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Word nineteen 1020. About various revelations and actions 1021 that occur to saints in various forms 1. The rite of revelation 1022 is different from the fact that a person, through the study of wisdom and the work of reason 1023, directs his thoughts to the comprehension of a certain meaning 1024, and research, and speculation regarding any thing through the wandering of the mind 1025. For it is said: “Revelation is the silence of the mind” 1026. And [this happens] not [so that] through zeal and human reflection such a person thinks out [a certain] image for acquiring knowledge [through him], but this happens through a spiritual action, when the one to whom the revelation occurs, at that time does not feel any spiritual thoughts, nor anything subject to the senses, and does not use them 1027, and is not aware of them. And we do not say this from our own understanding, but we can learn this especially from the writings of the prophets, who, when they had revelations, since [these revelations] happened through amazement 1028, did not feel anything from ordinary objects and did not use their thoughts according to their will 1029. They also did not have sensory perception, but their mind 1030 was entirely focused only on what was revealed to them in revelation. This is exactly what happened to blessed Peter when he was hungry and went up to the roof to pray 1031: as soon as the revelation began, he no longer felt any hunger, but even the memory of food disappeared from his thoughts, because he was in amazement, as Scripture says. 2. And everyone can accurately learn the explanation of all this from the writings of the blessed Bishop Theodore 1032, the light of the whole world. He speaks about the type and order of revelations especially in the following writings: in three volumes [of commentaries] on Genesis, in two on Job, in the last [volume of commentaries] on the twelve [prophets] and in commentaries on Acts and Matthew 1033. For six types of revelations are mentioned in Scripture: the first - through the senses, the second - through spiritual vision, the third - through the admiration of thought 1034, the fourth - in the order of prophecy, the fifth - in a certain mental 1035 form, the sixth - as if in a dream. Those [revelations] that [occur] through the senses are divided into two different [types]: revelations through the elements 1036 and those that occur without [the participation of anything] material. [Revelations] through the elements [include those that took place] in the bush 1037, in the cloud 1038, in the tablets 1039, and others (which were visible [not only to Moses, but] also to the people), as well as similar to those miracles that happen every day throughout the world - the causes and properties of them are known through revelation by the saints - as well as deeds, deeds, and things hidden or distant, which are revealed to some when they happen and occur. [Revelations] that [occur] without the [participation of] matter include the appearance of men to Abraham 1040, Jacob's ladder 1041 and the revelation of the tabernacle 1042 - “see and act in the likeness of that which appeared to you on the mountain” 1043, etc. etc., - and that Divine and supreme [all] light that shone on Paul on the way and blinded his eyes 1044. For it is known that, although this revelation was visible and it was perceptible to the senses, so that even those who were with him saw and heard [it], but it was not a material revelation, and that light was not natural and consisting of the elements, as the blessed interpreter proclaims when he gives an explanation regarding this [light] in the Acts, in the interpretation of [this] narrative, where it is said: “And those who walked with Paul along the way stood dumbfounded, hearing a voice, but seeing no one" 1045. Explaining “in a daze,” he says the following: “In silence and without words, seized with doubt, because they sensually perceived the voice that spoke to him, and saw the light 1046 that appeared to him, as far as it was possible for them to see, so that Saul would not later think that he had invented what happened and [so] affected him, while none of those who were with him heard [it] or saw, since they saw no one.” 1047. For they did not see Jesus, since, as I said, what appeared was not sensible light. An incomprehensible feeling was given to him in an immaterial way by the action of the Divine, like a vision of light, so that he thought that the heavens had opened, and so on. These are the revelations that occurred through the bodily senses, being above mixing with the elements and any sensory or human events 1048. 3. However, those who receive them are not overwhelmed by the amazement of the mind, as [in the case when] revelation occurs through the eyes of the soul and is seen by the soul 1049, for example: “I saw the Lord sitting on a high throne, and seraphim, each with six wings, around Him” 1050, or in the revelation to Ezekiel 1051 with wheels and amazing likenesses and the sound of the wheels, similar to the sound of the sea surf 1052, and the praises that were heard from the cherubim with many eyes, saying: “Blessed is the greatness of the Lord from His place” 1053. How much more subtle these revelations are than those ranks mentioned before is known to the enlightened. [This also includes] the canvas that appeared to Peter, and the animals on it, along with other things described 1054. And whoever wants can learn this from the Scriptures. [Revelations] in the rapture of the mind [refers], for example: “He was caught up into the third heaven and - in the body, or outside the body, I don’t know - but he was caught up in paradise and heard ineffable words that cannot be retold by a person” 1055. And [revelations] of prophecy are those that happened to the prophets, who for many centuries predicted future [events], just as it was given to Balaam the prophet to predict many [things] in the spirit of prophecy - even more numerous than those that the prophets predicted. 4. [Revelations] in an intelligible form are, for example, what blessed Paul says: “I pray that you may be filled with the knowledge of God in all wisdom and spiritual understanding” 1056 ; and: “May the God of the Lord Jesus Christ, the Father of glory, give you the spirit of wisdom and revelation in the knowledge of Him, and may the eyes of your heart be enlightened, that you may know what is the hope of His calling, and what the riches of His glory are in the saints, and how beyond measure the greatness of His power is among us who believe” 1057 ; and other [things] that were given to the apostle in the revelation of knowledge about [things] of the world to come, and about the order of the resurrection and change of human bodies 1058, and so on. As for the rank of high insights, as well as knowledge about the nature of God, such as, for example, [what was said]: “Who is the image of the invisible God 1059, through whom [God] created the worlds 1060 - then God revealed this to us by His Spirit” 1061. And again: “We know in part, and we understand in part” 1062; and: “In the beginning was the Word” 1063; and: “Thou art the Christ, the Son of the living God,” 1064, and so on. And: “How incomprehensible are His destinies and unsearchable His ways” 1065; and: “He who does everything according to the will of His will” 1066; and: “God has imprisoned everyone in disobedience in order to have mercy on everyone” 1067, and so on. Such is the [meaningful] knowledge 1068 about the nature of God, which was given to them through the Spirit, so that they [could] know [it] and understand. And [revelations] in dreams are, for example, those that [were given] to Abimelech 1069, Joseph 1070, Pharaoh 1071 and Nebuchadnezzar 1072; and when the angel of the Lord appeared in a dream to Joseph, Mary's husband, 1073 and so on. 5. It is also necessary to know that all the revelations that God made to teach people and instruct them about [various] things occur through images, especially [if they are given] to those who are simple in knowledge and poor in thoughts about the truth. The same [revelations] that [are given] to calm and admonish someone, and for some consolation and admonition of a hermit 1074, occur outside of images and conscious perception. And this is clearly shown by the Blessed Interpreter in volume two [of the Commentaries] on Job. See how much greater are those [things] that are revealed in the revelation of knowledge and thoughts, through mental comprehension, and how much more sublime are the mysteries that [give us] knowledge of everything that relates to God than other revelations. This is the perfection of knowledge. It is also necessary to realize that the other is revelation and action [of God], and the other is truth and knowledge, since revelation is not accurate [knowledge] about the truth, but [only] shows certain signs and symbols corresponding to human power. Likewise, the actions [of God] and the miracles in those revelations should not be called knowledge and truth: they are called overshadowing according to the action of [God] 1075. From them it is impossible to obtain [knowledge] about the foreknowledge 1076 of God, or about the incomprehensibility of His nature, or about His various properties 1077, or understanding 1078 the secrets of His will about people, and other things that are achieved by sound knowledge about Him. So, some are mysteries that the mind reaches in insight 1079 about the nature of God, and others are a certain action with which the mind is overshadowed for some time. So not everyone to whom there is a revelation or to whom a certain consoling action is aroused necessarily also knows the truth and [has] exact knowledge 1080 about God. For there are many who were given these [states], but who perceived God [1081] in a childish way. Word twentieth. On the difference in the thinking powers of the mind in the action of revelations and spiritual visions Divine vision is a supersensible 1082 revelation of the mind. Divine revelation is the setting of the mind in motion by spiritual insights about the Divine. Even the angelic nature is not set in motion by itself, 1083 without revelation, which is from grace. The other is set in motion by revelations about the works of God, and the other is by revelations about the nature of His essence. The former is by nature similar to 1084 sensory [objects], but the latter has no resemblance to reason or anything [sensible]. This is purity, threefold in its parts and its basis, 1085, as they say. And even one out of a thousand righteous people cannot be worthy of this sublime feeling. After all, also the contemplation concerning the incarnation of our Lord and His revelation in the flesh [comes], they say, from divine contemplation. The true vision of angels is the setting in motion by spiritual thoughts of what pertains to them. It is impossible for us to see the nature of spiritual forces without [the help of] the mind. When someone is worthy to see them in their own nature and their place as they are in their spiritual creation, he is led by grace to move in his mind to the revelation of spiritual thoughts about them. When the soul is purified and worthy to see its own kind, it accepts the vision of them through these eyes 1086. [Spiritual powers] are not bodies so that they, one and the same, appear [at different times] in different ways [and] apart from spiritual vision (which is true contemplation), while they have not changed, that is, in visions they have not become lower than their nature. This vision [that is, the vision of angels as they are] cannot be acquired without a second purification, [that is, purification] of the mind 1087. And what [angels] are seen in images by some people is not a true vision, but they perform the order of house-building in their service 1088, or they show themselves [accessible] to sensory vision for the consolation and strengthening of the simpletons. Even those who are not pure have such visions. The first rank [of visions is available] to enlightened people who have acquired knowledge 1089 - to those who, thanks to glorious asceticism in silence, have been elevated to the rank of purity. Word twenty-one. About what happens in prayer to those living in silence Who is [that person] who has known these delightful genuflections, when, with the silence of the tongue, the heart silently utters a certain praise, the movement of which is not interrupted by sweetness, when the body rests on its knees and is silent? Blessed is he who continually eats from these [experiences]. But they do not happen by the will of [man] or when they are sought for. This is a partial pleasure, which is given as a consolation to one who walks blamelessly with God in a silent life. If, however, he adheres to this [life] in all simplicity, taking care of the purity of his service, and if his life is worthy, then after some time he will also be rewarded with those [states] mentioned above. And for those who are new to asceticism, but have a firm goal, grace first, through reading, accustoms them to these and similar [states], leading their thoughts from earthly thoughts to themselves. They work, they watch, they pray, and they do not get tired. Those who have already been taught to some extent the secrets of silence are granted 1090 [spiritual] perception in prayer and service. Word twenty-three. About the purpose of the conversation about knowing the truth Everything sensible, deed or word, is a manifestation of something hidden inside, if not [external] circumstances 1091 served as its cause, but its doing is characterized by constancy. But the second [i.e. i.e. doing with constancy] is such that it can be imputed for reward, the first [i.e. external circumstances] hardly fits the assessment. The proof of the strength or weakness of a person’s free will is the commission of good or evil - not [external] circumstances, but the constancy of being [in doing] 1092. And [external] circumstances are given the power to sometimes extend beyond free will. Good and evil circumstances happen to someone either for encouragement, or for testing, or for teaching, or as reward: for encouragement - good circumstances, for testing - those that seem bad, for teaching and reward - both. There are no accidental circumstances 1093; Nothing good or bad happens to anyone by chance. There is a Director who directs the things of this world, and there is a guardian for each of us, with whom nothing goes unnoticed and who does not weaken, but, on the contrary, every circumstance is taken care of by this appointed guardian. And in these four types of [circumstances] his care is beneficial. Passionate prayer, with which a life that is contrary to its passion is connected, changes in its quality and brings benefit, strengthening and confirming good, while in relation to evil it gives a change that is opposite [to it] 1094. So do not doubt what I said: there are no accidental circumstances without a Guide. If it is really 1095 possible for prayer to change along with one’s condition and rank, then we should believe that every circumstance has a Director. Blessed is the one who correlates every circumstance that happens to him with his innermost [circumstances], and investigates the reason for it, and sees his Guide. Anyone who wants to philosophize according to God has no other way than to be violent for the world and hate human glory. Amazing is the man who covers up the greatness of his work with contempt for himself. The angels are amazed at this [man]. Let the guardians of righteousness [and] the involuntary mistakes in which [even] the prudent sometimes find themselves in their thoughts be in your thoughts. There is no prayer that is accepted as quickly as the one with which someone prays for the pacification of those who are hostile to him [and] in which, when he admits his ignorance, an answer to this petition is given without delay. After all, when you, having fulfilled your duty and being careful in what belongs to you 1097, see your weak being 1098 and your despised soul with your eyes, and human glory is hateful to you, know that you are truly standing on the path of God. When you feel in yourself [something] that does not coincide with this 1099, but, on the contrary, even after careful examination of yourself 1100 you see that you are being struck by wicked dreams, know that you have become depleted of the truth and despoiled by lies. Word twenty-four. About what is allowed [to happen] to a brother in his cell 1. It often happens in the middle of the day 1101 that [even] if someone gives his brother [in seclusion] an earthly kingdom, then [in this case] at this hour he will not agree either to leave his cell or for anyone to knock on his door. The time of acquisition comes suddenly for him, and sometimes [even] on days that are considered [days] of permission [from the feat of silence] and [free] entry and exit [from the cell], this is suddenly accomplished in him by grace, [which happens clearly] through tears without measure, or in the acuteness [of feeling] passions piercing the heart 1102, or in some unexpected joy 1103, or in the sweetness of kneeling. 2. I know a brother who hung a key on the door of his cell in order to lock [it] and go 1104 to shepherd the wind 1105, according to the word of Scripture 1106, and grace acted on him 1107 there, and he immediately returned [back to the cell]. So, let no one condemn a brother when, on days in which, according to the rules, he does not keep silence 1108, it happens to him that one day he stops the church service, especially if he is not one of those who are known for [their] negligence or who are wasted in empty conversations 1109, and [if] he did not stop it because of bodily fatigue. You know, my brothers, that our work is not only this, performed before the eyes of people, but we also have work hidden from the eyes of men, which is not known to beginners and the worldly. After all, you know 1110 that the monk is under [Divine] guidance 1111 and has no power over himself. So, if one of the brothers finds himself [at the cell] and tries to enter 1112 to him, and [he] does not answer him, let him return immediately, without condemning his brother. After all, he does not know where [his brother] is at that time. The monk's cell, according to the word of the fathers, is a cleft in the rock where God spoke with Moses. Those monks who are not experienced in the work [that occurs] in the true taste of silence do not know this, and they neglect their brothers and judge [them], trying to make them equal to themselves in everything. It also happens that 1113 a brother is suddenly sent 1114 some kind of struggle that is necessary [for him], so that he is in danger, and his hands are folded on his heart so that it does not fly out of him. And he is cast down on his face, asking God [for help], and [at this time] he cannot hear the human voice. Those who have crossed this sea 1115 know about these changes 1116, and they know the winds that blow [there]. 3. It happens that a thought of repentance arises in him, and suddenly his previous [deeds] gather [before his gaze] along with the memory of his outcome and stand before him. And this bright sun darkens before him, and every memory of the world is erased 1117 from his heart. 4. It happens that the waves suddenly rise against him, and his ship undergoes invisible wrecks 1118, which are unknown to any of the people [and] which, more than expected, happen to the monk in silence through the strong warfare of Satan, so that in his cell he has a house of mourners. Many are the changes of this sea, and who knows its labors and the abundance of trade carried out in it 1119, and the delightful pearls in its depths, and the beasts that rise from it! Blessed is he who throughout his entire journey did not fall asleep until [the very] harbor of departure [from this life]. There is no one who would love anything [worldly] and would not thereby increase the reasons for himself [to fall]. No one can be occupied with Divine [things] unless he has removed [from himself] and despised temporal [things], becoming alien to the honor of the world and its sweetness and, clinging to the reproach of the Cross, drinking vinegar and gall every day from passions, and people, and demons, and [his] poverty. 5. Be diligent, my brother, and be like a wise merchant, carrying your pearl and wandering around the world, so that the beauty of its radiance is not distorted. Beware lest, through your slackness, it be stolen from you, and in your sorrow you enter into the underworld 1120. Strive for small consolation, which is acquired by labor for a while, 1121 so that you may be worthy of great consolation, which in this abode of sorrows stops the weariness of those who have found it. Do not reject the small, lest you lose the great. No one has ever seen anyone put meat into the mouth of a child sucking milk 1122. Through the small, the door is opened for the great. You grieve God, my brother, by wanting Him to direct your life not according to [your] order. Great things are trusted to someone only if he has first been tested in small things. Put this in your heart, my brother, and at the time when this is fulfilled 1123, remember my word 1124 that every abode that you will reach tomorrow on this path of virtue and knowledge of truth, you will find more glorious and excellent compared to those [abodes] in which you spent the night yesterday. So, you moved and marveled at the beauty of the monastery you entered today. But the beauty of this [monastery] will be swallowed up by that which you have to meet tomorrow. Who has felt the sweet changes of mind 1125? Just pray that the door will open for you. Beware of the impoverishment of hope. You do not serve a tyrant: your service is to the sweet Lord, who, without taking anything from you, gave you everything and, when you were not completely 1126, created you so that you could be what 1127 you are - although in this (that He brought us into being) who is worthy of His grace? 6. O immeasurable grace! Who is able to glorify Him 1128, who gave us the knowledge of everything, not only the obvious, but also the secret, so that we would know that, [besides what is accessible to our perception], there is truly 1129 something about which we, having no knowledge of it, need to ask Him 1130? And who, son of mortals, taught you, so that knowledge about this subject, although it is not in your nature, rises 1131 [in you] according to the care of [your] petition for it? Do not at all ask for consolation, which is located outside the heart [and] which is the knowledge of differences 1132. Rise above all consolation, the servants of which are feelings, in order to be worthy of the consolation that is acquired within 1133. A monk who has withdrawn into worldly consolation and does not yearn for the consolation of Christ every day is a dead man while alive. 7. After all, God is merciful, and He loves to give, but He wants us [ourselves] to be the reason [for this]. After all, He rejoices when someone brings Him a wise prayer. It is a sign that [this person] began to be healed of his illness when he desired the unseen. Whoever hesitates, seeing his obvious healing, is a friend 1134 to the one who is careless in asking, to the one who becomes discouraged in his delay. Negligence takes away what is asked in prayer, that is, it prevents her from asking [for something]. Despondency interrupts [her], so that she does not lengthen the petition and does not linger in it. Waiting [for future benefits] gives 1135 patience and encourages one to linger in prayer. Anticipation [of future benefits] eases the weight of fatigue among members, and it is also capable of giving peace to the heart in its sorrows. There is no burden whose weight is more pleasant than labor with the expectation of [future benefits] 1136. There is no fellow traveler whose company is more desirable than his 1137 [society]. [Even] prison is pleasant for one who stays [in it] with the expectation of [future benefits] 1138. Make him your interlocutor, O repentant brother, and you will become insensitive to all the labors of your feat. If you are in your cell, let it be with you. If you find yourself among people, keep your mind 1139 on it, 1140 and your heart will not wander at all about anything from the universe; this world and everything in it will be alien to you. And if you are sleeping, make him 1141 your companion 1142 and talk with him while you are immersed in sleep, and no unclean thought will come close to your heart, for your communication is immaterial. And nothing can appear there that bears the sign of a substance [and] by its appearance excites the mind 1143; and the demonic thought is not able to manifest itself beyond the limits of material form 1144. 8. Through long-suffering, prayer reveals the fruit of life, and expectation [of future blessings] is an assistant in prayer for those who hold on to it. When you pray, remember the farmer who sows in hope. And He who returns many times [multiplied] the seed of the farmer who throws [it] with faith, and magnifies the petition for His Kingdom and His righteousness in comparison with [the petition for] temporary things 1145 - He will turn [to] our petition according to His promise. Amen. Word twenty-six. Against those who say: “If God is good, then why did He create this [evil and death]?” 1. Sin, Gehenna and death do not exist at all with God. They are actions, not entities 1146: 2. after all, sin is the fruit of the will, and it happened when it did not exist, and it will happen when it does not exist; 3. and Gehenna is the fruit of sin, which will one day receive a beginning, while its end is unknown; 4. death is the assistance of the Wisdom of the Creator, which only temporarily has power over nature and in any case will cease. 5. “Satan” is a name referring to the deviation 1147 of the will from truth, and not a designation of nature 1148 . 6. If, my brother, you find any of this also in another place, do not think of us as showing off ourselves in what belongs to others 1149 - but rather as humble ones, [those] who feed on the milk of the first fathers, whom we, as it were, gathered for observation [and] set before us in accordance with the goal we have set: to enrich ourselves with knowledge in the storehouses [of teaching], so that graze and eat in them. After all, we have not forgotten that we have not risen from the rank of disciples while we still live in the flesh. 7. Discrimination is the movement of natural thoughts. When they rush naturally in their movements, they will encounter changes in the elements and worlds, acquiring a different purpose 1150 from what was [before], so that, given that the intelligible 1151 natures are dual in [their] purpose, they will understand the [hidden] part of their purpose - and this is the order of inanimate [things and beings] 1152. 8. When you encounter the sweetness of the words of worship 1153, then the mind will long to dwell in it unceasingly 1154. And, if you want to fulfill his 1155 desire 1156, strive to know the reason 1157. If you suddenly 1158 comprehend it, as having the ability of discrimination and undazzled gaze 1159, it will not be difficult for you to continuously and unhindered to enjoy it. What is the effect 1160 called “cause”? Say, a whetstone does not add anything to iron to bring it to brilliance and radiance, because this is inherent in the nature of iron 1161. What [does he do then]? He shakes off the rust that has come over him due to lack of use. The same is true of speculation about the nature of the mind. Bring him to the grindstone and you will find how he shines during his service, rivaling the brilliance of the stars. [But] this is not preceded by [no] action 1162; [this state] ceases when [the mind] ceases to be detached 1163. Why am I talking about psalmody and not about heartfelt prayer and reading [the Holy Scriptures]? – There 1164 the mind is involved with effort, but with simi [prayer and reading] this is not the case. After all, they require little care, but they themselves are required to help in psalmody 1165, and without them, care for him turns out to be in vain. Prayer and reading occur when [the collection into] the stock of what is already [at our disposal] is completed, and they represent a self-evident 1166 addition to it. Hunger knows how to dispose of food, but it will not agree to stop eating 1167. 9 . After all, the bread obtained by 1168 his sweat is sweet to the ascetic. For unless he first sheds sweat, he will not be satisfied with the bread of truth. The working body sweats and nourishes the 1169 verbal 1170 mind, and this happens when the mind becomes impoverished from ordinary and unnatural food 1171. 10. Spiritual virtue is the daughter of the virtue of the will and the enforcer of the 1172 will. For freedom and unboundness are the natural strength of the rational faculty. But in the direction in which it inclines and where it remains, [freedom] gives rise to another force, which is [no longer] in nature. When this force receives its beginning, freedom will be led and subordinated [to it as] a coercor 1173 and, to be sure, will be bound and not in control of itself. First the will was bound, but now that which subjugates the will is bound. And about this [consequence of freedom] I say that it manifests itself in both directions [depending on whether] one submits to the right side or gives an opportunity to the left. The mind, capable of seeing subtly, will be able in each of these cases, in which [this] force arises, which is not in nature, to see how the coercer 1174 subjugates freedom. I am not talking about the force that comes from habit and is very difficult, the one that is called “torturer” 1175. In any case, habit is subject to the will, although it is difficult to rebel against it 1176. We know two forces besides this one, but [of them] one subordinates the will, and the other binds [the] nature itself. It is also capable of changing nature: it is known that action has power over the nature of those who have experienced it. 11. With changes [in the spiritual dispensation] of hearts and unequal concepts that, as a rule, are born from these changes [and] that arise in human thoughts regarding the judgments of God: [for example,] “freedom” and “unfreedom,” “life” and “death,” the inequality of contemplation is very useful. Through this inequality inherent in [creation], He has preserved the world [for] thousands of years. This inequality is very useful for changing life [on] the path of mortality 1177 and, most importantly, for contemplating the judgments [of God], which give rise [to the inexperienced mind to different] opinions about God. 12. Many hearts, when hope enters them, are like one who has taken deadly poison. Even faithful and true sons, with the ten parts of love they have, are mixed with five parts of fear. The complaisant nature, even like that of Paul and those like him 1178, is not able to accept here 1179 the fullness of Divine truth or to know the whole will of God that He has in relation to the kind of verbal [creatures] - until the complacent nature is torn out, so that the nature does not deviate [for the worse] when experiencing this 1180. 13. What is equality and inequality? The inequality of contemplation, which occurs in one [and the same] soul changeably and unequally 1181, [is] the incomprehensibility of God’s eternal thoughts. Equality is the manifestation of truth. But if here [that is, in the present century] the exact truth is accepted by a compliant nature, it [nature] will perish due to the unrest caused by [its] inclination. That which is said: “Oh, the abyss!.., and His judgments 1182 are incomprehensible,” and “Who has known the mind of the Lord...” 1183 and other things that sometimes flash 1184 in the mind, causing amazement and tenderness 1185, [and] called by some [Divine] darkness 1186, is born from this inequality contemplation and changeability of opinions about the incomprehensible study of the judgments of God. 14. When nature reaches its fullness 1187 in an age not subject to inclination 1188, then it will no longer be afraid of the knowledge of the truth of God - so as not to deviate [on the path of this knowledge] to the left, because of hope. Hope gives rise to neglect and absentmindedness of thought, 1189 and fear tends to bind complacency so that it is curbed. You will find this very fear in your soul when contemplating the change of courts and centuries, and the inequality of life [of people], and the difference in rewards that are given to him [life] [unequally], including for this reason 1190, and the truth [of God], which sometimes reveals itself, but because of [God’s] long-suffering it is hidden; and when contemplating [the lives of] the righteous and sinners, and disproportionate [life] opposing attacks, providentially [happening] to those persons who have the opposite dispensation 1191. When the mind contemplates 1192 this, then the [graceful] movement 1193 rests on the whole soul and from here the investigation of thoughts, and words, and deeds, and the establishment of unshakable 1194 limits of the righteousness of God, is born in it. 15. When the mind is cut off from this and ascends solely to the [Divine] essence through the vision of what is characteristic 1195 of that good Nature, and acquires eternal knowledge 1196 that precedes the existence of all [things], and other things characteristic of it [the Divine Nature], fear will immediately be cast out and the thought 1197 will receive support 1198 in hope. When, again, the mind descends from there and reaches out to the worlds and their differences, this [state described above] will flee from here and give place to fear. After all, this [Divine] providence, through which the mind remains at all times in the contemplation of truth, will not agree to [reveal itself any more]. And therefore, sometimes it draws out from the heart this power of hope, erected [in the heart] from genuine contemplation, and allows it [the mind] to again be overwhelmed by various opinions, so that it does not cease to constantly judge its thoughts and deeds, whether they are right, and to gain clarity 1199. For he does not know how he will face the judgment of God, to whom be glory forever and ever. Amen. Word twenty-nine. About the various types of wise [Divine] economy 1200, useful 1201 for the growth of those who know them 1202 1. All wisdom is from the Lord 1203, as it is said [in Scripture], and in what is proper to us, we learn to be wise about what is proper to the Lord in relation to us. The Father of Truth deals with His children in a variety of ways, but in order to show His face equally, uniformly and at all times 1204, He restrains Himself for the benefit of the children. Most of all, He steals His love from the searching gaze 1205. After all, the order [of Divine revelation has] a veil 1206: [God] shows what He is not, but what He is, [God] hides 1207. And the wise son, from the changes [in actions] that occur in relation to him, understands the providence of his Father about him, and, at the same time, His reasonable love. To the right mind 1208 the action of true love is seen in two ways: on the one hand, in things that bring pleasure, on the other hand, in things that cause suffering. In other words, in His plan He is constant in consoling His beloved, but, again, sometimes He causes suffering because He loves so much. He Himself suffers with it when He causes suffering. However, He withholds His natural mercy when it becomes agitated [at the sight of human suffering] - for fear of the harm that [follows] after it. Love compels [Him] to become a companion [of people and their sorrows], but knowledge [of the consequences] strengthens Him to retain [His] mercy 1209). Along with changes in [His] choice, there is also a variety of types of [His] wise love 1210 towards those who accept this [His] control. Let us not desire unreasonable 1211 love from [our] wise Friend. There is no difference between one who kills his son by giving him [only] honey as food and one who kills with a knife. 2. For it is not fitting for His wisdom to uniformly help His beloved both in health and in sickness. (“Changes” I call here those which the will makes, in the choice proper to [spiritual] movements, and not to the body.) So, if we are able to distribute these times [of health and sickness], showing love to someone with discernment [of circumstances], 1212, especially when he is under our subjection, then should we not allow God to fulfill the righteousness of His judicious love for us - at least similar to [those above-mentioned] changes that we are able to show 1213 in relation to our friends? It is difficult to endure, I also know this, however, it is useful. [Sinful] inclination made you need this 1214, if not for retribution for what [you have already done wrong], then, in any case, out of fear of the future [of your sin]. Sorrowful cases [occur] for internal growth, as auxiliary medicines for the inequality of bodies [and souls] 1215. Among created beings 1216 everything that does not have complexity flows without struggle, whether we are talking about corporeal or incorporeal. The application of effort 1217 can only be with inequality, and inequality is with complex [creatures], due to the associated duality [of body and soul]. And, even if among uncomplicated and simple creatures [there are those who] are and are called having an inclination, then this [refers] entirely to the right [side] 1218, and not in the sense of exerting effort 1219, since they do not have experience in that other [i.e. in the bodily way of life], and they are passionate [only] in relation to good. After all, their inclination is bound by intense love, and where there is love, there is no struggle and no fear. At the same time, they have power over [their] self 1220, in accordance with which 1221 it is said that they may have an inclination [towards goodness] 1222, due to which they are especially praised. 3. Good and evil are the product of freedom. Where freedom 1223 is lacking, doing good and evil 1224 does not require retribution 1225. Nature has no reward. A reward is given for a battle, and victory is not spoken of in the absence of a contest. When the 1226 opposition is expelled, then freedom will cease with it. 4. Then nature will remain without competition. The time has been prepared for the abolition of freedom, after which 1227 literature 1228 will be bound both among people and among angels. Literature is not a sensory movement. After all, it is precisely 1229 through rationality 1230 that literature has two of its own [things], that is, two [its] powers: verbal and rational. The first will cease completely, and the second, that is, rational nature, will be crowned with nature, but then it will also be bound. This connection will not be violent, but, on the contrary, this sweet compulsion will be in sweetness. Sometimes even now [this happens] mysteriously, among those who have achieved subtlety 1231, but, however, through change 1232, and among the first intelligent [creatures] 1233 - and in immutability, as far as possible, although they are imperfect. What are "immutability" and "imperfect"? 1234 There are secrets that they cannot accept before the appointed time. Therefore, they are imperfect - not because they, through change, possess what they now are. They do not have this at all, but what is most [characteristic of them] is constancy, not change. And, if there is a change, then to something that is more superior [to their current state]. So, the change happens: for those 1235 - an excellent change 1236, but for us - a cessation [of all movements] 1237, due to the weakness of the flesh. Word thirty-one. About which battle contains more labor, or rather [greater] danger of falling It is impossible to overcome evil thoughts associated with carnal lusts, except 1238 with difficulty. They have been called by some 1239 double weapons 1240 against us. And they will not stop 1241 with satiety from bread and water, and sleep, and approaching things that cause movement in the senses. Better is the release from life and the absence of shame associated with them 1242. When what is to [happen] 1243 takes care of us, the action of the flesh will lag behind the members. It is impossible to take care of the sensual and [at the same time] correct our own passions 1244. For without sadness in prayer and constant bowing, it is impossible for us to attract mercy to ourselves. And you need to be constant in both this and that. Without effort in small things it is impossible to avoid great evils. Word forty-nine. About the dull darkness that occurs during silence among those who lead a life [full of] knowledge 1. During darkening, kneeling will help most of all; Moreover, the very fact that you cannot begin this [work] and stay in it, is Satan’s struggle. You should fight this. After all, Satan knows the help [that comes from] kneeling and therefore makes every effort to prevent you from starting [this work]. And when you come to fall on your face, he will trouble you. And even if you defeat him and bend the knee, he will cause you grief so that you do not remain on the knee 1245. Even if our [spiritual] movements were cold and gloomy, we will continue to kneel more. Even if at this time our heart is dead, and we don’t even have a prayer, and we don’t know what to say, for neither words of petition nor [words of] prayer come to us, then even in such circumstances 1246 may we find ourselves continually cast down on our faces, albeit silently. 2. When we need some help from God and [yet] remain without it, we do not receive it justly. For we do not approach God day and night in prayer and fervent zeal, 1247 crying out to Him in pain [of heart], but we expect that He will give us [what we want] of His own free will. He also provides a reason for us to approach Him [ourselves], because He leaves us in straits. And in the fact that He delays to save us, so that we spend more time in our petition at His door, He provides help for us. 3. But we, when occasions for [Divine] help 1248 happen to us, calm down and stop [prayer], and give ourselves over to heaviness, laziness and despondency, and become colder than water. In all evil [circumstances] and temptations that happen to you from within or without, here is the path of prayer before you. Fall on your face, at least for one day, begging God in the suffering of your heart, and God, Who is merciful and good, seeing that you beg Him in the sorrow of your heart, will not be slow to give [you] consolation and rest, except if you ask [Him] outside the [correct] path. And you can do this all your life. You will gain and you will lose, and again you will beg in sorrow, and He will give it to you, and again [what you have received] will leave you. Now a certain [circumstance] has happened to you, and you think that this is the last limit, but as soon as you ask for it for an hour or two, it’s [no longer] gone. This is how this journey is completed, do not be discouraged. 4. During this thick darkness that falls on the soul, let us beware of the impoverishment of hope. Listen, my brother: be strong, like a woman in labor before labor and like one who endures torture, so that you do not leave your cell. After all, very [zealously], more than anything else, the enemy is planning to take you out of your cell under the pretext of intolerance [suffering] during the struggle. And everything that forces you to go outside [is done only] so that, while remaining [in the cell], you do not begin to kneel. He is very afraid of this action - more than anything else. Word fifty-four. About autumn 1. Although we have previously spoken of this in another place, when a suitable opportunity has presented itself, it will not be tiresome for us to cover this topic further. 2. Overshadowing is a name indicating help and intercession, as well as the receipt of a heavenly gift, for example: “The Holy Spirit will descend, and the power of the Most High will overshadow you” 1249. Another [type of overshadowing is meant] in [the words]: “Thy right hand, O Lord, will overshadow me” 1250, which is a request for help; just like: “I will overshadow this city and deliver it” 1251. So, we understand that there are two types of action in the overshadowing that comes to people from God: one is mysterious and mental, the other is effective. The first is sanctification received through Divine grace, that is, when, through the action of the Holy Spirit, a person is sanctified body and soul, as was the case with Elizabeth, John [the Baptist] and blessed Mary, blessed among women - although the latter is incomparable with other [types of sanctification] and above [what is given] the rank of created [beings]. But let us turn to the partial [overshadowing] that happens to other saints, as if to members of the body. The mysterious type of overshadowing that happens to some saints is an effective type that overshadows the mind, and when a person is awarded this overshadowing, the mind is overwhelmed with amazement and expanded by some Divine revelation. While this action overshadows the mind, a person is raised above the movement of spiritual thoughts, thanks to the communion of the Holy Spirit. This is what the Apostle speaks to the Ephesians in the form of a prayer, for he wanted to teach them this mystery when he said: “That the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation to the knowledge of Him, and may enlighten the eyes of your heart.” What is this for? “That you may know what is the hope of His calling, and what are the riches of His glorious inheritance for the saints, and how exceedingly great is the greatness of His power among us who believe” 1253. 3. This is one mysterious type of overshadowing. When this power overshadows a person, he is awarded the glory of the new age through revelation - this is the lot that befalls the saints of light, about whom blessed Paul spoke 1254, it is awarded to those who have received the sanctification of the mind from the Spirit, thanks to their holy and virtuous lifestyle. Another type of overshadowing is that which is recognized through action; it is a mental force that protects a person, and hovers over him 1255 constantly, and drives away from him everything harmful that can approach his body or soul. It is invisibly felt by the mind, which is illuminated and possesses knowledge, through the eye of faith. The saints know him through experience, as it is written: “The angels of the Lord encamp around those who fear Him and deliver them” 1256, and “Many are the sorrows of the righteous, and the Lord will deliver him from them all” 1257. Word fifty-six. Excellent reflections on human life 1. No matter how much a person approaches this world in his life, an attraction to [sensual] things is confirmed in him, and in thinking 1258 about them he is constantly confused, and because of them he argues with people, and in the face of each of them 1259 he is madly caught by the attraction. When the understanding 1260 is replete with subtle reflection 1261 about the future age, an incomparable thought 1262 constantly arises in it, and what is invisible to him, [this person] waits with hope in the oblivion of these [things], and he forgets himself at times, being absorbed in [Divine] thoughts, and in his thoughts he neglects visible [things]. [And] so, like thought, also [bodily] doing 1263 remains unattended while he cares about those [things of the future age]. Mixed love 1264, the distinguisher of 1265 faces, is erased from him, and uniform zeal 1266 is invisibly established in his soul. And in relation to these human [things], the sense of memory 1267 is gradually stolen from his understanding 1268, and thinking 1269 about hidden [things] multiplies in him, and intensifies, and conquers bodily thoughts. And from now on, the corruptible in him ceases, as far as his nature is able to withstand 1270, and if the memory 1271 inherent in all [of its nature] did not sometimes awaken in him the need for something that should not be completely neglected, the understanding 1272 would be held for a long time in these future [things] in an abundant thought about them 1273. And because of them 1274 he becomes mad for all the wisdom here and becomes devoid of memory and a fool from the point of view of 1275 human knowledge. 2. Blessed is the man who is worthy of this! The tears from his eyes do not stop when, remembering 1276 about the ways in which people are mistaken, he turns to himself, [asking] whether they are forgiven, and [reflecting] what is the final fate of humanity 1277, and what effort [is required from people], and what is the error, [and] why. It is said about Paul that for three years, during these [spiritual] movements that took possession of him, his tears abounded, and he was unable to stop them. This thought takes possession of a person in the movement of tears, when he feels this future hope and [at the same time] turns his understanding 1279 to these [things] of this century, [reflecting] how flawed mental life is in comparison with the hope that is prepared 1280 for centuries in eternal life. And in this suffering he becomes dead to all transitory things and the worries associated with them, and all the passions of body and soul die in him. Let us remember this, my beloved, and let us neglect these things here as much as we can. So we will gradually get closer in our movements to these future [things]. But first, you should humble yourself 1281 and gradually ignore what is before your eyes, in order to gradually put it aside and thus move forward 1282. Then thoughts 1283 and meditation 1284 about these [things] 1285 will increase; man will find peace 1286 [from earthly things, while still being] in this body in his life. Likewise, those who move along the path, if they did not make their daily march forward and did not shorten their path, but stood still, then the path ahead of them would not be shortened at all and they would not at all reach the place where they intended to come. The subject of our speech is similar to them 1287. If we do not humble ourselves little by little, then we will find ourselves completely unable to lose the inclinations inherent in the body in order to look at God. Since getting rid of these [bodily tendencies] is so difficult, wisdom consists in once having been exposed to some of them, to fight so as not to approach them. And so [the ascetic’s] even thoughts about them become impoverished, and [his] understanding, again, due to the decrease in care 1288, is even deprived of [the ability] to look at anything else. I am not saying that we should not take care of what is necessary for us - this is violence, which allows nature to leave life - but [that] we should not put this [care of necessities] in the place of the main work, and Divine work in second place after it, but, being partially involved 1289 in this [care of necessities], leave God to take care of it. Let us place our trust in God more than in ourselves. And if anyone even dares to completely neglect this [concern for necessities] for the sake of these [Divine things], I do not think that this will be crazy, when 1290 for all this we have exhortations in Scripture, and it teaches us to be courageous in hope, as it is written: “The Lord is near. Don't worry about anything" 1291. And David says: “Cast your care upon the Lord, and He will feed you; the rich became poor and hungry, but those who trust in the Lord will not be deprived of good things” 1292. And the Lord commanded us, saying: “Do not worry about anything, but increase your thoughts about future [goods], and these earthly [things], which constrain [man] due to natural need, will not become scarce for you" 1293. May God, by His grace, grant to us that His love grows in us, so that in constant thought 1294 about it we forget the world and everything that belongs to it, freeing ourselves 1295 from its bonds. And instead of [his] many bonds, we will be bound by the only bonds that will not be resolved among those who love them - the Kingdom of the High Worlds; [by bonds] with which we too may be bound in order to be worthy of the secret of [spiritual] blessings, the limit of which is prepared in the next century for those who have acquired them here; [bonds] which we also possess and which we will possess in the power [coming] from them forever and ever. Amen. Word seventy-one. About actions [derived] from grace 1. Constantly note [what is happening] in your soul and observe, and when you feel within yourself that Divine providence has begun to reveal itself to the soul, understand from here that you are close to the haven of purity. After all, when a person begins to rise from passions, immediately this holy power cleaves to the soul and does not move away from it either day or night, and shows it the Divine economy. And after all, [everything] that happens in secret and in reality in man and in the [entire] creation of this age, down to the smallest of all that exists, [down to] “yes” and “no,” is revealed to the soul by this power, clinging 1296 to it. And he reveals to her the power of God’s actions 1297, and shows her the Divine providence, constantly co-present 1298 with everything in this creation, and accomplishing everything in it; and also [shows] how it is always co-present with a person, and at all times protects him from his opponents, when he does not feel it and does not know [about it], and directs him to everything that relates to the salvation and peace of his soul and body, and the acquisition of his life. And then, the same Divine power that does all this 1299 secretly shows itself to man - in an intelligible revelation to his spiritual nature, that is, the mind 1300. When a person is worthy to accept this power in his soul, nothing remains for him 1301 except amazement, and silence 1302, and tears flowing at all times, like water, and from that time the person stops all activities. And from then on you will see in this at all times a spectacle of the constancy of God’s providence in relation to the creation of His hands. A mind absorbed in amazement, feelings subsided, a weak man cast down on his face in prayer, for he has no tongue to speak, and, again, [he] does not have enough heart to pray, but from amazement at what is happening, even prayer itself was abolished 1303. This is that abolition that is better than doing [and which happens] only when a person pacifies himself in all his feelings and movements, and continually prostrates himself on his face before his Lord - to the point that his bones exalt the praise of God in their silence, in this well-known abolition, as the prophet said: “All my bones will say: “Lord, who is like you” 1304 . 2. Of all the passions, this demon of pride will first of all 1305 be 1306 at this time bound and cast down at the feet of the soul. By this gift, as they say, a person is worthy of the love of God and perfect humility. This very gift is, first of all, tasted in silence, and it is impossible that those who, in work and storage [of feelings] were in perfect silence, did not know it. When a person comes out of silence and is allowed 1308 [from him], [this gift] is withheld 1309 from him. When he again enters [silence], and shows concern for his soul, and with determination attracts [it] to ordinary work 1310, [this gift] again extends to it and shows its power to the soul. Finally, when one reaches complete perfection, this power remains with him 1311 both inside and outside [the state of silence]. And he does not stop moaning and crying and other things [like this] for an hour, even if he has not yet fulfilled the exact order of his service 1312. Even now there are people who have been granted this [state of silence] in parts, [and] from this particular available to them they recognize its own [properties]. For when someone has tasted a cup of wine from a large wineskin, from here he knows it in its entirety: [namely], what it is like when others drink [wine from it], partially or entirely. The one who fully possesses [this power] will not be immediately found, except perhaps with difficulty. Since this power is the gift of storing silence, and since there is no one in this crippled 1313 generation of ours who has perfect silence and complete storage [of feelings], then we have become impoverished from his gifts. The one who received this knowledge through a record [made] in ink, but in fact they [i.e. this knowledge] is not with him in experience, like a man who holds in his hand a harp with properly tuned tight strings 1314, and his fingers do not know how and are not trained to strike them and produce a melody 1315 to delight his soul; on the contrary, he acquired only one harp, but with it [he] did not [acquire] the art of playing it, and he needs others who would play it in front of him and delight him. Do not rejoice when you are enriched with the knowledge of many [things], but then rejoice when what you know turns out to be with you in practice. For the first 1316 without the second 1317, gradually turning back, due to idleness is also combined with pride. When you make an effort to the second, then in any case you will be enlightened by that [first] without training. The eye of knowledge is experience, and its growth [i.e. e. conducting] – constant work. 3. Let this be for you a clear sign of the uncloudedness of your soul: when, observing yourself, [you see that] you are filled with compassion for all people and in pity for them your heart faints and burns as if on fire, without distinction of persons. When through this you will constantly see this image 1319 of the Heavenly Father, you will be able to understand the degree of your life not from your various works 1320, but from the changes that your mind accepts 1321. The body will become accustomed to being washed with tears when the mind contemplates spiritual [things], - [tears] flowing from the eyes, as if from flooded streams 1322, and flooding the cheeks without coercion and against [the person’s] will. I know a certain man 1323 who, even while sleeping, was overwhelmed with amazement 1324 for God in a certain contemplation, due to the abundance of evening reading, when his soul was in a daze 1325 in reflection on that contemplation. He seemed to feel that for a long time he had [such a state], that 1326 he reflected on the movements of his dream and observed the amazement of his vision. It was deep night, and he abruptly woke up 1327 from sleep, when his tears flowed like water and flowed down to his chest 1328. And his lips were full of praise, and his heart meditated on contemplation for a long time in insatiable sweetness. And because of the immeasurable number of tears that spilled from his pupils, and because of the numbness 1329 of his soul, which shackled all the members of his body and his heart, in which a certain sweetness beat, he could not even perform the night service according to his custom, except, with difficulty, a certain psalm closer to the morning. And he was so overcome by many tears and the rest [of what is described here] 1330 that a stream flowed [from] his eyes against his will. 4. Let us also, my brothers, try, and when we have a desire to sleep, long [before sleep] we will meditate 1331 in hymns, and hymns, and in the reading of the Holy Scriptures, preserving ourselves from evil memories and from any disgusting 1332 thoughts, and let us fill our treasury with an abundance of all that is beautiful. And [then] let sleep overtake us 1333 when we are full of the remembrance of God and our soul boils with a strong desire for good [things], because of the grace of God, which embraced us in sleep and poured out its gift on us, even when we sleep, testing us whether our body is clean from any kind of defilement and whether the movements of our heart are cleansed from the abomination. And for this reason, the sons of the power of darkness will not be able to get close to us - because of the sword and the edge of grace surrounding us. And if, as they want, they find us [in such a state] that grace withdraws from us, despising us and throwing out our souls from themselves, like lifeless corpses, then they will approach us with all their malice and will tempt us with all vile and terrible movements according to the attraction of their disgusting desire. And when it turns out that this happened to us during our sleep, we must immediately understand, and remember, and feel that that night the Divine overshadowing 1334 was moving away from us. How come the demons didn’t consume us? But the Divine will, which holds the soul of all flesh, only allows [them] to approach us in order to invigorate us and see our souls. It is impossible for them to approach us when it 1335 is near us. Word seventy-five. About the hidden degrees, and powers, and actions in them My brother, let it be known to you for certain that [if a person wishes to acquire these spiritual gifts]: performing miracles, and foretelling the future, and relief from temptations, and rest from battles, and victory over each of the passions, and the acquisition of each of the virtues, and temporary consolation [coming] from grace, and purity of prayer, and ardor 1336 of the spirit, and spiritual joy, and all other requested things 1337, which [only] exist, for the sake of each of which a person will make an effort with good intention and heartfelt sighing - every time God will condescend to his desire and, seeing his intention and aspiration 1338, will grant what he asks for and satisfy him. If someone has not repaid the debt to the mysteries belonging to the spirit, which are the movements in spiritual prayer and the entry of the mind inside the veil of the Holy of Holies and [to] feel the inheritance of incorruption, then God will not agree to give [the request] unless the whole world asks for it. And [this] duty towards them is purity of soul. When someone achieves purity from passions, then this purity will reveal to him that which the eye has not seen, and the ear has not heard, and it has not risen in the heart of a person to ask for it in prayer - while for one moment its secrets and spiritual visions do not cease. And what the power of spring usually does to the nature of the earth is exactly what grace does to the soul through purity. For even to the thin roots growing in the depths, [spring warmth] sends out its power and, like fire, warms the earth to dryness, so that it brings out the treasures of plants that God has placed in its nature, to the joy of creation and to His own glory. So grace brings out 1340 all the glory 1341 that God hid in the nature of the soul, and shows it to her, and delights her with its beauty. And when she sees the great and ineffable treasures that God has placed in her - and they were hidden from her by the filthy robe of passions, and she did not know, but now He showed them to her that she had torn the robe of passions - in His love she is captivated by her joy, [freed] from earthly [things], and no longer remembers the flesh, which hid her own beauties from her sight. Then she contemplates the heavenly beauties in herself, like a clear mirror, which, being abundantly cleansed 1342, shows the beauty of faces. For holiness becomes saints. Every virtue, whatever you name, and every service of righteousness performed in it, can be performed, and acquired, and brought to fullness outside of silence, but dispassion and purity have no possibility 1343 of being acquired outside of silence. Word seventy-six 1344. Brief chapters 1. Blessed Paul teaches us, saying: “Put off the old man and put on the new, which was created in God in holiness and true righteousness” 1345, without saying: “On top of this old, put on the new,” because he knows that this is impossible. See how wisely he commands: he did not say, “Put on the new man, renewed in the knowledge of God,” but first he says, “Put off this,” and then he says, “Put on the new.” As in another place, he clearly said: “Flesh and blood will not inherit the Kingdom of God, and neither will corruption inherit incorruption” 1346. “Incorruption” he calls the knowledge of that age. “Corruption” and “flesh and blood” he calls the corruptible passions of the soul and body, the place of movement of which is in carnal wisdom. He calls purity the “new man.” “The Kingdom of God” is a sublime and intelligent contemplation of the grace-filled movements of essential radiances 1347, into which only the holy soul is allowed to enter through its incorruptible movements, which have risen above corruption and flesh and blood. If the small pupil of your soul is not cleansed, do not dare to fix your gaze on the sun, lest you lose your normal vision 1348 and be thrown into one of those intelligible places, which is Tartarus, which is an image 1349 of Sheol. This is the darkness outside of God, in which those who have gone beyond the boundaries of nature in the movements of their mind 1350 wander with the rational nature that they possess. Therefore, the one who dared to enter the feast in dirty clothes was destined to be thrown into this outer darkness 1351. Feast 1352 is called the vision of spiritual knowledge; what is prepared on it 1353 [is called] an abundance of 1354 Divine mysteries, filled with joy, and rejoicing, and delight of the soul; the clothes of the feast are the vestments of purity, while dirty clothes 1355 are passionate movements that stain the soul; outer darkness - [that which remains] beyond all pleasure in the knowledge of truth and Divine communication 1356. For the one who, having put on these 1357 clothes, dares to imagine in his mind 1358 the highest of God and introduce and place himself inside the spiritual contemplations of that holy feast, which appears only among the pure, and, being overwhelmed by the pleasure of the passions, desires to partake of its 1359 pleasure, is immediately absorbed, as if by some kind of obsession 1360, and is ejected from there into a place devoid of radiance - that which is called Sheol and destruction, which is ignorance and deviation from God. 2. After all, it is said 1361: “What is from God comes by itself if the place is clean and undefiled.” The fact that this “comes by itself” is [instead of] saying: it is natural for purity that the heavenly light should shine in it without our research and labor. “In a pure heart a new heaven is imprinted, the appearance of which is light, the place of which is spiritual,” as in another place [it is said]: “Just as a magnet stone, by its natural strength, has the ability to attract 1362 particles of iron to itself, so spiritual knowledge is for a pure heart” 1363. Although it has been conveyed with care by the true [mentors] that in this life there is no thought that would not be completely plundered due to the predation of passionate impulses, I say this with confidence - and I am not afraid of the power of experience - that the one who is clothed in the robe of mourning in his thoughts is not only invincible for passionate impulses or strong in warfare with them and victorious, that is, they are not at all they dare to show themselves to [him] with the intention of battle, but even from afar they do not dare to pass in front of that [place] where the soul is located, in which a house of sorrow has been built in various lamentations about its sins. And, as blessed Jacob said, she will 1364 make her dwelling in the grave until she meets her beloved Joseph 1365 again. I do not agree to say that the sweetness of passions will enter where there is the bitterness of crying. I say that the work of crying 1366 is safe, and reliable, and above fear. The one who is constant in crying because of fear, namely, that he does not know where his course will end 1367, is superior to the one who is constant in a joyful life because from here he feels confidence 1368 in his work. O [you], whose city is captivated by inner passions! Arm yourself with the weapon of lamentation, and pursue them, and snatch your children from their hands! For this weapon is invincible and reliable 1369 at all times, and has been tested by the strong. The numbering of words in the appendix is ​​given according to the East Syriac version. Lit.: “On the distinction between revelations and actions.” Lit.: “deepened his movements towards some kind of insight.” Lit.: “through the wandering of the mind (pehyā d-madʕā) regarding these [things].” Sire. madʕā. The source of the quote is unknown to us. That is, thoughts and feelings. Lit.: “volitional thoughts.” Of these mentioned St. Isaac's works, only the Commentary on the Twelve Prophets has survived in its entirety (for the text, see PG 66, 123–632), the rest have survived only in fragments. That is, through individual elements of the material world. See: Exodus 40:24–28. Wed. also: Exodus 16:10; 24:15–16; 34:5 etc. From the words of St. Isaac is not entirely clear where the quotation from Theodore of Mopsuestia ends and where his author’s text begins. Lit.: “types of active, sensory and human [things].” Lit.: “through the eyes of the soul, in the vision of the soul.” Eph. 1:17–19 (quoted with minor abbreviations). 1 Cor. 13:9 (in the synodal translation: “we know in part, and we prophesy in part”). Lit.: “such is the knowledge of insights,” “such is the knowledge of meanings.” Lit.: “lonely face”, “lonely hypostasis” (qnōmā īḥīḏāyā). Lit.: “overshadowing the action.” The term mqadmūṯī daʕṯā corresponds to the Greek πρόγνωσις (foreknowledge). Lit.: “about the difference of what is characteristic of Him.” Lit.: “accuracy of knowledge.” Lit.: “they knew God like children,” that is, imperfectly. Lit.: “The same thing, to be set in motion by itself, is not inherent even in the angelic nature.” Lit.: “receives likeness.” Or: “according to its parts and its nature.” That is, the eyes of the soul. In some manuscripts it states: “their vision does not occur through these eyes”; in this case, “these eyes” must mean “the bodily eyes.” In the original: “without a second purification of the mind.” We understand this as the “second” cleansing after the “first”, which is the cleansing of the soul. That is, not being corporeal, angels manifest themselves in bodily form out of condescension towards the weakness of man, who is unable to perceive them as they are in their spiritual essence. Lit.: “Gnostics” (yaddūʕtānē). Sire. geḏšā, lit.: “case”. Lit.: “The strength or weakness of the will is proven through the commission of good or evil - not through circumstances, but through the constancy of being [in them] its freedom is proven [i.e. arbitrariness]". Lit.: “change of the opposite.” Lit.: “in one’s own” (b-ḏīlāḵ). Lit.: “among the daylight hours.” Lit.: “crying to the heart.” Lit.: “in joy without reason.” Lit.: “to lock [her up] in order to get out.” That is, to be released from seclusion and silence, and go to other brethren. Lit.: “does not maintain canonical silence.” Lit.: “into empty conversations.” Lit.: “will come to enter.” Lit.: “assigned, distributed.” Lit.: “those who had the crossing of this sea.” In the original, all verb forms in this paragraph except “are going” are past tense. Lit.: “plunges into hidden falls.” Sire. tēˁḡurtēh, lit.: “his trade.” Lit.: “according to its time.” The original design has topicalization. Lit.: “during his”: “his” refers to “this,” i.e., to what is said below about ascension to ever higher abodes. A more accurate correspondence to the Syriac original (construction with kaḏ) would be the Church Slavonic phrase: “I do not exist to you at all.” Lit.: “who is sufficient to praise Him.” In the original it is emphatic hu. Those. This refers to the comprehension of mystical objects, the very existence of which a person can only know by revelation. That is, the second natural contemplation. Lit.: “pleasant to live with him [i.e. i.e. with the expectation of future benefits].” Lit.: “fasten, fix.” Those. "expectation of future benefits." Lit.: “materiality of the form.” Wed: St. Ephraim the Syrian. Nisibin Hymns, 54. 9. This is the second natural contemplation. Wed. with a discussion about the contemplation of angels (i.e., the first natural contemplation) in the 20th word. Sir.: peṯgāmay tešmeštā. As is clear from the following text, we are talking about psalmody. Those. the desire to constantly remain in the sweetness of prayer. Sire. ʕelṯā. We are talking about the cause-and-effect relationship between the actions of the ascetic and the states of his mind. Sire. ʔayḵ pārōšā dlā msammay. The term "maʕbḏānā" literally means "that which causes action." Lit.: “after all, for him it is essential.” That is, the reason for the radiance lies in the mind itself. Sire. kaḏ lā baṭṭīl. So, the logic of St. Isaac is as follows: thanks to the whetstone, iron begins to shine, but the whetstone is not the cause of this shine: it is inherent in the very nature of iron, and the stone only allows this property to manifest itself. Likewise, the radiance of the mind is inherent in its very nature, and worship allows one to open up to this radiance. It is not caused by any special action, but ceases when the mind leaves the state of frenzy (the term baṭṭīl “it is abolished, becomes detached” is a standard designation among East Syrian mystics for the cessation of all movements of the mind in a state of frenzy). Lit.: “in it.” Extensive comparisons, in which the objects of comparison are expressed only anaphorically, are a characteristic feature of the style of St. Isaac the Syrian. Lit.: “they are a complement and [appear] on it from nowhere (lā men duḵ),” i.e., without needing additional reasons for their existence. Those. prayer and reading will come by themselves when a person puts in the proper work in psalmody. They will be accomplished naturally and effortlessly, just as eating food, unlike getting it, no longer requires effort. A similar thought is repeated many times by St. Isaac, cf.: “What is from God comes by itself if the place is clean and undefiled” (quote from the “Asceticon” of Abba Isaiah, which St. Isaac the Syrian cites in the 2nd and 76th words). Sire. tābōʕā, lit.: “interrogating.” Thus, when at. Isaac says that after a voluntary act, a certain force always arises that fetters the will (that is, a person has no control over the consequences of the act); he does not mean a habit, but something deeper. St. Isaac does not give a name to this force, as he does in many other cases (cf. word 71). In the 29th word of St. Isaac speaks in detail about the fact that the inequality (dissimilarity) of God's actions in the world contributes to the correction of man. Lit.: “like Paul and others like him.” That is, when comprehending this Divine secret. According to the Synodal translation: “fate”, i.e. “judgment”. Lit.: “in an amazing way and with sighs.” Sire. ʕarpellā. Compare: Exodus 20:21. Dionysius the Areopagite. Epistle to Dorotheus the Liturgist, 5, 1, 1. Lit.: “when the fullness of nature comes.” Those. due to the difference in life. Lit.: “and from here.” Sire. parșopē hālēn da-1-quḇlāyē, lit.: “those persons who are towards opposite [things].” Sire. ḥrīqē, lit.: “established, fixed.” Lit.: “suitable” (pāqḥāyē). Lit.: “from the equality of showing the uniqueness of [His] Face at all times.” Lit.: “for research.” Lit.: “their” – in agreement with the plural form. h. raḥmē, “mercy.” Lit.: “Together with the changes in His choice, so is the variety of types of wise love.” The main meaning of the word paqqīhā is “colorless, tasteless, withered.” Sire. ʔemmaṯy da-ḇ-puršānā neḥḥaḇ l-ʔnāš. Those. in manifestations of Divine love that bring suffering. That is, for spiritual-physical beings. Lit.: “speaks of the opportunity for their inclination.” Lit.: “excessive for retribution.” St. Isaac the Syrian plays here with a pair of antonyms ḥassīrā, “deficient” – yattīrā, “abundant”, “excessive”. Lit.: “will be torn out from the environment.” The word “precisely” is missing from the original, but the altered word order implies an emphasis on “through reasonableness.” Lit.: “What is the existence of immutability and imperfections?” That is, an ascent to the highest. That is, frenzy and silence. Perhaps this means that this weapon affects both the soul and the body. Lit.: “there is no cessation (šelyā) of them.” Sire. w-lā behtṯā da-ḇhon. Sire. ba-ḥpīṭūṯā wa-b-ḥammīmūṯā. Those. reasons through which Divine help is manifested. The verb used is the same as in Genesis 1:2: “And the Spirit of God moved upon the face of the waters.” Lit.: “in each of the faces of these [people].” Lit.: “proclaimer.” Sire. reḥmtā ʔīḥīḏāytā. It is about love for everyone, without distinction of persons. Lit.: “as far as nature suffices.” That is, if not for natural necessity, the ascetic would not have returned from a state of frenzy. That is, because of the realities of the next century. Lit.: “according to assessment”, “according to criteria”. Lit.: “where the end of humanity is concentrated.” Lit.: “come closer in front of you.” Wed: Ps.54:23; Ps.33:10. Lit.: “activities” (ʕāḇōḏūṯā). Lit.: “who is the finisher of all this.” Sire. yattīr men kulhon ḥaššē. Lit.: “completely (laḡmār) remained.” Lit.: “compresses” - in contrast to the subsequent “extends”. Sire. da-mșabbaṯ wa-mṯaqqan b-mennē ḥīșāṯā. Lit.: “differences in sounds” (puršānē d-neʕmāṯā). That is, speculative knowledge. Lit.: “from the differences in your works.” Lit.: “overflowing from the eyes, as if from streams.” According to A. Wensink, Rev. Isaac the Syrian speaks here about himself (Wensinck A. J. Mystic Treatises by Isaac of Nineveh. Amsterdam, 1923. P. XXI). A. Wensink draws attention to the fact that Rev. Isaac the Syrian slept sitting (Ibid.). Lit.: “and the rest of the rest.” That is, Divine overshadowing. Lit.: “boiling” (reṯḥā). In these two sentences, different, although the same root, terms are used for the concept of “glory”: in relation to God the word tešboḥtā “glory, glorification” is used (i.e. people glorify God, who put “treasures of plants” in the ground), while in relation to the soul the word šḇīḥūṯā is used, indicating “glory” as a characteristic of the soul. Lit.: “in abundance, excess of purification.” It was first translated into Russian by S. S. Averintsev (Averintsev S. S. From the shores of the Bosphorus to the shores of the Euphrates. M., 1994. P. 279–281). Compare: Evagrius of Pontus. Gnostic Centurions, VI, 63. That is, those who aspired to supernatural contemplation. The word "sḇīsūṯā" means a high degree of concentration, thickness, density (CSD 356b). Baytāyūṯā – community, property, the right to be “one of our own” for someone. Sire. šraḡraḡyāṯā, lit.: “hallucinations.” This thought continues the reasoning of Evagrius (Gnostic Centurions, VI, 63), to which an allusion was already made above: a person with weak eyesight cannot look at the sun, otherwise the phosphenes will prevent him from seeing surrounding objects. Wed: St. Isaiah the Hermit. Asceticon, 6. Lit.: “possesses that which attracts.” Evagrius of Pontus. Gnostic Centurions, II, 34. Lit.: “where the end of its course comes.”