Mystic Treatises (Ascetical Homilies)

But do not sleep. And by all means pass thy night, sitting, in the usual beautiful meditation. Only — do not make thy heart heavy and dark by sleep. Then the old swiftness and force and fervour will be given thee by grace and thou wilt rejoice and exult and thank God. P'or such heaviness and coldness are admitted unto man in order to test him. If a man rouse himself fervently and shake off and cast away [despondency], compelling himself somewhat, suddenly grace will approach as before. And another force will impart itself to him, in which ten thousand [gifts of] grace and profitable states are hidden. And man will be astonished while thinking of the former heaviness and the swiftness and strength following it, and of how such a state of a sudden has overcome him. Therefore he will be prudent henceforth, so that, when this heaviness comes again at other times, he will recognize it. But if he had not been daring on former occasions, he would not have acquired this knowledge. Thou seest how prudent a man becomes if he rouse himself a little and if he be valiant at the time of struggle.

And recognize the varying states of thy nature ami thy serv.ee wh.ch is above thy nature. Perhaps God will have mercy upon thee and send thee light so that thou wilt know how to be humble, lest thy evil become greater »» w w.ll not desist from carefulness, till repentance dawns n our heart and we find humility and our heart finds rest III ^jO(_I.

One day I went to the cell of a holy brother and lay down ,.,o n a con . , was .„_ exijcct . ns i|)at ^ woiiW ^ ^ ^ ,ods sake. There was nobody in that country [whom I knewl had seen ,l„s brother several time, at night, as he stood, a u TH T " SUa " y WOkC f ° r the "»■!« «' rli er than 2uU , C ^" , ™- The " he WOuld be S ! » » itb i'-'-s and ould recte them d.l.gently. Then, of a sudden, he would leave he serv.ee, all on his face, and beat, so to speak a hundred fn.es, with h,» head on the earth violently and quickly, on <<*>«=y Ai., rfitnJ, „„,;„„ atliludc rcgariUi,,, |!,j n ~ s L)6 TIltNliS Ullk'li I IlAVK HKAKl) l-'Kn.\f 01, MK.V KTC. account of the fervour which grace had kindled in his heart. Thereupon he would rise and salute the cross. Then again he prostrated himself, rose, saluted the cross and again fell down on his face. This he repeated so many times that I was not able to count them. Who could have counted the many kneelings which that brother performed these nights?

He would also approach thecross and kiss it twenty times, full of reverence and of fervour, in love mingled with fear; thereafter he continued his reciting of Psalms. From time to time, when he was no longer able to bear that flame of joy, he was suddenly overwhelmed by frequent currents of deliberations, which kindled him with their fervour ; and he would elevate his voice because he could not restrain himself. And I was astonished at the grace which was with that brother and I wondered at his zeal and alacrity in the works of God. 141 After the morning service, when he sat down for recitation, he was like one in the state of rapture. At every verse he recited he would fall on his face several times ; and at many of the words he would stretch his hands towards heaven and utter the glorification several times. He was a man of middle age, nearly forty years old. He ate but little ; his temperament was dry and hot. And because he compelled himself, when his body could not bear it, he looked like a shadow from time to time, so that one pitied him on account of his thin face, which was vanishing and becoming as small as two fingers.

Several times I said to him : moderate this strict rule of behaviour, my brother, and this beautiful way which thou treadest and do not disorder nor break thy rule as a spiritual chain, out of desire to add a small quantity of works with the result that thy whole course will be brought to a close. Eat moderately, but eat regularly. And make not thy way too long for thy strength, lest thou shouldst have to desist from it wholly. Further he was compassionate and very bashful , he was glad to show compassion. He was honest by nature and easily persuaded, and prudent in God. Because of his honesty and joyous disposition he was liked by every one and they all loved him. He worked with all the brethren in clay in their cells, when M 2 they had any, now for three, now for four days ; every evening he returned to his own cell, til! the work of the brother was finished. He was very well skilled in this work. If he possessed any thing, and one of the brethren begged him to give it him, he gave it him even though he was in great need of it ] ).

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

So they will say : The solitaries eat early in the morning. There is a 143 greater reason. There are novices of weak deliberations, many of whom will be edified by thee now ; but if they see thee [eating], they will turn back. The ancient Lathers could clo such things, because of the signs and the forces which were wrought through them and because of the great name and fame they possessed. These things they practised, each of them in order to be despised and blamed, and to obscure the fame of his behaviour and to keep far from him the cause of haughtiness. But what is the necessity for thee to act in this way? Doest thou not know that even for the behaviour [of solitaries] moderation is necessary and a fixed time for every one of their works? But what necessity is there for thee regarding such things? Thou doest not follow a distinct discipline, nor art thou famous. Thou hast the same discipline as the other brethren. Therefore, thou doest not gain profit for thyself by doing so, but thou art harmful for others. Vevh.

Af.l. l.eucrk. ,022 .WVixiiick'. 7 c;8 THINGS WHICH I iiavk HKAKI) from old mkn ktc And this behaviour '), is not profitable for all men, but for the great and perfect only, because it involves relaxation of the senses. For the novices and those of the middle state however it is very harmful. For they, on the contrary, need watchfulness and subduing of the senses. For the trained solitaries have passed [the period of] watchfulness, as has been said, and mix with what they like, yet know to gain profit. A simple merchant will lose greatly in great affairs; in small ones he often easily comes forward. Therefore, as I have said, J44 in all work moderation is necessary •, and every discipline has its fixed time. Every one who, before its time, begins with what is above his rank, will be injured and gain no profit. If thou desirest this, first suffer that disdain which Providence sends thee without thy willing it, gladly, without being troubled thereat and without hating those who disdain thee. Concerning another solitary. Once I was in intercourse with the virtuous one that had tasted from the tree of life in the sweat of his soul, from the morning of youth until the evening of old age.

And after much conversation in which he taught me concerning excellence, he also said this to me: Every prayer, in which the body does not participate and by which the heart is not affected, is to be reckoned as an abortion without a soul. Further he said to me : Have not the slightest intercourse with any man who strives after victory in his words, and is astute in spirit and of keen .senses, lest thou destroy the serenity thou hast acquired by works and thy heart become full of darkness and trouble. — Once I went to the cell of one of the Fathers. This saintly man scarcely ever opened to any one. When he saw from his window that it was I, he said: Thou wishest to enter? I said to him : Ay. When I had entered and we had prayed and sat clown and he had spoken with me concerning many things, I asked him at last: What shall I do, my lord ? There are persons who constantly visit me, without my profiting by their inter145 course. To forbid them to enter would be painful to me. They often hinder me even in my usual service. But I am not able to say so to them openly.

So I am much troubled by this matter. 1^ Assuming the habits of sin thin'os which i n.wrc hkakd i-'Ko.vr old mf,x ktc. 99 This blessed man said to me : When such people visit thee, people who like to be lazy and who spread ] ) idle words, and when they have sat down a little time, assume the air that thou desirest to stand for service. And say to (thy visitor], whosoever he be, with an obeisance : My brother, we will perform the service. For the time of my service is come and I may not overlook it. For it would be hard for me to combine it with the next prayer; that would cause me trouble; and I may not omit any service without [the plea of) necessity. At present there is no necessity to let the time pass. — This shalt thou urge till he stand up with thee for the service. And if he say : Perform thou thy service, now I will go away — make an obeisance before him and say : Be kind to me and perform with me this single service, that I may be helped by thy prayer. Then, when he agrees and you are standing, make thy service longer than usually.

So thou shalt do with them as often as they enter. And when they see that thou art not of their kind and that thou doest not love idleness, then they will no more come where they hear that thou art. Behold, thou shalt be no respecter of persons and neglect none of the works of God. If, however, [thy visitor] be one of the Fathers, or a foreign 146 brother who is fatigued, then deem it an important service to remain in intercourse with him. But if this stranger also should be one of those who love idle words, content him as much as thou canst and dispatch him quickly. Once one of the saints said to me : When I hear, that there are people who perform work in their cell and also accomplish the rules of the cell without failure, I wonder how it is possible that they are not troubled. He also said a wonderful thing : verily, I say that even when I go to make water, this troubles my constancy [of mind] ; because practice turns away from me the complete discernment which I have mastered. A solitary asked a brother: What shall I do?

Often I desire a thing and am in need of it on account of illness, or work, or some other reason, so that by its aid I would nigh well be able to lead a life of solitude. But if I see anyone who needs this thing as I do, then compassion causes me to give it him. 1; tjaH&sa Or if any one asks me for this thing, I am pressed by love and by command so that I give it him. But afterwards I require this thing. And my need causes me care and disturbance and troubled thoughts, and it takes away my concentration of spirit and my care for the usual service of solitude. So that I am 147 compelled many times to leave my solitude and go and ask for this thing. And when I restrain myself from going out, I am in great need and perturbance of mind.

On account of this thing" I am constantly shaken and disturbed without knowing which of the two I shall choose : that which destroys and disturbs my peace for the sake of the peace of my neighbours; or to abandon this, so as to remain in solitude and renunciation, and to care for the small things of my self only, without any inclination to think many thoughts or to care for others. I beg to learn, in answer to this, what is good and worthy of recommendation. The solitary answered saying: All compassion is either love, or alms, or a gift.

And every becoming thing, and every deed reckoned as being godly which destroys thy solitude and bereaves thee of thy freedom regarding the world, and causes thee care and troubles thy thoughts concerning divine things, and breaks the order of thy prayers and brings about troubled deliberations and takes from thee the concentrated occupation with recitation and freedom from distraction, and destroys thy watchfulness and makes thee instead of a prisoner one who walks where he likes and [changes} thee from a solitary into one who mingles [with other people] and awakens in thee buried passions and relaxes the asceticism of thy senses and quickens thee again who wert dead to the world and casts thee out of thy angelic service which is concentrated solitary thought, and sets thy part with the service of the laity — this [sort ofj righteousness may perish.

To accomplish alms of love to thy neighbour, consisting in bodily 148 comfort, belongs to the service of lay-people, or of those solitaries who are inferior to service in solitude or practice a mingled solitude in the company of one another and through constant visits l ). — But those solitaries who have earnestly chosen to be free from the world in body and in spirit in order to establish in their mind the prayer of solitude which is the being dead to the things that perish and to all thought of practice and seeing and recollecting [worldly] things, they do not serve Christ by any service in these bodily things or with a righteousness founded upon manifest deeds with the intermediation of persons in order to be justified thereby, but [they serve Him] by mortifying their members which are upon the earth '), according to the word of the Apostle, offering at all times the pure sacrifices of their thoughts as the first fruits of their service and their bodily affections through patience in trouble for the sake of that which they expect. The behaviour of the solitaries is like that of the angels. So it is not just to neglect the service of heavenly things and to gather righteousness by [practising] earthly things.

A brother was blamed because he provided the wants of the poor from his own possessions. He answered proudly : Solitaries are near to alms. He that blamed him said : Well known is the solitary who is not near to alms ; who without shame can say to our Lord, as has been said : Behold, we have forsaken all, and followed thee. This is he that does not possess any149 thing on the earth, nor does he perform bodily labour for earthly things, his thoughts do not turn to any of the visible things in the world, nor does he expect to acquire anything. If any one offers anything to him, he only accepts according to his want ; he never looks at aught else. But he is in his dealings like a bird, the which does not think of giving alms; for he has a service more excellent than alms. How can he give others from that of which he is liberated? But as long as a man works with his hands and receives from others, he is also obliged to give alms. To neglect this would be a manifest transgression of God's commandment.

But if he does not make progress with God in hidden things, and does not know to serve God in spirit and despise the manifest things which lie within his power, what further hope has he to acquire life? Be he anathema. I wonder at those who trouble themselves in their course of solitude because they desire to comfort others by bodily things. l) Colossians 3,5 Matthew 19,27 He also said : It is not becomingto mingle with the service of solitude the thought of any thing in the world, safe only those which it is possible to perform in solitude. And we have to honour every solitary performance in its place, lest we become confuse in our solitary course. For he who cares about '5° many things, is a slave of many persons. He who lets go all and cares for the steadfastness of his soul, is a friend of God. Behold, those who practise alms and completely show their love of neighbours by bodily things, arc many in the world. But those who beautifully serve in solitude and have intercourse with God are scarcely to be found.

Or who are, among those who practise righteousness and gain it by earthly things, those from whom we may receive one of the gifts which those who work in solitude receive from God? The same has further said : If thou art a lay man, practise the behaviour which suits lay people. But if thou art a solitary, gain profit by the labours by which the solitaries gain profit. If, however, thou wilt practise both, thou wilt fall short in both. The work of solitaries is this : to become liberated from sensible things and to be constantly with God in the thoughts of the heart and through fatiguing the body by prayer. Judge thou thyself whether it be possible to despise these things and to fill their place with worldly excellence. Or should a solitary be able to practise in solitude two kinds of behaviour, the outward and the inward one viz. meditation on God and burdening his heart with the care of others? I say even this that he who has honestly willed to lead a life with God, and leaves all, fixing his attention solely upon matters of behaviour — that even he will not be able to accomplish without shortcomings • 5 1 all the duties of the practice of solitude.

He is found wanting in the bearing of his load, though he desists absolutely from the use and the care of the world — not to mention the case of his being occupied by many other thoughts. To our Lord are given l ) those who administer and visit His servants and His sons. He has also chosen those who minister before Himself. We do not only see, in the affairs of earthly kings, that those who are constantly with the king and participate of his secrets arc more glorious and elevated in their ranks than those O TfiiN<;.s which i n.wr; heard from ou> mex etc. 103 who accomplish their outward affairs with love, but, also in divine affairs, it is easy to see what a freedom of speech those possess who, in intercourse with Him possess the mysteries of prayer at all times ; and over what riches of heaven and earth they reign, and how apparent is their mastership over all created natures, which, without dispute, obey their words as those of God.

They are stamped with the manifest sign of His image, with a glory greater than that of all rational and irrational l ) beings, greater than that of those who serve God with possessions and earthly things and seek to content Him in [the company of] their companions. This may be very beautiful, but as to us, we have not to take as examples those who stand at a low degree in the service of God, but those who are athletes in our path -) and the saints who go our course, and those who once for all have given up and turned their back on the earth and have taken hold of the vault of heaven. Whereby have the ancient saints pleased God, those who 15 2 have trodden the way of our behaviour and have excelled: the holy John of Thebai's, that treasury of excellence and fountain of prophecy? Did he comfort his companions with bodily things, in his reclusion, or did he please God by prayer? I confess that there have been [solitaries] who also in these things pleased [God] and gained profit. But they are less in number than those who pleased God by prayer and by renouncing all things. What their help to their followbrethren who live in solitude is, is well known.

It consists in helping them as often as they are in want of a profitable word or [in helping them] by offering prayer in behalf of them. Apart from these things, it is not wise for him who dwells in solitude to give place in his heart to recollections or thoughts concerning any one as far as bodily things are concerned. 'Render unto Caesar the things which are Caesar's ; and unto God the things that are God's ;i ) and what belongs to a neighbour is his, and what belongs to God is His' does not apply to those who dwell in solitude, but to those who walk without. It is not the duty of him who performs the service of the angels with the thoughts of the soul, to please in earthly things; namely to have thought 104 TIIIXUS WHICH I IIAYK likard from old mk.\ ktc. for manual work or to taking from others and giving to others. His service is in heaven. It is not becoming for the solitary to allow the thought of anything to move and drive away his spirit from before God.

If, however, anyone dare to adduce the example of Paul, who 153 also performed [manual] work and also gave alms, we reply to him : Paul was unique and a master in all things. We know not that another Paul has ever existed who was a master in all things like him. Show it me, if thou art found to be another Paul, and I will believe thee. Do not, therefore, compare the matters of government with the inner practice. For the work of the heralds is different from that of solitude. But if thou wilt master solitude, be like a Cherub who has no care for earthly things. And think that there is no other man in the created world, excepted thee alone, and God about whom thou thinkest, as thy Fathers who have gone the way before thee, have taught thee.

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

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

The degree of revelation is not the same as that a man deepen his emotions by the study of wisdom and by intellectual labour so as to arrive at some understanding and contemplation 155 of anything by mental investigation. For it is said: Revelation is silence of intellect. And by zealous efforts and human thoughts no one can imagine that he has found knowledge ; this happens by spiritual power so that he to whom the revelation is imparted, at that time is not aware of any thought of his soul nor of those things which present themselves to his senses ; neither does he use them nor is he acquainted with them. This we do not assert on our own authority, but it can be proved sufficiently from the writings of the prophets, who, when revelations happened to them, did not perceive any of the usual things nor could they use their thoughts at will nor had they any sensual apperceptions, because they were in ecstasy. Their mind was wholly concentrated upon those things which appeared to them during the revelation. As it happened to the blessed Peter when he was hungry and ascended unto the roof in order to pray : when the revelation began, he did not perceive his hunger.

ELven the recollection of food was effaced from his mind, because he was in ecstasy, as scripture says. Concerning all these things one may be well instructed in particulars from the writings of the blessed bishop Theodore, the light of the whole world ; <). For he speaks about the kind and the rank of revelations, especially in the three volumes on *5 6 Genesis and in the two volumes on Job and in the last one about the Twelve Prophets, and in the commentaries on the Acts and the Gospel of Matthew. Scripture mentions six kinds of revelations. The first: that by the senses. The second : by psychic sight. The third : byrapture l ) of the spirit. The fourth : by the rank of prophecy. The fifth : in some intellectual way. The sixth : as it were by a dream. Revelations by the senses are divided into two different kinds : those which take place by means of the elements and those which take place without matter.

Examples of the former kind are the revelation in the thornbush, in the cloud, in the tables and so on, things which were also seen by the people; also those wondrous things which every day happen in the whole world and the causes and details of which are gained by the saints in revelations ; and also the works and deeds and things which are hidden or far away, yet are revealed unto some at the time of their actual occurence. Without matter: as for instance the men that appeared unto Abraham, the ladder of Jacob, the revelation about the tabernacle (try only to look at and to act with the likeness that appeared unto thee on the mountain, and so on), the divine light of exalted rays that shone for Paul on the way and blinded his eyes. It is well known that, though a revelation, it was visible and perceptible by the senses , so that also those who were with him saw and heard it •, yet it was not a material revelation, nor a natural and elementary light, as the : 57 blessed commentator denotes in his commentary on the story in the Acts: And those who went on the way with Paul, stood in amazement while they heard the voice, yet did not see anyone.

He comments on the words, in amazement' thus: In silence without [uttering] a word, also seized with doubt, because they had caught the voice that had spoken to him and, as far as it was possible for them, had seen the light that appeared unto him. Lest it should be surmised later that Saul had invented what had happened and that which had been wrought unto him, while none of those who were with him had heard or seen it. But they did not see anyone. For i) r^c\\u they did not see Jesus, because, as I have said, that which appeared was even no sensible light, but an incomprehensible apperception which in an immaterial way was given him by divine action in the likeness of a vision of light, so that he thought that the heavens were opened and so on. — These are the revelations which have taken place through the medium of the bodily senses. They are exalted above any commixture with the elements or any of the sensible and human events.

But those who receive these revelations are not enveloped in ecstasy of mind, as in the case of the revelation that takes place through the eyes of the soul in the vision of the soul, as : I saw the Lord sitting on a high throne and Seraphs each with six wings round it '), and as in the revelation unto Kzekiel, in the revelation of the wheels and the amazing images, and the sound from the wheels resemblingthe sound of the 15 8 sea, and the glorifications heard from the Cherubs with many eyes, which say : Blessed is the majesty of the Lord in His place. How much subtler these revelations are than those of the first mentioned class, is known to the illuminated. (To the second class also belongs] for instance the vessel that appeared to Peter and the animals in it, with the other things described.. And he who wishes, may recognize these things from the scriptures. Rapture of the spirit, as for instance when he was taken up unto the third heaven, and whether this was in the body or without, I do not know. But he was taken to Paradise and heard unspeakable words, which it is not lawful for a man to utter -').

Prophecy, as for instance the things that happened unto the Prophets, who foretold future events, many ages before they took place, as it was also given unto Balaam the sorcerer to foretell many things through the spirit of prophecy, things even more numerous than what prophets had prophesied. In some intellectual way. As for instance the blessed Paul says: I pray that you may be filled with the knowledge of God in all wisdom and spiritual understanding. And: May the God of our Lord Jesus Christ, the Father of glory, give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your hearts being enlightened; that ye may know what is the hope of His calling, and the riches of His glory in the saints, and the exceeding greatness of His power in us who believe x ) and the other things which were given to the Apostle in a revelation of knowledge concerning 159 the things of the world to be, and the order of resurrection and the alteration of human bodies and so on.

And as for the degree of exalted understanding and the knowledge of the divine nature, as for instance that [man] is the likeness of the invisible God and that with His hand He has made the worlds, God has given us revelation by His spirit. Again we know in part and we understand in part ; and : In the beginning was the word ; and : Thou art the Christ, the son of the living God and so on. Again, unsearchable are His judgments, and His ways past finding out ; and : He who worketh all after the counsel of His own will ,! ) ; and : God hath concluded them all in unbelief, that He might have mercy upon all") and soon. These are designations of the insight which was given unto them that they sought to know and understand through the Spirit the divine nature. By dreams, as for instance happened to Abimelek and Joseph and Pharao and Nebukednesar ; and when the angel of the Lord appeared in a dream to Joseph the husband of Mary, and so on.

Also this it is necessary to know : that all revelations, which God has granted for the sake of teaching mankind and instructing them concerning things, take place by means of images, especially revelations unto those who arc of simple understanding and of small insight in the truth. But those which are destined to comfort and to instruct some person, and to console to 160 some extent and to instruct a single person, take place without images and by intelligible apperception. This is clearly proved by the blessed commentator s ) in the second volume on Job. For how much greater, as compared with other revelations, are the things which are given in a revelation for the intellect and the understanding through an intellectual medium and how much higher are the mysteries which serve to instruct all concerning God. This is perfection of knowledge. And also this it is becoming to know: Revelation and [divine] action are different from truth and knowledge in so far as revelation is not the exact truth, but only shows indications and signs corresponding to human strength. Neither may the action and the wondrous things in those revelations be called knowledge and truth. They are called inspiration caused by [divine] action.

So that it is impossible to gain from them instruction concerning God's foreknowledge or His incomprehensible nature or Mis different qualities or the understanding of the mysteries of Mis will concerning mankind and the other things which are to be attained by sound knowledge concerning Him. Therefore: the mysteries which are attained by the intellect through insight into the divine nature is different from the action by which the mind is inspired during a certain time. Therefore it is not absolutely necessary that every one to whom a revelation is imparted or who is influenced by a consolingaction, must know the truth and the exact knowledge con161 cerning God. For many are those to whom such things were imparted, yet knew God as children only.

Divine sight is a non-apperceptible mental revelation. Divine revelation is an emotion of the mind by spiritual understanding, concerning the divine being. It is not even a faculty of the nature of the angels to be stirred into emotion at will, without a revelation granted by [divine] grace. Emotion by revelations concerning God's activity is different from emotion by revelations concerning the nature of His being. The former is of a nature to have analogy with apperceptible things. The latter has absolutely no analogy with the intellect or anything. It is threefold purity as to its parts and its nature, as it is said. And it is impossible that one of the thousand righteous should be deemed worthy of this high apperception. Also speculation concerning the incarnation of our Lord and His revelation in the flesh is said to belong to divine speculation. The true sight of the angels is emotion by spiritual understanding concerning their domain. But it is impossible for us 162 to see the nature of spiritual forces without the mind. When man is deemed worthy of seeing them in their nature and in their place and as they are in their spiritual creation, grace moves his mind by the revelation of spiritual insight concerning them.

When the soul has been purified and is worthy of seeing its fellows, their sight is ') perceived with these eyes. They are not objects and they cannot be seen as they are, without alteration, but by psychic sight which is true contemplation. This means : without deterioration of their nature by sight. This sight cannot be acquired by any man without the second purification of the mind. But the fact that the angels appear unto some men in images, is not due to true sight ; but the angels minister unto the order of government by their mission. Or they show themselves for the consolation and encouragement of the simple, [in forms] perceptible by sight. Such visions even happen to those who are not pure. But the first kind happens to illuminated and initiated people, who, by the glorious course of solitude, have been elevated unto the rank of purity.

Who is he that knows that delightful bending of the knees, when the tongue is silent and the heart silently utters some glorification, and its delightful emotion does not abate, the ifi3 body resting on the knees in silence? Blessed who eats from these things perpetually. But they do not happen at will, nor when one seeks them. This is in part the delight which is given for the consolation of him who walks without a blame before the Lord in the course of solitude. If he continues this course in all simplicity, and seeks the purity of his service, and if his behaviour is worthy, after some time he will be deemed worthy of the things mentioned above. As to those who are novices in this course and who have a fixed aim, Grace at first will make them apt for the taste of these and similar things by recitation and it will draw their thoughts towards its self, away from earthly thoughts. Then they will work and wake and pray without becoming fatigued. Unto those who are trained to some extent in the mysteries of solitude, apperceptive power during prayer and service will be imparted.

PRAYER Glory to Him whose gift has been poured out upon mankind, in that He has ordained that they, although of the flesh, should serve on the earth the class of immaterial beings and has deemed worthy the nature of mortals to speak about such 164 mysteries, especially sinners as we are, who are not even worthy of hearing speech concerning such things. In His bounty He has opened our blind heart to understand, by the contemplation of the scriptures and the instruction of the great Fathers even although I have not been deemed worthy of experiencing for personal zeal one thousandth of what I have written with my hands, especially in this tract, which we have ventured to write for the illumination and exhortation of our soul and of those who come across it, that perhaps, on account of its desire, it may be incited to approach unto practice. How then ? Delight during prayer is different from sight during prayer. The latter is more excellent than the former, as an adult man is superior to a little boy. It will happen that the words become sweet in the mouth and that one word of prayer is repeated infinitely so that no feeling of satiety with it causes thee to proceed and to pass over to a second.

Sometimes from prayer a certain contemplation is born which also makes prayer vanish from the lips. And he to whom this contemplation happens becomes as a corpse without soul, in ecstasy. This we call sight during prayer and not an image or form forged by phantasy, as fools say. Also in this contemplation during prayer there are degrees and differences in gifts. But till this point there is still prayer. For thought has not yet passed into the state where there is no prayer, but a 165 state superior to it. For the motions of the tongue and the heart during prayer, are keys. What comes after them is the entering into the treasury. Mere then all mouths and tongues are silent, and the heart, the treasurer of the thoughts, the mind, the ^governor of the senses, the daring spirit, that swift bird, and all their means and powers and the beseeching persuasions have to stand still there : for the master of the house has come.

F"or like as the whole force of the laws and the commandments which God has laid down for mankind, have their term in the purity of the heart, according to the word of the Fathers, so all kinds and habits of prayer with which mankind prays unto God, have their term in pure prayer. Lamentations and selfhumiliations and beseechings and inner supplications and sweet tears and all other habits which prayer possesses, — as I have haid : their boundary and the domain within which they are set into motion, is pure prayer. As soon as the spirit has crossed the boundary of pure prayer and proceeded onwards, there is neither prayer, nor emotions, nor tears, nor authority, nor freedom, nor beseechings, nor desire, nor longing after any of those things which are hoped for in this world or in the world to be. Therefore there is no prayer beyond pure prayer, and all its emotions and habits by their authority with freedom conduct 166 the spirit thus far and there is struggle in it ; but beyond this limit it passes into ecstasy and is no longer prayer. From here onwards the spirit desists from prayer ; there is sight, but the spirit does not pray.

Every kind of prayer which exists is set into motion by the impulses of the soul. But when the mind has entered the emotions of spirituality, then it can no longer pray. Prayer is different from contemplation duringprayer, though they are caused by each other. One is the seed ; the other the load [of harvest] borne by the hands, while the reaper is astonished by the undescribable sight of how from the mean and bare grains of seed glorious ears suddenly grow up before him. And during sight he remains without motion. Every prayer which exists, is demand and request, or praise or thanksgiving. But judge whether there exists any of these modes, or demand of anything, when the mind has passed into this domain and has entered this place. I ask this of those who know the truth. It is not given to every one to enquire into these distinctions, but only to those who have been personally witness and ministers of this matter or have been brought up in the presence of the spiritual authors J ) of such experiences and have received the truth from their mouth and have passed their days with such occupations, asking and answering concerning matters of truth.

As among ten thousand men there is scarcely to be found a single one 167 who has fulfilled the commandments and the laws to any extent and who has been deemed worthy of serenity of soul, so there is rarely to be found one among many, who on account of strenuous vigilance has been deemed worthy of pure prayer and who has made his way into this domain and been deemed worthy of this mystery. Not many are deemed worthy of pure prayer, only a few. But as to that mystery which lies beyond, there is scarcely to be found a single man in every generation who has drawn near to this knowledge of God's grace. Prayer is a beseeching for, a caring for, a longing for some thing, either liberation from the evil things here or [in the world] to come, or a desire for promised things, or a demand for something by which man wishes to be brought nearer unto God. In these emotions are included all habits of prayer. But its being pure or not depends upon the following circumstances.

If, when the spirit is prepared to offer one of the emotions which we have enumerated, any foreign deliberation or distraction mingles itself with it, prayer is called non-pure, because it has brought upon the altar of the Lord an animal which it is not allowed [to offer], the altar which is an upright, intelligible heart. Verh. Afd. Lcttcrk. 1922 (Wcnsinck). But when the spirit gives itself with longing to one of these emotions, in accordance to the necessity of the case, at the time of beseeching, and when on account of its alacrity the gaze of the emotion is directed by the eye of faith beyond the curtain of the heart, the entrances of the soul are closed thereby against the foreign deliberations which are called 168 strangers '), whom the law does not allow to enter the tabernacle. This is called the accepted offering of the heart and pure prayer. Its boundaries are to this point. What lies beyond cannot be called prayer.

If any one should mention what by the Fathers is called spiritual prayer, without understanding the force of the words of the Fathers, saying : This belongs also to the domain of prayer, I think that, if he should reach true insight, it would prove a blasphemy if there should be found any of the creatures who should say that spiritual prayer can be prayed at all. For all prayer that can be prayed, lies on this side of spirituality. And all that is spiritual, is in kind free from emotion and prayer. Now if man is hardly able to pray pure prayer what must be said of spiritual prayer? The holy Fathers are accustomed to designate all profitable emotions and all spiritual working by the name of prayer. And the blessed commentator ~) even counts beautiful deeds as prayer; though it is clear that prayer is different from deeds which are things done. But sometimes they designate by spiritual prayer that which they sometimes call contemplation ; and sometimes knowledge ; and sometimes revelations of intelligible things. Doest thou see, how the Fathers 169 change their designations of spiritual things? This is because accurate designations can only be established concerning earthly things.

The things of the world-to-be do not possess a true name, but only simple cognition, which is exalted above all names and signs and forms and colours and habits and composite denominations. When, therefore, the knowledge of the soul exalts itself above this circle of visible things, the Fathers use concerning this knowlegde any designations they like, though no one does know the real names in order that the psychic deliberations may be based on them. We use denominations and riddles, according to the word of the holy Dionysius who says : We use signs and syllables, conventional names and words in behalf of the senses. But when by spiritual working our soul is moved unto divine things, then the senses and their workings are superfluous to us, as also the spiritual forces of the soul are superfluous as soon as our soul becomes the image of the godhead through unification with the incomprehensible and radiant in the rays of the sublime, by those impulses which are not for the eyes. Therefore, my brother, of this thou mayest be sure: that the power of the mind to use the emotions with discernment has its limit in purity during prayer.

When the mind has reached this point, it will either turn backwards, or it will desist from prayer •, so prayer is, as it were, a mediator between the psychic and the spiritual state. As long, however, as 170 it is in emotion, it is in the psychic state. But as soon as it has passed this limit, prayer ceases. As the saints, in the world to come do not pray, when the mind has been engulfed by the [divine | spirit, but they dwell in ecstasy in that delightful glory, so the mind, when it has been made worthy of perceiving the future blessedness, will forget itself and all that is here, and it will not be moved any longer by the thought of anything a ). Man, therefore, may freely go so far as to say : all excellence whatever and all orders of prayer whatever, in body or in spirit, are in the realm of free will, as well as the mind that dominates the senses. But when the influence of the spirit reigns over the mind that regulates the senses and the deliberations, freedom is taken away from nature which no longer governs but is governed.

And how could there be prayer at that time, when nature does not possess power over its self, but is conducted by an outward force without knowing whither. Nature then does not direct the emotions of the spirit according to its will, but captivity reigns over nature in that hour and conducts it there where sensual apperception ceases ; because nature even has no will at that time, even to this extent that it does not know whether it is in or without the body, as scripture testifies. Has therefore such a one prayer who is a captive to this degree and who even does not know himself? So no one should say with blasphemy that there is anyone l i 6 on various [experiences] during prayer etc. who could venture to say that it is possible to pray spiritual 171 prayer. This audaciousness the Mesalleyane vindicate for themselves, those haughty ignorants who proclaim concerning themselves that they are able to pray spiritual prayer when they like. But those who are humble and have insight and are inclined to learn from the Fathers and know the limits of nature, do not abandon their deliberations to this audaciousness. And therefore, when there is no prayer, can then this unspeakable gift be designated by the name of prayer?

The cause, as we say, is therein, that at the time of prayer [this giftj is granted unto those who are worthy. And in prayer it has its starting-point, because this glorious gift cannot be granted excepted at this time, according to the testimony of the Fathers. Therefore it is called by the name of prayer, because from prayer the mind is conducted towards this blessed state, and because prayer is its starting-point and it does not occur on any other occasion, according to the testimony of Mar Euagrius and others. And we see also that the majority of the saints say that during prayer their mind was snatched. If any one asks : Flow is it that at this time only these great and unspeakable gifts are granted? we answer: Because at this time, more than in any other hour, man is concentrated and prepared to look unto God and to desire and to expect compassion from Him. In short: it is the time that the demand of him who is at the gate of the king and asks desi172 ringly and beseechingly, is likely to be heard. And what time is there when man is so cautious and fit and prepared, as the time when he prays?

Or should it be becoming that he should be deemed worthy of this at the time when he sleeps or settles any affair or is distracted of mind? However, the saints do not even know a time of idleness, because at all times they are occupied by spiritual things, for when they are not standing in preparation for prayer, they often meditate upon some stories of the scriptures, or their mind meditates in contemplation of the created things, or [their mind is occupied] with other things meditation of which is profitable. At the time of prayer the gaze of the spirit is exclusively fixed on God and the tendency of its emotion is wholly directed towards Him, and it offers to Him the beseechings of the heart with the necessary zeal, with fervour and ardour. Therefore it is becoming that at this time, when a single thought dominates the soul, divine mercy should well forth from Him. I H or we see also that when we offer the visible sacrifice, while every one is prepared and standing in prayer, supplicating and beseeching, the mind being concentrated upon God, the gift of the spirit descends upon the bread and wine which we lay on the altar.

To Zechariah also the angel appeared at the time of prayer and announced to him the conception of John. And 173 to Peter appeared, while he was praying on the roof the prayer of the sixth hour, the revelation that made him acquainted with the accession of the gentiles, by the cloth that descended from heaven and by the animals that were on it. And to Cornelius appeared, when he prayed, that which is written concerning him. And God spoke with Joshua the son of Nun while he was prostrated in prayer. And over the ark was placed a plate, from which the priest was taught by divine revelation what was required, at the time when the high priest, once in a year, entered the inner sanctuary at the dreadful time of prayer while all the tribes of the children of Israel were gathered and stood in trembling and fear in the outer tabernacle in prayer. And while the high priest was prostrated the voice of God was heard from the plate over the ark, in a dreadful, unspeakable revelation. How dreadful was the mystery that was ministered in this ceremony ! So all the revelations and visions that happened unto the saints, happened at the time of prayer.

What time is so holy and fit for sanctification and the receiving of gifts as the time of prayer, in which man speaks with God? At this time man utters his desires unto God, beseeching Him and speaking with Him and his whole emotion and thought are concentrated from all sides upon Him with '74 compulsion ; of God alone he thinks and Him alone he supplicates ; his whole thought is absorbed in discourse with Him and his heart is full of Him. It is in this state, therefore, that the Holy Ghost joins with the things which man prays, some unattainable insights, which it stirs in him in accordance with his aptitude of being moved so that by these insights the emotion of prayer ceases, the mind is absorbed in ecstasy and the desired object of prayer is forgotten. The impulses are drowned in a heavy drunkenness and man is no longer in this world. Then there is no longer discrimination of body or of soul, nor recollection of anything, as Euagrius says. Prayer namely is steadfastness of mind, which is terminated only by the light of the holy Trinity through ecstasy.

Thou seest, how prayer is terminated when those insights which are born in the spirit from prayer, pass into ecstasy, as I have said in the beginning of this treatise and in several places further on. Further he ') says : Steadfastness of mind is highness of intelligible apperceptions, which resembles the colour of the sky over which rises, at the time of prayer, the light of the holy Trinity. When is a man deemed worthy of the whole of this grace such that during prayer he is exalted unto this height? He says : When the mind puts off the old man and puts on 17s the new one by grace, then it also sees its steadfastness at the time of prayer, resembling sapphire or the colour of heaven, as the place of God was called by the elders of Israel, to whom it appeared on the mountain :i ). So, as I have said, this gift is not to be called spiritual prayer, but what then? The fruit of pure prayer, which is engulfed in the spirit. The mind has ascended here above prayer. And, having found what is more excellent, it desists from prayer.

And further there is no longer prayer, but the gaze in ecstasy at the unattainable things which do not belong to the world of mortals, and peace without knowledge of any earthly thing. This is the well known ignorance concerning which Euagrius says : Blessed is he who has reached, during prayer, unconsciousness which is not to be surpassed.

Every apperceptive thing, be it action or word, is the revelation of what is hidden within, if its cause be not entirely accidental, but return constantly. The latter element only is i) evidently Euagrius literally: things Exodus 24,9 — II considered in connection with reward; the former is taken into consideration to a small extent only. For the strength or the weakness of will is evidenced in the doingof evil or of good things, not by anything that happens accidentally ; but the proof of its freedom is the constant repetition. To fate is given power ; sometimes even so as to dominate 176 freedom of will. Good or bad accidents meet man be it in order to spur him on, or to test, or to train, or to reward him. That which serves to spur on, is good ; that which serves to test, is considered as being bad ; that which serves to train and to remunerate is indifferent. There are no fortuitous accidents ; for nothing fortuitous happens to man , good or evil. There is a governor who governs the things of this world. There is a guardian with each of us, whom nothing escapes and whose attention never fails. But all accidents are foreseen by this appointed guardian.

And in these four kinds [of accidents] his providence is active. Passionate prayer, the companion of a course [of life] in harmony with its passionate nature, alters the character of those [who are subject to accidents] and brings about amelioration. The good are strengthened and corroborated by it ; to the bad it causes a change to the opposite direction. Therefore, doubt not what I have said : there is no accident fortuitous or without a governor. If indeed prayer combined with steadfestness is able to alter or to direct, we have to believe that there is a governor to every accident. Blessed is he who compares every accident which happens to him, with his hidden | state], who scrutinizes its cause and beholds its governor. He that is desirous to acquire experience with God, cannot but become a. fool to the world and a hater of human glory. Admirable is the man who conceals the greatness of his work by lowliness of soul. Such a one is admired by the angels. As guardians of righteousness have to be reckonned by thee J 77 involuntary defects, which sometimes are found with those who are watchful. There is no prayer which is heard so soon as when a man asks to be reconciled with those who are angry with him.

And when a man charges himself with the fault, this prayer is answered without delay. If thou fulfillest thy duty and art watchful in thy domain, yet art weak and despicable in thy own eyes, hating human glory, then know that thou art surely in the way of God. But if thou perceivest that thou art not in this state and, when thou explorest thyself, thou seest that thoughts of blame cause thee pain, then know that thou art void of truth and in secret relation with falsehood.

It occurs many times in a day, that a brother, even if thou shouldst give him the kingdom of the world, would not consent at that hour to leave his cell or to [allow] any one to visit him. For the time of commerce l ) has presented itself, of a sudden. Such things happen on days such as are considered as days of relaxation. Often on such days and even on those wherein he has intercourse with others, grace of a sudden will visit him, in tears without measure, or a vivid affection moving 178 the heart, or a certain gladness without cause, or the delight of kneelings. I know a brother who put the key in the door of his cell in order to shut it, for he was going out in order to be occupied with idle things as the scripture says. And there grace visited him, so that he returned immediately. Nobody, therefore, shall blame a brother if, on the days on which he does not keep canonical solitude, he should happen to neglect the congregational service sometimes. Especially if he be not reputed base or given to inane occupations, and if he does not neglect it on account of bodily labour.

You know, my brethren, that our work is not only that which is accomplished before the eyes of men ; but we have also a service which is hidden from the eyes of men and which is not known to novices and lay people. For you are acquainted with the fact, that the solitary is under a rule and not his own master. Therefore if any of his brethren conies to visit him and he answers him not, he shall return immediately without blaming his brother. For he i) Often the image of spiritual things does not know that with which his brother is occupied at that time. The cell of a solitary is the cave of the rock in which God spoke with Moses, as the Fathers say. Those solitaries who have not been put to the test by the service which consists in the true taste of solitude, do not know these things. They despise their brethren and judge, claiming for themselves equality with them in all things. r 79 It also happens sometimes that a brother is suddenly set face to face with some necessary strife, and, with his hands laid on his heart, he is in danger of flying away. Being prostrated he beseeches God, not able to bear the voice of any one.

These varying states are known to those who once have crossed this ocean and are acquainted with the winds blowing [there]. It may also happen that the thought of repentance may rise in a man and that his past may suddenly be united with the memory of his death and present itself before him. And this brilliant sun will be darkened before his eyes and every recollection of the world will be effaced from his heart. It may also happen that suddenly billows may rise against him and his ship be engulfed in hidden abysses ; things which are not known to every one, but which unexpectedly assail the solitary in his solitude owing to the violent struggles of Satan, so that the cell becomes a place of mourning. Numerous are the varying states of this ocean and who knows its labours and its multifarious connections, the wonderful pearls in its depth and the animals rising from it? Blessed is he who sleeps not during the whole of his course until the port of death. No one loves anything without multiplying his connections [with it].

No one is able to occupy himself with divine things without having cast away and despised temporal ones ; becoming a stranger to worldly honour and delights, following the disdain of the cross, drinking every day vinegar and gall on account of the affections, men, demons and poverty. Be alert, my brother, and be like a prudent merchant, bea180 ring thy pearl and wandering through the world, anxious that its excellent beauty be not besmirched. Be careful , lest it be stolen from thee on account of thy laxity and thou go to Hell in distress. Persue the small consolation which is gained from labour in its time, that thou may be deemed worthy of that great consolation which liberates those who have found it, from torment in this place of distresses. Do not reject small things, lest thou be bereaved of the great ones. No one has ever seen a child which sucks milk putting meat into its mouth. I3y means of small things the gate unto great ones is opened. Thou disdainest God, o my brother who desirest that God shall govern thee without His rule. No one has been entrusted with great things, without having been first tried in small ones.

Think of this, o my brother, and remember me in due time : every station which on the morrow thou attainest to in this way of excellence and knowledge of the truth, will be found by thee more glorious and excellent than that in which thou hast spent the night before. Thou departest, wondering at the beauty of the station which thou has entered to-day. But its beauty vanishes by the beauty of that which thou wilt reach to-morrow. Who can perceive the mind's varying states, full of delight? Pray only, that the gate may be opened before thee. Be on thy guard against dejectedness. Thou servest not under a tyrant; thy service is under a kind Lord, who has given thee all, without taking from thee anything and who, before thou didst exist at all, destined thee to ocupy thy present place. Who can do justice to His grace even as shown by His calling us into existence? 1S1 O, for His immeasurable grace! Who can sufficiently tell the glory of Him who has given us the knowledge of all things?

Not only of those which are manifest, but also of those which are hidden, so that we know that, if there is anything that we know not, we must ask it of Him ; who has taught thee, o mortal, to be moved by the desire of seeking that of which the knowledge is not in thy nature? Never seek a consolation that lies without the heart, which is the knowledge of discernment. Exalt thyself above all consolation administered by the senses, that thou may be worthy of that consolation which lies beyond. The solitary who has become alien to the consolation of the world, without expecting every day the consolation of Christ, is dead in his living state. For God is compassionate and prone to give ; but He desires that we give the opportunity. For He rejoices when man offers a wise prayer. The mark of him who is recovering from illness is that he is desirous of the hidden things. There is delay, however, if he beholds essential health. He who wearies of asking is the companion of him who wearies because of delay. Weariness declines to ask in prayer, viz. it is an impediment to asking. Dejectedness shortens prayer and bars its prolongation. Expectation gives patience and incites us to prolong prayer.

Expectation makes light the weight of fatigue in the limbs. It also knows how to impart rest to the heart in its troubles. There is no load the weight of which is more agreeable than work with expectation ; nor is there any comrade with whom 182 intercourse is more desired than with it. Prison is a pleasant habitation if it be there. Make it thy companion, o repentant brother, then thou wilt not perceive any of the labours of thy struggle. If thou art in thy cell, it will be with thee. If thou art found among men, fix thy mind on it. And if at any time thy heart errs after anything on the earth, this world and all that is in it will be found alien to thee. If thou sleep, make it thy bed-companion ; and converse with it until thou art enfolded in sleep. Then no depraved deliberation will draw near thy heart, because thy occupation is of an immaterial kind and no object clad with matter, which by its appearance moves the spirit, is able to show itself there ; and no demoniac deliberation knows how to show itself detached from material appearance. The fruit of life sprouts from endurance in prayer. And expectation is a helper during prayer to those who possess it.

When thou prayest, remember the husbandman who sows in hope. And He who causes to return twofold the seed of the husbandman who sows in faith , and who has estimated the seeking of His kingdom and His righteousness higher than the temporal things, He will incline himself to our prayer to our demands, as He has promised. Amen.

Every J ) thing - that is above another one is concealed from what is beneath it. And this is not caused by its being covered 183 by other bodies. For it possesses naturally the faculty to unveil its secrecy whenever it likes to do so. Thus all things which are essentially intelligible have no external distinctions of rank; these distinctions are confined to their emotions. This implies manifestly that they are more suited to receive, without any intermediary, the primeval light, than things of a lower rank, not materially nor locally, but in relation to the high degree of purity or moderation of the minds, with reference to the faculty that receives hints from above. All things which are by their nature intelligible, are hidden from what is beneath them ; not on account of natural divergences, but on account of excellence of impulses. This I say in respect of the members of [different] classes, viz. the classes of holy forces, the classes of souls, the classes of demons. The first have the middle place ; the last the lowest in a natural and local respect and also with regard to their emotions.

Each of the classes is hidden from the other as to their intelligible character, whether they see or not ; from the inferior ones they are also hidden by nature. Now then, because incorporeal beings are not to be seen by other beings in the same way as corporeal beings, but their [power to] see one another is said to be dependent upon their emotions, namely the excellency and temperance of the emotions — therefore they see one another if they are equal "Every intelligent nature is determined, known and comprehended by the essence which is above it - , and determines, knows and comprehends the essence which is below it; hut to the pure mind alone belongs the vision above and below' 1 . This seems to be the opening sentence of the Book of Hierotheos, in this respect even at a distance and not as phantoms, but with real sight and in their true nature. l8 4 Only — the cause of all is exalted above these distinctions, He, who is alone to be adored. The demons, though they are very impure, are not deprived of seeing the members of their own classes. But they do not see the two degrees that are above them because spiritual sight is serenity of emotions.

These are their mirror and their eyes. And when the emotions have become darkened, they do not see the orders which are above them. [Only] one another they see, because they are more material than the order of spiritual things, in comparison with them. Such is the state of the demons. The souls, in accordance with their being impure and obscure, have not the faculty to see even the members of their own classes. Being deprived of seeing one another, they are also deprived of seeing themselves. But if they are purified and return unto the original state in which they were created, they clearly gaze at the three classes, viz. at those which are beneath themselves, at those which are above themselves, and at one another. This does not mean that they see all these classes only when they are transformed into material similitudes : angels, demons or the cognate soul. But they see them in their nature, being in their spiritual state, angels, demons and souls. If thou sayest, however, that it is impossible that demon or angel be seen in their spiritual state without being altered, then l8s it is not the soul that sees, but the body ; or wherefore, then, is purification necessary ?

Demons are seen sometimes, and also angels, it is true, by those who are not pure. But they see them with their bodily eye when they see them, where no purification is needed. But the soul that has been purified sees not thus; it sees them in their spiritual state with its natural eye, viz. with its intellectual faculty. That the souls see one another, even when they are in the body, is not surprising. Of this fact there is an evident proof which thou wilt acknowledge, because its witness is trustworthy. The blessed Athanasius, the confessor and Catholicus, gives witness to it in his book on the dealings of Mar Antonius. One time when Mar Antonius prayed, he saw a man's soul ascending with great honour. He uttered a blessine over him that had been deemed worthy of all this grace. This was the blessed Ammon, the recluse.

And the mountain the blessed Antonius inhabited was at a distance of thirteen days from Nitria. — Here is a proof of the three things we have maintained, viz. spiritual beings see one another even at a distance, without their being impeded by space and the presence of objects ; souls see one another when they have been purified ; when they see they do 186 not see in a bodily way but by spiritual faculty, for it is clear that bodily sight can see what is before it ; but as for seeing at a distance a different sight is needed. These highest classes possess an unlimited multiplicity of number. And distinctions and orders are noted among them. Some of them are called princes and magistrates, powers and lords. Perhaps those which are entrusted with magistracy and authority are smaller in number than those which are compelled to obey their commandment, says the master of teachers Diodorus Rhetor *). For they are in the possession of power and great if partial insight, in accordance with the highness of their orders, being gradated so that they ascend from degree to degree till they reach the one who is older and mightier and more glorious than any other and who is the head and the foundation of all creatures.

The head, I say, not the creator of the primeval wonderful works of God. The angels and the archangels are very far from attaining to the wisdom of God, their and our creator. They are as far from it, as those o( the lower degree are from them, but also no farther. Far, I say, as to their being higher or lower in their mutual relations ; not in a spatial sense, but in respect of power and insight. Thus we say that they are higher or lower in respect of natural power and insight ; for in accordance with the measure they have reached, greater or lesser knowledge is inherent in them. 187 All heavenly beings are named by the divine instruction with nine designations. It divides these three classes each into three subdivisions. The first comprises thrones exalted, high and holy; and Cherubs with many eyes ; and Seraphs with many wings. The [second] class [comprises] lords and powers and magistrates. The third : princes and archangels and angels. According to the meaning of the Hebrew, these terms are THE OPPORTUNITIES OE the soul that etc. 127 to be interpreted thus: Seraphs means those who cause heat and fire. Cherubs means magnitude of knowledge and effusion of wisdom. Thrones means divine acceptance and good pleasure.

This first class is called [that of] the Initiated, not because they see spiritually by the intermediary of the various apperceptible symbols, or because from spiritual writings they have acquired understanding concerning the Essence ; but because they are full of the exalted light of the whole of immaterial knowledge and have been saturated with the essential contemplation of the threefold rays of the beauty that creates all beauties, so far as it has been permitted to them. And because they have been deemed worthy of communion with Jesus, not by means of images of holy formation, which with a certain exactness depict the divine likeness ; but because they are in truth near to Him, stamped by Him with the mark of the primary acceptance of the knowledge of His divine illuminated. By the godhead they are filled with essential knowledge, as it is among the angels, and with primary insight into the godhead. Another and clearer [description] of the designations o f t h e highest orders. Thrones are honoured [beings]. Lords are those who rule kingdoms. Princes the governors of the air. Magistrates are those who rule the peoples and human individuals. Forces are those whose sight is frightful, viz. who are powerful with strength. Seraphs are those who sanctify. Cherubs are bearers.

Guards are those who watch. Angels are messengers. On the first day eight kinds were created, seven in silence, one by voice, viz. light. On the second day the firmament. On the third the gathering of waters and the sprouting plants. On the fourth the different luminaries. On the fifth the fowls, the reptiles and the fishes. On the sixth the beasts and men. The form of the whole world is length and breadth. The head is the East ; the end is the west ; the right part is the North ; the left part is the South. The earth is as a bed ; and the highest heaven as a vault ; the second heaven as a wheel adaptated to the higher one. And the borders of heaven and earth are joined one to the other. The Ocean surrounds them as a belt. Beyond it are high mountains ascending unto the sky. The sun goes its way i) rc'i.x^., also a usual term for angels in Syriac. behind these mountains the whole night. The great sea is beyond them. And this encompasses four times the area of the dry land and one fourth is dry land.

Sin, hell and death do not at all exist with God. For they are facts, not persons. Sin is the fruit of will. There was a time, when it was not. And there will be a time, when it will not be. Hell is the fruit of sin ; at some time or other it had beginning; but its end is not known. Death, however, is provided by the wisdom of the creator. It will rule a certain time only over nature ; then it will vanish altogether. Satan is the name of the deviation of will from the truth, but it is not the designation of a natural being. Although thou findest, o my brother, some of these things also in other books, still we may not be reckoned by thee as those who seek their own glory, because we pretend the work of others to be our own, but, on the contrary, as those who are humble, since we suck from the milk of our fore-fathers those things which we. have collected and placed before ourselves as objects of contemplation, with the aim of enriching the intellect with their stores in which we may pasture and be fed.

For we have not forgotten that we are not above the rank of disciples so long as we dwell in the flesh. The faculty of discernment is the emotionality of the natural ideas. When these go the natural way in their emotions, they meet with the changing elements and worlds. But when [they go] a subsidiary way, another use will be found for the former ones. For when the natural [faculties] are twofold in their intellectual use, they will be understood in one of these only, and that the non-psychic state. When thou catchest the delight of the words of the service, then the mind is eager to remain in it continuously. If thou desirest, however, to fulfill its wish, then haste towards the knowledge of its cause. If thou hast attained this quickly, as one discerning and not blind, it is not difficult for thee to taste this [delight] constantly without impediment. And what then is the influence which is also called cause? By a file, which does not add anything to it, iron is brought to brilliancy and radiance; for these properties belong to its essence. But what happens? The file removes from it the rust, which has come upon it, although no one is responsible for that.

The same theory holds true as to the nature of the mind. Bring it into contact with the file ; then thou wilt find how it shines at the time of service, imitating the rays of the stars. For a thing is not able to go its way [without aid] ; it delays, if no one cares for it. Therefore have I said that during the recitation of Psalms (not during the prayer of the heart and recitation) the heart can hardly be captivated. It is otherwise with those ; with them only small care is needed. They are able to make [recitation of Psalms] profitable. But without them, care for recitation will !9' be found to be in vain. The latter will be promoted, even if there be no other increase to it, if the former be a stock already present T ). Hunger is able to procure food ; but it is not inclined to abstain from eating. Delicious for the husbandman is the bread won by his sweat. Without previous sweat, the bread of truth does not give saturation. The body which is the husbandman, sweats and feeds the rational mind. And this happens even when the mind is deprived of its customary, nori-natural food.

Spiritual excellency is the daughter of excellency of will and this it is necessarily. For freedom is the natural force of reason, and not slavery. But on that side, towards which it inclines and where it abides, it gives birth to a different force, which is not natural. And when this is born, freedom becomes ruled and governed by compulsion. I dare to say: it becomes bound, without self-government. Before, compulsion was voluntary; now compulsion has mastered will. And I say that this is to be seen on both sides, when a man subdues himself on the right side and when he gives an opportunity to the left one. But the mind that has learnt to see discriminately, is able to observe how compulsion on both sides dominates freedom, when the force which is not from nature, is born l) I am not rjuilc certain of the meaning of (lie last sentence Vcih. Afd. [.ettcrk. 1922 (\VcnMm:k'. from the submission of the will. I do not mean the usual force, 192 which is very difficult; but that which is called secondary. Custom at any rate is subject to the will; though it strives to resist it. Apart from this we know two forces ; one subdues the will ; the other dominates nature. It has even power to alter nature.

That influence dominates nature, is known to those who have been tested by it. The varying states of the hearts and the deviating minds which are usually born from them (free and bound, living and dead) are promoted to a large extent by the disparity of contemplation which rises in human minds, concerning divine judgments. By the mediation of this disparity the world has been preserved for thousands of years. This disparity is largely helpful towards changing the course of mortal life, and what is greatest of all, towards the contemplation of judgments which engender trust in God. Many hearts as soon as trust has entered them, resemble a man who has taken deadly poison. Even to true and veracious sons, with ten parts of love five parts of fear are mixed together. Nature liable to deviation is not able to receive here the perfection of divine truth, or to know the whole will of God regarding the class of rational beings; even Paul and his equals are not sufficient for this; till the liability to err has been taken often occurs in cognate works, but of which it is not easy to give a clear definition.

And in the fragments Mangcy gives the following sentences from l'hilo (II 66: utttsp t&'v TttetorxTw/ xyxQalv to \to- (J.ETpCJ XITWJ, o'CrU TUV \J.iy ITT (tlV XXXUJ V[ 0CjJ.£TpiX , TO-J il^l?.l(J.UTXTOy hCowrx Sut/jo-j ]<J0TyfTOi. And: to xvio-cj ?.v7r^pov xxi Sixo-txtixov ao-rep xxi to <Vcv uhuxo-j xxi o-wSstixov tic, kj^et.etx-j. — 'I'd s-jvofiOM xxi to io-ov sipyjyc a-yrepjjx, xxi auTypixc, x'itiov, xxi t^c, ei$ xttx-ztx ha.ijj.ojvz . 'Ai/.ToYi/; li xxi Trt.ic-je'it'x 6pjj.viT^p:x 7rof.eit.ov, xxi ?,vtixx tw &tkw. 193 away, so that nature no longer errs through being aware of this. What is parity and disparity? Disparity of contemplation — differences and variations in one soul — is the eternal thought of God being unattainable. Parity is truth being revealed. If a nature able to err should receive in this world the exact truth, it would die by the power of its liability to err. This is ' O, depth of the riches' ') and ' How unsearchable are His judgments' and 'Who has known the mind of God' and the like, which in an astonishing way and among sighs rise in the mind from time to time, which by some is called the Cloud. From this, disparity of contemplation and divergence of insight are born concerning the unattainable inquiry into God's judgments.

When, however, the perfection of nature will have come, in a world without deviation, nature will be no longer afraid to know divine truth, as if it would deviate to the left because of trust. Trust engenders contempt and profusion of spirit. Fear, on the other hand, is wonted to check aberration, so that it becomes bridled. This fear . thou findest in thy soul by the contemplation of the different judgments and worlds and the disparity of behaviour and the non-correspondence between the retribution provided to men in this world and the righteousness which shows itself from time to time, and [God's] constant 194 patience, and the righteous and the sinners, and the contrary and incongruous meetings of repugnant persons, as ordered by Providence. When the intellect observes all this, emotion takes hold of the whole soul. And then is born in it examination of deliberations, of words and actions and of the outlines of the domain of divine righteousness. Now when the intellect withdraws itself from this and is exalted unto the unique Essence, by the contemplation of the properties of that good Nature which possesses eternal knowledge, which is anterior to all existence, and of all His other properties, fear is expelled at once and the mind is supported by confidence.

When the intellect descends again from that place and returns again to the worlds and their distinctions, it will fly and give way to fear, because Providence does not allow it to be always in the presence of this contemplation of truth. Therefore from time to time [fear] will take away from the heart the strength of trust which is inspired by true contemplation, and it will let the intellect be tortured by diverse opinions; lest [the intellect] should desist from judging constantly the veracity of its deliberations and actions and thus acquire cautiousness, for it does not know how it will meet the judgment of God. To whom be praise for ever and ever Amen.

All simple and subtle kinds of rational bodies can be attained to by the apperception of human nature in three ways: by personal density [which is a] non-essential way ; by personal subtlety [which is a] non-essential way ; by true contemplation which is essential sight. The first way is dominated by the senses ; the other by simple psychic sig-ht ; the third by the natural force of the spirit. Further one is dominated by will and reason ; one by will and psychic light and all that strengthens the latter. Will is in the first place cause ; and these are the children of freedom, even if at the time of use freedom and will are silent, so long as influence is active and potent. And one only is dominated by the demonstrating [power], even without the will of the recipients and essential knowledge, even as the senses are the recipients of all accidents without the will. These three ways are ministered by holy forces which mingle themselves with us for the sake of our instruction and in order that we may find life. Those who are impure have power to minister two of them, which they may use when they come 196 near unto us, for perdition, not for profit.

To the third kind they do not approach with the purpose of usingit, so as to acquire power over us to lead us astray. For it is not possible for the children of darkness to approach light •, the demons do not possess the power to set into motion the natural insights of the mind. The holy angels, however, possess this faculty of setting into motion and of illuminating. The demons, however, possess the false insights, the children of darkness, as their power and government. From the illuminated the recipient takes light, from the dark, darkness. And what is the reason that this was given to those, and not to these? The insight which every one of these teachers shows and teaches, is first seen by him in his own person, and learnt and tasted ; then he is able to transmit to us the truth of things on account of their true knowledge concerning them, which they have found first by the swift attaining power of the light and pure mind. The demons also possess swiftness, but no illumination. Swiftness is different from illumination.

The former without the latter leads its possessors to destruction and insipidity; the latter teaches truth, the former sham truth; for light shows the veracity of things entirely and it becomes greater or less in accordance with behaviour. From their knowledge the holy angels pour out into us, through the emotions caused by things, that which they taste 197 and acquire first and thus transmit to us. And these secondary teachers also set into motion in us, in correspondence with their knowledge, emotions caused by things. In the domain where they have no freedom, it is necessary [for them] to quicken in us right deliberations concerning these things. As I have said, therefore, this may be certain to thee, that even if we were able to receive it, they would not be able to teach us true contemplation, though they should be acquainted with it from of old. Every member of one party or the other — • holy angels or those of the opposite group — teaches and incites us, the disciples, to behave according to his own behaviour.

To me this is true : that the mind of itself, even without the mediation of the holy angels, tends towards the good, even without instruction, but that it is unable to receive the knowledge of evil things without the mediation of the demons or the senses, [and is unable] to tend towards them of its own accord. In our nature good is implanted, evil not. And all that is foreign and is taught from without, needs an intermediary. What is planted within, however, unfolds itself naturally, even without instruction, even if dimly. But even though our nature tends of its own towards the (rood, it is unable, without the tutorship of the holy angels, to increase this and to be illuminated by it. We have them as teachers, as they have each 198 other, namely those who are lower [have for their teachers] iys those who are more instructed and enlightened than themselves. So they have each other [for teachers] up to the one who, has as a teacher the holy Trinity. And even he [does not receive instruction] of his own, but he has as a teacher the mediator Jesus, through whom he receives [instruction] and transmits it to those who are on the same plan and lower. I think also this.

As we naturally do not at all possess the force to be moved by divine contemplation, and we share in this deficiency with all heavenly beings, it is only by grace, without exercise or computation [on our part], that we are moved by something which naturally is foreign to the human and angelic mind. For contemplation concerning the godhead is not to be compared with other kinds of contemplation ; for we possess contemplation as to their natures through our participation in the twofold nature that is theirs, because of that which is in us and also in them ; but we do not participate in the nature of the Essence, nor do we possess contemplation concerning Him. As the faculty of being set into motion by this contemplation does not naturally belong to any of the rational beings of the first and middle class, it must be a gift of grace in all heavenly and earthly minds. It is not like other faculties caused by nature, however illuminated and purified.

But I think — and this is true — that the mind of us, children of man, is to be conducted [only] by revelations and insights so far as to reach this essential contemplation which is the same as true revelation ; without their 199 mediation, however, our mind could not be conducted. And our mind does not possess a strengh like that of those high and exalted beings who receive all revelations and contemplation from the Essence, without an intermediary. But even they [receive these revelations] through an image of the Essence, not from the Essence itself. So that our mind also is in the same degree as the other classes, not able to receive revelations and contemplation of their own, without an intermediary, but only from Jesus who sways the sceptre of the Kingdom. The other classes, viz. other primary classes receive [revelations] by handing them down one to the other, concerning all matters of government and the understanding thereof (not concerning the Essence), from the first to the second and so on till the mystery has gone through all the classes. But many are the mysteries which remain in that one primary class without spreading through the other classes, because, apart from that one, they are not able to receive such a great mystery.

There are other mysteries again which proceed from the primary class and are revealed only to the second, but are preserved there in silence ; the other classes do not perceive them. Others again are revealed to the third and fourth classes. There are also [differences of] superiority and inferiority of revelation in the case of individual angels. Some of them 200 are rich in revelations and mysteries of a high order are revealed unto them, and they receive plentiful light. Some are lower and their impulses are too weak for these mysteries. And thus among the spiritual classes there is excellency and deficiency, superiority and inferiority concerning the receiving of revelations. Apart from that upper class which is the primary of all classes, the remainder without exception receive con-, templation and hints concerning the entire divine government from their fellows. And if this is the case with them, how much less are we able, without them and without an intermediary, to receive such mysteries. But as often as an apperception falls in the minds of the saints, this revelation of whatsoever mystery it be, comes from these [heavenly beings].

When it is allowed by God, revelation is handed down by each higher class to that which is lower, unto the lowest; in the same way, when it is allowed by the godhead, the mystery is handed down by those who are worthy of it unto human beings. By their intermediary, at any rate, the saints become receivers of the light of contemplation, by which they behold the praised Essence, which is a mystery which they do not learn from each other. Those (higher beings] are administering spirits, which are sent to those who are to inherit life through the apperception of such insights of the truths as are peculiar to them. 201 In the world to be, however, this kind of transmission will be annihilated. For then one will not receive the revelation of God's glory for the delight of his soul, from his comrade, but it will be given to every one himself in so far as is in accordance with the measure of his excellency, and as he is deemed worthy of by the Lord of the Universe ; but he will not receive the gift through his comrade, as is the case in this world.

For there are none who learn and none who teach and none who desire to receive from their comrades what fails themselves. For one giver reveals himself there without intermediary unto all receivers. And those who receive all spiritual delight receive from Him. So that they do not perceive Him by means of single insights but by [direct] revelation of Himself, without the outward intermediary of impulses. There is abrogated the degree of the learner and the teacher and every one's swift love is fixed on one. Also I say that even those who are scourged in Hell are tormented with the scourgings of love. Scourgings for love's sake, namely of those who perceive that they have sinned against love, are more hard and bitter than tortures through fear. The suffering which takes hold of the heart through the sinning against love is more acute than any other torture. It is evil for a man to think that the sinners in Hell are destitute of love for the Creator. For love is a child of true knowledge such as is professed to be given to all people. Love works with its . force in a double way. It tortures those who have 202 sinned, as happens also in the world between friends.

And it gives delight to those who have kept its decrees. Thus it is also in Hell. I say that the hard tortures are grief for love. The inhabitants of heaven, however, make drunk their soul with the delight of love. Some one was asked when one could believe that he had been deemed worthy of forgiveness of sins. He answered : when he perceives that he inwardly hates them with a complete hate, and that his mode of life is the contrary of what it previously was. He who is in such a state, will trust that his sins have been forgiven by God, on account of the witness borne by the conscience of his soul, according to the word of the Apostle. The heart which does not blame is a witness concerning itself.

Sunday is the symbol of true knowledge which is not received by flesh and blood, and which is elevation above [mere] opinion. In this world, however, there is no eighth day ; but neither is there a true Sabbath. The fact that God rested on the seventh day is a symbol of the rest of our nature from the course of this life. For the grave is also of a bodily nature ; it belongs to this world. Six days are accomplished in the service of life ; the seventh is accomplished in the grave ; the eighth in departing from it. As those who are worthy receive in this world the mysteries of the Sunday in a symbol — they do not receive the day as long as they are in their bodily nature — so 203 those who are worthy receive in this world the mysteries of the Sabbath symbolically, not the true Sabbath which is perfect rest from wanton influences. God has given us to taste of a mysterious indication of all things, but He has not decreed that we should walk here in intercourse with the real truth. For the real, not the symbolical Sabbath, will happen in the grave, viz. rest which finishes the torments of the affections and the toil against them.

The whole man gives rest there to the body together with the soul. In six days God established the existence of this world and created the elements ') and connected their existence with the administration of never resting motion and [ordered] that they should not rest from their course before their dissolution. And from the force of these, viz. the primeval elements, He has composed our body. He did not give those rest from their motions ; neither did He grant our body, their offspring, rest from service. As the term of our nature He fixed rest, when we shall follow our first relatives, rest consisting in the dissolution of life. Thus He said to Adam : In the sweat of thy face thou shalt eat bread. Till when? Till thou returnest unto the dust, for out of it wast thou taken. Thou shalt work in the ground and it shall bring forth to thee thorns and thistles. This denotes symbolically that this world is a world of service as long as it exists. Our Lord, since the night when He sweated, has changed this sweat caused by working in the earth which brings forth thorns and thistles, into the sweat which also rises during prayer and which man should produce in the service of righ204 teousness.

For five thousand years He left man to work in his sweat, for the way of the saints had not yet been revealed, as the Apostle says. He appeared, however, with His grace in the latter days and ordered our free will to replace sweat by sweat. At any rate this change does not show that He ordered rest. But He was merciful upon us for the sake of our long - and weary work in the earth. If, however, we desist from sweating for this [spiritual service|, we must necessarily reap thorns ; for desisting from this, means the service of the material earth which brings forth thorns and thistles according to her nature. In reality the thorns are the affections which grow in us from bodily seed. As we bear the image of Adam so we necessarily bear his affections too. The earth is not free to desist from bearing ; for it brings forth on account of its nature. The earth is our relative according to God's witness unto us 'the dust out of which thou wast taken'. The one [brings forth] thorns; the other, the rational [earth], affections.

If now our Lord has been a symbolical example for us in every respect, viz. in all his different dealings — for till the minth hour Friday He did not take rest from work, not even from the toilsome work which symbolically represents our whole life; the Sabbath He expected in the grave only — where then are those x ) who pretend that there is a Sabbath in this world, viz. rest from affections? Concerning the Sunday, however, it is difficult to speak. Our Sabbath is the day of the grave. In reality our nature rests there. So every day it is 205 necessary to eradicate thorns from this earth as long as it exists. For constant service brings about decrease of weeds. But even thus the earth does not wholly become pure. If thou relaxest but a short time in this respect, the weeds will grow and cover the surface of the earth and choke thy seed and thy previous work as if it had not existed. Therefore, it is necessary to purify, every clay ; for a pause in this work produces a multitude of weeds.

All wisdom comes from the Lord, as hath been said' 2 ). And we exercise ourselves in our own things in order to become wise in the dealings of the Lord with us. The Father of truth deals iii different ways with his sons ; He avoids uniformity which consists in showing always the same face, for the profit of his sons. On the contrary, for the sake of exercise He withdraws his love. Thus He displays in appearance an order such as exists not ; but what is, He retains. A wise son recognizes in different attitudes his father's care for him and his discerning love. The practice of love appears in two ways when rightly understood : in joyful events, but also in sorrowful ones. This proves that love is constantly tending towards the pleasure of 206 its object. But sometimes it makes its object suffer, because of its fulness-, if it makes suffer, it suffers also itself. It resists the motions of natural compassion because of the fear of later harm. Love urges us to participate-, knowledge gives strength to resist [these] feelings. Parallel to the differences in its election are the varying forms of wise love re^ardin^" those who receive its sustenance. Let us not ask of a wise friend foolish love.

He who kills his son by feeding him with honey, is not different from him that kills his son with a knife. It is namely not worthy of the wisdom of love to sustain its object in a uniform way, the same in health as in illness. That is to say the variations which depend upon the will in the choice of the emotions, not bodily changes. If we are able to choose those [varying] times when we love some one, with discrimination, especially when such a one is under our command, is it not then but right that we attribute to God the faculty of performing the offices of his discriminating love unto us, even if we do consider them in the same way as the variations we are able to show to our friends? This is difficult to bear, as I know myself; but it is profitable nevertheless. Thy nature which is liable to deviation makes thee in need of this, if not as a retribution for what has passed, then to excite in thee fear of what will certainly happen. Distressing accidents are to the inner education what wholesome medicines are to bodily disparity.

All that is simple among creatures, is without struggle in its 207 dealings-, this is applicable to bodily as well as to non-bodily beings. Action is of such a nature that it is only possible in connection with disparity. Disparity exists only in composite beings, on account of a united duality. And though non-composite and simple beings are also said to be liable to aberration, still this takes place wholly to the right side, and not in the way of action, because they have no experience of that which is on the opposite side. They are only affectable regarding the good. For their liability to deviation is checked by swift love; and where there is love, there is no struggle and no fear. Yet they are bound in nature ; and from this being bound, their liability to aberration is said to originate. Good and evil are the offspring of freedom. Where the latter is lacking, to practise the former is superfluous with respect to remuneration. For nature knows no remuneration. Reward is decreed for strife. There can be no mention of victory where there is no struggle. When opposition is removed, freedom vanishes at the same time. Then nature remains without strife.

A time is reserved for the annihilation of freedom ; then a limited rationality comes into existence, among men as well as among the angels. Rationality, not sensible emotionality. In conception ') rationality possesses two peculiarities, namely two forces, a rational and a conceiving force. The former is altogether limited. In the latter nature is complete, in so far as 208 it is conceiving. But again it is limited, not compulsorily, but rather delightfully, with a delightful bond. Sometimes this [delight] happens unto a few in this world in a symbolical way •, but only in trance. Unto the primeval rational beings [this happened] without trance, as far as this was possible, though they were not perfect. What was it which happened without trance unto persons who were not perfect? There are mysteries that cannot be received before the time appointed. Those persons are imperfect therefore, who do not possess it at all, not those who possess what they do here possess, only in trance. Therefore constancy [is necessary], rather than trance. If trance [at all], then it is for those things which are most excellent. So trance for those people was an excellent change ; with us it is annihilation, because of the sickness of the flesh.

A man is not freed from the allurements of sin in his heart until he hates from [the depth of] his heart and sincerely the cause of sin. This causes the vehemence of the struggle which opposes man in the blood and in which his freedom is testified to through the purity of his love of virtues. This is the power which is called seduction, by the scent of which the weak soul is defeated because of its mighty attraction. This is the strong power of sin by which it troubles the 209 serenity of the chaste and overpowers the pure emotions by things the knowledge of which they have never experienced. Here we have to show our endurance, my beloved. This is the time of the unseen martyrdom in which the order of the solitaries is said to excel at all times. By the shock of this war the mind of the steadfast is troubled and upset, if it is not extremely watchful. Our Lord, who possessest almighty power, fountain of all help, support Thou in these times of martyrdom the souls who joyfully have betrothed themselves to thee, heavenly bridegroom, and who have given thee the promise of sanctity, in entire purity of emotions without an afterthought.