Беседа 31. Пояснение к сказанному вместе с необходимыми увещаниями, относящимися к теме 1078 путешествия к Богу.

1. It is also necessary to know that although there are all these different paths 1079 in this calm and sweet service of silence, nevertheless at the very beginning, when they just enter the path of silence, 1080 they do not prefer to follow one of these different paths, 1081 but the starting point 1082 and the beginning of the path are the same for everyone. Every person knows this thanks to the single external nature of this service, that is, the unceasing work of psalmody together with obvious and visible fasting, 1083 and also - there are such people! 1084 - and with reading, although the meaning of what he reads cannot be perceived or fully understood by him, even if he is very learned and skilled in ordinary reading and in elegant literature. 1085 As for the exact understanding of the spiritual meaning, as the inner man grows in asceticism and the innermost success 1086 gives him a taste of the divine power, which is a guide for him in the great and spacious ocean of silence. 2. Thus, as I said above, at the initial stage of the 1087 journey there is only one path and one beginning for all who travel in silence. 3. Subsequently, when one enters the wide and long path of asceticism, 1088 then all these paths and roads begin to separate, which we clearly indicated above in this Conversation. Let us therefore adhere to the same opinion regarding the various paths shown in this Discourse as we held in the section on changing the way of life, 1089 the various types of which 1090 were noted a little earlier, although the present one differs somewhat in the clarity of presentation from that one. 4. For all people, to a lesser or greater extent, participate in all ascetic labors; 1091 however, each person 1092 is engaged and especially uses one of these works in accordance with that service, through the performance of which, more than through anything else, he, as it seems to him, 1093 comes closest to the enlightenment of thoughts and the illumination of thinking. In this work he is especially diligent, performing it in such a way that he becomes more skillful in it, 1094 than in others. 5. And this is not due to a change 1095 in the body and not because of the usual struggle against it. 1096 On the contrary, thanks to long experience and the various things that he tastes, he collects wonderful benefits from labor, the fruits of knowledge and the treasure that he accumulates within himself 1097 as a result of success in his service. 1098 6. or in reading, or in psalmody, or meditation, or in prayers, or in the work of kneeling, or in the secret prayers of the heart. And this is what it is said about: the Law was not laid down for the righteous, 1099 because in everything that they do, they set their goal to draw closer to the Lord with the help of that part that is fastest, and that part of the law, thanks to which the love of the Lord shines in them. They do not think about whether this is a general rule or whether its purpose is different and isolated from the custom of others; for they are not enslaved to custom or rules which are so minutely laid down for the undisciplined. Very often their service is to the left or to the right, they are like people who have approached freedom in their knowledge thanks to the readiness of their will to please the Lord: 1100 they strive only to achieve the knowledge and sensation 1101 of the Lord as soon as possible, without looking at people, 1102 nor at human thoughts, nor at custom. 7. Therefore, when they begin to walk, they receive help in everything, but they especially succeed thanks to this one thing; they act with zeal and fear, and not contemptuously. Thanks to this, divine power increasingly assists them in this one thing, which, as we said, constitutes their ministry. 8. Although they behave so freely, being above the law thanks to the truth that they possess in themselves, that is, divine love, when they come to people or to a community, they behave exactly the same as others, completely follow the customs that exist there 1103 and along with others in all their actions, while completely abandoning their usual. For this reason, they also learn everything 1104 and are rewarded with grace from God, since humility, fear of God and reverence for Him accompany them everywhere. And when they are alone, He accompanies them in their freedom in all their service, for they tremble and are ashamed before God whenever they approach prayer and worship 1105 carelessly or loosely. Even in bodily weakness, they do this, albeit sometimes briefly or abbreviated, filled with trembling and fear in all their thoughts, and with vigilance before the Lord, demonstrating the sobriety of the body in relation to all their feelings at these moments; as well as the calmness of the gaze and members, put in order before God for those who are needed at this moment with the outpouring of the heart and the readiness of the members. And although they abide 1106 in love, nevertheless they do not show the boldness of licentiousness, but the boldness of trembling. 9 . It is very scary to approach God loosely under the pretext of boldness or under the name of freedom, for it may happen that He will suddenly meet us with some kind of punishment in that very place. 10. Do you not realize, O callous man, to Whom you are approaching to offer the sacrifice of your service? 1107 For you have not yet experienced the severity of the Lord when He changes His good right hand to shuytsa, demanding retribution from those who insulted Him: how hot He is in anger and how filled with jealousy He is at the hour when He awakens! 1108 He will not give up, even if you beg Him a lot, if He is moved to do so: but He burns like a furnace, 1109 in His anger. Do we dare to be licentious in prayer to Him and in other liturgical actions and to approach and perform contemptuous bodies? 1110 Let us look at ourselves and at our sacrifice: Who are we approaching to perform it? 1111 Otherwise, under the name of insane freedom, we will bring destruction upon ourselves, offending the honor of the Lord; and when we die, or when thinking is taken away from us, they will remove us from there, 1112 as happened to many who received a similar wound during prayer. May God, by His grace, give us perfect knowledge, so that we may conduct ourselves before Him in accordance with His greatness all our days. Amen. Or “fit for purpose.” Var. “begin the path of silence.” Lit. "differences and paths". Or “initial stage” (lit. “head”). Lit. "if there is such a person." Lit. "in the exact addition of words." Lit. "prosperity of the hidden." Lit. "at the head and at the beginning." Lit. “He will enter into asceticism and the breadth and length of the path.” Lit. "whose goals are different." Lit. “works of asceticism”, “works of lifestyle”. Lit. "every man among them." Lit. “becomes higher in an interview with him.” So in Paris syr.298. In Bodleian syr.e.7 “mobility”, “impetuousness”. Lit. “conversations with one’s service.” Lit. “the readiness of the will to please their Lord.” Lit. “which are used there.” So in Paris syr.298. In Bodleian syr.e.7 “everything is also required of them.” Lit. “to pray to Him and serve the Lord.” Lit. “to offer the sacrifice of the movements of your service.” Var. "when he awakens." An allusion to the Messalians, who considered reverent postures of the body during prayer unnecessary. For more details, see Conversation 14. Var. “What do we intend to accomplish?” You might be interested in: