Discourse 72

On the Knowledge of Truth, and on Trials, and on the fact that it is right to know with certainty that not only are the weak and deficient and unlearned [subject to error], but also those who have drunk without sensation of the sacramental [mysteries] and have attained to the perfection of contemplation and have drawn near to the promise of spiritual purity, which is known together with mortality, and have reached the summit of sufferings, as much as the world reconciles with God through the known life which is with the sensible flesh—they have a disturbance. And they are shaken from sufferings because of the body. And there comes to them also, through their [experience], the abandonment of the mercies, because of the end of the height in the singular [states]. And how many times they pass through, and through repentance they set themselves right, and grace receives them. For in the whole rational nature, there passes a confusion without distinction, and changes pass over every human being in all his ages, along with that which from many [things] one who is discerning is able to understand; but the trials which happen to him daily are more able to make him cautious of their harm, if he is vigilant and watchful over himself. And how many changes of the air and of haste the mind receives daily, and how from its tranquility it turns from sobriety to distraction, when there is no cause for it from anywhere, and it is in a great quietude that is unutterable.

And this clearly writes the blessed Mar Isaac: with great diligence and care, for the remembrance and instruction of the brothers, that one should not cut off hope in the times of changes that are contrary, those by which the order of purity stands, when a trial happens to them in the manner of air. If it is not from the beginning and from the beginning, but they follow their order, trials of endurance happen to them for the sake of the intention of their thought. And when also the blessed Evagrius testifies concerning this, as from a sure remedy, he places it in his writing, as for a greater truth, that no one should think that as it comes, and not with true examination, the blessed Mar Macarius places it in his epistle, that from every pros, as from two true witnesses who are like these, the thought receives without dispute its confirmation in the time of need. What then? Changes do not happen to everyone in the manner of air. Consider that which is to everyone. For it is one nature. Do not think that he speaks only to the lesser; the perfect are free from changes, and in one order of immutability they stand without the movement of passions, as the perfect ones say. Because of this he places that which is to everyone. As how, O blessed one? In truth, he says: there is, of coldness.

And after a little: heat. And again: cold. And after a little: drought. And then: moisture. Thus: a battle and a help of grace. And at times the soul is in tranquility, and the waves of affliction surge against it. And again there is a change, and it is stirred from grace. And joy fills the heart, and peace from God, and pure thoughts that are serene. That which we have mentioned here clearly shows the pure thoughts concerning the bestiality and filth of those to whom the sign points from the beginning. And it warns us, saying: After these pure and serene thoughts, when events contrary to the intention occur, do not cut off hope. And in the time of separation from grace, do not be elated. But in the time of joy, look to affliction. That is, do not be angry that contrary events have occurred, nor that you do not stand against them; but joyfully accept that the intention says: as if it were a pure thing, this is now ours. But do not let the cutting off of hope occur, like a man who casts away something that is above from the foundation and a complete cessation without change, which again receives neither additions nor diminutions.

And there is no trembling in him from the opposing forces, that which is not pleasing to the Lord God, who gave him this victory in this world, that he might be utterly delivered from toil. And by this thought he will be sent away with the cutting off of hope, and you will cease from your course. But know that all the saints in this world toiled greatly; as long as they are in this world, even a greater consolation is with this, which is hidden from us. For every day and at every time we are pursued, that we might give proof of love for God, through the contest against temptations. And this is that which does not grow old; but this, that it is not cut off by our feasts, and thus our way is prepared. For he who from this agitation is a stranger, is of the wolves. To marvel at this saint: that by a small word, as he established this simple passage with thoughts, and he took the complete division utterly from the thought of the reader. He who from this agitation is a stranger, is of the wolves. It is said that the way is opened for the wolf to go astray; he who from this sets his thought firm, and in solitude a path without beginning desires to go astray. Because of this it is summer: that the stranger is of the ancient wolves, who put on the garments of lambs to deceive foolish souls under the guise of truth, wearing their wickedness.

that which is far from every joy and free from distress. This shows that when, by the works of grace, great tremors and wonder at the vision of the intellect concerning those who are above nature are loosed in you, as the blessed Evagrius said: when the holy angels draw near to you, they fill you with spiritual vision. And all that is contrary troubles you, and there is silence and tranquility that cannot be described. At the time when you are thus, the grace has increased, and the holy angels draw near and rejoice. And because of this, all who afflict you have been driven from your place. Do not be elated and do not think in yourself, as one who has now attained to an immovable and unchangeable state, and has been completely raised up from this depth and from the opposition of the passions that are in it. And there is no longer an enemy, nor evil encounters. Many have been those who have experienced these things and have fallen into pride, as Evagrius said, or again, as one who is greater than many. And rightly you are in these things, and others are not, because of the poverty of their conduct, or because their knowledge is insufficient for such things.

as a sign for you: the impure thoughts and disturbing images that were fixed in your mind during the time of nature, and the disturbances and disorder of thoughts that assailed you a short while ago, in that dark time. And how, as if by night, you were drawn towards passions and were occupied with them during the time of the weakness of reason, and you did not depart from the divine light, nor from the gifts and powers that you received. And know that all these things: that you may be humbled to nothingness before you by the vanity of God, which spreads out for each one of them as is fitting for him. And if you are raised up by its gifts, it leaves you, and you fall completely into the actions: in those by which you are afflicted in thoughts. Now, know that this state in which you stand is not your own, nor of your excellence, but it is the grace that is extended to you upon the palms of its hands, that you may not be shaken. These things are a sign for you during the time of joy, when your thought is raised up, says the holy father, and he weeps and sheds tears. And be stirred up concerning the memories of your beginnings during the time of your abandonment, that you may be saved by this humility from them.

But do not let the hope of your soul cease; rather, through thoughts of humility, cover your sins. Humility, even without labors, covers many sins. Labors without humility, on the contrary, are like those that yield no profit, but rather prepare many evils for you. Therefore, cover your sins with humility, as I said. Just as salt seasons all foods, so humility seasons all virtues. The multitude of sins can be hidden by this. On this, then, it is necessary that the mind strive earnestly, with meekness and the effort of discernment. And if this endures, it will make you a son of God. And without service, virtues are established for you before God. For without it, every service and every virtue and labors are vain. Therefore, it is a change of mind that God seeks. By the mind we are made virtuous, and by the mind we are led astray. Hence, this alone, without assistance, is sufficient to stand before God and plead on your behalf. And it shows God, who is not at rest, that when a certain nature is guilty and lowly, prone to fall into error, through the aid of grace, to what height you are elevated at every moment, and to what gifts, and in what way you are above your nature.

And when you are left, where are you brought low, and what sin do you commit of the wanton? Remember your own weakness and the lowliness of the changes that are appointed for you, for even one of the holy elders says: Whenever a thought of pride comes to you because of the memory of your virtues, say: Old man, behold your wantonness! Regarding this wantonness that is left behind at the time of abandonment, he says: It is healed by thought. That grace which is spread before everyone, whether in battle or in help, according to what helps you. Have you seen this wondrous elder, how simply he spoke to the will? Whenever a thought of pride comes to you because of the excellence of your conduct, say: Old man, behold your wantonness! For it is clear that this elder spoke this to a great man, for it is not possible to delight in thoughts of pride, but only for those who stand in a high rank and in conduct worthy of praise. For this passion, after the excellence that has been cultivated, strives against the soul, to deprive it of its cultivation. Also from one of the letters of the blessed Macarius himself, you can learn if you wish: that when they stand in those ranks, they are left to be healed by those holy ones.

It is this epistle: Abba Macarius wrote to all his beloved ones, when he makes known there with clarity, how one is sustained by God—the battles and aids of grace. In these, the beauty of God’s wisdom is set forth, that it may be inquired into: how in this life, they place themselves in exchange for abundance, in the contest against sin. As at all times, their gaze is fixed upon him, and in the constant contemplation of him, their holy love is nurtured. For when, with constancy, from the rock of sufferings and the edge of prayerful supplication, they run to him, they are established in faith, hope, and love. These, then, are not for those who are constant in the pursuit of the senses and who delight in your entire being, and who are constant in deeds and in impure sufferings that are easily constant. Nor are they for those who work righteousness in external works apart from stillness, and who are caught by sensations at every hour, and who at all times, by the pride of the fall, set up for themselves the afflictions of those who encounter things beyond their will, through unforeseen events. This is not only their thoughts, but even their sensations cannot be fully guarded.

but to those who, with great vigilance, guard their bodies and their thoughts, and keep far away from the disturbances and passions of the world, and the renunciation of everything, even of themselves, they have become accustomed to preserving their state through prayer, and the transformation of the faces that they receive from grace in the midst of complete stillness. And beneath the arm of the knowledge of the Lord, they are nurtured and become wise from the Spirit secretly, in the stillness from activities and the vision of the wills, and they stand in the death of the mind from the world. The passions do not die. But the passion of the world dies from them, through the distance from the wills and the help of grace.