Гимн 41. Точное богословие о неуловимом и неописуемом 318 Божестве, и о том, что Божественное естество, будучи неописуемо (неограниченно), не находится ни внутри ни вне вселенной, но и внутри и вне есть, как причина всего, и что Божество только в уме уловимо для человека неуловимым образом, как лучи

O Trinity, Creator of all, O primary Unit! O my God, one, one by nature indescribable, Incomprehensible in glory, inexplicable in deeds, An unchanging being, O God - the life of all! O supreme of all blessings, O Beginning of the beginningless Word, My pre-primordial God, Who in no way came into being (γέγονας), But I was (ἦς) without beginning, how will I find all of You, Carrying me inside? who will let me hold you, Which I also carry inside me? like You are outside of creatures, And on the contrary, inside them, (if) You are neither inside nor outside? As elusive, I 320 am not inside, but as perceptible, I am not outside; Being unlimited, neither inside nor outside. For the Creator is within what (maybe), or outside of what, tell me? I carry everything inside, as if containing all creation, And I am outside of everything, being separated from everything. For how will the Creator of creatures not be outside of everything? Existing first of all and filling everything, as filled [with everything], How can I not (exist) even having created (everything)? understand what I am telling you. Having created all creation, I did not at all change places And did not connect with the creatures. (If) I am unlimited, Where, you say, am I ever, not physically, I tell you, But, understand Me, mentally? Seeking Me spiritually, You will find Me unlimited, and therefore again - nowhere, Neither inside nor outside, although everywhere in everything, Dispassionate and unmerged, and therefore outside of everything, Since I was first of all. But let's leave 321 all this creature, Which one do you see, because it is not involved in reason (words), And rightly has no affinity with the Word, Being devoid of all intelligence. So, let's give a related animal the word of wisdom, so that as the mind comes to wisdom And the word is akin and close to the Word, Above words; (sic) and this creature had good communication With the Creator, as being in the image of the Creator And in likeness. What kind of animal do I mean? I told you, of course, about the verbal (reasonable) man among the dumb, For he is two of two: the sensible and the intelligible. He alone among creatures knows God; For him alone, by virtue of the mind (κατὰ νοῦν), God is elusively perceptible, Seen invisible and held uncontrollably. How is (it) subtle and elusive? and how in mixing without mixing? How, tell me and explain this to me? - How can I explain the inexplicable to you? How can I express the unspeakable? However, listen and I will tell you. The sun emits rays - I tell you about the sensual sun, For you have not yet seen another; so you look at its rays, And they are perceptible to your eyes; the light of your eyes Let it be connected to your eyes. Now answer my question: How is your light connected to the rays? Are they unmixed, or have they merged with each other? I know that you will call (them) not mixed and you will recognize them as mixed. This light - tell me - and we will catch it when our eyes are open And well cleaned; but he, if you close (them), Immediately and elusive: he does not dwell in the blind, The sighted is co-present; when he comes, then the last ones Leaves one as if blind, for at night human The eyes don't see. So, looking through them, the soul He sees the light. And when there is no light, She is completely in the dark; when does he rise, Then she sees, firstly, the light, and in the light everything (else). But having light, you [actually] do not have, for you have because you see. Not being able to hold it or take it with your hands, You don't think you have anything. You stretch out your palms The sun shines on them and you think you are holding it. I affirm that (then) you have it; suddenly you squeeze them again, But it is uncontrollable, and thus you again have nothing. The simple is simply held, but it cannot be compressed by holding it. Although by nature this light is conceived by the body The visible sun, however, is indivisible. So, tell me, how would you bring him into your house? How can you hold on, how can you hold on to the elusive? How will you acquire it all, partly or entirely? How will you receive part of it and hide it in the depths? Of course, tell me, (this is) in no way or ever possible. So, if the nature of what I am talking about and (which) the Creator commanded Made it like a lamp so that it would shine for everyone in the world, You are absolutely unable to speak or explore, How is it a body? Surely it is not incorporeal? How is it perceptible in an elusive way and how is it mixed without confusion? How does it appear through rays that it illuminates you with them? The one that if you look at everything clearly, it will rather blind you; Even about the light of your eyes you will find it difficult to tell me, How is it that without another light he cannot see at all? And uniting with all light, he sees everything as light; Separating himself from (other) lights, he remains completely dispassionate, Just as when united with light, everything becomes light; And this connection of them is inexpressible and unmerged, Likewise, separation is elusive; – How then [can one] fully explore the nature of the Creator of all? How can I say it? how to express? how to represent it through words? Accept everything by faith, for faith does not doubt; Faith truly does not waver. However, as I say, He is everything, I tell you clearly - everything and in no way nothing of everything. The Creator of everything is Divine nature and wisdom; And how can there not be in everything that which is nothing of everything? Being the cause of everything, He is everywhere in everything, And everything fills everything in essence and by nature, Likewise, by hypostasis, God is everywhere, As life and giver of life. And did anything really happen? What He Himself did not produce, (up to) a mosquito, agree with me, And the spider's web? for where, tell me, such Cloth is supplied to him who does not spin, but tirelessly Every day he spins, being wiser than the fishermen And all the bird catchers? spreading its threads And tying them from afar, he is among them, finally, Like a net, weaving a trap in the air; And sitting, he himself waits for prey, Will something winged get caught from somewhere? So, He Who extends his providence even to all this, How can you not eat everything? How can he not be with everyone? Truly He is both among everything and outside of everything, Truly, Himself being light, where could He hide, filling everything? If you do not see Him, then know that you are blind And among the light everything is filled with darkness. For He is visible to those who are worthy, but He is not completely visible, But it is seen invisibly, like one ray of sun; And it is perceptible to them, being essentially elusive. The ray is visible, but the sun rather blinds; And we will catch its ray for you, as we said, elusively. Therefore I say: who will give me what I have? That is, who will show me everything that I see? For I see the ray, but I do not see the Sun. Doesn’t the ray seem and appear to you like the sun? Seeing him, I wish to see the whole Parent (him). Thus, seeing, I again say: who will show me what I see? And vice versa, having the rays all inside the house, I say again: where will I find the source of the rays? The Ray, for its part, is clearly another source in me. O extraordinary miracle of miracles! The sun is shining above, The ray of the sun on the contrary is another sun for me on earth Appears and illuminates truly like the first, And this is the second (sun); having it, I say that I have it; But contemplating in the same way this other sun far from me, I shout: Who will give me what I have? for they are not separated from each other, But they are also completely inseparable and separated beyond words. Compared to everyone else, how much do I have? - one grain or spark, And I wish to receive everything, although, of course, I have everything. What is this compared to everything you're telling me? as if you are foolish, you mock; Stop mocking me and don’t say: but I have everything, Although I have nothing at all. - I’m surprised how or why you say (this)? Listen, I say again: think about the great sea And draw in your mind the seas of seas and the abyss of abysses. So if you are standing [facing] them On the seashore, then of course you tell me what's good You see the water, although you don’t see it all. For how could you see all (the water) when it is limitless for your eyes? And unstoppable by your hands? - As much as you can see, of course, (as much) you see. If someone asked you: can you see all the seas? No way, you answer. Do you keep them all in a handful? No, you say, for how can I (keep them)? But if he asked you again: Don't you see them completely? - yes, you say, I see a little something And I hold sea water. So, while You hold your hand in the water, you have it in your hand and that’s it The abysses are together, for they are not divided from each other; And not all, but only a little (water). So, compared to everyone else, how much do you have? Like just one drop, tell me; but you do not have all (the abysses) 322. So I tell you that although I have, I have nothing. I am poor, (although) I see the wealth lying before me; When I am full, (then) I am hungry; when he is poor, (then) he is rich; When I drink, (then) I thirst; and the drink is very sweet; One taste (of it) quenches every thirst a thousandfold. And I am always thirsty, drinking completely without satiety; For I wish to hold on to everything and drink, if it were possible, All together the abyss; but since this is impossible, I always thirst, I tell you, although in my mouth There is always water, flowing, pouring out and washing. But, seeing the abysses, I don’t think at all that I’m drinking something, Wanting to retain all (water); and having abundantly again Entirely in my hand, I am always poor, Having with a small (quantity) all, of course, in totality (water) So, the sea is in a drop, and in it again there are abysses Abyss in totality. Therefore, having one drop, I have all things together (the abysses). This drop again Which, I tell you, I acquired, all inseparable, Intangible, completely elusive, indescribable too, Is it completely incomprehensible, or is she the whole God. If so and this is what this Divine drop is for me, So can I think that I completely have something? truly, having, I have nothing. I’ll tell you about this again differently: (here) the sun is shining from above; Entering the rays (of him), it is better to have the rays, I run up (to) get closer to the sun. When, getting close enough, I think to touch, The ray slips out of my hands, and I immediately go blind, And I am deprived of both, and the sun and rays. Having fallen from a height, I sit and cry again, Looking for the old ray. So when I'm in this state, He (the ray), having lifted all the darkness of the night, came to me, Like a rope, it descends from the heights of heaven. I immediately grab onto it, as if it were catchy, and squeeze (to) hold it, But he is unstoppable; however elusive I hold it and go up. So, when I rise in this way, And the rays descend (with me). Transcending the skies And the heavens of heavens, I see the sun again. It is much higher than them, but I don’t know whether it runs Or is it worth it, I don’t know. Until then I walk, until then I run, And yet I can’t achieve it. When do I surpass the heights of heights And I am, as it seems to me, above all heights; The rays (together) with the sun disappear from my hands, And I, falling, unfortunate, am immediately cast into hell. Such is the matter, such is the work of the spiritual. They are constantly running from top to bottom and bottom to top: When he falls, then he runs, when he runs, then he stands; Bent all down, all is above, Flowing around the heavens, it again establishes itself below. The beginning of this flow is the end, but the end is the beginning. Improvement is endless, but the beginning is the end again. How's the end? – as Gregory said theologically: Illumination is the end (limit) of all those who desire 323, And Divine light is peace from all contemplation. Therefore, he who has achieved his vision is at peace from everything, And he is separated from creatures, for he sees their Creator. He who sees Him beyond everything is one with the One, Seeing nothing of everything. Yes, what is in it is silent, For it is clearly seen and partially known. So, you are amazed to hear about what is inside the visible. If you are amazed by this, then how could I not seem to you like a fable, Explaining to you what is beyond [the visible]? Because they are completely indescribable And the Divine (things) and what is in them are completely inexpressible. And the (real) word is (can it be) forced to be spoken by love? About things Divine and human? Therefore, leaving Divine (things) And having told you something of my [experiences], I will show you in this word I'll finish the journey. Know yourself that you are twofold, And you have two eyes, sensual and intelligent, Since there are two suns and two also lights, Sensual and smart. If you see them, just as you were created In the beginning, you will be a man; if you see the sensual, But if there is no smart Sun, then you are half dead, of course. A half-dead and dead person is inactive in everything. For if everyone who does not see sensually is inactive, Is it not even more so if he does not see the intelligent light of the world? He is dead and worse than dead: a dead person feels (nothing), But what kind of torment will the deceased feel? It would be better (to say) that he would seem to be eternally dying in agony. But don’t those who see the Creator remain alive outside of everything? Yes, they live outside of everything and exist among everything, And they are visible to everyone, but not visible to everyone. Feeling the present, although they are among everything, But they are outside of everything, appearing above feelings for it; Combined with the immaterial, they do not feel the sensual, For the eyes (even though they) see, but with an insensible sensation. How? tell me, tell me soon. - Just as someone who sees fire does not get burned, So I see insensibly. Do you see the fire for what it is? And, of course, you see the flame, but you don’t feel pain; But you are outside of it, and seeing it, you are not burned; However, you see with sensation. The same thing, understand me, is experienced And he who sees spiritually, for his mind, contemplating everything, He talks dispassionately. What wondrous beauty he sees! But without lust. So, fire is beauty, Touch is lust: if you don't touch the fire, How will you feel the pain? - in no way. Likewise, the mind, until it has an evil desire, seeing gold, He will look (at him) absolutely as dirt, and at glory not as glory, But like one of the air ghosts, And wealth is like (dry) trees in the desert, Down lying (instead of) a bed. But why am I trying to tell and explain all this? If you don't understand by experience, You can't know this. Perplexed in knowledge, you will say: Alas for me, how I do not know this! alas for me, how many benefits I am losing In the dark! and you will try to know it, In order to be called a Gnostic (leading). Because if you don't know yourself, What kind and what are you, how will you know the Creator? How do you call yourself faithful? how can you even call yourself a man, Being an ox, or a beast, or the like of some dumb animal? Otherwise you will be worse than him, not knowing the One who created you. Whoever, without knowing Him, dares to say that he is intelligent, Without being (such)? for how is he (reasonable) who is devoid of reason? He who is deprived of reason (words) is in the category of dumb. But saved by people, he will certainly be saved. If he does not want to, but retires to the mountains and gorges, Then he will be the prey of beasts, like a lost lamb. Do this and (about this), child, take care so that you don’t fall away. This last word was added to P. r. It is clear that, starting from here, speech comes from the person of God - the Creator. In P. r. near this verse it is written in brackets: λύσις, i.e. solution, answer to previous questions. From here until the end of the hymn, Simeon again, apparently, speaks on his own behalf, turning at times with explanations to the listener or reader and answering his supposed objections and bewilderments. In P. r. here it is added: καὶ τοι συνημμένας ἔχεις - in total, however, you have. Rev. Simeon probably means here the following words of Gregory the Theologian: “where there is purification, there is illumination; illumination is the fulfillment of desire for those striving for the highest objects”... Oratio XXXIX in Sancta lumina MP. gr. t. XXXVI col. 344A; Russian translation Part III, p. 213. You might be interested in: