Слово 18. О видении естества бесплотных, в вопросах и ответах

Question. In how many different ways does human nature accept the vision of the nature of the incorporeal? Answer. Comprehension of any simple and subtle nature of spiritual bodies 108 is subject to the sense of human nature in three different forms: either in the clarity of a visible object - realization, or in the subtlety of it - unrealized, or in true contemplation, i.e. in contemplation of the essence itself. As for the first, feelings have power over this; As for the second, the soul sees this in one surface; As for the third, the power of intelligent nature is needed here. And also, as for each of the last two 109, the will and mind have power over this; and as for the will and spiritual pleasure and that with which it is combined 110, then the will is the first cause of this. And this is the essence of the generation of freedom, although, in times of need, freedom and will remain silent while the action takes place and stops there. In one case, it only indicates and happens without an encouraging will and without true knowledge, because the senses are capable of accepting the accidental into themselves without the participation of the will. In these three ways, the holy Powers, when communicating with us, serve for our instruction and for the organization of our lives. Unclean demons, when they approach us for our destruction and not for our benefit, can only activate two methods in us; They cannot approach us to seduce us in a third way; because demons do not at all have the power to set in motion the natural thoughts of the mind in us. For it is impossible for the sons of darkness to approach the light. But the holy Angels have the ability to set in motion and enlighten thoughts, while demons are the rulers and creators of false thoughts - the fiends of darkness; because light is received from those who are luminous, and darkness is received from those who are darkened. Question. What is the reason that light is given to these, but not to these? Answer. Each of these teachers first considers, studies, accepts, tastes the knowledge that he teaches, and then can already offer it to those being taught. The first 111 teachers convey accurate knowledge of things from their own sound knowledge; and these are those who, at the very beginning, can embrace everything in the rapid comprehension of the fastest and purest mind. Demons have speed, but not light. Speed ​​is another matter, and light is another. The first without the second leads to the destruction of the one who possesses it. The second shows the truth, and the first is a ghost of the truth, because light shows the reality of things, and increases and decreases in proportion to the way of life. The Holy Angels, from their own knowledge, pour into us knowledge about the movement of things, knowledge that they themselves first taste and comprehend, and then transmit to us. And also the second 112 teachers, as they teach, arouse in us ideas about the movement of things, because otherwise there is no need for them to arouse right thoughts in us about something in which they themselves have not remained. However, be sure, as I have already said, that even if we could accept, they would not be able to teach us true knowledge, although at the beginning they had it. And again, each of them excites those taught to this or that, in accordance with the order by which it is governed. And I recognize as true that our mind, even without the mediation of the holy Angels, can by itself and without learning to be aroused to good, although the knowledge of evil without the mediation of 114 demons does not accept feelings and is not set in motion by evil, and the mind cannot by itself do evil. For good is implanted in nature, but evil is not. However, everything alien and coming from outside, in order to be known, needs some kind of mediator. Meanwhile, everything that grows inside penetrates at least to some extent into nature even without teaching. And if the property of matter is such that it is automatically aroused to good, then its growth and luminosity are possible even without contemplation of Angels. However, they are our teachers, as well as teachers to each other. The lower ones learn from those who follow them and have more light; and thus one learns from another, gradually ascending to that unit which has the Holy Trinity as its teacher. And again the very first order affirmatively says that it does not learn by itself, but has as a teacher the mediator Jesus, from Whom it receives and passes on to those below. I reason that our mind does not have the natural strength to strive towards Divine contemplation 115, and with only imperfection we are equal to all heavenly natures - because grace operates in us and in them. By nature, both the human and angelic mind, the contemplation of the Divine is alien, because this contemplation is not ranked among other contemplations. In all rational beings, both first and middle, contemplation of all things, both heavenly and earthly, occurs not by nature, but by grace; and it was not nature that comprehended this like other things. Intelligent contemplation of the order of heavenly beings and vision, before the coming of Christ in the flesh, were not so accessible to them to penetrate into these mysteries. But when the Word became incarnate, a door was opened for them in Jesus, as the apostle says. And if we had become immaculate and pure, then I reason (and this is indeed the case) that among us – humans – our thoughts, without the mediation of heavenly beings, could not approach revelations and knowledge leading to that eternal contemplation, which truly is the revelation of mysteries; because our mind lacks such strength as the heavenly beings have, which receive revelations and contemplations directly from the Eternal. For they also receive in image, and not without covering; like them our mind accepts 116. For each rank receives through transmission from another rank, observing strict order and distinction in communication from the first rank to the second, until the secret passes in this way to all ranks. But many of the mysteries stop at the first rank and do not extend to other ranks, because, except for the first rank, all the others cannot contain the greatness of the mystery. And some of the secrets, proceeding from the first rank, are revealed to the second rank, and they are preserved in silence, but other ranks have not comprehended them; and some mysteries reach the third and fourth orders. And also, in revelations visible to the holy Angels, there is an increase and a decrease. And if this happens with them, then how much more can we accept such secrets without their mediation? On the contrary, what happens from them is that in the minds of saints there is a feeling of the revelation of some secret. And just as quickly God allowed revelation to be transmitted from a higher rank and then a lower one to another rank, then just as quickly God’s wave allowed something to reach human nature, it reaches people who are worthy of everything. For through the heavenly ranks the saints receive the light of contemplation even to the glorious Ever-present - this unstudied mystery, but they themselves receive from each other, because the essence of the “ministries of souls is sent” to those who are ready to become heirs of life (Heb. 1:14). But in the next century such an order will be abolished, because not one will then receive revelations of the glory of God from another, to the glorification and joy of his soul, but to each, according to his valor, what follows directly will be given to him by the Master according to his dignity, and not from another, as here, will he receive the gift. For there is neither one who teaches, nor one who is taught, nor one who has need for another to fill his lack. There is one Giver, who directly gives to those who are able to receive, and from Him those who find heavenly joy receive. There the ranks of teachers and students will cease, and the speed of desire of everyone will strive towards the One. I say that those tormented in Gehenna are struck by the scourge of love! And how bitter and cruel is this torment of love! For those who feel that they have sinned against love endure torment greater than any torment that leads to fear; The sadness that strikes the heart for sin against love is more terrible than any possible punishment. It is inappropriate for anyone to think that sinners in Gehenna are deprived of God’s love. Love is a product of the knowledge of truth, which (as everyone agrees) is given to everyone in general. But love, with its power, acts in two ways: it torments sinners, as here it happens to a friend to suffer from a friend, and it brings joy to those who keep their duty. And so, according to my reasoning, the torment of Gehenna is repentance. Love intoxicates the souls of the sons of heaven with its joys. Question. Someone was asked: when will a person know that he has received remission of his sins? Answer. And the person asked answered: when he feels in his soul that he has completely, with all his heart, hated sins, and when he clearly gives himself a direction opposite to the previous one. Such a one hopes that he has received forgiveness from God for his sins, as having already hated sin, according to the testimony of the conscience that he acquired in himself, according to the apostolic word: an uncondemned conscience is its own witness (see Rom. 2:15). May we also be worthy to receive remission of our sins through the grace and love of mankind of the Beginning Father with the Only Begotten Son and the Holy Spirit. Glory to him forever and ever! Amen. Spiritual bodies are here called ethereal and immaterial entities, which are called uncomplicated nature. By this we mean intelligence, as the editor of the Greek text, Nikephoros Theotokis, thinks. In the Greek text there is no negation before the word "necessity"; but since without it the meaning is incorrect, in the translation we followed the opinion of the publisher of the Greek text, Nikephoros Theotokis, who suggests adding this negation. Although the Greek book says affirmatively (“to have”), the meaning of what follows and the beginning of the 4th word show that the translation of St. Paisiya “not to have” is more correct. (Note to the translation of St. Paisius). You might be interested in: