Слово 56. О любви к Богу, об отречении от мира и об упокоении в Боге

The soul that loves God has its rest in God and in Him alone. First renounce all external union, and then you will be able to be in union with God with your heart, because union with God is preceded by renunciation from matter. Bread is given to the baby as food after he has been fed with milk - a person who wants to succeed in the Divine must first remove himself from the world, like a baby from his mother’s embraces and suckles. Bodily work precedes spiritual work, just as dust preceded the soul blown into Adam. He who has not achieved physical activity cannot have mental activity; because the last is born from the first, like an ear from a grain of wheat. And whoever does not have spiritual activity is deprived of spiritual gifts. The suffering endured in the present age for the sake of the truth cannot be compared with the pleasure that is prepared for those who suffer for the sake of good. Just as the handles of joy follow those who sow in tears (see Ps. 126:5,6), so suffering for God’s sake will be followed by joy. The bread that one earns later seems sweet to the farmer; so too is doing for the sake of righteousness to the heart that has accepted the knowledge of Christ. With good will, endure both humiliation and humility in order to gain boldness before God. A person who with knowledge endures every cruel word, when he himself has not first done an injustice to the one who spoke it, thereby places a crown of thorns on his head, but he is blessed because he is crowned incorruptibly in a time that he does not know. He who with knowledge flees from vain glory has sensed in his soul the future age. Whoever says that he has left the world and quarrels with people because of some need, so that he does not lack anything for his repose, is completely blind, because, having voluntarily left his whole body, he fights and quarrels over one of its members. He who runs from peace in this present life, has a mind that has already looked ahead to the future age. And whoever is bound by covetousness is a slave of passions. Do not think that the mere acquisition of gold and silver is covetousness, but also anything else to which your will is attached. Do not praise someone who suffers physically, when someone has been given free rein to his senses, I mean hearing, gaping and uncontrollable lips and scattered eyes. When you set limits for your soul, so as to arrange yourself with mercy 414, teach your soul not to seek justification in other matters, 415 so that it does not turn out that you are doing with one hand and wasting it with the other: for there the need is for compassion, and here for the breadth of the heart. Know that leaving sins to debtors is an act of justice. Then you will see silence and lightness everywhere in your mind. When you surpass the path of justice, then you will cleave to freedom in every matter 416. One of the saints said about this: “The merciful is blind if he is not just; I understand that I must give to another from what I have obtained through my own efforts and labors, and not from what I have obtained through lies, untruths, and tricks.” And he also said in another place: “If you want to sow among the poor, then sow from your own. And if you intend to sow from someone else’s, then know: these are the most bitter tares.” And I add that if a merciful person is not above his own justice 417, then he is not merciful, that is, a merciful person not only gives alms to people from his own, but also joyfully endures injustice from others and shows mercy to them. And when justice prevails through alms, then he is crowned not with the lawful crowns of the righteous, but with the gospel crowns of the perfect. For to give to the poor from your property, to clothe the naked, to love your neighbor as yourself, not to offend, not to lie - this was also proclaimed by the old law; the perfection of the gospel economy commands this: “Thou shalt not take thy money from him that taketh it, and give to everyone who asks” (Luke 6:30). And one must joyfully endure not only the unrighteous taking of any thing and other external things, but also lay down one’s very soul for one’s brother. This one is merciful, and not the one who only shows mercy to his brother with alms! But he is also merciful who hears or sees something that saddens his brother and has compassion in his heart, and likewise he who, having been strangled by his brother, will not be so shameless as to respond and sadden his heart. Almost doing a vigil to find you consolation close to your soul. Engage in reading in silence, so that your mind is always raised to the wonders of God. Love poverty with patience in order to gather together your mind from soaring. Hate the spacious life 418 in order to keep your thoughts serene. Refrain from many 419 and take care of one soul of yours in order to save it from the waste of inner silence. Love chastity, so as not to be ashamed during your prayer before God, acquire purity in your deeds, so that your soul is illuminated in prayer and the remembrance of death kindles joy in your mind. Beware of the small 420 so as not to fall into the big. Do not be lazy in your work, so as not to be ashamed when you stand among your friends, and not to find yourself without travel supplies 421, so that your friends leave you alone in the middle of the road. Conduct your affairs with knowledge, so as not to be diverted by them from your entire course 422. Gain freedom in your life to free yourself from the storm 423. Do not bind your freedom to what serves for pleasure, lest you become a slave of slaves. In your attire, love poor clothes, in order to disdain the thoughts that are born in you, that is, the arrogance of the heart. He who loves brilliance cannot acquire humble thoughts, because the heart is internally imprinted in the likeness of external images 424 . Who, loving idle talk, knew how to acquire a pure mind? Who, seeking to capture human glory, could acquire humble thoughts, or who, being intemperate and dissolute in body, could become pure in mind and humble in heart? When the mind is carried away by feelings, then it eats animal food with them 425. And when the feelings are carried away by the mind, then they partake of angelic food with it. Humility is followed by abstinence and self-restraint; and vanity is the servant of fornication and the work of pride. Humility, due to constant self-restraint, comes into contemplation and adorns the soul with chastity; and vanity, due to the constant rebellion and confusion of one’s thoughts, collects filthy treasures from everything it encounters and defiles the heart. It also looks at the nature of things with an obscene gaze and occupies the mind with shameful dreams; but humility spiritually limits itself to contemplation and excites those who have acquired it to praise. Do not equate those who do signs, wonders and powers in the world with those who are silent with knowledge. Love the ineffectiveness of silence more than the satiation of the hungry in the world and the conversion of many nations to the worship of God. It is better for you to free yourself from the bonds of sin than to free slaves from slavery. It is better for you to make peace with your soul in the unanimity of the threefold composition within you, that is, body, soul and spirit, than to pacify those of different minds with your teaching. For Gregory says: “It is good to theologize for the sake of God, but it is better for a person to make himself pure for God.” It is better for you, being a leader and experienced, to be tongue-tied, than from the sharpness of your mind, like a river, to exude teachings. It is more useful for you to take care to resurrect the deadness of your soul from passions by moving your thoughts towards the Divine than to resurrect the dead. Many performed powers 427, raised the dead, labored in the conversion of the lost, and performed great miracles; by their hands many were brought to the knowledge of God, and after all this they themselves, who had revived others, fell into vile and vile passions, killing 428 themselves and became a temptation for many when their deeds became obvious, because they were still in mental illness and did not care about the health of their souls, but set out into the sea of this world to heal the souls of others, while they themselves were weak, and lost for their souls hope in God 429 in the above manner 430 . For the weakness of their feelings was not able to meet and endure the flames of things that usually infuriate the ferocity of passions, for they also needed protection, namely, so as not to see women at all, not to indulge in peace 431, not to acquire silver and other things, not to rule over others and not to be superior to anyone. It is better to be considered uneducated because you have little ability to argue, than to be considered one of the wise because of your shamelessness 432 . Be poor for the sake of humility and do not be rich for the sake of shamelessness. Convict those who hold teachings contrary to yours by the power of your virtues, and not by the persuasiveness of your words. With meekness and calmness of your lips, stop the shamelessness of the disobedient and make it fall silent. Reprove those who are incontinent with the nobility of their lives, and those who have shameless feelings with the self-control of their eyes. All the days of your life, wherever you go, recognize yourself as a wanderer, so that you can be able to get rid of the harm caused by freedom in circulation. Always think about yourself that you know nothing, in order to avoid being blamed for the suspicion that you want to establish the opinion of another in your own way. Always bless with your mouth, and they will not slander you, because from slander comes slander, and from blessing comes blessing. In every matter, consider yourself poor in order to teach, and throughout your life you will prove wise. Do not teach to others what you yourself have not achieved, 433 so that you are not ashamed of yourself and, when your life is compared, your lies are not revealed. If you begin to tell someone something useful, then speak as a student, and not with authority and shamelessness, and judge yourself in advance and show that you are lower than him, so that you can show the order of humility to those who listen, and encourage them to listen to your speech, and begin to do it, and you will be honored in their eyes. If you can, then in such cases speak with tears in order to benefit both yourself and those listening to you, and the grace of God will be with you. If you have received the grace of God and have been worthy to enjoy the sight of the destinies of God and visible creatures, which constitutes the first degree of knowledge 434, then prepare yourself and arm yourself against the spirit of blasphemy. But do not stand in this country without weapons, lest you die soon from those who lie in wait and deceive you. Let your weapons be tears and unceasing fasting. Beware of reading heretical teachings, because this most often arms the spirit of blasphemy against you. And when you fill your belly, do not have the shamelessness to enter into the study of any Divine objects and concepts, so as not to repent. Understand what I am telling you: in a full belly there is no knowledge of the mysteries of God. Often, even without being satisfied, read in the books of teachers about the Providence of God, because they guide the mind to discern order in the creatures and affairs of God, strengthen it with themselves, with their subtlety prepare it for the acquisition of luminous thoughts and ensure that it goes in purity to the understanding of God’s creatures. Read the Gospel, bequeathed by God for the knowledge of the entire universe, in order to gain you guidance from the power of His Providence for every generation and so that your mind is immersed in the wonders of God. Such reading helps your intention. Let your reading be in silence, undisturbed by anything; and be free from much care about the body and from everyday rebellion, so that you can taste the sweetest taste in your soul with a sweet understanding that surpasses all feeling, and so that your soul feels this through its abiding in that 435. Let the words of well-skilled people 436 not be for you like the words of hypocrites and those who sell the word of God, so that you do not remain in darkness until the end of your life, and do not lose the benefit of these words, and during a battle do not become confused, as if you were confused 437, and do not fall into a pit, under the guise of good. Whatever you intend to delve into, let the following be a sign of entry into you. When grace begins to open your eyes to the sensation of seeing objects in their reality, 438 then your eyes will immediately begin to shed tears in streams, so that your cheeks will be washed more than once with a multitude of them. And then the battle of feelings subsides and hides inside you. If anyone teaches you anything contrary to this, do not believe him. Apart from tears, do not look for another more obvious sign in the body. When the mind rises above creatures, then tears and all excitement and sensation cease for the body. “You have found honey and eaten in moderation, so that you are not so full that you vomit” (Proverbs 25:16). The nature of the soul is flexible and easy: sometimes, being delighted, it desires to ascend high and find out what is above its nature. Often something is realized from reading the Scriptures and looking at things. When she is allowed to do so and compares herself with what she has comprehended, then it turns out that in the measure of her vision she is lower and less than what her knowledge has extended, and therefore in her thoughts she is clothed in fear, trembling, and apprehension, as if ashamed of having dared to touch her highest spiritual objects, she hastens to return again to her insignificance. Due to the fear inspired by objects 439, some kind of fear comes over it, and prudence gives instructions to the mind of the soul so that it learns silence, and not be shameless, so as not to perish, and does not look for what is superior to it, and does not inquire into what is higher than it. Therefore, when the power to understand is given to you, understand, and do not touch the mysteries with shamelessness, but worship, glorify and give thanks in silence. Just as it is not good to eat a lot of honey, so it is not good to enter into a study 440 about the words of God, so that if you want to peer into distant objects, without yet approaching them due to the inconvenience of the path, your power of vision will not become exhausted and damaged. Because sometimes instead of reality you see some ghosts. And the mind, when it becomes despondent from its research, forgets its intention. Therefore, Solomon said beautifully that “like an unfenced city,” so is an impatient man (Proverbs 25:28). So, man, cleanse your soul, cast off concern for what is outside your nature, and hang the veil of chastity and humility over your thoughts and movements, and through this you will find what is inside your nature; because secrets are revealed to the humble. If you intend to devote your soul to the work of prayer, which cleanses the mind, and to staying awake at night in order to acquire a bright mind, then move away from the sight of the world, stop talking with people and do not want to accept friends into your cell, as is customary, even under the pretext of benefit, 441 except those of like mind, like-minded people with you and your co-workers; be afraid of disruption of spiritual conversation 442, which is usually aroused involuntarily, after cutting off, and renunciation, and the complete cessation of external conversation. Pair alms with your prayer, and your soul will see the light of truth. For to the extent that the heart ceases to be disturbed by external objects, to the same extent the mind can, through the understanding of thoughts 443, reach the comprehension of Divine deeds and amazement (by them). For the soul usually quickly replaces (human meetings with conversations with God and the words of God and) 444 one conversation with another, if we try to show little diligence. And in order to replace one interview with another, engage in reading the Scriptures, which opens the way for you to the subtlety of contemplation, and the lives of the saints, although at first you will not feel the sweetness due to the darkening closeness of things. And when you begin to pray and practice your rules, then instead of thinking about what you have seen and heard in the world, you will find in yourself thinking about the Divine Scriptures that you have read, and by this reflection the memory of worldly things will be brought into oblivion, and thus the mind will come to purity. This is what is written to mean that the soul receives help from reading when it begins to pray, and is also enlightened by prayer through reading. And reading, again, instead of external embarrassment, provides food for different types of prayer, and therefore by reading the soul is enlightened in order to always pray without laziness and without embarrassment. It is as indecent for carnalists and gluttons to enter into the study of spiritual subjects as it is for a harlot to talk about chastity. An extremely sick body is disgusted and does not tolerate fatty foods - and the mind, occupied with worldly things, cannot approach the study of the Divine. Fire does not ignite in damp wood, and Divine ardor does not kindle in a heart that loves peace. The harlot does not abide in the love of one, and the soul attached to many things does not abide in the Divine teachings. Just as someone who has not seen the sun with his own eyes cannot describe its light to someone just by hearing, and does not even feel its light, so has not tasted with his soul the sweetness of spiritual affairs. If you have anything extra beyond your daily needs, give it to the poor and go boldly to offer your prayers, that is, talk with God like a son with his father. Nothing can bring the heart closer to God than almsgiving, and nothing produces such silence in the mind as arbitrary poverty. It is better for many to call you ignorant because of your simplicity, than for you to be called wise and perfect in mind because of your glory. If someone, sitting on a horse, stretches out his hand to you to accept alms, do not refuse him, because at this time he is, without a doubt, poor, like one of the beggars. When you give, give with generosity, with tenderness on your face and provide him with more than what he asked for. For it is said: “after” your piece “on the face” of the poor, and in a short time you will find reward (Eccl. 11:1) 446. Do not separate the rich from the poor and do not try to distinguish the worthy from the unworthy; May all people be equal to you for good deeds. For in this way you can also attract the unworthy to goodness, because the soul through the physical 447 is soon drawn into the fear of God. And the Lord shared meals with publicans and harlots, and did not separate the unworthy from Himself, so that in this way he would draw everyone into the fear of God and so that through the physical they would come closer to the spiritual. Therefore, with beneficence and honor, make all people equal, whether someone is a Jew, or an infidel, or a murderer, especially since he is your brother, of the same nature as you, and has not wandered from the truth without knowledge. When you do good to someone, do not expect retribution from him - God will reward you for both. And if it is possible for you, do good, and not for the sake of future reward. If you set the limit of poverty on your soul, and, by the grace of God, you are freed from cares, and by your poverty you become higher than the world, then be careful not to covet acquisitions out of poverty, for the sake of giving alms, do not plunge your soul into confusion by taking from one and giving to another, do not destroy honor by your dependence on people, asking from them. And do not lose the freedom and nobility of your mind in caring for everyday things, because your degree is higher than the degree of the merciful; no, please don't be addicted. Almsgiving is like raising children, and silence is the height of perfection. If you have any property, squander it suddenly. If you don’t have anything, don’t want to have it. Cleanse your cell of luxury and excess, and this will lead you to abstinence involuntarily, even if you didn’t want to. The scarcity of things teaches a person to abstain, and when we allow ourselves to indulge in things, then we will not be able to control ourselves. Those who have won the victory in the external battle have also gotten rid of internal fear, and nothing forcibly oppresses them, they are not worried about the battle threatening them in front or behind 449; I mean the warfare raised against the soul by feelings and negligence, such as by hearing and tongue, or when we give and take. All this, entering the soul, produces blindness in it. And when external turmoil sets in, she cannot be attentive to herself in the secret warfare raised against her and defeat internal uprisings with silence 450. And when someone closes the gates of the city, that is, the feelings, then he fights within and is not afraid of those in ambush outside the city. Blessed is the one who knows this, and remains in silence, and does not bother himself with many things, but has replaced all bodily activity with prayerful labor and believes that as long as he works with God and entrusts care to Him day and night, he will not lack anything necessary, because for God he withdraws from distraction and from labor. If someone cannot remain in silence without handicraft, then let him work, using handicraft as a benefit, and not for profit, out of greed. Handicraft is intended for the weak, but for the more advanced it is a cause of confusion. For the fathers ordained that the poor 451 and the cowardly should engage in work, but not as a necessary task. While God inwardly brings your heart to tenderness, constantly bow and genuflect. Do not allow your heart to worry about anything when the demons begin to convince you to do other things, and then watch and wonder what will happen to you from this. Nothing else in ascetic labors is so important and difficult and does not arouse such envy in demons as if someone casts himself before the Cross of Christ, praying day and night, and happens with his hands tied back 453. If you want not to cool down in your ardor and not become impoverished with tears, direct yourself towards this, and blessed are you, man, if you take care of what is said to you day and night and do not strive for anything else besides this, then the light will shine within you, and your truth will shine forth soon, and you will be like a blooming garden and like a source of never-fading water. Look at the benefits that a person receives from asceticism. It often happens that a person kneels in prayer, and his hands are raised to heaven, his face is fixed on the cross of Christ, and he gathers all his thoughts together in prayer to God, and while a person prays to God with tears and tenderness, at that very hour a source suddenly begins to beat in his heart, pouring out delight, his limbs relax, his eyes close, his face droops to the ground, and his thoughts change, so that he cannot bow from the joy that is excited throughout his whole body. Pay attention, man, to what you read. For if you do not strive, you will not gain, and if you do not strike the doors with ardor and continually watch, you will not be heard. Who, hearing this, would desire external righteousness 454 except one who is unable to remain silent? However, if someone cannot practice silence (because by the grace of God it is given to a person to be inside the door 455), then let him not leave another way, lest he otherwise lose both ways of life 456. Until the outer man dies to everything worldly, not only to sin, but also to every bodily activity, and also the inner man to evil thoughts, and the natural movement of the body is exhausted so that sinful sweetness is not aroused in the heart, until then the sweetness of the Spirit of God is not aroused in man, his members will not accept purity in this life, Divine thoughts will not enter his soul and will remain imperceptible and invisible. And until a person abolishes in his heart the care of worldly things, except for the necessary needs of nature, and leaves God to take care of this, spiritual rapture will not be aroused in him and he will not experience that consolation 457 with which the apostle was consoled (see Gal. 2:20; 2 Cor. 12: 3-4). I said this without cutting off hope, as if if someone does not reach the height of perfection, then he will not be worthy of God’s grace and will not meet His consolation. For indeed, when a person despises the inappropriate 458 and completely moves away from it, and turns to the good, he will soon feel help. If he uses a little effort, he will find consolation for his soul, receive remission of his sins, be honored with grace and receive many benefits. However, it is less in comparison with the perfection of the one who separated himself from the world, found in his soul the secret of the bliss there and achieved what Christ came for. Glory to Him with the Father and the Holy Spirit now, and always, and unto ages of ages! Amen. That is, when you put mercy at the foundation of all your virtues. That is, do not be sinful in other respects if, for example, while doing good to the poor, you do not forgive offenses. In the Syriac text this passage has the following meaning: “But this will happen when on your path you rise above the point of view of only duty and justice and give freedom the opportunity to act in everything.” The Syriac text says: “And I say that the merciful even then is not truly merciful if he has not yet risen above simple justice.” That is, excessive peace in life. From dealing with many people. Without good deeds that accompany us into the future life. That is, so as not to abandon the path of virtue altogether. The Syriac text says: “because the inside of the heart must necessarily agree with the outward course of action.” That is, he is carried away by passions. In the Syriac text: “inflames the mind with impure thoughts.” In the Syriac text: “miracles.” That is, hope for salvation. In the Syriac text: “by the passions mentioned above.” In the Syriac text: “to enjoy life.” In the Syriac text: “It is better for stupid people to accuse you of being uneducated than for smart people to accuse you of insolence.” That is, in reading the Gospel. In the Syriac text: “as in the night.” That is, the true appearance of objects (as stated in the Syriac text). Of course, a daring, spontaneous exploration of the secrets hidden in Scripture. In the Syriac text: “even for pious purposes.” That is, an interview with God, which is discussed below. Either directly inspired by God to man, or contained in the Holy Scriptures. The words in brackets are supplemented from the ancient Slavic translation; they are not in the Syriac text either. In the Syriac text: “for your frugality.” In our text: “Cast your bread upon the waters, for after many days you will find it again.” In the Syriac text: “Then God will reward you double.” The battle from behind, or the external struggle, is the confusion that is produced in the soul by activities that dissipate it with external things, which prevents it from conducting the battle from the front, or the internal struggle against itself, with undivided attention. In the Syriac text this passage reads as follows: “those who achieved victory in the external struggle also removed internal fear; and no (enemy) coercion can forcibly take them into captivity, tormenting them with abuse from front and behind. External struggle I call that which a man recklessly incites against his own soul through the senses, namely through taking and giving, hearing and seeing, speaking and gluttony, and through the fact that he constantly imposes on his soul many pressing matters, so that it, blinded by the confusion that oppresses it from the outside, is not able to clearly see the hidden war raised against it - and to overcome the confusion arising within it with calmness. The reading of the Greek text is confirmed by ancient Slavic and Serbian translations. In the Syriac text: "straitened." In the Syriac text: “when a man lies on his face day and night with his hands folded back.” By external righteousness we mean active life as opposed to contemplative life. That is, an active and contemplative life. The Greek text here uses the word "madness"; the corresponding word appears in the Syriac text. But in the translations of Latin, ancient Slavic, Serbian and by Rev. Paisius is given the word “consolation,” which is preserved in our translation from the previous edition. The Syriac text says this: “...and it (the heart) does not feel that madness for which the apostle was blamed, when they said that many books made him mad.” Here, obviously, the words of the Acts of the Apostles are understood - Acts 26:24: when he (the Apostle Paul) “defended himself in this way, Festus said in a loud voice: “You are crazy, Paul!” great learning drives you to madness." We do not undertake to decide which reading is true. In the Syriac text: “he will cast away his sins.” You might be interested in: