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But wherein then is this travail, I pray thee? The cloud of unknowing will perhaps leave you with the feeling that you are far from God. Insomuch, that whoso had a true desire for to be at heaven, then that same time he were in heaven ghostly. For fast after, it riseth again as suddenly as it did before. And be not feared, for the devil may not come so near. And reasonable thing it is that thou give account of it: for it is neither longer nor shorter, but even according to one only stirring that is within the principal working might of thy soul, the which is thy will. Remain spiritually alert.

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Nowhere, by thy tale! " Some of these men the devil will deceive full wonderfully. This by itself is the best part of Mary without these other. MORE devices tell I thee not at this time; for an thou have grace to feel the proof of these, I trow that thou shalt know better to learn me than I thee. Chapter 7 – How a man shall have him in this work against all thoughts, and specially against all those that arise of his own curiosity, of cunning, and of natural wit.

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For by Mary is understood all contemplatives; for they should conform their living after hers. But of that work that falleth to man when he feeleth him stirred and helped by grace, list me well tell thee: for therein is the less peril of the two. Reductionism also finds expression in Eastern philosophy, specifically Hinduism and its metaphysical aspect, Advaita Vedanta. And all this is after the disposition and the ordinance of God, all after the profit and the needfulness of diverse creatures. Memory is called a principal power, for it containeth in it ghostly not only all the other powers, but thereto all those things in the which they work. And this may on nowise be evil, if their deceits of curiosity of wit, and of unordained straining of the fleshly heart be removed as I learn thee, or better if thou better mayest. Love is the essence of all goodness. AND right as Martha complained then on Mary her sister, right so yet unto this day all actives complain of contemplatives. Help me now for the love of JESUS! See who by grace see may, for the feeling of this is endless bliss, and the contrary is endless pain. I am enjoying the version editer by Johnston greatly and I would use its text here should it be in the public domain. Now surely me thinketh that this is a well moved question, and therefore I think to answer thereto so feebly as I can. It requires the most rigorous dedication and self-knowledge.

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Active life is troubled and travailed about many things; but contemplative sitteth in peace with one thing. AND if thou askest me by what means thou shalt come to this work, I beseech Almighty God of His great grace and His great courtesy to teach thee Himself. In "East Coker", the second section of Four Quartets, one of the sublimest poems ever written and similarly drawing on the apophatic tradition, Eliot writes: In order to arrive at what you do not know. And if it be thus, trust then steadfastly that it is only God that stirreth thy will and thy desire plainly by Himself, without means either on His part or on thine. Follow its humble stirrings in your heart. If you're going to advance to the higher stages of the active life, temporarily stop engaging in its lower stage, just as you must suspend practice of the lower stage of the contemplative life to advance to its higher stage. "Therefore swink and sweat in all that thou canst and mayst, for to get thee a true knowing and a feeling of thyself as thou art; and then I trow that soon after that, thou shalt have a true knowing and a feeling of God as He is. For some there be that without much and long ghostly exercise may not come thereto, and yet it shall be but full seldom, and in special calling of our Lord that they shall feel the perfection of this work: the which calling is called ravishing. Take heed that I say upright ghostly, and not bodily.

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"Meddle thou not therewith, as thou wouldest help it, for dread lest thou spill all. Sometimes our Lord will delay it by an artful device, for He will by such a delaying make it grow, and be had more in dainty when it is new found and felt again that long had been lost. But I say if that these unseemly and un- ordained practices be governors of that man that doth them, insomuch that he may not leave them when he will, then I say that they be tokens of pride and curiosity of wit, and of unordained shewing and covetyse of knowing. And more specially and more oft—will vouchsafe to work this work in them that have been accustomed sinners, than in some other, that never grieved Him greatly in comparison of them. And rather it pierceth the ears of Almighty God than doth any long psalter unmindfully mumbled in the teeth. It's a very accessible translation and avoids the awkwardness of the Middle English of the original.

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For if it be truly conceived, it is but a sudden stirring, and as it were unadvised, speedily springing unto God as a sparkle from the coal. But it can't be said to do any work itself unless you consider this comprehension as activity. For all bodily thing is subject unto ghostly thing, and is ruled thereafter, and not contrariwise. But although there be but two lives, nevertheless yet in these two lives be three parts, each one better than other. And therefore let be such falsehood: it should not be so. But Reason and Will, they be two working powers, and so is Imagination and Sensuality also. When a person experiences this nothing, the soul is blinded by an abundance of spiritual light and not by actual darkness or by an absence of physical light. And therefore let the voice of our Lord cry on these actives, as if He said thus now for us unto them, as He did then for Mary to Martha, "Martha, Martha! Thee thinketh, peradventure, that thou art full far from God because that this cloud of unknowing is betwixt thee and thy God: but surely, an it be well conceived, thou art well further from Him when thou hast no cloud of forgetting betwixt thee and all the creatures that ever be made. If you want this intention summed up in a word to retain it more easily, take a short word, preferably of one syllable, to do so. Chapter 39 – How a perfect worker shall pray, and what prayer is in itself; and if a man shall pray in words, which words accord them most to the property of prayer. Many references to it will also be found in the volume called Holy Wisdom, which contains the substances of Augustine Baker's writings on the inner life. He by His manhood is the very keeper of time.

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And surely I trow that he that feeleth the perfection of this will, as it may be had here, there may no sweetness nor no comfort fall to any man in this life, that he is not as fain and as glad to lack it at God's will, as to feel it and have it. But one thing I tell thee. Chapter 17 – That a Very contemplative list not meddle him with active life, nor of anything that is done or spoken about him, nor yet to answer to his blamers in excusing of himself. And truly, neither hath God nor ghostly things none of these qualities nor quantities. But not ever, nor yet no long time together, but when Him list and as Him list; and then wilt thou think it merry to let Him alone. I hope you'll never stop doing this loving work as long as you live. For then shall none be able to hunger nor thirst as now, nor die for cold, nor be sick, nor houseless, nor in prison; nor yet need burial, for then shall none be able to die. Nevertheless, if I shall soothlier say, a soul is more blinded in feeling of it for abundance of ghostly light, than for any darkness or wanting of bodily light. NOW let see first of the virtue of meekness; how that it is imperfect when it is caused of any other thing mingled with God although He be the chief; and how that it is perfect when it is caused of God by Himself. For they turn their bodily wits inwards to their body against the course of nature; and strain them, as they would see inwards with their bodily eyes and hear inwards with their ears, and so forth of all their wits, smelling, tasting, and feeling inwards. This darkness and this cloud is, howsoever thou dost, betwixt thee and thy God, and letteth thee that thou mayest neither see Him clearly by light of understanding in thy reason, nor feel Him in sweetness of love in thine affection. I say not that all these unseemly practices be great sins in themselves, nor yet all those that do them be great sinners themselves. The devil is a spirit, and of his own nature he hath no body, more than hath an angel.

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The first time you practise contemplation, you'll only experience a darkness, like a cloud of unknowing. And shortly, without thyself will I not that thou be, nor yet above, nor behind, nor on one side, nor on other. I mean either young hypocrisy or old. But yet nevertheless what time that he or an angel shall take any body by leave of God, to make any ministration to any man in this life; according as the work is that he shall minister, thereafter in likeness is the quality of his body in some part.

But sorrowfully thou sayest now, "How shall I do? Chapter 46 – A good teaching how a man shall flee these deceits, and work more with a listiness of spirit, than with any boisterousness of body. If they come, welcome them: but lean not too much on them for fear of feebleness, for it will take full much of thy powers to bide any long time in such sweet feelings and weepings. The present edition is based upon Harl.
And thus mayest thou see that these bodily shewings were done by ghostly bemeanings toc. I only ask that during contemplative prayer steer clear of withdrawing into yourself. Wert thou verily meek, thou shouldest feel of this work as I say: that God giveth it freely without any desert. You must learn what rest is.
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