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Dispassion:


St. John's words in this chapter are a wake-up call. They remind us of how far we are from spiritual perfection. They humble us. They motivate us. They set the goal before us. The goal is high: dispassion leading to illumination. The height of the goal reaffirms the necessity of struggle. Nothing in this life comes easily. The more important it is, the more work it requires. Thus, in our spiritual lives, when we are tempted to despair, to quit, to accept second best, to abandon the struggle, we must remind ourselves of just how wonderful the prize is. St. John says: "Think of dispassion as a kind of celestial palace, a palace of the king of heaven." This is where we must want to dwell. A small hut may be easier to attain, but it is not where those zealous for God and wish to be near him want to live. They have their eyes set on something more. "Blessed dispassion raises the poor mind from the earth to heaven, raises the beggar from the dunghill of passion. And love, all praise to it, makes him sit with princes, that is with holy angels, and with the princes of God's people." 

Love:
 
As we remarked in the very beginning of our study, the Ladder of Divine Ascent is a way to union with God. This is the goal of the spiritual life: direct, unhindered and undistracted communion with the Holy Trinity. Everything that St. John has outlined, the negative and the positive, has been presented with this goal in mind: to prepare ourselves to know God and, in knowing God, to experience Eternal Life. What is the highest pinnacle of the knowledge of God? When is our labor no longer preparation for, but actual enjoyment of the presence of God? St. John answers: "when we love." He writes: "Love, by its nature, is a resemblance to God, insofar as this is humanly possible. In its activity it is inebriation of the soul." In another paragraph he explains: "Not even a mother clings to her nursing child as a son of love clings to the Lord at all times." In still another place, he writes: "Love grants prophecy, miracles. It is an abyss of illumination, a fountain of fire, bubbling up to inflame the thirsty soul. It is the condition of angels, and the progress of eternity." It is truly significant that St. John isolates love as the highest expression of spirituality. For those of us who have grown up in the West, we have tended to associate great spiritual progress with either intellectual achievement or social action. Neither of these is antithetical to the spiritual life, but neither represents its highest attainment either. The person who truly knows God is love even as God is love.

This too is an important consideration. We all from time to time love. Love is something we do and something we give. At best, love is an "attribute" which is part of our inner selves. In this respect, for us, love is most often "premeditated." We think and plan to love. This is the beginning of the spiritual life. Those fully deified do not "love" as an expression of forethought or will, but they themselves have become love. Here is where true union with God takes place. To know the heart of God is to know love. "Love" is not an attribute of God, which takes its place among the other "attributes" of God. Love is God and God is love. Everything He does, even His punishment and wrath against sin, is an expression of His love.

To love is to be obsessed by and with the thing or person which is loved. The deified ones are completely overtaken by desire for God Himself. St. John explains: "Someone truly in love keeps before his mind's eye the face of the beloved and embraces it there tenderly. Even during sleep the longing continues unappeased and he murmurs to his beloved."

This kind of consuming and exhilarating love for God is a gift, a grace, which comes from Him. This is the mystical side of the spiritual life. We can prepare ourselves to receive God's love; this is the ascetical side. But true love comes from God and draws us back to God. Having ascended the Ladder through the practice of the virtues, at its pinnacle, we encounter the Eternal Mystery, we are drawn into that Light which is also Darkness and that Darkness which is also Light and we learn the meaning of the parable: "We love because He first loved us." We encounter Someone bigger, more powerful and more real than all of our feeble attempts to understand Him. We find the End of our search, and in experiencing Him, realize the End to be simply the Beginning.
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As we noted in the beginning of our study of The Ladder, the goal of all spiritual labors is communion with God. We do not seek an abstract vision of the Divine, nor do we labor for a legal verdict declaring us "not guilty." Rather, we aim at communion and union; we set our sights on the true, intimate knowledge of God which is "life eternal" (John 17:3). According to St. John, prayer must be looked at as both the means to and the achievement of this knowledge.
The goal of prayer is God. This is important to note as we begin. In prayer and through prayer we seek Him. How easy it is for us to reduce prayer to the fulfillment of some external "rule of prayer" which must be completed before we can continue on with the fulfillment of our other "external" requirements. The great tragedy of our spiritual lives is that prayer itself can become part of this "world and its ways" rather than an abandonment of this world so as to pursue the next. "Rise from the love of the world and the love of pleasure. Put care aside, strip your mind, refuse your body. Prayer, after all, is a turning away from the world, visible and invisible. What have I in heaven? What have I longed for on earth besides You? Nothing except to cling to You in undistracted prayer. Wealth pleases some, glory others, possession others, but what I want is to cling to God and to put the hopes of my dispassion in Him" Understood in this light, prayer thus is itself a means of purification and of judgment. "War reveals the love of a soldier for his king, and the time and practice of prayer show up a monk's love for God. So your prayer shows where you stand." Prayer is a mirror, showing to us the true nature of our desires and of our love. If we love God, we will love to pray. The stronger the love for God, the greater our hearts will be drawn to the dialog of prayer, the more He will be the object of our thoughts and desires, the more He will consume us and become the end of our struggles.
Prayer has its external aspects: the words, the discipline, the posture, the knots on the prayer rope. But these external aspects must find their realization in the internal state of our soul. St. John outlines a continuous method of prayer which incorporates both of these: "Get ready for your set time of prayer by unceasing prayer in your soul." For the true struggler for God, prayer is not episodic; it is a way of life. Its external expression changes: sometimes it is the reading of psalms, other times the singing of hymns, still further it may be the quiet saying of the Jesus prayer or the recollection of God in the fulfillment of our daily tasks. Gradually, prayer itself establishes its own rhythm in our lives. In the beginning we force ourselves to pray; in the end it is prayer itself which forces us.


For those who are beginning the spiritual life, prayer requires hard work. Here the external aspects of prayer dominate. We can only learn to prayer one way: by doing it. And by doing lots of it . . . over and over again, training our hearts to recognize and feel the words spoken by our mouths and considered in our minds. We force ourselves to practice. Very often this seems strange and foreign to us. It does not seem natural; we totter and stumble. We finish our prayers and feel as if we have simply said "words" without really praying them. We may often feel "hypocritical" in our prayers, as if they are external and therefore fake. This is the beginning of prayer. If we persevere, pushing ourselves to say the words and urging our hearts to join the mind and the mouth, prayer will become internalized. Prayer will not be something which comes from the outside, but it will come from the inside out. The words will flow from our hearts, rather than off the page. We will still say and think the same words, but these words will be ours, rather than someone else's. Our mouths, minds and hearts will be one. Our being will be united in prayer. This is the middle stage of prayer. If we persevere in this, not allowing our hearts to become distracted, the experience of prayer becomes so much a part of us that the words themselves fade away and prayer becomes ecstasy and the immediate presence of God. This is the third and final stage; this is deification, the heights of theosis, to which only the saints rise in this life.

As we struggle to pray, there are several attitudes which we must be careful to maintain. The first is humility. Satan tries to rob us of our humility during prayer by taking away from us the simplicity necessary to true prayer. He divides us by getting us to think about ourselves even as we are praying. We observe ourselves from the outside, thinking about how well we are praying, how long we have been praying, etc. To pray is to lose ourselves in God; it is to abandon the pursuit of self by pursuing God. Satan also tries to rob us of our humility after we pray by telling us how good we are and how effective and powerful our prayers are for others. Once again, notice how he tempts us to externalize our prayer and to focus not on God, but on ourselves as "pray-ers" The truth is: we cannot pursue God so long as we think about ourselves.

Another important attitude necessary for true prayer is gratitude. St. John advises: "Heartfelt thanksgiving should have first place in our book of prayer." All prayer to be true prayer must be eucharistic. This means that prayer must flow out of a thankful heart. Before it becomes intercession, prayer is first a response to grace received. A thankful heart is of necessity driven to give thanks. It cannot remain silent, but is must communicate its thankfulness to the Source of all blessings.
Still further, for our prayer to lead to union with God, it is always necessary for it to be offered in a spirit of contrition. St. John notes: "Even if you have climbed the whole ladder of the virtues, pray still for the forgiveness of sins." If we ever appear in God's presence and think that we belong there, if we ever lose sight of the priority of grace and our need for it at all times, then we have lost prayer. It is for certain that we are not talking to God but only to ourselves or worse yet to Satan who has the capacity of transforming himself into an angel of light. Contrition is the key to being delivered from spiritual delusion. Those who pray in a spirit of repentance are not easily fooled by Satan and his demonic hosts.

Finally, and perhaps most important of all, we must understand that prayer is not something gained simply from the teaching of others. St. John writes: "You cannot learn to see just because someone tells you to do so. For that, you require your own natural power of sight. In the same way, you cannot discover from the teaching of others the beauty of prayer. Prayer has its own special teacher in God. He grants the prayer of him who prays. And He blesses the years of the just."

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St. John in the final section of this step begins to describe the struggle for stillness. First, St. John details those things that threaten to destroy or prevent one from obtaining an inner state of peace. He identifies in particular the five demons that attack the solitary (despondence, vainglory, pride, dejection and anger) and the three that assail those living in community (gluttony, lust, and avarice). Second, St. John identifies the essential virtues of the hesychast (unceasing prayer, discretion, faith, fear of God, patience, prudence and a discerning spirit). He concludes by exhorting his readers to use every means to protect and strengthen the gift. 

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 Stillness may be equated to peace of soul; the absence of spiritual warfare and the presence of calm. We beginners in the spiritual life cannot imagine what it would be like to be totally unaffected by the disquietude of the world; it is beyond our ability to comprehend never being tempted to speak in haste and never experiencing the movements of anger in our hearts. The beginner must be content with experiencing moments of this peace. He must strive to win this peace, by overcoming all the passions which seek to overthrow it. 

 
It is only when we begin to center our thoughts on the spiritual world within by pushing far from us the noise of the external world that we notice how little peace is found there. The first notice of this peacelessness is often enough to drive many back to the diversions of the world. For some, the existential pain of their passionate soul is too great to bear and they choose to run away rather than stay and face it. For those who choose to stay, the experience of the true state of their souls is a necessary lesson. We first learn the presence of our soul by its pain rather than its peace. As we continue in our spiritual lives, it is this pain which will always direct us back to the concerns of the soul when we begin to stray.

As we set a priority on peace, we will begin to notice more and more the things in our lives that rob us of peace. We will begin to find the noise of this world to be a hindrance rather than a help. We will notice how much of our time is spent following distractions. We will begin to change our lifestyle on the basis of what produces peace in our souls. We will inevitably be led to a love of quiet and solitude.

However, an important thing to note is that this is a gradual process. St. John is very quick to point out the dangers of embracing too much "stillness" before we are spiritually ready: "The man who is foul-tempered and conceited, hypocritical and a nurse of grievances, ought never to enter the life of solitude, for fear that he should gain nothing but the loss of his sanity."

Above all, then, we must remember that the path to internal peace is not an easy one. Therefore, we must set ourselves for a long struggle. We will not achieve the state of constant peace in a day. Perhaps it is enough for us today not to have allowed anger to enter our soul; perhaps it is enough for us to have refrained from that idle word which stirs up passion; perhaps it is enough for us to have refrained from viewing those things which would have aroused our sexual passions. Each day we add virtue to virtue. Each day we embrace the struggle. Each day we repent of our failures. Each day we continue the struggle. In this way, although we may never be completely successful, we will never stop trying. And God who grants the prize, will consider our struggles to be victory and will grant us His peace for eternity.
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St. John then discusses more advanced forms of discernment and how such a gift may be fostered in a persons' soul. (a) He speaks of the necessity of mortifying one's will, seeking the counsel of others with humility, and abandoning attachment to everything. (b) A person must learn how to judge failures and successes in his spiritual pursuits and interpret their meaning. (c) He must also learn not to follow certain inclinations that would lead him to take upon himself tasks beyond his capabilities. (d) Such a virtue will help him to understand the meaning of the moral lapses in those who seem to be holy and blessed with many spiritual gifts. (e) Gradually he will learn not to be surprised at the unexpected actions of others, but will remain a peace even when afflicted and rebuked. (f) He will understand the need to strike down demons before giving them an opportunity to wound him. (g) His eyes will be open to how demons seek to teach us how to interpret scripture in a distorted fashion and how they seek to confuse our thoughts. (h) He will see how and in what manner he must enter into the struggle and who his enemies are.

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St. John begins to discuss what discernment allows us to see and how it must be used. (a) Discernment, he states, helps us to understand the capital vices and their offspring. It is the ability to see how certain actions and thoughts give rise to sin and teaches us how to avoid them. (b) Discernment helps us to examine our motives honestly and allows us to see that virtues and vices are sometimes intermingled. It even helps us to understand why certain prayers go unanswered by God. (c) Furthermore, such a gift helps us to know and anticipate the ways of demons and teaches us how to respond to situations involving multiple evils. (d) It leads us to scrutinize ourselves as a matter of course - thoroughly examining every virtue and vice.  (e) He who has received this gift can detect hidden vices in others as well as in himself. He knows the seasons of the spiritual life, when the fruits of spiritual labors come, the movements of one's spirit and the different levels of sorrow and despair. (f) He makes the will of God his rule of life. (g) He knows which of the spiritual gifts are the most important and valuable. (h) He neglects no fault, no matter how small, seeing that it may bring his downfall. (i) A discerning man understands that sometimes we are vulnerable to certain sins simply because of body weaknesses. (j) He understands that relationships must be properly understood if they are to remain undefiled and holy. (k) He knows and desires to give what is best to God - the first fruits of his labors and his day. (l) He chooses the path in life which best suits him - the path that leads to sanctity. (m) Discernment helps him to see all things in their proper light.

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How many times do we struggle to know God's will for our lives. As St. John notes: There are many roads to holiness - - and to Hell. A path wrong for one will suit another, yet what each is doing is pleasing to God." How are we to live our lives? What are we to do? In a moment of crisis, when a decision has to be made and to made quickly, what does God want us to do? What will please Him? What will bring us heavenly rewards? Am I hearing the voice of God or the voice of self or worse still, the voice of Satan? How do I know? Anyone who is traveling the spiritual road knows in the depths of his being how agonizing these questions truly are. In response to this feeling, St. John offers some practical advice from his own experience.


First, he insists that "those who wish to discover the will of God must begin by mortifying their own will." St. John recognizes that it is easy for us to say that we want to know God's will when, in fact, we really only want our will. It is also easy for us to convince ourselves that what God wants is what we want, and then to imagine that our voice is the voice of God. This deception (known as "prelest" in the spiritual tradition) leads us to hell. Once we have confused our voice for God's, we are easy prey for the Devil. Humility, the recognition that our will is confused and confusing, is the necessary prelude to knowing the will of God. To keep us from playing games with ourselves and to insure that we are totally humble before God so that we can be guided by Him, St. John suggest that we make no decisions without the input and agreement of others. Do nothing without a blessing! This blessing may be obtained from one's confessor, superior, spiritual guide, the writings and examples of the saints and from our brothers and sisters in Christ.

St. John also suggest that we discover the will of God through abandoning every attachment. We human beings are impulsive; our desires are awakened and immediately we want to fulfill them. Usually, if we say "No" to our immediate desires to do something, they fade away and are replaced by desire for other things. If we detach ourselves from that which awakened our desires, they tend to go away. This is especially true if we submit ourselves during this time to a strict regiment of prayer and fasting. Human desires (even those Satanically inspired) cannot sustain themselves if they are detached from the object of their desire and if they are not fed by constant thought and imagination. However, a call from God will grow stronger during a time of prayer and fasting. The will of God is not dependent upon human impulses. The more it is nurtured and fed with prayer and fasting the stronger it grows. The more detached we are from those things which feed the flesh and its desires and the more attached we are to those things which feed our soul the more we are able to discern the will of God for our lives.

Furthermore, St. John teaches that trials and difficulties are often reliable signposts in discerning the will of God. We often start something which we think is of God and as soon as it gets difficult we grow discouraged and think that maybe we made a mistake and that maybe it really wasn't of God. How different is the reasoning of St. John. If we start something and experience tremendous troubles in the doing of it, then we probably are on the right track. Satan will only oppose something that is good; the better and purer it is, the more Satan will try to stop us at every turn.
Yet to know God's will is not easy; we often make mistakes. This should keep us humble but it should not depress us. For our encouragement, St. John writes: "God is not unjust. He will not slam the door against the man who humbly knocks. . . .And every act that is not the product of personal inclination or of impurity will be imputed to us for good, especially if it is done for the sake of God. . . . God judges us by our intentions, but because of His love for us He only demands from us such actions as lie within our power."
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35-64 St. John then describes how to cultivate the presence of humility within our hearts. The truly humble, he teaches, will never trust in himself or his own strength. He who has genuine humility will not sin voluntarily. Through his lowly self-abasing actions he will seek to form this virtue in his soul. Humble is as humble does!

Some drive out empty pride by thinking to the end of their lives of their past misdeeds, for which they were forgiven and which now serve as a spur to humility. Others, remembering the passion of Christ, think of themselves as eternally in debt. Others hold themselves in contempt when they think of their daily lapses. Others come to possess this mother of graces by way of their continuous temptations, weaknesses, and sins. There are some - and I cannot say if they are to be found nowadays - who humble themselves in proportion to the gifts they receive from God and live with a sense of their unworthiness to have such wealth bestowed on them, so that each day they think of themselves as sinking further into debt. That is real humility, real beatitude, a real reward! And you may be sure that it is by this particularly blessed route that anyone has traveled who in a few short years has arrived at the summit of dispassion.

. . . God is delighted when He sees us courting dishonor for the purpose of crushing, striking, and destroying our empty esteem. And virtue of this sort comes only from a complete abandonment of the world and only the really great can endure the derision of their own folk.

A lemon tree naturally lifts its branches upwards when it has no fruit. The more its branches bend, the more fruit you will find there. The meaning of this will be clear to the man disposed to understand it.

Just as birds fear the sight of a hawk, those who practice humility fear the sound of an argument.

A humble man will always hate his own will as a cause of error. In his petitions to the Lord which he makes with unwavering faith he learns what he should do and obeys. He does not spend his time scrutinizing the lifestyle of his superiors. He lays all his burden on the God Who used an ass to teach Balaam what had to be done. All the acts, thoughts, and words of such a man are directed to the will of God and he never trusts himself. Indeed, to a humble man, self-confidence is as much a thorn and a burden as the orders of someone else are to a proud man.

Humility cannot be genuine and at one and the same time have a worldly strain. Genuine humility is not in us if we fall into voluntary sin, and this is the sign that there is something material still within us.
The Lord understood that the virtue of the soul is shaped by our outward behavior. He therefore took a towel and showed us how to walk by the road of humility (cf. John 13:4). The soul indeed is molded by the doings of the body, conforming to and taking shape from what it does.

A man who sits on a throne acts in one way, and the man who sits on a dunghill acts in another. That, perhaps, is the reason why that great and just man sat on the dunghill outside the city. Totally humbled, he said in all sincerity, "I despise myself, waste away" (Job 42:6), and have regarded myself as dust and ashes.

Humility has its signs. It also has its sinews and its ways, and these are as follows - - poverty, withdrawal from the world, the concealment of one's wisdom, simplicity of speech, the seeking of alms, the disguising of one's nobility, the exclusion of free and easy relationships, the banishment of idle talk.
Nothing can ever so humble the soul as destitution and the subsistence of a beggar. We will show ourselves true lovers of wisdom and of God if we stubbornly run away from all possibility of aggrandizement.

65-66 St. John concludes by reminding us once again that humility is not a virtue that one obtains through struggle alone, but it is given by God and comes through loving union with Him.

Someone discovered in his heart how beautiful humility is, and in his amazement he asked her to reveal here parent's name. Humility smiled, joyous and serene: "Why are you in such a rush to learn the name of my begetter? He has no name, nor will I reveal him to you until you have God for your possession. To Whom be glory forever." Amen.

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There is something very misleading about "reading about humility" as if one could learn about true humility from a book. In fact, St. John says this precisely: "Do you imagine that talk of such matters will mean anything to someone who has never experienced them? If you think so, then you will be like a man who with words and examples tries to convey the sweetness of honey to people who have never tasted it. He talks uselessly. Indeed I would say he is simply prattling. Our theme sets before us as a touchstone a treasure stored safely in earthen vessels, that is, in our bodies. This treasure is of such quality that it eludes adequate description. It carries an inscription of heavenly origin which is therefore incomprehensible so that anyone seeking for words for it is faced with a great and endless task. The inscription reads as follows: Holy Humility."


Therefore, St. John approaches this step with some concern. His hesitancy to write about humility stems from at least two sources. First, as he insists, humility is a virtue won through struggle. There is a very real sense in which humility can only be learned existentially - through the experience of the struggle for God. In the context of this struggle, we are taught by God Himself what it means for us to be humble. It is one thing to write about it and to give mental assent to it. But how many of us really know that this is true, how many of us feel that it is true, how many of us experience the torturous presence of pride moment to moment? There is only one way to learn: life-long struggle with oneself.

Second, it is difficult to write about it because humility expresses itself in different ways in different people. Since humility is a grace of God in the soul, learned existentially in the context of my own individual struggle to find God, it is inescapably personal. What it means for me to be humble is tied to who I am, where I have come from, where I am going and how I am supposed to get there. The uniqueness of my own road to God means that humility is going to be different for me than for anyone else. Furthermore, as I grow older and my life changes, humility will take on new meaning and new expression.

However, as beginners we are in need of some direction. St. John gives us general guidelines to follow in the specifics of our own struggle. First, he reminds us that the struggle for humility is the most important struggle of our spiritual lives. Humility is victory over every passion, a love of prayer, and the guardian of all other virtues.
Second, he teaches us how to recognize the presence of humility in our hearts. (Remember: his purpose in giving us these "signs of humility" is not to make us proud because they are there, but to make us humble because they are not!) Sign number one of humility is "the delighted readiness of the soul to accept indignity, to receive it with open arms, to welcome it as something that relieves and cauterizes diseases of the soul and grievous sins." Sign number two is "the wiping out of anger - - and modesty over the fact that it has subsided." Sign number three is "the honest distrust of one's own virtues, together with an unending desire to learn more."

Third, he teaches us how to cultivate the presence of humility in our hearts. Here St. John reminds us that there is not one way to humility. The heights of humility may be scaled from various vantage points: 1) We can develop humility by reminding ourselves often of our sins. Nothing keeps us from thinking that we are "holy" like the remembrance of what we have done and are doing wrong, 2) We can develop humility by reminding ourselves of how much grace we have received. If we cannot "handle" the constant remembrance of our sins or if this grace has not been given to us, then perhaps we can humble ourselves by the constant remembrance of God's mercy and grace. True gratitude leads to humility, 3) We can develop humility by reminding ourselves of how weak and vulnerable to sin we are. If we cannot continuously remind ourselves of our sin, and if we cannot remain continuously thankful, at least we should be able to remember at all times how easy it is for us to fall. We are not strong in and of ourselves; we are vulnerable, we cannot defend ourselves spiritually or physically. Let us be humbled. This is why the holy fathers say that physical labor, vigils, fasting, etc. are important aids to humility. They reveal the weakness of our flesh, so that we might put no trust in it. Recognition of our own mortality and frailty leads to humility.
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Having shown us the danger of pride, St. John wishes to lead us step by step to the virtue of humility (Step 25). Before we consider humility, however, he insists that we must seek meekness. What is meekness? St. John answers: "Meekness is a mind consistent amid honor and dishonor; meekness prays quietly and sincerely for a neighbor however troublesome he may be; meekness is a rock looking out over the sea of anger which breaks the waves which come crashing on it and stays entirely unmoved; meekness works alongside of obedience, guides a religious community, checks frenzy, curbs anger."
A meek person 1) is not quick to defend or justify himself in the presence and thoughts of others. He is not easily unsettled by the words and opinions of others, 2) guards his heart carefully against the intrusion of thoughts of "frenzy (against any thoughts which disturb his internal peace), 3) is calm in the midst of disturbing events; he is not easily excited or provoked, 4) watches over his words, carefully choosing to utter only those which bring peace, 5) does not project himself into conversations or situations in which his presence is not desired, 6) does not jump in to correct everyone and everything, 7) is willing to wait for God to act and does not believe that his action is necessary to God, 8) knows how to pray and to be quiet, 9) has no personal agenda and is concerned only for God's will - recognizing that God's will unfolds itself in ways that are unusual and unexpected. Thus, even in his concern for God's will, he is willing to calmly wait for God to accomplish His purpose. When he must act, he does so out of calm faith rather than panicky unbelief.


It is interesting that St. John connects meekness with simplicity and guilelessness: "A meek soul is a throne of simplicity, but a wrathful mind is a creature of evil." "Guilelessness is the joyful condition of an uncalculating soul." He use three images as illustrations: childhood, Adam in the Garden and St. Paul the simple. 
 
During childhood, he tells us, there is an absence of concern to "fit in". Those who have struggled for simplicity live much the same. Fitting in with the crowd, and compromising one's integrity to do so, are not a part of their lifestyle. They are free from the necessity to change themselves (becoming social/spiritual chameleons) to "fit in" and to meet the expectations of others. 
 
From Adam in the Garden we learn that simplicity is the absence of self-awareness. St. John writes: "As long as Adam has simplicity, he saw neither the nakedness of his soul nor the indecency of his flesh." Adam was free from the desire to "look in the mirror" and the necessity of "standing on the scale." Does not a lot of vanity spring from an unhealthy desire to look good in the eyes of other people or to find out how we look to others? Here we see why St. John keeps mentioning hypocrisy as he discusses simplicity. Our outside appearance often becomes the equivalent of a mask, designed to keep people from seeing us as we really are. Our outside appearance becomes divorced from our inner self. The inherent, simple connection between our inner soul and outer body becomes distorted. This distortion wreaks havoc on our spiritual lives. From St. Paul the Simple, we learn that simplicity is linked to obedience and firm faith. St. Paul was a disciple of Antony the Great. St. Antony thought him too old to be a monk, but Paul submitted to the severest disciplines with such unquestioning obedience that in a relatively short time he acquired holiness and spiritual powers even greater than his master's. After relating this story, St. John draws this conclusion: "Fight to escape your own cleverness. If you do, then you will find salvation and an uprightness through Jesus Christ. . . " 
 
If we follow the simple path - distrusting our own wisdom, doing the best we can yet realizing that our mind, without warmth of heart is a very weak tool - - then a Godly life will begin to be formed in us.
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