Беседа 8. Каковы отличительные тех , о которых говорилось : когда человек сосредотачивается в мысли своей 404 и в безмолвии открываются они. И как ощущаются они и распознаются, и что они такое.

1. The revelation of the good hidden within us is the feeling of knowing the truth: the Kingdom of Heaven is mysteriously within you. 405 Knowledge of the truth is tasting 406 of the Kingdom of Heaven. Listen to the fact that everything true in this world is not true. We call truth the correct thought about God, which is from Him, and which a person suddenly encounters in his mind, 407 as if in some kind of amazement. And delightful thoughts appear in the soul, along with spiritual thoughts about the unseen. 408 – amazement at the mysteries of the Spirit, 409 maturity of 410 the fruits of the lifestyle 411 of the inner man. 2. The way of life of the inner man is a symbol of existence after the resurrection, when there are no more bodily actions, but with the help of mental movements it is accomplished and felt. Here, since it is only a symbol of that truth, it is accomplished with the help of many reflections. For there, being the totality of everything, it ends in a single reflection, if you can call it that, for it is rather a delightful glance and an undistracted vision. 3. Purity of the soul is stripping away from carnal concerns and from preoccupation with bodily thoughts. 4. Amazement at the divine Nature is a revelation of the new age. 5. The revelations of the new age are movements of admiration for God. These mysteries move the entire verbal nature in that future existence, in that heavenly dwelling. 6. For holy powers now exist in these motives; and this is their way of being; They are delighted with this mystery at every moment thanks to the revelations that they receive in various ways through their aspiration towards the divine Nature. 413 This is the order in which everything exists after the resurrection. 7. Some are revelations of the new age, and others are revelations about the new age. The first belong to the glorious and great Nature; 414 the second - to the various types of wondrous changes that the creation will undergo, 415 and to every type of future existence, which in the revelation of insights is recognized by the mind through constant reflection on it 416 and insight. 8. Thinking that is sound and strong in its manifestations 417 is that which has acquired a sound concern for divine objects. 9 . Thinking that is childish and painful in its manifestations is that which has weak ideas about the divine: it has human thoughts about them that do not correspond to the greatness of God. 10. The true resurrection of the body is when it is transformed in an indescribable way 418 into that future state, after being stripped of all fleshly uncleanness and it. The mysterious 419 resurrection of the body is when it is resurrected from all sin with which it was associated in earthly life, 420 and given over to excellent service. 11. The beginning of a new person’s way of life is a constant rejoicing in divine love and joy: 421 the latter are born in the soul from sound knowledge of God. 12. The representative freedom of the soul, pre-depicted in that free way of being that awaits us, 422 is when the soul, not being bound by anything corporeal, in any of its manifestations 423 is not subject to fear in relation to anything in this world, which comes from the fear of everyday vicissitudes 424 and rejecting the soul from the lust of one of these divine things. 13. For as a change of place in the body causes changes in its composition according to the place, so a change, in the mind, causes changes in the power of its activities. 425 14. There is a different power in spiritual insights that arise in connection with worldly objects, 426 and a different power in enlightened reflection on the future: peering at them, the mind comes into amazement. 15. The thought of the future century is perceived with greater clarity 427 by the mind and more unhindered than insights regarding the material 428 world. For the latter requires special purity and great health of thought, while the former requires very little zeal; and the mind quickly acquires a wonderful change and easily becomes clear along with the thought. In this case, although a person is occupied with beautiful things, 429 often enough many bonds arise for him, keeping him from enlightenment, so that the path of reason among these is not pure. But this is not so in the first: for nature unhinderedly devotes itself to caring for them and is elevated above passions in order to remain in thought about them - if only we have even a little diligence - in order to bring to the mind constant remembrance of them, reflection about them 430 and thought about them. For the mind easily receives this activity 431 and easily receives a feeling of help, and passionate sensations quickly depart from it. Blessed Evagrius said well: “Baptism for abandonment 432 for the soul is remembrance of the age to come.” 433 16. The beginning of the renewal of the inner man, therefore, consists in reflection and constant thought about the future. Through this, a person is gradually cleansed from his usual wandering around earthly things: he is like a snake that sheds its old skin, renews itself and becomes younger. In the same way, just as bodily thoughts and concern for them decrease in the mind, the thought of heavenly things and peering into the future increases and intensifies in the soul. The pleasure from serving this surpasses the pleasure of bodily thoughts and overpowers it. 17. Constant crying, born from the thought of knowledge, is a sign of a soul that has felt its hope: not from reading or from hearing, but in itself it felt the hope of its service. For when the door of insight has opened before the heart, it is no longer possible for the apple of the eye to refrain from crying thanks to the feeling of pleasure that the soul sometimes receives from contrition and humility, and sometimes from the joy that is aroused in a person. From this point on, he gradually approaches amazement through a certain admiring thought that from time to time reigns in his soul. 18. There are blessings that are hidden within us, but which shine from within thanks to asceticism in silence. 435 Anyone who perseveres in it, without becoming discouraged, without doubting and without despair because of the duration of his struggle, will undoubtedly receive the fulfillment of 436 his hope. 19. Do not strive to move faster than the will of God; do not rush so much as to try to overtake the Providence leading you. However, I'm not saying that you shouldn't be zealous. 20. Anyone who has given himself up to God in faith and prayer will no longer be tormented by worry about himself. 437 21. Entrusting oneself to God means for a person that from that moment on he will not be consumed by sadness about anything or fear of anything and will not, again, be tormented by the thought, like someone who thinks that no one cares about him. 438 But when a person falls away from this confidence in his consciousness, from here he falls into many mental temptations, 439 as the blessed Interpreter 440 said in the book 441 on Matthew the Evangelist: “Satan’s whole concern is to convince man that God does not care about him.” 442 For he knows that as long as we are clearly aware of this, and as long as it is rooted in us, our soul remains in complete peace; we also acquire love for Him 443 and care for what pleases Him. It is this thought that seeks to steal from us. 22. For without faith a person cannot approach freedom of thoughts. 444 23. Freedom is power over thought, which is from God; it does not allow the fear of anything to come close to the heart, or any restless movement that darkens it, thanks to the great confidence that faith gives to the believing conscience. 445 24. When praying in faith, you should not ask God: “What will You give me?” 446 For the freeborn soul is confident that God does not need this. But she asks Him for something more in prayer, namely: “Keep for me in my heart this great treasure of faith, 447 so that it is not stolen from me and I do not fall into storms of thoughts.” However, God does not even need such a thing. 25. Until a person destroys the faith of his heart, that is, exact knowledge 448 about divine Providence, he will not fall into darkness of the mind, from which anxiety and sadness arise, but his soul is filled at every moment with light and joy, and his soul rejoices incessantly. And as if a person lives in heaven in the illumination of his thoughts, which the faith of his heart gives him; and from this he is also rewarded with the revelation of insights. 26. When a person doubts God’s Providence for him, then he immediately falls into a lot of anxiety. 27. For God does not despise even sinners; especially those who care about what is due, who strive to get closer to knowing Him and loving Him. Anyone who has acquired this thought within himself remains constantly in peace and pleasure. Lit. “comes to his thought.” Lit. “which a person stumbles upon,” “over which a person stumbles.” Lit. "in spiritual movements to the hidden." Or “asceticism” (Sir. dubbara). Those. existence, being. Lit. “through the revelations that they receive in various ways in these movements (excitements) in relation to the divine Nature.” Lit. "to the glorious nature of greatness." Lit. "receives that ineffable change." Var. "symbolic", "mystical". Lit. “to which it was attached in its activity.” Lit. “in the love and joy that is in God.” Lit. “in the existence (behavior, lifestyle) of freedom that will be ours.” Lit. “the vicissitudes that are found in it (i.e. in the world).” Lit. “in the power of his (i.e. the mind’s) movements.” Or “relative to the things of this world.” Lit. "more enlightened." Lit. “in these, although a person is wonderfully busy.” Lit. “interview” (Sir. 'enyana). Lit. "baptism and abandonment." Wed. Evagrius. Capita cognoscivita. Ed. J. Muyldermans // Le Muséon 47 (1934). P.99. Var. "a way of life that is silent." Lit. “that he does not have a guardian,” “that he does not have someone who would take care of him.” Lit. “into tens of thousands of temptations of thoughts.” According to the text by Rev. Isaac is not entirely clear where exactly the quotation from Theodore of Mopsuestia ends and where the author’s text begins. Theodore's commentary on the Gospel of Matthew has not survived in its entirety, and the quoted fragment cannot be identified. Those. to avoid being enslaved by thoughts. Or “believing consciousness.” Lit. “The prayer of faith does not highlight the question in prayer to God: what will You give me?” Lit. “This great treasure is faith.” You might be interested in: