On Prayer

It is his, as it is of Mārī ʿAbdishoʿ, on the spiritual contemplation of the union of the one who arrives at the summit of prayer above the mobility of the senses, and their thoughts and concepts of perceptible things, and on the movement and change that alters the likeness of the self without change. Whenever this contemplation arrives at the summit. Those, then, who have been deemed worthy by the grace of God, and have been adorned with virtuous deeds, and have purified the air of their heart from passions, envy, resentment, anger, slander, and pride, mother and nurse of all evils, and have acquired purity of soul and clarity of air, and because of their love for our Lord Christ, they were from the beginning holy temples to God the Most High, King of all worlds, as the great word said: that temples are for us, if your ways and your deeds are pleasing before Him, and the power of that deposit of the life that is placed within them was revealed to them. This, then, is the Spirit of Holiness, which they received from holy baptism in the birth from the beginning, and their air became a holy vision, which discerns the height and depth of all natures, whether perceptible or intelligible.

Whenever one approaches prayer and the divine liturgy, as it is established in the order of spiritual priesthood in the holy of holies, that inner sanctuary, a sublime movement is spread throughout one’s being. That which contracts and expands from it is a gentle, ineffable fragrance. That which, when the soul ascends step by step to this equality, rises from mortality to life, and from darkness emerges into light, and from ignorance draws near to the knowledge of truth, and from uncertainty to the certainty of action, and from the perception of sensible things to the contemplation of intelligible things, and from the agitation of the mind of this world to the awareness of the new world, and from the order of its purification, which changes the soul into a likeness above its nature, and from that which it was until now in its painful thoughts, to the absence of pain approached in its thoughts—through this sublime movement. For as with living wine, so the soul becomes intoxicated and enraptured by the vision of that sublime movement in which transformation occurs, by the gentle fragrance that ascends, that holy one. For by this sublime movement of which I have spoken, it is the spiritual key, that which opens before the soul the inner door of the heart and reveals to it that spiritual place, wherein our Lord Christ dwells, within, in the simplicity of our heart.

as the divine Paul said: when he draws us toward the knowledge of this exalted gift. He prostrates himself on the ground. If you stand in faith, prostrate yourself. Or you will not be recognized as one in whom Jesus Christ is. Otherwise you are cast aside. For where the Lord Christ dwells, there also is his Spirit, as the Apostle Paul says. And where the Spirit of the Lord is, there also is freedom from sufferings. And where there is freedom from sufferings, there the kingdom, peace, and tranquility reign, and joy in the Holy Spirit. And from the intensity of joy and exultation of the heart, a person does not know how to order his sensations. For the effect of this trembling movement, a person cannot endure. For immediately, when this trembling movement is spread over the face, he falls to the ground at that very hour, and eats the dust upon it like bread, from the fervor of divine love and the flame and burning of his warmth.

Blessed is the man who has attained to this practice, and blessed is the flesh that has tasted the sweetness of his mind from that delight of the pleasure which comes from that spiritual movement: which is tasted through the movements of the soul, from the compassion of the mercies of our Lord Christ, and from the operation of this divine movement. When he prolongs the time as is his wont, then at that very moment a spiritual vision dawns in the soul in the form of a cloud, upon the contemplation and thought of the worlds that were and that will be. And as one who stands on the summit of a mountain, so the eyes of the mind are dazzled by the light of that vision. And he inclines himself towards her from the contemplation and thoughts of all knowledge. And no sensation of anything else remains with him, except the contemplation and thought of her alone. And thus the whole heart of the man is filled with that holy light of the vision of this theoria, until even he himself no longer sees or distinguishes himself, because all the movements of his spirituality are in his likeness at that time. There is no distinct thought of anything there, nor reflection or meditation, nor even movements or vibrations, but only wonder at God and ineffable astonishment. Blessed is he who has attained to this gift, whose ineffable workings cannot be described by the fleshly tongue.

because mysteries are revealed there, and revelations which the mind can receive from the mind spiritually. For speech from the flesh has no power over them to speak of them. For the Fathers say: by the vision of this holy *theoria*, a person becomes worthy of entry into that place of spirituality. For the activity of this vision of *theoria* is the place of the practice of self-emptying; it becomes for a person the place of perfection. Below that place of self-emptying is the place where sacrifices and prayers are offered. From this activity and upwards is the place of perfection, where neither sacrifices nor prayers are offered, but mysteries and revelations of the new world are revealed there to that spiritual one. Therefore this is true knowledge and understanding, from which a person can discern: that what a person perceives in himself, he knows from when he has arrived at the place of true self-emptying. For as long as you have not yet attained to this vision of *theoria*, you cannot discern in yourself that you stand below the place of serenity in your conduct.

And as much as is in your power, struggle with the thoughts; and by means of vigil, fasting, prayer, solitude, and the reading of divine books, it is possible for you to be elevated to the place of purity. For from the order of corporeality a person is elevated to purity; and from purity he is led to the rank of spirituality; and from spirituality again to the perception and vision of this wondrous activity; and from the vision of this to the entry into that place of perfection, to the sanctuary in the holy of holies within, a place where there are the great priests of truth, our Lord Jesus Christ. For there there is no light and light, nor likeness and likeness, nor sensation and sensation, but one light, one sensation, and one likeness. That is the glorious vision of our Savior, who in his own person is equal to all that from his flesh and from his bones exists for the delight of these glorious mysteries—here mystically, and there in truth, in the acts, Amen. It belongs to him, as it belongs to Mar ʿAbdishoʿ, on spiritual theory, that the one who attains the state of contemplation in the course of prayer, above the mobility of the senses, and the thoughts and concepts of sensible things, and on the circular motion that changes the likeness of the soul.

Whenever this vision comes to be with you, it descends. Therefore, those whom the grace of God has made worthy, and who have been adorned with virtuous deeds, and have purified the air of their heart from passions, lust, envy, wrath, slander, pride, and the arrogance of all evils, and have acquired purity of soul and clarity of mind, and because of their love towards our Lord Christ, they have become, as it were, holy temples for God the Most High, the King of all worlds, according to the word of the blessed one who said: "Temples are built for the Lord if your ways and your deeds are pleasing before Him." And the power of that treasure which is placed within them is revealed to them, namely, the Holy Spirit, which they received in holy baptism at the beginning of their birth. And their mind beholds the holy vision, which encompasses the height and depth of all natures, both those that are perceived and those that are known. Whenever they approach prayer and the divine liturgy, as they are purified according to the order of the spiritual priesthood in the inner holy of holies, a great and mighty tremor spreads through their very being, from which a sweet, ineffable fragrance emanates and flows forth. That which, when it ascends, the soul that has attained this state rises from mortality to life.

from darkness to light, and from ignorance to knowledge of truth, and from uncertainty to certainty of action, and from the vision of sensible things to the vision of intelligible things, and from the disturbance of the mind of this world to the perception of the new world, and from the order of its nature which is changed for the soul to the likeness which is above its nature, and from that which was until now in its sensible thought to the insensible which approaches in its thoughts, by means of this spiritual movement. For as with living wine, so the air becomes intoxicated and is bewildered by the vision of that spiritual movement in which the change occurs, by the gentle breeze of that holy ascent. For by this spiritual movement of which I spoke, he is the spiritual key, that which opens before the air the inner door of the heart, and shows it that spiritual place in which our Lord Christ dwells within the interior of our heart, according to the word of the divine Paul who said: When he leads us to the knowledge of this exalted gift, submit yourselves to him. If you stand in faith, you will be saved. Submit yourselves, or you will not be recognized as disciples of Jesus Christ. Otherwise, you will be rejected. For where our Lord Christ dwells, there also is his Spirit.

like the Apostle Paul. And there, where the Spirit of the Lord is, there also is freedom from the passions. And where there is freedom from the passions, there are the kingdom, peace, and tranquility that are kingly, and the joy of the Holy Spirit. And from the abundance of joy and the exultation of the heart, a person does not know how to order his senses. For the operation of this spiritual movement is such that a person cannot endure it. For immediately, when this spiritual movement is diffused, it prostrates him at that very hour, and he falls to the ground, and upon the earth he eats like bread, from the boiling of divine love and the flame and heat of its warmth. Blessed is the person who has attained this occurrence, and blessed is the fleshly person who has tasted the sweetness of his intellect from that sweetness of the fragrance that comes from that spiritual movement, which is tasted in the movements of the soul, from the compassion of the mercies of our Lord Christ, and from the operation of this divine movement. When it prolongs the time, as it does, then the spiritual vision appears in the soul like a cloud, upon the vision and the contemplation of the worlds that were and will be. And then, like a dweller upon the summit of a mountain, so the faces of the intellect are illuminated by the light of its vision. And he hastens toward it from the vision and the contemplations of all the sciences.

and no sensory perception of anything else remains with him, except the vision and contemplation that belong to it. And thus the whole heart of a person is filled from that holy light which he sees in this *theoria*, until even he himself no longer sees or distinguishes the *theoria*. For all the movements of his spiritual state are in his likeness in that time. There is no thought of anything, nor reflection or meditation, nor even movements or vibrations, but only wonder at God and ineffable astonishment. Blessed is the one who has attained this gift, whose workings cannot be described in a bodily tongue, for mysteries are revealed there and revelations which the mind can receive from the mind spiritually, since a tongue of flesh has no power to speak them. For the Fathers say: in the vision of this holy *theoria*, a person becomes worthy of entry into that place of spirituality. For the activity of the vision of this *theoria* is the boundary of self-emptying, which becomes for a person the place of perfection. From it and below is the place of self-emptying, in which sacrifices and prayers are multiplied. From this activity and above, however, is the place of perfection, in which neither sacrifices nor prayers are multiplied.

but the mysteries and revelations of the new world are revealed in him to that spiritual man. For that knowledge and true cognition, by which a person understands that what he perceives in him, he knows that he has arrived at the place of true selflessness. For as long as you have not yet reached this vision of this *theoria*, you cannot understand yourself. For you stand below the place of purity in your conduct. And according to your strength, struggle against thoughts, and seek vigil, fasting, prayer, solitude, and the meditation of divine scriptures, by which you may be raised to the place of purity. For from the order of corporeality a person is raised to purity, and from purity he is led to the grade of selflessness, and from selflessness again to the perception and vision of this wondrous activity, and from its vision to the entrance into that place of perfection, to the inner holy of holies, the place where are the high priests of truth, our Lord Jesus Christ. For there there is no light and light, nor likeness and likeness, nor perception and perception, but one light and one perception and one likeness.

He, then, is the glorious vision of the Saviour, who in his own person is equal to everything that is from his flesh and from his bones, to the delight of these glorious mysteries. Here mystically, and there in truth, he is in the acts of Amen. His own, while he is himself, concerning that prayer which occurs in the place of purity for the mind and against those who say that there is a likeness and a form for the vision of the mind: when one arrives at the place that is above purity. And how is the vision of the mind in the place of cleanness? And how, when one reaches the place of purity, there is no likeness and form for God? His own, while he is himself, concerning that prayer which occurs in the place of purity for the mind and against those who say that there is a likeness and a form for the vision of the mind: when one arrives at the place that is above purity. And how is the vision of the mind in the place of cleanness? And how, when one reaches the place of purity, there is no likeness and form for God? For what is above likenesses and forms is the vision concerning which, indeed, the Fathers also said in that discourse before this: concerning the spiritual theory of the house of purity to the place of perfection in activity for the mind that occurs.

But it seemed to me that I should say also now, concerning the order and arrangement of the prayers after the state of purity, that this is what happens. For when one has arrived at purity, he has no need to pray in any other way, but his prayer has only the arrangement that is fixed, from that which prays in the place of purity. The true prayer that prays in the place of purity is this. Now the meanings of the holy scriptures, the mysteries and revelations of the theology of bodies—these, which in a profound manner raise the mind in wonder, by the depth of the wisdom of the Lord of all, in which it is hidden, and which incline the mind toward her from all those things that are performed in the body, to the clear will of God—as the Apostle said: "He distinguishes the sacrifices by his command, and sets the boundaries of the dwelling of the living." And when he brings to her, he says: "They seek God and pursue him, and from his creatures they find him." And again: "The hidden things of God from the foundations of the world to his creatures are shown through works in a visible manner." And his power and his divinity are eternal, that in one of them is the order of the prayer of the mind in that place of purity, as I said once.

particular place, the prayers and sacrifices are abolished in that elevated and hidden place, from the tumult of passions and supplications and petitions concerning the former transgressions. But also the memory of perceptible practices, which are accomplished in the place of purity, and their memory is constantly moved in the mind, but all these and those similar to them cease from being in the place of transparency, and the memory of them is removed from the sensation of the mind. And among those that are revealed from these and are superior, the whole is moved at every hour in the ray of the wisdom of God, who is wise in all. For as I said above, the order of the prayer of the mind is one: when it has ascended to the place of transparency, that same vision and contemplation of the Spirit, which is hidden and concealed in all this, is revealed. For thus the blessed Moses, when he stood within the thick cloud of the six days in which creation was created by the wise Creator, had no manifest prayer, but only the contemplation and vision of the Spirit in the rays of God, the Lord of all, and the conversation and discourse with the greatness of that exalted and glorious one, whose name is holy and whose dwelling is holy.

Thus, in this pattern, the intellect that has been purified by the divine virtues of his conduct has no need, from then on, of the contemplation and vision of anything else, apart from a single, simple contemplation: of the wise Creator's works. And this is what the blessed one said: "The man eats bread." But the spiritual meaning, which is hidden and concealed in the works of God, is perceived only by and is known to the pure intellect that ascends to clarity. And an infinite joy fills this place, and an ineffable exultation. And peace and tranquility reign over all the powers and faculties of the soul. And from there, man feels true love and compassion toward all human beings, as he suffers with them and grieves for them. For from what has been said, it is clear that by the simplicity of the boundaries of the degrees, he is above forms and patterns, and this is the vision of them. For it was also said in the preceding discourse concerning the spiritual theory of the house of clarity, that it leads to the place of perfection by means of activity. But it seemed to me that I should also speak now concerning the order and arrangement of the prayer that follows the clarity, which occurs after clarity.

For when the intellect has arrived at purity, it has no need not to pray; rather, its prayer is of a different order from that which prays after purification. The true prayer that prays after purity is this. As for the rest, the holy scriptures, the mysteries and revelations of the theology of bodies—these, which in astonishment raise the mind to wonder, by the depth of the wisdom of the Lord of all, in whom it is hidden, and which draw the mind toward it from all that is served in the body—they are the clear will of God. As the Apostle said: He distinguished the sacrifices by his command and set the boundaries of the dwelling of the living. And when he brought it about, he said: They seek God and investigate, and from his creatures they find him. And again, the hidden things of God from the foundations of the world to his creatures through works manifest in form. And his power and his divinity are eternal: that in the body there is one order of the prayer of the intellect in that place of purity, as I said once. For in that place there are no prayers and sacrifices, in that high and hidden place, free from the tumult of passions, desires, and petitions concerning transient former things.

But not even the recollection of perceptible actions, those that are accomplished after purity, and their recollection is perpetually moved in the intellect; rather, all these and those similar to them cease from being in the place of tranquility, and the recollection of them is removed from the sensation of the intellect. And among those that are revealed from these and are superior, it is moved every hour in the splendor of the wisdom of God, the wise in all. For as I said above, the order of the prayer of the intellect is one when it has ascended to the place of tranquility. That, however, is the vision and the luminous contemplation of the knowledge of the Spirit, which is hidden and concealed in this all. For thus also the blessed Moses, when he stood within the thick cloud for forty days, during which creation was created by the wise Creator, he had no manifest prayer, but only the contemplation and vision of the Spirit concerning the mysteries of God, the Lord of all, and the essence and substance together with the greatness of that exalted and glorious one whose name is holy and whose dwelling is holy. Thus also in this type, the intellect that has attained tranquility through the virtuousness of its divine conduct has from then on no contemplation and vision of anything else, except for one luminous contemplation: that of the works of God, the wise Creator.

And this is what the blessed one said: that a man eats bread. But the spiritual understanding, which is hidden and concealed in his works of God, is perceived only and known to the pure intellect that attains to serenity. And joy without end occurs in this place, and ineffable rapture. And peace and tranquility reign over all the living forces and faculties of the soul. And then man feels true love and affection towards all men, as he suffers with them and is distressed for them. For from what place is it hidden by the simplicity of the degrees of the ranks? For many say against their faces that even in the place of serenity there are prayers, sacrifices, offerings, and supplications on behalf of the former transgressions, while they know nothing of what they say nor of what they are hindered. I wish to show clearly: how and in what manner there is a order for the prayers of those who pray, and for the petitions and supplications concerning the former transgressions. And their recollection, where it is moved in the soul, and awakens it to the labors of repentance. What then, when a man departs from this world with the thought after the fear of God.

He approached this holy order of solitude, and began from then on the path of the virtues, and set his foot upon the measure of corporeality. Then he begins to deepen and lay a foundation for his conduct. As for the servitudes, which are the instruments of all the distinctions that are performed by means of the body, of all the distinctions that are performed by means of the body, he quickly forgets the memory of the former events that had passed through them. And he is unable to remain and be disturbed by the perceptible servitudes that are fulfilled in the body, so as to hinder the aim of God. For even the course of natural seeds is moved within him. And the more it is consumed in his heart, the more it increases the servitudes and multiplies the alms, and augments his virtue in variegated distinctions. For many there are who say to the contrary, that even in the place of simplicity there are prayers, sacrifices, offerings, and supplications on behalf of the former events that have passed, while they know not what they say nor what they are hindered by. I wish to show clearly how and in what order there is a place for the prayers that are prayed, and the requests and supplications concerning the former events that have passed.

and his practice where he is moved in soul and stirs toward the labors of repentance. When, therefore, a person departs from this world through the thought that comes after the fear of God, and approaches this holy order of solitude, and begins from then on the path of the virtues, and sets his foot upon the measure of corporeality, then he begins to deepen and lay a foundation for his conduct. Now the servile works of all the distinctions, those that are performed by the body, and of all the distinctions, those that are performed by the body, are fittingly completed by the practice of the preceding stages through which he has passed. And he is unable to remain and be agitated by the perceptible servile works, those that are fulfilled in the body, for the sake of the knowledge of God. For even the course of natural seeds is moved within him by means of that. And the more it is kindled in his heart, the more it increases the servile works and multiplies the virtues, and enlarges his practice in the various distinctions. Through compassion for the poor and the wretched, through care for the needy, through concern for the afflicted and the distressed, through hospitality to strangers, through the washing of the feet of the weary, through the service of the sick, through the ministry of the martyrs, along with the rest of the virtues that are similar to these.

while he struggles and labors: all those commandments which the Lord spoke in the Gospels to the sons of the sea: I was a potter and I made you, I was a fuller and I washed you, I was a baker and I baked you, I was a jailer and I brought you to me. Along with the rest: that which is found hand in hand in completion with the person who begins this holy path. And through all these and other things which have not been mentioned by me, the soul is purified from its own passions. I mean desire and anger, the helpers of this. And when, therefore, the soul has been purified from these, so that it is not moved secretly and does works to the left, but does works in a natural order, then from that point the soul becomes a source of prayers, petitions, and divine supplications. And from there arises the fountain of purity. And when it has been purified and stands up from the soot in its natural order, in the likeness of the interior of a ship and the sky seen clearly, and all its prayers ascend like the incense of a mountain of myrrh in the heart. And they purify and cleanse the soul, like iron that enters the fire and purifies all its dross from it.

Thus also in one of the operations of the seeds, which are natural operations that work in her: they purify her prayer and bring her to the place of tranquility. In the place of tranquility, all the movements of prayer become idle, as I made known above. For then she has no longer any remembrance of one of the preceding transitions concerning prayers and supplications that had occupied her. But rather the peace that is high above all intellect, and a stillness that has settled in all the movements of the soul and the body. And there is no remembrance of anything, except the contemplation of the wisdom of God. This is hidden in the powers and wills of creation. In that even the meaning of his justice and his providential care for God is continuously drawn in the soul and inclines toward it. Like a magnet stone that draws iron filings toward it. And it does not allow her to be occupied with prayer, or to perform any other action. But in contemplation it draws her continuously: concerning the mercy of God the Lord of all. In contemplation and wonder that are like these. All the movements of prayer become idle and cease without activity. Because these prayers are on account of causes that are prayed for from a man, or on account of needs that have arisen in a man who prays, or on account of the illness of his body.

or because of the deficiency of those things that are necessary for him, or because of the groaning from the pains that are hers, for they are moved in him in a troubled manner and they afflict him in their oppressions, or because of the freedoms and deliverance from the evil demons that approach us, or because of the victories of other things that shame us, or because of that which has become good for us, along with other things of this kind, so that there is no need to mention all of them. Because of these, then, are filled the causes that I have spoken of. Prayer is brought near to weariness by us, so that it may make for us a groaning and a deliverance from them, and it may find for us the help of his mercies, which is without blemish before him. And the end, because of these and because of the remembrance of them, a petition is brought near by us to God. Sacrifices and offerings, instead of sin being used, said one of the saints. By the compassion that is over the poor and the evil, by the sympathy that is over the afflicted, by the pain that is over the oppressed and the troubled, by the reception of strangers, by the washing of the feet of the weary, by the shaving of the hair of the priests, by the service of the martyrs, along with the rest of the virtues that are similar to these, while he struggles and labors, all these are the commandments that our Lord spoke in the Gospel to the disciples of the sea: "I was a priest and I shaved you, and I was a stranger and I washed you, and I was a stranger and I covered you.

and I was among the prisoners, and you came to me. With the rest: that which, hand in hand, in completeness, are found with the human person—that one who begins this holy path. And through all these and the other things that were not mentioned by him, the soul is purified from her own passions. I mean desire and wrath, the helpers of this. And when, therefore, the soul is purified from these, so that she is not disturbed secretly and does works of the left, but performs works in a natural order, then from that very place the soul becomes a source of prayers, petitions, and divine supplications. And from there, the boundary of purity. And when she is purified and rises from the soot in her natural order, in the likeness of the interior of a ship and of the sky seen clearly. And all her prayers, all of them, in the likeness of incense of a mountain, of a mountain, ascend in the heart. And to the soul they purify and cleanse, in the likeness of iron that enters the mountain and purifies from it all the dross. Thus also she, through one operation of the natural seeds that work in her, her prayer purifies her and brings her near to the place of serenity. In the place of serenity, all the disturbances of prayer are abolished, as was shown above.

But it has no memory of the soul of a single one of the former practices, which it heaps upon prayers and supplications. Rather, a peace that is above all intellect, and a stillness that settles in all the movements of the soul and the body. And it has no memory of anything, except the wonder of the wisdom of God, which is hidden in the natures and wills of creation. For even the meaning of his justice and his providential care for God, perpetually, it sinks into the soul and inclines it toward her. Like a magnet-stone that draws iron to itself. And it does not allow her to be turned toward prayer, or to perform any other action. But in wonder it draws her perpetually, concerning the compassion of God, the Lord of all. In wonder and astonishment, as it were, these cease: all the movements of prayers and passions become without effect. For prayers, because of these causes, are offered either from need, or from the infirmities that preceded in the person praying, or from the sickness of the body, or from the deficiency of those things that are necessary for him, or from the groaning of his own pains. For perpetually they are moved in him and cry out to him in their afflictions. Or because of the threats and deliverance from evil demons that approach us, or because of the victories of others that shame us, or because of that which is good for us.

with the other practices of this kind, it is not necessary to speak of all of them. For these, then, are the reasons I have mentioned: prayer is offered to God, so that he may grant you prostration and deliverance from them, and that he may bestow upon you the help of his mercies, so that you may be without blemish before him. And it is fitting, therefore, because of these and because of the remembrance of them, that supplication is offered to God. Sacrifices and oblations are the place where sin is served, as one of the saints said. But when the soul reaches the place of tranquility from its distress, and is freed from the passion of sufferings, and is liberated from the servitude of sin, all these things that were spoken of above, their remembrance is abolished from it. For in that higher place, the place of sufferings and the agitation of their movements is in the place of tranquility. And so now there is one prayer that has a perfect intellect: that which is for the salvation of those who are held in error, that they may turn from wickedness to virtue, and from ignorance to the knowledge of truth. And apart from this one, there is no other prayer, unless it be the vision and wonder of the wisdom of God that fills the distinctions that are hidden in the natures of creatures. This is not said concerning natural tranquility, but concerning that cessation.

because there is a simplicity of contemplation which is simple, and there is one which is complete. That one in which the air is hidden in the petitions of the light of Christ, in the likeness of that peak of Mount Ararat, beloved of God, on the summit of the mountain which is surrounded by six seas. For whenever, at the measure of simplicity, the true one would begin to ascend, the vision of the likeness of the light of Christ is woven in a profound manner. That is the place in which spiritual natures are seen in their ranks. Those whose voice is fire, burning and flaming. For that is the place where spiritual natures are sanctified spiritually. The third sanctity belongs to that hidden and concealed one who dwells in the glorious light, whom no one is able to approach his sanctuary. As Isaiah the prophet, son of Amoz, said: "I saw the Lord sitting on a high and exalted throne, and the circuit of his glory filled his temple, and the seraphim stood above him, six wings each, one of them, and they fly and hover and do not cease, and they call one to another and say: 'Holy, holy, holy, Lord of hosts, with which the earth is filled with his praises.'" And from this place of simplicity he would ascend to the place of spirituality, where there is no likeness for its vision and no schema.

in that all of it is wholly one contemplation of light without likeness, yet there are many who, by means of the knowledge of the practice, are trained and say that from simplicity downwards and upwards it has a likeness and a form for the contemplation of the air, while they do not know what they are saying. For how can this be entirely all? And when he does not know the air in that way, and he cannot distinguish his own standing from the glory of that light without likeness, in which his spiritualities are swallowed up. And if this is true, how can they say that it has a likeness and a form for the vision of the air, from simplicity and above? Because even though God has no likeness and form, yet forms are spoken of him in the scriptures, through which his revelations are shown and he makes known to us concerning his essence; but all these are outside the nature of his being. For in everything, the nature of his being resembles a mountain, and not the light of the sun, nor the air, nor any of the other elements, nor the matters that come from these. For the nature of his being is exalted above all forms, images, and compositions of this creation of ours. Because his nature is indeed more subtle than mountain, light, and air. Just as these are for the measure of that glorious nature of the Lord of all bodies, whether they be choice or heavy.

For it has no likeness, not even in any of those things that are seen in creation. For thus also is that image of God. When one arrives at the place of perfection and the superior grade of spirituality, then every prayer that exists has the forms of its aspects inscribed in it. And just as God has no likeness or form, so also that image of his, when it ascends to the place of perfection, has no likeness or form there, nor even any vision of it. For when his spirituality is swallowed up in that hidden glory of the theory of the holy Trinity, the intellect cannot distinguish anything there from that holy light, nor does it have forms or likenesses there. But let those who have drunk from the grace of our Lord understand something of what I say, for the entry into that place of perfection, and they will know that everything I have said is true and contains no falsehood. For from writings and hearsay no one can learn this, except through the experience of standing in prayer, and there is no end there for the one who sees anything except his own glorious vision of our Savior, which is above sensations and above forms and likenesses that are perceived.

For it has no likeness, not even in any of those things that are seen in creation. For thus also is that image of God. When one arrives at the place of perfection and the superior grade of spirituality, then every prayer ceases. And this is what is said by the holy Mar Isaac. For those things of this world: in the final analysis, he said that the vision of our Savior is beyond that which is in theoria, the companions of those things of the world that is to come, which is spiritually perceived, he said, the delight of his kingdom, and the insubstantial and non-corporeal nature of the hypostases. And he brings after it and says: Both of them are not far from the truth. In that they are in his likeness, so also are his brothers. For indeed, of our Lord Christ: what is revealed to the minds of the saints in the place above clarity, it has no likeness nor any form of composition for his glorious vision. Blessed are those who are worthy to have seen our Lord Christ in this vision of which I have spoken. And he died from the world and all its pleasures. For the vision of our Savior, that which he is now after the resurrection from the dead, is not comprehensible nor attainable by the mind of men. And what does he say, a man among men? Where even the spiritual intellects, his vision is not attainable nor explicable, and they are not able to comprehend or contemplate that wonderful glory which has no likeness, in which our Lord stood up from the tomb.

And even the angels and the saints are amazed at its sight, from its glory, and they are unable to comprehend that greatness: as it is said, the intellect that is ours in the living is able to form and compose that exalted and ineffable glory which our Lord put on from the resurrection from the dead. And indeed there is no likeness for that vision in the places of spirituality of anything. Neither the theory of bodies nor of the incorporeal, nor of the divine nor of nothingness, nor even in any of the subtle things that the intellect casts a shadow of something from all that exists; but if it sees that of our Savior itself, which in wonder raises up all spiritual movements. Truly, my brothers, I do not speak falsely, that whenever the recollection alone of that glorious vision arises in my mind, all the movements of the body together with the soul are swallowed up in ineffable wonder, while no thought at all is stirred in my soul, apart from the amazement at it. And if it comes in the small ones. 15. Indeed, when that vision reaches the place of tranquility from the time, and rests from the passion of sufferings, and is freed from the servitude of sin, then all these that were said above, their recollection is abolished from it. For above that place of sufferings and their movements is the place of tranquility.

And this is now the prayer that the intellect has, which is amazed: that which is upon the solution of the questions that are held in their inquiry. It turns from evil to virtue, and from ignorance to knowledge of truth. And besides this, it has no other prayer, except the vision and wonder of the wisdom of God, which fills the distinctions: that which is hidden in the natures of creatures. This, then, is not said concerning natural simplicity, but concerning that entire cessation. For there is the simplicity of nature, which is natural, and there is that which is perfect: that in which the being is concealed in the rays of crystalline light, in the likeness of that phoenix, the beloved of God, on the top of the mountain of the six seas. For whenever the being begins to move toward the measure of true simplicity, the vision of the likeness of crystalline light is woven spiritually. That is the place in which spiritual natures are seen in their natures, those whose sound is a fire that burns and is inflamed. For that is the place where spiritual natures are sanctified spiritually. The third sanctity is for that hidden and concealed one who dwells in glorious light, to whose interior no man can approach, as Isaiah the prophet, son of Amoz, said.

I saw the Lord sitting upon a high and glorious throne, and the splendor of his glory filled his temple. And the Seraphs stood above him, six wings each, and they fly and hover and do not cease. And they call to one another and say: "Holy, Holy, Holy, Lord God Almighty, with whose praises the earth is filled." And from this place of serenity, that being ascends to the place of spiritualities, where there is no likeness for its vision nor any form. For there, wholly, is a single vision of light without likeness, unencompassed. Yet there are many who, with a knowledge of the interior, reason and say that from serenity and above, that being has a likeness and a form for its vision. For they do not know what they are saying. For how can this be possible, that this whole thing should be so? And when that being does not know itself, and cannot distinguish its own essence from the glory of that light without likeness, in which its spirituality is swallowed up. And if this is true, how can these say that there is a likeness and a form for the vision of that being from serenity and above? For even though God has no likeness or form, yet forms are spoken of him in the scriptures, through which his revelations are shown and he makes known to us concerning his essence. But all these are outside the nature of his essential being.

For in no way does his essence resemble fire, nor the light of the sun, nor air, nor any of the other elements, nor the matters that are from these. Rather, his essential being is elevated above all forms, images, and compositions of this creation of ours. For his being is also purer than fire, light, and air, so that these are like a shadow before that glorious being of the Lord of all bodies, which is pure and precious. For it has no likeness, not even in any of those things that are seen in our creation. Thus also is the image of God. When it reaches the place of perfection and the transcendent measure of spiritual things—for every prayer that exists has the forms of its transformations inscribed in it—and just as God is without likeness and form, so also is his image, when it ascends to the place of perfection. It has no likeness or form there, nor even any appearance. For when his spirituality is swallowed up in that hidden glory of the holy contemplation of the Trinity, his being cannot distinguish anything there from that holy light, nor does he have any forms or images there. But let them understand what I say, those who have drunk from the grace of our Lord.

to the place of reality. That which is of perfect truth and wisdom, everything that I have said is truth, and there is no falsehood in it. For from writings and from hearing, one does not attain this except through the experience of the hypostases, and there is no end to it for one who seeks to see the vision of anything except the glorious vision of our Savior, which is above sensations and above forms, images, and perceptible likenesses. Indeed, as the holy Mar Isaac said: What then? Those who are in this world, in the ultimate end, it is said that the vision of our Savior is outside that which is in theory. The companions of those who are in the world to come, which is to be realized spiritually, it is said that the delight of his kingdom and the fittingness are not material, nor the thickness of hypostases. And he brings after it and says: Both of them do not begin from truth. For in his likeness they would be also his brothers. Because, indeed, of our Lord Christ: when he is revealed to the minds of the saints in the place that is above purity, there is no likeness nor form of composition for his glorious vision. Blessed are our brothers who are worthy to have seen our Lord Christ in this vision that I have spoken of. And he died from the world and all its pleasures.

because the vision of our Savior, which is in it now from after the resurrection from the dead, is not utterable and not comprehensible by the intellect of human beings. And when I say human beings, I mean that even the spiritual intellects cannot comprehend that vision, nor can it be interpreted. And they are unable to grasp or contemplate that wondrous glory which is without likeness, in which our Lord rose from the tomb. And if angels and saints gaze upon his vision from his glory, they cannot comprehend that greatness. For how can a human being, whose intellect is among human beings, be able to form and compose that exalted and unutterable glory which our Lord put on after the resurrection from the dead? And indeed, there is no power in the faculties of the soul to see anything—neither the theory of bodies nor of the incorporeal, nor of knowledge nor of nothingness—nor can any of the senses place in the intellect the image of anything from all that exists, except the vision itself of our Savior, which at the end raises up all spiritual intellects. Truly, my brothers, I do not lie: whenever the memory alone of that glorious vision arises in my mind, all the movements of the body together with the soul are swallowed up in wonder that is unutterable.

even the intellect is not moved in any way by anything outside the vision that is in it. And if it is among the small ones—that is, among those like me, who are weak—this experience occurs only from the abundance of his greatness. For the perfect powers and the perfect men, who are spiritually nourished by his glorious vision, what shall I say? But even that which I said above, because the vision of the holy angels in the spiritual worlds is not moved or relaxed by any thought about anything from this world, but only by the memory and vision of our Lord. Thus also for the pure intellect, in the place of clarity and above, it has no vision or memory of anything else, except the vision of our Savior and the bright light that is in him. And again, just as in their worlds there are no known and unseen powers, no forms or figures of composition, but their world is spiritual and their lives are spiritual, so also for the pure intellect in the place of spirituality, its vision has no likeness or form of composition, because when the intellect reaches perfection, it becomes like them and with them sanctifies and glorifies that glorious being.

For just as the new world has no form or likeness of any kind from this world of ours, because it is above all forms, likenesses, and compositions of nature, so also the vision of the spiritual man has no form or likeness of any of those things from this world. For his vision is from the intellect of the world to come; it is the rapture of the new world. And all the things of the world to come are revealed to him. 16. Among the small ones, that is, those like me who are weak, this experience occurs only from the abundance of his grace. For the mighty and the perfect, who are continually delighted in their vision by the glorious beauty of our Saviour, what shall I say? But if what I said above is true, that even in the worlds of the holy angels, no thought is moved or falls upon any one thing from this world, except the remembrance and vision of our Lord, then also for the pure intellect from the place of serenity and elevation, there is no sight or remembrance of anything else, apart from the sight of our Saviour and the living light that is in him.

And likewise, there is in the worlds of the forces, both known and unseen, no forms or likenesses of composition, but rather their world is spiritual and their essence is spiritual. Thus also for the pure intellect, in the place of spirituality, its vision has no likeness or form of composition, because when the intellect reaches the end, it is with them and with them it sanctifies and exalts that glorious essence. Just as in the new world there is no form or likeness at all from this world of ours, because it is above all forms, likenesses, and compositions of nature, so also the vision of the spiritual man has no form or likeness of any of those of this world. For his vision is that of the intellect of the end, which is the expanse of the new world. And all the things of the end are revealed to him concerning the world of the new world. As the Apostle said: "Now we see as in a mirror the expanse of the glory of the resurrection." Then, however, face to face, when we are in the deeds and receive the resurrection. And again he said: "The eye did not see, nor the ear hear, nor did it enter the heart of man, what God has prepared for those who love him.

All these things that the blessed Apostle said are known, that in the place of the spirituality of the intellect there is no form or likeness of composition at all. And even up to this point, the opinion of the Solitaries is preserved: that also in the place of spirituality that is not elevated, the vision of their intellect above forms and likenesses of compositions is not possible, unless they are from all the corporeal, but they are not lacking. Rather, it is the opposite. This, then, the Solitaries persuade and teach us: that in the place of spirituality, that thing is seen which is above the senses of the body and the movements of the soul, existing in its sublimity. As the preceding demonstration that the Apostle said to our wisdom and learning: that the course of our intellect should not be directed toward sensible things, and should cease from those that are not visible. And it is only in hope that the things of prayer are perceived. I said, and again I say: that if all our present knowledge concerning our Lord Christ and his glorious vision that is seen within our heart is only up to a form, then Christ is dead and his coming into our world has left us nothing, and his suffering and death on our behalf are nothing, if it is as it is with the ancient fathers and prophets, that even now he is seen by his saints in forms and likenesses.

Now this is not so. But from the time when our glorious Lord was revealed in the body of the Word, for the salvation and renewal of all rational beings, the manner of his revelations to us and to the invisible powers was changed. For he is not seen in forms of composition, as he was to those earlier ones, but in a glorious vision, above forms and figures that are perceived. And there is light there, as it is said that we see in that place of spirituality, but it is not like this material light. And there is spiritual food for us there, but not like this of the flesh. And there is the holy voice of the spirits, and speech and conversation there for us, but it is not like this speech that we have with one another. For that language there is heard by the intellect, and the senses cannot receive it, because the tongue of flesh cannot speak and say concerning that thing which is revealed to the mind there, neither by sight nor by hearing. As the Apostle said when writing to the Corinthians about this: "As from the person of another man, whether in the body or without the body, I do not know; God knows, for he was snatched away to Paradise and heard words that cannot be spoken.

those which it is not permitted for a human being to speak. For it clearly shows by these things which do not come to the composition of language: those which in the measure of perfection are revealed upon the air. For just as when he is in the body he knows that he is, but if he is without body no one knows, according to the testimony of the divine Apostle. For truly there are no mysteries and revelations which from the region of serenity and above are revealed to the intellect which can bring them to the composition of speech, like the rest of the revelations which are from serenity and below. And if there are mysteries and revelations which are revealed there, it is not possible for the air to bring them to composition. And as many think and say: that there is a likeness to the vision of the intellect in the region which is above serenity: and to the sharp sounds of the holiness of the spirits which are heard there. Because the substance of God has no likeness, as was said above. So also that thing which is revealed to the intellect there has no likeness in any of the categories: in that all compositions and names and likenesses and measures are from serenity and below. And truly how much the air is troubled: that its vision might be raised above compositions and likenesses, in the region which is from serenity and below, it cannot. For also in letters and syllables, they are in that region.

There is there a place for him to converse with the air. For also forms and figures are there for the vision of the intellect, as there is his work. But from simplicity and above, he was elevated above all figures and forms and compositions and measures. And there is no hatred there, nor evil encounter, but tranquility and peace and joy in the Holy Spirit. And if anyone is scandalized at this, he is one who is amazed and not perceptive, and he has not met with anything in the writings of the spiritual fathers, nor in his own standing has he taken the help of nature. And simplicity does not know what it is, nor a place above this. But rather, not even purity, nor purity; but before his face he speaks something that he speaks, while he knows not one of these measures, nor does this wise man know that it is by the type of the degrees and the ladder that these measures are placed, by which the air passes and progresses in its ascent until it reaches the head of that ladder upon which the Lord is seated, which is the measure of spirituality and the end of the course of the air. For there is the seal and the true stamp. Simplicity is of the intellect, because it is known that as below simplicity is man in his conduct, so not yet has the seal been set upon the document of his virtues.

For in the time that he works with God like a hireling, while each day he expects the wages of his labors. And in the time like a slave, while he expects the reward and the freedoms from servitude. But not so in the place of simplicity. Rather, on the contrary. For he is freed from the yoke of servitude and of hireling-ship, when he has arrived at the place of simplicity, and is inscribed in the testament of sons, and becomes an heir of God and a co-heir of Jesus Christ. And from then on, he no longer works with God like a slave and like a hireling, but like a son with his father. And he is stamped with the seal of the Spirit and is empowered over the treasures of his father and is raised above fear and punishment, and he cries out freely, "Abba, Father," just as it is said that God is called "Father" from there. As the Apostle said to the Romans, those who believe in our Lord: "For you have not received again the spirit of servitude unto fear, but you have received the spirit of the testament of sons, by which you call 'Father' your father. And that spirit bears witness to your spirit that you are in the sonship of God. And if in sonship, then also heirs—heirs of God and of the inheritance of Jesus Christ." For when he has ascended from the lowliness to the place of simplicity and has been inscribed in the testament of sons, then he is firmly with God, a participant in the revelation of his mysteries.

and spiritually he now sees everything and hears from that place. And his service is with the holiness of his continuous melody, with spiritual movements. As the Apostle said: "Now you see as in a vision the splendor of the resurrection." Then they face each other: what is in actions receives the resurrection. And again he said: "The eye did not see, and the ear did not hear, and it did not enter the heart of man—something that God prepares for those who love him." From all these that the blessed Apostle said, it is known that there is no form or likeness of composition in the place of the spirituality of the mind. And if even the solitary and pure ones have supposed up to this point that in the place of spirituality the vision of their mind is not elevated above forms and likenesses of compositions, they err if they think that from all these there is any deficiency in the senses, but rather the opposite. This then is what the solitary ones suppose and think: that in the place of spirituality they see something that is above the senses of the body and their movements, which is of the soul in its elevation. As the example that preceded, where the Apostle said to the wisdom and teaching of our own: that the course of the mind does not stop at perceptible things, and it remains from those that are not seen.

and only in the form of the prayer of the table is it perceived. I said, and again I say: if all the knowledge that now is concerning our Lord the Messiah and his glorious vision which is seen within the heart, it is only up to the order. For the Messiah died, and his coming into our world added nothing to us, and his suffering and death for our sake are nothing. But if, as with the ancient fathers and prophets, even now he is seen by his saints in orders and forms, now it is not so. But from the time our glorious Lord was revealed in the body of man, for the salvation and renewal of all rational beings, the order of his revelations to us and to the invisible powers was changed. He is no longer seen in forms of appearance, as to those ancients, but in a glorious vision, above forms and orders that are perceived. And the light of which we said that we see there in that place of spiritualities, it is not like this material light. And there we have spiritual food, but not like this of the body. And there is a holy voice of spirits and speech and praise for us there, but it is not like this speech that we have one with another.

in that which is cut off, that taste is perceived by the sense, and the senses cannot receive it; for by the tongue it is not possible to speak of the taste of the flesh, and to say: concerning that which is perceived by the intellect. Not by sight does a man speak, nor by hearing. As the Apostle said when he was writing to the Corinthians concerning this: as if from the person of another man: "Whether in the body I do not know, or whether without the body I do not know; God knows; that I was snatched away to Paradise, and I heard words that cannot be spoken, which it is not permitted for a human being to utter." When he clearly shows by these that they do not come to the composition of language, those which in the measure of perfection are revealed to the sense. For as when he was in the body he was, and whether without the body no man knows, according to the testimony of the divine Apostle. For by the tongue there are no mysteries and revelations which from the place of purity and above are revealed to the intellect, which can bring them to the composition of speech, like the rest of the revelations which are from purity and below. And if there are any mysteries and revelations which are perceived there, the sense cannot bring them to composition. And as many also meditate and say: that there is a likeness to the vision of the intellect in the place which is above purity; and to the sharp sounds of holiness of the spirits which are perceived there.

because, as for God, He has no likeness, as was said above. Thus, neither does that which is revealed to the intellect have a likeness in any of the orders: for all compositions, forms, images, and measures are from purity and below. And for a long time it struggled to raise its vision above compositions and images, to the place which is from purity and below, it could not. For even the elements and the lower orders are in that place. And there they have a place for contending with the air. For even the forms and orders have the vision of the intellect, as there is its activity. From purity and above, however, it is elevated from all orders, images, compositions, and measures. And there is no satiety nor evil encounter there, but rather tranquility, peace, and joy in the Holy Spirit. And if anyone is disturbed about this, he is far from the truth and does not perceive, and has not received anything from the writings of the spiritual fathers, nor has he taken from his own standing the help of desire. And he does not know what purity is, nor the place above this. But rather, neither purity nor impurity, but opposite His face he says something that he says.

when he does not know any of these measures, nor does this wise man accept that the orders and the ladder are composed of these measures, through which the intellect ascends and progresses in its discipline until it reaches the head of the ladder, upon which the Lord is seated: which is the measure of spiritual things and the limit of the intellect’s ascent. For there is the true seal and stamp. It is the simplicity of the mind. For just as a man is below simplicity, so he conducts himself. The seal is not yet set upon the document of his virtues. For he who works like a hireling bargains with God, while each day he expects the payment of the wage for his labors. And he who works like a slave expects manumission and freedom from servitude. But it is not so in the place of simplicity; rather, it is the opposite. For he is freed from the yoke of servitude and hireling status, when a man attains the place of simplicity. And he is inscribed in the testament of the sons, and becomes an heir of God and a co-heir of Jesus Christ. And from then on, he does not work with God like a slave or a hireling, but like a son with his father. And he is stamped with the seal of the Spirit, and is empowered over his father’s treasures, and is raised above fear and punishment, and stands in the freedom of the sons, just as it is written that God called from there, “Father.

as the Apostle says to the Romans: those who believe in our Lord, not taking the spirit of servitude again to fear, but taking the spirit of adoption, that by which they call the Father "Father." And that spirit bears witness to our spirit that we are in the adoption of God. And if in adoption, then also heirs—heirs of God and of the inheritance of Jesus Christ. For when he has ascended from the cell to the place of tranquility and is inscribed in the adoption, he is continuously with God, participating in the revelation of his mysteries, and spiritually he now sees everything and hears from that place. And his service and the sanctity of his song are continuously with the spiritual natures. Blessed is the human who has been granted this gift and this parrhesia, and has seen with the eyes of his intellect that glorious vision and heard with the ears of his heart that clear voice, which is above tranquility for the spiritual man who is perfected. Truly, my brothers, believe in what I say to you: that whenever one hears the voice of the spiritual ones with his intellectual ears.

all his labor is above the sensations of the body and its movements, as in the seventh hour, silent and still. In that tranquility which he receives from the sanctity of the spirits. And when the body is again asleep, his movements are in wakefulness, gently, gently. For there is no rest for him from the service with the spirits. Therefore, night and day are equal for him, that he might drink from this gift from the grace of our Lord. Praise to him from all rational beings of creation, and may he share in his praise, the upper and lower, amen. Truly, my brothers, my beloved, in what I say to you: that whenever he hears the voice of the spirits, he is known by his spiritual perceptions. All his labor is above the sensations of the body and its movements, as in the seventh hour, silent and still. In that tranquility which he receives from the sanctity of the spirits. And when the body is again asleep, his movements are in wakefulness, gently, gently. For there is no rest for him from the service with the spirits. Therefore, night and day are equal for him, that he might drink from this gift from the grace of our Lord. Praise to him from all rational beings of creation, and may he share in his praise, the upper and lower, amen. His own, when his own is upon the activity of the movements of the limbs in prayer, in him it is pure.

those which are composite and those which are simple, and those which are without limit and without knowledge. In the time of prayer, when the soul is still, like a ship standing in the middle of the sea. The helmsman, however, is like a steersman standing on the ship. The movements which guide the ship are like the winds. And it is not every wind that is suitable for the voyage of the ship. Likewise, the movements which are stirred in the souls during the time of prayer are not all suitable for the voyage of the ship, which without a limit to its journey, is kept safe from the waves. But some of them are, and some are not. For some of them, composition and likeness sink into the soul. And these are the obstacles to the voyage of the ship of the helmsman, who is the helmsman, towards the journey which is his own will. It is his own, when he is upon the working of the movements in the time of prayer, that they become tranquil.

Thus also the movements of the time of prayer are stirred in the soul: not all of them are capable of steering the ship, so that without limit they may reach the harbor, being withheld from the waves. But some are from one side, and some are not. For some, the ship and its likeness sink in the soul, and these are the movements of the steering of the ship of the anchorite towards the harbor which has no will. Some, however, are movements of prayer stirred in the simple soul, and these are the gentle winds which guide the ship of the soul upwards from the waves towards the harbor filled with much grace. Some, however, are movements of prayer stirred in the simple soul, and these are the gentle winds which guide the ship of the soul upwards from the waves towards the harbor filled with much grace. There are, moreover, other movements, which at the time of prayer shine in the light. And these are spoken of without limit, and they are neither composite nor simple, but limit, as I said above, is not of simple movements nor of those without limit from the beginning. For even the holy and pure angels are of simple soul, but not entirely without limit. For they are simple and under limit, but one is from all without limit.

And all the movements that are upon it without limit go as the great one said: there is no limit to its thought. But the movements are composite. These are they: all thoughts that are stirred in the soul by means of the senses of the body, these are composite and they incline the soul to its discipline at the time of prayer. For even if they are beneficial, yet at the time of prayer they are harmful to the soul, because at the time of prayer simple movements raise the soul towards that which is without limit. There are, moreover, other movements which at the time of prayer shine with light. And these are said to be without limit, and these are neither composite nor simple, but limit as was said above. For they are not simple movements nor without limit from now. For even the holy and pure angels are simple, but not from every aspect also without limit. For they are simple and under limit, for the one without limit is one from all. And all the movements that are upon it without limit go as the great one said: there is no limit to its thought. But the movements are composite. These are they: all thoughts that are stirred in the soul by means of the senses of the body, these are composite.

And the movements go to the subjugation of the soul during the time of prayer. For indeed, the movements are of the beneficial kind. But during the time of prayer, the movements of the soul are of the diminishing kind. For it is known that during prayer, simple movements elevate the soul toward the One who is without limit. These simple movements are: the hidden knowledge of the spirit that is concealed in the movements of creatures; the pure intentions concerning the contemplation of the incorporeal; and those that come from the contemplation of the vision of the state of annihilation. All these movements occur during prayer and are simple. For whenever the mind is illuminated during prayer, like a honeycomb they sweeten the palate of the air, and by their warmth they kindle all the powers of the soul together with those of the body. And tears that are not forced flow from the eyes of the person who prays, due to the agitation of these movements in his mind, not from pain or from sorrow over the face of follies, but from overflowing joy and delight, and from wonder at the Creator's goodness, his compassion, and his self-annihilating nature, which is above all.

How abundant is his merciful compassion upon us in afflictions, and how great is the tyranny of our wickedness against him. And as though, when we were not and could not be, he brought us into being by his grace, to that which is and is good, while we were wholly given over to tyranny and wickedness until we were not. And when we sinned and provoked him by the distinctness of evil deeds, he, through fatherly love, does not cease from us, bestowing the gifts of his self-naughting and his forgiveness upon us. And as when our nature had reached the point of cutting off hope, he sent his beloved Son, our Lord Jesus, and delivered him to the suffering of death in our stead, that he might redeem us from the bonds of sin, and he tasted vinegar and gall for our sakes. So that the poison of the serpent that slays us might be expelled from us. And as after all the evils and blasphemies with which we have made him angry, he, by his ineffable grace, has prepared for us another world filled with all good things. And he has granted us the gift of resurrection, through which we are raised from the sufferings of mortality, and we become indestructible and immortal, and unchangeable and insensible and without need, and at all times we are raised with him in the contemplation of his mysteries and in his glorious vision.

And by the recollection of all these things, the movements of the wind from the region of the clouds are extended toward the infinite movements, which is the wonder above the new world and the vision of the holy Trinity. For when the sight of the mind is mingled with that glorious light of the infinite Trinity, all its movements become without end, since there is none among the seers and knowers who can separate the movement of the wind from the vision of that glorious light of the holy Trinity that is seen. For all the inner senses of the heart are filled from that blessed light. And there is there no form or likeness, nor figures and compositions and measures and colors, but that one light in a simple vision. That which is not divided either by figures or by likenesses. And this also I say to you: that there is there no movement and movement, no thought and thought, no intention and intention, but only the wonder, that which is above all intentions and movements and thoughts, which is the treasury of the future goods, which through the mediation of our Lord Jesus Christ were prepared for the race of men. This, then, for all the rational beings.

From the abundance of the compassion of that venerable father: that when there was no separation and participation in the knowledge of his glory, so that his likeness might be without end and he might delight in his glory, he who in his search makes all worthy of his vision, of his glorious vision. Here, then, from astonishment and wonder in truth, I say: these are the simple movements. They are the hidden knowledge of the spirit that is concealed in the depths of creatures: the pure signs concerning the incorporeal theory, and those that are from the theory of the vision of the state of stillness. All these movements occur during the time of prayer and are simple. For whenever something is revealed to the mind during the time of prayer, like a honeycomb they sweeten the palate of the soul, and by their warmth they kindle all the powers of the soul together with the body. And tears without bitterness flow from the eyes of the human being, due to the agitation of these movements in his mind, not from pains or from the grief over the faces of the foolish, but from full joy and delight, and from wonder at the creator's creation, his compassion, and his transcendence over all.

How abundant is the compassion of that venerable father, and how great is his forbearance towards us. And how, when there was no existence and no possibility of being, he brought forth by his wisdom that which is and that which is seemly, while he was pleased with our evil and our wickedness before creation. And when we sinned and angered him by the diverse nature of our evil deeds, he, through paternal love, does not cease from us, bestowing the gifts of his humility and his forgiveness upon us. And when our judgment reached the point of cutting off hope, he sent his beloved son, our Lord Jesus, and delivered him to the suffering of death in our stead, that he might redeem us, who are stained with sin, and he tasted vinegar and gall because of us. So that he might remove from us the poison of the serpent that kills us afterwards. And how, after all the wickedness and blasphemies by which we offended him, he, by his ineffable grace, has prepared for us another world filled with all good things. And he has granted us the gift of the resurrection, through which we are raised from the sufferings of mortality, and we become imperishable and immortal, and not subject to affliction, nor to pain, nor to need. And at all times we are raised with him in the contemplation of his mysteries and in his glorious vision.

And how, from the remembrance of all these things, the movements of being are extended from the place of the spiritual beings toward the infinite movements, which are the wonder above the new world and the vision of the holy Trinity. For when the sight of the intellect is mingled with that light of the glorious and infinite Trinity, all its movements become that light. For there is none among the seers and knowers who can distinguish the hypostasis of being from the vision of that glorious light of the holy Trinity that appears. For all the inner senses of the heart are filled from that blessed light. And there is no form or likeness there, nor schemes nor spiritual beings nor measures nor boundaries, but only that light in the simplicity of vision. That which is not divided either by schemes or by forms. And this also I say to you: that there is no movement and movement there, nor thought and thought, nor intention and intention, but only the wonder in solitude, that which is above all intentions and movements and thoughts, which is the treasury of the future goods, which through the mediation of our Lord Jesus Christ were prepared for the race of humans. That, then, for all the rational beings.

from the abundance of the mercifulness of that venerable father, who, when there was no one outside and participant in the knowledge of his glory, that he might be without end like him and delight in his glory, who in his love makes us all worthy of his vision—his glorious vision. Here, from the awe and wonder in truth, Amen. This is from the Book of Questions: How is the spirit of the agent known in it? And by what is its power revealed? And what is the recognition of the spirit when it shows its activity in it? Now the first recognition of the activity of the operation of the spirit is this: that the thought of the love of God burns in the heart of a person like fire. And from this is born in his heart: the hatred of the world, and renunciation, and love of asceticism, and humility. For she is the mother and nourisher of all the virtues. This is from the Book of Questions: How is the spirit of the agent known in it? And by what is its power revealed? And what is the recognition of the spirit when it shows its activity in it? Now the first recognition of the activity of the operation of the spirit is this: that the thought of the love of God burns in the heart of a person like fire. And from this is born in his heart: the hatred of the world, and renunciation, and love of asceticism, and humility. For she is the mother and nourisher of all the virtues.

The knowledge, then, of the two, O brother, which makes you perceive that which produces the spirit that is from baptism you have received. That, however, which is born in you from humility is true humility. I do not mean that of the body, but that true humility which is from the soul. That which, when great and wondrous things are accomplished for a person from that spirit which dwells in him, he considers himself dust and ashes, and a worm and not a human being. And all the living he considers in his eyes as great and holy, when there is in his thought neither good nor evil, nor righteous nor sinful. And from humility born in the soul: tranquility, and patience, and endurance of afflictions. The knowledge, then, of the two, O brother, which makes you perceive that which produces the spirit that is from baptism you have received. That, however, which is born in you from humility is true humility. I do not mean that of the body, but that true humility which is from the soul. That which, when great and wondrous things are accomplished for a person from that spirit which dwells in him, he considers himself dust and ashes, and a worm and not a human being. And all the living he considers in his eyes as great and holy, when there is in his thought neither good nor evil, nor righteous nor sinful.

...from humility is born in the soul: tranquility, serenity, and endurance of afflictions. The knowledge, then, of the third of the workings of the spirit that is in you is that compassion which is the likeness of God the Creator in you. When your thought is occupied with all the living beings of the members, they flow from your eyes like springs of water. And all the living beings dwell in your heart as if in a home. And you embrace and kiss them with love, while in your thought you pour out your grace upon them all. And when you remember them, your heart expands with the life of the working of the spirit that is in you like a fire. And from this is born in your heart goodness and gentleness, so that you are unable to say anything to any person, nor does your thought turn toward any evil person, but you do good toward all living beings in thought and deed. The knowledge, then, of the third of the workings of the spirit that is in you is that compassion which is the likeness of God the Creator in you. When your thought is occupied with all the living beings of the members, they flow from your eyes like springs of water. And all the living beings dwell in your heart as if in a home. And you embrace and kiss them with love, while in your thought you pour out your grace upon them all.

And when you remember him, your heart expands with the life-giving power of the working of the spirit within you like a fire. And from this is born in your heart goodness and serenity, so that you are unable to say anything to any person, nor does your thought turn toward any evil person, but you do good toward all people in thought and in deed. The knowledge, then, of the fourth of the workings of the spirit that you know works in you is true love, which does not leave in your mind anything except the remembrance of God alone. For it is the spiritual key, by which the inner door of the heart is opened, within which our Lord Christ is hidden. That place wherein he dwells is spiritual and spacious, and his vision is that of ineffable light. From this love, then, is born faith, which sees the hidden things, those which it is not permitted for the intellect to believe unless they are written on the tablet, which the Apostle called the foundation of those things that exist in hope, those whose eyes of the flesh do not know, but in the inner place of the heart their eyes of the intellect see clearly. The knowledge, then, of the fourth of the workings of the spirit that you know works in you is true love, which does not leave in your mind anything except the remembrance of God alone.

the spiritual key, by which the inner door of the heart is opened, within which our Lord Christ is hidden. That place in which he dwells is spiritual and spacious. And the vision of him is light that cannot be spoken. From this, then, is born the love of faith, which sees the hidden things, those which it is not possible for the intellect to bring to faith through the senses, but which are known by the intellect in the inner place of the heart with clarity. The knowledge, then, of the five senses which the spirit works in you, that which from baptism you received as your possessions, is the clear vision of your being, which is seen in the firmament of your heart in the form of a mirror which is the receptive faculty of the light of the holy Trinity. And this knowledge leads you towards the vision of the perceptible pure ones. And from this again you are raised towards the knowledge of the known pure ones. And from there again towards the revelations and mysteries of the divine and of nothingness you ascend. And this ladder and ascent is for you and mingles you with that holy light which is the vision of our Lord Christ. And from that glorious and holy vision you receive wonder at that spiritual world, the unspeakable beauties of which.

And that wonder which is born for you is the spiritual eloquence of speech, and the knowledge of both worlds—that which was and that which is to be—and the revelation of the mysteries of the divine ordinances, together with the ascent and the holy taste, and the sharp melodies of the spiritual intellects, and joy, and discipline, and exultation, and praise, and psalmody, and jubilation, and the glorification of the Most High, and the mingling with the spiritual orders, and the vision of the souls of the saints, and the vision of Paradise and the eating from the Tree of Life, and the dwelling with the saints who reside there, along with other ineffable things. These are the perceptions of what you see in yourself; you know that it is the Holy Spirit, whom you received from holy baptism, that works in you. Now the perception of the five that the Spirit, whom you received from baptism, works in you is this: the vision of the radiance of your being, which is seen in the firmament of your heart in the form of a sapphire, which is the receptive faculty of the light of the holy Trinity. And this leads you toward the vision of perceptible pure ones, and from this you are again raised toward the knowledge of knowable pure ones, and from there again toward revelations and mysteries of the divine and of nothingness—you ascend.

And this endurance and ascent is for you, and it mingles with you: through that holy vision of the sight of our Lord Christ. And from that glorious and holy vision you receive wonder at that spiritual world, whose good things are ineffable. And from that wonder is born for you the spiritual eloquence of speech, and the knowledge of both worlds—that which was and that which is to be—and the revelation of the mysteries of the divine ordinances, together with the ascent and holy taste, and the sharp tones of spiritual intellects, and joy and delight and exultation and praise, and song and hymn, and the glorification of exaltation, and the mingling with spiritual orders, and the vision of the souls of the saints, and the sight of Paradise and the partaking of the tree of life, and the converse with the saints who dwell therein, together with other ineffable things. These are the signs of what you see for yourself: you know that the Holy Spirit, whom you received from holy baptism, works in you. Question: What distinction is there between images, hypostases, and phantasies? And which of these are true? And how are these images distinguished when they approach with the working mind? For in the book of the Heads, he explains their causes.

of these two orders of images: when they are distinguished, the distinction is not small. There is a great difference between substantial images and phantasies. For the latter are from thoughts of victory, and from empty glory. These substantial images, however, which are from empty glory, exist. Those which are composed with demons in the likeness of angels and appear at times as if they have the stature of a human being and wings of flight, and other stances that resemble a pillar of light and the sphere of the sun. These, then, the images of which I spoke: they are from empty glory and from pride. When, however, these approach the soul, it is fitting that it be armed with humility and consider itself earth, ash, and dust of the whole creation. And it should acquire obedience and endurance of afflictions, and especially humility. And that one should be a man of little account in his own eyes. And by these, they are destroyed from before the vision of the working mind, like smoke before the wind. Question: What difference is there between substantial images and phantasies? And what are the feelings that accompany them? And how are these images consumed when they approach the working mind?

of these two orders of images: when they are distinguished, the distinction is not small. There is a great difference between substantial images and phantasies. For the latter are from thoughts of victory, and from empty glory. These substantial images, however, which are from empty glory, are those which are composed by demons in the likeness of angels and appear at times as if they have the form of a human being and wings of flight, and other forms which resemble a pillar of light and the sphere of the sun. These, then, the images of which I spoke: they are from empty glory and from pride. When they approach the soul, it is fitting that it be humbled in humility and consider itself earth and ashes and the dust of the whole creation, and accept obedience and endurance of afflictions, and especially that it become a man despised in its own eyes. And by these means they are banished from before the vision of the soul, like smoke before the wind. Those phantastical images, however, are born from thoughts of victory.

and from bitterness and anger. That is, demons form before the practitioner images of statues of flesh and blood, persons whom he does not know, and also forms of animals are composed before the mind, and likenesses of stones and mountains. And again, these phantastic images appear, as they were seen by each of the fathers from the two orders being composed: that is, the form of a human and the likeness of an animal together. These are called phantastic images. And these are driven away from before the sight of the practitioner by fasting, vigil, prayer, and the unceasing prayer of the mind. And in the *Pasyqata* he said: Every thought that composes an image within the heart, and the image has a substance, is called a substantial image. And all thoughts that are scattered within the mind without the image of a person are called phantastic images. This is the distinction between substantial and phantastic images, and these are the remedies for the healing of each of them. For vain glory, pride, and arrogance greatly form and compose substantial images. But these phantastic images are born from thoughts of victory, of victory.

and from bitterness and anger. That is, demons form before the practitioner images of statues of flesh and blood, persons whom he does not know, and also forms of animals are composed before the mind, and likenesses of stones and mountains. And again, these fleshly images appear, as they were seen by each of the fathers from the two natures composed, that is, the form of a human being and the likeness of an animal together. These are called fleshly images. And the practitioner pursues them from before his sight by means of fasting, vigil, discipline, and prayer of the mind that has no rest. And in the Canons he said: Every thought that composes an image within the heart, and the image has a substance, is called a substantial image. And all thoughts that are sown within the mind that have no image of a person: these are called fleshly images. This is the distinction between substantial images and fleshly ones, and these are the remedies of the therapy of each of them. For vain glory and pride and arrogance greatly form and compose substantial images.

Again, the letter of Mār ʿAbdīshōʿ of Balad concerning the man from his companions on the operations of grace. Blessed is God, the Father of our Lord Jesus Christ, who revealed the mystery of his love in our heart and made known the meaning of his grace in our mind. I have heard about you, O man of God, from the beloved brothers who came to us, that you have much love toward us in the Lord. And from the reading of your letter I understood that this is indeed so. And because of the good testimony about you, I wished to join my love with your love, and to write to you what you asked of me in your request. Know, O my Lord, that some of the visions that occurred to you are true, and some are a scheme full of the dregs of the bitterness of their error; and because your dwelling is far from us, and your coming to us is not easy for you, I wished to make known to you in a letter the vision of these operations. Again, the letter of Mār ʿAbdīshōʿ of Balad concerning the man from his companions on the operations of grace. Blessed is God, the Father of our Lord Jesus Christ, who revealed the mystery of his love in our heart and made known the meaning of his grace in our mind. I have heard about you, O man of God, from the beloved brothers who came to us, that you have much love toward us in the Lord.

And from the reading of your letter I understood that this is indeed the case. And on account of the beautiful testimony concerning you, I wished to mingle my love with your love, and to write to you what you asked of me in your petition. Know, O Mār, that some of the visions that occurred to you were true, and some were a pattern filled with the dregs of the leaven of error. And because your dwelling is far from you, and your coming to them is not easy for you, I wished to make known to you in a letter the vision of these operations. Now as for what you said, that a person stands in time and looks at himself, and does not let fall into it a thought either of affliction or of opposition, but if he is immersed within it while he has no operations, and does not even waver in glory, but if he only exercises life over all the movements of the body and the soul, so that neither reading nor psalm is easy for him to say, and he is only receiving grace from within, from which even the body is strengthened, just as in that place he stands, O my brother, this transformation is much more excellent than all the changes of the activity that occur to the soul. And the knowledgeable ones say that in this transformation, grace is given to him secretly from the Holy Spirit, so that even the body is strengthened from it, and it is not concerned with the provision of its need.

Because this is the baptism in which one is baptized, that is, the change. That is the one in which Moses was baptized on Mount Sinai. As long as this change stands with you, do not occupy yourself with reading and the service of the psalms, but only keep to the mind in purity. And from silence do not go out entirely. And if it is possible during these days in which this change stands with you, do not meet with anyone, and do not even hear the sound of a fowl if you can. But enter into your inner cell, and shut all the doors, and be established upon what is being prepared for you. When this change has passed from you, after it comes the change of the movements of the thoughts. Here, beware of the demon of distraction. For as the thoughts in the mind are from within the heart, keep the silence and the standing of the first change. If, however, the mind begins to fly after thoughts outside itself, while it forms images and composes thoughts, begin the first standing, and recite the psalm, the reading, and the prayer before the cross. And stand up manfully and vigorously. And do not allow the mind to slip out from the inner door of the heart, lest it waste its life in the distraction of thoughts.

That which I said, that I stand in the place and look at myself: and do not let fall into it a thought, neither of bitterness nor of opposition. But if it happens that you are baptized within it while you have no works, and not even in glory that is confused, but if you rule alone over all the movements of the body and the soul, so that neither reading nor a psalm is easy for you to say, and you are alone receiving the blessing from within, by which even the body is healed—just as in that place stands, O my brother, a very excellent change, this one from all the changes of the activity that happen to the soul. And the knowledgeable ones say that in that change, the blessing is given to that one from the Holy Spirit secretly, so that even the body is healed by it. And it is not difficult for the receiving of his need, because this is the baptism in which one is baptized in this change. It is that in which the blessed Moses was baptized on Mount Sinai. As long as this change stands with you, do not occupy yourself with reading and with the service of psalms, but alone hold to that one in purity. That one, moreover, from silence do not go out entirely. And if you are able in these days in which this change stands with you, do not meet with a person, and not even the sound of a bird should you hear, if you are able.

But enter into your inner cell: and close all the doors, and be established upon that which is revealed to you. When this change passes from you, there comes after it the change of the movements of the concepts. Here, beware of the demon of idleness. For as long as the concepts are in the air outside the inner chamber, keep silence and the stillness of the first change. But if the air begins to follow after the concepts outside of it, while it forms images and composes concepts, it begins the first stillness, and it recites the psalm, the reading, and the prayer before the cross. And stand manfully and victoriously. And do not allow the air to slip outside the inner door of the heart, lest it waste its life in the idleness of thoughts. After this change of concepts, if the air is restrained from the idleness of affections, there comes after it another change, that of the love of psalms and readings. And thus the flaming flames of psalms and readings boil within the heart, so that if possible, even when a person sits to take refreshment, the air from within is occupied with psalms and readings. To this change, the activity of the demon of vain glory is closely attached. But examine and see what you serve and read: if you serve and read because of the love of God.

or whether images of other things are formed in him, on account of which he performs his service and his reading. After this change of concepts, if he is freed from the passion of affections, there comes after it another change, that of the love of the Psalms and of the readings. And thus the flaming raptures of the Psalms and of the readings are kindled within the heart, so that if it is possible, even when a person sits down to take refreshment, he is found from within to be occupied with the Psalms and the readings. To this change, the activity of the demon of vain glory is closely attached. But see and observe what you serve and read: whether you serve on account of the love of God, or whether images of other things are formed in you, on account of which you perform your service and your reading. Again, after this change of the Psalms and the readings, there comes another change after it, if he is freed from the thoughts of vain glory. This is the flowing of tears and the abundant outpouring before the crosses. These tears are not of compunction, nor does will have power over them; but only the heart, burning within itself, and the body from without, pours forth tears. This change of these tears is the boundary between the place of purity and that of clarity. For they are above the place of purity.

and below the place of serenity. But this one enters into the place of serenity. Again, after this change of psalms and of reading: there comes after it another change, if he is freed from thoughts of vain glory, which is the agitation of tears and the constant prostration before crosses. These tears are not of compulsion, nor is a controlling will over them, but only a fire that kindles the soul from within and the body from without, pouring forth tears. This change of these tears is the boundary between purity and serenity. For they are above the place of purity and below the place of serenity. But this one enters into the place of serenity. After this activity of these tears, there occurs for him the activity of the two theories, that of judgment and of cessation. And from the vision of these, a compassion for the afflicted falls upon the soul, and a constant supplication for their salvation. When he looks within himself, he sees all of them in the likeness of the image that was created in him. There is not here, in this vision of this change, the sinful and the righteous, nor the slave and the free, nor circumcision and uncircumcision.

and not male and female, but everyone and everything is seen as Christ. After this, then, this operation of these tears: there occurs with this one the operation of the second theory. That one, then, of judgment and of vanity. And from the vision of these, he falls into the compassion of the sufferers and a continuous prayer for their salvation. For when he looks within himself, he sees all of them in the likeness of the image that was created in him. There is not here in this vision of this change a sinner and a righteous one, nor a slave and a free man, nor circumcision and uncircumcision, nor male and female, but everyone and everything is seen as Christ. After this change, there comes after it another change, in which fears descend and ascend within the heart, and they are in the likeness of a flame that mingles with fire. In this change there is a more intense operation, and it occurs in the third and fourth senses. After this change, there comes after it another change, which is more excellent than this one.

The operation of the second sense occurs alone. When one hears the clear sound of the praise of glory: so that the movements of the body and of the rib cannot bring him to the composition of the tongue. This transformation and this praise of glory of the new world is she. She is the yearning for the future goods. For this is the operation of that spirit of which the blessed Apostle said that he prays on behalf of the saints. In this transformation, the array of the known cherubim is shown to you. You also hear their clear sounds. Those which when they are extended, your mind is united with them in the praise of the exaltation. After this operation, another dissolution comes after it, which is better than this. The operation of the second sense occurs alone. When one hears the clear sound of the praise of glory: so that the movements of the body and of the rib cannot bring him to the composition of the tongue. This transformation and this praise of glory of the new world is she. She is the yearning for the future goods. For this is the operation of that spirit of which the blessed Apostle said that he prays on behalf of the saints. In this transformation, the array of the known cherubim is shown to you. You also hear their clear sounds.

The operation of the second sense occurs alone. When one hears the clear sound of the praise of glory: so that the movements of the body and of the rib cannot bring him to the composition of the tongue. This transformation is such that when it is extended, your mind is united with it in the praise of the exaltation. After this praise, the air becomes silent and is swallowed up in the light of the vision of that high and profound Theoria, like a diver in the sea. In this transformation, the air is mingled with that activity of the one who acts. For the light of the air is not distinguished from the sea in which it swims. In this transformation, there is only the operation of the first sense. After this praise, the air becomes silent and is swallowed up in the light of the vision of that high and profound Theoria, like a diver in the sea. In this transformation, the air is mingled with that activity of the one who acts. For the light of the air is not distinguished from the sea in which it swims. In this transformation, there is only the operation of the first sense. After this transformation, this transformation comes after it, which clothes the human being with a form from the sole of his foot to his mind. When a human being looks at himself in it, he does not see the composite body, but only that form which that transformation has clothed him with, concerning which the holy Mar Evagrius said, when he distinguishes the knowledges from those which are not knowledge. For he spoke thus: that those which are now subtle bodies of knowledge of the spirit, in the worlds that were, they were ruling.

The operation of the second sense occurs alone. When one hears the clear sound of the praise of glory: so that the movements of the body and of the rib cannot bring him to the composition of the tongue. This transformation is that of the body becoming entirely like fire. In the worlds to come they will reign. When subtle bodies call to the bodies of the saints who have attained this transformation of which I spoke. And without a man being divided over these: he brings another testimony that will be established over these. For the blessed Palladius says concerning Abba Arsenius thus: When he stood in prayer and this transformation occurred to him, so that he became entirely like fire. A man came from among the brothers, a well-known man, and saw the old man from the cell, that he was entirely like fire. And he testified in writing concerning that brother who was worthy of this vision. For he was a seer who saw Abba Arsenius in this transformation. 10. After this transformation, this transformation comes after it: that which clothes the man with fire from the sole of his foot up to his head. So that when that man looks into it, he does not see the composite body, but only that fire with which he is clothed. This transformation of which the holy Mar Evagrius spoke: when he distinguishes the known from those which are not known by knowledge. For he says thus: Those which are now subtle bodies of known spirit: in the worlds to come they will reign. Those which operate in the body, known, in the worlds to come they will reign.

When the sharp bodies call the bodies of the saints who have attained this transformation of which I spoke, and without the person perceiving it, they bring him a different testimony that he himself is established upon them. For the blessed Palladius says concerning Abba Arsenius thus: When he stood in prayer and this transformation happened to him, he became entirely like fire. A man came, a known brother, from the brothers, and saw the old man from the cave, that he was entirely like fire. And the writer testifies concerning that brother who was worthy of this vision, because he was a seer who saw Abba Arsenius in this transformation. Another transformation. Again after this transformation, there occurs another transformation, which cannot be described in writing, but only by the mind that experiences it. And it is this: that there are not two and three, nor is a fourth distinguished from a fifth, but one is extended and another is cut off, and the nature of both is one in this transformation. Transformation. Again after this transformation, there occurs another transformation, which cannot be described in writing, but only by the mind that experiences it. And it is this: that there are not two and three, nor is a fourth distinguished from a fifth, but one is extended and another is cut off.

...and the third of them is one in this transformation. In these two transformations of which I spoke, like the activity of the first sense and that of the fifth, again after this transformation, another transformation of joy comes after it. There is also a flowing of tears in it. And the person does not know what the cause of this joy is, except that he knows that he sees. For what he sees, he does not comprehend here: the activity belongs to the fourth and third senses. For the activities of these two senses are bound to the regions. In these two transformations of which I spoke, like the activity of the first sense and that of the fifth, again after this transformation, another transformation of joy comes after it. There is also a flowing of tears in it. And the person does not know what the cause of this joy is, except that he knows that he sees. For what he sees, he does not comprehend here: the activity belongs to the fourth and third senses. For the activities of these two senses are bound to the regions. After this transformation, there occurs a transformation of the flowing of spiritual speech, which is the activity of the second sense. Concerning the activities of grace, up to this point, as it was sufficient for your instruction.

After this transformation occurs the transformation of the third rational speech, which is the activity of the second sense. Concerning the activities of grace, up to this point as your knowledge has sufficed. Now then, say, O my beloved, concerning the error of the rebels, that which is like the truth. First, however, I said concerning the transformations of the activity of heat. The demon of self-will begins, which heat has wrought upon the workers thus: when his heat begins from the head and descends as to the lower parts. — 10 — Now then, say, O my beloved, concerning the error of the rebels, that which is like the truth. First, however, I said concerning the transformations of the activity of heat. The demon of self-will begins, which heat has wrought upon the workers thus: when his heat begins from the head and descends as to the lower parts. — 10 — When a great weight rests upon the head, and the disturbance of the head itself, and the weight and heaviness of the foundation are very great. When the seed of his evil is not able to be sown until the hour. When he counsels that which is not sought in this activity, neither reading nor psalms. If, however, the human being hearkens thus, he increases his heat, until he makes a wound in the brain. And he who does not hearken to his counsel.

He begins the psalm and the reading; then he descends and recites his fervor. The turnings of the heart, or the pressing toward the acceptance of the heart, this is the sign of his error. With him the fervor of his own begins: repentance begins in the body, and the disturbance of thoughts of empty glory from within, and the pretexts of desires that have no taste. Here the intoxication of thoughts rules more over the mind. Even the ascent of his error works here in this transformation. But the sign of his own ascent is this: that when the poverty of thoughts is abundant, the mind rules over the soul; also his ascent he makes from the natures of creatures, in that he has a likeness. But the ascent of grace has no likeness from any of those on earth, for it is perceived by the living. Thus vigil and the prostration before the cross are required for the workers until this trial passes. When a great heaviness rests on the head, and the disturbance of his own head, and the heaviness and sluggishness of the six hours greatly. When the seed of his evil cannot be sown until the hour. When he thinks that which is not required in this practice, neither reading nor psalms. If, however, the human being listens thus, he increases his fervor until he makes a sign in the mind.

He does not listen to her counsel. He begins the psalm and the reading; then he descends and recites his fervor. The turnings of the heart, or the pressing toward the acceptance of the heart, this is the sign of his error. With him the fervor of his own begins in the body. And the disturbance of thoughts of vain glory from within. And the pretexts of desires that have no taste. Here the confusion of thoughts becomes more dominant over the mind. Also the ascent of his error works here in this change. But the sign of his ascent is this: that when the poverty of thoughts is pressed, it deliberates with itself. Also his ascent: he makes it from the natures of creatures, in that it has a likeness. But the ascent of grace has no likeness from any of those on earth; for this one is perceived by the living. Thus vigil and prostration before the cross are required for the laborers until this trial passes. Again the enemy stirs up against the third members. And he begins and recites his fervor. And with it thoughts of victory. This one ascends even to the summits. But the remedy for this trial is: fasting and prolonged vigil and abstinence from the drinking of water, also prolonged prostration with the psalm and reading.

And that he does not sleep while he is standing, but while he is sitting or while he is standing on his feet, how often he is in this error. Again, the enemy stirs up against the third members and kindles and inflames his fervor, and with it thoughts of victory. This then ascends even to the limbs. The name of this error is: continuous fasting and vigil, and restriction from the drinking of water, and also continuous walking with the psalm and reading. And that he does not sleep while he is standing, but while he is sitting or while he is standing on his feet, how often he is in this error. Again, concerning other changes of forms that are shown by demons, hear. Whenever you see in the vision of a cloud of fire of a chariot, know and see that this is a snare of purity: that it wishes to catch you in it to destruction. But you, O diligent worker, turn your gaze inward from the external form, and you can find within the form that is seen when it is filled with darkness. For at the very moment when the fall of the vision of knowledge upon the form that is formed before him occurs, the filth of his error is dispersed; and if you see before you the form of a sphere, this also is a phantasm from demons. Or the form of a throne or a chariot.

And that the vision of the mountain, all these, O brother, are the deceptions of demons. And as for the brief intervals, everything that appears externally to you, in these forms it is the deception of demons. The vision, therefore, is simple theory, and there is in it no composition of a chariot. Neither if it appears within nor if it appears without. Demons, however, have no power within to enter and show the forms of their deception. But if you see at times within yourself, in the form of a sphere or a star, do not be disturbed. For the soul also appears in these changes. But you, beware of those that appear externally. Again, moreover, concerning the other changes of forms that are shown by demons, hear. Whenever you see in theory the composition of a chariot of fire, know and see that this is a snare of deception, which desires to catch you in it for destruction. But you, O diligent worker, direct your gaze within from the external form, and you can within the form that appears as if filled with darkness. For at the hour when the sight of the knowledge of the forms falls upon the form that is depicted before him, the deception of his error is dispersed. And if you see before you in the form of a sphere, this also is a fantasy from demons. Or in the form of a throne or a chariot.

of the mountain, all these, O brother, are the deceptions of demons. And as for the brief intervals, everything that appears externally to you, in these forms it is the deception of demons. The vision, therefore, of theoria is simple. And there is in it no form of composition. It is not seen either within or without. Demons, however, have no power within to enter and show the forms of their deception. If, however, you see at times within yourself in the form of a sphere or a star, do not be disturbed. For the soul itself is also seen in these changes. But you, beware of those that are seen from without. And see, O brother, beware also of another kind that demons show: that which mixes light and darkness. For it is the work of the demon of wrath. And there is another kind, of intense density of its light: and this is the kind of the demon of pride. For there is another kind, indeed, of a different form, which is that of the demon of vainglory.

These, then, distinguish them, O brother, by the sign of which I speak to you. Whenever, then, you see your thought tranquil and it deliberates with composure upon them, know that this is an operation of grace, in which there is no falsehood. If, however, when you see these forms, theoria of your soul begins to leap, and your heart is filled with exultation and the agitation of thoughts together with confusion, then know that this is from demons. Along with the rest of the forms that are shown by demons, these are those that are similar to those that come from grace to the soul at the time of prayer. For there is another kind of deception, which is that of the demon of pride. These, then, distinguish them, O brother, by the sign of which I speak to you. Whenever, then, you see your thought tranquil and it deliberates with composure upon them, know that this is an operation of grace, in which there is no falsehood. If, however, when you see these forms, theoria of your soul begins to leap, and your heart is filled with exultation and the agitation of thoughts together with confusion, then know that this is from demons. Along with the rest of the forms that are shown by demons, these are those that are similar to those that come from grace to the soul at the time of prayer.

These, then, O my brother, as your love has followed, I have delineated for you with distinctions. You, however, O diligent worker, read and contemplate what is depicted before you and pray over it. And know, O my lord, that if it be right, it will increase supplication, and the earth will become your thought. And if it be left, it will come to be vanquished in the contest, to the one who is able to raise you from the house of the dead. Blessed is he who has put on that which is in him. Blessed, then, also is he who has been given to be delighted, by that which is within him. Whether you know or do not know, the names do not know themselves. And whether you are sinners or righteous, by the mercies of the Messiah you will be saved. These, then, O my brother, as your love has followed, I have delineated for you with distinctions. You, however, O diligent worker, read and contemplate what is depicted before you and pray over it. And know, O my lord, that if it be right, it will increase supplication, and the earth will become your thought. And if it be left, it will come to be vanquished in the contest, to the one who is able to raise you from the house of the dead. Blessed is he who has put on that which is in him. Blessed, then, also is he who has been given to be delighted, by that which is within him. Whether you know or do not know, the names do not know themselves. And whether you are sinners or righteous, by the mercies of the Messiah you will be saved.