Of these, the first is like one who walks in the deep night and impenetrable darkness; Why, like one who wanders in impenetrable darkness and is covered with darkness, not only does he not see himself and does not discuss himself, but he does not even understand it. whither he goes, and where he lays his feet. as the Saviour says: "Walk in darkness not tidings, but goeth forth" (John 12:35). "The second is like one who walks on a bright night, illuminated by the stars; Why, being little illuminated by the twinkling of the stars, we are not illumined in any way. little by little he walks, often stumbling his feet over the stones of imprudence and being subjected to falls. This one sees and discusses himself a little, as in the shadows, as it is written: "Arise, sow, and rise from the dead, and Christ will give thee light" (Ephesians 5:14). "The third is like one who walks in a full moon and quiet night; Wherefore, being guided by the rays of the moon, he goes less astray, and stretches out into the foreground, — he sees himself as in a mirror, and discusses as well as those who come to him, as it is said: "To him, that is, to the prophetic word, heed, as to a light shining in a dark place, do good, until the day shines, and the dawn shines in your hearts" (2 Peter 1:19). "The fourth is like one who walks at noon, the purest, illuminated by the bright rays of the sun; Wherefore such a man sees himself perfectly as in the sunlight, and discusses fully and faithfully, and raises up many others, or rather, raises them all. according to the above-quoted words of St. Paul, — and everything that meets him, whatever it may be and however it may be — walking himself without erring and leading those who follow him without stumbling to the real Light, life and truth. Of such it is written: "Ye are the light of the world" (Matt. 5:14); and the divine Paul says: "God, who hath spoken out of darkness to shine light, which hath shone forth in our hearts, unto the enlightenment of the mind of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6); and the blessed David: "Thou hast been marked upon us by the light of Thy countenance, O Lord" (Psalm 4:7); again: "In Thy light we shall see the light" (Psalm 35:10); and again the Lord Himself: "I am the light of the world: walk in Me, not to walk in darkness, but to have the living light" (John 8:12)

43) On the transformation and change that happens to every person, and on the high glory of humility.

We wish. that thou mayest also know that even those who have attained perfection. through self-purification and enlightenment, as far as possible [for in the present imperfect age there is no perfect perfection, but rather incomplete perfection], and such do not always remain unchanged, and because of natural weakness. and because of the sometimes creeping in the ascension. but even changes and thefts sometimes undergo as a test. and again they are vouchsafed the greatest intercessions. For immutability and immutability are the property of the age to come; but in the present age there is that time of purity. peace and divine consolation. then the admixture of impure agitation and sorrow, and this is in accordance with the life and success of each. and by whom the Lord is the message of fate, so that we may know from this our weakness [for blessed, says one who is conscious of his weakness], like St. Paul, let us not trust in ourselves, but in God, who raises up the dead (2 Corinthians 1:9). And St. Isaac says: "One time after another, others repeatedly transgress the law, and by repentance they heal their souls, and grace accepts them; for in every rational being without number there are changes, and changes occur with every man every hour. And the prudent has many opportunities to understand this. But the trials that happen to him every day can especially make him wise in this. if he is soberly vigilant over himself. By the way, in order to observe oneself with one's mind and to know what a change in meekness and quietness the soul takes every day. and how from its peaceful dispensation it suddenly passes into confusion, and as it happens in great and unspeakable danger. "And it was this that Blessed Macarius evidently out of great care and zeal for the brethren wrote for their memory and instruction — not to give themselves up. during the change of resistances (or battles), into despair. for even those who stand in the order of purity always fall, just as cooling happens to the air, and without them being in negligence and decay, but on the contrary, when they walk in their order, falls happen to them, contrary to the goals of their striving" (Isaac p. 46, p. 283 4).

And a little further down he says: "Changes, says St. Macarius, are in everyone as in the air." Understand this, in everyone, because one thing is natural. Lest you think that he said this about the lowest and weakest, supposing that the perfect are free from change, and always stand unswervingly in one rank, without passionate thoughts, as the Euchites say, he added, in each.

He points here to these thoughts of chastity, hinting that before them there were bestial and unclean thoughts, and as if giving advice, saying: "If these chaste and modest thoughts are followed by an attack by the bad, let us not grieve and despair. "And always, during the repose of the grace-filled, let us not boast of self-praise; but in the time of joy let us expect sorrow" (ibid., p. 285).

Then he says: "Know that all the saints were in this matter. As long as we are in this world, along with the sorrowful, there is also an abundant consolation in secret. For every day and every hour is required of us the experience of our love for God, in the struggle and struggle against temptations. And this is what we have – not to grieve and not to lose heart in the podvig; and thus our path is straightened. But he who wishes to depart from this, or to evade, is the prey of wolves. What a marvelous thing that in this holy father, how he confirmed this thought with a brief word, proved that it was full of reason, and completely expelled all doubt from the mind of the reader! He says: he who deviates from this and has become a part of wolves does not want to walk the proper path, but has determined in his mind to acquire what he seeks, walking his own path, on which the feet of the fathers did not tread" (ibid., pp. 286-7).

Still lower: "Humility without works acquires forgiveness for many sins; And without it, on the contrary, things are useless. "As salt is to all food, so is humility to every virtue, and the strength of many sins can crush it. For this reason it is necessary to grieve (take care of) it in the soul unceasingly, with the humiliation of one's understanding; and if we acquire it, it will make us sons of God, and without good works it will present us to God, and without it all our works, all virtues, and all our deeds are in vain. "It alone is sufficient to present us before the face of God without outside help and to speak for us intercessorously" (ibid., p. 289). And again: "One of the saints said, 'When a thought of pride comes to you, saying, 'Remember your virtues,' you say to him, 'Look, old man, at your fornication'" (ibid., p. 290).

44) On repentance, purity and perfection.

St. St. Isaac says: "The perfection of our entire course consists of the following three: repentance, purity, and perfection. — What is repentance? — To leave the former and grieve for it. — A heart that has mercy on every created nature. And what is perfection? "The depth of humility, which is the abandonment of everything visible and invisible: the visible – all sensible things, the invisible – mental beings" (Verse 48, p. 298).

In other words: "repentance is a special death from everything, voluntary. A merciful heart is the burning of the heart for every creature, and for people, and for birds, and for animals, and for demons, and for every creature" (ibid.).

And again: "As long as we are in this world and remain in the flesh, until we ascend to the very vault of heaven, we cannot be without work and labor, and in carelessness. Above this, there is a secret instruction in the heart without thoughts, or mental prayer (Verse 47, at the end).

St. St. Maximus says: "Wisdom by virtue usually produces the impassibility of volition, and not the impassibility of nature, by virtue of which, i.e., the impassibility of volition, the mental grace of divine sweetness comes into the soul." And again: 2 he who has experienced the sorrow and sweetness of the flesh can be called experienced, as he has experienced the pleasures and unpleasantness of carnal things, perfect, having conquered the sweetness of the flesh and sorrow by the power of reason, wholly, has kept the active and mental habits unchanged with a strong striving towards God. For this reason prudence is recognized as the highest of all virtues, that those in whom, by the grace of God, it is born, being enlightened by the divine light, can most accurately distinguish between divine and human things, and mysterious and hidden visions."

But it is time to set forth to you one by one how much is available to us, as far as the beginning of sacred and divinely created silence is concerned. May God instruct us in the things that are to be said.

45) On the five works of the primordial or introductory silence of those who approach it, namely: prayer, psalmody, reading, contemplation of God, and handicrafts.