Part 11 (1/2)
And this is the eternal meeting of the Father and the Son, in which we are lovingly wrapped by the Holy Spirit in eternal love.
Now this active meeting and this loving embrace are, in their foundation, joyous and without mode, for G.o.d's infinite absence of mode is so obscure and so dest.i.tute of mode, that it envelopes in itself every divine mode and every work, and the individuality of the Persons, in the rich envelopment of essential unity, and forms a divine rejoicing in the abyss of the unnameable. And here there is a joyous and outflowing immersion in the essential nakedness, where all the divine names and all the modes, and all divine reason, reflected in the mirror of the divine truth, fall into simple ineffability, in the absence of mode and of reason. For in this boundless abyss of simplicity, all things are enveloped in joyous blessedness, and the abyss remains itself uncomprehended save by the essential unity. Before this essential unity, the Persons must give way, and all that lives in G.o.d. For here is nought but an eternal rest, in a joyous envelopment of loving immersion, and this is the essence, without mode, which all interior spirits have chosen above all other things. It is the dark silence in which all lovers are lost. But if we could prepare ourselves thus for the virtues, we should unclothe ourselves, so to speak, from life, and should float on the wide expanses of this divine sea, and created things would no longer have power to touch us.
May we be able to possess, rejoicing, the essential unity, and clearly to contemplate the Unity in Trinity; and may the divine love, which rejects no suppliant, grant us this. Amen.
THEOLOGIA GERMANICA
SIN AND SELFISHNESS
SIN is nothing else but the turning away of the creature from the unchangeable Good to the changeable; from the perfect to the imperfect, and most often to itself. And when the creature claims for its own anything good, such as substance, life, knowledge, or power, as if it were that, or possessed it, or as if that proceeded from itself, it goeth astray. What else did the devil do, and what was his error and fall, except that he claimed for himself to be something, and that something was his and was due to him? This claim of his--this ”I, me, and mine,” were his error and his fall. And so it is to this day. For what else did Adam do? It is said that Adam was lost, or fell, because he ate the apple. I say, it was because he claimed something for his own, because of his ”I, me, and mine.”
If he had eaten seven apples, and yet never claimed anything for his own, he would not have fallen: but as soon as he called something his own, he fell, and he would have fallen, though he had never touched an apple. I have fallen a hundred times more often and more grievously than Adam; and for his fall all mankind could not make amends. How then shall my fall be amended? It must be healed even as Adam's fall was healed. And how, and by whom, was that healing wrought? Man could not do it without G.o.d, and G.o.d could not do it without man. Therefore G.o.d took upon Himself human nature; He was made man, and man was made G.o.d. Thus was the healing effected. So also must my fall be healed. I cannot do the work without G.o.d, and He may not or will not do it without me. If it is to be done, G.o.d must be made man in me also; G.o.d must take into Himself all that is in me, both within and without, so that there may be nothing in me which strives against G.o.d or hinders His work. Now if G.o.d took to Himself all men who are or ever lived in the world, and was made man in them, and they were deified in Him, and this work were not accomplished in me, my fall and my error would never be healed unless this were accomplished in me also. And in this bringing back and healing I can and shall do nothing of myself; I shall simply commit myself to G.o.d, so that He alone may do and work all things in me, and that I may suffer Him, and all His work, and His divine will. And because I will not do this, but consider myself to be mine own, and ”I, me, and mine,” and the like, G.o.d is impeded, and cannot do His work in me alone and without let or hindrance; this is why my fall and error remain unhealed. All comes of my claiming something for my own. ii., iii.
THE TWO EYES
We should remember the saying that the soul of Christ had two eyes, a right eye and a left eye. In the beginning, when the soul of Christ was created, she fixed her right eye upon eternity and the G.o.dhead, and remained in the full beholding and fruition of the Divine essence and eternal perfection; and thus remained unmoved by all the accidents and labours, the suffering, anguish, and pain, that befell the outer man. But with the left eye she looked upon the creation, and beheld all things that are therein, and observed how the creatures differ from each other, how they are better or worse, n.o.bler or baser; and after this manner was the outer man of Christ ordered. Thus the inner man of Christ, according to the right eye of His soul, stood in the full exercise of His Divine nature, in perfect blessedness, joy, and eternal peace. But the outer man and the left eye of the soul of Christ stood with Him in perfect suffering, in all His tribulations, afflictions and labours; in such a way that the inner or right eye remained unmoved, unimpeded and untouched by all the labour, suffering, woe, and misery that happened to the outer man. It has been said that when Jesus was bound to the pillar and scourged, and when He hung on the cross, according to the outer man, the inner man, a soul according to the right eye, stood in as full possession of Divine joy and blessedness as it did after the ascension, or as it does now. Even so His outer man, or soul according to the left eye, was never impeded, disturbed, or troubled by the inward eye in its contemplation of the outward things which pertained to it. The created soul of man has also two eyes. The one is the power of looking into eternity, the other the power of looking into time and the creatures, of perceiving how they differ from each other, of giving sustenance and other things necessary to the body, and ordering and ruling it for the best. But these two eyes of the soul cannot both perform their office at once; if the soul would look with the right eye into eternity, the left eye must be shut, and must cease to work: it must be as if it were dead. For if the left eye is discharging its office towards outward things--if it is holding conversation with time and the creatures--then the right eye must be impeded in its working, which is contemplation. Therefore, he who would have one must let the other go; for no man can serve two masters. vii.
A FORETASTE OF ETERNAL LIFE
Some have asked whether it is possible for the soul, while it is still in the body, to reach so great a height as to gaze into eternity, and receive a foretaste of eternal life and blessedness.
This is commonly denied; and in a sense the denial is true. For indeed it cannot come about, so long as the soul is occupied with the body, and the things which minister to the body and belong to it, and to time and created things, and is disturbed and troubled and distracted by them. For the soul that would mount to such a state, must be quite pure, entirely stripped and bare of all images; it must be wholly separate from all creatures, and above all from itself. Many think that this is impossible in this present life. But St Dionysius claims that it is possible, as we find from his words in his letter to Timothy, where he says: ”In order to behold the hidden things of G.o.d, thou shalt forsake sense and the things of the flesh, and all that can be perceived by the senses, and all that reason can bring forth by her own power, and all things created and uncreated which reason can know and comprehend, and thou shalt stand upon an utter abandonment of thyself, as if thou knewest none of those things which I have mentioned, and thou shalt enter into union with Him who is, and who is above all existence and knowledge.” If he did not think this to be possible in this present time, why did he teach it and urge it upon us in this present time? But you ought to know that a master has said, about this pa.s.sage of St Dionysius, that it is possible, and may come to a man so often that he may become accustomed to it, and be able to gaze into eternity whenever he will. And a single one of these glances is better, worthier, higher, and more pleasing to G.o.d than all that the creature can do as a creature. He who has attained to it asks for nothing more, for he has found the kingdom of heaven and eternal life here on earth.
viii.
DESCENT INTO h.e.l.l
Even as the soul of Christ had to descend into h.e.l.l, before it ascended into heaven, so must the soul of man. And mark how this comes to pa.s.s. When a man truly perceives and considers who and what he is, and finds himself wholly base and wicked, and unworthy of all the consolation and kindness that he ever received, either from G.o.d or from the creatures, he falls into such a profound abas.e.m.e.nt and contempt for himself, that he thinks himself unworthy to walk upon the earth; he feels that he deserves that all creatures should rise against him and avenge their Maker upon him with punishments and torments; nay, even that were too good for him. And therefore he will not and dare not desire any consolation or release, either from G.o.d or any creature; he is willing to be unconsoled and unreleased, and he does not lament for his condemnation and punishment, for they are right and just, and in accordance with G.o.d's will. Nothing grieves him but his own guilt and wickedness; for that is not right, and is contrary to G.o.d's will: for this reason he is heavy and troubled. This is the meaning of true repentance for sin. And the man who in this life enters into this h.e.l.l, enters afterwards into the kingdom of heaven, and has a foretaste of it which exceeds all the delights and happiness which he has ever had, or could have, from the things of time. But while a man is in this h.e.l.l, no one can comfort him, neither G.o.d, nor the creatures. Of this condition it has been written, ”Let me die, let me peris.h.!.+ I live without hope; from within and from without I am condemned, let no man pray for my deliverance.” Now G.o.d has not forsaken a man, while he is in this h.e.l.l, but He is laying His hand upon him, that he may desire nothing but the eternal Good only, and may discover that this is so n.o.ble and exceedingly good, that its blessedness cannot be searched out nor expressed, comfort and joy, peace, rest, and satisfaction. When, therefore, the man cares for and seeks and desires the eternal Good and nought beside, and seeks not himself, nor his own things, but the glory of G.o.d only, he is made to partake of every kind of joy, blessedness, peace, rest, and comfort, and from that time forward is in the kingdom of G.o.d.
This h.e.l.l and this heaven are two good safe ways for a man in this present life, and he is happy who truly finds them. For this h.e.l.l shall pa.s.s away, but this heaven shall abide for evermore. Let a man also observe, that when he is in this h.e.l.l, nothing can console him; and he cannot believe that he shall ever be delivered or comforted.
But when he is in heaven, nothing can disturb him: he believes that no one will ever be able to offend or trouble him again, though it is indeed possible that he may again be troubled and left unconsoled.
This heaven and h.e.l.l come upon a man in such a way, that he knows not whence they come; and he can do nothing himself towards making them either come or depart. He can neither give them to himself, nor take them away from himself, neither bring them nor drive them away; even as it is written, ”The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth.” And when a man is in either of these two states, all is well with him, and he is as safe in h.e.l.l as in heaven. And while a man is in the world, it is possible for him to pa.s.s many times from the one state into the other--even within a day and night, and without any motion of his own. But when a man is in neither of these two states, he holds intercourse with the creatures, and is carried this way and that, and knows not what manner of man he is. A man should therefore never forget either of these states, but carry the memory of them in his heart. xi.
THE THREE STAGES
Be well a.s.sured that none can be illuminated, unless he be first cleansed, purified, or stripped. Also none can be united to G.o.d unless he be first illuminated. There are therefore three stages--first, the purification; secondly, the illumination; and thirdly, the union. The purification belongs to those who are beginning or repenting. It is effected in three ways; by repentance and sorrow for sin, by full confession, and by hearty amendment. The illumination belongs to those who are growing, and it also is effected in three ways; by the renunciation of sin, by the practice of virtue and good works, and by willing endurance of all trials and temptations. The union belongs to those who are perfect, and this also is effected in three ways; by pureness and singleness of heart, by love, and by the contemplation of G.o.d, the Creator of all things.
xiv.
THE LIFE OF CHRIST
We ought truly to know and believe that no life is so n.o.ble, or good, or pleasing to G.o.d, as the life of Christ. And yet it is to nature and selfishness the most bitter of all lives. For to nature, and selfishness, and the Me, a life of careless freedom is the sweetest and pleasantest, but it is not the best; indeed, in some men it may be the worst. But the life of Christ, though it be the bitterest of all, should be preferred above all. And hereby ye shall know this. There is an inward sight which is able to perceive the one true good, how that it is neither this nor that, but that it is that of which St Paul says: ”When that which is perfect is come, then that which is in part shall be done away.” By this he signifies that what is whole and perfect excels all the parts, and that all which is imperfect, and in part, is as nothing compared to what is perfect. In like manner, all knowledge of the parts is swallowed up when the whole is known. And where the good is known, it cannot fail to be desired and loved so greatly, that all other love, with which a man has loved himself, and other things, vanishes away. Moreover, that inward sight perceives what is best and n.o.blest in all things, and loves it in the one true good, and for the sake of the true good alone. Where this inward sight exists, a man perceives truly that the life of Christ is the best and n.o.blest life, and that it is therefore to be chosen above all others; and therefore he willingly accepts and endures it, without hesitation or complaining, whether it is pleasing or displeasing to nature and other men, and whether he himself likes or dislikes it, and finds it sweet or bitter.
Therefore, whenever this perfect and true good is known, the life of Christ must be followed, until the decease of the body. If any man vainly deems otherwise, he is deceived, and if any man says otherwise, he tells a lie; and in whatever man the life of Christ is not, he will never know the true good or the eternal truth.
But let no one imagine that we can attain to this true light and perfect knowledge, and to the life of Christ, by much questioning, or by listening to others, or by reading and study, or by ability and deep learning. For so long as a man is occupied with anything which is this or that, whether it be himself or any other creature; or does anything, or forms plans, or opinions, or objects, he comes not to the life of Christ. Christ Himself declared as much, for He said: ”If any man will come after Me, let him deny himself, and take up his cross, and follow Me.” ”And if any man hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my disciple.” He means this: ”He who does not give up and abandon everything can never know My eternal truth, nor attain to My life.” And even if this had not been declared to us, the truth itself proclaims it, for so verily it is.
But as long as a man holds fast to the rudiments and fragments of this world, and above all to himself, and is conversant with them, and sets great store by them, he is deceived and blinded, and perceives what is good only in so far as is convenient and agreeable to himself and profitable to his own objects.
Since then the life of Christ is in all ways most bitter to nature and the self and the Me--for in the true life of Christ nature and the self and the Me must be abandoned and lost and suffered to die completely--therefore in all of us nature has a horror of it, and deems it evil and unjust and foolish; and she strives after such a life as shall be most agreeable and pleasant to ourselves; and says, and believes too in her blindness, that such a life is the best of all. Now nothing is so agreeable and pleasant to nature as a free and careless manner of life. To this therefore she clings, and takes enjoyment in herself and her powers, and thinks only of her own peace and comfort. And this is especially likely to happen, when a man has high natural gifts of reason, for reason mounts up in its own light and by its own power, till at last it comes to think itself the true eternal light, and gives itself out to be such; and it is thus deceived in itself, and deceives others at the same time, people who know no better and are p.r.o.ne to be so deceived.
xviii.-xx.