these and from fear, because there is no helper like God. _/

I) viz. by cutting off discussions 258 Perpetual tears during prayer are a sign of divine mercy of which the soul is worthy because of its repentance which has been accepted; and with tears it begins to enter the plain of serenity. Unless the deliberations have been freed from the care of transitory things and have cast away the hope of the world and contempt for it has been established in them and they have begun to prepare provisions for the day of a man's departure, because the thought of things beyond earthly ones has been established 1) in the soul - it is not possible that the eyes shed 385 tears. Tears originate from pure meditation without distraction and from perpetual meditations without deviation, and by some subtle recollection which falls into the mind and affects the heart by the anxiety it causes. Then tears become frequent. When thou turnest towards perpetual handiwork in thy solitude, do not make the commandment of the fathers a pretext for love of money. In order to avoid despondency thou must have some trifling occupation which does not trouble the mind. If however thou desirest to bestow more care upon it, for the sake of alms, know then that the order of prayer is more excellent than alms; if thou desirest to do so because of thy need, without being covetous, that which is sufficient to fulfill thy want is what our Lord provides thee with. He never has left His servants in want of transitory things.

Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you, before ye ask, says our Lord 2). One of the saints 8) has said: it is not the aim of thy discipline that thou shouldst appease the hungry and that thy cell should become a place of congregation for strangers. For this behaviour is rather meet for those who are in the world, but nor for solitaries who are free from thoughts of visible things and who preserve their mind by prayer. If ever thou wilt be deemed worthy of the solitary state and avoid heavy 386 loads in the kingdom of its freedom, let not the customary thought of fear terrify thee with its many and varying deliberations. But as a man who believes that there is a guardian with him and who knows accurately through his wisdom that he and all creatures are under one Lord, and that one will moves them all and stops and governs them, and that no fellow is able to injure his comrade without the commandment

thy mind to be courageous. For though some of them have been given freedom, yet they have no freedom in all things, and neither the demons nor the beasts of prey, nor malicious men are able to injure any man according to their good pleasure, until the divine will has given the command and until material opportunity has been given. It is not granted by the divine will that all freedom should realize itself, otherwise no flesh could live. For the Lord does not allow the freedom of demons or man to approach his creatures that they use it according to their good plea.sure. So thou hast to say to thyself: there is a guardian with me and there is no possibility for any of the creatures even to show themselves to me, if no permission from on high has been given. So if thou seest with thy eyes and hearest with thy ears their threatenings, even then thou must not believe that they will venture to act. If they had received an order 387 from the heavenly will, no speech and even not a word even would be necessary, but action would immediately follow will. And if this be the will of my Lord (so say to thyself), that the evil ones have power in his creation, then I must not resist this fact as if I were one taking pleasure in contradicting the will of his Lord.

Thus, even in thy temptations, thou shalt be full of gladness, as one who knows and feels that his Lord is governor. Support therefore thy heart by confidence in the faith in the Lord without being afraid for the terror by night nor for the arrow that flies by day 1). For the faith of the righteous in God makes the beasts of the field as lambs and goats 2). It is namely impossible to be a righteous man confiding in God unless this be true of thee, that for the sake of the service of righteousness thou art gone into the desert with its many troubles and that for it thou art administering the will of God. So thou labourest in vain when thou takest upon thee these pains. for God does not wish the pains of mankind, but that thou offer to Him as a sacrifice of love thy personal affections. All those who love God show Him this distinctive [sign of love] that they are willing to bear troubles for the sake of His love. For all those who desire to live in the fear of God through Jesus Christ, bear troubles. And then He makes them rule over his hidden treasures.

260 One of the saints has said: There was an old, honoured solitary to whom I once went when I was shaken by tempta-388 tions. He was ill and had to lie down. When I had greeted him I sat down near him and said: Pray for me, Father, for I am very much shaken by the temptations of the demons. He opened his eyes and looked at me benignantly, saying. My son, thou art a boy; God will not admit the demons unto thee. I answered: If I am a boy I have to bear the temptations of strong men. Then he said to me: So God is trying to make thee wise. I said to him: How can I become wise, if I taste death every day? He said to me: God loves thee; be silent, God shall give thee His gift. Then he said to me: Thou must know, my son, that I have been making war upon the demons during thirty years, of which I have passed twenty without enjoying any help whatever. When twenty fi v e years had elapsed, rest began to show itself. As it approached, it increased and when twenty eight years had passed it had grown considerably. And now that thirty years have been accomplished rest has increased to such a degree, that I know not how this can happen. - Further he said: When I desire to stand performing service, I am allowed to accomplish one marmita 1).

Further, even if I remain standing during three days, I am in ecstasy with God, without perceiving fatigue. - Behold how prolonged labours produce illimitable rest. One of the Fathers used to eat two times every week. He 389 said to us: 'The day on which I speak with someone, I am not able to keep the usual rule of fasting, but I am compelled to break it'. So we understand that the keeping of the tongue not only does excite the mind unto God but that it also in secret grants considerable force for the accomplishment of the visible labours which are performed through the body. And on account of a hidden service the. intellect will constantly be illuminated, as our Fathers say. For keeping the tongue excites the heart unto God, if we be silent with knowledge. This saint was much given to vigils saying: When of a night I stand till dawn and take rest after the recitation of Psalms, and then wake up from sleep, on that day I am as a man who is not in this world. No single earthly thought

Here end the tales of holy men.