Philoxenus, Ascetic Discourses (1894) pp.524-.... Discourse 13 -- Second Discourse on Fornication
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> [P. 551] THE THIRTEENTH DISCOURSE: WHICH IS ON FORNICATION, AND THE EVIL PASSION OF THE LUST OF THE BODY----WHICH MAKETH KNOWN HOW GREAT IS THE STRUGGLE WHICH IS NECESSARY FOR US WHO FIGHT IN THIS WAR, AND HOW ITS EXTERNAL PASSIONS MUST BE SCATTERED BEFORE THE INTERNAL MOTIONS, THAT WE MAY THUS BE RELEASED FROM THE EXTERNAL PASSIONS, UNTIL THEY FLEE THEREFROM IN EVERY WAY, AND FROM THE PASSIONS THEREOF IN THEIR OUTWARD AND INWARD MANIFESTATIONS.
When I consider the abominable passions which keep the soul from the divine knowledge, and from the purity of prayer, I find that the passion of fornication preventeth the things which are good more than most, and that it is the passion which especially ruleth persons who are wanting in patient endurance, and setteth them on fire; for when an opportunity ariseth to this passion from the heat of the body, and it findeth minds which are empty of the thought of God and of the quest of excellent knowledge, like the flame in stubble doth the fire of this passion lay hold upon and obtain dominion in all the members. And this destroying [p. 552] passion is hotter and more active than all others, and the greatest bravery is necessary unto the soul when lust setteth battle in array against it, that it may fight therewith and overcome it. And it must in |525 this contest also invoke the aid of Divine Grace, and it must be a care unto the man who will do battle with it, to fight and to root up this passion from his thoughts, and he must tear up the fibres of its growth from the depth of his heart, for there it entereth, and taketh hold, and maketh a habitation for itself, and when it hath been rooted up from thence, all its twigs and branches, which extend over all the other members, dry up. But if it happen that this passion rule within the soul for a long time, and it becometh, by constant meditation, embodied therein, it obscureth its powers of discernment and doth not allow it to see even that it is passion, but like other things, the doing of which is not blameworthy, this lust also is accounted blameless by the mind.
Now sin taketh great care to root up from the soul the thought which seeth that it is sin, in order that without fear and terror it may minister unto the thoughts which are within by the matters which are without, for so long as sin appeareth unto us in others, and is not ministered unto in our own person, by the examination of the justice which is in us, we decide that it is sin; but if it happen that it ariseth in very deed within ourselves, the knowledge of the doing thereof is rooted up from our soul, and the eye of discretion, by which the abomination of its action is apparent unto us, becometh blinded. Let us then take good heed that we slip not and fall into this lust, but if it happen that we be captured by the charms of the causes [thereof], let it not be driven from us to know and to distinguish that it is sin, especially [p. 553] if it be buried secretly in our thoughts. Now the lust of the thoughts is imagined by many not to be sin, although |526 not only is it sin, but it is also the root of all the actions of sin. For the heart is the fountain of all thoughts, and from it are produced all motions of things which are good, and of things which are bad, and that which striketh root, and taketh hold in it----whether it be good or whether it be evil----the fruit thereof appeareth externally, for if the heart is choked by lust, when shall it Wake itself up? And as a tree, which hath been cut down, but the root of which remaineth in the ground, becometh green again and putteth forth shoots when the moisture of water cometh thereto1, even so also doth lust which hath been cut down, but the root of which remaineth in the mind, become green and grow in the thoughts and members through the moisture of meats and drink. Hence, therefore, war against this hidden lust is much more useful unto us than that which is waged externally, because in the latter case there are many causes which restrain it, [such as] the sight of many people, and shame, and modesty, and laws, and penalties; and, moreover, it may happen that those persons with whom the passion of lust hath been taken may not consent [to the gratification thereof]; and because through all these things the working of lust is restrained, it seemeth as if the war against things external were not even difficult, for we do not fight against it by ourselves, but all these things are helpers unto us. And moreover, when we ourselves [p. 554] desire, and make plans with many things to fulfil the work of sin, these and such like things prevent [our doing so], and though because of our will lust is ministered unto within us, yet externally it is restrained |527 by reason of the causes which impede it; and although because of our exterior we are thought to be chaste by the children of men, yet because of our desire we are accounted whoremongers by God, Who looketh upon our inner man, for although we sin not before each other, yet before the knowledge of God our sin is manifest.
Let us then take good heed unto two things: we must not only be chaste in the sight of the children of men, but we must not only have shame before God; and it must also be a care unto us to please God first of all, for from that is produced the freedom of speech (or boldness) which is before the children of men. For because a man committeth not fornication openly it doth not prevent him from being considered a fornicator in secret, but for a man to be free from thoughts of fornication sheweth that he is chaste openly; for the act is not the root of the thought thereof, but the thought is the root and cause of the deed. For it is in the heart, the fountain of the thoughts, and there dwelleth the desire of everything, even as also the will of God there resteth, and because from it, as from a great fountain, the streams of our actions take their courses, it is right that we should preserve it in untroubled purity. For as when the head of the fountain is troubled, all the streams which flow therefrom are also troubled and sullied, even so also when the heart is disturbed by lust, all the senses are troubled, and all the members are disturbed, and the whole person is turned backwards, and the opinions are confounded, and the thoughts are confused, and each member [p. 555] of the body maketh known by its appearance that it is in subjection unto the hidden lust which is in the heart; for everything which beginneth from the heart----whether in things |528 which are good, or whether in things which are bad----is accounted sin or righteousness by the testing of Divine knowledge.
Therefore, our Lord also wishing to pluck lust up by its root, and not to cut it off only from external acts, said, "Whosoever looketh upon a woman to lust after her hath already committed adultery with her in his heart 2," and He placed these words here comparing adultery with adultery, and the test of the law concerning the works of sin with the minuteness of His own knowledge. "Ye have heard that it hath been said by the ancients, Thou shalt not commit adultery 3". Now the law repulsed the ancients from the deed of lust, and that their fornication might not appear in the[ir] external members He gave them the command, for because they had not the strength within them to root up the thoughts of fornication from the heart, the Lawgiver left the first thing, and went on to the second, and because they were unable to cleanse the heart from the thought of adultery, He urged them by the force of the command at least to preserve the body from the working thereof; and He set righteousness for them in an outside place where many causes might be found to support this endurance. Now our Lord did not seek to take adultery from outside, but from where He seeth, for the vision of God is one and alone, and where He seeth, the vision of man cannot see, because man [p. 556] hath not [the power] of knowing the hidden thoughts which are in the soul; therefore He said, "As the sight of the children of men restraineth thee from the open act of adultery, let also the sight of Me restrain thee |529 from the thought which willeth adultery, and cleanse the spiritual place of thy soul that it may become a counterpart of My vision which looketh thereupon. As My look which is upon thee is pure from error and suspicion, even so also let the place which receiveth this sight be pure from the passion of fornication. For to Me lust is adultery, and that the mind should desire, is to minister unto the body, for I do not need to see the lust which is perfected in very deed and then to find it adultery. The thought which lusteth for adultery hath already committed adultery, and whosoever looketh upon a woman to lust after her, hath already committed adultery with her in his heart; for where it is easy for him to commit adultery he ministereth unto adultery, and it is not the will which preventeth the act from being seen openly, but it is prevented by other causes, and therefore, it seemeth that the triumph ariseth not from the will, but from the causes which prevented it. " Now the vision of the knowledge of God looketh beyond causes into our thoughts, and with it He examineth the depth of the mind where it is not easy for the children of men to see, and even if they sought to see they would not easily understand, because unto God alone it belongeth to feel the heart, and to know the things which are secret; and as it belongeth to Him to know our hidden parts, even so also doth it belong unto us to cleanse our hearts before His gaze. Now there are many [p.
557] who, although they commit not adultery in very deed are, nevertheless, adulterers in wish, and who minister unto fornication continually in their souls, for they continually conceive and bring forth forms of all kinds, and with the beauties of persons without |530 connection of the body do they commit fornication continually; and it never entereth into their minds that although men see not, yet God looketh upon the secret things of their thoughts. Sometimes the thought itself is sin, and sometimes the performance of the act thereof, for the thought which desireth wickedness wholly is sin, inasmuch as it is of the will, even though it performeth nothing in very deed.
Now our Lord laid down to us as to mighty men the commandment, "Whosoever looketh upon a woman to lust after her hath committed adultery with her in his heart," that He might pluck up sin by the root thereof, and that He might cut off and take up from the depth of the heart the lust which destroyeth; for He did not say unto thee, "Thou shalt not look," but, "Thou shalt not look to lust," for the eye looketh at everything, but it lusteth not after everything. In this manner, then, let the beauty of a woman be before thine eye even as the sight of any [other] thing, and be not snared by this beauty, for if the beauty of its nature appeared to the soul it would not desire longingly the beauty of the body, because its own beauty would be sufficient to bind it unto the mind by the pleasantness of its appearance; and when it hath seen it, and hath perceived that the beauty of its nature hath been awakened therein, it shall also acquire for itself the lust of the possession of itself which is more than everything, and it shall be associated therewith in all purity. Thou shalt not [p. 558] lust in thy heart after a strange thing, neither shall the eye of thy thought look upon beauty which is alien unto thee, for it is a disgrace to the soul to be fettered by the lust of the flesh; but if it be fettered |531 thereby, its fetter is outside its nature, and because it hath taken upon itself the mind of flesh it hath also desired the vision which is outside its nature. One kind of adultery is of the body, and another is of the soul, but when the soul lusteth in [its] thoughts, this is a kind of adultery which is peculiarly its own. For as in respect of the body the word "adultery" is the act, even so in respect of the soul the act of adultery is the thought, and there is no excuse for him that meditateth adultery because he hath not actually committed the act, for in himself he hath performed the deed of sin; and in proportion as the nature of the soul is more exalted than that of the body, even so is the fornication of the soul more cruel (?) than that of the body. Moreover, in another way doth this iniquity appear to be grievous, for he in whom is mingled lust naturally doth not fornicate with the body [only], but he maketh the soul subject unto what is alien unto its nature, and for the want of the knowledge of its lust it is reduced to lust with the lust which is not its own. And, moreover, to the fornication of the body there are seasons, and it hath divisions and breaks in its lust, for at one time a man sinneth, and at another he resteth from his sin, but whosoever fornicateth in the soul hath no cessation from the act of this iniquity, because lust is mingled continually in his soul; and if it happen that he go forth from the thought thereof, it is not because of his repentance concerning it, but because another passion hath become strong in him, and hath led away [p. 559] the new purpose, whatever it may be.
Now the victory over lust cannot be acknowledged when the mind, through converse with another purpose, |532 ceaseth from the meditation of lust, but [only] when it overcometh it by itself, having first of all made ready in us the preparation for its victory; for many are the thoughts which are made quiet because other thoughts come and put them to sleep; and when the thoughts which have come have ended their work and are quieted, the thought of fornication is found [to be] in its old place, because it hath not before departed therefrom, but, like a body in the darkness, hath been concealed by the shadow of another passion, and after the shadow which concealed it is cleared away, the body of fornication appeareth ready formed in the soul. Let us then flee, O my brethren, from this kind of fornication, especially from that which is not thought to be fornication, for many flee from the wickedness the Work of which is apparent, but the children of men are imperceptibly snared, especially by that which is not believed to be sin; for not only is evil that which doth not appear to be evil, but that which God hath decreed to be evil we must especially esteem [to be] evil. And behold the wickedness of each of the works of sin is apparent unto a man before he is captured thereby, but when he hath been subject thereunto, and hath performed it for a long time without repentance, the perception of its wickedness is removed from him, for he neither knoweth nor seeth [p. 560] the odiousness thereof, because he hath lost the power of discernment, for sin not only polluteth the person, but it also blindeth the discretion, and maketh him that seeth not to see at all, and him that knoweth not to know, and him that had the power of discernment not to make use of his intelligence, and the vision of that which, as in the light, was quickly seen and known, |533 becometh concealed when the darkness of sin is shed within the soul. For as everything is hidden from the sight by darkness, and even the person of darkness itself, so also everything is hidden from the soul in which the blackness of sin is diffused, and it doth not even recognize that sin is sin. Now that a man should know his sin is the first step to being set free from sin, for after he hath felt that he is fettered he deviseth means to set himself free, but if he doth not even know that he is bound and fettered, how can he devise means and seek freedom for himself?
"Thou shalt not look upon a woman to lust after her," and if thou dost, thou hast committed adultery with her, but look upon her with a pure eye, as upon a beautiful work of God, and glorify the wise Creator because He hath framed, and His will hath ordered such fairness from such a despicable nature, and the beauty which leadeth captive those who behold it from common dust, and from the beauty of the work see the beauty of Him that framed it; and as thou marvellest at the despicable thing which hath thus become wholly beautiful and glorious, thou must wonder and admire Him Who is glorious in His nature, and the beauty of Whose appearance is all-satisfying unto those who are worthy to look upon Him.
Let it be, then, a care to thee, to purify thy soul, and to make thy body also be pure therewith, and be [p. 561] thou holy in the body and spirit, because thou art the dwelling-place of the Spirit of God, for when thy thought is pure from the passion of fornication thy prayer also will be pure and light, and besides this the light of the knowledge of Christ will shine the more in thee when the eye of thy soul is purified |534 for it to dwell therein. As the healthy body is prompt for every work, even so also is it easy for the mind which is cleansed from wickedness to be a dwelling-place for divine motions; and as sickness weakeneth the body and maketh it fit for nothing, even so also do the thoughts of sin enfeeble the strength of the soul, and make it empty of divine motions. For the thought of fornication casteth an evil smell into the soul, by which the sweetness and desirability which it possesseth become changed, and it maketh a foetid odour to rise up therefrom, and in such a soul the treasure of divine thoughts cometh not. For as things which possess in their nature a sweet smell are put into pure vessels which befit them, even so also doth the Divine knowledge abide in the soul which is cleansed from the thoughts of sin, and especially in the soul which is free from this lust, for more than all the other passions doth it distract and confound the thoughts. And Solomon also depicted and compared this passion of fornication unto the following things, saying, "Three things are hidden from me, yea, four which I know not; the way of an eagle in heaven; [p. 562] the way of a serpent upon a rock; the way of a ship in the heart of the sea; and the way of a man in his young manhood. So is the way of an adulterous woman; she eateth and wipeth her mouth, and saith, I have done nothing".4 For he likeneth the lust of fornication unto an adulterous woman whose ways and paths are not known, because she boldly casteth her gaze upon every one, and ministereth unto every one, and she committeth fornication with every one outside |535 the order of nature; even so is the drunkenness of lust when it hath gained dominion over the thoughts, and it hath no way which is known, and no path which is revealed and made plain, and if thou seekest to stand in its footsteps, thou art not able to do so. For the lust of fornication wandereth hither and thither within the soul, and it turneth easily unto every place, while the tracks of her footsteps are not known, and her path is not plain to those who behold her, even as an eagle in heaven, and a serpent on the rook, and a ship in the heart of the sea. And well also did the wise man Solomon set the young man as an object of comparison m the similitude of the three things mentioned above, for what the sea is to a ship, and the air to the eagle, and the rock to the serpent, even so also is the young man to lust; for the eagle cleaveth the air mightily and without hindrance, and the serpent glideth upon the rock, and the ship saileth swiftly through the sea, even so also in the time of young manhood are the thoughts of fornication easily performed in the soul.
Now if a man were to call young manhood [p. 563] the path of fornication he would not make a mistake, that is to say, he would call it exactly what Solomon called it, for "The rock is an easy path for the serpent, because it is not tripped up thereupon, neither doth the heaviness of the dust there impede its course, and the air is the path of the eagle, and the sea of a ship; even so also is young manhood the path of fornication, because whithersoever he wisheth he flieth, as with wings", and with swift feet lust runneth everywhere. For in the time of young manhood the heat of the body is abundant, and it becometh superabundant |536 material for the fulfilment of lust, and fire obtaining the cause thereof from fire, that is to say, lust [taking fire] from that of nature, produceth the mighty blaze of sin. Hence it is right that constant war should be maintained at this period of life, together with bufferings, and labours, and tribulations, and meagre food, and little drink, for when the material upon which lust layeth hold be removed from the midst, it perisheth and cometh to an end; and this according to the experience of actual fact every man perceiveth who wisheth to become a spectator of such things as these, and because of this, moreover, every man who seeketh to overcome this lust must devise means to remove from before it the fuel and the material which kindle the flame, and behold it will not burn.
Now besides these causes lust entereth in either by the sight of women, or by the conversation of continual stories about it, or by the meat and drink which are given [p. 564] to the body beyond its need, and if thou wilt remove from the midst these three, and dost meditate upon divine knowledge, the thought of lust will not attack thee, for since the body because of the heat thereof doth not set it in motion, and the soul through idleness doth not meditate thereupon, wherewith can it be awakened? Now either the body kindleth it by the heat thereof, or the soul, for want of the thoughts of knowledge, meditateth thereupon; for outside of these two things lust hath not a place where it can lay its head, for when it hath found that the body is dead unto the world, and that the soul liveth in divine meditation, it turneth itself backwards straightway, and a place wherein to abide it findeth not. |537
If the pain of lust causeth thee to suffer pain, learn the cause thereof, and cut it off; why shouldst thou be afflicted through thy ignorance with a sickness the cure of which is easy? for I am not acquainted with any other passion the cure of which is so easy. Food doth not make thee to sin when it is taken to sustain thy life, but it is sin when it bringeth thee unto lust. So long as thou eatest unto thyself there is no sin in thy meat, but if thou eatest unto lust, thy food is of sin. Whence then canst thou know when thou eatest unto sin, and when unto thyself? Now, so long as lust is set in motion in the members of thy body and attacketh thee----if it be that thou eatest----thy food is of lust, and it is increased and intensified thereby; and not thy strength and thy life, for lust is mingled in thy life for the sustaining thereof----that is to say, [p. 565] that through thee thy life may be given unto others; but how much more shall that will which overcometh the lust of life overcome and subdue lust? Now thou hast not power to give thy life unto others, because it belongeth not unto thee, but unto Christ. For the carnal connection and marriage of the world continue human offspring, and transmit life from person to person, that from man man may come into being, and from a living being a living being like unto him may be produced, and these things happened when our life belonged unto ourselves. Of old we had the power to distribute it to others through marriage and carnal connection, but now, because we live the spiritual life of Christ we have not the power to give the life which is not our own unto others, for we are not our own, and the Apostle said unto us, "Ye are not your own, for ye are bought with a price; glorify then God |538 in your body and in your spirit, which belong to "God." 5 Thou seest then, [O disciple,] that also the body and the spirit belong to God, and that we have no power over either of them, and whosoever hath no power over his life, how can he give it to others by the intercourse of lust? that is to say, how can he shew it in another person by begetting after the manner of human beings?
Now spiritual begetting was revealed in the world that it might annul the" begetting of the body, and the other womb which is in baptism was constituted that it might make the natural womb to cease from bringing forth progeny, and if the whole of human nature had been able to keep this commandment, [p. 5615] the Will of the Majesty would have wished this and would have been gratified thereat, but because our Redeemer saw the feebleness of mankind, and that it was not able to [perform] this work, He set His will among the many, that at least a few of them might become doers thereof. Do not consider only that the womb which was to bear offspring was first framed by God, but see also that in the place of the first womb another was created which was to give birth unto spiritual instead of carnal beings, according to the perfect will of God, for the good and perfect will which is acceptable unto God is that all carnal beings shall become spiritual, because it was for this purpose that He came into the world, namely to create as another creation the children of men. And thou must not consider that He did not cut off marriage, nor destroy the flow of lust, and think that, perhaps, He is gratified thereat, for |539 behold neither did He make all this world to pass away, nor take away the pleasure, and riches, and power thereof, but He left it as it was in its original construction, and commanded thee to become an alien thereunto, and to cast it away like a worn out garment. That things have remained as they are----the world, or its pleasures, or the lust which is in thee----shall not be material to lead thee astray, and thy soul shall not be fettered by that which was once dissolved therefrom, because these were left to be the material of thy strife, and not for thy lust's sake, and that thy mighty will and God-loving mind may look thereupon. For the world remaineth that it may inflame thee with the lust for another world, and riches and power, that they may create [p. 567] in thee the longing for that possession which is incorruptible, and for that honour which cannot be dissipated, and pleasures also remain in the world that thou mayest desire longingly the taste of spiritual life, and lust also remaineth in thy body that it may be the material for thy good will, and that it may take it little by little from the body, and place it upon the soul.
Do not, then, give unto thy lust a portion with the body, and thou shalt not allow thy natural gratification to be broken up, and the joy and gladness which are in thee to be brought to nought, but carry them, as it were, from house to house, from the body to the soul; for as a man bringeth his things of great price out from the house which he knoweth will fall, and carrieth them into another which is new and firmly built, and which he is confident will neither fall nor be broken into, even so also do thou take all those passions which thy body hath, and which in name are |540 the material for that which is good, and lay them up in the dwelling of thy soul, in the house which neither falleth, nor is broken up, nor destroyed. Take the heat from the body, and lay it upon the soul; take lust therefrom, and mingle it with that of the soul; take the strength thereof, and mix it with the might of the soul; turn all things belonging to the body that they may belong to the soul; and be diligent and earnest to do these things especially in the time of early manhood, when the passions begin to shew themselves, because in youth and in old age thou hast them not, and what existeth not, how can it be easy to thee to take and to give to others? Now the period of passions is the period of early manhood, that is to say also, the time of strength, and it is well that together with the passions strength also should be revealed, that it may fight and deliver [p. 568] thy good things from the body, and bear and carry thy riches from place to place.
Whosoever fighteth and overcometh his lusts in the time of his early manhood is able to become mighty in his soul, and he alone is able to profit by all the growth of that which is good, for he hath it to give and to take; for old age is empty of both, and childhood hath not as yet arrived at either of them, and the lust which is dried up of itself shall not abide, and little by little, together with its nature, shall be brought to nought. Now in this thou hast no blessing, for as thy natural death is not said to be a testimony on behalf of God, thou receivest it as a penalty which was laid upon thy life, and thou hast neither renown nor glory thereby, even so also thou hast nothing whereof to boast when lust shall be brought to nought forcibly, either by old age or sickness; but it is thy |541 triumph when thou coolest it at the time when it is hot, and thou extinguishest it at the time of its blazing, and when immediately it beginneth to move in the members thou makest ready the shoulder of thy thought, and thou bearest it, and earnest it, and layest it upon the lust of the soul, and thou sayest unto it thus: "Why hast thou set thyself in motion where thou wilt be destroyed?" and immediately the sense of thy gratification will cease. "Come and set thyself in motion in thy natural place where the sweetness of thy lust will neither be dissipated nor annulled, and where, moreover, penitence will not draw nigh at thine end, and weakness entereth not in thy footsteps against the soul, and [p. 569] the nature of thy warmth becometh not cool after the fulfilment of thy work, but stand at all seasons in thy might, and taste the unchangeable treasure which is laid up there, and freedom of speech and confidence shall be strengthened in thee----not things which are not seemly unto thee, and which merit rebuke and reproof, but the things by the lust of which thou art moved naturally, and the lust for which is a matter for praise, and day by day this excellent lust will grow strong and increase, and thou shalt expend forwards. For thy season with the body is short, but with the soul thou hast no ending, and with the life of the soul abideth thy immortal gratification; with the body the union with another body setteth thee on fire, but with the soul, the union of the Holy Spirit kindleth a blaze in thee. Do not then be united unto the corruptible body in which, even if the soul had destroyed its differences, and the corruptibility and deformities of the body had been hidden from its face, thou wouldst not find place wherein to move; |542 for if it happened that at the season in which thou soughtest thy gratification the faculty of discernment were to rise upon the soul, straightway thy work would be brought to nought, and there would not be exit for thy corruptible gratifications." These, and such like things must be said by thee to lust when thou bringest it from the body to the place of the soul.
Now, therefore, thou must not remove from thyself the promises and good grounds for hope that thou art about to receive that which is more excellent than that which the soul leaveth, for in the manner in which lust is set in the body naturally the lust of things which are better is set even in the soul; [p. 570] and when the soul lusteth naturally, its lust is for spiritual things, and when it hath intercourse which is according to the law, it hath connection with the spirit, and from this union it produceth fruit of holy and pure offspring. And as the connection of the body worketh gratification in the members, and corrupt warmth is mingled throughout the body, even so also when the soul hath intercourse with the spirit doth the spirit receive gratification, and it acquireth warmth by its progress and power to fight against the evil things which are contrary to its gratification; and when the soul hath tasted this sweetness which cometh unto it by the connection with the spirit, it bringeth unto itself the lust of marriage wholly therein.
Know, then, as by experience, that for want of the feeling of the lust of the spirit, the lust of the flesh becometh stirred up in thy members, for that both of them should move in thee at one time is impossible; for in proportion as the spirit becometh hot in thee |543 the body cooleth, and in proportion as the body becometh hot in thee, the spirit cooleth. For the two lusts are placed one against the other, the lust of the body against the lust of the spirit, and as they are different from one another, so also are all the acts of the one different from those of the other; the one catcheth fire in the members, and the other kindleth in the thoughts; the vessel of the one is the substance of the body, and that of the other the nature of the soul; to the one cleaveth confusion, and to the other order; the one at the season of its fulfilment darkeneth the light of the thoughts, and annulleth in the mind [p. 571] wisdom and knowledge, and the other filleth the mind with light, and gathereth together in the soul the knowledge and wisdom of the spirit. The lust of the body when performed maketh a man to be weak and dazed, and to be ashamed of every man and even of himself, and to be afraid of everything; but the lust of the spirit placeth might and vigour in the soul, and suspicion of everything which is visible, and boldness towards the children of men, and a pure aspect towards God, and the confidence which ariseth in it towards man, it hath towards itself. The lust of the body is a teacher of folly, for the man who continually fulfilleth this lust cannot become wise, but the lust of the spirit not only maketh men to possess the mental knowledge of the world, but it also dippeth the understanding in the living motion of the spirit, and clotheth a man in readiness and preparedness for everything which is good. It maketh his understanding to be stirred up and active for every spiritual work, and all its own motions move with vigour, and power, and strength, and this lust doth not allow the sluggishness of the body to draw |544 nigh unto a man, for if it happen that, either through natural coldness, or by reason of sicknesses and weakness, the body produceth sluggishness, the fervour of this lust warmeth it immediately, and by its heat it driveth away from it the coldness of the body, and herefrom [p. 572] a man becometh watchful and ready for divine deeds.
Now spiritual beings do not fulfil the rule of their works by the warmth of the nature of the body, but because they are fervent in the spirit are they active and ready for such like works, even as Paul also commanded that we should stir up this fervour of love by which all spiritual things are perfected, and by the power of which we complete the course of this journey, saying, "Be ye fervent in spirit";6 for that the lust of the body possesseth fervour Paul hath made clear in his words, and he hath taught us with what lust we should be fervent, saying, "Be ye fervent with the lust of the spirit, that all your course and work may be spiritual." For as the heat of the blood driveth away from the body the sluggishness which produceth the coldness of phlegm, even so also doth the fervour of the spirit drive away from the soul and body the negligence which is born of error and of the want of the love of God. And as when the natural heat is raised, and it draweth nigh to the heart and is mingled therewith, it maketh a man zealous, and ready, and watchful, and active towards the affairs of the world, even so also when the heat of the spirit draweth nigh to the understanding of the soul it maketh a man zealous towards the building up of himself, and towards the |545 things of heaven, instead of the world, and zealous to gather together spiritual merchandise, and to speak judgment against those who plunder his inheritance, and to desire with longing the intercourse which is incorruptible, and to become a father unto [p. 573] immortal children, and to care for, and to possess, and to think of, and to gather together, and to carry, and to preserve all these spiritual and heavenly things.
Now, therefore, through the fervour of the spirit a man becometh ready for all these things, and well hath Paul taught us to be "fervent in the spirit", for as cold is dissipated and brought to nought before warmth, even so also before the fervour of this heat of the spirit doth sluggishness flee, and negligence is driven off, and weariness brought to nought, and suspicion dissipated, and error removed, and all the shadows of sin turn away to hide themselves entirely. And as natural strength is produced by heat, and weakness hath dominion over the members through cold, even so also through the heat of the spirit doth the soul acquire strength, and vigour, and power, and driveth away entirely by fair deeds all the sluggishness which cometh upon the soul or body. And as the measure of the heat of a fire and the quantity of the light thereof are in proportion to the blaze, even so also according to the measure of the heat which is found in the soul hath it fervour towards spiritual things, and knowledge, and wisdom, and power over Divine treasures.
Now therefore in the time when there is still heat in thy body, and the lust of nature liveth in thy members, be zealous to kindle in thee the heat of the spirit, and stir up in thy thoughts divine lust, that through one lust being |546 jealous of the other, and the one fire emulating the other, the lust of the spirit may be strengthened and carry off the victory, which victory is seemly thereto naturally. For in the time [p. 574] when thou hast in thee power to minister unto the lust of the body, be zealous and make thy power to become the minister of the lust of the spirit, because the Holy Spirit doth not work its deeds in useless bodies, nor in persons who have become cold through old age doth it make to rise the faculties of discernment of Divine wisdom. For whosoever in the time of his early manhood maketh his strength to embrace the service of evil lusts cannot receive Divine knowledge in the infirm time of his old age, but when natural soundness hath ceased from him, and he hath come to the condition of old age, he becometh wholly and entirely useless, and his body and his soul become cold and infirm together. Do thou, then, if thou wishest that the heat of early manhood be found with thee in the time of thine old age, labour with thy strength in the time of thy early manhood, and deposit this heat therein by the hands of thy soul, and because the soul groweth not old with the body, when the body becometh feeble through age thou canst in the time of thine old age bring out from the treasure-house of thy soul some of the deposits which thou didst hand over to the soul, and canst live upon them. And when the power of the body hath become feeble, thou canst find strength therewith, and when the heat thereof hath become cold, thou canst make thyself warm in thy works by its fervour, and when the strength of the members hath come to an end, thou canst become strong in thy works through thy thoughts, and when the natural lust, together with the heat of the |547 body, hath been cut off, the lust of the spirit abideth with thee, which at all seasons hath intercourse and beareth the fruit of spiritual offspring.
For seed time is one thing and harvest is another: sow then thy soul with the things which are good in the time of thy early manhood, that thou mayest reap therefrom in the time of thine old age. [p. 575] If, therefore, thou desirest union, devise means and implant in thee this lust that in old age it may conceive and bring forth; for the intercourse of the body hath not power over all seasons, and natural lust is not preserved in the members in every period of life, but the lust of the spirit is not thus, for all times are its own if the time of early manhood hath been to it a known time. Pass over, then, from the body to the soul whilst thou hast a bridge whereover to cross, and whilst thou hast strength in thy legs to walk, and whilst thou hast light whereby to walk, and whilst the shadows of old age do not bend over thee, and whilst thou still remainest in the country of the body. Stir up, then, in thee wrath against lust, and because wrath accompanieth lust when it is stirred up, do thou take wrath and anger to support thee, and go forth against it; and as love is necessary for thee against wrath, even so also will wrath be useful to thee against lust. For lust is peaceful and gentle in its coming when it is accompanied by laxness, and tranquillity, and rest, and wanton ways, and abominable motions and manners, which are the contrary of fortitude, but when lust looketh upon thee in these forms, do thou put on the armour of wrath, and go forth against it. For as the sluggishness of children's slumber is quickened into the activity of flight before a man who looketh upon them with a face full |548 of fear and who terrifieth them, even so also wilt thou drive away the childishness and annoyance of lust, if [p. 576] thou shewest it a face full of wrath and threatening.
Pluck, then, from the noontide of thy early manhood the blossoms of things of excellence, and glean, and bring in, and carry for thyself fruits [of] all kinds that they may be laid up for the winter of thine old age; for the man who hath lived wholly in the body in the time of his old age will come to an end completely, but whosoever in his early manhood is fervent with the lust of the spirit shall remain unchanged unto the end of his life. Now the body cannot preserve its natural faculties unendingly, for some of them are made useless before the end of life, and some of them come to an end with life itself, but they can all be set free, and removed from the body, and directed towards the soul, if there be a discerning understanding which knoweth how to turn them thereto; for behold, although the natural life be outwardly dissolved by natural death, yet in the spirit is it preserved to the soul, and in this manner, likewise, is it with the other natural things of the body which are made useless by old age and by the body, for when they are deposited in the hands of the soul, they abide unendingly with the life of the soul. There is, therefore, no power in lust to persuade thee, if thy will will not accept it as a suppliant, and for this reason it, as one that knoweth its own feebleness, draweth not nigh unto thee without thy will, but when thou hast taken this thought to be a guide unto thee, then it entereth in and kindleth its fire in thy members.
Do thou, then, when thou feelest the destructive |549 fire gaining power within thy body, kindle the living fire which is in thy soul, and when thou hast perceived that thy members have tabernacled in the ministration of lust, occupy thy thoughts in the service of the knowledge of Divine Mysteries; let not lust come and find thee empty, and behold, let it not perform its desires in thee, but thou must be found [p. 577] alive in the spirit before it, that by the fire which is in thee thou mayest extinguish its fire. Wherever it obtaineth a cause, thence cut it off; and wherever it beginneth to enter in against thee, there shut the door before it, and keep it outside, for the abominable lust cometh in against us from without, but that which is implanted in us----whether it be of the soul or of the body----is placed in us for the ministration unto the things which are good. For because it belongeth unto the soul to lust after God, and unto the body to be moved by the lust of its nature, well was lust set in opposition unto lust, that being mingled with each other they might establish one pure and holy deed of lust; for the causes which move the lust of the soul are from above, but those of the body are from below, whence also is the nature of the body, now He did not create it that we might desire these things, but that by intercourse with the soul we might lust after spiritual things. And behold, although the body is formed of the earth, and is made up of various mixtures, yet was it not formed for the earth, that is to say, that it might be named or called a body of earth, but it was created by the Creator to become a soul, that is to say, a minister unto the desires thereof in everything, and a participator in all things that are good.
Therefore we are bound not to consider that the deeds |550 of the body arise from whence the body came, but that for which it was made must we consider to be the aim of its works, for it was made for the spirit, and not for the earth, and it was made to become a spiritual and not a corruptible being. It was called "body," that it might be known from this name that it was derived from the earth, and it is also called "man," that thereby it may be revealed that it is united unto a living soul And well was this person of man called by three names, [two] specific, and one general name, [p. 578] [that is,] "body", and "soul", and "man"; by the name "body", that its carnalness might be recognized, and that it was of the earth; and by the name "soul", that the living nature which dwelleth therein might be indicated; and by the appellation "man", that one might learn the mixture of the person which is constituted of body and soul. Now therefore since the body hath no thoughts, and the soul hath no visible actions, they were rightly mingled with each other, [that is to say,] that which is the fountain of thoughts with that which is the vessel of the service of deeds, in order that from both of them there might be constituted a body of excellence, and that whosoever sought to belittle the body because it possessed not thoughts, might honour it because it was the ministrant unto deeds, and that the soul might be magnified in the sight of him that sought to despise the soul because it was not a ministrant unto the things which are good through actions which are manifest, because it is the fountain of the thoughts of the things which are good.
Now the lust of the spirit is hot even as the lust of the body is hot, but they are not of the one measure, for according to the subtlety of the soul also is the |551 heat of its lust, and according to the grossness of the body even so is cold the fire of the lust thereof, and if it be imagined that it is hot in the things which are carnal and lax, it is not because its nature is powerful and hot, but because their will is cold and lax. And thou must understand how much colder is the heat of the lust of the body, and how much hotter is the lust of the soul than the things which come upon both of them, for behold, when the lust of the body is set in motion in the members even the sight of the children of men cooleth it, and the rumour of a threat if it be heard, and a menace, of whatever kind, if it be uttered [p. 579] against it, and sudden amazement, and another passion which is contrary (if it be roused up in a man), and the rebuke and reproach of friends or neighbours, and the remembrance of the judgment of the children of men, and the remembrance of the infirmity of nature, and the thought of the deformities of the person by which lust hath been taken, and hunger and thirst, and unwonted heat and cold, and sickness, and pain (if it happen), and many other such like things when they happen quickly extinguish and destroy the heat of the lust of the body. But when the hot and spiritual lust of the soul layeth hold upon the thoughts of the soul wholly, there is nothing which is able to extinguish it, even as the things upon which the divine fire of this lust hath laid hold testify, that if the whole world were to fight with them it would not be able to quench the lust thereof. And kings, and princes, and governors, not by the threat of words only, but by tribulations, and cruel tortures, and imprisonments, and stripes, and prisons, and heavy penalties of all kinds, fire, and combs, and swords, and wild |552 beasts, and everything which could inflict pain and suffering by the tribulations of the time [have tried to do so], but nothing of all these and such like things was able to allay and cool the ardent power of this lust, on the contrary, it came to pass that these things became feeders of the fire of their lust. And like the fire which is fed with wood, and stubble, and the fatness of oil, even so also did the good lust which was in them receive food from afflictions and tortures; [p. 580] and when fire was brought nigh unto their bodies, the fire of the divine lust which was in them became the more strong, and burned the brighter----especially because it was overcoming things which were contrary, for that victory which ariseth over injuries is wont to fortify and strengthen a man in the love of that which he loveth. For when one lifteth away stumblingblocks from before him, and removeth the prickly thorns from before his feet, a man walketh easily, and he runneth his course without impediment, and when he hath subdued his enemies beneath his power, his might, moreover, becometh mightier, because that resistance which hath been removed from his sandals hath been added unto him, and that power which hath been taken from them turneth unto him.
But when the lust of the soul fighteth with the lust of the flesh, it not only cooleth the heat thereof, but it turneth it unto itself that it may be a ministrant unto its will, and be mingled in spiritual fervour, and not minister unto the lust of the body in the union with another. Moreover, for this reason the Creator made the lust of the body a hot thing----now the lust which is implanted in the soul is also a hot thing----and therefore every time that the soul wisheth to be |553 moved by the lust of its nature, it hath intercourse with the heat of the lust of the body, at the same time turning it towards its good desire, and thus it ministereth unto the good work, and not in this only, but also in each natural member. And when the soul wisheth to be moved unto the service of the things which are without, it draweth nigh unto the members which vivify its secret parts, and it seeth through the eye, and its heareth through the ear, besides through all the other senses and members which are the ministrants of its internal will; and as [p. 581] when it seeketh to lust with these it associated! the lust of the body with its spiritual lust, and it ministereth unto the work of divine love, and blazeth with the love of the life of righteousness, that the signs of the flame of this lust may also be visible in the external members of the body, not by foul motions, nor by the work of the service of foolish lust, but being hot, yet are they tranquil, and being fervent, yet are they peaceful. The heat of the lust which is mingled in our bodies must not be, therefore, a cause of defeat to us, but let us consider the object with which the Creator mingled it in us, and according to this rule let us make use thereof. But when the lust of the body is in a hot body it is contrary unto chastity, but when it is mingled with the lust of the soul it is a helpmeet to virginity; it is right, therefore, that the power of the lust should not be scattered without, but it should be gathered together and carried within to the lust of the soul, that when they are mingled together, each with each, like light with light, they may kindle one light which is perfect in chastity. Now the foods which each of these lusts hath are different from each other, for |554 by fasting, and abstinence, and watching, and prayer, and stripes, and bodily labours, the lust of the soul is added unto and strengthened, and by the things which are contrary, that is pleasures, and enjoyments, and delights, and meat, and drink, and fine apparel, and converse with the wanton and lax, the lust of the body increaseth and becometh set on fire in us; but it is not so if the body becometh meagre by works, for behold, by this the soul also becometh enfeebled therewith, but as the body becometh enfeebled the soul becometh mightier, and increaseth in strength, and especially because the soul maketh the body weak that it may become strong. Now there is a distinction between the body becoming meagre naturally, [p.
582] and the soul making it weak with the object of gaining possession of the strength of its nature, for when with this reason the soul maketh the body weak, and reduceth the strength of its power by afflictions, that is perfected with them which Paul spake, saying, "As the outer man is destroyed the inner man is renewed day by day. "7 And for this reason also Solomon counselled us to begin to do the labours for the things which are good from our youth up, and to be trained in this doctrine from the beginning of our life, that we may overcome that which is in us, but which agreeth not with us, and that we should lead in subjection the lust which is the contrary of our lust; and herefrom every man, who in the time of his strength overcometh the feebleness which is in him, will be found in the time of his feebleness to be mighty, that is to say, if he taketh upon him in his early manhood the integrity of old |555 men, the strength of young men will be found in him in the time of his old age.
Take, then, O disciple, provisions for the time of thine old age from the field of thy early manhood, so that when thou ceasest from the labour of thy body thou shalt find rest of soul, for thou shalt not have war all the time of thy life, and thy Creator, having compassion upon thee, limited thy fight unto a determined period, but thy happiness He hath made unending. At the beginning and at the end of thy life thou hast no war, either because lust hath not yet been set in motion, or because having been set in motion it hath grown cold, and whether thou wishest it, or not, thou findest thyself worn out in the time of thine old age, and because of the weakness of the body thou art not able to fulfil thy lust, not that thou hast extinguished lust, but that it hath died down in thee. For the fire of the lust, which the Creator placed in the carnal nature for making the human race to fructify, towards the close of a man's life, |p. 583] in the time of his old age, becometh of none effect, for he cannot fructify during the whole period of his life; now he is unable to do so either in his childhood or in his old age, and in this respect he must be likened not to himself alone, but also unto beasts, and animals, and feathered fowl, and plants, the nature of which is not to put forth fruit after their kinds, either in their childhood or in their old age; for each kind is restricted, and the fructifying thereof is also laid under restriction, especially because the fruit itself is generated in and by the body, and therefore, like the body, it is itself restricted.
Now as the life of the body hath a limit, even so |556 is the strength thereof limited, although its power be not made known even during the whole span of its life, for as I have said, at the beginning and end of its life the body hath not the power of fructifying; but as concerning the soul, inasmuch as it hath no constitution it hath no old age, and the heat of its lust never be-cometh worn out, except the sickness of wickedness come over it. For as the body through the mingling of its component parts becometh old or weak, even so also doth the soul become sick and weak through sin, and through its feebleness it extinguisheth the heat of its lust, wherefrom it is unable to put forth fruit. Whosoever then maketh lust weak in his early manhood shall be found strong in himself in the time of his old age, and after he hath ended his war, his strength will abide with him. And this happeneth also to the warriors of the world who possess their strength, not only while they stand in the ranks of the battle and fight with their enemies, but also after the war hath come to an end [p. 584] doth it shew itself in them, and their strength doth not come to an end with their fight, even though its efficiency was shown to excess during the time of the contest, because it is helped by and ariseth from zealous feelings. And thus also, O thou who hast put on thy soul the armour of chastity that it may be the material of war against fornication, think not that the time of thy strength shall end with thy war, for on the contrary, at the end of the war it will be the more renewed. even though it be not to do battle but to work the things which are good. For with strength thou fulfillest two things: thou wagest war with fornication, and thou completest the edifice of chastity. For as the |557 workman, when an old building is given to him to restore, throweth it down with his strength, and buildeth it up therewith, even so also both the new building of thyself, and the throwing down of thy old building are completed with thy strength, for thou throwest down fornication, which is the path of all wickedness, and thou buildest up chastity, which is the pure path that goeth up to heaven.
And what wickedness is there which is not in fornication? and what abominable thing is there which doth not enter by the door thereof? If it be lust of the belly, fornication strengtheneth it; and if it be the lust for gold, it ministereth thereunto; and anger and wrath cleave unto it, and with them it fighteth against its opponents; grief travelleth at its heels, and shame accompanieth the fulfilling thereof; and besides, vainglory, which is thought to be the opponent of fornication, is the helpmeet of its abominable work; for how many times through it have many men turned towards the passion of fornication, which came after the conclusion of their labours, thinking that they had arrived at the haven of rest, because they were taken captive through their negligence of it? And it hath made gross their mind, and darkened their vision, which had been purified [p. 585] through the victory over the lusts of the body, and it hath turned them back to the lust of fornication which they conquered at the beginning of their contest. Therefore, he that calleth fornication the path of all wickednesses maketh no mistake, now I mean not only the fornication of the body, but more than that, the fornication of the soul, because with the worldly man adultery is the deed thereof, but with the coenobite it is the thoughts thereof; |558 and unto the worldly man it was said, "Thou shalt not commit adultery 8," but unto the coenobite, "Thou shalt not lust."
Now the war of the thoughts is entirely unknown unto the worldly man, and because of this he doth not overcome his lust with a mighty hand, but he ministereth thereunto according to the law, which is of nature; but the coenobite hath not this power, and his victory is not manifest in destroying the act of fornication, but in his victory over the thought thereof is his triumph proclaimed; for he is a spiritual soldier unto Christ, and his victory is also spiritually perfected in the thoughts which are within, and by his patient endurance he cleanseth the country of his soul so that when he driveth the thought from thence the whole house of his soul appeareth in the light, and where there is light the darkness of sin entereth not, because sin is wrought in the dark, even also as righteousness is wrought in the light. Let not, therefore, this destroying passion excite thee, and let it not have dominion subtilly in thy thoughts, for the material thereof is abundant with thee, especially when thou dwellest with the children of men, being increased at the remembrance of various persons, and through the beauty and appearance of the body.
Now because the lust of fornication is born of the flesh, it also lusteth after flesh, and as the lust of the belly longeth earnestly for various tasty meats, [p. 586] even so also doth the passion of fornication lust after persons of beautiful appearance, and the love thereof doth not rest upon any one of them, because it is not the children of men which it loveth, but the beauty of passion; but when the excitement thereof is |559 great, it doth not take its stand upon the beauty of the appearance, but it groweth and becometh strong of its own accord, and when it hath subdued the power of the soul inwardly, it overcometh also the patient endurance of the body outwardly. But if it be overcome by the body by watchfulness it turneth to fight against it by sleep, and during sleep it polluteth and filleth the soul with the remembrances of those persons which when it was awake were driven out therefrom, and it maketh a man to be overcome by sleep perforce. Therefore abstinence is necessary unto thee that through it thou mayest diminish the superfluity of the body, in order that not even through sleep may lust find material in thy members; for the custom of this passion is to fight first of all through the members of the body, and to move it to lust like an animal, but if a man possesseth discretion, and restraineth the motion of his members from the act, passion turneth and entereth into the thought, and exciteth it inwardly, that thereby it may stir up the members to the deed of lust also. But if it be overcome also by the thoughts ----now it is vanquished in any case when the thought looketh upon God, and patient endurance and abstinence are found therewith-----this evil passion next cometh unto sleep, and through sleep it fighteth against the patient endurance of the soul; but let us not leave this----if it happen unto us----unrepented of, especially if the forms [p. 587] of [certain] persons be depicted in our minds, for it showeth plainly that the passion is the remnant of wakefulness. And if the emission of the body take place without the appearance of certain persons it is because of the superfluity which is found in the members, for except the body be subdued by |560 abstinence the material of lust will be found in its members, and if it doth not feel at all that which taketh place it is [because] it is too deeply sunk in sleep. By all means possible, then, is the disciple bound to overcome passion, in deed, and in thought, and in the emission which taketh place in sleep, for that he is overcome in sleep is a proof that he hath not overcome in thought, and that he hath not overcome in thought is a testimony of his being overcome in deed, and therefore a diminution in food and a lessening of the time of sleep are of use, that superfluity fight not against the body and we be not overcome by an involuntary dream. For as this happeneth not even in sleep unto those who are weak and old in years, for the emission of fornication hath already been destroyed and dried up in their members, even so also the fornication of night happeneth not unto the body which hath been enfeebled through labours of abstinence, for even though the thoughts be set in motion, and devils excite [them], the material for the emission of lust is not found in the members.