Mystic Treatises

Mystic Treatises

continued

Chapter IV

The soul that loves God [finds] its rest in God only. First detach from thyself the outward bonds, then strive to bind thy heart to God. To be detached from matter is prior to being bound to God 5). When a child has been weaned, bread is given him as food. And a man who wishes to become excellent in God, has first to wean himself from the world, as a child is weaned from his mother's breasts. Bodily labours are prior to psychic service, as the creation of the body takes place before that of the soul. For he who does not perform bodily labour, does not per-4 I form psychic labours either. For the latter are born out of the former as the ears from mere grains. And he who does not perform psychic service, IS also devoid of spiritual gifts. I) Je>aja 5 2, IS in the Pe;;hito. 2) Jes. 5 3, 6. 3) Jes. 5 3, IO. 4) 2 Cor. 5, 2 1. S) The sentence occurs also p. 7. Cf. Introduction.

29 Temporary suffering for the sake of the truth is not to be compared with the delight preserved for those who perform labours of excellence. As the weeping of the time of sowing is followed by the joys of harvest 1), so are the labours for the sake of God followed by joy. The bread earned with sweat, delights the workman; labours for the sake of rig-hteousness, the heart that has received the knowledge of Christ. Suffer contempt and 2) humiliation in the thought of excellence, for the sake of the heart's familiarity of speech with God. Every time a man suffers a hard word with discernment, save only when it is caused by his own fault, he receives a crown of thorns on his head for the sake of Christ; blessed is he! At other times he is crowned and knows it not. He who flees from the fame [that rests] on knowledge, will perceive in himself the hope of the world to come. He who promises to leave the world, yet quarrels with men concerning [worldly] things because he is not willing to give up anything of what is agreeable unto him, he is perfectly blind, because he has given up the whole world voluntarily, yet quarrels about a part of it. If anyone flees from what is agreeable [unto him] in this world, his mind will behold the world to come. He who is master of possessions, is the slave of passions.

Do not estimate gold and silver only as possessions, but all things thou possessest for the sake of the desire of thy will. He who cuts off impediments from fear of affections, he is a wise man indeed. Without the constant service of excellence true knowledge 42 cannot be found. Not by bodily works alone is the knowledge of life acquired, but by directing our efforts to the cutting off of mental affections. He who labours without discernment will easily become the v i ctim of the causes of sin when they present themselves to him. Never praise him who labours with his body, but concerning his senses is lax and without constraint, viz. whose ears and mouth are open and whose eyes are prone to wander. If thou settest up as thy aim to practice mercy, train thyself not to pursue justice in other fields, lest thou appear to work with one hand and to spill with the other. For there clemency is necessary, but here magnanimity. Let the forgiveness of those who are guilty towards thee in these things, be reckoned by thee as a work of righteousness. Then thou wilt see peace springing up in thy soul from both sides, that is when thy path is superior to dignity and justice, and thou wilt favour the rise of freedom in all things. For one of the saints, speaking of these things, says: The merciful, if he be not just, is blind, in so far as he provides others from wealth which has been gathered with justice and by his own labours, and not from the acquirements of falsehood, oppression, iniquity and cunning. In the same way, in another place, this man preaches: If thou sowest · among the poor, sow from thy own possessions; what thou sowest from those of others is much more bitter 4 3 than weeds. But I say: if the merciful be not even above

justice, he is not merciful. This means, that he will not only show mercy unto men on his own part, but that he will voluntarily suffer iniquity with delight, so that he does not maintain and postulate full justice in his dealings with his fellow men, but is merciful towards him and surpassing justice by mercy, wreathing for himself the crown not of the just under the law, but of the perfect under the new covenant. To give the poor from one's own possessions, and to cover the naked on seeing them, to love the neighbour as one self, not to do iniquity or falsehood, are things commanded also by the old law. But perfection in behaviour, according to the new covenant, commands thus: If a man takes from thee, do not demand back; give every one who asks from thee. And not only hast thou to suffer gladly iniquitous dealing in possessions and other outward things, but thou hast even to give thyself in behalf of thy neighbour. Merciful is he, who shows his compassion towards his neighbour not only in gifts, but who after hearing or seeing anything that causes suffering to any one, cannot withhold his heart from burning; who, even if he receives a blow on his cheek from his brother, does not venture to repay him even with a word and so cause him to suffer intellectually. Honour the works of vigils, then thou wilt find consolation

31 near in thy self. Be constantly occupied with recitation in solitude, then thou wilt be drawn towards ecstasy at all times. 44 Love poverty with endurance, that thy mind may be concentrated and so not wander. Hate abundance, that thou be preserved against confusion of mind. Cut off [intercourse with] the multitude and take care of thy behaviour that thy soul be saved from spilling its inward rest. Love chastity lest thou be put to shame at the time of prayer before Him who exposes thee to strife. Acquire a pure behaviour, that thy soul may exult during prayer and joy be kindled in thy mind at the recollection of death. Keep control of small things, lest thou neglect great ones. Be not lazy with regard to labours lest thou be put to shame when in presence of all comrades. Pursue thy work with knowledge, lest it throw thee out of thy whole course. Be not destitute of provisions; lest [thy companions] leave thee alone in the midst of the way and depart. Acquire freedom in thy behaviour, that thou be freed from confusion. Do not use thy freedom for the sake of comfort, lest thou become a slave of slaves. Love abstinence in thy behaviour, that the deliberations leading to haughtiness of heart and lasciviousness may be restrained. That he who loves finery should acquire a humble mind, is not possible. For the heart within and the habits without necessarily must be parallel one to another.

Who would be able to acquire chastity of mind, when he is addicted to luxu· riance? And who could acquire humble inward deliberations, when he is pursuing outward glory? And who is he, that being lascivious without and lax in his limbs, should be chaste in his 45 heart and pious in his deliberations? When the mind is guided by the senses, it feeds with them upon the food of the beasts; but when the senses are guided by the mind, they feed with it upon the sustenance of the angels. Vain glory is a servant to fornication. If it is concerned with behaviour, to haughtiness. To humility brevity is proper. Love of glory is connected with prolixity. The former through 32 constant concentration, attains to contemplation and arms the soul unto chastity. The latter through the continual wandering of the mind, gathers provisions 1) through contact with [outward) things, and defiles the heart. It touches lasciviously upon the nature of things and excites the mind through lascivious deliberations. The former is spiritually concentrated by contemplation and moves its possessors towards glory. Compare not all powers and signs that are worked in the whole world, with a man's consciously sitting in solitude. Love the ease of solitude rather than satisfying the hunger of the world and the converting of the multitude of heathen peoples from error unto adoring God. Let it be more excellent in thy eyes to detach thyself from the bonds of sin, than to detach the subdued unto liberty from those who subject their bodies. Prefer to make peace with thyself, in harmony with the trinity within thee: body, soul and spirit, rather than to appease those who are angry at thy teachings. Love simplicity of speech together with experienced know-46 ledge within, rather than the production of a Gihon of teachings by acuteness of mind and out of a deposit of hear-say and ink. Be anxious to quicken the deadness of thy soul caused by affections, unto the emotion of the impulses in God, rather than to quicken those who are dead in the natural sense.

There have been many people who have exercised powers, quickened the dead, bestowed their labour upon the erring, done great signs and drawn many people towards God by exciting their admiration of the things done by them; but afterwards those who have saved others, have fallen into impure and disreputable passions. And after they had given life to others, they have brought themselves to death and caused themselves to stumble by the offence given by their works. The cause of this is, that, while they were still sick of soul, they did not care for their own healing, but plunged themselves into the sea of the world in order to heal the souls of others, being still sick themselves. So they have bereft themselves of the hope in God as I said before, because the weakness of their senses was not yet able to bear the touch of the rays

33 of [worldly] things that excite usually the vehemence of the affections in those who still are in want of caution. I mean the sight of women and comfort and money and worldly things, and the passion for governing and for exalting oneself above others. Be despised by fools for simplicity, not by the wise for audacity. Seek poverty for humility's sake and do not seek riches 4 7 for the sake of audaciousness. Confound critics by the power of thy virtues, not by thy word; and the impudence of those who will not be persuaded, by the peacefulness of thy lips, not by sounds. Confound the lascivious by thy honourable behaviour and those of audacious sensuality by the chastity of thy eyeballs that are concentrated within thee in quiet. Deem thyself a stranger wherever thou enterest all thy lifelong 1), that thou mayest be able to flee from the great damages rising from freedom of speech. Think concerning thyself always that thou knowest nothing, that thou mayest be liberated from the reprehensible things caused in thee by conceit; then thou wilt be entitled to direct others. Let thy mouth constantly administer blessing; then the scorn of any one will never hurt thee. Disdain gives birth to disdain, blessing to blessing. Think concerning thyself always that thou needest teaching, in order that thou be found a wise man during thy whole life. Do not hand down to others as thy own, the practical eth ics 2) that thou hast not yet reached;

lest thou be put to shame by thyself and thy deception appear from the comparison with thy behaviour. But if thou speakest concerning what is becoming, speak as one belonging to the class of pupils, not as an authority, having before subdued thy self and shown thyself as being less than thy listener. Then thou wilt give also thy hearers an example of humility and thy words will spur them unto the course towards [good] works and thou wilt be honoured in their eyes. 4s As much as is possible for thee, speak about such things with tears, so that it be profitable unto thyself and thy companions and attract grace towards thee. (�J' 1) Buk_hari, I.:i�·ii!;, b. 3: Be in the world as a stranger of). 0.itS t.,.,.i-.\.!1 j. And according to Porphyrius man in this world is a stranger, who longs for home (Zeller,!'hi!. J. Gricc!un• Ill, z, p. 7 1 8). c r. llcl>rc\V' II, 13 etc. 2) Sec heneath p. 40, note 1.

34 If, by the grace of Christ, thou hast reached the delight of the mysteries of the visible created things, which is the first summit of knowledge, then arm thy soul against the spirit of slander. For without arms thou canst not hold thy place in this country, but thou wouldst soon be killed secretly by the seducers. Let thy arms be: fasting and tears which thou shedst in constant self-humiliation; and prudence against reading books which accentuate the differences between the confessions, with the aim of causing schisms, which provides the spirit of slander with a mighty weapon against the soul. When thy stomach is replenished, do not venture to scrutinize, or thou willst regret it. Understand what I say: in a full stomach, there is no knowledge of the mysteries of God. Be occupied with the books of God's providence intensely, without becoming satisfied. They have been composed by holy men and show the aim of His different works in His establishing the different natures 1) of the world. Let thy mind be strengthened by them and thou wilt acquire enlightened impulses from their subtlety; then thy mind will go its way with a clear consciousness towards the aim of [understanding] the right scheme of the creation of the world, according to the laudable wise intention of the Creator of the natures. Read in the two Testaments which God has destined for the instruction of the whole world, so that it should be dazzled by the power of His Providence in every generation and be enveloped in wonder.

Such recitations and the like are very useful to this aim. Let thy recitation take place in complete rest, while thou art 49 free from too great care for the body and from the disturbance of practice; then the recitation will give thy soul a delicious taste, by the sweet insight, exalted above the senses, which the soul, by constant intercourse with it, perceives in itself. Do not deem the words that are founded upon experience as the babbling of those who sell words, lest thou remain in darkness till the end of thy life, bereft of their profit, groping in the night in times of war, nay even falling into one of the pits, under the pretext of [clinging to] truth. This shall be the sign for thee, when thou art near to enter that country: when grace begins to open thy eyes so that they r) Jsa:1c uses the word " nall1re" (r<'.l..a.�) in:.1 -;ensc co rrcsponrlin g with our "species",

35 perceive things by essential sight, at that time thy eyes will begin to shed tears till they wash thy cheeks even by their multitude, and the vehemence of the senses will be calmed so that they will be shut up within thee peacefully. If any man teach thee otherwise, do not believe him. To ask from the body anything else - as a manifest sign of the real apperception - than tears, is not allowed to thee, save only if the influence of the members of the body be silent. This takes place when the mind is elevated above [earthly) beings and the body is without tears, apprehension and emotionality, except only its natural animal existence. For this knowledge does not stoop to take with it as secondary companions of spiritual sight the s o ideas of the things of the sensual world. " Whether in the body or out of it, I do not know". It is God who knows this as well as the fact that he has heard unutterable words 1). All that is heard by the e'irs can be spoken. But he did not hear sensible sounds, nor did he [see] in a vision of corporeal sensible images, but with the impulses of the mind, in a state of rapture apart from the body, the will having no part in it 2).

The eye never saw the like, the ear never heard its equal and his varied knowledge never dreamt of recollecting the likeness of what his heart saw, namely that which God has in store to show the pure in heart when they have become dead to the world: not corporeal sight received through the eyes of the flesh in gross distinctions, nor fantasies which they themselves form in their mind, in a secondary way, but simplicity of contemplation concerning things of intellect and faith - the contrary of partition and division - that show the images of the elements. Fix thy gaze on the sphere of the sun according to thy visual strength and only with the object of enjoying its rays, noth with the aim of scrutinizing the course of its wheel, lest even thy limited sight be taken from thee:1). If thou find honey, eat in measure lest thou, having become satisfied, hast to reject it. The nature of the soul is of small dimensions; and sometimes it proceeds onwards, desiring to learn what is beyond its nature. And many times, during the course of recitation and 5 1 the contemplation of things, it grasps one or more things; yet

the sum of its knowledge is insignificant as compared with 1) 1 Cor. 1 2; 2-4. 2) Cf. above p. 1 4 note I. 3) Cf. p. 1 7. 36 what it found. But how far does its knowledge penetrate) Until its deliberations are clad with emotion and trembling. Then it hastens to turn backwards from fear, venturing [from time to time] to penetrate into the luminous things. But fear witholds it on account of the frightfulness of these things. And discernment warns in silence the mind of the soul not to be audacious lest it should die. What is too hard for thee, seek not; what is too strong for thee, search not. Scrutinize with thy intellect that which has been allowed to thee, and do not venture to approach unto hidden things. Adore therefore and praise in silence and confess thy unability to understand. For too much for thee has been shown to thee, but do not trouble thyself with the rest of His works. As it is not good to eat much honey, s o it is not good to examine laudable words. Lest, desiring to gaze from a great distance before we have approached near, we be exhausted by the interminable way, without having the power to gaze, and be injured. For sometimes instead of truth fantasies arise; when namely the intellect becomes too weary to understand, and forgets its true essence. And the wise Solomon has well said that he that hath no rule over his own spirit, is like a city that is in ruins and without walls 1) •.

It is not necesc;;uy to search for God in heaven and earth and to send out our mind to seek Him in different places. 5 2 Purify thy soul, o man, and strip thyself from the thought of recollections which are unnatural and hang before thy impulses the curtain of chastity and humility. Thereby thou wilt find Him that is within thee. For to the humble the mysteries are revealed. If thou wouldst give thyself to the service of the pure prayer of the mind and to constant vigils in order to acquire a mind clad with light, withdraw thyself from the sight of the world, and cut off intercourse by speech. And refuse to receive in thy cell thy accustomed friend, even [if he comes] for the sake of excellence, save only him that has the same aim as thyself and shares in the secrets of thy behaviour. If thou art in fear of distraction and secret psychic intercourse, which originates spontaneously without our seeking it, cut off from thee even outward intercourse.

37 Let thy prayers be followed by works of excellence, that thy soul may see the flower of the light of truth. In consequence of the heart's freedom from external recollections, the mind will receive [the gift] of ecstatic understanding of things. The soul can easily be accustomed to interchange one occupation with another if we only bestow some little care and trouble upon it. Burden it with the labour of reading books expounding the narrow ways of behaviour, contemplation, and the stories of the saints, even if it does not perceive delight in the beginning, because of the darkness and disturbance originating in present recollections; then it will interchange one habit with another. 5 3 Accordingly when thou risest for prayer and service, instead of meditating worldly things, scriptural thoughts will be pictured in the mind. And thereby the recollection of that which it saw and heard before, will be forgotten and effaced in it. So thy mind will reach purity. This is what has been said: the mind is made chaste by recitation when it comes to prayer, and by recitation it is enlightened during prayer. This means: the soul will find strength to interchange outward distraction with the habits of prayer, viz. essential understanding shining in the mind on account of the wondrous recollections of that world. How often at those times has the power of contemplation [stimulated] by the scriptures, made silent and stupefi e d [the solitary] during prayer and left him standing without impulses;

the same power, that cuts off prayer by delight as I have said, giving rest to the heart and bringing to silence its impulses, the psychic and bodily members being in rest. Those know what I say, who have experienced this in their soul, who have penetrated into its mysteries, who have not learnt it from others or snatched it from writings which so often are found to falsify truth. A full stomach shrinks from examining spiritual questions, as a harlot from speaking of chastity. A conscience full of disease abhors fat food; a mind full of the world, cannot approach the investigation of divine service. 54 Fire cannot burn fresh wood; the love of God cannot be kindled in a heart that loves comfort. A harlot cannot cling to the love of one man; neither can the soul, that is tied to many things, cling to loving spiritual teachings.

38 As he who has never seen the sun with his eyes is not able, on the basis of hearing about it, to imagine its light in his mind, or to receive some image in his soul, or to perceive the beauty of its rays, so he who in his soul does not have perception for the taste of spiritual service and whose behaviour has never brought him experience of its mysteries so that he is able to conceive in his mind an image resembling the truth, is unable to find real conviction in his soul nor to attain the essence of the matter through human teachings and training in writings 1), If thou possessest anything above thy daily sustenance, go and give it the poor and then offer unto God prayer with frankness. This means: speak with God as a son with his father. There is nothing which brings the heart so near unto God as mercy 2); and nothing which gives peace to the mind as voluntary poverty. Many will scorn thee as an ignorant because of thy liberality and for thy giving thyself without stint for the sake of the fear of God; they will not call thee wise or steady of mind, because of thy asceticism. If any one is riding on a horse and stretches out his hand, ss do not withdraw from him thy hand in which is that which his need truly requires. For at that time he is needy as one of the indigent.

And what thou givest, give it with a bountiful eye, and make thy face glad towards him. And give him above what he asks, that which he does not seek. Cast thy bread upon the waters for thy shalt find remuneration after many days 3). Do not make any distinction between the rich and the poor nor know who is worthy and who is not worthy. Deem all men worthy of bounty on thy part. Especially because thou spurrest them unto truth thereby. The soul can easily be drawn by corporeal things to the thought of the fear of God. Also our Lord shared his table with publicans and harlots without making any distinction between those who were worthy and those who were not, seeking to spur them on thereby unto the fear of God and to bring them, through communion in bodily things. unto spiritual communion. Therefore deem all

39 people worthy of bounty and honour, be they Jews or mtscreants or murderers. Especially if they be thy brothers and comrades who have erred from the truth on account of ignorance. When thou doest well, do not wish a remuneration in this world; for both thou wilt be recompensed by God. If possible, do not even wish a remuneration in the world-to-come; but be excellent only by the love of God. The degree of love is more intimate than that of service unto God; nay, it is more 56 intimate in its mystery, with an intimacy that surpasses that of service as the soul's the body's. If thou hast set for thyself the aim of renunciation, and by the grace of God thou hast been freed from care, and exalted above the world by thy renunciation, take care lest, on account of thy love of the poor, thou desire to fall back into the care of possessions and things, even with the aim of giving alms, falling thereby into trouble, taking from one to give unto another 1); for thou wouldst expose thy honour to contempt by thy propensity to accost others in thy search for these and cognate things and thou wouldst fall back from the height of thy liberated mind unto care for earthly things. Thy rank is higher than that of almsgivers. I pray thee, do not make thyself an object of laughter. The latter is the class of adolescents being educated; the former is the way of perfection. If thou possessest, spend at once.

If not, be not desirous to possess. Purify thy life from luxuriousness and superfluous things; this will necessarily bring thee towards asceticism. Necessity bears many things which our will, as long as possible, would not submit to bear. Those who have overcome outward struggle have also annihilated inward fear and no compulsion can force them to go its way by confounding them with strife before and behind. Outward struggle I name that which a man excites by the senses against himself foolishly; viz.: worldly dealings, hearing 5 7 and seeing, speech and stomach, gradually and continually associating himself with the practice of life, so th3.t the soul is blinded and becomes unable, because of external troubles that meet it, to discern its self in the hidden strife that arises; then 40 for the sake of quiet, he subdues that which comes from within. But if a man closes the gates of the town, there will be a strife face to face; and he will not fear from the ambushes outside the town. Blessed is the man who knows these things and endures them in silence without even then imposing upon himself much work, but interchanging the whole of his bodily service with the labour of prayer, if he is able to do so, who, proceeding from service to service, does not join anything to the worship of God consisting in prayer and recitation, but believes that, when serving God and meditating upon Him night and day, He will not leave him in need of the necessary things he needs, because he does not work for himself. If anyone is not able to bear solitude without service, he must necessarily have recourse to it. But he shall take it as a helpful means only, without eagerness, and as a secondary thing, not as a principal commandment. This applies to the weak. Manual work is called by Euagrius an impediment to the recollection of God. The Fathers have prescribed service to the indigent and despondent, not to those who are zealous to perform their legal obligations. When God opens thy mind from within and thou givest thy-5 8 self to frequent kneelings, let no care of anything take hold of thee, though the demons secretly persuade thee to do so;

then see and wonder at what is born in thee from these things. Do not compare any of the ethical practices 1) with a man's throwing himself day and night on his face before the cross, his hands turned backwards. If thou desirest that thy fervour may never abate, and that thy tears may never fail, then practice this. Blessed art thou, o man, if thou thinkest of what I have told thee, without seeking any other thing night and day. Then thy light will be spread out like dawn and thy righteousness will shortly appear 2). Then thou wilt be like an exulting paradise and like a fountain never destitute of water. Behold, how many signs of grace happen to a man from Providence. Sometimes a man will be on his knees at the time of prayer, his hands spread out or stretched towards heaven, his face looking to the cross, and, so to speak his whole emotion and mind stretched out towards God in supplication;

z) Cf. Ps. 37, 6. 41 and while absorbed in these beseechings and pains at this time, of a sudden a fountain of delight will spring from his heart, his limbs will relax, his eyes be darkened, his face bow down and his deliberations be confuse, so that even his knees are no longer able to lean on the earth, from the exulting joy of the sign of grace that spreads through his whole body. Distinguish, o man, what thou art reading, can these things be known from ink ' Or can the taste of honey be spread over the palate of the reader, from written documents? 59 If thou doest not seek, thou wilt not find. And if thou doest not wake and knock fervently at the gate, without a break, thou wilt not be answered. Who could hear these things and be desirous of outward righteousness, unless he who is not able to bear the bonds of the cell. But if there be anyone who is not able to do these things, since it is a gift of God that a man remain within the door, he should not however desist from this other part 1), lest he be bereft of the two parts of life.

For until the outward man becomes dead to the ways of the world, not only to sin, but also to the whole bodily service, and the inward man to the seducing recollections of evil things, until the natural impulse is brought low and the body has almost died through labours, so that the sweetness of sin has no more mastery over the heart, the spirit of God does not spread its sweetness and man's limbs are not unveiled to life and divine impulses do not show themselves in the soul. A n d as long as a man's heart is no t freed from earthly care, except those necessary things which nature imposes upon him at the time of his necessity - and which he leaves also to God to arrange - spiritual drunkenness cannot rise in him and that madness, for which the Apostle was disdained, he will not perceive; for the multitude of books had made him mad. But I do not say this in despair; namely that unless a man reach the depth of perfection, the grace of God will not be given him and consolation will not come to him. Verily, when a man rejects evil things and becomes wholly 6o alienated to them, and clings to good things, in a short time he will be aware of profit. And if he shows only a little zeal he will find the consolation of the forgiveness of sins in himself, and he will be dignified with grace and receive many good

Chapter V

God has made great the honour of man, by the twofold teachings he has given him. And from every side He has opened for him a door through which he has access unto knowledge. Ask from nature a true witness concerning thyself, then thou wilt not err. If thou goest yet astray, let thyself be taught by that second witness who will bring thee back to the way from which thou hast erred. A distracted heart cannot help but erring. And wisdom will not open its gate before it. He who is able to understand through essential knowledge to what a degree of equality all men will come in the end, will not seek another teacher concerning the contemptability of the world. 61 The first book given by God to the rational beings, is the nature of the created things. Written teachings have been added only after aberration. He who does not willingly remain far from things causing sin will be drawn towards them involuntarily. Things causing sin are wine and women, riches and bodily health. They are not to be called sin in themselves, but on account of man's weakness and their unlawful use, nature is easily drawn by them - more easily than by any other thing - towards different sins and therefore there is need of peculiar caution in regard of them. If thou rememberst continually and recognisest truly that thou art weak, thou wilt never overstep the borders prescribed by watchfulness. Despised above all things among men is poverty. But much more despised by God is haughtiness of heart and a disdainful spirit. Among men riches are honoured; by God a humble soul.

43 When thou intendest to begin with one of the virtues, first prepare thyself, lest, by the evil things which it causes, thou shouldst fall into doubt concerning the truth. 62 If the Evil one sees some one beginning with one of the virtues in the fervour of faith, he attacks him by vehement and terrible temptations, with the intention that he be frightened by them, so that the love of his mind may abate and his fervour not rise again to bring him near to the works of God. And thus, because of fear of temptations accompanying good works [he hopes that] nobody will practise them anymore. Thou, however, prepare thyself to meet the evil things accompanying virtues, bravely and strongly; and then begin. If thou doest not expect evil things, do not begin with excellence. The man who is in doubt concerning the Lord, is persecuted by his own shadow; at the time of satiety he will be hungry and at the time of peace his ruin will be heavy. But whoever confides in God, his heart will be strong and his honour will be manifest before the crowds and his glory before his enemies. The commandments of God are better than the treasures of the whole earth. He who acquires His laws in his heart, will find the Lord in them. He who meditates upon God in the night, will acquire H i m as a housemate. He who is pliable to His will, will find the angels of heaven his teachers.

He who trembles before sins will pass without stumbling even through a dangerous place and at the time of darkness he will find a light within himself. If any one tremble before sins, his footsteps will be guarded by the Lord and mercy will precede his failures. He whose faults are small in his own eyes will fall into those which are worse than the former ones and it will be necessary that he pay for them sevenfold. Sow alms in humility and thou wilt reap mercy in the court of justice. 63 Whereby thou hast lost goods, thereby thou shalt acquire them again. If thou hast to pay a penny to God in some way or other, He will not accept a pearl from thee in its place. For in this case that thing is necessary. If thou hast lost chastity, let not fornication take its place. If thou givest alms as a reparation, He will not accept them from thee; He postulates saintliness for saintliness. And if thou wrongest not the poor, let not unjust possession take the place of that. \While thou art refraining from bread, let not injustice usurp its place so that thou must struggle with some other thing.

44 Oppression is eradicated by compassion and renunciation. If thou leavest the plant in its place, thou wilt have to struggle with some other thing, according to the word of the great teacher Mar Afrem. Take care not to fight against heat during summer in clothes destined for winter. Thus each will reap, with the contrary of that with which he sows injustice. And every illness he will combat with its peculiar antidotum. Now thou art deadly wounded by envy; while thou strugglest against sleep. When sin is still green, eradicate it, lest it cover the whole ground. He who neglects an evil thing while it is small, will find it at last a hard master and he will go in bonds before it. He who treats it severely in the beginning, will easily rule it. He who bears injustice with gladness while victory is in his hand, he has received from God the consolation of his faith clearly m an i-6-t fested. And he who bears oppression in humility, has reached

perfection. The angels will admire him. There is no profitable action more difficult and more meritorious. Do not believe thyself strong before thou hast been led into temptations and thou hast found thyself steadfast in them. In all things thou hast to try thyself in this way. Acquire glory on account of the faith of thy heart, then thou wilt tread upon the neck of thy enemies, and thou wilt find thy mind humble. Do not confide in thy strength lest thou be left to the weakness of thy nature and thou learnest thy weakness in thy fall; nor in thy knowledge, lest thou be surrounded in thought with hidden ambushes and becomest confused. Acquire a humble tongue; then disdain will never hurt thee; and pleasant lips; then thou wilt be found a friend of every one. Do not boast of any thing with thy tongue, because among creatures there is nothing exempt from change; and thy shame will be double when thou art found the contrary [of what thou didst boast of]. Everything of which thou boastest before men, will surely be altered by God, so that thou mayest have a cause for humility so that thou judge God's knowledge to be all, and believe not that there is anything true in creatures. And when thou thinkest thus, thy eyes will at all times be fixed upon Him. [Divine] care surrounds all men at all times; but It IS not seen, save only by those who have purified themselves from

45 sins and think of God perpetually. To these then it is revealed 65 clearly; for when they have been led into great temptations for the sake of truth, then they receive a faculty of perception clearly as if with the eyes of the flesh. [They receive it] when they want it, in a sensible way, in accordance with the kind and the cause of the temptation, in order to strengthen their courage. As in the case of Jacob and Joshua the son of Nun, Hananya and his companions, Petrus and others, to whom the figure of a man appeared in order to encourage them and to console their faith. If thou sayest that these things were acts of Providence of a universal nature, let then the holy martyrs console thee, who sometimes together, sometimes one by one in separate places have suffered for God. Not only a hidden force was with them, by which the members of their bodies were fortified against being hanged in irons and against torments of all kinds, things beyond natural power ---- but sometimes ·also holy angels were seen by them manifestly, in order that every man should know that God ' s care is with those who suffer for His sake for any reason, so that they themselves might receive encouragement and their torturers be ashamed. For as the former were made conspicuous by such visions, to the same degree the latter were tormented by their endurance.

And what shall we say about many of the solitaries and strangers and true monks, who have made waste land habitable and an encamping ground of the angels, who visited them on account of their worthy behaviour r As true comrades [serving] one Lord the heavenly hosts mingled [with them] in their 66 dwelling- place, solitaries who during their whole life loved solitude, who made holes and rocks their dwelling places, who gladly suffered cold and heat for the love of God. And because they left the earth and loved heaven like the angels, the angels have not concealed themselves from their sight. But sometimes they taught them concerning behaviour. And again they answered the questions they asked them concerning other things. And sometimes the angels showed them the way when they wandered through the desert; sometimes they delivered them from temptations; sometimes they saved them from some net of danger which suddenly, without their foreseeing it, threatened them, some serpent for instance, or falling from a rock, or a stone that suddenly fell down with violence from a height.

46 Sometimes, also under the attacks of the open battles of Satan, the angels showed themselves to them manifestly, and clearly announced that they were sent in order to help them and encouraged them by their words. Sometimes also they cured their pain and healed some injuries which had befallen them in some way or other, by the touch of their hands. Sometimes again they imparted to their bodies, which had been weakened by abstention from all food, by their words or by the sudden 67 touch of their hands, a force foreign to nature, adducing in some secret way a force unto the lowered nature. Sometimes they brought them food, warm bread and olives, and to some of them various fruits. Others they informed concerning the time of their death. And how long must be the enumeration of things concerning the love of the holy angels towards our race and concerning the care they showed unto the righteous, as great brothers who fostered and guarded their little ones. All this serves to make clear for every one how near God is to His friends and how much care He bestows on those who entrust their life to His hands and follow Him with a serene heart. If it is certain to thee and thou believest that God cares for thee, thou needest not be anxious for thy body nor have care concerning the guiding of thyself by means.

But if thou doubtest this and desirest to care for thyself, without God, thou art more wretched than any man, and what does life mean to thee? Throw thy care on God 1), that thou be strengthened against all fear. He who once has entrusted his life to God, will dwell in mental peace. Without renunciating possessions, the soul cannot be liberated from confusion of thought. And without quiescence of the senses, peace of mind cannot be perceived 2). And without 68 entering into temptations, spiritual wisdom cannot be acquired. And without constant reciting, subtlety of thought cannot be learned. And without the deliberations being set at peace the mind cannot be moved by hidden mysteries. And without the confidence of faith one cannot venture to throw his soul amidst sorrowful and hard circumstances. Without the practical experience of God's care the heart is not able to confide in God. And when the soul does not taste sufferings for the sake of Christ, it is not united with Him in knowledge.

47 Deem him a man of God, who constantly takes upon himself the lot of want, being moved by great compassion. He who does good to the poor finds God his provider. He who suffers want for His sake finds Him to be a great treasure. God does not need anything; only He rejoices when anyone satisfies or honours His image 1) for His sake. When anyone asks thee and thou hast, do not say in thy heart: I will keep it for myself in order to have more comfort by it and I will let him pass quickly; God will provide for him from another; I will bestow it upon myself. Do not speak thus. For in this way think iniquitous men, and people who do not know God deliberate thus, fostering such thoughts. But a righteous man does not give his honour to another one nor does he let slip the opportunity for bounty. God will provide for him certainly in some other way; if He knows that he is in trouble. God will not abandon any one. But thou art willing 69 immediately to leave God's honour and to throw His bounty from thee. On the other hand rejoice if thou possessest and give, saying: Glory to thee, o God, who hast granted unto me that I find some one to comfort. And if thou possessest not, rejoice the more, thanking God with many thanksgivings, saying:

I thank thee, o God, who hast granted me the honour of becoming poor for Thy sake, and who hast deemed me worthy to taste sufferings enjoined in Thy commandments namely illnesses and poverty such as the saints have tasted who have gone this way. And if thou art ill, say: Blessed are those who find in the things which God sends us for our profit, the aim for which God has destined them. God sends sickness for the sake of the health of the soul. One of the saints once said: The following I have taken as a sign. \When a solitary does not serve God in the right way, and is not zealous in His works, God certainly will send him a temptation to occupy his thoughts, lest he be wholly idle and, by complete idleness, his mind turn aside to thinking of the things of the left hand. But if he is not willing to think of excellence, the influence of the temptations will cause him to think of it and not to think of idle things. This God does with every man who loves Him. \When He sees that he begins

48 to disdain His works, he sends a heavy sorrow in order to make him wise and to chastise him. Therefore, when such;o people call to Him, He does not pay attention, nor does He hasten to free them, till they have become weary and know that they have to bear these things on account of their neglect. 'When ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear' 1). Even if this was said to others, still it is certainly applicable to those who leave the way. But if God is so compassionate, why do we then so frequently knock at His door in trouble and pray, and yet He t u r n s away from our prayer; He says: Behold, the Lord's hand is not shortened, that it cannot save; nor His ear heavy, that it cannot hear. But your iniquities have separated between you and your God, and your sins have hid His face from you, that He wi t! not hear 2). Remember the Lord at all times, then He will remember thee when evil approaches unto thee. He has made thy nature a receptacle of accident. i\ n d in the world where He has created and left thee He has made frequent the causes of accidents and temptations. He has made thy nature a small receptacle of these things. Evil things are not far from thee, neither are they a few in number.

For they rise from within thee when He gives a sign, and from under thy feet and from the place where thou art standing. But like one eyelid is near the other, so temptations are near the children of men. With wisdom God has provided these things for thee in this way, for thy profit, that thou mayest continually knock at His door and that, for fear of sorrowful events, the thought of Him may constantly recur to thy mind and thou be near to God in constant prayer and sanctified by constant thought of Him in thy heart. And when thou callest unto Him and He answers thee, thou 7' wilt know that thy saviour is God. And thou wilt perceive thy God who has created thee and is thy provider and preserver, therein that He has made in thy behalf two worlds. One for thy instruction, as it were a school for a short time; and another one, a paternal home and thy abode for ever and ever. He has not made thee apathetic, lest thou shouldst desire divine rank and receive what Satan received. Nor has He made

I) k I, IS 2) Is. 5 0 · I " I · 49 thee incapable of error or, lest thou shouldst be like the beings which are bound and thou shouldst receive thy good and thy evil without profit or remuneration as the other corporeal beings on the earth. How many blows and humiliations together with thanksgivings are born from the capacity for affections, and fear, and also error, is manifest for every one so that it should be known that our zeal for righteousness and our turning aside from evil are of. our will, and that the honour and disdain, caused thereby, should be put to our credit. Thus we are put to shame and we fear on account of disdain; but we thank God and press towards the good on account of honour. All these instructions He has multiplied for thee, lest freed from them on account of thy not needing them or thy nature not being capable of them, exalted above fear and affecting things, thou shouldst forget God and turn away from H i m and invent many gods. For though subjected to affections and want, which scourges were sent against them on account of paltry 7 2 riches and short-lived temporal power and precarious health, -still many have not only invented many gods, but have· even ventured in their insanity to pretend to be of divine nature. Therefore He has turned thee away from all these things through that which troubles thee from time to time, lest He should be angry with thee on account of thy turning aside and destroy thee from before Him in punishment.

I omit the ungodliness and the sins that arise from health and lack of fear and comfort, even though that which has been mentioned above should not happen 1). Therefore, by sufferings and distress He has caused thee frequently to recall Him in thy heart; an d by fear of adversities He incites thee to turn towards the gate of his mercy. By liberating thee from these! troubles] He sows in thee causes of love unto Him. And when thou hast found love he brings thee near to the honour of the sons; He shows thee the richness of His bounty and the steadfastness of His care for thee. Then He will make thee perceive the holiness of His honour and the hidden mysteries of the nature of His greatness. How shouldst thou have become acquainted with these things if there had not been adversities? For through these the love of God is able to increase, viz. by understanding His acts of bounty and by recalling His various

I Univ.-Bibfiotll 1) viz. that creatures pretend to be of d i vi ne nature. Reoensburo \'erh. Afd. Le!lerk. 19'22 1 \\-e n:--i nck '· 50 acts of care. All this good is born for thee from things causing grief, if thou knowest to give thanks. Therefore remember God, that He may remember thee constantly; and when He remembers thee and saves thee, thou wilt receive all these goods. Forget Him not in idle distraction, lest He also forget thee in thy temptations. 73 In prosperity be near to Him and obedient, that thou mayest have freedom of speech with Him in trouble because of thy constantly being near to Him in thy heart by means of thy prayer. Sit before His face all thy time, thinking of Him and recollecting Him in thy heart, lest, seeing Him only after long thou shouldst lack freedom of speech with Him on account of bashfulness. A high degree of freedom of speech is born from constant intercourse. Constant intercourse with men is of a bodily nature; that with God is psychic meditation and offerings in prayers.

On account if its intensity this meditation is sometimes mingled with ecstasy. For the heart of those who seek the Lord rejoices. Seek ·the Lord, ye sinners and be strengthened in hope in your thoughts. Seek His face by repentance at all time and you will be sanctifi e d by the holiness of His face and you will be purified from your unrighteousness. Speed unto the Lord, ye unrighteous, the Lord who forgives unrighteousness and effaces sins. For He has sworn: I have no pleasure in the death of the wicked; but that he turn from his way and live 1). I have spread out my hands all the day unto a rebellious and disobedient people 2). And why will ye die, 0 house of Jacob? 3) Turn unto me, then I will turn unto you 4). And by Ezekiel He says: When the wicked turns from his way unto the Lord and do that which is lawful and right, the sins he has com-7 4 mitted will not be remembered but he shall live, sayeth the Lord '). Thus it is also with the righteous; when he turneth from his righteousness and committeth sin and iniquity, the righteousness he has done will not be remembered but I will lay a stumbling block before him and by the iniquity he has done he shall die if he remains steadfast in it G). Why is this? Because the iniquitous will not stumble on account of his iniquity after he turns unto the Lord. But the righteousness of the righteous

I) Ez. 331 II. 2) Is. 6 5, 2. 3) E1. 3 3, II. 5) Cf. E z. 3 3, I 9 · 6) Cf. E z. 3 3, IS. 51 will not save him when he sins, if he builds his building on that foundation. And to Jeremia He spake thus: Take a roll of a book, and write therein all the words that I have spoken unto thee, from the day of Josia the king of Juda even unto this day. It may be that [the house of Juda] will hear and fear and they may return every man from his evil way and turn again unto me, that I may forgive their sins 1). And the sage has said: He that covereth his sins, shall not prosper. But whoso confesseth and forsaketh them, shall have mercy from God 2). And Jesaja, who was rich in revelations, says: Seek ye the Lord and call ye upon Him when ye have found Him. And when He is near let the sinner forsake his way and the unrighteous man his thoughts. Let him turn unto me and I will have mercy upon him and to our God for He will abundantly pardon. For my thoughts are not your thoughts neither are my ways your ways 3). \Wherefore do ye 4) spend money on that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good. Come unto me, hear and your soul shall live 5). 7 5 When thou keepest the ways of the Lord and doest His will, then thou wilt confi d e in the Lord.

Then thou wilt call on Him and He will answer thee; thou wilt cry and He will say: Lo, here I am. The wicked when evil befalls him has confi d ence in God to call on Him. And he is not able to expect His salvation, because he has left His ways in the days of his prosperity. Seek a helper for thyself before thou hast to struggle. Seek a physician for thyself before thou art ill. Pray before distress has reached thee; then in the time of distress thou wilt find prayer (? and it will ans\ver thee. Pray and ask before thou stumblest. Prepare thy gifts before thou makest a vow, they are thy provisions. The ark was constructed in time of peace. A hundred years before its wood was planted. So when anger came, the wicked who had been comfortable in their wickedness, were confounded. But the ark was a refuge for the righteous. The wicked shuts his mouth during prayer. Inward baseness takes away freedom of speech from the heart.

52 Steadfastness of the heart makes tears of joy to flow during the imploration [of God]. Strong endurance of injustice borne by free will purifies the heart. Endurance of injustice is based on contempt for the world. That a man remains steadfast during oppression without being distressed, is caused by the fact that the heart begins to see the truth. Joy on account of oppression and injustice borne by free will, exalts the heart. No one can bear oppression and injustice with a glad will, save those whose deliberations have wholly become dead to the world. Those whose thoughts are wholly filled with the odour of 7 6 this life, are made to blaze with anger at once through vain glory; or they fall into thoughts of spite, born of [the love of vain glory]. 0 how difficult is this excellence, and how honoured it is with God! He who denies this behaviour, has to go abroad and to leave his country. It is difficult for a man to accomplish this exalted excellence in his country; the eminent and the strong only are able to bear the grief that is born of this behaviour, among their acquaintances and also those who in their lifetime have become dead to this life and have abandoned hope of the consolation of this time. As Grace is near to humility, so are difficult accidents to haughtiness. The heart of the Lord is towards the humble, to comfort them. The face of the Lord is against the haughty to humiliate them. Humility receives compassion, continually.

But hardness of heart and unbelief meet hardships continually that seem hopeless till of a sudden evil rises against them and they are delivered to destruction. Make thyself small among men, then He will exalt thee even above the heads of the people. Let thy prostration be low before all men and be the first to salute; then thou wilt be honoured more than he who brings gold from Ophir. Be despised and rejected in thine own eyes, then thou wilt see the glory of God within thyself. 77 Where humility sprouts, there glory will rise. If thou strivest publicly after dishonour among men he will make thy honour great. And if thou art humble in thy heart, He will show thee His glory in thy heart. Be disdained in thy greatness, not great in thy being disdained. Learn to be disdained, while being full of the honour of the Lord; not, to be honoured while being injured by ulcers within. Reject honour, then thou

53 wilt be honoured. Do not love it, lest thou be rejected. If thou pursuest honour, it will flee from thee. If thou fleest from it, it will rise for thee from the place where thou hidest thyself and it will be a herald of thy humility to every one. If thou givest thyself to disdain in order to be honoured, the Lord will confound thee. If thou rejectest thyself for the sake of truth He will command the creatures to praise thee. And they will reveal to thee the glory of the creator who from eternity speaks through them and they will glorify thee as the creator, because thou art His thrue image. Has anyone found a man whose behaviour is exalted, who is despised among men and who is enlightened and wise and poor in spirit? Blessed is he who has humbled himself in all things, for he will be magnified in:1all things. He who has humbled and made himself small for the sake of God, will be glorified by God. And whoever for His sake is hungry and thirsty, He will give to drink him from His good a wine causing a drunkenness that never leaves those who drink it. And he who goes naked for His sake will be clad by H i m with a garment of glory. A n d he who is poor and indigent 78 for His sake, his consolation will be established in His true richness.

Make thyself disdained for the sake of God, then thy glory will be great, even if thou doest not perceive it. During thy whole life deem thyself as a sinner, then thou wilt found to be a righteous man during thy whole life. Be despised though wise, and do not err in thy wisdom. Be simple in thy wisdom and do not assume the appearance of being wise if thou art simple. If humility elevates the despised how, much more will it elevate the honoured. Flee from praise, then thou wilt be praised. Fear haughtiness, then thou wilt be exalted. For pride was not assigned to the children of man, nor haughtiness of heart to those born from a woman. If thou hast voluntarily renunciated the whole body of the world, do not quarrel with anyone concerning small parts of it. If thou hast rejected glory, flee from those who hunt praise. Flee from possessors as from possessions. Depart from the luxurious, as from luxury. Flee from the lascivious, as from fornication. If the memory of their habits troubles the mind, how much more if one see and be near to them. Be near to the excellent; through them thou wilt be near unto God.

54 Be an ascete with the humble, to learn from his ways. If to see his habits is profitable to those who see him, how much more the character of his behaviour and teachings received from his very lips. Love the poor; through them thou wilt find mercy. Do not approach unto the quarrelsome, lest thou be compelled to leave thy peaceful customs. Flee not from the ugliness of the illness of the sick, for thou art also clad with flesh. Do not contend with the bitter in 7 9 heart, lest thou be beaten with the rod with which they are beaten and seeking a consolator, wilt not find any. Do not reject the cripples lest thou enter Sheol with them. Love the sinners but reject their works. Do not despise them because of their shortcomings, lest thou be tempted by the same. Remember that thou sharest in the stink of Adam and that thou too art clad with his illness. To him who needs passionate prayer and soft words, do not give blame in stead, lest thou cause his destruction and his soul be demanded from thy hand. Resemble the physicia·1s who use cold medicines against symptoms of fever. Compel thyself to show honour to thy fellow man, when thou meetest him; and kiss his hand and his foot, and warm thy heart with love unto him, piously. And take his hands several times and place them upon thy eyes and caress them with great honour.

And attribute to his person beautiful things, that do not belong to him. And also when he is absent, speak about him fine and beautiful things and call him by several honourable names. By these things and the like, thou compellest him not only unto the desire of beautiful things, since he will be ashamed of the renown thou imputest him without his deserving it and so thou wilt be able to sow in him the seed of excellent things, but by means of these habits and the So like to which thou accustomest thyself, thou wilt found in thy self peaceful and humble customs and be liberated from many severe struggles, against which others learn to guard themselves by steady works. And not only this. But if he, who receives these honours from thee, has any shortcoming or fault of will, he will easily acquire from thee healing, if thou lettest him clearly perceive [it] but for an instant only; for he will be ashamed because of the honour shown to him and because of tht> s r gr1 of love he constantly percei\'es in thee. 55 This be thy aim regarding all men. And when thou becomest angry at any one and zealous for the sake of faith, or on account of his evil works, or thou reprehendest and vituperatest him, then be cautious. We all have a just judge in heaven. But if thou art merciful and seekest to turn him unto the truth, thou hast to suffer for him. And with tears and in love thou must speak to him without being enraged against him, effacing all sign of hostility from thy face. Love does not know how to be angry; it is not indignant, it does not despise so as to cause suffering. Wherever the sign of love and knowledge is present, it is profound humility rising from the inner mind.

Chapter VI

8, The fact that a man may fall into accidental faults, proves the weakness of his nature, namely that our nature necessarily is liable to such things. It has not seemed good unto God that it would be profitable for him that he should be wholly exalted above this [weakness], before his nature arrived at the second creation. The fact of his being subject to chance, is profitable for the subjugation of the mind. But the constant [falling into faults] causes audacity. There are three modes by which every rational soul may approach unto God: by the fervour of faith; by fear; by punishment from God. For it cannot approach unto the rank of love by its own power; but only if it is based on one of these modes. As from a disordered 1) belly confusion of thought is born, so, from wantonness in speech and confusion of habits, Ignorance and folly of mind. The care of practical things confuses the soul, and the distraction of work disturbs the mind and makes it lose its quietness and drives away from it its peacefulness. It is becoming for the solitary who has devoted himself to heavenly work, that his mind be constantly free from care so that, when he examines his soul and deliberates, he may not see in it any thing belonging to this world, nor desire of any visible obj ect, Sz but that, on account of his complete absorption from temporary

I) Cf. Thomas a Kempls' inon.!inalus. 56 things, he may be able to meditate upon the law of the Lord night and day, without any distraction. Bodily works without mental beauty are like a barren womb and dry breasts; they do not bring any nearer unto the knowledge of God. They have no care for a body labouring to eradicate passions from the mind; so they do not reap anything. As a man who sows on thorns and is not able to reap, so is he whose mind is injured by care and wrath and desire of gathering treasures, and who sighs on his bed on account of the frequency of his vigils and abstinence. Witness is the scripture that says: As a nation that did righteousness and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in coming near unto God. Wherefore have we fasted and thou seest not? Have we afflicted our soul and thou takest no knowledge? Behold, in the day of your fast ye find pleasure and sacrifice unto all your idols 1). This means: the evil designs and the evil thoughts hold you in yourself instead of God and sacrifice to them your liberty, a thing esteemed at all times; the sacrifice which is honoured above all things and which you ought not to omit, consists of your good works and pious inner being. A good land which makes its lord rejoice by yielding an hundredfold, is the soul 8 3 that is made excellent by meditation on God, in vigil day and

night. The Lord will build upon its foundations and around it, a cloud for shade during the day and a shining flame of fire during the night. From within its darkness, light will dawn. As a cloud obscures the rays of the moon, so the vapour of the stomach obscures the divine wisdom so that the soul does not see it 2). As a hearth burning with dry wood, so is bodily desire in a full stomach. As oily matter excites the fierceness of a flame, so does the humidity of food the carnal passion in the body. The knowledge of God does not dwell in a body that loves comfort. A man who loves his body will not be deemed worthy of divine gifts. As from the travail a fruit is born that gladdens the woman, so from labours there is born in the soul the knowledge of God's mysteries. To the pusillanimous and those who love

57 comfort, a fruit is born that causes shame. As a father shows mercy unto his son, so Christ shows mercy unto the body that performs labours, and He is near its mouth at all times. The labour of wisdom is priceless. A stranger is he who is strange is his spirit unto every habit of this world. A mourner 1) is he, who spends all · the days of this life in hunger, thirst and mourning, for the sake of the expectation of heavenly hope. A recluse is he who, s 4 removing his abode from the sight of the world, and looking beyond, has only one demand in prayer: the desire of the world to be. The riches of the solitary are in his heart 2). The riches of the solitary are either consolation granted him from the midst of mourning, or gladness that dawns from faith, the treasury of his spirit. The compassionate is he, whose spirit does not distinguish, when practising compassion, any of the classes of men. Virginity is this, that a man not only guards his body from the corruptions of revelling, but that he also guards his chastity against his soul even when he is alone. If thou desirest chastity, restrain the course of impure deliberations, by occupying thyself with recitation and constant beseechings unto God. Then thou wilt be armed also in thy inner being against the things that spring from nature. Without those, man is able to see purity in himself.

If thou art desirous to acquire compassion, first train thyself to acquire contempt for [outward] things, lest their importance draw the mind away from the aim which it has set before itself. The purity of compassion is known from patience in bearing wrong, and the perfection of humility from idle oppression borne g-ladly. If thou art really compassionate, thou wilt not be angry within thyself, when thou art bereft of thy possessions iniquitously and with injustice; and thou wilt not show thy suffering openly unto others, but let the sin of thy injustice be effaced by pas-ss sionate compassion, as the headiness of wine is abated by [mixing it with] much water. But show thou the mark of purity that arises from great mercy, by adding there-unto other things and do well to those who do thee wrong, with gladness, as also the blessed Elisha did unto his enemies, which were come to take him prisoner who, by praying and by blinding their eyes

58 by VISIOns, made manifest the power at his disposal. And if he had wished this, they would have been annihilated before him; but by providing them with food and drink and letting them go away, he made manifest the mercy he possessed within himself. If thou art truly humble, be not troubled if thou art oppressed. And do not excuse thyself in any point, but actually take upon thee the wrong laid to thy charge, without being anxious to persuade people that the matter is otherwise_ On the contrary, pray that thou mayest obtain forgiveness_ Some have taken upon them the evil name of fornication and others have taken upon them deeds of adultery for which they were too pious, and the fruit of a sin which they had not committed they made appear serious by bewailing it as if it were their own. And they implored forgiveness for sins which they had not committed from their oppressor with tears, while their soul was crowned with the full purity of chastity. Others, lest they should be praised on account of wonderful deeds performed in secret, have assumed the habits of lunatics, though they were in the full possession of their wits and their serenity; so that 8 6 the holy angels, in admiration of these deeds, became spectators of the greatness of such men. Thou, however, hast assumed humility where those others have given witness against themselves;

thou art not even able to keep silence if thou art accused, and yet thou deemest thyself to be humble ' If thou art [really] humble, try thyself by these things, whether or not thou art troubled. The many mansions in the house of the Father denote the spiritual degrees of the inhabitants of that place. This means: the different gifts and the spiritual ranks in which they rejoice spiritually, and the variety of the classes of gifts. It is not to be understood in such a manner, that every person has really his defined portion in the various local habitations, so that [these differences] manifest themselves openly in the variety of particular mansions appointed for every one; but they are to be compared with the personal advantage every one of us obtains by the personal yet common use of this apperceptible sun in accordance with the purity of his visual power. Thus as the eyelid regulates the effusion of the quality of light, and as a lamp 1), in one and the same house, distributes the use of

59 its light in a varied fashion, although the lamp itself is not bereft of the simplicity of its light, so as to become many with its varied aspects, so, those who have been deemed worthy of that place, although dwelling in one mansion, indivisible as it is into parts, attract, at a fixed time, from one and the same intelligible sun, every one according to the rank of his beha-8 7 viour, the own delight, in one air and one place and one abode and with one sight and one mode. The high degree of his neighbour ' s rank is not seen by him who is inferior, namely not as if it arose from the many gifts of his neighbour and from the scarcity of his own gifts, so that it should be to him a cause of grief and spiritual torment, absit! To think such things in the place of delights were impossible. Every one rejoices within himself at the gift he has been deemed worthy of, and at the height of his rank. But the outward aspect of them all, is one; and the place is one. And what is still truer, they dwell as in encampments of angels, in one aereal abode, in equality of actual vision, with secret consciousness of their [different] ranks, in contemplative revelations that vary according to their degree.

If real personal beings possess, apart from working apperceptive power, also spiritual impulses, no one will venture, even in the world to be, to proclaim in words an order of things deviating from this one: that [that the only differentiation is with regard to] the intellect and further [spiritual] powers, even though [this differentiation j be very manifest on account of the perfection of nature. True, therefore, is the word spoken by the Fathers: on the one hand there is ignorance for an undetermined time; on the other hand there is a limited time for the manifestation of its abrogation, together with [the revelation of] other peculiar mysteries that are defined in silence by the [supreme] being. For there is no mean between com-ss plete elevation and absolute abasement, in the future separation. Either one belongs wholly to the high ones or wholly to the low ones. But within this and the other [state] there are varying modes of retribution. And if this be true, as it is true, what then is the folly of some, who say: I do not desire to be in the kingdom; if I only could strive after salvation from hell. Being saved from hell is the kingdom. And being without the kingdom is hell. For the scriptures do not teach three places [in the world to

60 bej. What do they teach ? When the son of man shall come in his glory, he shall set the sheep on his right hand, but the goats on the left 1). Here the scriptures do not mention three classes, but two: those of the right hand and those of the left. The difference between the dwelling place is given distinctly. And these, it says, shall shine forth as the sun in the kingdom of the father 2), and those [will depart] into everlasting fire 3). Further: They shall come from the east and west, and shall sit down with Abraham in the kingdom!). And the children of the promise that have not been obedient shall go into the darkness outside the kingdom. There will be psychic weeping and grinding of teeth, which is a grief more hard than the fire. Now thou understandest that to remain far from that elevation means torturing hell. It is beautiful for a man to admonish mankind unto beau-8 9 tiful things and to bring them, by his constant care, from error

to the knowledge of life. And this is the stage of our Lord and the apostles, and it is very elevated. But if he perceives within himself, that by familiar and constant intercourse, his inner being becomes injured by the sight of [worldly] things, and his serenity is disturbed so as to lose its discernment, and is darkened, since his spirit still acquires cautiousness and stricter submission of the senses. For he is sick as long as his senses are not yet healed: and wishing to heal others, he loses his own partial health of soul and quits the chaste freedom of his will for a troubled mind. Such a one has to recall the word of the apostle who says: Strong meat belongeth to the healthy 5), and he shall turn back, lest he hear from them, symbolically: How art thou a physician for others, yet full of wounds thyself? Accordingly he shall keep to himself and guard his own health only. Then instead of audible words he shall care 6) for a beautiful behaviour, and others will profit not by his spoken words, but by the health in which he holds himself, if possible. Thus by his health they will be healed, even though he be absent, [thay is to say] by the zeal of his excellent deeds, which is a more excellent thing than to serve them merely with words, while sick himself, and in need of healing more than they themselves.

I) Matthew 25, 32. 2) Matthew I 31 43 · 3) Matthew 25. 4 1. 4) Matthew 8, I L 5) Hebrews 51 I4. 6) Read � 61 For if the blind lead the blind, both shall fall into the ditch 1). 9o For strong meat belongeth to the healthy and to those whose senses have been trained and strengthened so as to receive all kinds of food, that is [those that are strengthened] against all sensual shocks, because the heart is healthy on account of its training in perfection. But when Satan desires to defile the chaste spirit by thoughts of fornication, he first tempts its endurance by vain glory, since the beginning of such a thought does not resemble that of the affections. This he does with the guarded spirit into which he cannot easily instill a thought which is purely evil. But when he that was strong, by meditating on old thoughts has left his fortress and when he is at some distance from it, Satan causes him to be assailed by full opportunity of fornication, by associating the spirit with lascivious things. At first the spirit feels a sudden terror when it meets them, because of the chastity of the deliberations that meet the [worldly] things, for the mind, their governor, has refrained from looking at them before. But it falls from the height of its original thought, even though it be not defiled. And it does not turn and regains quickly the former deliberations which are the cause of the secondary ones, then, when it meets often with these things, custom will blind the discernment of the soul through frequency of meeting.

So in accordance with the quantity and the character of the first affection, is the submission to the second. To avoid the affections by the recollection of virtues is easier and more beautiful than to vanquish them in strife. For when the affections leave their place and are in motion so as 9 1 to show themselves at strife, then they also print on the spirit forms and images. [People of] this rank 2) possess a great valiance, so that they draw strength from the spirit; but the mind is greatly disturbed and troubled. By the former way of proceeding mentioned, even the traces of affections are not known in the spirit when they have departed. Bodily labours and meditating upon the scriptures preserve purity. And labours are made firm by hope and fear. Hope and fear are established in the spirit by seclusion from the 62 children of man and by constant prayer 1). Until man has received the Comforter, he needs written documents 2), in order to fix in his heart, by images, profitable recollections. And by constant meditation upon them, he will renew the attractions of excellence and see in himself caution against the narrow paths of sin; for he does not yet possess the dominating force of spirit which reduces to oblivion those powers which bereave man of profitable recollections and adduce in him languor by distraction of mind. But when spiritual force enters and dwells in the intelligible forces of the operative soul, then there are fixed in the heart instead of written laws spiritual commandments, which the heart learns secretly from the spirit, which does not need the help of sensible material 3) by the medium of the senses. Whenever the mind learns from matter this instruction is followed by error and forgetfulness. But whenever it draws instruction from incorruptible things, its recollection will also be incorruptible, founded on their intelligible nature. 92 There are good deliberations and there is a good will. There are evil deliberations and there is an evil heart. The former, without the latter are of little account for remuneration. The latter are impulses which blow over the mind, as the winds that blow over the sea causing waves to arise. But the latter are the roots. And in accordance with the fundamental direction is also the good or the bad remuneration; not in accordance with the motion of the deliberations.

For the soul does not cease from setting into motion varying deliberations, and if thou calculatest a remuneration for all these even though they have no root beneath, thou wilt be near to changing thy remuneration and thy retributions thousand times every day. A young bird without wing-s is the mind that has lately left the bonds of the affections, by means of the works of repentance. At the time of prayer it strives to exalt itself above earthly things, but it cannot. For it creeps still on the surface of the earth, where also the serpent crawls. But it concentrates its deliberations by recitation and works and fear and care for excellent qualities. For beyond these it does not yet know anything. And these keep the mind pure for a short time. But But is does not yet see and perceive the theoretical significance of the virtues exercised, which consists in wings of the mind by which it approaches unto heavenly things and is removed far from the earth. As long as man serves God in a way that can be perceived by the senses and in [outward] things, the prints of things will be delineated in his deliberations and his mind will think of divine things in bodily forms. But when he perceives that which is within things, then, according to the measure of its apperceptive power, the mind will also be exalted above the forms of things in due time. The eyes of the Lord are upon the humble and His ears are willing to hear them 1). The prayer of the humble [goes] as it were from his mouth unto [God's] ear: 0 Lord, my God, let my darkness be enlightened. When thou art [occupied] in solitude with the beautiful work of humility, when thy soul is near unto coming forth from under the darkness, this will be thy sign: thy heart will burn and glow as with fire, night and day, so that thou wilt esteem all earthly things as ash and dung. This means that it will not even please thee to touch food, on account of the pleasure of the new, fervent deliberations, which move continually within thee.

Then, of a sudden, the fountain of tears will be given thee, so that they flow from thy eyes, as the waters of brooks, without compulsion, mingling themselves with all thy work, viz. with thy recitation and with thy prayer, with thy service and with thy meditation, with thy food and with thy drink, with all that thou doest tears will stream. If thou observest this in 94 thyself, take heart, thou hast passed through the sea. Continue thy labours, keep thy cautiousness sound that thy grace may augment from day to day. As long as thou hast not yet met with these things, thy way has not yet finally reached the mountain of God. If this state vanishes after thou hast found it and if this fervour abates, without thy proceeding to take another thing through hope and to console them. The holy angels are their partners during the temptations and sufferings of the saints, because they are near to them. Labours and humility make man a God on the earth. Faith and compassion give a speedy advance to clearness. Fervour and a broken heart cannot dwell in one soul; neither do those that are drunk know control of their mind. When fervour has been given, sorrow and mourning are taken away. Wine has been given for gladness, and fervour for the joy of the soul. The former warms the heart, the word of God the mind. Those who are kindled by fervour, are transported to the world to be in their deliberations by meditations of hope. As to those who are drunk with wine, various hallucinations present themselves, so he, who is drunk and is ablaze does not know trouble, nor the world nor anything in it. These things happen to those who are simple of heart and fervent with hope. The many things which will happen unto those who go the traditional course of behaviour after long labours of purifi c ation are tasted by them, in the beginning of the way, by faith of soul only. All that the Lord wills, He does. Blessed are those who, in the sea of troubles, keep themselves

65 simple and avoid investigation, in fervour to God, without turning their back, for they will quickly be safe in the harbour of the promises and rest in the mansions attained by all who labour well. There they are consoled for their toiling, exulting 96 with the joy of their hope. Those who proceed with hope, are not liable to see the injuries on the way; neither are they able to investigate the like. But when they have gone ashore they appear unto them, and they praise God [thinking of] how they have been guarded amidst all those storms and the many cliffs of which they were unconscious, because they were not anxious to look at such things. But those who cherish serious thoughts and wish to deal very prudently, and give themselves up to evolving deliberations and to bear and make many preparations, and wish to see and to deliberate the causes of injuries and thoughts of relaxation, such are usually constantly found at the door of their houses. For the slothful man saith, There is a lion without, I shall be slain in the streets 1). And as those who said: And there we saw the giants, and we were in our own sight as grasshoppers z). And the cities are strong and walled up to heaven 3). These are the people who at the time of death are found at the beginning of their way. They are those who constantly wish to act prudently, but never to begin.

But the simple swims and passes with his first ardour. He does not think of the body nor of the possibility that his commerce will not prosper. Let not the greatness of thy wisdom be a stumbling-block for thyself and a snare before thee, preventing thee from beginning manly and quickly, in the hope in God, thy course 97 cleansed with blood, lest thou be constantly needy and devoid of the knowledge of God. He who looks at the winds will not sow. Better for us is death in the war for [the sake of] God, than a life of shame and baseness 4). If thou wilt begin with one of the works of God, make thy testament beforehand as one who has no further life in this world and as one prepared for death. Draw near to it without hope, as one whose end will be reached in that action and as if it will be the end of thy days without thy seeing any more. Let this be truly decided in thy mind, lest victory

66 be taken from thee · through hope of life, being a cause of spiritual laxity. Therefore let not wisdom reign wholly over thy actions. Give quickly room also to faith in thy spirit. Remember constantly the days after death and let laxity never enter thy soul, according to the word of the sage who has said: A thousand years in this world are not like one day in the world of the righteous 1). Begin manly with every work of excellence; do not approach it with a double heart. Do not doubt in thy heart, on the way of thy course, of the hope of God's grace, lest thy toiling become in vain and the work of thy service become heavy for thee. But believe in thy heart that God is merciful and gives grace to those who seek Him, not in accordance with our service but in accordance with the love of our soul and with our faith in Him. For as thou hast believed, so it will happen unto thee. 98 Some are occupied by knocking their head the whole day instead of by their services; and with some, perpetual kneelings take the place of the number of their prayers. Some are occupied by the course of their tears instead of by their canonical [duties] without seeking any thing besides, because it is better to them than all other things. Some fulfill! the laws prescribed to them by their zeal for their spiritual meditations, by their suffering from hunger which eats away their flesh.

Some are withheld from accomplishing their work, by the torments which torture their stomach. Some do not make a break in their reciting of Psalms on account of their spiritual fervour. The heart of some is set aflame by written words; some are captivated by the understanding thereof. And there are some whose lips are withheld from their ordinary course by the stupor caused by the contents of their recitation. Some taste all these things and are satisfied and turn away and desist. Some taste a little from them only, and become puffed up and isolent and forget. Some are held back from them by the severe suffering from their plagues; some by all kinds of allurements; some by power, some by glory among men, others by passion for [worldly] things; some by wanton occupations. Some however advance