The Consolation of Theology

Cover for The Best of Jonathan's Corner

Author’s Note

This work is an intentional variation on Boethius’s little gem of a classic: The Consolation of Philosophy (modern translation, old translation, another (old) translation online, wiki). It is like Plato: The Allegory of the… Flickering Screen?, but more deliberately divergent. This book is meant both to stand on its own and to take a road less travelled for the reader already acquainted with Boethius. For that matter, it is also intended in the tradition of another, lesser author following How Shall We Then Live?, following it with How Now Shall We Live?, and another author following Leviathan with Behemoth, and indeed how The Consolation of Philosophy has already been followed with The Consolations of Philosophy.

If you like to curl up with a good book, this is included in the collection The Best of Jonathan’s Corner (Kindle, paperback), and I strongly encourage you to read the whole collection, perhaps starting with this piece.

Song I.

The Author’s Complaint.

The Gospel was new,
When one saint stopped his ears,
And said, ‘Good God!
That thou hast allowed me,
To live at such a time.

Jihadists act not in aught of vacuum:
Atheislam welcometh captors;
Founded by the greatest Christian heresiarch,
Who tore Incarnation and icons away from all things Christian,
The dragon next to whom,
Arius, father of heretics,
Is but a fangless worm.
Their ‘surrender’ is practically furthest as could be,
From, ‘God and the Son of God,
Became Man and the Son of Man,
That men and the sons of men,
Might become Gods and the Sons of God,

By contrast, eviscerating the reality of man.
The wonder of holy marriage,
Tortured and torn from limb to limb,
In progressive installments old and new,
Technology a secular occult is made,
Well I wrote a volume,
The Luddite’s Guide to Technology,
And in once-hallowed halls of learning,
Is taught a ‘theology,’
Such as one would seek of Monty Python.
And of my own life; what of it?
A monk still I try to be;
Many things have I tried in life,
And betimes met spectacular success,
And betimes found doors slammed in my face.
Even in work in technology,
Though the time be an economic boom for the work,
Still the boom shut me out or knocked me out,
And not only in the Church’s teaching,
In tale as ancient as Cain and Abel,
Of The Wagon, the Blackbird, and the Saab.
And why I must now accomplish so little,
To pale next to glorious days,
When a-fighting cancer,
I switched discipline to theology,
And first at Cambridge then at Fordham,
Wished to form priests,
But a wish that never came true?

I.

And ere I moped a man appeared, quite short of stature but looking great enough to touch a star. In ancient gold he was clad, yet the golden vestments of a Partiarch were infinitely eclipsed by his Golden Mouth, by a tongue of liquid, living gold. Emblazoned on his bosom were the Greek letters Χ, and Α. I crossed myself thrice, wary of devils, and he crossed himself thrice, and he looked at me with eyes aflame and said, ‘Child, hast thou not written, and then outside the bounds of Holy Orthodoxy, a koan?’:

A novice said to a master, “I am sick and tired of the immorality that is all around us. There is fornication everywhere, drunkenness and drugs in the inner city, relativism in people’s minds, and do you know where the worst of it is?”

The master said, “Inside your heart.”

He spoke again. ‘Child, repent of thine own multitude of grievous sins, not the sins of others. Knowest thou not the words, spoken by the great St. Isaac and taken up without the faintest interval by the great St. Seraphim, “Make peace with thyself and ten thousand around thee shall be saved?” Or that if everyone were to repent, Heaven would come to earth?

‘Thou seemest on paper to live thy conviction that every human life is a life worth living, but lacking the true strength that is behind that position. Hast thou not read my Treatise to Prove that Nothing Can Injure the Man Who Does Not Harm Himself? How the three children, my son, in a pagan court, with every lechery around them, were graced not to defile themselves in what they ate, but won the moral victory of not bowing to an idol beyond monstrous stature? And the angel bedewed them in external victory after they let all else go in internal and eternal triumph?

‘It is possible at all times and every place to find salvation. Now thou knowest that marriage or monasticism is needful; and out of that knowledge you went out to monasteries, to the grand monastery of Holy Cross Hermitage, to Mount Athos itself, and thou couldst not stay. What of it? Before God thou art already a monk. Keep on seeking monasticism, without end, and whether thou crossest the threshold of death a layman or a monk, if thou hast sought monasticism for the rest of thy days, and seekest such repentance as thou canst, who knows if thou mightest appear a monk in lifelong repentance when thou answerest before the Dread Judgement-Throne of Christ?

‘Perhaps it is that God has given thee such good things as were lawful for God to give but unlawful and immature for thou to seek for thyself. Thou hast acquired a scholar’s knowledge of academic theology, and a heresiologist’s formation, but thou writest for the common man. Canst not thou imagine that this may excel such narrow writing, read by so few, in the confines of scholarship? And that as thou hast been graced to walk the long narrow road of affliction, thou art free now to sit in thy parents’ splendid house, given a roof when thou art homeless before the law whilst thou seekest monasticism, and writest for as long as thou art able? That wert wrong and immature to seek, sitting under your parents’ roof and writing as much as it were wrong and immature to seek years’ training in academic theology and heresy and give not a day’s tribute to the professorial ascesis of pride and vainglory (thou hadst enough of thine own). Though this be not an issue of morality apart from ascesis, thou knewest the settled judgement that real publication is traditional publication and vanity press is what self-publication is. Yet without knowing, without choosing, without even guessing, thou wert again & time again in the right place, at the right time, amongst the manifold shifts of technology, and now, though thou profitest not in great measure from thy books, yet have ye written many more creative works than thou couldst bogging with editors. Thou knowest far better to say, “Wisdom is justified by her children,” of thyself in stead of saying such of God, but none the less thou hadst impact. Yet God hath granted thee the three, unsought and unwanted though thou mayest have found them.’

I stood in silence, all abashed.

Song II.

His Despondency.

The Saint spoke thus:
‘What then? How is this man,
A second rich young ruler become?
He who bore not a watch on principle,
Even before he’d scarce more than
Heard of Holy Orthodoxy,
Weareth a watch built to stand out,
Even among later Apple Watches.
He who declined a mobile phone,
Has carried out an iPhone,
And is displeased to accept,
A less fancy phone,
From a state program to provide,
Cell phones to those at poverty.
Up! Out! This will not do,
Not that he hath lost an item of luxury,
But that when it happened, he were sad.
For the rich young ruler lied,
When said he that he had kept,
All commandments from his youth,
For unless he were an idolater,
The loss of possessions itself,
Could not suffice to make him sad.
This man hast lost a cellphone,
And for that alone he grieveth.
Knoweth he not that money maketh not one glad?
Would that he would recall,
The heights from which he hath fallen,
Even from outside the Orthodox Church.’

II.

Then the great Saint said, ‘But the time calls for something deeper than lamentation. Art thou not the man who sayedst that we cannot achieve the Holy Grail, nor even find it: for the only game in town is to become the Holy Grail? Not that the Orthodox Church tradeth in such idle romances as Arthurian legend; as late as the nineteenth century, Saint IGNATIUS (Brianchaninov) gaveth warnings against reading novels, which His Eminence KALLISTOS curiously gave embarrassed explanations. Today the warning should be greatly extended to technological entertainment. But I would call thy words to mind none the less, and bid thee to become the Holy Grail. And indeed, when thou thou receivest the Holy Mysteries, thou receivest Christ as thy Lord and Saviour, thou art transformed by the supreme medicine, as thou tastest of the Fount of Immortality?

‘Thou wert surprised to learn, and that outside the Orthodox Church, that when the Apostle bade you to put on the whole armour of Christ, the armour of Christ wert not merely armour owned by Christ, or armour given by Christ: it were such armour as God himself wears to war: the prophet Isaiah tells us that the breastplate of righteousness and the helmet of salvation are God’s own armour which he weareth to war.

‘Thou art asleep, my son and my child; awaken thou thyself! There is silver under the tarnishment that maketh all seem corrupt: take thou what God hath bestowed, rouse and waken thyself, and find the treasure with which thy God hath surrounded thee.’

Song III.

A Clearer Eye.

‘We suffer more in imagination than reality,’
Said Seneca the Younger,
Quoted in rediscovery of Stoicism,
That full and ancient philosophy,
Can speak, act, and help today,
Among athletes and business men,
And not only scholars reading dusty tomes.
And if thus much is in a school of mere philosophy,
An individualist pursuit deepenening division,
What of the greatest philosophy in monasticism,
What of the philosophy,
Whose Teacher and God are One and the Same?
I stood amazed at God,
Trying to count my blessings,
Ere quickly I lost count.

III.

Then said I, ‘I see much truth in thy words, but my fortunes have not been those of success. I went to Cambridge, with strategy of passing all my classes, and shining brightly on my thesis as I could; the Faculty of Divinity decided two thirds of the way through the year that my promptly declared dissertation topic was unfit for Philosophy of Religion, and made me choose another dissertation topic completely. I received no credit nor recognition for the half of my hardest work. That pales in comparison with Fordham, where I were pushed into informal office as ersatz counselour for my professors’ insecurities, and the man in whom I had set my hopes met one gesture of friendship after another with one retaliation after another. Then I returned to the clumsy fit of programming, taken over by Agile models which require something I cannot do: becoming an interchangeable part of a hive mind. I have essayed work in User eXperience, but no work has yet crystallised, and the economy is adverse. What can I rightly expect from here?’

Ere he answered me, ‘Whence askest thou the future? It is wondrous. And why speakest thou of thy fortune? Of a troth, no man hath ever had fortune. It were an impossibility.’

I sat a-right, a-listening.

He continued, ‘Whilst at Fordham, in incompetent medical care, thou wert stressed to the point of nausea, for weeks on end. Thy worry wert not, “Will I be graced by the noble honourific of Doctor?” though that were far too dear to thee, but, “Will there be a place for me?” And thus far, this hath been in example “We suffer more in imagination than in reality.” For though what thou fearest hath happened, what be its sting?

‘Thou seekedst a better fit than as a computer programmer, and triedst, and God hath provided other than the success you imagined. What of it? Thou hast remained in the house of thy parents, a shameful thing for a man to seek, but right honourable for God to bestow if thou hast sought sufficiency and independence. Thou knowest that we are reckoned come Judgement on our performance of due diligence and not results achieved: that due diligence often carrieth happy results may be true, but it is nothing to the point. Thou art not only provided for even in this decline; thou hast luxuries that thou needest not.

‘There is no such thing as fortune: only an often-mysterious Providence. God has a care each and all over men, and for that matter over stones, and naught that happeneth in the world escapeth God’s cunning net. As thou hast quoted the Philokalia:

We ought all of us always to thank God for both the universal and the particular gifts of soul and body that He bestows on us. The universal gifts consist of the four elements and all that comes into being through them, as well as all the marvellous works of God mentioned in the divine Scriptures. The particular gifts consist of all that God has given to each individual. These include:

  • Wealth, so that one can perform acts of charity.
  • Poverty, so that one can endure it with patience and gratitude.
  • Authority, so that one can exercise righteous judgement and establish virtue.
  • Obedience and service, so that one can more readily attain salvation of soul.
  • Health, so that one can assist those in need and undertake work worthy of God.
  • Sickness, so that one may earn the crown of patience.
  • Spiritual knowledge and strength, so that one may acquire virtue.
  • Weakness and ignorance, so that, turning one’s back on worldly things, one may be under obedience in stillness and humility.
  • Unsought loss of goods and possessions, so that one may deliberately seek to be saved and may even be helped when incapable of shedding all one’s possessions or even of giving alms.
  • Ease and prosperity, so that one may voluntarily struggle and suffer to attain the virtues and thus become dispassionate and fit to save other souls.
  • Trials and hardship, so that those who cannot eradicate their own will may be saved in spite of themselves, and those capable of joyful endurance may attain perfection.

All these things, even if they are opposed to each other, are nevertheless good when used correctly; but when misused, they are not good, but are harmful for both soul and body.

‘And again:

He who wants to be an imitator of Christ, so that he too may be called a son of God, born of the Spirit, must above all bear courageously and patiently the afflictions he encounters, whether these be bodily illnesses, slander and vilification from men, or attacks from the unseen spirits. God in His providence allows souls to be tested by various afflictions of this kind, so that it may be revealed which of them truly loves Him. All the patriarchs, prophets, apostles and martyrs from the beginning of time traversed none other than this narrow road of trial and affliction, and it was by doing this that they fulfilled God’s will. ‘My son,’ says Scripture, ‘if you come to serve the Lord, prepare your soul for trial, set your heart straight, and patiently endure’ (Ecclus. 2 : 1-2). And elsewhere it is said: ‘Accept everything that comes as good, knowing that nothing occurs without God willing it.’ Thus the soul that wishes to do God’s will must strive above all to acquire patient endurance and hope. For one of the tricks of the devil is to make us listless at times of affliction, so that we give up our hope in the Lord. God never allows a soul that hopes in Him to be so oppressed by trials that it is put to utter confusion. As St Paul writes: ‘God is to be trusted not to let us be tried beyond our strength, but with the trial He will provide a way out, so that we are able to bear it (I Cor. 10 : 13). The devil harasses the soul not as much as he wants but as much as God allows him to. Men know what burden may be placed on a mule, what on a donkey, and what on a camel, and load each beast accordingly; and the potter knows how long he must leave pots in the fire, so that they are not cracked by staying in it too long or rendered useless by being taken out of it before they are properly fired. If human understanding extends this far, must not God be much more aware, infinitely more aware, of the degree of trial it is right to impose on each soul, so that it becomes tried and true, fit for the kingdom of heaven?

Hemp, unless it is well beaten, cannot be worked into fine yarn, whilst the more it is beaten and carded the finer and more serviceable it becomes. And a freshly moulded pot that has not been fired is of no use to man. And a child not yet proficient in worldly skills cannot build, plant, sow seed or perform any other worldly task. In a similar manner it often happens through the Lord’s goodness that souls, on account of their childlike innocence, participate in divine grace and are filled with the sweetness and repose of the Spirit; but because they have not yet been tested, and have not been tried by the various afflictions of the evil spirits, they are still immature and not yet fit for the kingdom of heaven. As the apostle says: ‘If you have not been disciplined you are bastards and not sons’ (Heb. 12 : 8). Thus trials and afflictions are laid upon a man in the way that is best for him, so as to make his soul stronger and more mature; and if the soul endures them to the end with hope in the Lord it cannot fail to attain the promised reward of the Spirit and deliverance from the evil passions.

‘Thou hast earned scores in math contests, yea even scores of math contests, ranking 7th nationally in the 1989 MathCounts competition. Now thou hast suffered various things and hast not the limelight which thou hadst, or believeth thou hadst, which be much the same thing. Again, what of it? God hath provided for thee, and if thou hast been fruitless in a secular arena, thou seekest virtue, and hast borne some fruit. Moreover thou graspest, in part, virtue that thou knewest not to seek when thou barest the ascesis of a mathematician or a member of the Ultranet. Thou seekest without end that thou mayest become humble, and knowest not that to earnestly seek humility is nobler than being the chiefest among mathematicians in history?

‘The new Saint Seraphim, of Viritsa, hath written,

Have you ever thought that everything that concerns you, concerns Me, also? You are precious in my eyes and I love you; for his reason, it is a special joy for Me to train you. When temptations and the opponent [the Evil One] come upon you like a river, I want you to know that This was from Me.

I want you to know that your weakness has need of My strength, and your safety lies in allowing Me to protect you. I want you to know that when you are in difficult conditions, among people who do not understand you, and cast you away, This was from Me.

I am your God, the circumstances of your life are in My hands; you did not end up in your position by chance; this is precisely the position I have appointed for you. Weren’t you asking Me to teach you humility? And there – I placed you precisely in the “school” where they teach this lesson. Your environment, and those who are around you, are performing My will. Do you have financial difficulties and can just barely survive? Know that This was from Me.

I want you to know that I dispose of your money, so take refuge in Me and depend upon Me. I want you to know that My storehouses are inexhaustible, and I am faithful in My promises. Let it never happen that they tell you in your need, “Do not believe in your Lord and God.” Have you ever spent the night in suffering? Are you separated from your relatives, from those you love? I allowed this that you would turn to Me, and in Me find consolation and comfort. Did your friend or someone to whom you opened your heart, deceive you? This was from Me.

I allowed this frustration to touch you so that you would learn that your best friend is the Lord. I want you to bring everything to Me and tell Me everything. Did someone slander you? Leave it to Me; be attached to Me so that you can hide from the “contradiction of the nations.” I will make your righteousness shine like light and your life like midday noon. Your plans were destroyed? Your soul yielded and you are exhausted? This was from Me.

You made plans and have your own goals; you brought them to Me to bless them. But I want you to leave it all to Me, to direct and guide the circumstances of your life by My hand, because you are the orphan, not the protagonist. Unexpected failures found you and despair overcame your heart, but know That this was from Me.

With tiredness and anxiety I am testing how strong your faith is in My promises and your boldness in prayer for your relatives. Why is it not you who entrusted their cares to My providential love? You must leave them to the protection of My All Pure Mother. Serious illness found you, which may be healed or may be incurable, and has nailed you to your bed. This was from Me.

Because I want you to know Me more deeply, through physical ailment, do not murmur against this trial I have sent you. And do not try to understand My plans for the salvation of people’s souls, but unmurmuringly and humbly bow your head before My goodness. You were dreaming about doing something special for Me and, instead of doing it, you fell into a bed of pain. This was from Me.

Because then you were sunk in your own works and plans and I wouldn’t have been able to draw your thoughts to Me. But I want to teach you the most deep thoughts and My lessons, so that you may serve Me. I want to teach you that you are nothing without Me. Some of my best children are those who, cut off from an active life, learn to use the weapon of ceaseless prayer. You were called unexpectedly to undertake a difficult and responsible position, supported by Me. I have given you these difficulties and as the Lord God I will bless all your works, in all your paths. In everything I, your Lord, will be your guide and teacher. Remember always that every difficulty you come across, every offensive word, every slander and criticism, every obstacle to your works, which could cause frustration and disappointment, This is from Me.

Know and remember always, no matter where you are, That whatsoever hurts will be dulled as soon as you learn In all things, to look at Me. Everything has been sent to you by Me, for the perfection of your soul.

All these things were from Me.

‘The doctors have decided that thy consumption of one vital medication is taken to excess, and they are determined to bring it down to an approved level, for thy safety, and for thy safety accept the consequence of thy having a string of hospitalizations and declining health, and have so far taken every pain to protect thee, and will do so even if their care slay thee.

‘What of it? Thy purity of conscience is in no manner contingent on what others decide in their dealings with thee. It may be that the change in thy medicaments be less dangerous than it beseemeth thee. It may be unlawful to the utmost degree for thou to seek thine own demise: yet it is full lawful, and possible, for our God and the Author and Finisher of our faith to give thee a life complete and full even if it were cut short to the morrow.

‘Never mind that thou seest not what the Lord may provide; thou hast been often enough surprised by the boons God hath granted thee. Thou hast written Repentance, Heaven’s Best-Kept Secret, and thou knowest that repentance itself eclipseth the pleasure of sin. Know also that grievous men, and the devil himself, are all ever used by God according to his design, by the God who worketh all for all.

We do not live in the best of all possible worlds. Far from it. But we live under the care of the best of all possible Gods, and it is a more profound truth, a more vibrant truth, a truth that goes much deeper into the heart of root of all things to say that we may not live in the best of all possible worlds, but we live under the care of the best of all possible Gods.

‘Know and remember also that happiness comes from within. Stop chasing after external circumstances. External circumstances are but a training ground for God to build strength within. Wittest thou not that thou art a man, and as man art constituted by the image of God? If therefore thou art constituted in the divine image, why lookest thou half to things soulless and dead for thy happiness?’

Song IV.

Virtue Unconquerable.

I know that my Redeemer liveth,
And with my eyes yet shall I see God,
But what a painful road it has been,
What a gesture of friendship has met a knife in my back.
Is there grandeur in me for my fortitude?
I only think so in moments of pride,
With my grandeur only in repentance.
And the circumstances around me,
When I work, have met with a knife in the back.

IV.

The Golden-Mouthed said, ‘Child, I know thy pains without your telling, aye, and more besides: Church politics ain’t no place for a Saint! Thou knowest how I pursued justice, and regarded not the face of man, drove out slothful servants, and spoke in boldness to the Empress. I paid with my life for the enemies I made in my service. You have a full kitchen’s worth of knives in your back: I have an armory! I know well thy pains from within.

‘But let us take a step back, far back.

‘Happiness is of particular concern to you and to many, and if words in the eighteenth century spoke of “life, liberty, and the pursuit of happiness,” now there are many people who make the pursuit of happiness all but a full-time occupation.

‘In ages past a question of such import would be entrusted to enquiry and dialogue philosophic. So one might argue, in brief, that true happiness is a supreme thing, and God is a supreme thing, and since there can not be two separate supreme essences, happiness and God are the same, a point which could be argued at much greater length and eloquence. And likewise how the happy man is happy not because he is propped up from without, by external circumstance, but has chosen virtue and goodness inside. And many other things.

‘But, and this says much of today and its berzerkly grown science, in which the crowning jewel of superstring theory hath abdicated from science’s bedrock of experiment, happiness is such a thing as one would naturally approach through psychology, because psychology is, to people of a certain bent, the only conceivable tool to best study to understand men.

‘One can always critique some detail, such as the import of what psychology calls “flow” as optimal experience. The founder of positive psychology, Martin Seligman, outlined three versions of the good life: the Pleasant Life, which is the life of pleasure and the shallowest of the three; the Engaged Life, or the life of flow, called optimal experience, and the Meaningful Life, meaning in some wise the life of virtue.

‘He says of the Pleasant Life that it is like vanilla ice cream: the first bite tastes delicious, but by the time you reach the fifth or sixth bite, you can’t taste it any more. And here is something close to the Orthodox advice that a surplus of pleasures and luxuries, worldly honours and so on, do not make you happy. I tell you that one can be lacking in the most basic necessities and be happy: but let this slide.

‘Of the Meaningful Life, it is the deepest of the three, but it is but a first fumbling in the dark of what the Orthodox Church has curated in the light of day. Things like kindness and mercy have built in to the baseline, curated since Christ or rather the Garden of Eden, so Orthodox need not add some extra practice to their faith to obtain kindness or gratitude. Really, the number of things the Orthodox Church has learned about the Meaningful Life far eclipse the Philokalia: the fount is inexhaustible.

‘But my chief concern is with the Engaged Life, the life of flow. For flow is not “the psychology of optimal experience,” or if it is, the theology of optimal experience hath a different base. Flow is legitimate and it is a wonder: but it is not additionally fit to be a normative baseline for mankind as a whole.

Flow, as it occurs, is something exotic and obscure. It has been studied in virtuosos who are expert performers in many different domains. Once someone of surpassing talent has something like a decade of performance, it is possible when a man of this superb talent and training is so engrossed in a performance of whatever domain, that sits pretty much at the highest level of performance where essentially the virtuoso’s entire attention is absorbed in the performance, and time flies because no attention is left to observe the passage of time or almost any other thing of which most of us are aware when we are awake.

‘It seemeth difficult to me to market flow for mass consumption: doing such is nigh unto calling God an elitist, and making the foundation of a happy life all but impossible for the masses. You can be a subjectivist if you like and say that genuis is five thousand hours’ practice, but it is trained virtuoso talent and not seniority that even gets you through flow’s door. For that matter, it is also well nigh impossible for the few to experience until they have placed years into virtuoso performance in their craft. Where many more are capable of being monastics. Monastics, those of you who are not monastics may rightly surmise, have experiences which monastics call it a disaster to share with you. That may be legitimate, but novices would do well not to expect a stream of uninterrupted exotic experiences, not when they start and perhaps not when they have long since taken monastic vows. A novice who seeth matters in terms of “drudgework” would do well to expect nothing but what the West calls “drudgework” for a long, long time. (And if all goeth well and thou incorporatest other obediences to the diminution of drudgery, thou wilt at first lament the change!) A monastic, if all goes well, will do simple manual labour, but freed from relating to such labour as drudgery: forasmuch as monastics and monastic clergy recall “novices’ obediences”, it is with nostalgia, as a yoke that is unusually easy and a burden unusually light.

‘And there is a similitude between the ancient monastic obedience that was par excellence the bread and butter of monastic manual labour, and the modern obedience. For in ancient times monks wove baskets to earn their keep, and in modern times monks craft incense. And do not say that the modern obedience is nobler, for if anything you sense a temptation, and a humbler obedience is perhaps to be preferred.

‘But in basket making or incense making alike, there is a repetitive manual labour. There are, of course, any number of other manual obediences in a monastery today. However, when monasticism has leeway, its choice seems to be in favour of a repetitive manual labour that gives the hands a regular cycle of motion whilst the heart is left free for the Jesus Prayer, and the mind in the heart practices a monk’s watchfulness or nipsis, an observer role that traineth thee to notice and put out temptations when they are a barely noticeable spark, rather than heedlessly letting the first temptation grow towards acts of sin and waiting until thy room be afire before fightest thou the blaze. This watchfulness is the best optimal experience the Orthodox Church gives us in which to abide, and ’tis no accident that the full and unabridged title of the Philokalia is The Philokalia of the Niptic Fathers. If either of these simple manual endeavours is unfamiliar or makes the performer back up in thought, this is a growing pain, not the intended long-term effect. And what is proposed is proposed to everybody in monasticism and really God-honoured marriage too, in force now that the Philokalia hath come in full blossom among Orthodox in the world, that optimum experience is for everyone, including sinners seeking the haven of monasticism, and not something exotic for very few.

‘And remember how thou wast admonished by a monk, perhaps in echo of St. James the Brother of God who said, “Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away.” For thou wert in the trapeza, with the monk and with a janitorial lady, and he told the janitorial lady that she was fortunate, for her manual labour left her free to pray with her mind, and thou, a computer programmer at the time, wert unfortunate because thy work demanded thy full mental attention.

‘Forsooth! If thou canst have optimal experience, the Jesus Prayer in thy heart as the metronome of silence, if thy business were to weave baskets or craft incense, why not indeed can one attend to the Jesus Prayer, rising as incense before God, in mopping a floor or cleaning windows? For however great monasticism may be, it hath not aught of monopoly in meditative work and prayer before God. Marriage is the older instrument of salvation. The door is open, if thou canst do some manual labour, to do so in prayer to God. And monks are not alone permitted prayerful manual labour: monasticism is but the rudiments of the Gospel, and if monasticism seeketh out perhaps a boon in prayerful manual labour, this is hardly a barbed wire fence with a sign saying that prayerful manual labour is reserved only for monastics.

‘Let us say that this is true, and the theology of optimum experience is virtually accepted for the sake of argument, or if thou preferest, thou mayest answer it “Yes” and “Amen.” Still, I say it is a quibble, compared to the darker import. Let us set the point aside, and with good reason.’

Then he paused, and ere a moment resumed explaining. ‘If I may pull a rare note from the wreckage postmodern, there is the concept of a semiotic frame, perhaps a myth, that determines a society’s possibles et pensables, that which is understood to be possible in a society, and that which is found to even be thinkable. The knife cuts well against some radicals. And people are in blinders about activism and psychology.

‘Think of thy feminist theology professor, who said both right and full that she believed in Tradition, and in the same breath placed Arius, the father of heretics, alongside St. Athanasius as equally full representatives of that Tradition. When in your theological anthropology class she picked two texts for disability, the obvious agenda, the one and only thing to do for autism (as her agenda fell) was to engage some activist political advocacy for to make conditions in some wise more favourable for that particular victim class. No expression of love was possible save additional political activism. And I would say, and thou wouldst say, that she were too political in her response, and not nearly political enough. (For when all is civil warfare carried on by other means, real concern for the life of the polis but starves.)

‘Yet one of these reading assignments contained what she did not grasp. Of the two, one was what could be straightforwardly be called either or both of political ideology and identity politics, and it was complete with the standard, footnoteless, boilerplate opening assertion that no one else in the whole wide world could possibly have suffering that could be compared to that of one’s own poor, miserable demographic.

‘But the other text was different in many ways. It was entitled “Love Without Boundaries,” and it was a text about love written by the father of a severely autistic son. This latter text did not come close to calling for agitation or plans for a better future: far from it—on these points it is silent. What it did do, however, was take an approach in ascesis, and learn to love without limits. The father did not and could not cure his son, but whether or not the father’s love transformed his son, the love the father expressed transformed the father. His love was cut from the same cloth as the peace with oneself which St. Isaac and St. Seraphim with one voice exhort us to acquire, and the love the father expressed rendered him Godlike, in a humble, everyday, ordinary fashion.

‘And in like wise to how thy professor automatically jumped to political activism as how one might exhibit right care for the severely autistic and other disabled, in this day and age the go-to discipline for understanding humans is psychology, and a psychology fashioning itself after hard science, introducing itself by what might be called the physics envy declaration: psychologists-are-scientists-and-they-are-just-as-much-scientists-as-people-in-the-so-called-hard-sciences-like-physics.

‘It is a side point that psychologists treat subjects as less-than-human: a near-universal feature of psychological experiment is some stripe of guile, because psychological experimental value would be ruined under normal conditions of intelligent and informed cooperation between fellow men. (Though the enterprise may be named “psychology”, the name were oafishly or treacherously applied: for the name be drawn from the Greek for the study that understands the psyche or soul, a psyche or soul is precisely what the discipline will not countenance in man.) Forsooth! Men running experiments think and make decisions; subjects in experiments are governed by laws. Moreover, since physics hath worked long and hard to de-anthropomorphise what it studies, physics envy biddeth psychology to seek well a de-anthropomorphised theory of ανθροπος (anthropos), man.

‘It hath been noted, as psychology reinvent more of religion, that classical clinical psychology can raise a person suffering from some mental illness to be as normal, but nought more. And so positive psychology chaseth after means of enhancement and excellence, to best make use of giftedness. Meanwhilst, whilst this invention is brand new, it is well over a millennium since monasticism was at one stroke a hospital for repentant sinners and an academy for excellence.

‘The point primarily to be held is that psychology is not the ultimate real way, but one among many ways, of understanding how people work, and one that hath stopped its ear to our being created in the image of God. All great Christian doctrines are rendered untranslatable. The article form of what is also thine advisor’s thesis hath as its subtitle “From Christian Passions to Secular Emotions,” and it discusseth the formation of psychology as an emergent secular realm which hath displaced older candidates. But in the West before the reign of psychology there were pastoral paradigms for understanding the human person, and thou knowest that one of the first technical terms Orthodoxy asketh its converts to learn is “passion:” and if the passions thine advisor hath discussed are not point-for-point identical to the passions repented of in Eastern Orthodoxy, still they be by far closer than any of the several emergent framings and meanings of “emotion” as pushed for in the discipline of psychology.

‘That there be a common term for psychology, and more dubiously one for what it replaced, is of little import for us. The term “pneumatology” may have existed and named practitioners from an older tradition; but such were under religious auspices. The study and field of communication is, among fields of enquiry studied in the academy, of vintage historically recent: yet it would be right stunning to deny that people communicated, and tried better to communicate, before the change when a university department door now heralded and announced, “Department of Communication.”

‘And what has psychology done since being established as a secular arena? Robert Heinlein in Stranger in a Strange Land gets on very quickly to utterly dismissing marriage. But no sooner does Michael stop flailing marriage’s lifeless corpse, but he hath made a gaping hole and buildeth up a bond of water brotherhood that is meant to be every bit as heroic, beautiful, and magnificent, that the only remaining way to make water brotherhood truly more wondrous and amazing were to enlarge it until it grew to become true marriage.

‘Psychology, whilst being secular, in its completion offers ersatz religion that, though meant to be value-free, provides a secular mystical theology. That this secular religion, fit for all religions and patients, uses guided imagery allegedly from some generic copy-paste of Chinese medicine, Tibetan Buddhism, Native American traditions, and goeth back to Graeco-Roman times; mindfulness from Buddhism’s Eightfold Noble Path; and yoga from Hinduism is but an illustration of G.K. Chesterton’s observation: the man who does not believe in God does not believe in nothing; he believes anything. But put this aside and take psychology’s claim of secularity at face value. The Philokalia is scarcely but a library of collected works about how to rightly live the inner life. It is not in the main concerned with pleasure or joy: but it has an infinite amount to say about repenting from sins that bear Hell each and every one. Psychology does not trade in temptation, sin, or passion: but it too offers a rudder for one’s inner life, and if it teacheth not the extirpation of things that sully the soul’s purity, it has infinite reach in a battleplan to not be conquered by negative emotion.

‘And if I may speak to thee of TED talks, there is probably a TED talk to be made, “The Trouble with TED,” for they exacerbate this. As thou knowest, one talk gave the staggering announcement that after decades of each generation having higher self-esteem than the last, and the lamented consequence arising that our youth in particular reach record levels of narcissism. Well might she announce that if thou sprayest fuel around and throwest lighted matches on the fuel, sooner or sooner thou wilt have a blaze about thee.

‘She also talked about self-touch, about it being soothing to place thy hand over thy heart. Forsooth! This is placed among the same general heading of making love without a partner. Not a whisper was heard mentioning affection towards another person, or for that matter a pet; the remedy stepped not an inch away from solipsism. Monks as thou knowest are admonished to refrain from embraces: be that as it may, it would be healthier for a monk to embrace another than to embrace himself.’

I said, ‘What is the trouble with TED? For I sense something askance, yet to put a finger on it is hard.’

His All Holiness answered me and said, ‘All world religions have grandeur, and for an analysis secular all world religions represent a way that a society can live together and persevere. Hinduism is not the sort of thing one uses up, whether across years, lifetimes, or centuries even; its spiritual paths are millennia old, and to destroy it would likely take nuclear war or an apocalyptic event. By contrast, remember thou how thou hast said, “No form of feminism that has yet emerged is stable:” easily enough one finds the living force of body image feminism today, whilst it would scarce be live in the academy in fifty years. Thy friend answered thy remark of something called “Christian feminism,” which articulates how traditional Christianity cares for, and seeks, the good of women: for an example, it takes politically incorrect words about husbands and wives and offers the breathtaking change of addressing women as moral agents, and never telling husbands to keep wives in line. That is if anything the exception that proves the rule: for it may bear the external label of “feminism,” but its core be much slower to decay than any feminism at all, for it is not feminism at all. In thy feminist theology class one author said that in feminist theology, “all the central terms are up for grabs.” Meanwhilst, remember thy superior when thou wert an assistant at a bookstore. He hath told thee that books of liberal theology have a shelf life; after five years, perhaps, they are hard to sell. Meanwhilst, his shop published and sold Puritan sermons three centuries old. Thou mayest have a care that they are heterodox: but do not have a care that they will go out of fashion, or if they do go out of fashion, it will not be because the sermons lost their appeal to future Protestants seeking Biblical faith, but something else hath changed features of Protestantism that have survived since the Reformation.

‘Thou needest not refute TED talks; a few years and a given talk will likely be out of fashion. There is something in the structure of TED that is liberal, even if many talks say nothing overtly political: forasmuch, there is more to say than that they are self-contained, controlled, plastic things, where world religions are something organic that may or may not have a central prophet, but never have a central planner. TED is a sort of evolving, synthetic religion, and it cannot fill true spiritual hunger.

‘But let us return to psychology, or rather treat psychology and TED talks, for psychology hath of ages hoped for a Newton who would lead them into the Promised Land full status of being scientists. The study of Rocks and Nothing is the exemplar after which to pattern the study of Man. Forsooth! The problems in psychology are not so much where psychology has failed to understand Man on the ensaumple of empirical science. The real concerns are for where they have succeeded.

‘In a forum discussion thou readst, a conversation crystallised on care for diabetes, and cardinally important advice not to seek a book-smart nurse, but a diabetic nurse. For it is the case with empirical science that it entirely lacketh in empirical character. In psychology, as oft in other disciplines, a sufficiently skilled practitioner can pick up a book about part of the subject he does not yet understand, and understand well enough what there is to understand. Understanding were never nursed on the practice of direct experience, and understanding here is malnourished.

‘However, the Orthodox Church with monasticism as its heart has genuine empiricism as its spine; you know with the knowing by which Adam knew Eve. All else is rumour and idle chatter. If there are qualifications to being a spiritual father, one of the chief of these must be that he speaks and acts out of first-hand encounter and first-hand knowledge, not that he learned by rumour and distortion. Dost wish that thou be healed by a spiritual physician? Seek thou then a man which will care for thee as a diabetic nurse.’

Song V.

O Holy Mother!

O Holy Mother! Art Thou the Myst’ry?
Art Thou the Myst’ry untold?
For I have written much,
And spent much care,
In The Luddite’s Guide to Technology,
And looked all the whilst,
Down the wrong end,
Of the best telescope far and away that I could find.
I have written of man and creation defiled,
Yet for all my concerns,
Of so-called ‘space-conquering technologies,’
Which it beseemeth me ‘body-conquering technologies,’
Sidestepping the God-given and holy bounds,
Of our embodied state,
Where better to seek healing,
For an occult-free simulation,
Of the unnatural vice of magick arts,
Than in the perfect creaturely response,
‘Behold the handmaiden of the Lord.
Be it unto me according to thy word.’
Then, the gates, nay, the foundations,
The foundations of Hell began a-crumbling,
The New Eve, the Heavenly Mother,
Whom Christ told the Disciple,
‘Behold thy Mother!’
In Her is the microcosm of Creation aright,
And She is the Friend and Comfort,
Of the outcast, and the poor:
My money, my property, I stand to lose:
But no man can take from me,
A Treasure vaster than the Heavens;
Perhaps I would do well,
To say little else of technologies progressively degrading humanity,
And pray an Akathist to the Theotokos,
And put a trust in Her that is proto-Antiochian,
Rather than proto-Alexandrian,
And give Her a trust in the great Story,
Diminished not one whit,
If She happeneth not to be a teacher,
Offering such ideas as philosophers like:
Her place in the Great Story is far greater than that:
And such it is also,
With illuminèd teachers,
Who offer worship to God as their teaching,
And are in travail,
Until Christ be formed in their disciples.

V.

He said, ‘But let us return to the pursuit of happiness, which hath scathingly been called “the silliest idea in the history of mankind.” And that for a junior grade of pursuing happiness, not the clone of a systematic science which worketh out a combination of activities and practices, an America’s Test Kitchen for enjoying life, studying ways of manipulating oneself to produce pleasure and happiness.

‘It were several years ago that thou tookest a Fluxx deck to play with friends, and the group included five adults and one very little boy. So the adults took turns, not just in their moves, but (for a player who had just played a move) in paying attention to the little one, so that he were not looking on a social meeting that excluded him.

‘When it were thy turn to look after the boy, thou liftedst him to thy shoulders and walkedst slowly, gingerly, towards the kitchen, because thou wishedst to enter the kitchen, but thou wert not sure thou couldst walk under the kitchen’s lower ceiling without striking his head.

‘Shortly after, thou realizedst three things: firstly, that the boy in fact had not struck his head on the kitchen ceiling, even though you had advanced well into the kitchen area; secondly, that the boy was dragging his fingers on the ceiling; and thirdly and finally, that he was laughing and laughing, full of joy.

‘That wert a source of pleasure that completely eclipsed the game of Fluxx, though it were then a favourite game. And when thou askedst if it were time for thy next move, it were told thee that the game was won.

‘In the conversation afterwards, thou wert told a couple of things worthy of mention.

‘First, and perhaps of no great import, thou gavest the boy a pleasure that neither of his parents could offer. The boy’s father wert a few inches taller than thee, and were he to attempt what thou attemptedst, he in fact would have struck his son’s head against the ceiling. The boy’s mother could not either have offered the favour to her son; whether because her thin arms were weaker, or something else: God wot.

‘Second of all, as mentioned by an undergraduate psychologist, it gives people joy to give real pleasure to another person, and the case of children is special. She did not comment or offer comparison between knowing thou hast given pleasure to any age in childhood and knowing thou hast given pleasure to an adult, but she did comment, and her comment were this: the boy were guileless: too young to just be polite, too young for convincing guile, perhaps too young for any guile worthy of the name. That meant, whether or not thou thoughtest on such terms, that his ongoing and delighted laughter were only, and could only be, from unvarnished candour. Wherewith thou hadst no question of “Does he enjoy what I am doing with him, or is he just being polite?” Just being polite were off the table.

‘And this is not even only true for the royal race of men. Thou hast not right circumstance to lawfully and responsibly own a pet, but without faintest compromise of principle, thou visitest a pet shelter nearby to thine own home, and at the shelter also, guile is off the agenda, at least for the pets. A cat can purr, or if it hath had enough human attention for the nonce and thou hast perhaps not attended to its swishing tail, a light nip and swipe of claw is alike of unvarnished candour. Whereby thou knowest of a truth what a cat desireth and conveyeth if it purreth and perchance licketh thine hand.

‘Which were subsumed under a general troth, that it is better to serve than to be served, and it is better to give than receive. What is more, the most concentrated teaching about who be truly happy is enshrined in the Sermon on the Mount, and enshrined again as the shorthand version of that great Sermon chanted in the Divine Liturgy:

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called the children of God.

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

‘The word translated, “blessed,” μακαριος (makarios, hath what we would count as at least two meanings in English: “blessed,” and “happy.” Among English Bible translations there are some, but a few, translations which render the word as “happy,” including Young’s Literal Translation:

Happy the poor in spirit — because theirs is the reign of the heavens.

Happy the mourning — because they shall be comforted.

Happy the meek — because they shall inherit the land.

Happy those hungering and thirsting for righteousness — because they shall be filled.

Happy the kind — because they shall find kindness.

Happy the clean in heart — because they shall see God.

Happy the peacemakers — because they shall be called Sons of God.

Happy those persecuted for righteousness’ sake — because theirs is the reign of the heavens.

Happy are ye whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake — Rejoice ye
and be glad, because your reward [is] great in the heavens, for thus did they persecute the prophets who were before you.

‘In English this is usually, but not always, found in more free translations; the Amplified Bible naturally shines in cases like these as an deliberately unusual translation style intended to render two or more faces of an ambiguity or a phrase bearing multiple meanings. Other languages can be different; in French, for instance, there are separate words béni and heureux which respectively mean “blessed” and “happy,” but heureux appears to be the term of choice in French translation of the Beatitudes.

‘Here, though, the Gospel hath aught in common with Plato. Plato investigated happiness, and the Greek term used was ευδαιμονια, eudaimonia, almost exactly a literal equivalent to “in good spirits,” but the literal sense was taken much more seriously and much farther. It was a primary term for happiness, but what was seen as true happiness was having one’s spirit in good health. This happiness would not be easily confused by counterfeit pleasures such as one can immediately procure with narcotics; and the point is not that real-world narcotics create addiction and horrible misery. The happiness would be just as counterfeit in the pleasure of a person unhealthy in spirit to take some imaginary narcotic that created intense and endless pleasure, without either addiction or the misery that loom in the grievous backswing of narcotic pleasure.

‘Thou rememberest thy surprise, when reading thine undergraduate psychology text, when thou readedst what wert said of the pleasure principle. For the pleasure principle art an artifact of bad philosophy, which noting perchance that most of our actions bring some pleasure or pleasing result, assumes and defines that every action anyone ever takes is that which is calculated to bring thee the most pleasure. In settings less far back, thou hast listened to people saying that the only motivation anyone takes for any action is that it is calculated to bring them the greatest economic profit, and thou hast borrowed an answer, to say that several people have essayed to convince thee of this as truth, and so far as thou knewest, not one of them stood to gain financial profit from convincing thyself of this purported truth.

‘Thy textbook, like those who try to convince with a charming smile where a reasoned argument is ordinarily polite to offer, said that it were more a virtue than a vice to show kindnesses to others because one enjoyed the feelings it gave, and thou hadst two answers in thy heart: first of all, past the sugar-coating of “more a virtue than a vice” lies an assertion that virtue is impossible in principle, and secondly, that the only theoretical possibility thou couldst care for the poor in order to help thy fellow men is if one received absolutely no pleasure or consolation in any stripe or dimension to care for the poor out of a geniune motive of benefitting others and not whatever probable pleasures their generosity and service might come back their way. That appalling price tag reaches beyond exorbitant. And thou desirest to speak of a “masochism principle” or “pain principle” whereby all decisions and all actions at all times by all men are whatever is calculated to bring them the greatest sufferings, alike useless to assert for any philosopher worthy of the name. It is hardly to be denied that most decisions bring some pain or have some downside on the part of the persons who make them, so a pain principle mirroring a pleasure principle is alike unprovable, and alike unfalsifiable, an untestable guess that hath not any place in science and scarcely more any place in disciplines seeking to be established as science. It was not until later that thou readst a competent philosopher who said that the existence of pleasure and a reward does not in and of itself make any action which brings pleasure to be motivated solely as a means to obtain pleasure. The thought-experiment were posed, that a man who gives to the poor and enjoys doing so were offered a pill which would give him the full pleasure and benefits of his generosity, but do nothing at all for the practical needs of the poor, would be in but rare cases utterly spurned as a right empty and worthless counterfeit.

Song VI.

Crossing the Great Threshold.

The tale were told,
Of a child starkly scant of mind,
Who receivèd a glittering package, a gift,
And kept the glittering package,
Indeed taking it with him well nigh everywhere,
And after long time,
When the disposable wrapping paper,
Were well battered and now dingy,
An adult asked,
‘Aren’t you going to open the package?’
The child exclaimed with joy,
Once the toy emerged from the tatters,
And squealed with joy, saying,
“Oh, there’s another present!”
My Lord and my God!
Perhaps I will never open,
The Sermon on the Mount.

VI.

I said myself then, ‘O John! O glorious Saint John! Canst thou lead me on a path into the The Sermon on the Mount? For I have trod the path of self-direction, and it well nigh destroyed me.’

Then the Saint said to me, ‘Thanks to thee, son, for thy request. I awaited that thou mightest ask, for that thou mightest have the Heavenly reward for asking.

‘That which you ask were a work of years or lifetimes; let me chase a humbler quarry: unfolding the first verse only of that great Sermon, which declareth the poor in spirit to be blessed and happy. I will speak to you of the riches of poverty but not the heights of humility, though they be one and the same. Though I may call on other verses to tell what riches are in poverty, I will make no attempt to unfold these other Beatitudes, though to them that which declared the blessedness of poverty that wert one and the same. And I tell thee, through thine interests, that to be poor in spirit is to be no self-sufficient solipsist; rather, it is utterly dependent on the infinite riches of God, and that it is royal: for kings are forbidden to touch money, and in another sense all Christians and especially all monastics are forbidden to touch aught possession, not solely money, in stead of grasping as did the rich young ruler. But poverty be the unstopping of yon Sermon, an unstopping of virtue in which flowing fount eclipseth flowing fount.

That true poverty extendeth beyond a lack of possessions is taught by calling those blessed who are “poor in spirit,” beyond mere poverty of the body, and it is taught that the monastic vow of poverty includeth the other two: for a monk is bereft of the normal blessing of holy matrimony, and even of his own self-will. That thou knowest as treasure, for thou wishest to trade thine own idiorrythmic self-direction for a coenobetic monastery, and to speak even more plainly, the direction of an abbot.

‘In the Sermon on the Mount, poverty beseemeth to be special, for there are two passages: that which commendeth the storing treasures up in Heaven and rejecting the storing up of treasures on earth, then discussion of the eye as the lamp of the body, then exhortation to take no thought for the morrow, for God knoweth and willeth to care for our needs. And when thou hast wealth, be merciful to others, and thou wilt be repaid at great usury by thy true Debtor, God.

‘In fact there is one passage and topic, the longest though length in verses is a trivial measure. The tri-unity is harder to see in modern translations that translate something out to be accessible; one reads of one’s eye being “healthy” or “sound”. The King James version rightly renders “single”, for an undivided wholeness. Fr. Thomas Hopko hath said, before the surge of enthusiasm for mindfulness, “Be awake and attentive, fully present where you are.” This attentiveness and full presence is the operation of an activity that is single, that neither layeth up possessions, nor defendeth them in worry, nor doubteth that the God who provideth will overlook thee in His care. In all these is dispersal and dissipation. Poverty of spirit maketh for singleness of eye, and a singleness destroyed by so many of the technologies you trade in.

‘It has from ancient times been reckoned that if thou givest to the poor, God is thy Debtor, and under what you would call third world living conditions, I told married Christians to leave to their children brothers rather than things. This too is poverty of spirit, even if it belong only in marriage, in a condition monks renounce. Thou hast read of those who suggest that thou asketh not, “Can I afford what I need?” but “Do I need what I can afford?”

‘It is monastic poverty that monastics do not defend themselves, not only by force, but even with words, showing the power that terrified Pontius Pilate. It is monastic poverty not to struggle again over any temporal matter. It is poverty of spirit not to have plans, nor, in the modern sense, an identity. For in ancient times, Christians who were martyred, answered when asked their names, none other than “Christian.” And beyond this further layers yet beckon. Poverty is not an absence of treasures; it is a positive, active, thing that slices sharper than any two-edged sword. And monks who renounce property sometimes have something to say beyond “Good riddance!” The force of the rejection, and the freedom that is gained in letting riches go, is more like the obscene and thundering announcement: “I lost 235 pounds in one weekend!”

‘Thou readedst a church sign saying, “Who is rich? The person who is content.” And I tell thee that thou canst purchase by poverty of spirit many times and layers more than contentment with what thou possessest now. I have not even scratched the surface of experiences of monastics who were poor in spirit to a profound degree, but thou knowest that there are limits to what is lawful for me to utter to thee, and thou knowest that thou art not bidden to chase after experiences, but seek to repent of thy sins for the rest of thy life, which thou knowest to reckon as monastic privilege.’

Song VII.

I Sing a Song to my Apple.

Betimes my salad days were right begun,
I programmed an Apple ][,
In gradeschool adventure games and a 4D maze,
Simple arithmetic- and trigonometric-powered animations.
My father a computer scientist,
Who shared with me his joy,
And in high school a Unix system administrator became.
My family got, and still hath the carcass,
Of one original ‘fat Mac’,
So named because it had an available maximum 512k of RAM.
My calculator in high school,
On which I programmed computer-generated art,
And a simple video game, had as much.
Ere my salad days were dwindled,
I remained a Unix programmer,
And judged Mac OSX my preferred flavor of Unix.
Later I had iPhones,
And for the first time in my life,
Owned a computer where I lacked root privilege.
Along the way I got an Apple Watch,
My desire increased as I read about it,
And vanished when I learned it were,
Bereft of such things as even a web browser.
I gave it to my brother,
Who later gave it back before it broke.
I sing a song to my Apple,
A peerless 17″ MacBook Pro,
Which through minor design flaw,
Burned through video cards oft enough,
And when the Apple Store stopped receiving those cards,
So with it went any hope of keeping my Mac without frequent $500 repairs.
And along the way,
With the sweetness of a Linux virtual machine,
Realized that OSX had grown monstrous as a version of Unix.
When I asked about one cardinally important open source project,
I were told that Apple had removed parts of the operating system,
That the project needed to run,
But information technology work in my Linux virtual machine,
Was the command line equivalent of point and click.
It were a discovery as if I had returned to Paradise.
I sing a song to Apple’s technical support,
For when I asked a question,
About command-line-driven Apache configuration,
It took escalations up to level 3 technical support,
Before a Genius knew that Macs have a command line.
I purchased a computer meant to last many years.
I sing a song to my late iPhone,
Bewailed by men who made the Mac great,
Which slipped a pocket near a food bank,
Booted my laptop into Windows and found,
That Find My iPhone was now rendered useless.
I went to see an Apple Store,
And received a followup call,
Giving a good ten days before I could access my iPhone,
And found out also that Macs were as useless,
As my computer booted into Windows,
To Find My iPhone.
Once I had one from each four,
Offerings for Apple computers:
A laptop one, an iPad one,
An iPhone one, an Apple Watch one;
And ere I were negotiating,
For to buy a replacement iPhone on eBay,
I said that there were many Android devices within my budget,
And whilst in bed realized,
I wanted full well that the negotiation fail.
Apple’s indirect gift to desktops may be Windows,
And Apple’s indirect gift to smartphones may be Android;
For surely no iPhone killer before Android even came close.
Certainly Windows Mobile answered the wrong question.
But even if one may argue, legitimately,
That a Mac and a PC have grown remarkably similar,
And iOS and Android are also more alike than different,
I was not poisoned by technical merits.
I was poisoned by the corporate mindset,
That all but killed my prospects,
Of finding my iPhone before the battery were drained completely,
And when I called my iPhone to perchance find it in my car,
I went to voicemail immediately:
My iPhone’s battery wert already dead.
I had known, but not paid attention earlier,
To Steve Jobs as beyond toxic, as a boss;
Screaming and abusive,
To employees he had every reason to cherish,
And after a technical fumble,
Publicly fired an Apple technician,
At an employee motivational event.
And I believed it.
More disturbed I was,
When I read of Jobs’s spiritual practices,
Such as an Orthodox might interpret,
As opening the mind to listen,
And draw the milk of dragons.
Technology does things for us,
Though I have found that when I shared my iOS devices with children,
Squabble and squabble ensued.
Technology does things for us,
But this Trojan horse does things for devils also,
Who cannot give exquisitely beneficial gifts,
Even wert they to try.
The power of devils is real but limited:
Such teaches the Philokalia,
Which though it be filled with love of the beautiful,
Says more about the operations and activities of devils,
Than aught else that I have read.
And one thing it sayeth,
Through Orthodox Christian Tradition,
Says that devils can tell a man’s spiritual state,
And try to inject venomous thoughts in temptation,
Where men have free will, still,
The devils cannot read minds,
Even if they by ruse give one man certain thoughts,
Sting another that the thoughts are in the first man,
And behold, they speak and art deceived,
That devils can read people’s minds.
Devilish predictions are called guesses,
Which are sometimes wrong,
The devils see a man walking to journey,
And guess that he travels to visit another specific man,
But ’tis guesswork; devils can well enough be wrong.
St. Nilus’s alleged prophecies are dubious at present,
But we may not yet be in the clear.
And if the U.S. has been called “One nation under surveillance,”
Where No Such Agency has received every email,
It is now clear and open knowledge,
To those that will reflect,
That among most most Americans,
‘Every breath and step Americans take,’
Is monitored by Big Brother,
But perhaps it is not just human agencies,
That reap the information collected.
++ungood
(Did anyone besides my most reverend Archbishop mention that it used to be that you had to seek out pornography, and leave your car in front of a store with papered-over windows, and wear your trenchcoat disguise for the mission, whereas now pornography seeks you?
It is something like a water cooler that hath three faucets,
Serving cold water, hot water, and antifreeze,
And the handles perplexing in their similitude.)

VII.

The Saint turned to me and said, ‘I would remind thee of Fr. Thomas’s famous 55 maxims:

55 Maxims by Fr. Thomas Hopko

  1. Be always with Christ and trust God in everything.
  2. Pray as you can, not as you think you must.
  3. Have a keepable rule of prayer done by discipline.
  4. Say the Lord’s Prayer several times each day.
  5. Repeat a short prayer when your mind is not occupied.
  6. Make some prostrations when you pray.
  7. Eat good foods in moderation and fast on fasting days.
  8. Practice silence, inner and outer.
  9. Sit in silence 20 to 30 minutes each day.
  10. Do acts of mercy in secret.
  11. Go to liturgical services regularly.
  12. Go to confession and holy communion regularly.
  13. Do not engage intrusive thoughts and feelings.
  14. Reveal all your thoughts and feelings to a trusted person
    regularly.
  15. Read the scriptures regularly.
  16. Read good books, a little at a time.
  17. Cultivate communion with the saints.
  18. Be an ordinary person, one of the human race.
  19. Be polite with everyone, first of all family members.
  20. Maintain cleanliness and order in your home.
  21. Have a healthy, wholesome hobby.
  22. Exercise regularly.
  23. Live a day, even a part of a day, at a time.
  24. Be totally honest, first of all with yourself.
  25. Be faithful in little things.
  26. Do your work, then forget it.
  27. Do the most difficult and painful things first.
  28. Face reality.
  29. Be grateful.
  30. Be cheerful.
  31. Be simple, hidden, quiet and small.
  32. Never bring attention to yourself.
  33. Listen when people talk to you.
  34. Be awake and attentive, fully present where you are.
  35. Think and talk about things no more than necessary.
  36. Speak simply, clearly, firmly, directly.
  37. Flee imagination, fantasy, analysis, figuring things out.
  38. Flee carnal, sexual things at their first appearance.
  39. Don’t complain, grumble, murmur or whine.
  40. Don’t seek or expect pity or praise.
  41. Don’t compare yourself with anyone.
  42. Don’t judge anyone for anything.
  43. Don’t try to convince anyone of anything.
  44. Don’t defend or justify yourself.
  45. Be defined and bound by God, not people.
  46. Accept criticism gracefully and test it carefully.
  47. Give advice only when asked or when it is your duty.
  48. Do nothing for people that they can and should do for
    themselves.
  49. Have a daily schedule of activities, avoiding whim and
    caprice.
  50. Be merciful with yourself and others.
  51. Have no expectations except to be fiercely tempted to your last
    breath.
  52. Focus exclusively on God and light, and never on darkness,
    temptation and sin.
  53. Endure the trial of yourself and your faults serenely, under God’s
    mercy.
  54. When you fall, get up immediately and start over.
  55. Get help when you need it, without fear or shame.

The Saint continued: ‘Wouldst thou agree that we are in a high noon of secret societies?’

I answered, ‘Of a troth.’

He asked, ‘Wouldst thou agree that those societies are corrosive?’

I answered, ‘As a rule, yes, and I wit that Orthodox are forbidden on pain of excommunication to join the Freemasons.’

He spoke again and asked me, ‘And hast thou an opinion about the assassination of JFK, whether it wert a conspiracy?’

I said, ‘A friend whose judgement I respect in matters political hath told me an opinion that there in fact was a conspiracy, and it were driven by LBJ.’

He said, ‘And hast thou spent five full minutes in worrying about either in the past year?’

I said, ‘Nay.’

He said, ‘Thou hast secular intelligence if thou canst ask if “surveillance from Hell” in an obviously figurative sense might also be “surveillance from Hell” far more literally speaking, but such intelligence as this does not help one enter the Kingdom of Heaven. The devils each and every one are on a leash, and as thy priest hath said many times, every thing that happeneth to us is either a blessing from God, or a temptation that God hath allowed for our strengthening. Wherefore whether the devils have more information than in ages past, thou wert still best to live:

Focus exclusively on God and light, and never on darkness, temptation and sin.

Song VIII.

A Hymn to Arrogance.

The Saint opened his Golden Mouth and sang,
‘There be no war in Heaven,
Not now, at very least,
And not ere were created,
The royal race of mankind.
Put on your feet the Gospel of peace,
And pray, a-stomping down the gates of Hell.
There were war in Heaven but ever brief,
The Archangel Saint Michael,
Commander of the bodiless hosts,
Said but his name, “Michael,”
Which is, being interpreted,
“Who is like God?”
With that the rebellion were cast down from Heaven,
Sore losers one and all.
They remain to sharpen the faithful,
God useth them to train and make strength.
Shall the axe boast itself against him that heweth therewith?
Or shall the saw magnify itself against him that shaketh it?
As if the rod should shake itself against them that lift it up,
Or as if the staff should lift up itself,
As if it were no wood.

Therefore be not dismayed,
If one book of Holy Scripture state,
That the Devil incited King David to a census,
And another sayeth that God did so,
For God permitted it to happen by the Devil,
As he that heweth lifteth an axe,
And God gave to David a second opportunity,
In the holy words of Joab.
Think thou not that God and the Devil are equal,
Learnest thou enough of doctrine,
To know that God is greater than can be thought,
And hath neither equal nor opposite,
The Devil is if anything the opposite,
Of Michael, the Captain of the angels,
Though truth be told,
In the contest between Michael and the Devil,
The Devil fared him not well.
The dragon wert as a little boy,
Standing outside an Emperor’s palace,
Shooting spitwads with a peashooter,
Because that wert the greatest harm,
That he saweth how to do.
The Orthodox Church knoweth well enough,
‘The feeble audacity of the demons.’
Read thou well how the Devil crowned St. Job,
The Devil and the devils aren’t much,
Without the divine permission,
And truth be told,
Ain’t much with it either:
God alloweth temptations to strengthen;
St. Job the Much-Suffering emerged in triumph.
A novice told of an odd clatter in a courtyard,
Asked the Abbot what he should do:
“It is just the demons.
Pay it no mind,” came the answer.
Every devil is on a leash,
And the devout are immune to magic.
Thou shalt tread upon the lion and adder:
The young lion and the dragon shalt thou trample under feet.

The God of peace will soon crush Satan under your feet.
Wherefore be thou not arrogant towards men,
But be ever more arrogant towards devils and the Devil himself:
“Blow, and spit on him.”‘

VIII.

I told St. John, ‘I have just read the panikhida service, and it appeareth cut from the same cloth as the divine services in general.’

He said, ‘Doth that surprise thee?’

I said, ‘Perhaps it should not. But the Philokalia describes a contrast between life and death: for instance, in the image of an inn, where lodgers come for a night, bearing whatever they possess; some sleep on beds, some sleep on the floor, but come daybreak, all of them pick up their belongings and walk on hence.’

He said, ‘How readest thou that parable?’

I said, ‘In this life, some live in riches, and some in poverty, but all alike leave this life carrying only their deeds with them. The last English homily I heard, the priest quoted someone who said, “I have never seen a trailer attached to a hearse.” Which were, “You can’t take it with you,” save that terrifying tale of a monk who died with over a hundred gold pieces. (‘Twas said he was not avaricious, but merely stingy.) When he died, the community discussed what to do with his nigh incalculable sum of wealth: some suggested a building or other capital project, others some kindness to the poor. And when all was discussed, they buried all the gold with him, a costly, potent reminder to monastics that they should not want to be buried with even one gold piece. But the monk could not take the gold with him ere it were buried with him.’

The Saint told me, ‘Thou hast read part of Prayers by the Lake, in which St. Nikolai says that birth and death are an inch apart, but the ticker tape goes on forever.

‘Rememberest thou also that in the Philokalia we read that those who wish one suffering to die were like one holding a deeply confused hope hope that a doctor would break up the bed of a sick man? For our passions we take with us beyond death, which passions the body mediateth to some degree.’

I said, ‘May I comment something? Which soundeth as a boast?’

He said, ‘Speak on.’

I said, ‘I am mindful that I am mortal, and that I am the chief of sinners. But the day of my death be more real to me than my salvation, and that I be the chief of sinners eclipseth that God be merciful. I have needed the reminder of the core promise in For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Thus there be twain of deep pairs, and I have of the twain grasped each one the lesser alone.’

He said, ‘Hast thou not been astonished at God’s perfect Providence of years betimes?’

I said, ‘Yes.’

He said, ‘What thou sayest resoundeth not as boasting in my ears, but many people have wished for the remembrance of death and not reached it, no, not in monasticism even.’

I asked, ‘Will I reach monasticism?’

He smiled at me, and said, ‘Whither askest thou the future? It is wondrous.’

He said, ‘Remembrance of death doeth not to drain life. It is a reminder that life is not a dress rehearsal: or rather that it is a dress rehearsal, and our performance in this rehearsal determineth what we will meet the Resurrection having rehearsed.

‘With death cometh a realization of, “I shall not pass this wise again.”

‘Such death as we have giveth life a significance eternal in its import. For thou knowest that all ye in the Church Militant stand as it were in an arena before God and His Christ, before all the saints and angels and even devils, as God’s champions summoned to vindicate God as St. Job the Much-Suffering and others vindicate God. And whereinever thou triumphest, Christ triumpheth in thee.

‘Knowest thou not that the saints who have run the race and be adorned with an imperishable and incorruptible crown stand about all ye, the Church Triumphant cheering on the Church Militant until every last one hath crossed the finish line in triumph?

‘Knowest thou not that every saint and angel, the Mother of God and Christ enthroned on high, all cheer ye who still run the course, each and every one?

‘The times preceding the Second Coming of Christ are not only apocalyptic; they are the very thing which giveth the term “apocalyptic” its meaning in thy day. And they be trials and tribulations which perhaps will happen in ages later on, and perhaps may already be begun. But in the end Christ will triumph, and all alike who are faithful. And if thou art alive for the Second Coming of Christ, or if not, God hath provided and will provide a way for thee. Be thou faithful, and remember, “The righteous shall live by his faith.”‘

I said, ‘I should like to know where God will lead me. I can guess promises of good, but I am happier at least leaving a vessel open for God to fill.’

The Saint’s face began to glow, and he said, ‘In my day, I said something you may have met in the Reformers: that the age of miracles was no more, or in crasser tongue, “God wrote the book and retired.” So I called “opening the eyes of the blind” to be cleansing eyes from lust, which wert a fair claim in any case, and in particular if there miracles are no more. Thou, it seemeth, art in another age of miracles, or perhaps the age of miracles has never stopped from before the Nativity of Christ, but hath merely hid from time to time. Thou knowest thyself not to be the Orthodox Church’s fourth Theologian, but thou hast known some beginnings of theology already, and hath seen more miracles in thine earthly pilgrimage than have I. I perchance engaged in rhetorical discourse about God, and never on earth saw the Uncreated Light. Thou hast seen icons like and thou hast also seen a photograph of inside an altar, where paten and chalice glowed purest white, and unlike mine own self, thou hast been anointed with more than one miraculous oil, dear Christos…’

Then he bowed deeply, and prostrated himself before me, and his face glowed brightly, brightly, ten thousand times brighter than the sun and yet hurt not my mortal eyes, and he asked of me, ‘Friend, wherewith askest thou the future? It is wondrous.’

Then there was a scintillating flash of light, beyond intense, and the Saint was gone.

I wept until I realized I was the happiest I had been in my life.

Song 1: The Author’s Complaint

The Gospel was new,
When one saint covered his ears,
And said, “Good God!
That you have allowed me,
To live at such a time!

Jihadists do not act in a vacuum:
Atheislam welcomes conquerors,
Founded by the greatest Christian arch-heretic,
Who uprooted Incarnation and icons from all that was Christian,
The dragon next to whom,
Arius, the father of heretics,
Is only a worm, with no fangs.
Their “surrender” is about as far as you can get,
From, “God and the Son of God,
Became Man and the Son of Man,
That men and the sons of men,
Might become Gods and the Sons of God,

Instead denying the genuine reality of man.
The wonder of holy marriage,
Is tortured and torn from limb to limb,
On the installment plan.
Technology is made a secular occult,
I was right enough to write a volume,
The Luddite’s Guide to Technology,
And in formerly sacred halls of learning,
People teach a “theology,”
Such as one would expect of Monty Python.
And what about all the things of my life?
I still seek monasticism.
I have tried many things in life,
Sometimes meeting spectacular success,
And sometimes found doors slammed in my face.
Even in work in technology,
Though the time be an economic boom for my field,
I was still shut out or knocked out from the boom.
It wasn’t just in the Church’s teaching,
In a story as old as Cain and Abel,
Of The Wagon, the Blackbird, and the Saab.
Why am I spinning my wheels?
When I was fighting cancer,
I switched my academic discipline to theology.
At Cambridge and then Fordham,
I wished to form priests,
A wish that never came true.

And while I was moping about, a man appeared. He was quite short, but something in him was great enough to touch a star. He was wearing ancient garments with a golden shimmer, but the golden garments of a Patriarch were completely outclassed by his Golden Mouth, with a liquid, living golden tongue. The Greek letters Chi and Alpha were sewn upon his chest: the initials to “Christ is risen!” in Greek. I crossed myself three times, cautious about demons, and he crossed himself three times. He looked at me with blazing eyes, and said, “Child, didn’t you write, and for that matter outside of Holy Orthodoxy, a koan?”:

A novice said to a master, “I am sick and tired of the immorality that is all around us. There is fornication everywhere, drunkenness and drugs in the inner city, relativism in people’s minds, and do you know where the worst of it is?”

The master said, “Inside your heart.”

He spoke again. “Child, repent of your own many and serious sins, not other people’s sins. Do you not know the words, first spoken by the great St. Isaac the Syrian and fully endorsed by the great St. Seraphim of Sarov, ‘Make peace with yourself and ten thousand around you will be saved?’ Or that if everyone were to repent, Heaven would come to earth?

“It looks like you have, on paper, a conviction that every human life is a life worth living, but you lack the true strength that is behind it. Have you not read my Treatise to Prove that Nothing Can Injure the Man Who Does Not Harm Himself? How the three youths, my son, in a decadent pagan court, did not defile themselves by eating defiled foods, but won the moral victory of not bowing to an enormous statue? And the angel gave them coolness and refreshed them with dew in external victory after they let everything else go in internal and eternal triumph?

“You can find salvation at all times and in every place. Now you know that marriage or monasticism is necessary; and out of that knowledge you went out to monasteries. You went to the grand Holy Cross Hermitage and Mount Athos itself, and you were not allowed to stay. So what? You are already a monk in God’s eyes. Keep on seeking monasticism, without ever stopping, and whether you pass away as a layman or a monk, if you have sought monasticism for the rest of your days, and seek such repentance as you can, who knows if you might appear a monk in lifelong repentance when you answer before the Dread Judgment-Seat of Christ?

“Perhaps God has given you good things that were entirely legitimate for God to give to you, but immature for you to seek for yourself. You have a scholar’s knowledge of academic theology, and an excellent foundation for fighting some heresies, but you write for the public. Can’t you imagine that this may be more than such narrow writing, with so few readers, in scholarship’s confinement? As you have been given grace to walk the long, narrow road of suffering, you are free now to sit in your parents’ splendid house, given a roof over your head when you are legally homeless, and write as much as you can?
That would be quite wrong and immature to seek, sitting under your parents’ roof and writing, as much as it would be wrong and immature to seek years’ training in academic theology and heresy without giving back one single day to the professor’s ascesis of seeking proud distinction. And there’s more. Even though this is not an issue of morality apart from ascesis, you knew the settled judgment that real publication is traditional publication and self-publication is vanity press. But without knowing, choosing, or even guessing, you were at the right place, in the right time, among the many shiftings of technology, again and again. Now, even though you don’t get any money worth mentioning from your books, you have written many creative works than you could if you were “discovered” and your creative process bogged down with the standard editorial process. You know better than to say “Wisdom is justified by her children,” about yourself instead of God, but none the less you have made an impact. But God has granted all three of these to you, even though they may have come to you unsought and unwanted.

I stood in bashful silence.

Song 2: His Despondency

The saint said,
“How’s that?
How has this man,
Become a second Rich Young Ruler?
The man who didn’t wear a watch on principle,
Even before he’d scarcely even
Heard of Holy Orthodoxy,
Wears a watch built to stand out,
Even among later Apple Watches.
He who declined a mobile phone,
Has carried out an iPhone,
A less fancy phone,
From a state program to provide,
Cell phones to those at poverty.
Up! Out! This will not do,
Not that he hath lost an item of luxury,
But when it happened, he were sad.
For the Rich Young Ruler lied,
When he said that he had kept,
All commandments from his youth,
For unless he were an idolater,
The loss of possessions itself,
Could not suffice to make him sad.
This man hath lost a cellphone.
And for that alone he grieveth.
Doesn’t he know that money doesn’t make you happy?
I wish he would remember,
The heights he has fallen from,
Even from outside the Orthodox Church.

Then the great Saint said, “But we need something bigger than mourning now. Aren’t you the man who said that we cannot achieve the Holy Grail, and not even find it: the only game in town is to become the Holy Grail? Now the Orthodox Church doesn’t trade in “idle romances” like Arthurian lengends. As late as the nineteenth century, Saint IGNATIUS (Briandhanov) gave warnings about reading just novels, which His Eminence KALLISTOS oddly gave embarrassed explanations. Today the warning should extend to quite a lot of technological entertainment. But I would still call your words to mind, and ask you to become the Holy Grail. For that matter, when you receive the Holy Mistories, you receive Christ as your Lord and Savior, and you are transformed by the supreme medicine, when you taste from the Fount of Immortality?

“You were surprised to learn, and even this outside the Orthodox Church, that when the Apostle told you to put on the whole armor of God, the armor of God was not merely armor owned by God, or armor given by God. It was in fact the armor that God himself wears to war. The prophet Isaiah tells us that the breastplace of righteousness and the helmet of salvation are God’s own armor which he wears to war.

“You are sleeping, my son and my child. Wake up! There is silver under the tarnish that makes it look like the whole thing is corroded. Take what God has bestowed, wake up, and see all the treasure God has surrounded with.”

Song 3: A Clearer Eye

Seneca the Younger said,
“We suffer more in imagination than reality,”
Quoted in today’s rediscovery of Stoicism,
Discovering that ancient philosophy,
Can speak, act and help today,
Among athletes and in the business world,
And not only antiquarians reading dusty old books.
And if this holds for a mere school of philosophy,
Now cast in the academy’s mould of distinguishing oneself,
What of the greatest philosophy, monasticism,
Whose Teacher and God are One and the Same?
I stood amazed at God,
Trying to count my blessings,
But I quickly lost count.

Then I said, “I see a lot of truth in what you say, but my fortunes haven’t been very successful. I went to Cambridge, with a strategy of passing all my classes and going for broke on my thesis. The Faculty of Divinity decided, two thirds of the way through the schoolyear, that the thesis topic I declared at the beginning of the year did not belong in Philosophy of Religion, and made me choose another dissertation topic completely. I didn’t get any credit or recognition for half my hardest work! That pales in comparison with Fordham, where I had to cope with my professor’s insecurities, and a professor I really tried to reach out to met one gesture of friendship after another with retaliation. So when that door was shut, I returned to the clumsy fit of programming, a world since taken over by Agile models which make sense but require something I cannot do: becoming an interchangeable part in a hivemind. I’ve tried to break in to User eXperience, but nothing has come together yet, and the economy isn’t helping. What can I rightly expect from where I am now?”

He said, “Why do you ask the future? It is wonderful. And why do you speak of your fortune? Truly, no man has ever had fortune. It is an impossibility.”

I sat, listening.

He continued, “When at Fordham, under incompetent medical care, you were stressed to the point of nausea for weeks on end. You did not worry about ‘Will I be graced by the noble honorific of Doctor?’ even though you wanted that too much, but, ‘Will there be a place for me?‘ So far, this has been an example of, ‘We suffer more in imagination than in reality.’ For although the unemployment you feared has caught up with you, what is its sting?

“You sought a better fit than as a web developer, and tried, and God has provided something else besides the success you imagined. So what? You have stayed with your parents, a shameful thing for a man to seek, but honorable for God to bestow if you have sought sufficiency and independence. You know that on Judgment Day we are held to the standard of due diligence and not results produced: that due diligence often gets results is simply beside the point. You are not only provided for now; you have luxuries you do not need.

“There is no such things as fortune; only an often-mysterious Providence. God cares for each and for all mankind, and for that matter over sparrows and stones, and nothing in the world escapes God’s cunning net.

“As you have quoted the Philokalia:

We ought all of us always to thank God for both the universal and the particular gifts of soul and body that He bestows on us. The universal gifts consist of the four elements and all that comes into being through them, as well as all the marvellous works of God mentioned in the divine Scriptures. The particular gifts consist of all that God has given to each individual. These include:

  • Wealth, so that one can perform acts of charity.
  • Poverty, so that one can endure it with patience and gratitude.
  • Authority, so that one can exercise righteous judgement and establish virtue.
  • Obedience and service, so that one can more readily attain salvation of soul.
  • Health, so that one can assist those in need and undertake work worthy of God.
  • Sickness, so that one may earn the crown of patience.
  • Spiritual knowledge and strength, so that one may acquire virtue.
  • Weakness and ignorance, so that, turning one’s back on worldly things, one may be under obedience in stillness and humility.
  • Unsought loss of goods and possessions, so that one may deliberately seek to be saved and may even be helped when incapable of shedding all one’s possessions or even of giving alms.
  • Ease and prosperity, so that one may voluntarily struggle and suffer to attain the virtues and thus become dispassionate and fit to save other souls.
  • Trials and hardship, so that those who cannot eradicate their own will may be saved in spite of themselves, and those capable of joyful endurance may attain perfection.

All these things, even if they are opposed to each other, are nevertheless good when used correctly; but when misused, they are not good, but are harmful for both soul and body.

“And again:

He who wants to be an imitator of Christ, so that he too may be called a son of God, born of the Spirit, must above all bear courageously and patiently the afflictions he encounters, whether these be bodily illnesses, slander and vilification from men, or attacks from the unseen spirits. God in His providence allows souls to be tested by various afflictions of this kind, so that it may be revealed which of them truly loves Him. All the patriarchs, prophets, apostles and martyrs from the beginning of time traversed none other than this narrow road of trial and affliction, and it was by doing this that they fulfilled God’s will. ‘My son,’ says Scripture, ‘if you come to serve the Lord, prepare your soul for trial, set your heart straight, and patiently endure’ (Ecclus. 2 : 1-2). And elsewhere it is said: ‘Accept everything that comes as good, knowing that nothing occurs without God willing it.’ Thus the soul that wishes to do God’s will must strive above all to acquire patient endurance and hope. For one of the tricks of the devil is to make us listless at times of affliction, so that we give up our hope in the Lord. God never allows a soul that hopes in Him to be so oppressed by trials that it is put to utter confusion. As St Paul writes: ‘God is to be trusted not to let us be tried beyond our strength, but with the trial He will provide a way out, so that we are able to bear it (I Cor. 10 : 13). The devil harasses the soul not as much as he wants but as much as God allows him to. Men know what burden may be placed on a mule, what on a donkey, and what on a camel, and load each beast accordingly; and the potter knows how long he must leave pots in the fire, so that they are not cracked by staying in it too long or rendered useless by being taken out of it before they are properly fired. If human understanding extends this far, must not God be much more aware, infinitely more aware, of the degree of trial it is right to impose on each soul, so that it becomes tried and true, fit for the kingdom of heaven?

Hemp, unless it is well beaten, cannot be worked into fine yarn, while the more it is beaten and carded the finer and more serviceable it becomes. And a freshly moulded pot that has not been fired is of no use to man. And a child not yet proficient in worldly skills cannot build, plant, sow seed or perform any other worldly task. In a similar manner it often happens through the Lord’s goodness that souls, on account of their childlike innocence, participate in divine grace and are filled with the sweetness and repose of the Spirit; but because they have not yet been tested, and have not been tried by the various afflictions of the evil spirits, they are still immature and not yet fit for the kingdom of heaven. As the apostle says: ‘If you have not been disciplined you are bastards and not sons’ (Heb. 12 : 8). Thus trials and afflictions are laid upon a man in the way that is best for him, so as to make his soul stronger and more mature; and if the soul endures them to the end with hope in the Lord it cannot fail to attain the promised reward of the Spirit and deliverance from the evil passions.

“You have earned scores in math contests; for that matter you have ranked in scores of math contests, ranking 7th nationally in the 1989 MathCounts competition. Now you have suffered various things and have been deprived of your earlier limelight. So what? God has provided for you, and if you have been fruitless in some secular matters, you still seek virtue and have borne some fruit. What is more, you grasp in part virtue that you did not know to seek when you bore the ascesis of a mathematician or a member of the Ultranet. You unendingly seek humility now. Don’t you know that even the seeking of humility is nobler than being the greatest mathematician in history?

“The new Saint Seraphim, of Viritsa, wrote,

Have you ever thought that everything that concerns you, concerns Me, also? You are precious in my eyes and I love you; for his reason, it is a special joy for Me to train you. When temptations and the opponent [the Evil One] come upon you like a river, I want you to know that This was from Me.

I want you to know that your weakness has need of My strength, and your safety lies in allowing Me to protect you. I want you to know that when you are in difficult conditions, among people who do not understand you, and cast you away, This was from Me.

I am your God, the circumstances of your life are in My hands; you did not end up in your position by chance; this is precisely the position I have appointed for you. Weren’t you asking Me to teach you humility? And there – I placed you precisely in the “school” where they teach this lesson. Your environment, and those who are around you, are performing My will. Do you have financial difficulties and can just barely survive? Know that This was from Me.

I want you to know that I dispose of your money, so take refuge in Me and depend upon Me. I want you to know that My storehouses are inexhaustible, and I am faithful in My promises. Let it never happen that they tell you in your need, “Do not believe in your Lord and God.” Have you ever spent the night in suffering? Are you separated from your relatives, from those you love? I allowed this that you would turn to Me, and in Me find consolation and comfort. Did your friend or someone to whom you opened your heart, deceive you? This was from Me.

I allowed this frustration to touch you so that you would learn that your best friend is the Lord. I want you to bring everything to Me and tell Me everything. Did someone slander you? Leave it to Me; be attached to Me so that you can hide from the “contradiction of the nations.” I will make your righteousness shine like light and your life like midday noon. Your plans were destroyed? Your soul yielded and you are exhausted? This was from Me.

You made plans and have your own goals; you brought them to Me to bless them. But I want you to leave it all to Me, to direct and guide the circumstances of your life by My hand, because you are the orphan, not the protagonist. Unexpected failures found you and despair overcame your heart, but know That this was from Me.

With tiredness and anxiety I am testing how strong your faith is in My promises and your boldness in prayer for your relatives. Why is it not you who entrusted their cares to My providential love? You must leave them to the protection of My All Pure Mother. Serious illness found you, which may be healed or may be incurable, and has nailed you to your bed. This was from Me.

Because I want you to know Me more deeply, through physical ailment, do not murmur against this trial I have sent you. And do not try to understand My plans for the salvation of people’s souls, but unmurmuringly and humbly bow your head before My goodness. You were dreaming about doing something special for Me and, instead of doing it, you fell into a bed of pain. This was from Me.

Because then you were sunk in your own works and plans and I wouldn’t have been able to draw your thoughts to Me. But I want to teach you the most deep thoughts and My lessons, so that you may serve Me. I want to teach you that you are nothing without Me. Some of my best children are those who, cut off from an active life, learn to use the weapon of ceaseless prayer. You were called unexpectedly to undertake a difficult and responsible position, supported by Me. I have given you these difficulties and as the Lord God I will bless all your works, in all your paths. In everything I, your Lord, will be your guide and teacher. Remember always that every difficulty you come across, every offensive word, every slander and criticism, every obstacle to your works, which could cause frustration and disappointment, This is from Me.

Know and remember always, no matter where you are, That whatsoever hurts will be dulled as soon as you learn In all things, to look at Me. Everything has been sent to you by Me, for the perfection of your soul.

All these things were from Me.

“The doctors have decided that your consumption of one vital medication is excessive, and they want to bring it down to an FDA-approved level, for your safety, and for your safety they accept the consequences of your having a string of hospitalizations and declining health, and have so far taken every pain to protect you, and will do so even if their care KILLS you.

“So what? Your purity of conscience does not automatically depend in any way, shape, or form, on others’ decisions. It may be that the change in your medications is less dangerous than it appears. It is completely out of the question for you to seek your own demise: but is entirely legitimate, and entirely possible, for our God and the Author and Finisher of our faith to give you a full and complete life even if you are killed tomorrow.

“Never mind that you do not see what the Lord may provide; you have often enough been surprised with the blessings God has given you. You have written Repentance, Heaven’s Best-Kept Secret, and you know that repentance itself eclipses the pleasure ofsin. You should also know that people who act unhelpfully, and the Devil himself, are always and everywhere used by God according to his design, by the God who works all for all.

We do not live in the best of all possible worlds. Far from it. But we live under the care of the best of all possible Gods, and it is a more profound truth, a more vibrant truth, a truth that goes much deeper into the heart of root of all things to say that we may not live in the best of all possible worlds, but we live under the care of the best of all possible Gods.

“Know and remember as well that happiness comes from our kingdom within. Stop chasing after external circumstances. External circumstances are but a training ground for God to build internal strengths. Don’t you know that you are a man, and as man are constituted by the image of God? Then if you are constituted as being in the divine image, why spend half your time looking to soulless and dead things to make you happy?”

Song 4: Virtue Unconquerable.

I know that my Redeemer lives,
And I shall see God with my eyes,
But what a painful road it has been,
What a gesture of friendship has met a knife in my back.
Is there gradeur in me for my fortitude?
I only think so in moments of pride,
With my grandeur only in repentance.
And the circumstances around me,
When I work, have met with a knife in the back.

The Golden-Mouthed said, “Child, I know your pains without needing you to tell me, and I have suffered more: Church politics ain’t no place for a Saint! You know how I impartially pursued justice, drove out morally incompetent leaders, and spoke boldly to the Empress. I paid with my life for the enemies I made in my service. You have a full kitchen’s worth of knives in your back: I have a department store’s worth. I know your pains from inside.

“But let us take a step back, far back.

“You and many others are particularly concerned with happiness, and if eighteenth-century documents spoke of ‘life, liberty, and the pursuit of happiness,’ now your country has taken this to the next level. Or worse.

“In another day and age such an important question would be inquired about in philosophical dialogue. So one might argue, in brief, that since true happiness is a supreme thing, and God is a supreme thing, and there can’t be two separate supreme essences, happiness and God are the same, a point which could be argued at much greater length and eloquence. And likewise how the happy man is not happy because he is propped up from without, by external circumstances, but has chosen virtue and goodness inside. And many other things.

“However, and this says a lot about today and our berzerkly grown science, in which physics’ crown jewel of superstring has abdicated from science’s bedrock of experiment, happiness is such a thing as one would naturally approach through the attempted science of psychology, because psychology is, to people of a certain bent, the only conceivable tool to best study and understand humans as such.

“One can always nitpick some detail, such as the significance of what psychology calls “flow” as optimal experience. The founder of positive psychology, Martin Seligman, outlined three versions of the good life: the Pleasant Life, which is the life of pleasure and the shallowest of the three; the Engaged Life, or the life of “flow,” called optimal experience, and the Meaningful Life, meaning in some sense the life of virtue.

“He says of the Pleasant Life that it is like vanilla ice cream: the first bite tastes delicious, but by the time you reach the fifth or sixth bite, you no longer taste it. Here is something close to the Orthododx insisting that a surplus of pleasures and luxuries, worldly honors and so on, do not make you happy. I tell you that one can be lacking in the most basic necessities and be happy: but let this slide.

“Of the Meaningful Life, it is the deepest of the three, but it is a only a first fumbling in the dark of what the Orthodox has curated in the light of day time out of mind. Things like kindness and mercy have been built into the baseline, curated since Christ or more properly hte Garden of Eden, so Orthodox have no need to add some extra practice to their faith to obtain kindness or gratitude. Honestly, the number of things the Orthodox knows about the happy Meaningful Life outstrips the Philokalia: the fountain is inexhaustible.

“But my chief concern is with the Engaged Life, the life of flow. For flow is not the “psychology of optimal experience,” or if it is, the theology of optimal experience comes from somewhere else. Flow is legitimate, and it is a wonder: but it is not, in addition to being legitimate and wonder, a good idea to prescribe to the general public.

Flow, as it occurs, is something exotic and obscure. It has been studied in virtuosos who are expert performers in many different domains. Once a practitioner of surpassing talent has something like a decade of performance, it is possible when a performer of this superb talent and training is so engrossed in a performance of whatever chosen domain, that sits pretty much at the highest level of performance that absorbs the virtuoso’s attention so completely that time flies because no attention is left to passage of time or almost any other thing of which most of us are aware when we are awake.

“It looks difficult to me to market flow for mass consumption: doing this is tantamount to calling God an elitist, and making the foundation of a happy life all but impossible for the masses. You can be a subjectivist if you like and say that genius is ten thousand hours of practice, but it is trained virtuoso talent and not seniority alone that even gets you through flow’s door. For that matter, it is also almost impossible for the lucky few to experience until they have placed years into virtuoso performance in their craft. (Many more are capable of being monastics). Monastics, those of you who are not monastics may well enough guess, have experiences which monastics consider it disastrous to share with laity. This much may be legitimate, but novices would do well not to expect a stream of uninterrupted exotic experiences, not when they start and probably not when they have long since taken monastic vows. A novice who sees things in terms of “drudgework” would do well to expect nothing but what the West calls “drudgework” for a long, long time. (And if all goes well and you get along far enough that the drudgework is diluted by more responsible obediences, you will at first lament the change!)

“There is still a striking similarity between the ancient monastic obedience that was par excellence the bread and butter of monastic manual labor, and the more modern obediences. In ancient times, monks supported themselves by weaving baskets, and in modern times they craft incense. Do not say that the modern obedience is nobler: if anything it is a temptation, and maybe it’s better to have the humbler obedience.

“But basketweaving and making incense are both repetitive manual labor. There are, of course, any number of other manual obediences in a monastery today. However, when monasticism has its leeway, its choice seems to be in favor of a repetitive manual labor that gives the hands a regular cycle of the motion while the heart is free for the Jesus Prayer, and the mind in the heart practices a monk’s watchfulness or nipsis, an observer role that conditions you to notice and put out temptations when they are but a barely noticeable spark, rather than heedlessly letting the first spark of temptation grow until one is strongly tempted to external sin, and waiting for your whole room to be on fire before you start to put it out. This watchfulness is the best baseline for optimal experience that the Orthodox Church gives us in which to abide, and ’tis no accident that the full and unabridged title of the Philokalia is The Philokalia of the Niptic Fathers. If either of these simple manual project is unfamiliar or makes the performer back up in thought, this is a growing pain, not the intended long-term effect. And now that the jewel of the monastic Philokalia has been discovered by mainstream Orthodoxy and read by many with utmost attention, watchfulness is practiced by many people living in the world today.

“And remember how a monk advised you, perhaps in conscious echo of St. James the Brother of God who said, ‘Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away.’ For you were in the dining hall with the monk and a cleaning lady, and he told the cleaning lady that she was fortunate, because her manual labor left her free to pray with her, and you, a computer programmer, at the time, were unfortunate to have work that demanded your full mental attention.

“If you can have optimal experience, with the Jesus Prayers in your heart as the metronome of silence, if your business is to weave baskets or craft incense, why couldn’t you also attend to the Jesus Prayer, rising as incense before God, by mopping a floor or cleaning windows? For however great monasticism may be, it has no monopoly in meditative work or prayer before God, and marriage is the original instrument of salvation. The door is open, if you can do some manual labor, to do so in prayer to God. Furthermore, monks are not alone permitted prayerful manual labor: monasticism is but the rudiments of the Gospel, and if monasticism perhaps seeks out a boon in prayerful manual labor, there is no sign of the door saying ‘Monastics alone.’

“Let’s say this is true, and the theology of optimum experience is virtually accepted for the sake of argument alone, or if you want, you may answer ‘Yes and amen.’ Still, the entire point is a quibble compared to the more profound matter to discuss. Let us, with good reason, set this point aside.”

Then he paused, and after a moment resumed his explanation. “If I may pull a rare note from postmodern wreckage, there is the concept of a semiotic frame, perhaps a frame that is additionally a myth, which determine’s a society’s possibles et pensables, that which is understood to be possible in a society, and that which is found, or not, to be even thinkable The analytic knife cuts well here, where we as a society wear pretty impressive blinders about both activism and society.

“Think of your feminist theology professor, who said with full force that she believed in Tradition, and in the same breath placed Arius, the father of heretics, alongside St. Athanasius as equally full representatives of that Tradition. When, in your theological anthropology class, she picked two texts for disability, the obvious agenda to her, the one and only love possible towards (in this) the disabled, was to engage some activist political advocacy for to make external conditions better in some way for that particular victim class. No expression of love was possible save more political activism. I would say, and I’m pretty sure you would say, that she was too political in her response, and not nearly political enough. (For when all is civil warfare carried on by other means, real concern for the deeper life of the city or nation all but starves.)

“One of the two reading assignments had something she couldn’t grasp. The other assignment was political ideology and/or identity politics. It was complete with the standard, footnoteless, boilerplate opening assertion that no one else in the whole wide world could possibly have suffering that could possibly compared to the suffering of one’s poor, downtrodden, miserable demographic.

“But the first text was fundamentally different. It was entitled ‘Love Without Boundaries,’ and it was a text about love written by the father of a severely autistic son. This latter text did not come close to calling for agitation or plans for a better future. Far from it! It was silent on these points. What the text did do, however, was to reflect an approach in ascesis, and learning to love without limits. The father did not and could not cure his son, but whether or not the father’s love transformed his son, the love the father expressed transformed the father. His love was cut from the same cloth as the peace with oneself which St. Isaac and St. Seraphim with one voice exhort Orthodox to acquire. The love the father expressed rendered him Godlike, in a humble, everyday, ordinary fashion.

“Much as your professor automatically jumped to a conclusion from ‘disabled people’ to ‘activist agitation’, today we jump from a conclusion from ‘need to understand the human heart’ to ‘psychology’. Yes, the psychology taught in schools, the psychology fashioning itself after hard science, the psychology that introduces itself by the physics envy declaration: psychologists-are-scientists-and-they-are-just-as-much-scientists-as-people-in-the-so-called-hard-sciences-like-physics.

“It is a side point that psychologists treat subjects as less than human. A near-universal feature of psychological experiment is some stripe of guile, because psychological experimental value would be ruined under normal conditions of intelligent and informed cooperation between adult human beings. (Though the enterprise may be named “psychology,” the name itself is either clumsy or treacherous: “psyche” means “soul,” and the existence of a real, non-materialist soul is precisely what psychology will not even consider.) Psychologists running experiments act as thinking human beings: they think and make decisions. The people they study are governed by laws. Furthermore, since physics originally did quite a lot of work to de-anthropomorphize Nature, psychology tries to follow suit by offering a de-anthropomorphized picture of anthropos, humans.

“It has been noticed, as psychology reinvents more of religions, that classical psychology can take a person who is mentally ill to reach a normal state, but nothing better. Positive psychology tries to move beyond what preachers have called ‘a theology of sin management,’ and push to enhance excellence and well-being, and develop gifts. Meanwhile, for over a millenium, monasticism has been at one stroke a hospital for penitent sinners and an academy for ever-reaching excellence.

“The main point is that understanding how people work neither begins nor ends with psychology, a discipline that has blinded itself to our being made in the image of God. All the great Christian doctrines are untranslatable on psychology’s secular terms. The article version of your advisor’s thesis is subtitled, ‘From Christian Passions to Secular Emotions,’ and it discusses the formation of psychology as an emergent secular realms which displaced older candidates. However, in the West before psychology began to come together, there were religious and pastoral paradigms for understanding the human person, and you know that one of the first technical terms Orthodoxy asks its converts to learn is ‘passion.’ If the passions your advisor discussed are not point-for-point identical to the passions repented of in Orthodoxy, they are still far closer than any of the multiple emergent framings and meanings of ’emotion’ as pushed for in the formation of psychology as a discipline.

“That there may be a common term for psychology today, and more dubiously a term for what that common term replaced, doesn’t really matter that much. The term ‘pneumatology’ may have existed and named practitioners from an older tradition; but these were under religious auspices. The study and field of communication is relatively new among major academic disciplines, but it would be quite strange to deny that people communicated, and tried to communicate, before the day that universities now tended to have a door heralding, ‘Department of Communication.’

“And what has psychology done since being established as a secular arena? Robert Heinlein in Stranger in a Strange Land gets on very quickly to utterly dismissing marriage. But no sooner does Michael stop flailing marriage’s lifeless corpse, but he senses that he has made a great gaping hole, and builds up a bond of water brotherhood that is meant to be every bit as heroic, beautiful, and magnificent, so that the only way really remaining to make water brotherhood truly more wonderful and amazing is to enlarge it until it becomes true marriage.

“While psychology is secular, its complete form offers an ersatz religion that, though it is meant to be value-free, provides a secular mystical theology. That this secular religion, fit for all religions and patients, uses guided imagery allegedly from some generic copy-paste of Chinese medicine, Tibetan Buddhism, Native American traditions, and may go back to Greco-Roman times; mindfulness from Buddhism’s Eightfold Noble Path; and yoga from Hinduism, is but an illustration of G.K. Chesterton’s observation: the person who does not believe in God does not believe in nothing; the person who does not believe in God believes anything. But let us put this aside and take psychology’s claim of secularity at face value. The Philokalia is scarcely anything but a library of collected works about how to rightly live the inner life. It is not in the main concerned narrowly with pleasure or joy: but it has an infinite amount to say about sins that are all, in the end, ways to taste Hell. Psychology does not trade in temptation, sin, or passion: but it too offers a rudder for your inner life, and if it does not talk about cleansing the soul from moral stains, it has quite an impressive battleplan to not be conquered by negative emotion. Alcoholics Anonymous has reclaimed or reinvented quite a lot.

“And if I can put in a word about TED talks, there is probably a TED talk to be made, ‘The Trouble with TED,’ for they exacerbate this. You know well enough that one talk gave the staggering announcement that after decades of each generation having higher self-esteem than the last, and then the lamented finding that by consequence we, and our youth, have reached record levels of narcissism. She might well enough have announced that if you spray fuel around and throw lighted matches into the fuel, sooner or sooner you will be surrounded by fire.

“She talked about it being soothing to place your hand over your heart. Honestly! This is just another way of, how can I put this delicately, ‘making love without a partner.’ Not a word was whispered about affectionate touch to another person, or for that matter a pet; the remedy did not step an inch away from solipsism. You know that monks are admonished to refrain from embraces; however, it is better for a monk to embrace another than to embrace himself.”

I said, “What is the trouble with TED? For I sense something is wrong, but I can’t put my finger on it.”

His All Holiness answered me and said, “All world religions have grandeur, and for a secular analysis all world religions represent a way that a society can live together and persevere. Hinduism is not the sort of thing one uses up, whether across years, lifetimes, or even centuries. Its paths are millenia old, and to destroy it would likely take something like a nuclear war or an apocalyptic event. By contrast, remember how you said, ‘No form of feminism that has yet emerged is stable:’ it’s very easy to meet the force of body image feminism today, while it would scarcely be live in the academy in fifty years. Your friend answered this remark with a nominal exception in what is called ‘Christian feminism,’ which articulates how traditional Christianity cares for, and seeks, the good of women: for an example, it takes politically incorrect words about husbands and wives and offers the breathtaking change of addressing women as moral agents, and never telling husbands to keep their wives in line. That is, if anything, the exception that proves the rule! It might externally be called feminism, but its core is much slower to decay than any feminism at all, because it is not feminism at all. In your feminist theology class one autho said that in feminist theology, “all the central terms are up for grabs.” Meanwile, remember your boss at the bookstore. He commented that books of liberal theology have a shelf life; after a few years a title becomes hard to sell. However, his shop published three hundred year old Puritan sermons and sold them on an ongoing basis. You might concerned about whether they are heterodox, but don’t worry about them going out of fashion, or if they do go out of fashion, it will not be because the Puritan sermons lost their appeal to future Protestants seeking Biblical faith, but something else wound up changing features of Protestant Christianity that have survived intact since the Reformation.

“You do not need to refute TED talks; a few years and a given talk will probably have fallen out of fashion. There is something in the structure of TED that is liberal, even if many talks say nothing political. There more to say than that they are self-contained, controlled, plastic things, where world religions are something organic that may or may not have a central prophet, but never have a central social engineer. TED is a sort of evolving, synthetic religion, and spiritual tofu cannot truly fill true spiritual hunger.

“Let’s get back to psychology, or better, take a look at psychology and TED talks, for psychology has for ages hoped for a Newton who the Promised Land’s full status of being scientists. The study of Rocks and Nothing is the exemplar after which to pattern the study of Man. Really! The problems in psychology are not so much where psychology has failed to understand humanity on the example of empirical science. The real concerns are for where they have succeeded.

“In a forum discussion you read, one conversation crystallized on proper care for diabetes. The central lesson from the discussion is that if you have diabetes, you don’t want a book-smart nurse. You want a diabetic nurse. In psychology, along with other disciplines, a sufficiently skilled practitioner can pick up a book about part of the subject he does not yet understand, and understand well enough what there is to understood. Understanding was never nursed on the foundation of direct experience, and here understanding is malnourished.

“However, the Orthodox Church with monasticism as its heart has a deeper, more true empiricism as its spine; you know things with the same kind of ‘knowing’ by which Adam knew Eve. All else is rumor and idle talk. If there are qualifications to being a spiritual father, one of the most important qualifications must be that he speaks and acts out of first-hand encounter and first-hand knowledge, and not that he learned by rumor and distortion. Do you want to be healed by a spiritual physician? Then look for a man who will care for you as a diabetic nurse.”

Song 5: O Holy Mother!

O Holy Mother! Are You the Mystery?
Are you the untold Mystery?
For I have written much,
And taken great care,
In The Luddite’s Guide to Technology,
And looked all the while,
Down the wrong end,
Of the best telescope far and away that I could find.
I have written of mankind and creation defiled,
Yet for all of my concerns,
Of so-called “space-conquering technologies,”
Which seemed to me to be “body-conquering technologies,”
Sidestepping God-given and holy bounds,
Of our incarnate state.
Where better to seek healing,
From an occult-free simulation,
Of the unnnatural vice of magic arts,
(For there are several unnatural vices:
“Unnatural vice” is an umbrella term),
Than in the perfect creaturely response,
“Behold the handmaiden of the Lord.
Be it unto me according to thy word.”
Then, the gates, and even the foundations,
The foundations of Hell began crumbling.
The New Eve, the Heavenly Mother,
Of Whom Christ told the Disciple,
“Beholy thy Mother!”
In Her is the microcosm of Creation done right,
And She is the Friend and Comfort,
Of the poor and the outcast.
I can lose my money and my property,
But no one can take from me,
A Treasure vaster than the Heavens;
Perhaps I would do well,
To say little else of technologies progressively degrading humanity,
And pray an Akathist to the Theotokos,
And put a trust in Her that is proto-Antiochian,
Rather than proto-Alexandrian,
And give Her a trust in the great Story,
Not diminished at all,
If She happens not to be a teacher,
Offering such ideas as philosophers like:
Her place in the Great Story is far greater than that:
And such it is also,
With illumined teachers,
Who offer worship to God as their teaching,
And are in the pains of labor,
Until Christ be formed in their disciples.

He said, “But let us return to the pursuit of happiness, which has scathingly been called ‘the silliest idea in the history of mankind.’ And that is for a junior grade of pursuing happiness compared to today’s dose, not the clone of a systematic science which works out a combination of activities and practices, an America’s Test Kitchen for enjoying life, studying ways of manipulating oneself to maximize pleasure and happiness.

“It was several years ago that you took a Fluxx deck to play with friends, and the group included five adults and one very little boy. So the adults took turns, not just in their moves, but the player who had just played a move would pay attention to the little kiddie, so that he wouldn’t be left out socially.

“When it was your turn to care for the boy, you put him on your shoulders and walked slowly, delicately, towards the kitchen, because you wanted to go in, but you weren’t sure whether you’d end up hitting his head on the lower ceiling.

“Not long after, you realized three things. First, the boy had not bonked his head. Second, the boy was dragging his fingers on the ceiling. Third and finally, he was laughing and laughing.

“That was a source of pleasure to you far beyond the game of Fluxx, even though it was then your favorite game. And when you asked if it were time for your next move, they told me game was over.

“In the conversation afterwards, you were told a couple of things worth mentioning.

“First, and perhaps not particularly important, you happened to have given the child a pleasure that neither of his parents could offer. The boy’s father was a few inches taller than you, and if he were to try what you tried, he in fact would have hit his son’s head on the ceiling. The boy’s mother could not do this either, whether due to lack of physical strength or some other reason.

“Secondly, as a psychology major mentioned to you, it gives people joy to give real pleasure to another person, and young children are a special case. She didn’t talk about whether there is a difference between knowing you’ve given pleasure to a young child and knowing you’ve given pleasure to an adult, but she did point out that the child, who was really quite very small, was too young to act like he was having fun because he was just being polite. He was too young for convincing guile and perhaps even the most transparent of guile. That meant, whether or not you were thinking about it, that his delighted laughter could only be from unvarnished candor. So you did not have any question about, “Does he enjoy what I am doing with him, or is he just being polite?” Just being polite was off the table.

“And this is not even only true for the royal race of mankind. You still aren’t in a position to adopt a furry pet, but without compromise of any principle you visit a pet shelter near your home, and at the shelter as well, guile is off the agenda, at least for the pets. A cat can purr, or if it’s had enough and you’ve not paid attention to its swishing tell, a light nip and a swipe of the claw equally represents unvarnished candor. So you really know what is conveyed if a cat purrs and starts licking your hand.

“This is part of a larger truth, that it is better to serve than to be served, and it is better to give than to receive. What is more, the most concentrated teaching about who is truly happy is enshrined in the Sermon on the Mount, and enshrined to the next level by being chanted in the Divine Liturgy:

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called the children of God.

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

“The word translated, ‘blessed,’ has what would be counted as at least two meanings in English: ‘blessed,’ and ‘happy.’ Among English Bible translations, there are a few that translate the word as ‘happy.’ including Young’s Literal Translation:

Happy the poor in spirit — because theirs is the reign of the heavens.

Happy the mourning — because they shall be comforted.

Happy the meek — because they shall inherit the land.

Happy those hungering and thirsting for righteousness — because they shall be filled.

Happy the kind — because they shall find kindness.

Happy the clean in heart — because they shall see God.

Happy the peacemakers — because they shall be called Sons of God.

Happy those persecuted for righteousness’ sake — because theirs is the reign of the heavens.

Happy are ye whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake — Rejoice ye and be glad, because your reward [is] great in the heavens, for thus did they persecute the prophets who were before you.

“In English this is usually, but not always, found in more free translations; the Amplified Bible naturally shines in cases like these as a deliberately unusual style of translation intended to present two or more faces of an ambiguity or a phrase that bears multiple meanings. Other languages can be different; in French, for instance, there are separate words béni and heureux which respectively mean ‘blessed’ and ‘happy,’ but heureux appears to be the term of choice in French translation of the Beatitudes.

“Here, though, is a point of contact with Plato. Plato investigated happiness, and the Greek term was almost exactly a literal equivalent to ‘in good spirits,’ but the literal sense was taken much more seriously and taken much further. It was a primary term for happiness, but what was seen as true happiness was having one’s soul in good health. This happiness would not be easily confused by counterfeit pleasures such as one can immediately procure with narcotics, and the point is not just that real-world narcotics create addiction and horrible misery. The happiness would be just as counterfeit in the pleasure of a person unhealthy in soul to take some imaginary narcotic that created intense and endless pleasure, without either the addiction or the misery that loom in the nasty backswing of real-world narcotics.

“Remember how surprised you were, when you were reading your undergraduate psychology text and saw what it said of the pleasure principle. For the pleasure principle is an artifact of bad philosophy, which perhaps notes that most of our actions bring some kind of pleasure or pleasing result, assumes and defines that every action anyone ever takes is that which is calculated to bring you the most pleasures. In more recent settings, you have listened to people saying that the only motivation anyone ever takes for any action is that it is calculated to bring them the greatest economic profit, and you repeated another’s answer, to say that several people have tried to convince you this was true, and so far as you knew, not even one of them stood to gain financial profit from convincing you this was true.

“Your textbook, like someone who tries to persuade by offering a charming smile in lieu of reasoned argument, consoled the reader that it was more a virtue than a vice to show kindnesses to others because you enjoyed the feelings it gave, and you had two answers in your thoughts. First, past the sugar-coating of ‘more a virtue than a vice’ lies an assertion that virtue is in principle impossible; and secondly, that the only theoretical possibility that you could care for the poor in order to help fellow humans was if you received absolutely no pleasure, consolation, or reward, in any stripe or dimension, to care for the poor out of a genuine motive of benefitting others and not whatever pleasures or rewards might follow. And that’s setting the price tag far too high. So you wanted to speak of a ‘pain principle’ or ‘masochism principle’ where all decisions and actions at all times by all people are whatever is calculated to bring them the greatest sufferings, alike useless to assert for any philosopher worthy of the name. It is hardly to be denied that most decisions bring some pain or have some downside on the part of the persons who make them, so a pain principle mirroring a pleasure principle is alike unprovable, and alike unfalsifiable, an untestable guess that has no place whatever in science and scarcely more a place in disciplines seeking to be established as science. It was not until later that you read a worthy and competent philosopher who wrote that the existence of pleasure and a reward does not in and of make any action which brings pleasure to be motivated solely as a means to obtain pleasure. The thought experiment was posed, that someone who gives to the poor and enjoys doing so were offered a pill that would give the full pleasure and benefits of being generous, but do nothing whatsoever for poor people’s practical needs, would in but rare cases be spurned as an empty and worthless counterfeit.

Song 6: Crossing the Great Threshold

The tale was told,
Of a child of little mind,
Who received a glittering package, a gift,
And kept the glittering pack,
Taking it with him almost everywhere.
And after a long time,
When the disposable wrapping paper,
Was quite battered and dingy,
An adult asked,
“Aren’t you going to open the package?”
The child exclaimed with joy,
Once the toy emerged from the tatters,
And squealed with you, saying,
“Oh, there’s another present!”
My Lord and my God!
Perhaps I will never open,
The Sermon on the Mount.

Then I said, “O John! O Glorious Saint John! Can you lead me on a path into The Sermon on the Mount? For I have long walked the path of self-direction, and it almost destroyed me.”

Then the Saint said to me, “Thank you, my son, for your request! I was waiting for you to ask, so that you might have the Heavenly reward for asking.

“What you are asking for is a work of years of lifetimes; let’s chase something smaller: unfolding, partly, only the first verse, which declares the poor in spirit to be blessed and happy. I will speak to you of the poverty’s riches but not humility’s heights, even though they are one and the same and true poverty contains everything that you seek in humility. Though I may call on other verses to tell what riches are in poverty, I will make no attempt to unfold these other Beatitudes, though to them which declared the blessedness of poverty that was the same thing. I also tell you, through your interests, that to be poor in spirit is to be no self-sufficient solipsist; rather, it is utterly dependent on the infinite riches of God, and that it is royal: for kings are forbidden to touch money, and in another sense all Christians and especially all monastics are forbidden to touch any wealth or possession, and grasp at things like the rich young ruler did. But poverty is the unstopping of the The Sermon on the Mount, an unstopping of virtue in which flowing fountain surpasses flowing fountain.

“Calling blessed those who are ‘poor in spirit’ extends beyond a merely bodily poverty. It is taught that true poverty extends beyond a lack of possessions, much like it is taught that the monastic vow of poverty includes the other two: for a monk abstains from the normal and God-blessed estate of holy marriage, and relinquishes claim to even his own self-will. You know that as treasure, for you want to exchange self-direction for a monastic community under the direction of an abbot.

“In the The Sermon on the Mount, poverty seems to hold a special place, for there are two passages which build most clearly poverty, and build most clearly on poverty. One commends storing treasures in Heaven and rejects storing treasures on earth; then an apparent digression about the eye as the lamp of the body, then exhortation not to worry about even tomorrow, for God knows and will care for our needs. And when you have wealth, be merciful to others, and you will be repaid many times over by your true Debtor, God.

“In fact there are not two passages and one digression, but one passage and no digression. The miniature tri-unity is harder to see in modern translations that translate something out to be more readily understood; one reads of one’s eye being ‘healthy’ or ‘sound.’ Fr. Thomas Hopko has said, before the surge of enthusiasm for mindfulness, “Be awake and attentive, fullly present where you are.” This attentiveness and full presence is the operation of an activity that is single, that neither layeth up possessions, nor defendeth them in worry, nor doubteth that God who provides will overlook you in His care. All of this dissipates an eye that is single. Poverty of spirit makes for singleness of eye, and a singleness destroyed by so many of the technologies you trade in.

“It has been considered from ancient times that if you give to the poor, God is your Debtor, and under what you would consider third world living conditions, I told married Christians to leave brothers and sisters to their children instead of things. This too is poverty of spirit, even if it belongs only in marriage, in a setting monks renounce. You have read those who do not ask, ‘Can I afford what I need?’ but ‘Do I need what I can afford?’

“It is monastic poverty that monastics do not defend themselves, not only by force, but even with words, showing the power that terrified Pontius Pilate. It is monastic poverty of spirit not to have plans nor, in the modern sense, an identity. For in ancient times Christians who were martyred, answered when asked their names, nothing other than ‘Christian.’ Beyond this, further layers yet beckon. Poverty is not an absence of treasures; it is a positive, active thing that slices sharper than any two-edged sword. And monks who renounce property have much more to say than a mere, ‘Good riddance!’ The force of the rejection they give, and the freedom that is gained in letting riches go, is more like the obscene and thundering announcement: ‘I lost 235 pounds in one weekend!’

“You read a church sign that said, ‘Who is rich? The person who is content.’ And I tell you that you can purchase by poverty of spirit many times and layers more than contentment with what thou possessent now. I have not even scratched the surface of experiences of monastics who were profoundly poor in spirit, but you know there are limits to what I can rightly tell you, and you know that you are not invited to chase after experiences, but seek to repent of your sins for the rest of your life, which you recognize as monastic privilege.”

Song 7: I Sing a Song to my Apple.

Before I had even reached youth proper,
I programmed an Apple II,
In gradeschool adventure games and a 4D maze,
Simple arithmetic- and trigonometric-powered animations.
My father a computer scientist,
Who shared his joy with me,
In high school I became a Unix system administrator.
My family purchased, and still has the remains,
Of one original “fat Mac”,
So named because it had the maximum available RAM: 512k.
My calculator in high school,
On which I programmed computer-generated art,
And a simple video game, had as much.
Before my youth had dwindled,
I remained a Unix programmer,
And judged Mac OSX my preferred flavor of Unix.
Later I had iPhones,
And for the first time in my life,
Owned a computer where I lacked root privilege.
Along the way I got an Apple Watch,
My desire increased as I read about it,
And vanished when I learned it were,
Bereft of such things as even a web browser.
I gave it to my brother,
Who later gave it back to me,
Then it fell apart.
I sing a song to my Apple,
A peerless 17″ MacBook Pro,
Which through an ever-so-minor design flaw,
Burned through video cards often,
And when the Apple Store stopped stocking those cards,
So with it went any hope of keeping my Mac without frequent $500 repairs.
And along the way,
With the sweetness of a Linux virtual machine,
Realized that OSX had grown monstrous as a version of Unix.
When I asked about one cardinally important open source project,
I was told that Apple had removed parts of the OS,
That the project needed to run,
But information technology work in my Linux virtual machine,
Was the command line equivalent of point and click.
It were a discovery as if I had returned to Paradise.
I sing a song to Apple’s technical support,
For when I asked a question,
About command-line-driven Apache configuration,
It took escalations up to level 3 Technical support,
Before a Genius knew that Macs have a command line.
I purchased a computer meant to last years.
I sing a song to my late iPhone,
Bewailed by men who made the Mac great,
Which slipped out a pocket near a food bank,
Booted my laptop into Windows and found,
That Windows Find my iPhone was now rendered all but useless.
I went to see an Apple Store,
And received a followup call,
Giving a good ten days before I could access my iPhone,
And found out also that Macs were as useless,
As my Linux box booted into Windows,
To Find My iPhone.
Once I had one from each four,
Offerings for Apple computers:
A laptop one, an iPad one,
An iPhone one, an Apple Watch one;
And ere I were negotiating,
For to buy a replacement iPhone on eBay,
I said that there were many Android devices within my budget,
And while in bed that night realized,
I wanted full well that the negotiation fail.
Apple’s indirect gift to desktops may be Windows and part of Linux,
And Apple’s indirect gift to smartphones may be Android;
For surely no iPhone killer before Android,
Even came close.
Certainly Windows Mobile answered the wrong question.
But even if one may argue, legitimately,
That a Mac and a PC have grown remarkably similar,
And iOS and Android are also more alike than different to use,
I was not poisoned by technnical merits.
I was poisoned by Apple’s corporate mindset,
That all but killed my prospects,
Of finding my iPhone before the battery were drained completely.
And when I called my iPhone to perhaps find it in my car,
I went to voicemail immediately:
My iPhone’s battery was already dead.
I had known, but not paid attention earlier,
To Steve Jobs as beyond toxic, as a boss;
Screaming and abusive,
To employees he had every reason to cherish,
And after seeing a technical fumble,
Publicly fired an Apple technician,
At an employee motivational event,
And I believed it.
I was more disturbed,
When I read of Jobs’s spiritual practices,
Such as an Orthodox mind might interpret,
As opening the mind to listen,
And draw the milk of dragons.
Technology does things for us,
Though I have found that when I’ve shared children my iPhone or iPad,
There have been squabbles and squabbles.
But this Trojan horse does things for devils also,
Who cannot give exquisitely beneficial gifts,
Even if they were to try.
The power of demons is real but limited:
Such teaches the Philokalia,
Which though it be filled with love of the beautiful,
Says more about the activities and operations of demons,
Than anything else I have read.
And one thing it says,
Through Orthodox Christian Tradition,
Says that demons can tell a man’s spiritual state,
And try to inject venomous thoughts in temptation,
Where men have free will, still,
The demons cannot read minds,
Even if by ruse they give one monk certain thoughts,
Sting another that the thoughts are in the first man,
They talk and are deceived,
That demons can read people’s minds.
Demonic predictions are called guesses,
Which are sometimes wrong,
The demons see a man beginning to walk a journey,
And guess that he travels to visit another specific man,
But ’tis guesswork; demons can well enough be wrong.
St. Nilus’s alleged prophecies are dubious at present,
But we may not yet be in the clear.
And if the U.S. has been called “One nation under surveillance,”
Where No Such Agency has received every email,
It is now clear and open knowledge,
To those who will reflect,
That among most Americans,
“Every breath and step Americans take,”
Is monitored by Big Brother,
But perhaps it is not just human agencies,
That reap the information collected.
++ungood
(Did anyone besides my most reverend Archbishop mention that porn may always have been available, but it used to be that you had to seek out porn, and leave your car in front of a store with papered-over windows, and wear your trenchcoat disguise, while now porn seeks out you?
It is something like a water cooler that has three faucets
Serving cold water, hot water, and antifreeze,
And the handles are confusingly similar.)

The Saint turned to me and said, “I would remind you of Fr. Thomas’s famous 55 maxims:

55 Maxims by Fr. Thomas Hopko

  1. Be always with Christ and trust God in everything.
  2. Pray as you can, not as you think you must.
  3. Have a keepable rule of prayer done by discipline.
  4. Say the Lord’s Prayer several times each day.
  5. Repeat a short prayer when your mind is not occupied.
  6. Make some prostrations when you pray.
  7. Eat good foods in moderation and fast on fasting days.
  8. Practice silence, inner and outer.
  9. Sit in silence 20 to 30 minutes each day.
  10. Do acts of mercy in secret.
  11. Go to liturgical services regularly.
  12. Go to confession and holy communion regularly.
  13. Do not engage intrusive thoughts and feelings.
  14. Reveal all your thoughts and feelings to a trusted person
    regularly.
  15. Read the scriptures regularly.
  16. Read good books, a little at a time.
  17. Cultivate communion with the saints.
  18. Be an ordinary person, one of the human race.
  19. Be polite with everyone, first of all family members.
  20. Maintain cleanliness and order in your home.
  21. Have a healthy, wholesome hobby.
  22. Exercise regularly.
  23. Live a day, even a part of a day, at a time.
  24. Be totally honest, first of all with yourself.
  25. Be faithful in little things.
  26. Do your work, then forget it.
  27. Do the most difficult and painful things first.
  28. Face reality.
  29. Be grateful.
  30. Be cheerful.
  31. Be simple, hidden, quiet and small.
  32. Never bring attention to yourself.
  33. Listen when people talk to you.
  34. Be awake and attentive, fully present where you are.
  35. Think and talk about things no more than necessary.
  36. Speak simply, clearly, firmly, directly.
  37. Flee imagination, fantasy, analysis, figuring things out.
  38. Flee carnal, sexual things at their first appearance.
  39. Don’t complain, grumble, murmur or whine.
  40. Don’t seek or expect pity or praise.
  41. Don’t compare yourself with anyone.
  42. Don’t judge anyone for anything.
  43. Don’t try to convince anyone of anything.
  44. Don’t defend or justify yourself.
  45. Be defined and bound by God, not people.
  46. Accept criticism gracefully and test it carefully.
  47. Give advice only when asked or when it is your duty.
  48. Do nothing for people that they can and should do for
    themselves.
  49. Have a daily schedule of activities, avoiding whim and
    caprice.
  50. Be merciful with yourself and others.
  51. Have no expectations except to be fiercely tempted to your last
    breath.
  52. Focus exclusively on God and light, and never on darkness,
    temptation and sin.
  53. Endure the trial of yourself and your faults serenely, under God’s
    mercy.
  54. When you fall, get up immediately and start over.
  55. Get help when you need it, without fear or shame.

The Saint continued, “Would you agree that we are at a high noon of secret societies?”

I answered, “Absolutely.”

He asked, “Would you agree that such societies are corrosive?”

I answered, “As a rule, yes, and I know that Orthodox are forbidden on pain of excommunication to join the Freemasons.”

He asked, “And do you have an opinion about the JFK assassination, whether it was a conspiracy?”

I said, “I accept the opinion of a friend whose judgment I respect as regards politics gave me an opinion that there in fact was a conspiracy, and it was driven by LBJ.”

He said, “And have you spent five full minutes in worrying about either in the past year?”

I said, “No, not really.”

He said, “You have secular intelligence if you can ask if ‘surveillance from Hell’ in an obviously figurative sense might also be ‘surveillance from Hell’ in a far more literal sense, but such intelligence as this does not help one enter the Kingdom of Heaven. Every demon and the Devil himself is on a leash, and as your priest has said many times, everything that happens to us is either a blessing from God, or a temptation that God has allowed for our strengthening. So whether or not the demons have more information than in ages past, you would still be best advised to live:

Focus exclusively on God and light, and never on darkness, temptation and sin.

Song 8: A Hymn to Arrogance

The Saint opened his Golden Mouth and sang,
“There is no war in Heaven,
Not now, at very least,
And not before the creation,
Of the royal race of mankind.
Put on your feet the Gospel of Peace,
And pray, stomping down the gates of Hell.
There were war in Heaven but ever brief,
The Archangel Saint Michael,
Commander of the angelic warriors,
Said only his name, ‘Michael,’
Which is, translated,
‘Who is like God?’
With that the rebellion were cast down from Heaven,
Sore losers one and all.
The remain to sharpen the faithful;
God uses them to train and make strength.
Shall the axe boast itself against him that heweth therewith?
Or shall the saw magnify itself against him that shaketh it?
As if the rod should shake itself against them that lift it up,
Or as if the staff should lift up itself,
As if it were no wood.

So don’t be dismayed,
If one book of the Bible says,
That Satan tempted David into taking a census,
And another says God did so,
For God allowed it to happen by the Devil,
As he who chops lifts an axe,
And God gave David a second chance,
In the holy words of Joab.
Do not think that God and the Devil are equal,
Learn enough doctrine,
To know that God is greater than can be thought,
And can have no equal or even opposite.
The Devil is if anything the opposite,
Of Michael, the Captain of the angels,
Though truth be told,
In the contest between Michael and the Devil,
The Devil fared not so well.
The dragon was like a little boy,
Standing outside an Emperor’s palace,
Shooting spitwads with a peashooter,
Because that was the greatest harm,
That he could see how to do.
The Orthodox Church knows well enough,
‘The feeble audacity of the demons.’
Read well how the Devil crowned St. Job,
The Devil and the demons ain’t much,
Without the divine permission,
And truth be told,
Ain’t much with it either:
God allows temptations to strengthen;
St. Job the Much-Suffering emerged in triumph.
A novice told of an odd clatter in a courtyard,
Asked the Abbot what he should do:
‘It is just the demons.
Don’t pay any attention to it,’ came the answer.
Every devil is on a leash,
And the devout are immune to magic.
Thou shalt tread upon the lion and adder:
The young lion and the dragon shalt thou trample under feet.

The God of peace will soon crush Satan under your feet.
So don’t be arrogant towards other people,
But be ever more arrogant towards demons and the Devil himself:
‘Blow, and spit on him.'”

I told St. John, “I have just read the panikhida service, and it seems to be cut from the same cloth as Church services in general.”

He said, “Does that surprise you?”

I said, “Perhaps it should not. But the Philokalia describes a contrast between life and death: for instance, in the image of an inn, where travelers come for a night, carrying whatever they have; some sleep on beds, some sleep on the floor, but when day comes, all of them pick up their belongings and resume their journey.”

He says, “How do you understand that parable?”

I said, “In this life, some live in riches, and some in poverty, but all of these leave life carrying only (Grace and) their deeds with them. The last English homily I heard, the priest quoted someone who said, ‘I have never seen a trailer attached to a hearse.’ That is, ‘You can’t take it with you,’ save that terrifying tale of a monk who died with over a hundred gold pieces. (It was said he wasn’t greedy, just remarkably stingy.) When he died, the community talked about what to do with this incredible sum of wealth: some suggested a new building or another capital project, others some great kindness to the poor. And when all was said and done, they buried the gold with him, an industrial strength reminder to monks that you don’t want to be buried with even one gold piece. But even then, the monk couldn’t take the gold with him.”

The Saint told me, “You have read part of Prayers by the Lake, in which St. Nikolai says that birth and death are an inch apart, but the ticker tape goes on forever.

“Also remember that in the Philokalia we read that those who wish one suffering to die are like someone holding a deeply confused hope that a doctor would break up the bed of a sick man? For we take our passions with us beyond death, passions which the body mediates to some degree.”

I said, “May I comment on something? Which will sound like a boast?”

He said, “Speak on.”

I said, “I know that I am mortal, and that I am the chief of sinners. But the day of my death is more real to me than my salvation, and in me the knowledge that I am the chief of sinners surpasses my knowledge that God is merciful. I have needed the reminder of the core promise in For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. So there are two deep pairs, and I have of the two properly recognized only the lesser element.”

He said, “Have you not been astonished at God’s perfect Providence in years past?”

I said, “Yes.”

He said, “What you have said doesn’t sound like boasting to me. Many people have wished for the remembrance of death and not reached it, not even in monasticism.”

I asked, “Will I reach monasticism?”

He smiled at me, and said, “Why do you ask the future? It is wonderful.”

He said, “Remembrance of death does not drain life. It is a reminder that life is not a dress rehearsal: or rather that is a dress rehearsal, and our performance in this rehearsal determines what we will meet the Resurrection having rehearsed.

“With death comes a realization of, ‘I shall not pass this way again.’

“Such death as we have gives an eternal significance to life in its importance. For you know that all you in the Church Militant stand in something like an arena before God and His Christ, before all the saints and angels and even devils and the Devil himself, as God’s champions summoned to justify God as St. Job the Much-Suffering and others justify God. And whatever triumph you have is Christ’s triumph in you.

“Don’t you know that the saints who have run the race and are adorned with an imperishable and incorruptible crown stand all about you, the Church Triumphant cheering on the Church Militant until every last member has crossed the finish line in triumph?

“Don’t you know that every saint and angel, the Mother of God and Christ enthroned on high, all cheer each and every one of you who are still running the race?

“The times preceding the Second Coming of Christ are not only apocalyptic; they are the very thing which gives the term ‘apocalyptic’ its meaning in your day. And there are trials and tribulations which perhaps will happen in ages later on, and perhaps may already have begun. But in the end Christ will triumph, and all alike who are faithful. And if you are alive for the Second Coming of Christ, or if not, God has provided and will provide a way for thee. Remain faithful, and remember, ‘The righteous will live by his faith.'”

I said, “I should where God will lead me. I can guess promises of good, but I am happier at least leaving a vessel open for God to fill.”

The Saint’s face began to glow, and he said, “In my day, I made a claim you may have met in the Reformers, that the age of miracles had passed: in blunt terms, ‘God wrote the book and retired.’ So I called ‘opening the eyes of the blind’ to be cleansing eyes from lust, which was a fair claim in any case, and particular if there are no more miracles. You, it seems, are in another age of miracles, or perhaps the age of miracles has never stopped from before the Nativity of Christ, but has merely hid from time to time. You know that you are not the Orthodox Church’s fourth Theologian, but you have already known some beginnings of theology beyond the printed page, and have seen miracles in your earthly pilgrimage such as I have not. I perhaps engaged in rhetorical discourse about God, and never on earth saw the Uncreated Light. You have seen icons like me and you have also seen a photograph from inside an altar, where paten and chalice glowed purest white. Unlike me, you have been anointed with more than one miraculous oil, dear Christos…”

Then he bowed deeply, and prostrated himself before me, and his face glowed brightly, brightly, ten thousand times brighter than the sun and yet did not hurt my mortal eyes, and he asked me, “Friend, why do you ask the future? It is wonderful.”

Then there was a scintillating flash of light that was beyond intense, and the Saint was gone.

I wept until I realized that I was the happiest I had been in my life.


A Professional Courtesy to a Fellow Poet

(See this video on YouTube!)

“Invictus,” rough draft:

Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.

In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.

Beyond this place of wrath and tears,
Looms but the Horror of the shade,
And yet the menace of the years,
Finds and shall find me unashamed.

It matters not how strait the gate,
How charged with punishment the scroll,
I am the master of my fate.
I am the captain of my soul.


I therefore wish to extend this classic poem a very minor professional courtesy:

“Invictus,” sent back for revisions and extended some degree of Professional Courtesy

Out of the pitch black of my sin and vice,
Chosen only of my own free will,
I thank the God beyond all knowing
For my yet still fighting soul.

In the cunning net of His Providence,
I have spurned kindnesses for my good,
Gifts I have fought as chance left me,
Bloodied, but more deeply bowed:

Saul, Saul, why persecutest thou Me?
It hurteth thee to kick against the goads.

Beyond this life of pleasure and pain,
Lie the Gates of Heaven and Hell,
Battered I still make my choice,
Seeking neither to bolt nor bar,
From inside, the gates of Hell.

Narrow is the path and strait the gate:
The entrance to Glory beyond,
All trials and tests named in the scroll,
Thy Grace my wounds have bound with salve.

I thank the ranks of men made gods,
Who cheer me on to join their choir,
Thou blessest me beyond any fate,
That I could ever know to ask.

Thy Glory is to transfigure me,
To Live, Thou Thyself:
I am the Master of my Fate!
I am the Captain of my Soul!

(I also know what that means!)

S.D.G.

Fingerprinted Collects

At my congregation, part of the worship liturgy includes a prayer, the ‘collect’, which varies from service to service. I decided to write my own miniature ensemble; they were written first in French (some corrections courtesy of my good friend Robin Munn), and then translated to English. I wanted to make prayers that would be universal and at the same time bear a personal touch: fingerprints.

Why French? I prayed, thought, and felt, and even though my French is not perfect, there are ways it is closer to my heart than English.

français English
Étèrnel, Seigneur Dieu, qui connait toutes les cultures, l’Objet du culte dans les cultures, et qui reste quand-même au-delà des cultures, même la culture juive à laquelle tu as donné tant d’amour: aides-nous a voir grace a nos cultures mais néanmoins ne pas devenir aveugles a ce qui la culture ne peut contenir. En nom du Père qui vivait avant du culture, du Fils qui entra dans une culture et a béni toutes cultures par elle, et du Saint-Esprit qui montre la Lumière de Dieu dans toutes les cultures que l’on permit d’entrer,
Amen.
Lord God, who knows all cultures, the object of worship in every culture, and who is at the same time beyond cultures, even Jewish culture on which you have bestowed so much love: help us to see through our cultures and yet not become blind to what culture cannot contain. In the name of the Father who lived before culture, and of the Son who went into one culture and has blessed all cultures through it, and of the Holy Spirit who shows the Light of God in all cultures where it is permitted to enter,
Amen.
Étèrnel, qui nous as donné des coeurs percés de la memoire de l’avenir que tu nous prepares: laisses-nous sensibles a ton absence, l’imperfection de notre connaissance de ta gloire, et quand-même avoir la force de vivre étrangers hors de notre vrai domicile avec toi. Comme Pierre a tant pleuré chaque jour, et quand on lui démanda pourquoi, disait, <<Desirado Domine,>> aides-nous de tant espèrer que tu nous acceuiles au ciel. Au nom du Père de Gloire, du Fils qui voilait la Gloire de son Pere, et du Saint-Esprit qui souffle sur les eaux, le terre, et bientôt le ciel avec nous en-dedans,
Amen.
Lord, who has given us hearts pierced by the memory of the future you have prepared for us: keep us aware of your absence, our imperfect knowledge of your glory, and at the same time give us the strength to live as strangers outside of our home with you. As Peter cried much each day, and when asked why, said, “I desire my Lord,” help us to deeply hope for the time you will welcome us in Heaven. In the name of the Father of Glory, of the Son who veiled the Glory of his Father, and the Holy Spirit who breathes on the waters, the earth, and soon Heaven with us in it,
Amen.
O Étèrnel, Dieu d’Hénoc: Aides-nous à voir que ce qui se passe habituellement autour de nous n’est pas forcément ce qui ne peut être différent: aides-nous à être ouverts au Saint-Esprit et les mystères que tu nous prépares: donnes-nous la sagesse qui peut ou bâtir un grand bâteau au fond du désert, ou dûr travailler, et silencieusement, aux oeuvres obscures et a l’insu de tous nos juges de ce qui est important. Au nom du Père dont les voies ne sont pas comme nos voies, du Fils qui est la voie, et du Saint-Esprit dont la sainteté est être séparé,
Amen.
O Lord, God of Enoch: Help us to see that the usual patterns around us are not necessarily what must be: help us to be open to the Holy Spirit and the mysteries which you are preparing for us: give us the wisdom which can either build a great boat in the middle of the desert, or work hard and silently on obscure tasks that are ignored by our judges of the important. In the name of the Father whose ways are not like our ways, of the Son who is the way, and the Holy Spirit whose holiness is to be separate,
Amen.
Dieu, le Don Étèrnel: aides-nous à voir que nous avons en nous un vide infini, qui ne peut être rempli que par un objet infini et immuable, c’est-a-dire par toi-même: aides-nous à chercher en tes créatures ce que nous devons y chercher, et d’autant plus chercher en toi-même ce que nous devons chercher en toi. Donnes-nous soif de toi, et ne nous laisse pas à chercher en tes créatures ce qui doit nous mèner a toi-même. Au nom du Père qui désire nous acceuillir tous au fond de son coeur, du Fils qui marchait sur terre et qui connaît comme c’est tellement dûr d’être homme dans un monde brisé, et du Saint-Esprit qui vient pour soulager nos souffrances de ne pas être totalement réunis avec toi,
Amen.
God, the Eternal Gift: help us to see that in our hearts there is an infinite void, which can only be filled by an infinite and immutable object, by you hourself: help us to seek in your creations what we should seek among your creation, and much more to seek in you yourself what we should seek in you. Makes us thirsty for you, and don’t leave us us to seek in your creatures what should draw us to yourself. In the name of the Father who wants to welcome us all into the depths of his heart, of the Son who walked on earth and knows how hard it is to be man in a broken world, and of the Holy Spirit who comes to ease our sufferings at not being totally reunited with you,
Amen.
Étèrnel, qui nous a créés en ton image, laisse-nous à connaître que nous sommes d’autant plus grands que les images que nous créons de nous-mêmes: c’est a dire que nos plus grands efforts a créer des gens (non seulement procréer), jadis en statues méchaniques et aujourd’hui par la science cognitive, ne peuvent arriver a ce que tu as fait en nous. Laisse-nous nous connaître à la fois grands et petits, et avoir l’humilité qui vient de connaître la vérité. Au nom du Père Créateur, du Fils trouvé en l’image du crée, et du Saint-Esprit, qui reste un vent que l’on ne peut exclure en essayant de créer un monde hermétiquement scellé, un vent qui souffle étèrnellement,
Amen.
Lord, who created us in your image, let us know that we are much more than the images we make of ourselves: that is, that our greatest to create (and not just pro-create) people, once by mechanical statues and now by cognitive science, cannot come to what you have done in us. Let us know ourselves at once great and small, and have the humility that comes from knowing the truth. In the name of the Creator-Father, of the Son found in the likeness of a creature, and of the Holy Spirit, which is still a wind one cannot exclude in trying to create a hermetically sealed world, a wind which blows eternally,
Amen.
O Étèrnel, qui reste hors du temps, et qui nous invite à la vie éternelle, non seulement en l’avenir, mais en cette vie-ci: laisse-nous de passer cette vie en préparation pour la vie au ciel, petits christs apprenticiés au Christ, et avoir cet amour, ce pouvoir, cette joie, cette vie, aujourd’hui et à l’avenir. En le coeur étèrnel du Père, l’étèrnité temporellement voilée du Fils, et l’amour mystérieux du Saint-Esprit,
Amen.
O Lord, who remains outside of time, and who invites us to eternal life, not only in the future, but in this life here: let us spend this life in preparation for living in Heaven, little christs apprenticed to the Christ, and to have this love, this power, this joy, this life, today and in the future. In the heart of the Father, the Son’s eternity hidden in time, and the mysterious love of the Holy Spirit,
Amen.
Étèrnel, merci de tout ce que tu nous a donnés:
Ton Esprit, au-delà meme des magies auxquelles tant d’autres espèrent;
La terre, et tout ce qu’elle contient, ton oeuvre d’art;
Ton Église étèrnelle, ton chef d’oeuvre, que tu es en train de perfectionner et qui sera parfaite, sans défaut devant ton trône;
Le petit temps passant que nous avons comme l’église militante;
La gloire sans cesse que nous aurons comme l’église victorieuse;
Ton pardon, qui ne nous laisse pas tomber, même quand nous choisissons de tomber;
L’amitié, de laquelle tu ne nous donne pas seulement l’amour de toi en culte, mais aussi l’amour d’autres images de toi;
Les détails matérielx, ou des ordinateurs, ou des arbres, ou des anciens jouets, par lesquelles tu nous bénis, le bon material accompagnant le bon spirituel;
Nos âmes, qui sont des chambres: non seulement chambres dans lesquelles nous viverons en l’avenir, mais aujour d’hui des chambres en lesquelles nous pouvons acceullir d’autres gens;
La beauté qui nous perce même et surtout pendant les plus grands bonheurs, en nous rappellant qu’il y a un bonheur d’autant plus grand qui nous attend;
Père étèrnel, de tout ce qui est nommé ici, de tout que nous oublions de te remercier, de tout que nous n’oserons croire recevoir, et de tout dont nous pensons et avons honte de te remercier car nous le croyons trop petit, au ton nom, et au nom de ton Fils, le don parfait, et ton Esprit, donné encore aujourd’hui,
Merci, et laisse-nous d’apprécier ta bonté.
Amen.
Lord, thank you for all you have given us:
Your Spirit, beyond even the magics so many hope in;
The earth, and all that is in it: your work of art;
Your eternal Church, your masterpiece, which you are perfecting and which will perfect and without defect before your throne;
The short present which we have as the church militant;
The endless glory which we will have as the church victorious;
Your forgiveness, which doesn’t just let us fall away, even when we choose to fall;
Friendship, in which you not only let us love you in worship, but also love other images of you;
Material details, be they computers, trees, or old toys, by which you bless us and let the material accompany the spiritual;
Our souls, which are rooms: not only rooms in which we will live in the future, but today rooms in which we can accompany other people;
The beauty which pierces us even and especially in our greatest happiness, reminding us that there is a much greater happiness which awaits us;
Father eternal, for all that is named here, for all that we forget to thank you for, for all we would not dare expect to receive, and all we think about and are ashamed to thank you for because we believe it to small: in your name, and in the name of your Son, the perfect gift, and your Spirit, still given today,
Thank you, and let us appreciate your kindness.
Amen.