“Where is He who is born King of the Jews?”
Now observe, as regards this birth, where it takes place.
“Where is He who is born… ?”
Now I say as I have often said before, that this Eternal Birth occurs in the Soul, precisely as it does in Eternity — no more, and no less. For it is One Birth. And this Birth occurs in the essence and ground of the Soul.
Now certain questions arise…
First of all, since God is in all things as Intelligence, and is more truly in them than they are in themselves, and more naturally; And since wherever God is, there He must work — knowing Himself and speaking His Word;
‘In what special respects then is the Soul better fitted for this divine operation than are other rational creatures, in which God also is?’
Pay attention to the explanation:
God is in all things as Being, as Activity, as Power. But he is fecund in the Soul alone. For though every creature is a vestige of God, the Soul is the natural Image of God. This Image must be adorned and perfected in this Birth. No creature but the Soul alone is receptive to this act, this Birth. Indeed such perfection as enters the Soul, whether it be Divine, Undivided Light, Grace, or Bliss, must enter the Soul through this Birth, and in no other way. Just await this Birth within you and you shall experience all good and all comfort, all happiness, all being — and all truth.
If you miss it, you will miss all good, and blessedness.
Whatever comes to you in That will bring you Pure Being and Stability. But whatever you seek or cleave to apart from this will perish. Take it how you will and where you will, all will perish. This alone gives Being. All else perishes. But in this birth, you will share in the Divine Influx, and all its gifts.
This cannot be received by creatures in which God’s Image is not found — for the Soul’s Image appertains especially to this Eternal Birth, which happens truly and especially in the Soul. Being begotten of The Father in the Soul’s ground and innermost recessses, into which no image every shone, or power ever peeped.
The second question is:
‘Since this work of Birth occurs in the essence and ground of the Soul, then it happens just as much in a sinner as in a saint… So what Grace or Good is there in it for me? For the ground of nature is the same in both. In fact, even those in hell retain their nobility of nature eternally.’
Now note the answer:
It is a property of this Birth that it always comes with fresh Light. It always brings a great Light to the Soul, for it is the nature of Good to diffuse itself wherever it is. In this birth, God streams into the Soul in such abundance of Light, so flooding the essence and ground of the Soul, that it runs over and floods into the Powers, and into the outward person.
Thus it befell St. Paul, when on his journey God touched him with his Light and spoke to him. A reflection of the Light shone outwardly so that his companions saw it surrounding Paul, like the Blessed. The superfluidity of Light in the ground of the Soul, wells into the body, which is filled with radiance.
No sinner can receive this Light, nor are they worthy to — being full of sin and wickedness, which is called darkness. Therefore it says, the darkness shall neither receive nor comprehend the Light. That is because the paths by which the Light would enter are choked, and obstructed, with guile and darkness. The Light and darkness cannot coexist — or Gods and creatures. If God shall enter, the creatures must simultaneously go out.
A person is fully aware of this Light. Directly, they turn to God. A Light begins to gleam and glow within them. Giving them to understand what to do, and what to leave undone, with much true guidance in regard to things of which before they knew or understood nothing.
‘Where do you know this from, and in what way?’
Just pay attention. Your heart is often moved and turned away from the world. How could that be but by this Illumination? It is so charming and delightful that you become weary of all things that are not God or God’s. It draws you to God, and you become aware of many a prompting to do Good, though ignorant of whence it comes.
This inward inclination is in no way due to creatures, or their bidding. For what creatures direct or effect always comes from without. But by this work it is only the ground of the Soul that is stirred. And the freer you keep yourself, the more Light, Truth and Discernment you will find.
Thus, no-one ever went astray for any other reason than that they first departed from this, and then sought too much to cling to outward things. St. Augustine says,
“There are many who sought Light and Truth, but only outside, where it was not to be found. Finally they go out so far that they never get back home or find their way in again. Thus they have not found the Truth, for Truth is within, in the ground, and not without.”
So one who would see Light, to discern all Truth, let them watch and become aware of this Birth within, in the ground. Then all their Powers will be Illuminated, and the outer person as well. For as soon as God inwardly stirs the ground with Truth, its Light darts into his Powers, and that person knows at times more than anyone could teach them. As the prophet says,
“I have gained greater understanding that all who ever taught me.”
You see then, because this Light cannot shine or lighten in sinners, that is why this Birth cannot possibly occur in them. This Birth cannot coexist with the darkness of sin, even though it takes place, not in the Powers, but in the essence and ground of the Soul.
The question arises,
‘Since God the Father gives Birth only in the essence and ground of the Soul, and not in the Powers, what concern is it of theirs? How do they help, just by being idle and taking a rest? What is the use, since this birth does not take place in the Powers?’
A good question. Listen well to the explanation:
Every creature works toward some end. The end is always the first in intention, but the last in execution. Thus too God in all his works has the most blessed end in view, namely Himself, to bring the Soul and all her Powers into that end Himself. For this, all God’s works are wrought. For this, the Father bears his Son in the Soul, so that all the Powers of the Soul should come to this. He lies in wait for all that the Soul contains, bidding all to this feast at his court. But the Soul is scattered abroad among her Powers, and dissipated in the action of each. The Power of Sight in the eye, the Power of Hearing in the ear, the Power of Tasting in the tongue... Thus her ability to work inwardly is enfeebled, for a scattered Power is imperfect. So for her inward work to be effective, she must call in all her powers and gather them together from the diversity of things, to a single inward activity.
St. Augustine says,
The Soul is rather whether where she loves, than where she gives life to the body.
For example, there was once a pagan master, who was devoted to an art — that of Mathematics — to which he had devoted all his Powers. He was sitting by the embers, making calculations and practicing this art, when a man came along, who drew a sword, and not knowing that it was the master, said, “Quick, tell me your name, or I’ll kill you!” The master was too absorbed to see or hear the foe, or to catch what he had said. He was unable to utter a word, even to say, my name is so-and-so. And so the enemy having cried out several times, and got no answer, cut off his head. And this was to acquire a mere natural science! How much more then should we withdraw from all things, in order to concentrate all our Powers on perceiving and knowing The One, Infinite, Uncreated, Eternal Truth.
To this end, then, assemble all your Powers — all your senses, your entire mind and memory — direct them into the ground, where your treasure lies buried. But if this is to happen, realize that you must drop all other works, you must come to an Unknowing, if you would find it.
The question arises,
‘Would it not be more valuable for each Power to keep to its own task, none hindering the others in their own work, nor God in His? Might there not be in me a manner of creaturely knowing that is not a hindrance; just as God knows all things without hindrance, and so too, the blessed in heaven?’
That is a good question. Note the explanation:
The blessed see God in a single Image, and in that Image, they discern all things. God too sees Himself thus, perceiving all things in Himself. He need not turn from one thing to another, as we do. Suppose in this life we always had a mirror before us, in which we saw all things in advance, and recognized them in a single image. Then neither action nor knowledge would be any hindrance to us. But we have to turn from one thing to another. And so we can only attend to one thing at the expense of another. For the soul is so firmly attached to the Powers, that she has to flow with them, wherever they flow; because in every task they perform, the Soul must be present and attentive, or they could not work at all. If she is dissipated by attending to outward acts, this is bound to weaken her inward work, for at this birth, God needs and must have a vacant, free and unencumbered soul, containing nothing but Himself alone, and which looks to nothing and nobody but Him.
As to this, Jesus says,
Whoever loves anything but me, whoever loves father and mother, or many other things, is not worthy of me. I did not come upon earth to bring peace, but a sword…
… To cut away all things, to part you from sister, brother, mother, child and friend. That in truth are your foes. For whatever is familiar to you is your foe. If you eye wanted to see all things, and your ear to hear all things, and your heart to remember all things — then indeed your Soul would be dissipated in all these things. Accordingly our Master says, to achieve an interior act, a person must collect all their Powers, as if into a corner of their soul, where hiding away from all images and forms, they can get to work. Here, they must come to a forgetting, and an unknowing. There must be a stillness and a silence for this Word to make itself heard. We cannot serve this Word better than in stillness and in silence. There, we can hear it. And there too, we will understand it aright — in the unknowing. To one who knows nothing, it appears and reveals itself.
Another question arises. You might say,
‘Sir, you place all our salvation in ignorance - that sounds like a lack.’
God made us to know. As the prophet says,
“Lord, make them know.”
Where there is ignorance, there is a lack. Something is missing. A man is brutish, an ape, a fool — and remains so, as long as he is ignorant. But here we must come to a transformed knowledge, and this unknowing must not come from ignorance, but rather from knowing, we must get to this unknowing — there we shall become knowing with Divine Knowing, and our unknowing will be ennobled and adorned with supernatural knowing.
And through holding ourselves passive in this, we are more perfect than if we were active. That is why one master declares that the sense of hearing is nobler than that of sight — for we learn more wisdom by hearing than by seeing, and in it live the more wisely.
We hear of a pagan master who lay dying, his disciples discussed in his presence some noble art, and dying though he was, he lifted up his head to listen, saying: “Oh, let me learn this art now, that I may rejoice in it forever.”
Hearing draws in more, but seeing rather leads outward. The very act of seeing does this. Therefore in Eternal Life we shall rejoice far more in our Power of Hearing than in that of Sight, for the act of hearing the Eternal Word is within me, but the act of seeing goes forth from me. In hearing, I am passive. But in seeing, I am active.
But our bliss lies not in our activity, but in being passive to God. For just as God is more excellent than creatures, by so much is God’s work more excellent than mine. It was from his immeasurable Love, that God set our happiness in suffering, for we undergo more than we act, and we receive incomparably more than we give — and each gift that we receive prepares us to receive yet another gift, indeed a greater one. And every divine gift further increases our receptivity, and the desire to receive something yet higher and greater.
Therefore some teachers say that it is in this respect the Soul is commensurate with God. For just as God is boundless in giving, so too the Soul is boundless in receiving or conceiving. And just as God is omnipotent to act, so too the Soul is no less profound to suffer — and thus she is transformed with God and in God. God must act, and the Soul must suffer. He must know and love Himself in her. She must know with His Knowledge, and love with His Love. And thus she is far more with what is His, than with her own. And so too her bliss is more dependent on his action, than on her own.
The pupils of St. Dionysus asked him why Timothy surpassed them all in perfection. Dionysus replied,
“Timothy is a God-suffering man… Whoever is expert at this, could outstrip all men.”
In this way your unknowing is not a lack, but your chief perfection; and your suffering, your highest activity. And so, in this way, you must cast-aside all your deeds and silence your faculties, if you really wish to experience this Birth in you. If you would find the newborn King, you must outstrip and abandon all else that you might find.
That we may outstrip and cast behind us all things unpleasing to the newborn King, may he help us, who became a human child, in order that we might become the children of God.
Amen.