(78) Therefore beware of the Longing [Lust or Desire;] and say not in thyself, I stand in the Dark, the Lord sees me not, [nor] what I think and do. He stands in the Gate of the Mind, where the Soul stands (before the clear Face of God) in the opened Gate; and all thy Abominations are known before God, and thou makest the Element of God blush [or change Colour] with them; thou grievest the chaste Virgin (which dwells in her own Center, and is given to be a Companion to thee in thy Mind) and makest her sad; she warns thee of the Way of the Ungodly; if thou followest [her Counsel,] and turnest, and breakest in unto her, by earnest Repentance, then she crowns thee in thy Mind with Wisdom and Understanding, that thou mayest then very well avoid the Devil; but if they doest not, then thou fallest out of one Sin and Abomination into another, and makest thy Measure full and running over, and then the Devil helps thee into his Kingdom, and thou art very serviceable to him; for thou art a true Scourge to the Children of God, not only with Reproaching, but also in Deeds [or in the Work of thy Hands,] which the Devil dares not do; thou doest him acceptable service. He amuses thee finely with the Name [i of God,] so that thou bringest forth from thy Lips, and teachest it; but thy Heart is a Thief and

(10) How, then, has he any more need of fortitude, who is not in the midst of dangers, being not present, but already wholly with the object of love? And what necessity for self-restraint to him who has not need of it? For to have such desires, as require self-restraint in order to their control, is characteristic of one who is not yet pure, but subject to passion. Now, fortitude is assumed by reason of fear and cowardice. For it were no longer seemly that the friend of God, whom "God hath fore-ordained before the foundation of the world" to be enrolled in the highest "adoption," should fall into pleasures or fears, and be occupied in the repression of the passions. For I venture to assert, that as he is predestinated through what he shall do, and what he shall obtain, so also has he predestinated himself by reason of what he knew and whom he loved; not having the future indistinct, as the multitude live, conjecturing it, but having grasped by gnostic faith what is hidden from others. And through love, the future is for him already present. For he has believed, through prophecy and the advent, on God who lies not. And what he believes he possesses, and keeps hold of the promise. And He who hath promised is truth. And through the trustworthiness of Him who has promised, he has firmly laid hold of the end of the promise by knowledge. And he, who knows the sure comprehension of the future which there is in the circumstances, in which he is placed, by love goes to meet the future. So he, that is persuaded that he will obtain the things that are really good, will not pray to obtain what is here, but that he may always cling to the faith which hits the mark and succeeds. And besides, he will pray that as many as possible may become like him, to the glory of God, which is perfected through knowledge. For he who is made like the Saviour is also devoted to saving; performing unerringly the commandments as far as the human nature may admit of the image. And this is to worship God by deeds and knowledge of the true righteousness. The Lord will not wait for the voice of this man in prayer.

(54) If a man may attain thereunto, to be unto God as his hand is to a man, let him be therewith content, and not seek farther. This is my faithful counsel, and here I take my stand. That is to say, let him strive and wrestle with all his might to obey God and His commandments so thoroughly at all times and in all things, that in him there be nothing, spiritual or natural, which opposeth God; and that his whole soul and body with all their members may stand ready and willing for that to which God hath created them; as ready and willing as his hand is to a man, which is so wholly in his power, that in the twinkling of an eye, he moveth and turneth it whither he will. And when we find it otherwise with us, we must give our whole diligence to amend our state; and this from love and not from fear, and in all things whatsoever, seek and intend the glory and praise of God alone. We must not seek our own, either in things spiritual or in things natural. It must needs be thus, if it is to stand well with us. And every creature oweth this of right and truth unto God, and especially man, to whom, by the ordinance of God, all creatures are made subject, and are servants, that he may be subject to and serve God only. Further, when a man hath come so far, and climbed so high, that he thinketh and weeneth he standeth sure, let him beware lest the Devil strew ashes and his own bad seed on his heart, and nature seek and take her own comfort, rest, peace, and delight in the prosperity of his soul, and he fall into a foolish, lawless freedom and licentiousness, which is altogether alien to, and at war with, a true life in God.

(79) Therefore, O thou beloved Mind! examine thyself to what thou art inclined; whether thou art inclined to Righteousness, Love, Fidelity, and Truth, also to Chastity, Modesty, and Mercifulness; if so, it is well for thee; but if not, then dive into thy Bosom, and consider thy fleshly Heart, and try it, wrap thy Heart, that the Elements in thee may quake and tremble. The flattering and lying Devil (who has possessed thy fleshly Heart) shall feel these 1 strokes (which he will not like) and then he Earnest Zeal of Repentence. must be gone, and thou will be of another Mind: This is no therefore it shall stand for a Memorial, and a continual Monitor; and whosoever pleases, let him try it, and he shall find Wonders indeed.

(49) O thou Knave, if thou bringest not another Man than such to it, stay away from the Testament of Christ; thou art but art in such a Way; thy Prayer is false, it comes not from the Bottom of the Heart; thy Heart desires only the Pleasures of this World, and the a Driver receives thy Prayer, he is thy God; therefore consider what thou dost.

(30) Thou must continue steadfast in this resolute Purpose; and though thou gettest no Virtue [or Strength] into thy Heart, and though the Devil also should beat down thy Tongue, that thou couldst not pray to God, yet then thou shouldst desire and sigh to him, and continually hold and go on in this Thought and Purpose, with the Canaanitish Woman; the more thou pressest forward, the weaker the Devil is; thou must take the suffering Death and Satisfaction of Jesus Christ before thee, and must throw thy Soul into his Promise; where he says, My Father will give the Holy Ghost to them that ask him for it. Also, Knock, and it shall be opened unto you; seek, and you shall find; ask, and you shall receive; and the more earnestly thou pressest forth from the Devil, and from thy Sins, the more mightily does the Kingdom of God press into thee; but have a Care that thou dost not depart from this thy Will, before thou hast received the Jewel; and though it holds off from Morning till Night, and still from Day to Day, [let not that discourage thee,] if thy Earnestness be great, then thy Jewel will also be great which thou shalt receive at thy Over-coming.

(26) But it is quite otherwise where there is poorness of spirit, and true humility; and it is so because it is found and known of a truth that a man, of himself and his own power, is nothing, hath nothing, can do and is capable of nothing but only infirmity and evil. Hence followeth that the man findeth himself altogether unworthy of all that hath been or ever will be done for him, by God or the creatures, and that he is a debtor to God and also to all the creatures in God’s stead, both to bear with, and to labour for, and to serve them. And therefore he doth not in any wise stand up for his own rights, but from the humility of his heart he saith, “It is just and reasonable that God and all creatures should be against me, and have a right over me, and to me, and that I should not be against any one, nor have a right to anything.” Hence it followeth that the man doth not and will not crave or beg for anything, either from God or the creatures, beyond mere needful things, and for those only with shamefacedness, as a favour and not as a right. And he will not minister unto or gratify his body or any of his natural desires, beyond what is needful, nor allow that any should help or serve him except in case of necessity, and then always in trembling; for he hath no right to anything and therefore he thinketh himself unworthy of anything. So likewise all his own discourse, ways, words and works seem to this man a thing of nought and a folly. Therefore he speaketh little, and doth not take upon himself to admonish or rebuke any, unless he be constrained thereto by love or faithfulness towards God, and even then he doth it in fear, and so little as may be. Moreover, when a man hath this poor and humble spirit, he cometh to see and understand aright, how that all men are bent upon themselves, and inclined to evil and sin, and that on this account it is needful and profitable that there be order, customs, law and precepts, to the end that the blindness and foolishness of men may be corrected, and that vice and wickedness may be kept under, and constrained to seemliness. For without ordinances, men would be much more mischievous and ungovernable than dogs and cattle. And few have come to the knowledge of the truth but what have begun with holy practices and ordinances, and exercised themselves therein so long as they knew nothing more nor better. Therefore one who is poor in spirit and of a humble mind doth not despise or make light of law, order, precepts and holy customs, nor yet of those who observe and cleave wholly to them, but with loving pity and gentle sorrow, crieth: “Almighty Father, Thou Eternal Truth, I make my lament unto Thee, and it grieveth Thy Spirit too, that through man’s blindness, infirmity, and sin, that is made needful and must be, which in deed and truth were neither needful nor right.” For those who are perfect are under no law.

(3) May his will towards me be done by the Lord of the Lord of the One Face

(61) If you take counsel with your lust, Even though it enjoin prayers and fasting, It is treacherously laying a snare for you.' You must abandon and ignore your own knowledge, Whatever seems profitable, flee from it, Contemn whatever praises you, Lend to paupers your wealth and profits! Quit your sect and be a subject of aversion, Cast away name and fame and seek disgrace!" If you seek the explanation of God's love and favor,

(95) And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts; For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.

(7) "Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant. "Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children. "To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them! "With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will. "Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition. "Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.

(7) May his will towards me be done by the Lord of the One Face

(19) May his will towards me be done by the Lord of the One Face

(13) May his will towards me be done by the Lord of the One Face

(16) May his will towards me be done by the Lord of the One Face

(21) May his will towards me be done by the Lord of the One Face

(10) May his will towards me be done by the Lord of the One Face

(7) But since the moments of thy vision fly, Here will we make full stop, as a good tailor Who makes the gown according to his cloth, And unto the first Love will turn our eyes, That looking upon Him thou penetrate As far as possible through his effulgence. Truly, lest peradventure thou recede, Moving thy wings believing to advance, By prayer behoves it that grace be obtained; Grace from that one who has the power to aid thee; And thou shalt follow me with thy affection That from my words thy heart turn not aside." And he began this holy orison.

(1) An end had put unto his reasoning The lofty Teacher, and attent was looking Into my face, if I appeared content; And I, whom a new thirst still goaded on, Without was mute, and said within: "Perchance The too much questioning I make annoys him." But that true Father, who had comprehended The timid wish, that opened not itself, By speaking gave me hardihood to speak. Whence I: "My sight is, Master, vivified So in thy light, that clearly I discern Whate'er thy speech importeth or describes. Therefore I thee entreat, sweet Father dear, To teach me love, to which thou dost refer Every good action and its contrary." "Direct," he said, "towards me the keen eyes Of intellect, and clear will be to thee The error of the blind, who would be leaders. The soul, which is created apt to love, Is mobile unto everything that pleases, Soon as by pleasure she is waked to action. Your apprehension from some real thing An image draws, and in yourselves displays it So that it makes the soul turn unto it.

(8) But some one may say, it is not the mark of justice to leave pious men without assistance, when they are ground down by evil men. To which we must reply, that, if those whom you call pious do indeed love things on earth, which are zealously sought after by the earthly, they have altogether fallen from the Divine Love. And I do not know how they could be called pious, when they unjustly treat things truly loveable and divine, which do not at once surpass in influence in their estimation things undesirable and unloveable. But, if they love the realities, they who desire certain things ought to rejoice when they attain the things desired. Are they not then nearer the angelic virtues, when, as far as possible, by aspiration after things Divine, they withdraw from the affection for earthly things, by being exercised very manfully to this, in their perils, on behalf of the beautiful? So that, it is true to say, that this is rather a property of the Divine Justice--not to pamper and destroy the bravery of the best, by the gifts of earthly things, nor, if any one should attempt to do this, to leave them without assistance, but to establish them in the excellent and harsh condition, and to dispense to them, as being such, things meet for them.