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GERMANUS: The extent of our bewilderment at our wondering awe at the
former Conference, because of which we came back again, increases still
more. For in proportion as by the incitements of this teaching we are fired
with the desire of perfect bliss, so do we fall back into greater despair,
as we know not how to seek or obtain training for such lofty heights.
Wherefore we entreat that you will patiently allow us (for it must perhaps
be set forth and unfolded with a good deal of talk) to explain what while
sitting in the cell we had begun to revolve in a lengthy meditation,
although we know that your holiness is not at all troubled by the
infirmities of the weak, which even for this reason should be openly set
forth, that what is out of place in them may receive correction. Our notion
then is that the perfection of any art or system of training must begin
with some simple rudiments, and grow accustomed first to somewhat easy and
tender beginnings, so that being nourished and trained little by little by
a sort of reasonable milk, it may grow up and so by degrees and step by
step mount up from the lowest depths to the heights: and when by these
means it has entered on the plainer principles and so to speak passed the
gates of the entrance of the profession, it will consequently arrive
without difficulty at the inmost shrine and lofty heights of perfection.
For how could any boy manage to pronounce the simplest union of syllables
unless he had first carefully learnt the letters of the alphabet? Or how
can any one learn to read quickly, who is still unfit to connect together
short and simple sentences? But by what means will one who is ill
instructed in the science of grammar attain eloquence in rhetoric or the
knowledge of philosophy? Wherefore for this highest learning also, by which
we are taught even to cleave to God, I have no doubt that there are some
foundations of the system, which must first be firmly laid and afterwards
the towering heights of perfection may be placed and raised upon them. And
we have a slight idea that these are its first principles; viz., that we
should first learn by what meditations God may be grasped and contemplated,
and next that we should manage to keep a very firm hold of this topic
whatever it is which we do not doubt is the height of all perfection. And
therefore we want you to show us some material for this recollection, by
which we may conceive and ever keep the idea of God in the mind, So that by
always keeping it before our eyes, when we find that we have dropped away
from Him, we may at once be able to recover ourselves and return thither
and may succeed in laying hold of it again without any delay from wandering
around the subject and searching for it. For it happens that when we have
wandered away from our spiritual speculations and have come back to
ourselves as if waking from a deadly sleep, and, being thoroughly roused,
look for the subject matter, by which we may be able to revive that
spiritual recollection which has been destroyed, we are hindered by the
delay of the actual search before we find it, and are once more drawn aside
from our endeavour, and before the spiritual insight is brought about, the
purpose of heart which had been conceived, has disappeared. And this
trouble is certain to happen to us for this reason because we do not keep
something special firmly set before our eyes like some principle to which
the wandering thoughts may be recalled after many digressions and varied
excursions; and, if I may use the expression, after long storms enter a
quiet haven. And so it comes to pass that as the mind is constantly
hindered by this want of knowledge and difficulty, and is always tossed
about vaguely, and as if intoxicated, among various matters, and cannot
even retain firm hold for any length of time of anything spiritual which
has occurred to it by chance rather than of set purpose: while, as it is
always receiving one thing after another, it does not notice either their
beginning and origin or even their end.
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