Discourse 25

Filled with deep theoria, the soul that desires it is baptized from the coarse thoughts that come from the memories of the passions. Everything that is above something is hidden from that thing which is below it. And thus it is high: it is not in the thickness of other bodies. It stands with the spiritual, and to that end, when it wishes, it suffices to bring its hiddenness to revelation. Therefore, every substance whose existence is known: the distinctions of its degree are not outside it, but within, from its movements, they are limited. This one, however, and more clearly: that which is more exalted and without any intermediary, for the reception of the first light, or of the last order, not locally, but according to the height of prayer or the degree of the states, towards the power that receives the higher signs. Every spiritual being that is known, from those that are below it, hiddenness is not from one another in the spiritual, but in the superiority of movements. And this, in the orders of the body, it says. This one, however: the orders of the holy powers, and the orders of souls, and the orders of demons: the first from the middle, and these from the third, both in the spiritual, and in places, and in movements. Each one of the orders, however, from these to those, by hidden knowledge they show themselves, whether they see or do not see.

...for those that are beneath them, even in the same element. For the vision of incorporeal beings is not external like that of bodies, but their seeing one another is said to be within their movements, which is the superiority and the measure of their movements. Therefore, if they are in this equality, even when they are far apart, they see one another, not physically, but with true vision and a firm element. Only the cause of all is above these distinctions, who is alone worshipped. As for demons, even when they are evil, they are not hidden from the vision of the orders of their own kind. These two ranks do not see what is above them, because the vision of the spirit is the clarity of movements. If they are made to see, they see their own kinds and their signs. And when the movements are darkened, they do not see the orders above them. As for one another, because they are filled with the order of spiritual beings, they see as from the measure of these. Such are the demons. As for souls, as long as they are defiled and darkened, they have no visions, nor do they see the orders of their own kind. But they are hidden from the vision of one another, and also from the visions of their own ranks. If, however, they become purified and come to the first order of their creation, they see clearly the ranks of these orders.

Now this: concerning those that are beneath them, and those that are above them, and to them for one another. And for all these orders, it is not that which is changed into corporeal forms that they see, and then they see them, whether angels or demons or souls to one another. But in their movements they see them when they stand in the order of their spiritual natures, whether angel, or demon, or soul to soul. If, however, you should say that this is not possible—that a demon or an angel should be seen in their spiritual natures without being disturbed—then it is not the soul that sees, but the body. And so, what need is there for purity? Behold, even those who are not pure see demons and angels in this way. But it is with the eye of the body that they see when they see, where purity is not required. In truth, it is not thus for the soul that has been purified; rather, it sees them in their spiritual natures with its pure eye. Now this is understood by the intellect. And that souls also see one another, even while they are in the body, do not be astonished. Behold, there is a clear testimony that is handed down to you, for its witness is trustworthy. Now this: the blessed Athanasius, the confessor and catholicos, bears witness in that writing which he composed concerning the transformations of Mar Anton.

At the time when Mar Eustathius was praying, he saw the soul of a man as it was being taken up with great honor. And he was giving thanks to the one who had partaken of all this grace. Now that blessed one, Eustathius, was a dweller of the mountain. He was far from the world for thirteen years, that mountain in which the blessed Eustathius dwelt, from the region of Astyrius. Here then the demonstration of the three things that were spoken of is confirmed. For these, even when they are far, see spiritual natures one another, and neither distance nor the interposition of bodies hinders their vision. And they see souls one another when they are purified, and they do not see corporeally when they see, but with a spiritual eye. For it is evident that corporeal vision has something before it to see. But when it is distant, it is compelled to another vision. Now these high orders, the multitude of their numbers is without limit, and also distinctions, and orders that are named among them. Among them some are called archai, authorities, powers, and dominions. But these who are honored with authority and primacy are fewer in number than the subjects who are appointed to be subject to their command, says the great teacher Theodore of Mopsuestia.

by power and by great and heavenly ranks they exist. According to the greatness of their orders, as they are arranged and ascend from rank to rank, until they reach that one who is elder and more powerful than all, and glorious, and he is the head and foundation of all creatures. The head, however, says: "The Creator is not to be compared to the wonders of his works, the works of God." Many remain and become fewer, angels and archangels, from the comprehension of the wisdom of God: the Creator of us and of them. And behold, all of it becomes less, as they become fewer from him, those who are from him below, and without end, more. The lesser ones, however, say: "By superiority and inferiority from one another. Not by place, but by power and rank." For it is said: "By natural power, and by rank they are higher and lower." For according to the measure of their standing, knowledge of the greater and the lesser is attached to them. For all these heavenly essences, therefore, a divine current in nine spiritual orders names them. And to them, these three orders, divide them in a threefold manner. The first of them: thrones, high and lofty and holy. And cherubim, many-eyed. And seraphim, many-winged. The third order, however, of ranks: dominions, powers, and authorities.

of the Trinity: archangels and chiefs of angels and angels. And again it is interpreted: transcendentally. Seraphs: burners and kindlers. Cherubs: abundance of knowledge and outpouring of wisdom. And thrones: the reception and contemplation of God. The cognitions, however, are named after this first order, not as if by means of broad perceptions they see spiritually, or from books of the spirit they contemplate being, but as they are filled with the sublime light of all knowledge that is without matter, and are satiated as it suits them from the vision of the hypostatic threefold rays of beauty that begets all beauties, and are made equal to the communion with Jesus. It is not by the holy works of ascent that they form the divine image in a glorifying manner, but as they truly draw near to him, they are imprinted from him in the first receptive mode of knowledge of his divine lights. And they are filled from the hypostatic knowledge of divinity, as in the house of angels and the first concepts of divinity. Finally and more luminously, the crowns of the higher orders: thrones, venerable ones, lords, rulers over kingdoms, archangels, governors of the air, authorities that rule over peoples and over each of the elements.

And the Powers: of the fearful vision. These then: who prevail by power. Seraphs: sanctifiers. Cherubs: those who cause to err. Watchers: guards. Angels: those who are sent. On the first day: eight natures were created. Seven in silence: and one in voice: which is light. And on the second: the firmament. And on the third: the turbulence of water and the swelling of the seas. And on the fourth: the division of the luminaries. And on the fifth: the flying and creeping things and birds. And on the sixth: the beasts and man. The form of the whole world: length and breadth. The head: the east. And the end: the west. And the right: the north. And the left: the south. And in the shape of a bed: the earth is. And the heavens above: like a vault. And the second heaven: like a wheel that revolves around that upper one. And the lips of the heaven and the earth: which are joined together. And the Ocean: like a girdle that surrounds it. And from it: high mountains that rise up to the heaven. And the sun, hidden by these mountains, makes its entire journey by night. And the great sea: from them. And the dry land: one quarter in the dry land: and one quarter of the dry land.