The Philokalia: The Complete Text

«There is among the passions* an anger of the intellect, and this anger is in accordance with nature. Without anger a man cannot attain purity : he has to feel angry with all that is sown in him by the enemy. When Job felt this anger he reviled his enemies, calling them 'dishonourable men of no repute, lacking everything good, whom I would not consider fit to live with the dogs that guard my flocks' (cf. Job 30 : 1 , 4-· LXX). He who wishes to acquire the anger that is in accordance with nature must uproot all self-will, until he establishes within himself the state natural to the intellect.» — San Isaías el Solitario abre On Guarding the Intellect: Twenty-Seven Texts, texto 1, sosteniendo que hay entre las pasiones una ira del intelecto conforme a la naturaleza, sin la cual nadie alcanza la pureza, y que quien la quiera ha de arrancar de raíz toda voluntad propia; el asterisco de *passions* es la marca del Glossary y la cita de Job va con la sigla LXX.

«Let us stand firm in the fear of God, rigorously practising the virtuesl and not giving our conscience cause to stumble. In the fear of God let us keep our attention fixed within ourselves, until our conscience achieves its freedom. Then there will be a union between it and us, and thereafter it will be our guardian, showing us each thing that we must uproot.» — el texto 3 pone la conciencia como guardián: atención fija dentro de uno mismo en el temor de Dios hasta que la conciencia alcance su libertad y muestre qué hay que arrancar; el escaneo pega la llamada de nota a *virtues*, que queda *virtuesl*.

«The conscience is called an 'adversary' because it opposes us when we wish to carry out the desires of our flesh ;* and if we do not listen to our conscience, it delivers us into the hands of our enemies.» — y en la continuación del mismo texto 3, al otro lado del corte de plana, explica por qué el Evangelio llama adversario a la conciencia: porque se opone cuando se quiere cumplir los deseos de la carne.

«If God sees that the intellect has entirely submitted to Him and puts its hope in Him alone, He strengthens it, saying : 'Have no fear Jacob my son, my little Israel' (lsa. 4-1 : 1 4-. LXX), and : 'Have no fear : for I have delivered you, I have called you by My name ; you are Mine. If you pass through water, I shall be with you, and the rivers will not drown you. If you go through fire, you will not be burnt, and the flames will not consume you. For I am the Lord your God, the Holy One of Israel, who saves you'» — el texto 4 pone en boca del profeta Isaías las palabras con que Dios fortalece al intelecto que se le ha sometido del todo, *no temas Jacob hijo mío*, y la promesa de que las aguas no lo ahogarán ni las llamas lo consumirán; las citas van por la Septuaginta.

«When the intellect hears these words of reassurance, it says boldly to its enemies : 'Who would fight with me ? Let him stand against me. And who would accuse me ? Let him draw near to me. Behold, the Lord is my helper ; who will harm me ? Behold, all of you are like an old moth-eaten garment'» — en el texto 5 el intelecto responde a sus enemigos con la voz del mismo profeta: quién luchará conmigo, el Señor es mi auxilio, y todos vosotros sois como una vestidura vieja comida de polilla.

«If your heart* comes to feel a natural hatred for sin,* it has defeated the causes of sin and freed itself from them. Keep hell's torments in mind ; but know that your Helper is at hand. Do nothing that will grieve Him, but say to Him with tears : 'Be merciful and deliver me, 0 Lord, for without Thy help I cannot escape from the hands of my enemies.' Be attentive to your heart, and He will guard you from all evil.» — el texto 6 sostiene que el odio natural al pecado es ya señal de haber vencido sus causas, y manda tener presentes los tormentos del infierno sabiendo a la vez que el Auxiliador está cerca.

«The monk should shut all the gates of his soul, that is, the senses, so that he is not lured astray. When the intellect sees that it is not dominated by anything, it prepares itself for immortality, gathering its senses together and forming them into one body.» — el texto 7 manda al monje cerrar todas las puertas del alma, que son los sentidos, para que el intelecto, al verse no dominado por nada, se prepare para la inmortalidad reuniendo los sentidos en un solo cuerpo.

«If your intellect is freed from all hope in things visible, this is a sign that sin has died in you. 9· If your intellect is freed, the breach between it and God is eliminated.» — los textos 8 y 9 dan dos señales seguidas: el intelecto libre de toda esperanza en lo visible es señal de que el pecado ha muerto, y el intelecto libre ya no tiene brecha con Dios.

«If you find yourself hating your fellow men and resist this hatred, and you see that it grows weak and withdraws, do not rejoice in your heart ; for this withdrawal is a trick of the evil spirits. They are preparing a second attack worse than the first ; they have left their troops behind the city and ordered them to remain there. If you go out to attack them, they will flee before you in weakness.» — en el texto 2 San Isaías niega que el retiro del odio sea victoria: lo llama treta de los espíritus malignos, que dejan sus tropas detrás de la ciudad y huyen para atraer al que sale a atacarlas.

«But if your heart is then elated because you have driven them away, and you leave the city, some of them will attack you from the rear while the rest will stand their ground in front of you ; and your wretched soul will be caught between them with no means of escape. The city is prayer. Resistance is rebuttal* through Christ Jesus. The foundation is incensive power» — y cierra el texto 2 con el desenlace de la alegoría y su clave, donde la ciudad es la oración, la resistencia es el rechazo por Cristo Jesús y el fundamento es la fuerza incensiva; el asterisco es marca del Glossary.

«If your intellect is freed from all its enemies and attains the sabbath rest, it lives in another age,* a new age in which it contemplates things new and undecaying. For 'wherever the dead body is, there will the eagles be gathered together'» — el texto 10 dice que el intelecto libre de todos sus enemigos alcanza el descanso sabático y vive en otra edad, donde contempla cosas nuevas e incorruptibles, y remata con el dicho evangélico de las águilas y el cadáver.

«The demons cunningly withdraw for a time in the hope that we vvill cease to guard* our heart, thinking we have now attained peace ; then they suddenly attack our unhappy soul and seize it like a sparrow. Gaining possession of it, they drag it down mercilessly into all kinds of sin, worse than those which we have already committed and for which we have asked forgiveness. Let us stand, therefore, with fear of God and keep guard over our heart, practising the virtues which check the wickedness of our enemies.» — el texto 11 vuelve sobre la misma treta: los demonios se retiran un tiempo para que se deje de guardar el corazón y luego arrebatan el alma como a un gorrión; el escaneo imprime *vvill* por *will*.

«Our teacher Jesus Christ, out of pity for m<:nkind and knowing the utter mercilessness of the demons, severely commands us : 'Be ready at every hour, for you do not know when the thief will come; do not let him come and find you asleep'» — el texto 12 pone en boca de Cristo el mandato de estar listo a toda hora porque no se sabe cuándo viene el ladrón; el escaneo corrompe *mankind* en *m<:nkind* y el signo va dentro de la cita.

«Stand guard, then, over your heart and keep a watch on your senses ; and if the remembrance* of God dwells peaceably within you, you will catch the thieves when they try to deprive you of it. When a man has an exact knowledge about the nature of thoughts,* he recognizes those which are about to enter and defile him, troubling the intellect with distractions and making it lazy. Those who recognize these evil thoughts for what they are remain undisturbed and continue in prayer to God.» — y cierra el texto 12 con la consigna práctica: montar guardia sobre el corazón y vigilar los sentidos, de modo que el recuerdo de Dios delate a los ladrones, y reconocer los pensamientos por lo que son antes de que entren.

«Unless a man hates all the activity of this world, he cannot worship God. What then is meant by the worship of God ? It means that we have nothing extraneous in our intellect when we are praying to Him : neither sensual pleasure* as we bless Him, nor malice as we sing His praise, nor hatred as we exalt Him, nor jealousy to hinder us as we speak to Him and call Him to mind.» — el texto 13 define el culto a Dios por lo que no ha de haber en el intelecto al orar: ni placer sensual al bendecirlo, ni malicia al alabarlo, ni odio al exaltarlo, ni celos que estorben al hablarle.

«For all these things are full of darkness ; they are a wall imprisoning our wretched soul, and if the soul has them in itself it cannot worship God with purity. They obstruct its ascent and prevent it from meeting God ; they hinder it from blessing Him inwardly and praying to Him with sweetness of heart, and so receiving His illumination.» — y llama a esas cosas muro que aprisiona al alma y le estorba el ascenso, el encuentro con Dios y la iluminación que de él recibiría.

«of the flesh and imbues them with dispassion,* the passions shamelessly attack the soul, trying to hold its senses fast in sin; but if the intellect then continually calls upon God in secret, He, seeing all this, will send His help and destroy all the passions at once.» — el texto 14 sostiene que si el intelecto llama a Dios en secreto sin cesar, Dios ve el asalto de las pasiones y envía su auxilio; el tramo arranca al otro lado del corte de chunk, que el troceo hace dentro de la misma plana.

«I entreat you not to leave your heart unguarded, so long as you are in the body. Just as a farmer cannot feel confident about the crop growing in his fields, because he does not know what will happen to it before it is stored away in his granary, so a man should not leave his heart unguarded so long as he still has breath in his nostrils. Up to his last breath he cannot know what passion will attack him ; so long as he breathes, therefore, he must not leave his heart unguarded, but should at every moment pray to God for His help and mercy.» — el texto 15 pide no dejar el corazón sin guardia mientras se esté en el cuerpo, con la imagen del labrador que no confía en la cosecha hasta tenerla en el granero.

«He who receives no help when at war should feel no confidence when at peace. 1 7. When a man severs himself from evil, he gains an exact understanding of all the sins he has committed against God ; for he does not see his sins unless he severs himself from them with a feeling of revulsion.» — los textos 16 y 17 encadenan dos sentencias: quien no recibe auxilio en la guerra no ha de sentir confianza en la paz, y nadie ve sus pecados si no se aparta de ellos con repugnancia.

«Once you have begun to seek God with true devotion and with all your heart, then you cannot possibly imagine that you already conform to His will. So long as your conscience reproves you for anything that you have done contrary to nature, you are not yet free : the reproof means that you are still under trial and have not yet been acquitted. But if you find when you are praying that nothing at all accuses you of evil, then you are free and by God's will have entered into His peace.» — el texto 18 pone la conciencia como juez del estado propio: mientras reprocha algo contrario a la naturaleza no hay libertad, y solo cuando al orar nada acusa de mal se ha entrado en la paz de Dios.

«So long as the contest continues, a man is full of fear and trembling, wondering whether he will win today or be defeated, whether he will win tomorrow or be defeated : the struggle and stress constrict his heart. But when he has attained dispassion, the contest comes to an end ; he receives the prize of victory and has no further anxiety about the three that were divided, for now through God they have made peace with one another.» — el texto 18 describe el fin del combate: mientras dura, el hombre vive con miedo y temblor por si vencerá hoy o mañana, y al alcanzar la ausencia de pasión recibe el premio y deja de inquietarse por los tres que estaban divididos.

«These three are the soul, the body and the spirit. When they become one through the energy of the Holy Spirit, they cannot again be separated. Do not think, then, that you have died to sin, so long as you suffer violence, whether waking or sleeping, at the hands of your opponents. For while a man is still competing in the arena, he cannot be sure of victory.» — y nombra a los tres, alma, cuerpo y espíritu, que al hacerse uno por la energía del Espíritu Santo ya no vuelven a separarse, con el límite de que nadie está seguro de la victoria mientras siga compitiendo en la arena.

«Examine yourself daily in the sight of God, and discover which of the passions is in your heart. Cast it out, and so escape His judgment.» — el texto 20 manda el examen diario ante Dios para descubrir cuál de las pasiones está en el corazón y echarla fuera.

«Be attentive to your heart and watch your enemies, for they are cunning in their malice. In your heart be persuaded of this : it is impossible for a man to achieve good through evil means. That is why our Saviour told us to be watchful, saying : 'Strait is the gate, and narrow is the way that leads to life, and few there are that find it'» — el texto 21 enuncia la regla de que nadie logra el bien por medios malos, y la apoya en el dicho evangélico de la puerta estrecha.

«Be attentive to yourself, so that nothing destructive can separate you from the love of God. Guard your heart, and do not grow listless and say : 'How shall I guard it, since I am a sinner?' For when a man abandons his sins and returns to God, his repentance* regenerates him and renews him entirely.» — el texto 22 responde a la objeción de quien se pregunta cómo guardará el corazón siendo pecador: el arrepentimiento de quien deja sus pecados y vuelve a Dios lo regenera y lo renueva entero.

«A monk should consider the purpose of each text in Scripture, to whom it speaks and on what occasions. He should persevere continually in the ascetic struggle and be on his guard against the provocations* of the enemy. Like a pilot steering a boat through the waves, he should hold to his course, guided by grace. Keeping his attention fixed within himself, he should commune with God in stillness,* guarding his thoughts from distraction and his intellect from curiosity.» — y añade el modo de leer: considerar el propósito de cada texto, a quién habla y en qué ocasión, y mantenerse como piloto que gobierna la barca entre las olas, guiado por la gracia.

«In storms and squalls we need a pilot, and in this present life we need prayer ; fo1· we are susceptible to the provocations of our thoughts, both good and bad. If our thought is full of devotion and love of God, it rules over the passions. As hesychasts, 1 we should discriminate between virtue and vice with discretion and watchfulness ;* and we should know which virtues to practise when in the presence of our brethren and elders and which to pursue when alone. We should know which virtue comes first, and which second or third ; which passions attack the soul and which the body, and also which virtues concern the soul and which the body.» — el texto 24 despliega la discriminación que pide a los hesicastas: saber qué virtudes practicar ante los hermanos y los ancianos y cuáles a solas, cuál viene primera y cuál después, y qué pasiones atacan al alma y cuáles al cuerpo.

«The first virtue is detachment, that is, death in relation to every person or thing. This produces the desire* for God, and this in turn gives rise to the anger that is in accordance with nature, and that flares up against all the tricks of the enemy. Then the fear of God will establish itself within us, and through this fear love will be made manifest.» — el texto 25 encadena la serie de las virtudes: el desapego, que es muerte respecto de toda persona y de toda cosa, engendra el deseo de Dios, de ahí la ira conforme a la naturaleza, de ahí el temor de Dios y por ese temor se manifiesta el amor.

«heart, in both the Old and the New Testaments. David says in the Psalms : '0 sons of men, how long will you be heavy of heart?' (Ps. 4: 2 . LXX), and again : 'Their heart is vain' (Ps. t;: 9· LXX) ; and of those who think futile thoughts, he says : 'For he has said in his heart, I shall not be moved' (Ps. 1 o : 6), and : 'He has said in his heart, God has forgotten'» — el texto 23 sostiene que la Escritura entera, en los dos Testamentos, habla de guardar el corazón, y lo apoya en cuatro versículos de los Salmos puestos en boca de David; el tramo arranca al otro lado del corte de plana, donde la 28 deja la frase en *Holy Scripture speaks everywhere about the guarding of the*.

«At the time of prayer, we should expel from our heart the provocation of each evil thought, rebutting it in a spirit of devotion so that we do not prove to be speaking to God with our lips, while pondering wicked thoughts in our heart.» — el texto 26 manda echar del corazón la provocación de cada mal pensamiento al tiempo de orar, para no hablarle a Dios con los labios mientras se rumian pensamientos perversos.

«the hesychast a prayer that is turbid and careless, for everywhere Scripture tells us to guard the soul's organs of perception. If a monk submits his will to the law of God, then his intellect will govern in accordance with this law all that is subordinate to itself. It will direct as it should all the soul's impulses, especially its incensive power and desire, for these are subordinate to it.» — y sigue al otro lado del corte de plana: Dios no acepta del hesicasta una oración turbia y descuidada, y el intelecto de quien somete su voluntad a la ley de Dios gobierna los impulsos del alma, en especial la fuerza incensiva y el deseo.

«We have practised virtue and done what is right, turning our desire towards God and His will, and directing our incensive power, or wrath, against the devil and sin. What then do we still lack? Inward meditation.» — y cierra el texto 26 con la pregunta de qué falta todavía tras haber dirigido el deseo hacia Dios y la ira contra el diablo y el pecado, y con su respuesta de una sola frase, la meditación interior.

«If some shameful thought is sown in your heart as you are sitting in your cell, watch out. Resist the evil, so that it does not gain control over you. Make every effort to call God to mind, for He is looking at you, and whatever you are thinking in your heart is plainly visible to Him. Say to your soul : 'If you are afraid of sinners like yourself seeing your sins, how much more should you be afraid of God who notes everything?'» — el texto 27, último de la serie, manda resistir el pensamiento vergonzoso recordando que Dios mira y que lo que se piensa en el corazón le es visible.

«As a result of this warning the fear of God will be revealed in your soul, and if you cleave to Him you will not be shaken by the passions ; for it is written : 'They that trust in the Lord shall be as Mount Zion ; he that dwells in Jerusalem shall never be shaken' (Ps. I 2 5 : 1. LXX). Whatever you are doing, remember that God sees all your thoughts, and then you will never sin. To Him be glory through all the ages. Amen.» — y cierra el texto 27 y la serie entera con la promesa de no ser conmovido por las pasiones, apoyada en el salmo de los que confían en el Señor, y con la doxología final.

«Such is the solitary. He should therefore abstain from women and not beget a son or daughter in the place of which Jeremiah speaks. He must be a soldier of Christ, detached from material things, free from cares and not involved in any trade or commerce ; for, as the Apostle says, 'In order to please the leader who has chosen him, the soldier going to war does not entangle himself in the affairs of this world'» — y define al solitario como soldado de Cristo desprendido de lo material, libre de cuidados y ajeno a todo trato o comercio, con la imagen paulina del soldado que no se enreda en los asuntos del mundo.

«Let the monk follow this course, especially since he has renounced the materiality of this world in order to win the blessings of stillness. For the practice of stillness is full of joy and beauty ; its yoke is easy and its burden light.» — Evagrio llama a la práctica de la quietud llena de gozo y de belleza, con yugo suave y carga ligera, y la pone como aquello por lo que el monje renunció a la materialidad del mundo.

«Keep to a sparse and plain diet, not seeking a variety of tempting dishes. Should the thought come to you of getting extravagant foods in order to give hospitality, dismiss it, do not be deceived by it : for in it the enemy lies in ambush, waiting to tear you away from stillness. Remember how the Lord rebukes Martha (the soul that is over-busy with such things) when He says : 'You are anxious and troubled about many things : one thing alone is needful'» — el tratado manda dieta escasa y sencilla y desecha el pensamiento de procurarse manjares para dar hospitalidad, con la reprensión a Marta como advertencia contra el alma demasiado ocupada.

«If you have only bread, salt or water, you can still meet the dues of hospitality. Even if you do not have these, but make the stranger welcome and say something helpful, you will not be failing in hospitality ; for 'is not a word better than a gift?'» — y reduce la hospitalidad a lo que cabe en la pobreza: pan, sal o agua bastan, y aun sin ellos basta acoger al extraño y decirle algo que le sirva.

«Be careful, then, and do not desire wealth for giving to the poor. For this is another trick of the evil one, who often arouses self-esteem and fills your intellect with worry and restlessness. Think of the widow mentioned in the Gospel by our Lord : with two mites she surpassed the generous gifts of the wealthy. For He says : 'They cast into the treasury out of their abundance ; but she . . . cast in all her livelihood'» — Evagrio objeta incluso al deseo de riqueza para dar a los pobres, al que llama otra treta del maligno que despierta la estima de sí, y opone la viuda de las dos moneditas.

«With regard to clothes, be content with what is sufficient for the needs of the body. 'Cast your burden upon the Lord' (Ps. H: 2 2) and He will provide for you, since 'He cares for you' (I Pet. ) : 7). If you need food or clothes, do not be ashamed to accept what others offer you. To be ashamed to accept is a kind of pride.» — y en el vestido manda contentarse con lo que baste al cuerpo, con la advertencia de que avergonzarse de aceptar lo que otros ofrecen es una forma de orgullo.

«This shows that, in the words of the Apostle, 'He that is married cares for the things that are of the world, how he may please his wife', and he is inwardly divided, and 'she that is married cares for the things of the world, how she may please her husband' {I Cor. 7 : 32-34). It is clear that the statement in Jeremiah, 'they shall die grievous deaths' , refers not only to the sons and daughters born as a result of marriage, but also to those born in the heart, that is, to worldly thoughts and desires : these too will die from the weak and sickly spirit of this world, and will have no place in heavenly life.» — Evagrio el Solitario abre Outline Teaching on Asceticism and Stillness in the Solitary Life leyendo a Jeremías en clave interior: los hijos que mueren de muerte penosa no son solo los del matrimonio sino los nacidos en el corazón, esto es, los pensamientos y deseos mundanos.

«Do you desire, then, to embrace this life of solitude, and to seek out the blessings of stillness ? If so, abandon the cares of the world, and the principalities and powers that lie behind them; free yourself» — y pone la condición de entrada: dejar los cuidados del mundo y los principados y potestades que están detrás de ellos; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *from attachment to material things*.

«So if you have all you need for the moment, do not be anxious about the future, whether it is one day ahead or a week or months. For when tomorrow comes, it will supply what you need, if you seek above all else the kingdom of heaven and the righteousness of God ; for the Lord says : 'Seek the kingdom of God and His righteousness ; and all these things as well will be given to you'» — el tratado manda no inquietarse por el mañana, ni por un día ni por meses, con la condición de buscar antes que nada el reino de los cielos y la justicia de Dios.

«Do not develop a habit of associating with people who are materially minded and involved in worldly affairs. Live alone, or else with brethren who are detached from material things and of one mind with yourself. For if one associates with materially minded people involved in worldly affairs, one will certainly be affected by their way of life and will be subject to social pressures, to vain talk and every other kind of evil : anger, sorrow,* passion for material things, fear of scandals.» — y manda vivir solo o con hermanos desprendidos y del mismo parecer, porque el trato con los ocupados en cosas del mundo arrastra a su modo de vida, a la charla vana, la ira, la tristeza y el miedo a los escándalos.

«Do not get caught up in concern for your parents or affection for your relatives ; on the contrary, avoid meeting them frequently, in case they rob you of the stillness you have in your cell and involve you in their own affairs. 'Let the dead bury their dead,' says the Lord ; 'but come, follow me'» — y extiende la advertencia a los padres y los parientes, con el dicho evangélico de dejar que los muertos entierren a sus muertos.

«If you find yourself growing strongly attached to your cell, leave it, do not cling to it, be ruthless. Do everything possible to attain stillness and freedom from distraction, and struggle to live according to God's will, battling against invisible enemies. If you cannot attain stillness where you now live, consider living in exile, and try and make up your mind to go. Be like an astute business man : make stillness your criterion for testing the value of everything, and choose always what contributes to it.» — el tratado da por criterio la quietud misma: si el apego a la celda se vuelve fuerte, dejarla, y si donde se vive no se alcanza quietud, considerar el destierro, como hombre de negocios astuto que mide con ella el valor de todo.

«Do not have a servant, for if you do you will no longer have only yourself to provide for ; and in that case the enemy may trip you up through the servant and disturb your mind with worries about laying in extravagant foods. Should you have the thought of getting a servant to allow your body a little ease, call to mind what is more important - I mean spiritual peace, for spiritual peace is certainly more important than bodily ease.» — Evagrio desaconseja tener criado, porque el enemigo puede usarlo para inquietar la mente con cuidados, y opone la paz espiritual al alivio del cuerpo.

«Even if you have the idea that taking a servant would be for the servant's benefit, do not accept it. For this is not our work ; it is the work of others, of the holy Fathers who live in communities and not as solitaries. Think only of what is best for yourself, and safeguard the way of stillness.» — y desecha también el argumento del bien del criado, separando ese trabajo del propio: es obra de los Padres santos que viven en comunidad y no de los solitarios.

«spiritual brethren, holy fathers. It is of such that the Lord speaks when he says : 'My mother and brethren and fathers are those who do the will of My Fa:ther who is in heaven' ( cf. Matt. I 2 : 49-)O). Do not pass your time with people engaged in worldly affairs or share their table, in case they involve you in their illusions and draw you away from the science of stillness.» — el tratado llama ciencia de la quietud a lo que el trato con los ocupados en el mundo hace perder, y nombra hermanos y padres espirituales a los que hacen la voluntad del Padre; el tramo arranca al otro lado del corte de chunk, dentro de la misma plana.

«Do not hanker after fine foods and deceitful pleasures. For 'she that indulges in pleasure is dead while still alive', as the Apostle says (I Tim. ) : 6). Do not fill your belly with other people's food in case you develop a. longing for it, and this longing makes you want to eat at their table. For it is said : 'Do not be deceived by the filling of the belly'» — Evagrio manda no ansiar comidas finas ni placeres engañosos ni llenar el vientre con comida ajena, no sea que el deseo lleve a querer sentarse a su mesa.

«If a jar of wine is left in the same place for a long time, the wine in it becomes clear, settled and fragrant. But if it is moved about, the wine becomes turbid and dull, tainted throughout by the lees. So you, too, should stay in the same place and you will find how greatly this benefits you.» — y da la imagen de la jarra de vino que se aclara y se vuelve fragante si se la deja quieta y se enturbia si se la mueve, para mandar quedarse en el mismo sitio.

«Provide yourself with such work for your hands as can be done, if possible, both during the day and at night, so that you are not a burden to anyone, and indeed can give to others, as Paul the Apostle advises (cf. I Thess. 2 : 9 ; Eph. 4 : 2 8). In this manner you will overcome the demon of listlessness and drive away all the desires suggested by the enemy ; for the demon of listlessness takes advantage of idleness. 'Every idle man is full of desires'» — el tratado manda trabajo de manos de día y de noche, para no ser carga de nadie y poder dar a otros, y pone ese trabajo como lo que vence al demonio de la desidia, que se aprovecha del ocio.

«When buying or selling you can hardly avoid sin. So, in either case, be sure you lose a little in the transaction. Do not haggle about the price from love of gain, and so indulge in actions harmful to the soul - quarrelling, lying, shifting your ground and so on - thus bringing our way of life into disrepute.» — y resuelve la compraventa mandando perder un poco en el trato antes que regatear por amor de ganancia, para no caer en disputa, mentira y cambio de posición.

«Call to mind, also, what is' even now going on in hell. Think of the suffering, the bitter silence, the terrible moaning, the great fear and agony, the dread of what is to come, the unceasing pain, the endless weeping. Remember, too, the day of your resurrection and how you will stand before God. Imagine that fearful and awesome judgment-seat. Picture all that awaits those who sin : their shame before God the Father and His Anointed, before angels, archangels, principalities and all mankind ; think of all the forms of punishment : the eternal fire, the worm that does not die, the abyss of darkness, the gnashing of teeth, the terrors and the torments.» — el tratado manda traer a la memoria el infierno y el día de la resurrección, y pinta uno por uno los castigos: el fuego eterno, el gusano que no muere, el abismo de tinieblas y el crujir de dientes.

«Then picture all the blessings that await the righteous : intimate* communion with God the Father and His Anointed, with angels, archangels, principalities and all the saints, the kingdom and its gifts, the gladness and the joy.» — y manda pintar también las bendiciones de los justos, la comunión íntima con Dios Padre y su Ungido, con los ángeles y los santos, el reino y sus dones.

«Fast before the Lord according to your strength, for to do this will purge you of your iniquities and sins ; it exalts the soul, sanctifies the mind, drives away the demons, and prepares you for God's presence.» — Evagrio pone el ayuno según las fuerzas como purga de las iniquidades que exalta el alma, santifica la mente, aleja a los demonios y prepara para la presencia de Dios.

«But if there is a meeting of the brethren, and you have to eat a second and a third time, do not be disgruntled and surly. On the contrary, do gladly what you have to do, and when you have eaten a second or a third time, thank God that you have fulfilled the law of love and that He himself is providing for you.» — y acota la regla con la caridad: si hay reunión de hermanos y hay que comer por segunda y tercera vez, hacerlo de buen grado y dar gracias por haber cumplido la ley del amor.

«Also, there are occasions when, because of a bodily sickness, you have to eat a second and a third time o r more often. Do not be sad about this ; when you are ill you should modify your ascetic labours for the time being, so that you may regain the strength to take them up once more.» — y la acota otra vez con la enfermedad, que manda moderar los trabajos ascéticos por un tiempo para recobrar las fuerzas.

«As far as abstinence from food is concerned, the divine Logos* did not prohibit the eating of anything, but said : 'See, e\·en as I have given you the green herb I have given you all things ; eat, asking no questions ; it is not what goes into the mouth that defiles a man' (cf. Gen. 9 : 3 ; 1 Cor. 1 0 : 2 5 ; Matt. 1 s: 1 1 ). To abstain from food, then, should be a matter of our own choice and an ascetic labour.» — el tratado niega que el Logos divino prohíba comer cosa alguna y deja la abstinencia como elección propia y trabajo ascético, con las citas del Génesis, Corintios y Mateo.

«If you are disheartened, pray, as the Apostle says (cf. Jas. s: 1 3). Pray with fear, trembling, effort, with inner watchfulness and vigilance. To pray in this manner is especially necessary because the enemies are so malignant. For it is just when they see us at prayer that they come and stand beside us, ready to attack, suggesting to our intellect the very things we should not think about when praying ; in this way they try to take our intellect captive and to make our prayer and supplication vain and useless.» — y manda orar con temor, temblor, esfuerzo y vigilancia interior, porque es justo al vernos orar cuando los enemigos se ponen al lado y sugieren al intelecto lo que no debe pensarse.

«When someone approaches an earthly king, he entreats him with fear, trembling and attention ; so much the more, then, should we stand and pray in this manner before God the Father, the Master of all, and before Christ the King of Kings. For it is He whom the whole spiritual host and the choir of angels serve with fear and glorify with trembling ;» — y funda esa manera de orar en la comparación con quien se acerca a un rey de la tierra, que suplica con temor y atención; el escaneo imprime *vigilఊnce* con un signo extraño metido en la palabra.

«Of the demons opposing us in the practice of the ascetic life, there are three groups who fight in the front line : those entrusted with the appetites of gluttony, those who suggest avaricious thoughts, and those who incite us to seek the esteem of men.» — Evagrio abre Texts on Discrimination in respect of Passions and Thoughts, texto 1, con los tres demonios de primera línea: el de los apetitos de la gula, el que sugiere pensamientos avaros y el que incita a buscar la estima de los hombres.

«All the other demons follow behind and in their turn attack those already wounded by the first three groups. For one does not fall into the power of the demon of unchastity, unless one has first fallen because of gluttony ; nor is one's anger aroused unless one is fighting for food or material possessions or the esteem of men. And one does not escape the demon of dejection, unless one no longer experiences suffering when deprived of these things. Nor will one escape pride, the first offspring of the devil, unless one has banished avarice, the root of all evil, since poverty makes a man humble, according to Solomon» — y ordena la cadena: nadie cae en el demonio de la impureza sin haber caído antes por la gula, ni se aíra sino peleando por comida, bienes o estima, ni escapa del orgullo sin haber desterrado la avaricia, raíz de todo mal.

«That is why the devil suggested these three thoughts to the Saviour : first he exhorted Him to turn stones into bread ; then he promised Him the whole world, if Christ would fall down and worship him ; and thirdly he said that, if our Lord would listen to him, He would be glorified and suffer nothing in falling from the pinnacle of the temple. But our Lord, having shown Himself superior to these temptations, commanded the devil to 'get behind Him' . In this way He teaches us that it is not possible to drive away the devil, unless we scornfully reject these three thoughts» — y lee en esa clave las tres tentaciones del Evangelio, el pan, el mundo y el pináculo del templo, para sostener que no se echa al diablo sino rechazando con desprecio esos tres pensamientos.

«All thoughts inspired by the demons produce within us conceptions of sensory objects ; and in this way the intellect, with such conceptions imprinted on it, bears the forms of these objects within itself.» — el texto 2 explica el mecanismo: todo pensamiento inspirado por los demonios produce dentro conceptos de objetos sensoriales, y el intelecto queda con las formas de esos objetos impresas en sí.

«that is contrary to nature are caused by demons. For through demonic agitation the intellect mentally commits adultery and becomes incensed. Thus it cannot receive the vision of God, who sets us in order ; for the divine splendour only appears to the intellect during prayer, when the intellect is free from conceptions of sensory objects.» — el texto 2 cierra con la consecuencia: por la agitación demoníaca el intelecto comete adulterio mentalmente y se enardece, y así no puede recibir la visión de Dios, que solo aparece cuando está libre de conceptos de objetos sensoriales; el tramo arranca al otro lado del corte de chunk, dentro de la misma plana.

«Man cannot drive away impassioned thoughts unless he watches over his desire and incensive power. He destroys desire through fasting, vigils and sleeping on the ground, and he tames his incensive power through long-suffering, forbearance, forgiveness and acts of compassion.» — el texto 3 reparte los remedios por facultad: el deseo se destruye con ayuno, vigilias y dormir en el suelo, y la fuerza incensiva se doma con longanimidad, paciencia, perdón y obras de compasión.

«It is impossible to overcome these passions unless we can rise above attachment to food and possessions, to self-esteem and even to our very body, because it is through the body that the demons often attempt to attack us.» — y pone la condición: no se vencen esas pasiones sin levantarse por encima del apego a la comida, a las posesiones, a la estima de sí y aun al propio cuerpo.

«It is essential, then, to imitate people who are in danger at sea and throw things overboard because of the violence of the winds and the threatening waves. But here we must be very careful in case we cast things overboard just to be seen doing so by men. For then we shall get the reward we want ; but we shall suffer another shipwreck, worse than the first, blown off our course by the contrary wind of the demon of self-esteem.» — con la imagen de quienes echan la carga al mar por la violencia del viento, y la advertencia de que hacerlo para ser vistos acarrea un naufragio peor que el primero.

«Observe how the Physician of souls here corrects our incensive power through acts of compassion, purifies the intellect through prayer, and through fasting withers desire. By means of these virtues the new Adam is formed, made again according to the image of his Creator» — el texto 3 cierra leyendo el sermón del monte como terapéutica: el Médico de las almas corrige la fuerza incensiva con obras de compasión, purifica el intelecto con la oración y marchita el deseo con el ayuno, y por esas virtudes se forma el nuevo Adán.

«There is also an activity of the memory that is not demonic : it is caused by ourselves or by the angelic powers, and through it we may meet with saints and delight in their company.» — y consigna una actividad de la memoria que no es demoníaca, causada por nosotros mismos o por las potencias angélicas, por la que se encuentra uno con los santos.

«Just as it is possible to think of water both while thirsty and while not thirsty, so it is possible to think of gold with greed and without greed. The same applies to other things. Thus if we can discriminate in this way between one kind of fantasy and another, we can then recognize the artfulness of the demons. We should be aware, too, that the demons also use external things to produce fantasies, such as the sound of waves heard at sea.» — y da el criterio para discriminar una fantasía de otra, con el ejemplo del oro pensado con codicia o sin ella, y añade que los demonios usan también cosas externas, como el rumor de las olas.

«So it must not be aroused either for just or for unjust reasons ; and we must not hand a dangerous sword to those too readily incensed to wrath, for it often ·happens that people become excessively worked up for quite trivial reasons. Tell me, why do you rush into battle so quickly; if you are really above caring about food, possessions and glory? Why keep a watchdog if you have renounced everything? If you do, and it barks and attacks other men, it is clear that there are still some possessions for it to guard. But since I know that wrath is destructive of pure prayer, the fact that you cannot control it shows how far you are from such prayer.» — y saca la consecuencia práctica con la imagen del perro guardián: quien ha renunciado a todo no tiene qué guardar, y no poder dominar la ira mide la distancia que separa de la oración pura.

«And do we not learn the same from the mysterious and ancient custom of putting dogs out of the house during prayer? This indicates that there should be no wrath in those who pray. 'Their wine is the wrath of serpents' (Deut. 3 2 : 3 3 . LXX) ; that is why the Nazarenes abstained from wine.» — el texto 5 apoya lo mismo en la costumbre antigua de sacar los perros de casa durante la oración y en el dicho del Deuteronomio sobre el vino que es veneno de serpientes.

«It is needless to insist that we should not worry about clothes or food. The Saviour Himself forbids this in the Gospels : 'Do not V.mrry about what to eat or drink, or about what to wear' (cf. Matt. 6 : 2 _5"). Such anxiety is a mark of the Gentiles and unbelievers, who reject the providence of the Lord and deny the Creator.» — y llama marca de gentiles e incrédulos la inquietud por la comida y el vestido, porque niega la providencia y al Creador; el escaneo imprime *V.mrry* por *worry*.

«The demons, however, after arousing impure thoughts, go on to suggest worries of this kind, so that 'Jesus conveys Himself away', because of the multitude of concerns in our mind (cf. John s : I 3). The divine word can bear no fruit, being choked by our cares.» — y encadena las dos cosas: tras los pensamientos impuros los demonios sugieren esos cuidados para que Jesús se retire por la multitud de preocupaciones y la palabra divina quede ahogada sin dar fruto.

«We shall now enquire how, in the fantasies that occur during sleep, the demons imprint shapes and forms on our intellect. Normally the intellect receives these shapes and forms either through the eyes when it is seeing, or through the ears when it is hearing, or through some other sense, or else through the memory, which stirs up and imprints on the intellect things which it has» — el texto 4 pregunta cómo imprimen los demonios formas en el intelecto durante el sueño, y empieza por enumerar las vías ordinarias de esas formas, los ojos, los oídos, los demás sentidos y la memoria.

«Now it seems to me that in our sleep, when the activity of our bodily senses is suspended, it is by arousing the memory that the demons make this imprint. But, in that case, how do the demons arouse the memory? Is it through the passions ? Clearly this is so, for those in a state of purity and dispassion no longer experience demonic fantasies in sleep.» — y responde que, suspendidos los sentidos corporales, los demonios lo hacen removiendo la memoria por medio de las pasiones, de modo que los puros no tienen fantasías demoníacas al dormir.

«When our incensive power is aroused in a way contrary to nature, it greatly furthers the aim of the demons and is an ally in all» — el texto 5 sostiene que la fuerza incensiva movida contra naturaleza sirve a los designios de los demonios; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *their evil designs*.

«their evil designs. Day and night, therefore, they are always trying to provoke it. And when they see it tethered by gentleness, they at once try to set it free on some seemingly just pretext ; in this way, when it is violently aroused, they can use it for their shameful purposes.» — y sigue al otro lado del corte: los demonios sueltan esa fuerza con un pretexto en apariencia justo cuando la ven atada por la mansedumbre, para usarla en sus fines vergonzosos.

«day rid ourselves of all that fills us with self-esteem. If anyone thinks it shameful to live in rags, he should remember St Paul, who 'in cold and nakedness' patiently awaited the 'crown of righteousness'» — el texto 5 manda deshacerse día a día de lo que llena de estima de sí y opone a quien juzga vergonzoso vivir en harapos el ejemplo de San Pablo, que aguardó la corona de justicia en frío y desnudez.

«The Apostle likened this world to a contest in an arena (cf. 1 Cor. 9 : 24) ; how then can someone clothed with anxious thoughts run for 'the prize of the high calling of God' (Phil. 3 : 1 4), or 'wrestle against principalities, against powers, against the rulers of the darkness of this world' (Eph. 6 : 1 2)? I do not see how this is possible ; for just as a runner is obstructed and weighed down by clothing, so too is the intellect by anxious thoughts - if indeed the saying is true that the intellect is attached to its own treasure ; for it is said, 'where your treasure is, there will your heart be also'» — y compara el intelecto cargado de pensamientos ansiosos con el corredor estorbado por la ropa, con el dicho de que donde está el tesoro está el corazón.

«Sometimes thoughts are cut off, and sometimes they do the cutting off. Evil thoughts cut off good thoughts, and in turn are cut off by good thoughts. The Holy Spirit therefore notes to which thought we give priority and condemns or approves us accordingly.» — el texto 6 sostiene que los pensamientos se cortan unos a otros y que el Espíritu Santo mira a cuál se da prioridad para condenar o aprobar.

«What I mean is something like this : the thought occurs to me to give hospitality and it is for the Lord's sake ; but when the tempter attacks, this thought is cut off and in its place he suggests giving hospitality for the sake of display. Again, the thought comes to me of giving hospitality so as to appear hospitable in the eyes of others. But this thought in its turn is cut off when a better thought comes, which leads me to practise this virtue for the Lord's sake and not so as to gain esteem from men.» — y lo ilustra con el pensamiento de dar hospitalidad, que el tentador corta para sustituirlo por el de hacerlo por ostentación, y que a su vez otro mejor vuelve a cortar.

«We have learnt, after much observation, to recognize the difference between angelic thoughts, human thoughts, and thoughts that come from demons. Angelic thought is concerned with the true nature of things and with searching out their spiritual essences.» — el texto 7 reparte los pensamientos en tres clases, angélicos, humanos y demoníacos, y define el angélico por ocuparse de la naturaleza verdadera de las cosas y de sus esencias espirituales.

«For example, why was gold created and scattered like sand in the lower regions of the earth, to be found only with much toil and effort? And how, when found, is it washed in water and committed to the fire, and then put into the hands of craftsmen who fashion it into the candlestick of the tabernacle and the censers and the vessels (cf. Exod. 25 : 2 2-39) from which, by the grace of our Saviour, the king of Babylon no longer drinks (cf. Dan. 5 : 2 , 3) ? A man such as Cleopas brings a heart burning with these mysteries» — y da por ejemplo el oro, creado y esparcido como arena en las regiones bajas de la tierra, lavado en agua, entregado al fuego y labrado en el candelero del tabernáculo, en los incensarios y en los vasos.

«know such things. It can only shamelessly suggest the acquisition of physical gold, looking forward to the wealth and glory that will come from this. Finally, human thought neither seeks to acquire gold nor is concerned to know what it symbolizes, but brings before the mind simply the image of gold, without passion or greed. The same principle applies to other things as well.» — el texto 7 cierra la tripartición al otro lado del corte de chunk: el pensamiento demoníaco solo sabe sugerir la adquisición del oro físico, y el humano ni busca adquirirlo ni se ocupa de lo que simboliza, sino que trae a la mente su sola imagen, sin pasión ni codicia.

«There is a demon, known as the deluder, who visits the brethren especially at dawn, and leads the intellect about from city to city, from village to village, from house to house, pretending that no passions are aroused through such visits ; but then the intellect goes on to meet and talk with old acquaintances at greater length, and so allows its own state to be corrupted by those it encounters. Little by little it falls away from the knowledge1 of God and holiness, and forgets its calling.» — el texto 8 nombra al demonio que llama el engañador, que visita a los hermanos al alba y pasea al intelecto de ciudad en ciudad y de casa en casa, hasta que este se aparta poco a poco del conocimiento de Dios y olvida su llamada.

«But, instead, we should allow him one more day, or even two, to play out his role, so that we can learn about his deceitfulness in detail ; then, mentally rebuking him, we put him to flight. But because during temptation the intellect is clouded and does not see exactly what is happening, do as follows after the demon has withdrawn. Sit down and recall in solitude the things that have happened : where you started and where you went, in what place you were seized by the spirit of unchastity, dejection or anger and how it all happened. Examine these things closely and commit them to memory, so that you will then be ready to expose the demon when he next approaches you.» — sino concederle un día o dos para que represente su papel, y después, retirado el demonio, sentarse a recordar a solas dónde empezó el paseo y en qué lugar se produjo el asalto.

«Therefore the solitary must watch this demon, noting where he comes from and where he ends» — y manda al solitario observar de dónde viene ese demonio y dónde acaba; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *up ; for this demon does not make this long circuit without purpose*.

«up ; for this demon does not make this long circuit without purpose and at random, but because he wishes to corrupt the state of the solitary, so that his intellect, over-excited by all this wandering, and intoxicated by its many meetings, may immediately fall prey to the demons of unchastity, anger or dejection - the demons that above all others destroy its inherent brightness.» — y da la razón al otro lado del corte: el largo circuito busca que el intelecto, sobreexcitado por el vagabundeo y embriagado de encuentros, caiga en los demonios de la impureza, la ira o la tristeza.

«But if we really want to understand the cunning of this demon, we should not be hasty in speaking to him, or tell others what is taking place, how he is compelling us to make these visits in our mind and how he is gradually driving the intellect to its death - for then he will flee from us, as he cannot bear to be seen doing this ;» — y da la contraindicación: no apresurarse a hablarle ni contar a otros lo que hace, porque huiría al verse descubierto.

«If you wish to enrage him, expose him at once when he reappears, and tell him just where you went first, and where next, and so on. For he becomes very angry and cannot bear the disgrace. And the proof that you spoke to him effectively is that the thoughts he suggested leave you. For he cannot remain in action when he is openly exposed.» — y da la prueba de haberle hablado con eficacia: que se vayan los pensamientos que sugería, porque el engañador no puede seguir obrando una vez descubierto.

«The defeat of this demon is followed by heavy sleepiness and deadness, togethؤr with a feeling of great coldness in the eyelids, countless yawnings, and heaviness in the shoulders. But if you pray intensely all this is dispersed by the Holy Spirit.» — y describe los síntomas que siguen a su derrota, sueño pesado, frío en los párpados, bostezos y pesadez en los hombros, que la oración intensa disipa; el escaneo mete un signo extraño en *togethؤr*.

«in a community. The reason is clear : when people round us fall into misfortune, or are afflicted by illness, or are suffering in prison, or meet sudden death, this demon is driven out ; for the soul has only to experience even a little compunction or compassion and the callousness caused by the demon is dissolved. We solitaries lack these things, because we live in the wilderness and sickness is rare among us. It was to banish this demon especially that the Lord enjoined us in the Gospels to call on the sick and visit those in prison. For 'I was sick,' He says, 'and you visited Me'» — el texto 10 explica por qué ese demonio rara vez se acerca a los que viven en comunidad, donde la desgracia ajena mueve a compunción, y adjudica a eso el mandato evangélico de visitar a los enfermos y a los presos.

«But you should know this : if an anchorite falls in with this demon, yet does not admit unchaste thoughts or leave his cell out of listlessness, this means he has received the patience and self-restraint that come from heaven, and is blessed with dispassion.» — y da la señal contraria: el anacoreta que da con ese demonio y no admite pensamientos impuros ni deja la celda por desidia ha recibido del cielo paciencia y dominio de sí.

«All the demons teach the soul to love pleasure ; only the demon of dejection refrains from doing this, since he corrupts the thoughts of those he enters by cutting off every pleasure of the soul and drying it up through dejection, for 'the bones of the dejected are dried up'» — el texto 11 separa al demonio de la tristeza de todos los demás: en vez de enseñar al alma a amar el placer, le corta todo placer y la seca, con el proverbio de los huesos del abatido.

«Now if this demon attacks only to a moderate degree, he makes the anchorite more resolute ; for he encourages him to seek nothing worldly and to shun all pleasures. But when the demon remains for longer, he encourages the soul to give up, or forces it to run away.» — y mide su efecto por la duración: en grado moderado vuelve más resuelto al anacoreta y lo aparta de los placeres, y si permanece más tiempo lo empuja a abandonar o a huir.

«The symbol of this demon is the viper. When used in moderation for man's good, its poison is an antidote against that of other venomous creatures, but when taken in excess it kills whoever takes it.» — y le da por símbolo la víbora, cuyo veneno en medida es antídoto contra el de otros animales ponzoñosos y en exceso mata al que lo toma.

«Hatred against the demons contributes greatly to our salvation and helps our growth in holiness. But we do not of ourselves have the power to nourish this hatred into a strong plant, because the pleasure-loving spirits restrict it and _encourage the soul again to indulge in its old habitual loves.» — el texto 9 sostiene que el odio a los demonios contribuye a la salvación, pero que nadie lo alimenta por fuerza propia, porque los espíritus amigos del placer lo restringen y devuelven al alma a sus viejos amores.

«But this indulgence - or rather this gangrene that is so hard to cure - the Physician of souls heals by abandoning us. For He permits us to undergo some fearful suffering night and day, and then the soul returns again to its original hatred, and learns like David to say to the Lord : 'I hate them with perfect hatred : I count them my enemies' (Ps. 1 3 9 : 2 2). For a man hates his enemies with perfect hatred when he sins neither in act nor in thought - which is a sign of complete dispassion.» — y describe cómo lo cura el Médico de las almas, abandonando al alma a un sufrimiento que la devuelve a su odio original, con el salmo del odio perfecto.

«Now what am I to say about the demon who makes the soul obtuse? For I am afraid to write about him : how, at his approach, the soul departs from its own proper state and strips itself of reverence and the fear of God, no longer regarding sin as sin, or wickedness as wickedness ; it looks on judgment and the eternal punishment of hell as mere words ; it laughs at the fire which causes the earth to tremble ; and, while supposedly confessing God, it has no understanding of His commandments.» — el texto 10 describe al demonio que embota el alma, que la deja sin reverencia ni temor de Dios, sin ver el pecado como pecado y con el juicio y el castigo eterno por meras palabras.

«You may beat your breast as such a soul draws near to sin, but it takes no notice. You recite from the Scripture, yet it is wholly indifferent and will not hear. You point out its shame and disgrace among men, and it ignores you, like a pig that closes its eyes and charges through a fence. This demon gets into the soul by way of long-continuing thoughts of self-esteem ; and unless 'those days are shortened, no flesh will be saved'» — y lo hace entrar por pensamientos prolongados de estima de sí, con la imagen del cerdo que cierra los ojos y embiste el cercado.

«It was to this demon that Paul delivered the man at Corinth who had fallen into sin. That is why he quickly wrote again to the Corinthians saying : 'Confirm your love towards him . . . lest perhaps he should be swallowed up with too great dejection'» — y adjudica a ese mismo demonio el caso del hombre de Corinto que Pablo entregó, con la carta en que pide confirmarle el amor para que no lo devore una tristeza demasiado grande.

«He knew that this spirit, in troubling men, can also bring about true repentance. It was for this reason that St John the Baptist gave the name 'progeny of vipers' to those who were goaded by this spirit to seek refuge in God,» — el texto 11 concede al espíritu de la tristeza una obra buena, la penitencia verdadera, y lee en esa clave el *progenie de víboras* de Juan el Bautista.

«Now if a man abstains from food and drink, but becomes incensed to wrath because of evil thoughts, he is like a ship sailing the open sea with a demon for pilot. So we must keep this watchdog under careful control, training him to destroy only the wolves and not to devour the sheep, and to show the greatest gentleness towards all men.» — y acota el ayuno con la ira: quien se abstiene de comida y bebida pero se enciende en cólera navega en mar abierto con un demonio por piloto, y hay que enseñar al perro guardián a matar lobos y no a devorar ovejas.

«In the whole range of evil thoughts, none is richer in resources than self-esteem ; for it is to be found almost everywhere, and like some cunning traitor in a city it opens the gates to all the demons. So it greatly debases the intellect of the solitary, filling it with many words and notions, and polluting the prayers through which he is trying to heal all the wounds of his soul. All the other demons, when defeated, combine to increase the strength of this evil thought ; and through the gateway of self-esteem they all gain entry into the soul, thus making a man's last state worse than his first» — el texto 13 pone la estima de sí como el pensamiento de más recursos, traidor astuto que abre las puertas de la ciudad a todos los demonios y ensucia las mismas oraciones con que el solitario cura sus heridas.

«Self-esteem gives rise in turn to pride, which cast down from heaven to earth the highest of the angels, the seal of God's likeness and the crown of all beauty. So turn quickly away from pride and do not dally with it, in case you surrender your life to others and your substance to the merciless» — y encadena la estima de sí con el orgullo, que derribó del cielo a la tierra al más alto de los ángeles, sello de la semejanza de Dios y corona de toda belleza.

«He who has mastery over his incensive power has mastery also over the demons. But anyone who is a slave to it is a stranger to the monastic life and to the ways of our Saviour, for as David said of the Lord : 'He will teach the gentle His ways'» — el texto 12 empareja el dominio de la fuerza incensiva con el dominio de los demonios y llama extraño a la vida monástica al que es esclavo de ella.

«The intellect of the solitary is hard for the demon to catch, for it shelters in the land of gentleness. There is scarcely any other virtue which the demons fear as much as gentleness. Moses possessed this virtue, for he was called 'very gentle, above all men' (Num. 1 2 : 3). And David showed that it makes men worthy to be remembered by God when he said : 'Lord, remember David and all his gentleness'» — y pone la mansedumbre como la virtud que más temen los demonios, con Moisés llamado el más manso de los hombres y con el salmo que pide a Dios recordar a David y toda su mansedumbre.

«Our incensive power is also a good defence against this demon. When it is directed against evil thoughts of this kind, such power fills the demon with fear and destroys his designs. And this is the meaning of the statement : 'Be angry, and do not sin' (Ps. 4 : 4). Such anger is a useful medicine for the soul at times of temptation.» — y pone la fuerza incensiva como defensa contra ese demonio, con el salmo que manda airarse sin pecar, llamando a esa ira medicina útil en tiempo de tentación.

«The demon of anger employs tactics resembling those of the demon of unchastity. For he suggests images of our parents, friends or kinsmen being gratuitously insulted ; and in this way he excites our incensive power, making us say or do something vicious to those who appear in our minds. We must be on our guard against these fantasies and expel them quickly from our mind,» — y empareja las tácticas del demonio de la ira con las del de la impureza: sugiere imágenes de padres, amigos o parientes insultados sin causa para que se diga o se haga algo vicioso contra quienes aparecen en la mente.

«When the intellect of the solitary attains some small degree of dispassion, it mounts the horse of self-esteem and immediately rides off into cities, taking its fill of the lavish praise accorded to its repute. But by God's providence the spirit of unchastity now confronts it and shuts it up in a sty of dissipation. This is to teach it to stay in bed until it is completely recovered and not to act like disobedient patients who, before they are fully cured of their disease, start taking walks and baths and so fall sick again.» — el texto 14 describe al intelecto que, con algo de ausencia de pasión, monta el caballo de la estima de sí y cabalga a las ciudades, hasta que la providencia le sale al paso con el espíritu de la impureza, como al enfermo que sale a pasear antes de curarse.

«Let us sit still and keep our attention fixed within ourselves, so that we advance in holiness and resist vice more strongly. Awakened in this way to spiritual knowledge, we shall acquire contemplative insight into many things ; and ascending still higher, we shall receive a clearer vision of the light of our Saviour.» — y saca la consigna: quedarse sentado con la atención fija dentro de sí, de donde vienen la visión contemplativa de muchas cosas y una visión más clara de la luz del Salvador.

«I cannot write about all the villainies of the demons ; and I feel ashamed to speak about them at length and in detail, for fear of harming the more simple-minded among my readers.» — el texto 15 declara el límite de lo que su autor está dispuesto a escribir, por no dañar a los lectores más simples; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *But let me tell you about the cunning of the demon of unchastity*.

«has acquired dispassion in the appetitive* part of his soul and shameful thoughts cool down within him, this demon at once suggests images of men and women playing with one another, and makes the solitary a spectator of shameful acts and gestures. But this temptation need not be permanent ; for intense prayer, a very frugal diet, together with vigils and the development of spiritual contemplation, drive it away like a light cloud.» — y describe la treta de ese demonio, que llega justo cuando los pensamientos vergonzosos se enfrían y hace del solitario espectador de actos vergonzosos, y los remedios que la disipan como nube ligera; el tramo arranca al otro lado del corte de chunk, dentro de la misma plana.

«As sheep to a good shepherd, the Lord has given to man intellections* of this present world ; for it is written : 'He has given intelleఈtion to the heart of every man' (cf. Heb. I o : I 6). To help man He has given him incensive power and desire, so that with the first he may drive away wolflike intellections, while with the second he may lovingly tend the sheep, even though he is often exposed to rains and winds.» — el texto 16 despliega la alegoría del pastor: el Señor ha dado al hombre las intelecciones de este mundo como ovejas a un buen pastor, y le ha dado la fuerza incensiva para ahuyentar a las intelecciones lobunas y el deseo para apacentar el rebaño; el escaneo mete un signo extraño en *intelleఈtion*.

«What does it mean for the lambs to be caught by wild beasts? It means that when we think about our brother we feed on hatred ; when we think about a woman we are moved with shameful lust ; when we think about gold and silver we are filled with greed ; and likewise when we think about gifts received from God, our mind is gorged with self-esteem. The same happens in the case of other intellections if they are seized by the passions.» — y da la clave de la alegoría: los corderos apresados por las fieras son los pensamientos sobre el hermano que se vuelven odio, los que tocan a la mujer y se vuelven deseo vergonzoso, los del oro y la plata que se vuelven codicia y los dones de Dios que engordan la estima de sí.

«We must not only guard this flock by day, but also keep watch at night ; for by having fantasies of shameful and evil things we may lose some of the sheep entrusted to us. And this is the meaning of Jacob's words : 'I did not bring you a sheep which was caught by wild beasts ; I made good of myself the thefts of the day and the thefts of the night. I was parched with heat by day, and chilled with frost by night, and sleep departed from my eyes'» — y extiende la guardia a la noche, porque las fantasías de cosas vergonzosas hacen perder ovejas, con las palabras de Jacob sobre los robos del día y de la noche.

«Our spiritual nature, which had become dead through wickedness, is raised once more by Christ through the contemplation* of all the ages of creation. And through the spiritual knowledge that He gives of Himself, the Father raises the soul which has died the death of Christ. And this is the meaning of Paul's statement : 'If we have died with Christ, we believe that we shall also live with Him'» — el texto 17 sostiene que la naturaleza espiritual, muerta por la maldad, la levanta Cristo por la contemplación de todas las edades de la creación, y que el Padre levanta al alma que ha muerto la muerte de Cristo.

«When the intellect has shed its fallen state and acquired the state of grace, then during prayer it will see its own nature like a sapphire or the colour of heaven. In Scripture this is called the realm of God that was seen by the elders on Mount Sinai» — el texto 18 describe lo que ve el intelecto en la oración cuando ha dejado su estado caído: su propia naturaleza como un zafiro o el color del cielo, que la Escritura llama el lugar de Dios visto por los ancianos en el Sinaí.

«Of the unclean demons, some tempt man in so far as he is man, while others disturb him in so far as he is a non-rational animal. The first, when they approach us, suggest to us notions of self-esteem, pride, envy or censoriousness, notions by which nonrational animals are not affected ; whereas the second, when they approach, arouse incensive power and desire in a manner contrary to nature. For these passions are common to us and to animals, and lie concealed beneath our rational and spiritual nature.» — el texto 19 reparte a los demonios inmundos según la parte del hombre que tocan: unos sugieren estima de sí, orgullo, envidia y censura, que no afectan a los animales, y otros mueven la fuerza incensiva y el deseo, pasiones comunes con los animales; al unir el guion de fin de renglón `span()` devuelve *nonrational* donde el libro imprime *non-rational*.

«If a certain listlessness overtakes us as a result of our efforts, we should climb a little up the rock of spiritual knowledge and play on the harp, plucking the strings with the skills of such knowledge. Let us pasture our sheep below Mount Sinai, so that the God of our» — el texto 16 cierra mandando subir un poco a la roca del conocimiento espiritual y tocar el arpa, y apacentar el rebaño al pie del Sinaí; la frase termina al otro lado del corte de plana, en *fathers may speak to us, too, out of the bush*.

«Hence the Holy Spirit says of the thoughts that come to men in so far as they are men : 'I have said, you are gods, and all of you are children of the most High. But you shall die as men, and fall as one of the princes' (Ps. 8 2 : 6-7). But what does He say of the thoughts which stir in men non-rationally? 'Do not be as the horse and mule, which have no understanding : whose mouth must be controlled with bit and bridle in case they attack you'» — y reparte también los versículos: para los pensamientos que vienen al hombre en cuanto hombre, el salmo de los dioses que morirán como hombres, y para los que se mueven irracionalmente, el que manda no ser como el caballo y el mulo.

«When one of the enemy approaches you and wounds you, and you wish to turn his sword back into his own heart (cf. Ps. 3 7 : 1 5"), then do as follows : analyse in yourself the sinful thought that has wounded you, what it is, what it consists of, and what in it» — el texto 20 enseña el primer método de combate, el análisis del pensamiento que ha herido, preguntando qué es, de qué consta y qué de ello aflige al intelecto; el troceo corta aquí en el límite de chunk sin cambiar de plana.

«But before using his own sword against him, you may choose first to use your sling against him. Then take a stone from your shepherd's bag and sling it ( cf. I Sam. I 7) by asking these questions : how is it that angels and demons affect our world whereas we do not affect their worlds, for we cannot bring the angels closer to God, and we cannot make the demons more impure ? And how was Lucifer, the morning star, cast down to the earth (cf. lsa. I 4 : 1 2), 'making the deep boil like a brazen cauldron' (Job 4I : 3 1 . LXX), disturbing all by his wickedness and seeking to rule over ail ?» — el texto 20 da el segundo método, la honda de las preguntas sobre las esencias interiores: por qué ángeles y demonios afectan a nuestro mundo y nosotros no a los suyos, y cómo fue derribado a la tierra Lucifer, la estrella de la mañana.

«But this is possible only for those who have been in some measure purified and gained a certain vision of the inner essences of created things ; whereas the impure have no insight into these essences, and even if they have been taught by others how to outwit the enemy they will fail because of the great clouds of dust and the turmoil aroused by their passions at the time of battle. For the enemy's troops must be made quiet, so that Goliath alone can face our David. In combat with all unclean thoughts, then, let us use these two methods : analysis of the thought attacking us, and the asking of questions about inner essences.» — y acota los dos métodos a quienes están en alguna medida purificados, porque los impuros fallan aunque se los enseñen, por el polvo y el tumulto que sus pasiones levantan en la batalla.

«especially affiicts the intellect. Suppose, for instance, that a thought full of avarice is suggested to you. Distinguish between the component elements : the inteilect which has accepted the thought, the intellection of gold, gold itself, and the passion of avarice. Then ask : in which of these does the sin consist? Is it the intellect? But how then can the intellect be the image of God ? Is it the intellection of gold ? But what sensible person would ever say that? Then is gold itself the sin ? In that case, why was it created?» — y lo aplica a la avaricia descomponiéndola en cuatro elementos, el intelecto, la intelección del oro, el oro mismo y la pasión, y descartando uno por uno los tres primeros; el escaneo imprime *inteilect* y *affiicts* por intellect y afflicts, y el tramo arranca al otro lado del corte de chunk.

«It follows, then, that the cause of the sin is the fourth element, which is neither an objective reality, nor the intellection of something real, but is a certain noxious pleasure which, once it is freely chosen, compels the inteilect to misuse what God has created. It is this pleasure that the law of God commands us to cut off.» — y sitúa la causa del pecado en el cuarto elemento, que no es realidad objetiva ni intelección de algo real sino un placer nocivo que, una vez elegido libremente, fuerza al intelecto a hacer mal uso de lo creado.

«The latter calls up in our imagination crowds of admirers who praise the Lord for the works of mercy we have performed ; he makes us picture people talking to one another about how we deserve to be ordained, and he suggests to us that the present priest is bound to die before long.» — y sigue la cadena: el de la estima de sí levanta multitudes de admiradores imaginarios, hace pensar que uno merece ser ordenado y sugiere que el sacerdote en funciones morirá pronto.

«As these thoughts circle in our mind, the demon of pride suddenly appears, filling our cell with lightning and visions of terror and trying to make us mad. But let us call down destruction upon all such thoughts and thankfully live in poverty. 'For we brought nothing into the world, and it is certain that we can take nothing out of it. Having food and raiment, let us be content with them' ( 1 Tim. 6 : 7-8), remembering the words of St Paul : 'Avarice is the root of all evil'» — y cierra con el demonio del orgullo, que llena la celda de relámpagos y visiones de terror para volver loco al monje, con el mandato paulino de contentarse con comida y vestido.

«becoming action ? O r was it because o f the degree o f dispassion we have attained ? For example, if a solitary imagines himself entrusted with the spiritual rule of a city, he does not dwell on this thought for long because clearly it cannot be realized in practice. But if someone does become the spiritual guide of a city and yet remains unaffected, that means he is blessed with dispassion. The same criterion can be applied to other thoughts. We need to know these things in order to estimate our commitment and strength, and to perceive whether we have crossed the Jordan and are near the palm-trees, or are still in the wilderness and harassed by the enemy.» — el texto 21 pide averiguar por qué un pensamiento inmundo se fue pronto, si porque no podía hacerse acto o por el grado de ausencia de pasión alcanzado, para medir el propio compromiso y saber si se ha cruzado el Jordán o se sigue en el desierto; el tramo arranca al otro lado del corte de chunk, que el troceo hace dentro de esta plana.

«The demon of avarice, it seems to me, is extraordinarily complex and is baffiing in his deceits. Often, when frustrated by the strictness of our renunciation, he immediately pretends to be a steward and a lover of the poor ; he urges us to prepare a welcome for strangers who have not yet arrived or to send provisions to absent brethren. He makes us mentally visit prisons in the city and ransom those on sale as slaves. He suggests that we should attach ourselves to wealthy women, and advises us to be obsequious to others who have a full purse. And so, after deceiving the soul, little by little he engulfs it in avaricious thoughts and then hands it over to the demon of self» — y describe al demonio de la avaricia disfrazado de mayordomo y amigo de los pobres, que manda preparar acogida a huéspedes que no han llegado y visitar cárceles con la imaginación, para entregar después el alma al demonio de la estima de sí.

«It is not possible for an intellect choked by such ideas to appear before God and receive the crown of righteousness. It is through being dragged down by such thoughts that the wretched intellect, like the man in the Gospels, declines the invitation to the supper of the knowledge of God (cf. Luke 1 4 : 1 8) ; ahd the man who was bound hand and foot and cast into outer darkness (cf. Matt. 2 2 : 1 3) was clothed in a garment woven of these thoughts, and so was judged by the Lord, who had invited him, not to be vvorthy of the wedding feast. For the true wedding garment is the dispassion of the deiform soul which has renounced worldly desires.» — y remata el texto 22 con dos parábolas: el convidado que declina la cena del conocimiento de Dios y el atado de pies y manos, vestido con una túnica tejida de esos pensamientos, frente al verdadero traje de boda, que es la ausencia de pasión del alma deiforme; el escaneo imprime *ahd* y *vvorthy*.

«In the texts On Prayer it is explained why dwelling on ideas of sensory objects destroys true knowledge of God.» — y remite al tratado On Prayer del mismo volumen para la explicación de por qué morar en ideas de objetos sensoriales destruye el conocimiento verdadero de Dios.

«As >ve stated at the beginning, there are three chief groups of demons opposing us in the practice of the ascetic life, and after them follows the whole army of the enemy. These three groups fight in the front line, and with impure thoughts seduce our souls into wrongdoing. They are the demons set over the appetites of gluttony, those who suggest to us avaricious thoughts, and those who incite us to seek esteem in the eyes of men.» — el texto 23 vuelve al comienzo del tratado y repite los tres grupos de demonios de primera línea, los de la gula, los de la avaricia y los de la estima de los hombres; el escaneo imprime *>ve* por *we*.

«If you long for pure prayer, keep guard over your incensive power ; and if you desire self-restraint, control your belly, and do not take your fill even of bread and water. Be vigilant in prayer and avoid all rancour. Let the teachings of the Holy Spirit be always with you ; and use the virtues as your hands to knock at the doors of Scripture. Then dispassion of heart will arise within you, and during prayer you will see your intl'llcct shine like a star.» — y cierra el tratado con la consigna: guardar la fuerza incensiva, dominar el vientre sin hartarse ni de pan ni de agua, velar en la oración y usar las virtudes como manos para llamar a las puertas de la Escritura; el escaneo imprime *intl'llcct*.

«All the impure thoughts that persist in us because of our passions bring the intellect down to ruin and perdition.» — el texto 22 sostiene que los pensamientos impuros que persisten por las pasiones arruinan al intelecto; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *Just as the idea of bread persists in a hungry man*.

«A monk should always act as if he was going to die tomorrO\\' ; yet he should treat his body as if it was going to live for many years. The first cuts off the inclination to listlessness, and makes the monk more diligent ; the second keeps his body sound and his self-control well balanced.» — Evagrio abre Extracts from the Texts on Watchfulness, texto 1, con una regla doble: obrar como quien muere mañana y tratar el cuerpo como si fuera a vivir muchos años, lo primero contra la desidia y lo segundo para no desequilibrar el dominio de sí; el escaneo corrompe *tomorrow*.

«He who has attained spiritual knowledge and has enjoyed the delight that comes from it will no longer succumb to the demon of self-esteem, even when he offers him all the delights of the world ; for what could the demon promise him that is greater than spiritual contemplation ? But so long as we have not tasted this knowledge, let us devote ourselves eagerly to the practice of the virtues, showing God that our aim in everything is to attain knowledge of Him.» — el texto 2 sostiene que quien ha gustado el conocimiento espiritual ya no cede al demonio de la estima de sí, porque nada puede prometerle mayor que la contemplación espiritual.

«We should examine the ways of the monks who have preceded us, and achieve our purpose by following their example. One of their many helpful counsels is that a frugal and balanced diet, accompanied by the presence of love, quickly brings a monk into the harbour of dispassion.» — el texto 3 manda examinar el modo de los monjes anteriores y recoge de ellos que una dieta frugal y equilibrada, con amor, lleva pronto al puerto de la ausencia de pasión.

«Once I visited St Makarios1 at noon and, burning with intense thirst, I asked for a drink of water. But he said : 'Be satisfied '' ith the shade, for at this moment there are many travellers who lack even that. ' Then, as I was telling him of my difficulties in practising self-restraint, he said : 'Take heart, my son ; for during the whole of twenty years I myself have never had my fill of bread, water or sleep ; but I have carefully measured my bread and water, and snatched some sleep by leaning a little against the wall.'» — el texto 4 es un recuerdo en primera persona: Evagrio pide agua a San Macario al mediodía y este le responde que se contente con la sombra, y le cuenta que en veinte años nunca se sació de pan, agua ni sueño; la nota de los editores identifica al Macario de Alejandría, superior de Kellia.

«Hunger, exertion and withdrawal from the world wither burning lust. Reciting the psalms, long-suffering and compassion curb our incensive power when it is unruly. Anything untimely or pushed to excess is short-lived and harmful rather than helpful.» — y cierra el tratado con el resto del reparto, hambre, esfuerzo y retiro contra la lujuria y salmodia, longanimidad y compasión contra la fuerza incensiva, con la advertencia de que lo intempestivo o excesivo es efímero y daña más que ayuda.

«When suffering from the fever of unclean passions, my intellect afflicted with shameful thoughts, I have often been restored to health by your letters, as I used to be by the counsel of our great guide and teacher.» — el Prologue de On Prayer: One Hundred and Fifty-Three Texts abre en primera persona: Evagrio dice haber sanado muchas veces de la fiebre de las pasiones inmundas por las cartas de su destinatario, como antes por el consejo de su gran guía y maestro.

«Through your efforts to win Rachel you have been given Leah (cf. Gen. 2 9 : 2 5),2 and now you seek to be given Rachel also, since you have laboured a further seven years for her sake.» — y emplea a Jacob para decir en qué punto está el destinatario: ha recibido a Lía buscando a Raquel, y ahora pide también a Raquel tras otros siete años; una nota de los editores lee a Lía por la práctica de las virtudes y a Raquel por la contemplación.

«For myself, I cannot deny that although I have worked hard all night I have caught nothing. Yet at your suggestion I have again let down the nets, and I have made a large catch. They are not big fish, but there are a hundred and fifty-three of them (cf. John 2 I : I I ). These, as you requested, I am sending you in a creel of love, in the form of a hundred and fifty-three texts.» — y explica de dónde sale el número del tratado: la pesca de ciento cincuenta y tres peces del Evangelio de Juan, echadas de nuevo las redes por sugerencia del destinatario.

«But since 'all things go in pairs, one complementing the other' , as the wise Jesus puts it (Ecclus. 42 : 24), please accept the letter and understand its spirit, since every written word presupposes the intellect : for where there is no intellect there is no written word. The way of prayer is also twofold : it comprises practice of the virtues and contemplation. The same applies to numbers : literally they are quantities, but they can also signify qualities.» — y enuncia la doble vía de la oración, la práctica de las virtudes y la contemplación, con la regla de que los números son a la vez cantidades y signos de cualidades.

«you may delight in a symbolical number that combines a triangular with a hexagonal figure.» — el Prologue justifica la cifra por su figura: ciento cincuenta y tres combina un número triangular con uno hexagonal; el tramo se corta antes de la llamada de nota que el escaneo pega a la palabra.

«of the Trinity, the hexagon indicates the ordered creation of the world in six days. The number one hundred is square, while the number fifty-three is triangular and spherical ; for twenty-eight is triangular, and twenty-five is spherical, five times five being twenty-five. In this way, you have a square figure to express the fourfold nature of the virtues, and also a spherical number, twentyfive, which by form represents the cyclic movement of time and so indicates true knowledge of this present age.» — el Prologue desglosa la cifra: el triángulo por la Trinidad, el hexágono por la creación ordenada en seis días, el cien por lo cuadrado de las cuatro virtudes y el veinticinco por lo esférico del movimiento cíclico del tiempo; el tramo arranca al otro lado del corte de chunk; al unir el guion de fin de renglón `span()` devuelve *twentyfive* donde el libro imprime *twenty-five*.

«Do not despise the humble appearance of these texts, for you know how to be content with much or little (cf. Phil. 4 : I 2). You will recall how Christ did not reject the widow's mites (cf. Mark I 2 : 44), but accepted them as greater than the rich gifts of many others.» — y pide no despreciar la apariencia humilde de los textos, con las moneditas de la viuda que Cristo no rechazó.

«Should one wish to make incense, one will mingle, according to the Law, fragrant gum, cassia, aromatic shell and myrrh in equal amounts (cf. Exod. 30 : 34). These are the four virtues. With their full and balanced development, the intellect will be safe from betrayal.» — el texto 1 de On Prayer lee los cuatro ingredientes del incienso de la Ley, goma fragante, casia, concha aromática y mirra en partes iguales, como las cuatro virtudes, cuyo desarrollo pleno y equilibrado pone al intelecto a salvo de traición.

«Prayer is communion of the intellect with God. What state, then, does the intellect need so that it can reach out to its Lord without deflection and commune with Him without intermediary ?» — el texto 3 define la oración como comunión del intelecto con Dios y deja planteada la pregunta por el estado que el intelecto necesita para alcanzar a su Señor sin desviarse y sin intermediario.

«When Moses tried to draw near to the burning bush he was forbidden to approach until he had loosed his sandals from his feet (cf. Exod. 3 : }). If, then, you wish to behold and commune with» — el texto 4 lee las sandalias que Moisés se quita ante la zarza como condición para contemplar; la frase termina al otro lado del corte de plana, en *Him who is beyond sense-perception and beyond concept*.

«Him who is beyond sense-perception and beyond concept, you must free yourself from every impassioned thought. 5". First pray for the gift of tears, so that through sorrowing you may tame what is savage in your soul.» — y la cierra: hay que librarse de todo pensamiento apasionado, y el texto 5 manda pedir primero el don de las lágrimas para domar lo salvaje del alma.

«If you do shed tears during your prayer, do not exalt yourself, thinking you are better than others. For your prayer has received help so that you can confess your sins readily and make your peace with the Lord through your tears. Therefore do not turn the remedy for passions into a passion, and so again provoke to anger Him who has given you this grace.» — el texto 7 acota el don de las lágrimas con su propio peligro: no volver pasión el remedio de las pasiones creyéndose mejor que los demás.

«When the demons see you truly eager to pray, they suggest an imaginary need for various things, and then stir up your remembrance of these things, inciting the intellect to go after them ; and when it fails to find them, it becomes very depressed and miserable. And when the intellect is at prayer, the demons keep filling it with the thought of these things, so that it tries to discover more about them and thus loses the fruitfulness of its prayer.» — el texto 10 describe la treta de los demonios ante quien quiere orar de veras: le sugieren una necesidad imaginaria y luego le remueven el recuerdo de esas cosas para que el intelecto vaya tras ellas y pierda el fruto de la oración.

«Try to make your intellect deaf and dumb during prayer ; you will then be able to pray. 1 2 . Whenever a temptation or a feeling of contentiousness comes over you, immediately arousing you to anger or to some senseless word, remember your prayer and how you will be judged about it, and at once the disorderly movement within you will subside.» — los textos 11 y 12 dan dos consignas seguidas: hacer sordo y mudo al intelecto durante la oración, y ante la tentación de ira recordar la oración y el juicio que sobre ella vendrá.

«Prayer is the flower of gentleness and of freedom from anger. 1 5". Prayer is the fruit of joy and thankfulness. 1 6. Prayer is the remedy for gloom and despondency.» — los textos 14 a 16 definen la oración por tres pares: flor de la mansedumbre y de la ausencia de ira, fruto del gozo y del agradecimiento, y remedio de la tristeza y el desaliento.

«one hundred and fifty-three, as triangular and so signifying respectively the practice of the virtues, contemplation of the divine in nature, and theology* or spiritual knowledge of God ; faith, hope and love (cf. I Cor. I 3 : I 3) ; or gold, silver and precious stones (cf. I Cor. 3 : I 2). So much, then, for this number.» — y da tres lecturas alternas del total, la práctica de las virtudes con la contemplación de lo divino en la naturaleza y la teología, la fe con la esperanza y el amor, y el oro con la plata y las piedras preciosas; el tramo arranca al otro lado del corte de chunk, donde la frase abre en *Or you can regard the total sum*.

«and 'deny yourself, taking up your cross' (Matt. I 6 : 24-). You will then be free from distraction when you pray. I 8 . If you wish to pray as you should, deny yourself all the time, and when any kind of affliction troubles you, meditate on prayer.» — los textos 17 y 18 ponen por condición de la oración sin distracción el vender lo que se tiene, el negarse a sí mismo y el tomar la cruz, y mandan meditar en la oración cuando llegue la aflicción.

«'Leave your gift before the altar ; first go away and be reconciled with your brother' (Matt. 5 : 24-), and when you return you will pray without disturbance. For rancour darkens the intellect of one who prays, and extinguishes the light of his prayers.» — el texto 21 pone la reconciliación con el hermano antes de la ofrenda, porque el rencor oscurece el intelecto del que ora y apaga la luz de sus oraciones.

«Those who store up grievances and rancour in themselves are like people who draw water and pour it into a cask full of holes.» — el texto 22 compara a quien acumula agravios y rencor con quien saca agua y la vierte en un tonel agujereado.

«When you pray as you should, thoughts will come to you which make you feel that you have a real right to be angry. But anger with your neighbour is never right. If you search you will find that things can always be arranged without anger. So do all you can not to break out into anger.» — el texto 24 niega que haya un derecho a airarse contra el prójimo aunque los pensamientos lo hagan sentir, y sostiene que buscando se hallará siempre modo de arreglar las cosas sin ira.

«If you arm yourself against anger, then you will never succumb to any kind of desire. Desire provides fuel for anger, and anger disturbs spiritual vision, disrupting the state of prayer.» — el texto 27 encadena deseo e ira: el deseo da combustible a la ira, y la ira perturba la visión espiritual y rompe el estado de oración.

«Sometimes as soon as you start to pray, you pray well ; at other times, in spite of great exertion, you do not reach your goal. This is to make you exert yourself still more, so that, having gained the gift of prayer, you keep it safe.» — el texto 29 explica la desigualdad de la oración por su fin: unas veces se ora bien desde el arranque y otras no se llega a la meta pese al esfuerzo, para que uno se esfuerce más y guarde el don una vez recibido.

«Do not pray for the fulfilment of your wishes, for they may not accord with the will of God. But pray as you have been taught, saying : Thy will be done in me (cf. Luke 2 2 : 42). Always entreat Him in this way - that His will be done. For He desires what is good and profitable for you, whereas you do not always ask for this.» — el texto 31 manda no orar por el cumplimiento de los propios deseos, que pueden no concordar con la voluntad de Dios, sino pedir que esa voluntad se haga.

«Often when I have prayed I have asked for what I thought was good, and persisted in my petition, stupidly importuning the will of God, and not leaving it to Him to arrange things as He knows is best for me. But when I have obtained what I asked for, I have been very sorry that I did not ask for the will of God to be done ; because the thing turned out not to be as I had thought.» — el texto 32 lo funda en una experiencia propia: haber insistido neciamente en su petición y haberse arrepentido al obtenerla, porque la cosa resultó no ser como la había pensado.

«Do not be distressed if you do not at once receive from God what you ask. He wishes to give you something better - to make you persevere in your prayer. For what is better than to enjoy the love of God and to be in communion with Him ?» — el texto 34 lee la demora en conceder como don mayor, el de perseverar en la oración.

«Undistracted prayer is the highest intellection of the intellect. 36. Prayer is the ascent of the intellect to God. 3 7. If you long for prayer, renounce all to gain all.» — los textos 35 a 37 dan tres definiciones seguidas: la oración sin distracción es la intelección más alta del intelecto, la oración es el ascenso del intelecto a Dios, y quien la anhela renuncia a todo para ganarlo todo.

«Pray first for the purification of the passions ; secondly, for deliverance from ignorance and forgetfulness ; and thirdly, for deliverance from all temptation, trial and dereliction. 39· In your prayer seek only righteousness and the kingdom of God, that is, virtue and spiritual knowledge ; and everything else» — los textos 38 y 39 ordenan las peticiones, primero la purificación de las pasiones, luego la liberación de la ignorancia y el olvido y por fin la de toda tentación, y mandan buscar en la oración solo la justicia y el reino, esto es, la virtud y el conocimiento espiritual.

«It is right to pray not only for your own purification, but also for that of all your fellow men, and so to imitate the angels.» — el texto 40 extiende la oración de la propia purificación a la de todos los hombres, y llama a eso imitar a los ángeles.

«by reverence, compunction* and distress of soul as i t confesses its sins with inward sorrow. 44· If your intellect is still distracted during prayer, you do not yet know what it is to pray as a monk ; but your prayer is still worldly, embellishing the outer tabernacle.» — los textos 43 y 44 definen la conciencia de la oración como concentración con reverencia, compunción y dolor del alma al confesar sus pecados, y llaman mundana a la oración distraída, que adorna el tabernáculo exterior; el tramo arranca al otro lado del corte de chunk.

«When you pray, keep close watch on your memory, so that it does not distract you with recollections of your past. But make yourself aware that you are standing before God. For by nature the intellect is apt to be carried away by memories during prayer.» — el texto 45 manda vigilar la memoria durante la oración, porque por naturaleza el intelecto se deja arrastrar por los recuerdos.

«The demon is very envious of us when we pray, and uses every kind of trick to thwart our purpose. Therefore he is always using our memory to stir up thoughts of various things and our flesh to arouse the passions, in order to obstruct our way of ascent to God.» — el texto 47 atribuye al demonio el uso de la memoria para remover pensamientos y el de la carne para despertar las pasiones, con el fin de obstruir el camino de ascenso a Dios.

«When after many attempts the cunning demon fails to hinder the prayer of the righteous man, he slackens his efforts a little, and then gets his own back when the man has finished praying. Either he provokes the man to anger, and so destroys the good effects of the prayer, or else he excites him to senseless pleasure, and so degrades his intellect.» — el texto 48 describe la táctica de desquite: fracasado el estorbo durante la oración, el demonio afloja y después provoca a ira o excita a un placer insensato para destruir su efecto.

«Having prayed as you should, expect the demon to attack you ; so stand on guard, ready to protect the fruits of your prayer. For this from the start has been your appointed task : to cultivate and to protect (cf. Gen. 2 : 1 _s-). Therefore, having cultivated, do not leave the fruits unprotected ; otherwise you will gain nothing from your prayer.» — el texto 49 aplica a la oración el mandato del Génesis de cultivar y guardar: hay que proteger el fruto una vez cultivado.

«The warfare between us and the demons is waged solely on account of spiritual prayer. For prayer is extremely hateful and» — el texto 50 pone la oración espiritual como la única causa de la guerra con los demonios; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *offensive to them*.

«contemplation of the Logos who gives them their being ; and He manifests Himself when we are in the state of prayer. 5 3 . The state of prayer is one of dispassion, which by virtue of the most intense love1 transports to the noetic* realm the intellect that longs for wisdom.» — los textos 52 y 53 ordenan el camino: las virtudes se practican para contemplar las esencias interiores de lo creado y de ahí se pasa al Logos que les da el ser, y el estado de oración es el de la ausencia de pasión, que transporta al reino noético por la fuerza del amor más intenso; el tramo arranca al otro lado del corte de chunk.

«If the intellect has not risen above the contemplation of the created world, it has not yet beheld the realm of God perfectly. For it may be occupied with the knowledge of intelligible things and so involved in their multiplicity.» — y el texto 58 pone el mismo límite más arriba: sin haberse elevado por encima de la contemplación del mundo creado, el intelecto no ha visto aún perfectamente el reino de Dios; el volumen reimprime este tramo en la plana 1733 (cada tomo repite el Glossary y la Note del anterior), repetición del libro y no de la ficha.

«If you wish to pray, you have need of God, 'who gives prayer to him who prays' ( I Sam. 2 : 9· LXX). Invoke Him, then, saying : 'Hallowed be Thy name, Thy kingdom come' (Matt. 6 : 9-I o) - that is, the Holy Spirit and Thy only-begotten Son. For so He taught us, saying : 'Worship the Father in spirit and in truth'» — el texto 59 hace de la oración misma un don de Dios y lee las dos peticiones del Padrenuestro como el Espíritu Santo y el Hijo unigénito.

«If you are a theologian,* you will pray truly. And if you pray truly, you are a theologian.» — el texto 61 enuncia la equivalencia por la que el tratado es más citado: quien es teólogo ora de verdad, y quien ora de verdad es teólogo.

«When your intellect in its great longing for God gradually withdraws from the flesh and turns away from all thoughts that have their source in your sense-perception, memory or soul-body temperament,* and when it becomes full of reverence and joy,» — el texto 62 da las señales de estar cerca de las fronteras de la oración: que el intelecto se retire de la carne y se aparte de los pensamientos que nacen de la sensación, de la memoria o del temperamento, y se llene de reverencia y gozo.

«One who has attained dispassion has not necessarily achieved pure prayer. For he may still be occupied with thoughts which, though dispassionate, distract him and keep him far from God. 57. When the intellect no longer dallies with dispassionate thoughts about various things, it has not necessarily reached the realm of prayer ; for it may still be contemplating the inner essences of these things. And though such contemplation is dispassionate, yet since it is of created things, it impresses their forms upon the intellect and keeps it away from God.» — los textos 56 y 57 niegan dos identificaciones fáciles: quien alcanza la ausencia de pasión no por eso tiene oración pura, y el intelecto que ya no juega con pensamientos apasionados puede seguir contemplando las esencias de las cosas creadas, cuyas formas se le imprimen.

«The Holy Spirit, out of compassion for our weakness, comes to us even when we are impure. And if only He finds our intellect truly praying to Him, He enters it and puts to flight the whole array of thoughts and ideas circling within it, and He arouses it to a longing for spiritual prayer.» — el texto 63 sostiene que el Espíritu Santo viene aun al intelecto impuro con tal de hallarlo orando de verdad, y ahuyenta la formación entera de pensamientos que gira en él; el tramo arranca al otro lado del corte de chunk.

«While all else produces thoughts, ideas and speculations in the intellect through changes in the body, the Lord does the opposite : by entering the intellect, He fills it with whatever knowledge He wishes ; and through the intellect He calms the uncontrolled impulses in the body.» — el texto 64 invierte la dirección: todo lo demás produce pensamientos en el intelecto por cambios del cuerpo, y el Señor, al entrar en el intelecto, lo llena de conocimiento y por él calma los impulsos del cuerpo.

«Whoever loves true prayer and yet becomes angry or resentful is his own enemy. He is like a man who wants to see clearly and yet inflicts damage on his own eyes.» — el texto 65 compara a quien ama la oración verdadera y se aíra o guarda rencor con quien quiere ver claro y se daña los ojos.

«When you are praying, do not shape within yourself any image of the Deity, and do not let your intellect be stamped with the impress of any form ; but approach the Immaterial in an immaterial manner, and then you will understand.» — el texto 67 prohíbe dar forma a la Deidad durante la oración y manda acercarse a lo inmaterial de manera inmaterial.

«Be on your guard against the tricks of the demons. While you are praying purely and calmly, sometimes they suddenly bring before you some strange and alien form, making you imagine in your conceit that the Deity is there. They are trying to persuade you that the object suddenly disclosed to you is the Deity, whereas the Deity does not possess quantity and form.» — el texto 68 describe la treta contraria: los demonios traen de golpe una forma extraña para persuadir de que la Deidad está ahí, siendo así que la Deidad no tiene cantidad ni forma.

«When the jealous demon fails to stir up our memory during prayer, he disturbs the soul-body temperament, so as to form some strange fantasy in the intellect. Since your intellect is usually preoccupied with thoughts it is easily diverted : instead of pursuing immaterial and formless knowledge, it is deceived, mistaking smoke for light.» — el texto 69 da el otro camino del demonio celoso, el de perturbar el temperamento para formar una fantasía extraña, con lo que el intelecto toma el humo por luz.

«When the intellect attains prayer that is pure and free from passion, the demons attack no longer with sinister thoughts but with thoughts of what is good. For they suggest to it an illusion of God's glory in a form pleasing to the senses, so as to make it think that it has realized the final aim of prayer. A man who possesses spiritual knowledge has said that this illusion results from the passion of self-esteem and from the demon's touch on a certain area of the brain.» — el texto 73 describe el ataque que sigue a la oración pura: los demonios dejan los pensamientos siniestros y pasan a los buenos, con una ilusión de la gloria de Dios en forma agradable a los sentidos, que un hombre de conocimiento espiritual adjudica a la estima de sí y al toque del demonio en cierta zona del cerebro.

«I think that the demon, by touching this area, changes the light surrounding the intellect as he likes. In this way he uses the passion of self-esteem to stir up in the intellect a thought which fatuously attributes form and location to divine and principia! knowledge. Not being disturbed by impure and carnal passions, but supposing itself to be in a state of purity, the intellect imagines that there is no longer any adverse energy within it. It then mistakes for a divine manifestation the appearance produced in it by the demon, who cunningly manipulates the brain and converts the light surrounding the intellect into a form, as we have described.» — el texto 74 explica el mecanismo de esa ilusión: el demonio cambia a su gusto la luz que rodea al intelecto y le hace atribuir forma y lugar al conocimiento divino, de modo que el intelecto, creyéndose puro, toma por manifestación divina lo que el demonio produjo.

«When the angel of God comes to us, with his presence alone he puts an end to all adverse energy within the intellect and makes its light energize without illusion» — el texto 75 opone la señal contraria: la sola presencia del ángel de Dios pone fin a toda energía adversa dentro del intelecto y hace que su luz obre sin ilusión.

«The statement in the Apocalypse that the angel brought incense and offered it with the prayers of the saints (cf. Rev. 8 : 3) refers, I think, to this grace which is energized through the angel. For it instils knowledge of true prayer, so that the intellect stands firm, free from all agitation, listlessness and negligence.» — el texto 76 lee el incienso que el ángel del Apocalipsis ofrece con las oraciones de los santos como la gracia que infunde el conocimiento de la oración verdadera.

«The bow Is of incense which the twenty-four elders offered are said to be the prayers of the saints. By a bowl should be understood friendship with God or perfect spiritual love, whereby prayer is energized in spirit and in truth.» — el texto 77 lee las copas de incienso de los veinticuatro ancianos como la amistad con Dios o el amor espiritual perfecto; el escaneo parte *bowls* en *bow Is*.

«things and agitated by constant cares. For prayer means the shedding of thoughts. 7 2 . A man who is tied up cannot run. Nor can the intellect that is a slave to passion perceive the realm of spiritual prayer. For it is dragged about by impassioned thoughts and cannot stay still.» — los textos 71 y 72 niegan la oración pura a quien está enredado en lo material, definen la oración como el desprendimiento de los pensamientos y comparan al intelecto esclavo de la pasión con el hombre atado que no puede correr; el tramo arranca al otro lado del corte de chunk, donde la frase abre en *You cannot attain pure prayer while entangled in material*.

«Surely, when you do realize where you are, you will gladly sorrow and, like Isaiah, will reproach yourself because, being unclean, and dwelling in the midst of an unclean people - that is, of enemies - you dare to stand before the Lord of hosts» — el texto 79 pone al orante en el lugar del profeta Isaías, que se reprocha atreverse a estar ante el Señor de los ejércitos siendo impuro y morando entre un pueblo impuro.

«Know that the holy angels encourage us to pray and stand beside us, rejoicing and praying for us (cf. Tobit. I 2 : I 2). Therefore, if we are negligent and admit thoughts from the enemy, we greatly provoke the angels. For while they struggle hard on our behalf we do not even take the trouble to pray to God for ourselves, but we despise their services to us and, abandoning their Lord and God, we consort with unclean demons.» — el texto 81 sostiene que los ángeles santos animan a orar y oran junto al orante, de modo que admitir pensamientos del enemigo los provoca.

«Psalmody calms the passions and curbs the uncontrolled impulses in the body ; and prayer enables the intellect to activate its own energy.» — el texto 83 reparte las dos prácticas: la salmodia calma las pasiones y frena los impulsos del cuerpo, y la oración deja al intelecto activar su propia energía.

«Psalmody appertains to the wisdom of the world of multiplicity ; prayer is the prelude to the immaterial knowledge of the One.1 86. Spiritual knowledge has great beauty : it is the helpmate of prayer, awakening the noetic power of the intellect to contemplation of divine knowledge.» — los textos 85 y 86 completan el reparto: la salmodia pertenece a la sabiduría del mundo de la multiplicidad y la oración es preludio del conocimiento inmaterial del Uno, con el conocimiento espiritual por auxiliar.

«'And He spake a parable to them to this end, that men ought always to pray, and not to lose heart.' So do not lose heart and despair because you have not yet received the gift of prayer. You will receive it later. In the same parable we read : 'Though I do not fear God, or man's opinion, yet because this widow troubles me, I will vindicate her. ' Similarly, God will speedily vindicate those who cry» — el texto 88 responde a quien aún no ha recibido el don de la oración con la parábola de la viuda importuna, para mandar no desalentarse.

«to Him clay and night (cf. Luke 1 8 : 1 -8). Take heart, then, and persevere diligently in holy prayer. 89 . You should wish for your affairs to turn out, not as you think best, but according to God's will. Then you will be undisturbed and thankful in your prayer.» — el texto 89 manda desear que los asuntos propios salgan no como uno cree mejor sino según la voluntad de Dios, de donde vienen la imperturbabilidad y el agradecimiento en la oración; el escaneo imprime *clay* por *day* y el tramo arranca al otro lado del corte de chunk.

«Even if you think you are with God, be on your guard against the demon of unchastity. For he is very wily and jealous : he tries to outwit the activity and watchfulness of your intellect and to draw it away from God, when it stands before Him with reverence and fear.» — el texto 90 advierte que el demonio de la impureza acecha justo a quien se cree ya con Dios, porque busca burlar la vigilancia del intelecto y apartarlo.

«Prepare yourself like an experienced fighter, and even if you see a sudden apparition do not be shaken ; and should you see a sword drawn against you, or a torch thrust into your face, do not be alarmed. Should you see even some loathsome and bloody figure, do not panic ; but stand fast, boldly affirming your faith, and you will be more resolute in confronting your enemies.» — el texto 92 manda no alterarse ante la aparición súbita, ni ante la espada desnuda, la antorcha en la cara o la figura repugnante y sangrienta, sino afirmar la fe con audacia.

«Take care that the crafty demons do not deceive you with some vision ; be on your guard, turn to prayer and ask God to show you if the intellection comes from Him and, if it does not, to dispel the illusion at once. Do not be afraid, for if you pray fervently to God, the demons will retreat, lashed by His unseen power.» — el texto 94 da el criterio ante una visión: pedir a Dios que muestre si la intelección viene de él y, si no, que disipe la ilusión al momento.

«You should be aware of this trick : at times the demons split into two groups ; and when you call for help against one group, the other will come in the guise of angels and drive away the first, so that you are deceived into believing that they are truly angels.» — el texto 95 describe la treta de los demonios que se parten en dos bandos, para que el segundo ahuyente al primero en figura de ángeles y sea creído.

«He who practises pure prayer will hear the demons crashing and banging, shouting and cursing ; yet he will not be overwhelmed or go out of his mind. But he will say to God : 'I will fear no evil, for Thou art with me' (Ps. 2 3 : 4), and other words of this kind.» — el texto 97 sostiene que quien practica la oración pura oirá a los demonios golpear, gritar y maldecir sin quedar abrumado ni perder el juicio.

«When you stand in prayer before God the Almighty, who created all things and takes thought for all, why are you so foolish as to forget the fear of God and to be scared of mosquitoes and cockroaches ? Have you not heard it said, 'You shall fear the Lord your God' (Deut. 6 : r 3) ; or again 'Fear and dread shall fall upon them'» — el texto 100 opone el temor de Dios al miedo a los mosquitos y las cucarachas que acomete al orante; el tramo arranca al otro lado del corte de chunk, que el troceo hace dentro de esta plana; al unir el guion de fin de renglón `span()` devuelve *cockroaches* donde el libro imprime *cock-roaches*.

«Bread is food for the body and holiness is food for the soul ; spiritual prayer is food for the intellect.» — el texto 101 ordena tres alimentos por tres partes: el pan para el cuerpo, la santidad para el alma y la oración espiritual para el intelecto.

«Try not to pray against anyone in your prayer, so that you do not destroy what you are building, and make your prayer» — el texto 103 prohíbe orar contra nadie, no sea que se destruya lo que se edifica; el escaneo imprime *loathsorlle* por *loathsome*.

«Detach yourself from concern for the body when you pray : do not let the sting of a flea or a fly, the bite of a louse or a mosquito, deprive you of the fruits of your prayer.» — el texto 105 manda desprenderse del cuidado del cuerpo al orar, de modo que ni la picadura de una pulga ni la mordida de un piojo priven del fruto.

«We have heard that the evil one attacked a certain saint so fiercely as he prayed that, when the saint lifted up his hands, the evil one changed himself into a lion and raising his front legs ftxed his claws into the saint's thighs ; and he kept them there until the saint lowered his hands, which was only when he had come to the. end of his usual prayers.» — el texto 106 refiere el caso de un santo a quien el maligno atacó en figura de león, clavándole las garras en los muslos hasta que terminó sus oraciones acostumbradas.

«There is too the case of that great monk, John the Small. He lived the hesychastic life in a pit, and his communion with God was not interrupted even when a demon in the form of a serpent wound itself round him, chewed his flesh and spat it out into his face.» — el texto 107 nombra al monje Juan el Pequeño, que vivía la vida hesicasta en un hoyo y no interrumpió su comunión con Dios mientras un demonio en forma de serpiente le mascaba la carne.

«You have surely read the lives of the monks of Tabennesis. When Abba Theodore was preaching to the brethren, two vipers crawled under his feet ; but he calmly made an arch of his feet and let them stay there until he had finished his sermon. Then he showed the vipers to the brethren and told them what had happened» — el texto 108 remite a las vidas de los monjes de Tabennesis y refiere a Abba Teodoro predicando con dos víboras bajo los pies, que dejó allí hasta acabar el sermón.

«When another monk was practising inner prayer as he journeyed in the desert, two angels came and walked on either side of him. But he paid no heed to them, for he did not wish to lose what vvas better. He remembered the words of the Apostle : 'Neither angels, nor principalities, nor powers . . . shall be able to separate us from the love of Christ'» — el texto 112 refiere al monje que, caminando por el desierto en oración interior, no hizo caso a dos ángeles que lo acompañaban por no perder lo mejor, con el dicho paulino de que ni ángeles ni principados separan del amor de Cristo; el escaneo imprime *vvas* por *was*.

«The monk becomes equal to the angels through prayer, because of his longing to 'behold the face of the Father who is in heaven'» — el texto 113 iguala al monje con los ángeles por la oración, en razón de su anhelo de ver el rostro del Padre que está en los cielos.

«Do not long to have a sensory image of angels or powers or Christ, for this would be madness : it would be to take a wolf as your shepherd and to worship your enemies, the demons.» — el texto 115 llama locura al deseo de una imagen sensible de ángeles, potestades o Cristo, y lo iguala a tomar al lobo por pastor y adorar a los enemigos.

«Self-esteem is the start of illusions in the intellect. Under its impulse, the intellect attempts to enclose the Deity in shapes and forms.» — el texto 116 pone la estima de sí en el origen de las ilusiones del intelecto, que por su impulso intenta encerrar a la Deidad en formas y figuras.

«I shall say again what I have said elsewhere : blessed is the intellect that is completely free from forms during prayer. 1 1 8 . Blessed is the intellect that, undistracted in its prayer, acquires an ever greater longing for God. 1 1 9 . Blessed is the intellect that during prayer is free from materiality and stripped of all possessions. 1 20. Blessed is the intellect that has acquired complete freedom from sensations during prayer.» — los textos 117 a 120 encadenan cuatro bienaventuranzas del intelecto en la oración: libre de formas, con anhelo creciente de Dios, libre de materialidad y despojado de toda posesión, y con plena libertad de las sensaciones.

«Blessed is the monk who regards every man as God after God. 1 2 2. Blessed is the monk who looks with great joy on everyone's salvation and progress as if they were his own.» — los textos 121 y 122 pasan las bienaventuranzas al monje: el que mira a todo hombre como a Dios después de Dios, y el que se alegra de la salvación y el progreso ajenos como de los propios.

«A monk is one who is separated from all and united with all. I 2). A monk is one who regards himself as linked with every man, through always seeing himself in each.» — los textos 124 y 125 definen al monje por una paradoja: separado de todos y unido con todos, y ligado a cada hombre por verse siempre a sí mismo en él; el tramo arranca al otro lado del corte de chunk.

«If you want to pray as a monk, shun all lies and take no oath. Otherwise you vainly pretend to be what you are not. I 2 8. If you wish to pray in spirit, be detached from the flesh, and no cloud will darken you during prayer.» — los textos 127 y 128 ponen dos condiciones: huir de la mentira y no jurar, para no fingir en vano lo que no se es, y estar desprendido de la carne para que ninguna nube oscurezca la oración.

«Do not shun poverty and affliction, the fuel that gives wings to prayer. I 3 2 . Let the virtues of the body lead you to those of the soul ; and the virtues of the soul to those of the spirit ; and these, in turn, to immaterial and principia! knowledge.» — los textos 131 y 132 llaman combustible que da alas a la oración a la pobreza y la aflicción, y escalan las virtudes del cuerpo a las del alma, de ahí a las del espíritu y de ahí al conocimiento inmaterial y principial.

«If you are praying to overcome some thought, and it subsides easily, examine carefully how this has come about ; otherwise you may be deluded into attributing the cause to yourself. I 34· There are times when the demons suggest thoughts to you and then urge you to rebut them with prayer ; whereupon they withdraw of their own accord, so as to deceive you into imagining that you have begun to overcome such thoughts and to rout the demons.» — los textos 133 y 134 advierten del engaño de atribuirse la causa cuando un pensamiento cede fácil, porque a veces los demonios sugieren el pensamiento y se retiran solos para dar esa impresión.

«Do not think that you have acquired holiness unless you have reached the point of shedding your blood to attain it. For, according to the Apostle, we must battle unremittingly against sin even if it means death» — el texto 136 niega que se tenga la santidad sin haber llegado al punto de derramar la sangre por ella, con el mandato paulino de combatir sin tregua contra el pecado.

«If you do good to one person, you may be wronged by another and so feel injured, and say or do something stupid, thus dissipating by your bad action what you gained by your good action. This is just what the demons want ; so always be attentive.» — el texto 137 describe cómo se disipa por una mala acción lo ganado con una buena, y adjudica a los demonios el cálculo; el tramo arranca al otro lado del corte de chunk.

«At night the cunning demons try to disturb the spiritual teacher by direct attack ; in the daytime, they attack him through other people, besieging him with slander, distraction and danger.» — el texto 139 reparte las tácticas del demonio contra el maestro espiritual: de noche por ataque directo, de día por medio de otras personas, con calumnia, distracción y peligro.

«Do not try to avoid the fullers. Let them beat, trample, stretch and smooth ; and your garments will be all the brighter.» — el texto 140 pone la imagen de los bataneros, a los que no hay que esquivar: que golpeen, pisen, estiren y alisen, y las vestiduras saldrán más brillantes.

«Do you have a longing for prayer? Then leave the things of this world and live your life in heaven, not just theoretically but in angelic action and godlike knowledge.» — el texto 142 manda dejar las cosas de este mundo y vivir en el cielo, no en teoría sino en acción angélica y conocimiento deiforme.

«Just as persistent staring at the sun in its noonday brilliance will not cure a man suffering from ophthalmia, so the counterfeit practice of fearful and supernal prayer - which is properly to be performed in spirit and in truth - will in no way benefit an intellect that is passionate and impure ; on the contrary, such practice will provoke the wrath of God against the intellect.» — el texto 146 compara mirar fijo al sol de mediodía con el ojo enfermo y la práctica contrahecha de la oración temerosa y suprema en un intelecto apasionado e impuro.

«If a man, still enmeshed in sin and anger, dares shamelessly to reach out for knowledge of divine things, or even to embark upon» — el texto 145 acota el acceso al conocimiento de lo divino a quien sigue enredado en el pecado y en la ira; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *immaterial prayer*.

«Do not delight in words or in glory. Otherwise the demons will no longer work behind your back, but openly before your face ; and they will laugh you to scorn during prayer, drawing you away and enticing you into strange thoughts.» — el texto 148 advierte que el gusto por las palabras y la gloria hace que los demonios dejen de obrar a espaldas del orante y lo hagan abiertamente ante su cara, riéndose de él en la oración.

«If you seek prayer attentively you will find it ; for nothing is more essential to prayer than attentiveness. So do all you can to acquire it. 1 so. As sight is superior to all the other senses, so prayer is more divine than all the other virtues.» — los textos 149 y 150 ponen la atención como lo más esencial de la oración y, con la comparación de la vista entre los sentidos, la oración como la más divina de las virtudes.

«The value of prayer lies not in mere quantity but in its quality. This is shown by the contrast of the two men who went up into the temple (cf. Luke 1 8 : 1 o), and by the injunction : 'When you pray, do not use vain repetitions'» — el texto 151 pone el valor de la oración en su calidad y no en su cantidad, con los dos hombres que subieron al templo y el mandato de no usar vanas repeticiones.

«So long as you give attention to the beauty of the body, and your intellect delights in the outside of the tabernacle, you have not yet perceived the realm of prayer and are still far from treading its blessed path. 1 S3. If when praying no other joy can attract you, then truly you have found prayer.» — los textos 152 y 153 cierran el tratado con dos señales contrarias: mientras el intelecto se deleite en lo exterior del tabernáculo no se ha percibido el reino de la oración, y cuando ningún otro gozo pueda atraer al orante, entonces se ha hallado la oración.

«Having composed the treatise on coenobitic institutions, I am now once more encouraged by your prayers to attempt to write something about the eight vices : gluttony, unchastity, avarice, anger, dejection, listlessness, self-esteem and pride.» — San Juan Casiano abre On the Eight Vices, escrito para el obispo Kastor, enumerando los ocho vicios de que va a tratar: gula, impureza, avaricia, ira, tristeza, desidia, estima de sí y orgullo.

«I shall speak first about control of the stomach, the opposite to gluttony, and about how to fast and what and how much to eat. I shall say nothing on my own account, but only what I have received from the Holy Fathers. They have not given us only a single rule for fasting or a single standard and measure for eating, because not everyone has the same strength ;» — y declara de dónde habla: nada por cuenta propia, sino lo que ha recibido de los Padres santos, que no dieron una sola regla de ayuno ni una sola medida de comida porque no todos tienen la misma fuerza.

«But they have given us all a single goal : to avoid over-eating and the filling of our bellies. They also found a day's fast to be more beneficial and a greater help toward purity than one extending over a period of three, four, or even seven days. Someone who fasts for too long, they say, often ends up by eating too much food.» — y enuncia la meta única que sí dieron, evitar el exceso y el llenado del vientre, con el hallazgo de que un día de ayuno aprovecha más que tres, cuatro o siete.

«They also found that the eating of greens or pulse did not agree with everyone, and that not everyone could live on dry bread. One man, they said, could eat two pounds of dry bread and still be hungry, while another might eat a pound, or only six ounces, and be satisfied.» — y consignan la diferencia entre los cuerpos: uno come dos libras de pan seco y sigue con hambre, y otro come una libra, o solo seis onzas, y queda satisfecho.

«o f self-control : 'do not be deceived by the filling o f the belly' (Prov. 24 : I 5. LXX), or be led astray by the pleasure of the palate. It is not only the variety of foodstuffs that kindles the fiery darts of unchastity, but also their quantity. Whatever the kind of food with which it is filled, the belly engenders the seed of profligacy. It is not only too much wine that besots our mind : too much water or too much of anything makes it drowsy and stupefied. The Sodomites were destroyed not because of too much wine or too much of other foods, but because of a surfeit of bread, as the Prophet tells us» — el tratado da la regla básica del dominio de sí y sostiene que no es solo la variedad de los alimentos la que enciende los dardos de la impureza sino también su cantidad, con los sodomitas destruidos por hartura de pan; el tramo arranca al otro lado del corte de plana.

«Bodily illness is not an obstacle to purity of heart, provided we give the body what its illness requires, not what gratifies our desire for pleasure. Food is to be taken in so far as it supports our life, but not to the extent of enslaving us to the impulses of desire. To cat moderately and reasonably is to keep the body in health, not to deprive it of holiness.» — y acota el ayuno con la enfermedad: dar al cuerpo lo que su dolencia pide y no lo que halaga el deseo de placer, porque comer con medida guarda la salud sin quitar la santidad.

«A clear rule for self-control handed down by the Fathers is this : stop eating while still hungry and do not continue until you are satisfied. When the Apostle said, 'Make no provision to fulfil the desires of the flesh' (Rom. I 3 : I4), he was not forbidding us to provide for the needs of life ; he was warning us against self-indulgence.» — y da la regla clara heredada de los Padres, dejar de comer con hambre todavía y no seguir hasta la saciedad, con el límite de que el Apóstol no prohibía proveer a las necesidades de la vida.

«Moreover, by itself abstinence from food does not contribute to perfect purity of soul unless the other virtues are active as well. Humility, for example, practised through obedience in our ,.,-ork and through bodily hardship, is a great help. If we avoid avarice not only by having no money, but also by not wanting to have any, this leads us towards purity of soul.» — y niega que la abstinencia de comida contribuya por sí sola a la pureza perfecta del alma sin las demás virtudes activas, con la humildad y la ausencia de avaricia por ejemplos.

«No one whose stomach is full can fight mentally against the demon of unchastity. Our initial struggle therefore must be to gain control of our stomach and to bring our body into subjection not only through fasting but also through vigils, labours and spiritual reading, and through concentrating our heart on fear of Gehenna and on longing for the kingdom of heaven.» — y cierra el capítulo poniendo el dominio del vientre como lucha primera, con vigilias, trabajos y lectura espiritual además del ayuno.

«Our second struggle i s against the demon of unchastity and the desire of the flesh, a desire which begins to trouble man from the time of his youth. This harsh struggle has to be fought in both soul and body, and not simply in the soul, as is the case with other faults. We therefore have to fight it on two fronts.» — el tratado abre la segunda lucha, contra el demonio de la impureza y el deseo de la carne, y la separa de las demás por librarse a la vez en el alma y en el cuerpo.

«Bodily fasting alone is not enough to bring about perfect selfrestraint and true purity ; it must be accompanied by contrition of heart, intense prayer to God, frequent meditation on the Scriptures, toil and manual labour. These are able to check the restless impulses of the soul and to recall it from its shameful fantasies. Humility of soul helps more than everything else, however, and without it no one can overcome unchastity or any other sin.» — y niega que el ayuno corporal baste por sí solo, sin contrición del corazón, oración intensa, meditación frecuente de las Escrituras y trabajo de manos, y pone la humildad del alma por encima de todo lo demás; al unir el guion de fin de renglón `span()` devuelve *selfrestraint* donde el libro imprime *self-restraint*.

«We are told to fast not only to mortify our body, but also to keep our intellect watchful, so that it will not be obscured because of the amount of food >ve have eaten and thus be unable to guard its thoughts. We must not therefore expend all our effort in bodily fasting ; we must also give attention to our thoughts and to spiritual meditation, since otherwise we will not be able to advance to the heights of true purity and chastity. As our Lord has said, we should 'cleanse first the inside of the cup and plate, so that their outside may also be clean'» — y da el segundo fin del ayuno, mantener vigilante al intelecto para que pueda guardar sus pensamientos, con el mandato evangélico de limpiar primero el interior de la copa; el escaneo imprime *>ve* por *we*.

«If we are really eager, as the Apostle puts it, to 'struggle lawfully' and to 'be crowned' (2 Tim : 2 : )) for overcoming the impure spirit of unchastity, we should not trust in our own strength and ascetic practice, but in the help of our Master, God. No one ceases to be attacked by this demon until he truly believes that he will be healed and reach the heights of purity not through his own effort and labour, but through the aid and protection of God.» — y pone el límite de la propia fuerza: nadie deja de ser atacado por este demonio hasta que cree de verdad que la curación y la pureza no vienen del propio esfuerzo sino del auxilio y la protección de Dios.

«No virtue makes flesh-bound man so like a spiritual angel as does self-restraint, for it enables those still living on earth to become, as the Apostle says, 'citizens of heaven' (cf. Phil. 3 : 2o). A sign that we have acquired this virtue perfectly is that our soul ignores those images which the defiled fantasy produces during sleep ; for even if the production of such images is not a sin, nevertheless it is a sign that the soul is ill and has not been freed from passion.» — el tratado pone el dominio de sí como la virtud que más asemeja al hombre carnal con un ángel espiritual, y da por señal de tenerla que el alma ignore las imágenes que la fantasía mancillada produce durante el sueño.

«We should therefore regard the defiled fantasies that arise in us during sleep as the proof of previous indolence and weakness still existing in us, since the emission which takes place while we are relaxed in sleep reveals the sickness that lies hidden in our souls. Because of this the Doctor of our souls has also placed the remedy in the hidden regions of the soul, recognizing that the cause of our sickness lies there when He says : 'Whoever looks at a woman with lust has already committed adultery with her in his heart'» — y lee esas fantasías como prueba de indolencia anterior y de una dolencia escondida, cuyo remedio el Médico de las almas pone también en la región escondida, con el dicho evangélico sobre mirar con deseo.

«He seeks to correct not so much our inquisitive and unchaste eyes as the soul which has its seat within and makes bad use of the eyes which God gave it for good purposes. That is why the Book of Proverbs in its wisdom does not say : 'Guard your eyes with all diligence' but 'Guard your heart with all diligence' (Prov. 4- : 2 3), imposi11g the remedy of diligence in the first instance upon that which makes use of the eyes for whatever purpose it desires.» — y sitúa dónde está lo que hay que corregir: no los ojos sino el alma que hace mal uso de ellos, con el proverbio que manda guardar el corazón y no los ojos; el escaneo imprime *imposi11g* por *imposing*.

«teaching of the Lord. While the children of Babylon - by which I mean our wicked thoughts - are still young, we should clash them to the ground and crush them against the rock, which is Christ ( cf. Ps. 1 3 7 : 9 ; 1 Cor. 1 o : 4). If these thoughts grow stronger because we assent to them, we will not be able to overcome them without much pain and labour.» — el tratado lee a los hijos de Babilonia del salmo como los pensamientos malos, que hay que estrellar contra la roca mientras son jóvenes, porque después no se vencen sin mucho dolor y trabajo; el tramo arranca al otro lado del corte de plana.

«It is good to remember the sayings of the Fathers as well as the passages from Holy Scripture cited above. For example, St Basil, Bishop of Caesarea in Cappadocia, said : 'I have not known a woman and yet I am not a virgin. ' He recognized that the gift of virginity is achieved not so much by abstaining from intercourse with woman as by holiness and purity of soul, which in its turn is achieved through fear of God.» — y cita a San Basilio, obispo de Cesarea de Capadocia, diciendo que no ha conocido mujer y sin embargo no es virgen, para sostener que el don de la virginidad se alcanza por la santidad y la pureza del alma y no solo por la abstinencia.

«The Fathers also say that we cannot fully acquire the virtue of purity unless we have first acquired real humility of heart. And we will not be granted true spiritual knowledge so long as the passion of unchastity lies hidden in the depths of our souls.» — y encadena dos condiciones que atribuye a los Padres: no hay virtud de pureza sin humildad de corazón previa, ni conocimiento espiritual verdadero mientras la pasión de la impureza siga escondida en lo hondo del alma.

«The more heavenly and angelic the degree of holiness, the heavier are the enemies' attacks to which it is subjected. We should therefore try to achieve not only bodily control, but also contrition of heart with frequent prayers of repentance, so that with the clew of the Holy Spirit we may extinguish the furnace of our flesh, kindled daily by the king of Babylon with the bellows of desire (cf. Dan. 3 : 1 9). In addition, a great weapon has been given us in the form of sacred vigils ; for just as the watch we keep over our thoughts by day brings us holiness at night, so vigil at night brings purity to the soul by day.» — y enuncia la proporción entre el grado de santidad y el peso de los ataques, con las vigilias sagradas por arma y la reciprocidad entre la guardia de los pensamientos de día y la pureza del alma de día tras la vigilia.

«Our third struggle is against the demon of avarice, a demon clearly foreign to our nature, who only gains entry into a monk because he is lacking in faith. The other passions, such as anger and desire, seem to be occasioned by the body and in some sense implanted in» — el tratado abre la tercera lucha, contra el demonio de la avaricia, y lo llama ajeno a nuestra naturaleza, que solo entra en el monje por falta de fe, a diferencia de la ira y el deseo; la frase sigue en la plana 80.

«The way to keep guard over our heart is immediately to expel from the mind every demon-inspired recollection of women - even of mother or sister or any other devout woman - lest by dwelling on it for too long the mind is thrown headlong by the deceiver into debased and pernicious thoughts.» — y da el modo de guardar el corazón, expulsar de la mente todo recuerdo de mujer inspirado por el demonio, incluso el de la madre o la hermana.

«The commandment given by God to the first man, Adam, told him to keep watch over the head of the serpent (cf. Gen. 3 : 1 5. LXX), that is, over the first inklings of the pernicious thoughts by means of which the serpent tries to creep into our souls. If we do not admit the serpent's head, which is the provocation of the thought, we will not admit the rest of its body - that is, the assent* to the sensual pleasure which the thought suggests - and so debase the mind towards the illicit act itself.» — con la imagen de la cabeza de la serpiente del Génesis: si no se admite la cabeza, que es la provocación del pensamiento, no se admite el resto del cuerpo, que es el asentimiento al placer.

«us at birth. Hence they are conquered only after a long time. The sickness of avarice, on the contrary, can with diligence and attention be cut off more readily, because it enters from outside. If neglected, however, it becomes even harder to get rid of and more destructive than the other passions, for according to the Apostle it is 'the root of all evil'» — y sitúa la diferencia práctica: la avaricia se corta más pronto porque entra de fuera, pero desatendida se vuelve más difícil de quitar y más destructiva que las demás, raíz de todo mal; el tramo arranca al otro lado del corte de plana.

«let us look at it in this fashion. Movement occurs in the sexual organs not only of young children who cannot yet distinguish between good and evil, but also of the smallest infants still at their mother's breast. The latter, although quite ignorant of sensual pleasure, nevertheless manifest such natural movements in the flesh.» — y argumenta con la fisiología del recién nacido: el movimiento se da en los órganos sexuales aun de los lactantes, ignorantes del placer sensual.

«I say this not to accuse nature of being the cause of sin - heaven forbid ! - but to show that the incensive power and desire, even if implanted in man by the Creator for a good purpose, appear to change through neglect from being natural in the body into something that is unnatural.» — y acota enseguida el argumento: no acusa a la naturaleza de ser causa del pecado, sino que muestra cómo la fuerza incensiva y el deseo, puestos por el Creador para bien, cambian por el descuido; el escaneo imprime *•vhen* por *when*.

«Movement in the sexual organs was given to us by the Creator for procreation and the continuation of the species, not for unchastity ; while incensive power was planted in us for our salvation, so that we could manifest it against wickedness, but not so that we could act like wild beasts towards our fellow men. Even if we make bad use of these passions, nature itself is not therefore sinful, nor should we blame the Creator.» — y reparte los fines originales, la procreación y la salvación, y niega que la naturaleza sea pecaminosa aunque se haga mal uso de esas pasiones.

«A man who gives someone a knife for sఆme necessary and useful purpose is not to blame if that person uses it to commit murder.» — con la comparación del que presta un cuchillo para un fin necesario y no es culpable si el otro lo usa para matar; el escaneo mete un signo extraño en *sఆme*.

«This has been said to make it clear that avarice is a passion deriving, not from our nature, but solely from an evil and perverted use of our free will. When this sickness finds the soul lukewarm and lacking in faith at the start of the ascetic path, it suggests to us various apparently justifiable and sensible reasons for keeping back something of what we possess.» — y concluye que la avaricia no deriva de la naturaleza sino del uso malo y torcido del libre albedrío, que sugiere razones en apariencia justificables para retener algo de lo que se posee.

«It conjures up in a monk's mind a picture of a lengthy old age and bodily illness ; and it persuades him that the necessities of life provided by the monastery are insufflcient to sustain a healthy man, much less an ill one ; that in the monastery the sick, instead of receiving proper attention, are hardly cared for at all ; and that unless he has some money tucked away, he will die a miserable death.» — y enumera los cuadros con que la avaricia persuade al monje, la vejez larga, la enfermedad, la insuficiencia de lo que el monasterio provee y el desamparo de los enfermos.

«Now completely given over to the thought of gain, he notices none of the evil passions which attack him : his raging fury when he happens to sustain a loss, his gloom and dejection when he falls short of the gain he hoped for. Just as for other people the belly is a god, so for him is money.» — y describe lo que el monje ya no nota, la furia ante la pérdida y el abatimiento ante la ganancia frustrada, con la sentencia de que el dinero le es dios como a otros el vientre.

«How is it that this sickness can so pervert a man that he ends up as an idolater? It is because he now fixes his intellect on the love, not of God, but of the images of men stamped on gold.» — y explica por qué el Apóstol llama idolatría a la avaricia: porque el intelecto se fija en el amor de las imágenes de hombres acuñadas en el oro y no en el de Dios.

«A monk darkened by such thoughts and launched on the downward path can no longer be obedient. He is irritable and resentful, and grumbles about every task. l-Ie answers back and, having lost his sense of respect, behaves like a stubborn, uncontrollable horse. He is not satisfied with the day's ration of food and complains that he cannot put up with such conditions for ever. Neither God's presence, he says, nor the possibility of his own salvation is confined to the monastery ; and, he concludes, he will perish if he does not leave it.» — y pinta la conducta que sigue, la irritación, el rencor, la queja de toda tarea y la respuesta insolente, como caballo terco e incontrolable; el escaneo imprime *l-Ie* por *He*.

«it persuades him to learn, unknown to the abbot, some handicraft through which he can increase his cherished hoardings. Then it deceives the wretched monk with secret expectations, making him imagine what he will earn from his handicraft, and the comfort and security which will result from it.» — y sigue la seducción: convencido de esconder una suma por pequeña que sea, el monje aprende a escondidas del abad un oficio con que acrecentar su hucha.

«Because the avaricious monk is so fired with desire for private wealth he will never be able to live at peace in a monastery or under a rule. When like a wolf the demon has snatched him from the fold and separated him from the flock, he makes ready to dev» — y cierra la plana con la imagen del lobo: el monje encendido de deseo de riqueza propia nunca podrá vivir en paz bajo una regla, y el demonio lo arranca del redil; la frase se corta al cambiar de plana.

«does not even shrink from trying through gossip and idle talk to seduce someone else into leaving with him, wishing to have an accomplice in his sinful action.» — y remata con el último paso, buscar por chismes y charla ociosa que otro se vaya con él para tener cómplice; el escaneo imprime *l-Ie* por *He* al abrir la frase y el tramo arranca tras esa corrupción.

«There are three forms of this sickness, all of which are equally condemned by the Holy Scriptures and the teaching of the Fathers. The first induces those who were poor to acquire and save the goods they lacked in the world. The second compels those who have renounced worldly goods by offering them to God, to have regrets and to seek after them again. A third infects a monk from the start with lack of faith and ardour, so preventing his complete detachment from worldly things, producing in him a fear of poverty and distrust in God's providence and leading him to break the promises he made when he renounced the world.» — y reparte la avaricia en tres formas, la del pobre que quiere adquirir lo que le faltaba en el mundo, la del que se arrepiente de lo que ofreció a Dios y lo busca otra vez, y la del que empieza sin fe y no llega a desprenderse.

«Examples of these three forms of avarice are, as I have said, condemned in Holy Scripture. Gehazi wanted to acquire property which he did not previously possess, and therefore never received the prophetic grace which his teacher had wished to leave him in the place of an inheritance. Because of the prophet's curse he inherited incurable leprosy instead of a blessing» — y da por ejemplo de la primera a Giezi, que quiso adquirir lo que no tenía y heredó la lepra en lugar de la gracia profética.

«And Judas, who wished to acquire money which he had previously abandoned on following Christ, not only lapsed so far as to betray the Master and lose his place in the circle of the apostles ; he also put an end to his life in the flesh through a violent death» — y por ejemplo de la segunda a Judas, que quiso recobrar el dinero abandonado al seguir a Cristo, y por la tercera a Ananías y Safira.

«Again, in Deuteronomy Moses is indirectly exhorting those who promise to renounce the world, and who then retain their earthly possessions because of the fear that comes from lack of faith, when he says : 'What man is there that is fearful and faint-hearted ? He shall not go out to do battle; let him return to his house, lest his brethren's heart faint as well as his heart'» — y lee la ley del Deuteronomio sobre el temeroso y pusilánime que no sale a la batalla como exhortación indirecta a quienes prometen renunciar al mundo y retienen sus bienes por falta de fe.

«he complained of doing at fixed times in the monastery. But the demon does not allow him to keep the regular prayers or norms of fasting or orders of vigil. Having bound him fast in the madness of» — y describe el desenlace: el demonio no le deja guardar ni las oraciones regulares ni las normas de ayuno ni los turnos de vigilia; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *avarice*.

«meaning of the scriptural statement, 'It is more blessed to give than to receive' (Acts 2o : 3 5). They do the same with the Lord's words when He says, 'If you want to be perfect, go and sell all you have and give to the poor, and you will have treasure in heaven ; and come and follow Me' (Matt. I 9 : 2 I). They judge that it is more blessed to have control over one's personal wealth, and to give from this to those in need, than to possess nothing at all.» — el tratado consigna la lectura de los avaros, que del dicho apostólico sobre la mayor dicha de dar sacan que es mejor conservar el control del propio caudal para dar de él a los necesitados; el tramo arranca al otro lado del corte de plana.

«They should know, however, that they have not yet renounced the world or achieved monastic perfection so long as they are ashamed to accept for Christ's sake the poverty of the Apostle and to provide for themselves and the needy through the labour of their hands (cf. Acts 2o : 34-) ; for only in this way will they fulfil the monastic profession and be glorified with the Apostle.» — y objeta a esa lectura que quien se avergüenza de aceptar por Cristo la pobreza del Apóstol y de proveerse con el trabajo de sus manos no ha renunciado aún al mundo.

«Had the Apostle thought that the possession of one's former wealth was more necessary for perfection, he would not have despised his official status as a Roman citizen (cf. Acts 2 2 : 25). Nor would those in Jerusalem have sold their houses and fields and given the money they got from them to the apostles (cf. Acts 4 : 34-3 5), had they felt that the apostles considered it more blessed to live off one's own possessions than from one's labour and the offerings of the Gentiles.» — y apoya la objeción en dos hechos del libro de los Hechos, el desprecio de Pablo por su estatuto de ciudadano romano y la venta de casas y campos en Jerusalén.

«He himself was often in chains, in prison or on fatiguing travel, and so was usually prevented from providing for himself with his own hands. He tells us that he accepted the necessities of life from the brethren who came to him from Macedonia (cf. 2 Cor. I I : 9) ; and writing to the Philippians he says : 'Now you Philippians know also that . . . when I departed from Macedonia no church except you helped me with gifts of money. For even in Thessalonica you sent me help, not once but twice'» — y consigna el caso contrario en el mismo Pablo, que aceptó lo necesario de los hermanos de Macedonia cuando las cadenas y los viajes le impedían proveerse.

«e should not follow our own notions or give wrong meanings to things rightly said. We must discard faint-hearted, faithless opinion and recover the strictness of the Gospel. In this way we shall be able to follow also in the footsteps of the Fathers, adhering to the discipline of the cenobitic life and truly renouncing this world.» — y cierra el argumento mandando no seguir las propias ocurrencias ni dar sentidos torcidos a lo bien dicho, sino recobrar el rigor del Evangelio; el tramo arranca al otro lado del corte de plana, donde el escaneo imprime *w e should*.

«It is good here to recall the words of St Basil, Bishop of Caesarea in Cappadocia. He is reported once to have said to a senator, who had renounced the world in a half-hearted manner and was keeping back some of his personal fortune : 'You have lost the senator and failed to make a monk.» — y refiere el dicho de San Basilio a un senador que había renunciado al mundo a medias y guardaba parte de su fortuna, que había perdido al senador sin llegar a hacer un monje.

«We should therefore make every effort to cut out from our souls this root of all evils, avarice, in the certain knowledge that if the root remains the branches will sprout freely. This uprooting is difficult to achieve unless we are living in a monastery, for in a monastery we cease to worry about even our most basic needs.» — y pone la vida en el monasterio como condición para arrancar la raíz de la avaricia, donde se deja de temer aun por lo más básico.

«With the fate of Ananias and Sapphira in mind, we should shudder at the thought of keeping to ourselves anything of our former possessions. Similarly, frightened by the example of Gehazi who was afflicted with incurable leprosy because of his avarice, let us guard against piling up money which we did not have while in the world. Finally, recalling Judas' death by hanging, let us beware of acquiring again any of the things which we have already renounced.» — y encadena los tres ejemplos como tres avisos, Ananías y Safira contra guardar algo de lo anterior, Giezi contra amontonar dinero que no se tenía en el mundo y Judas contra recobrar lo renunciado.

«Our fourth stmggle i s against the demon of anger. We must, with God's help, eradicate his deadly poison from the depths of our souls. So long as he dwells in our hearts and blinds the eyes of the heart with his sombre disorders, we can neither discriminate what is for our good, nor achieve spiritual knowledge, nor fulfil our good intentions, nor participate in true life ; and our intellect will remain impervious to the contemplation of the true, divine light ; for it is written, 'For my eye is troubled because of anger'» — el tratado abre la cuarta lucha, contra el demonio de la ira, y sostiene que mientras habite en el corazón no hay discriminación, ni conocimiento espiritual, ni contemplación de la verdadera luz divina; el escaneo imprime *stmggle* por *struggle*.

«Nor will we share in divine wisdom even though we are deemed wise by all men, for it is written : 'Anger lodges in the bosom of fools' (Eccles. 7 : 9). Nor can we discriminate in decisions affecting our salvation even though we are thought by our fellow men to have good sense, for it is written : 'Anger destroys even men of good sense'» — y encadena cuatro testimonios escriturarios contra la ira, que aloja en el seno de los necios, destruye aun a los sensatos, no obra la justicia de Dios y quita la dignidad; el tramo arranca al otro lado del corte de plana.

«If, therefore, you desire to attain perfection and rightly to pursue the spiritual way, you should make yourself a stranger to all sinful anger and wrath. Listen to what St Paul enjoins : 'Rid yourselves of all bitterness, wrath, anger, clamour, evil speaking and all malice' (Eph. 4 : 3 1 ). In saying 'all' he leaves no excuse for regarding any anger as necessary or reasonable.» — y lee el *todo* del mandato paulino de despojarse de amargura, cólera, ira, griterío y maledicencia como cierre de toda excusa para tener por necesaria o razonable alguna ira.

«If you want to correct your brother when he is doing wrong or to punish him, you must try to keep yourself calm ; otherwise you yourself may catch the sickness you are seeking to cure and you may find that the words of the Gospel now apply to you : 'Physician, heal yourself' (Luke 4 : 2 3), or 'Why do you look at the speck of dust in your brother's eye, and not notice the rafter in your own eye ?'» — y acota la corrección fraterna con la calma, no sea que el que cura contraiga la dolencia que quería curar.

«No matter what provokes it, anger blinds the soul's eyes, preventing it from seeing the Sun of righteousness. Leaves, whether of gold or lead, placed over the eyes, obstruct the sight equally, for the value of the gold does not affect the blindness it produces.» — y da la comparación con que niega la distinción entre ira razonable e irrazonable: hojas de oro o de plomo puestas sobre los ojos estorban la vista por igual.

«Our incensive power can be used in a way that is according to nature only when turned against our own impassioned or self-indulgent thoughts. This is what the Prophet teaches us when he says : 'Be angry, and do not sin' (Ps. 4 : 4· LXX) - that is, be angry with your own passions and with your malicious thoughts, and do not sin by carrying out their suggestions.» — y deja un solo uso conforme a la naturaleza para la fuerza incensiva, volverla contra los propios pensamientos apasionados, con el salmo que manda airarse sin pecar.

«'Do not let the sun go down upon your anger : and do not make room for the devil' (Eph. 4 : 26-2 7), by which he means : 'Do not make Christ, the Sun of righteousness, set in your hearts by angering him through your assent to evil thoughts, thereby allowing the devil to find room in you because of Christ's departure.' God has spoken of this Sun in the words of His prophet : 'But upon you that fear My name shall the Sun of righteousness arise with healing in His wings'» — y lee el mandato paulino de que el sol no se ponga sobre la ira como el poner de Cristo, Sol de justicia, en el corazón por asentir a los pensamientos malos; el tramo arranca al otro lado del corte de plana.

«It is for this reason that the Lord commands us to leave our offering before the altar and be reconciled with our brother (cf. Matt. ʾ : 2 3-24), since our offering will not be acceptable so long as anger and rancour are bottled up within us. The Apostle teaches us the same thing when he tells us to 'pray without ceasing'» — y empareja el mandato de dejar la ofrenda ante el altar con el de orar sin cesar, para dejar solo dos salidas, no orar nunca o orar sin ira ni rencor.

«We are often indifferent to our brethren who are distressed or upset, on the grounds that they are in this state through no fault of ours. The Doctor of souls, however, wishing to root out the soul's excuses from the heart, tells us to leave our gift and to be reconciled not only if we happen to be upset by our brother, but also if he is upset by us, whether justly or unjustly ; only when we have healed the breach through our apology should we offer our gift.» — y cierra la excusa de que el hermano esté molesto sin culpa nuestra: el Médico de las almas manda reconciliarse también en ese caso, con justicia o sin ella.

«If we take Paul's saying literally, it does not permit us to keep our anger even until sunset. What then shall we say about those who, because of the harshness and fury of their impassioned» — y extiende el mandato paulino más allá de la letra, contra quienes no solo guardan la ira hasta la puesta de este sol sino que la prolongan días; el troceo corta aquí en el límite de chunk sin cambiar de plana.

«state, not only maintain their anger until the setting of this day's sun, but prolong it for many days? Or about others who do not express their anger, but keep silent and increase the poison of their rancour to their own destruction? They are unaware that we must avoid anger not only in what we do but also in our thoughts ; otherwise our intellect will be darkened by our rancour, cut off from the light of spiritual knowledge and discrimination, and deprived of the indwelling of the Holy Spirit.» — y añade a los que callan la ira y acrecientan el veneno del rencor, porque la ira hay que evitarla también en el pensamiento, no sea que el intelecto quede cortado de la luz del conocimiento espiritual.

«If therefore we are to follow the divine laws, we must struggle with all our strength against the demon of anger and against the sickness which lies hidden within us. When we are angry with others we should not seek solitude on the grounds that there, at least, no one will provoke us to anger, and that in solitude the virtue of longsuffering can easily be acquired. Our desire to leave our brethren is because of our pride, and because we do not wish to blame ourselves and ascribe to our own laxity the cause of our unruliness. So long as we assign the causes for our weaknesses to others, we cannot attain perfection in long-suffering.» — el tratado objeta a quien busca la soledad por no ser provocado a ira, y pone la causa en el orgullo de no querer culparse a sí mismo; el tramo arranca al otro lado del corte de plana.

«Self-reform and peace are not achieved through the patience which others show us, but through our own long-suffering towards our neighbour. When we try to escape the struggle for longsuffering by retreating into solitude, those unhealed passions we take there with us are merely hidden, not erased ; for unless our passions are first purged, solitude and withdrawal from the world not only foster them but also keep them concealed, no longer allowing us to perceive what passion it is that enslaves us.» — y niega que la soledad borre las pasiones sin purgar: las esconde y las alimenta, y quita el modo de percibir cuál esclaviza.

«On the contrary, they impose on us an illusion of virtue and persuade us to believe that we have achieved long-suffering and humility, because there is no one present to provoke and test us. But as soon as something happens which does arouse and challenge us, our hidden and previously unnoticed passions immediately break out like uncontrolled horses that have long been kept unexercised and idle, dragging their driver all the more violently and wildly to destruction.» — y llama ilusión de virtud a la paciencia que se cree tener por no haber quien provoque, con la imagen de los caballos largo tiempo ociosos que arrastran al auriga.

«Poisonous creatures that live quietly in their lairs in the desert display their fury only when they detect someone approaching ; and likewise passion-filled men, who live quietly not because of their virtuous disposition but because of their solitude, spit forth their venom whenever someone approaches and provokes them.» — y compara con las criaturas ponzoñosas del desierto a los hombres llenos de pasión que viven quietos no por virtud sino por soledad.

«with a piece of wood, when I wished to cut it quickly and could not ; or with a flint, when I was in a hurry to light a fire and the spark would not come. So all-embracing was my anger that it was aroused even against inanimate objects.» — el tratado cierra en primera persona un recuerdo de su propia ira, que llegó a encenderse contra un trozo de madera y contra un pedernal; el tramo arranca al otro lado del corte de plana.

«More beneficial than controlling our tongue in a moment of anger and refraining from angry words is purifying our heart from rancour and not harbouring malicious thoughts against our brethren. The Gospel teaches us to cut off the roots of our sins and not merely their fruits.» — y pone por encima del dominio de la lengua la purificación del corazón del rencor, porque el Evangelio enseña a cortar las raíces de los pecados y no solo sus frutos.

«The blood of a man who has been slain by the sword can be seen by men, but blood shed by the hatred in the mind is seen by God, who rewards each man with punishment or a crown not only for his acts but for his thoughts and intentions as well.» — y distingue la sangre que ven los hombres de la que vierte el odio en la mente, que ve Dios, quien retribuye también por los pensamientos y las intenciones.

«This is the text of the best manuscripts ; for it is clear from the purpose of Scripture in this context that the words 'without a cause' were added later.» — y adjudica una variante textual: el *sin causa* del versículo sobre el airado con su hermano es añadido posterior, y los mejores manuscritos no lo traen.

«The final cure for this sickness is to realize that we must not become angry for any reason whatsoever, whether just or unjust.» — y da la cura final de la ira, saber que no hay que airarse por razón alguna, justa o injusta.

«renunciation of all material things, nor fasting and vigils, are of any benefit if we are found guilty at the last judgment because we are the slaves of anger and hatred.» — y remata la lucha contra la ira negando provecho a la renuncia, al ayuno y a las vigilias si uno es hallado esclavo de la ira y del odio en el juicio final; el tramo arranca al otro lado del corte de plana.

«Our fifth struggle is against the demon of dejection, who obscures the soul's capacity for spiritual contemplation and keeps it from all good works. When this malicious demon seizes our soul and darkens it completely, he prevents us from praying gladly, from reading Holy Scripture with profit and perseverance, and from being gentle and compassionate towards our brethren. He instils a hatred of every kind of work and even of the monastic profession itself. Undermining all the soul's salutary resolutions, weakening its persistence and constancy, he leaves it senseless and paralysed, tied and bound by its despairing thoughts.» — el tratado abre la quinta lucha, contra el demonio de la tristeza, que oscurece la capacidad del alma para la contemplación espiritual e infunde odio a todo trabajo y aun a la profesión monástica.

«Just as a moth devours clothing and a worm devours wood, so dejection devours a man's soul. It persuades him to shun every helpful encounter and stops him accepting advice from his true friends or giving them a courteous and peaceful reply.» — y lo compara con la polilla que devora el vestido y el gusano que devora la madera, porque aparta de todo encuentro provechoso y del consejo de los amigos verdaderos.

«Then it suggests to the soul that we should go away from other people, since they are the cause of its agitation. It does not allow the soul to understand that its sickness does not come from without, but lies hidden within, only manifesting itself when temptations attack the soul because of our ascetic efforts.» — y describe su engaño principal, persuadir de que la causa de la agitación son los demás, cuando la dolencia está escondida dentro y solo se manifiesta al llegar las tentaciones.

«A man can be harmed by another only through the causes of the passions which lie within himself. It is for this reason that God, the Creator of all and the Doctor of men's souls, who alone has accurate knowledge of the soul's wounds, does not tell us to forsake the company of men ; He tells us to root out the causes of evil within us and to recognize that the soul's health is achieved not by a man's separating himself from his fellows, but by his living the ascetic life in the company of holy men.» — y saca la consecuencia: Dios no manda dejar la compañía de los hombres sino arrancar de dentro las causas del mal, porque la salud del alma no viene de separarse de los semejantes.

«dejection but merely exchange them, since the sickness which lies hidden within us will show itself again in other circumstances. Thus it is clear that our whole fight is against the passions within. Once these have been extirpated from our heart by the gracؤ and help of God, we will readily be able to live not simply with other men, but even with wild beasts. Job confirms this when he says : 'And the beasts of the field shall be at peace with you'» — y sostiene que abandonar a los hermanos por una razón en apariencia buena solo cambia los motivos de la tristeza, mientras que extirpadas las pasiones se podría vivir hasta con las fieras; el escaneo mete un signo extraño en *gracؤ*.

«But first we must struggle with the demon of dejection who casts the soul into despair. We must drive him from our heart. It was this demon that did not allow Cain to repent after he had killed his brother, or Judas after he had betrayed his Master.» — y adjudica a ese demonio que Caín no se arrepintiera tras matar a su hermano ni Judas tras entregar a su Maestro.

«The only form of dejection we should cultivate is the sorrow which goes with repentance for sin and is accompanied by hope in God. It was of this form of dejection that the Apostle said : 'Godly sorrow produces a saving repentance which is not to be repented of' (2 Cor. 7 : 1 o ). This 'godly sorrow' nourishes the soul through the hope engendered by repentance, and it is mingled with joy.» — y separa la única tristeza que hay que cultivar, la que va con el arrepentimiento y la esperanza en Dios, que el Apóstol llama tristeza según Dios y que va mezclada de gozo.

«That is why it makes us obedient and eager for every good work : accessible, humble, gentle, forbearing and patient in enduring all the suffering or tribulation God may send us. Possession of these qualities shows that a man enjoys the fruits of the Holy Spirit : love, joy, peace, long-suffering, goodness, faith, self-control» — y da los frutos de esa tristeza, obediencia, accesibilidad, humildad, mansedumbre y paciencia, que muestran los frutos del Espíritu Santo.

«So we should shun this second form of dejection as we would unchastity, avarice, anger and the rest of the passions. It can be healed by prayer, hope in God, meditation on Holy Scripture, and by living with godly people.» — y da sus remedios, la oración, la esperanza en Dios, la meditación de la Escritura y la convivencia con gente piadosa.

«Our sixth struggle is against the demon of listlessness, who works hand in hand with the demon of dejection. This is a harsh, terrible demon, always attacking the monk, falling upon him at the sixth hour (mid-day), making him slack and full of fear, inspiring him with hatred for his monastery, his fellow monks, for work of any kind, and c1·en for the reading of Holy Scripture.» — el tratado abre la sexta lucha, contra el demonio de la desidia, que trabaja de la mano del de la tristeza y cae sobre el monje a la hora sexta, inspirándole odio a su monasterio, a sus hermanos, a todo trabajo y aun a la lectura de la Escritura; el escaneo imprime *c1·en* por *even*.

«he produces i n him at around the sixth hour a hunger such as he would not normally have after fasting for three days, or after a long journey or the heaviest labour. Then he makes him think that he will not be able to rid himself of this grievous sickness, except by sallying forth frequently to. visit his brethren, ostensibly to help them and to tend them if they are unwell. When he cannot leacl him astray in this manner, he puts him into the deepest sleep.» — y describe las tretas de la desidia, un hambre a la hora sexta como no la habría tras tres días de ayuno, la salida frecuente a visitar a los hermanos con pretexto de ayudarlos, y el sueño profundo cuando eso no funciona; el escaneo imprime *leacl* por *lead*.

«In short, his attacks become stronger and more violent, and he cannot be beaten off except through prayer, through avoiding useless speech, through the study of the Holy Scriptures and through patience in the face of temptation.» — y da las cuatro armas contra ella, la oración, el evitar la charla inútil, el estudio de las Escrituras y la paciencia ante la tentación.

«If he finds a monk unprotected by these weapons, he strikes him down with his arrows, making him a wayward and lazy wanderer, who roams idly from monastery to monastery, thinking only of where he can get something to eat and drink. The mind of someone affected by listlessness is filled with nothing but vain distraction. Finally he is ensnared in worldly things and gradually becomes so grievously caught up in them that he abandons the monastic life altogether.» — y pinta el desenlace del monje desarmado, vagabundo perezoso que va de monasterio en monasterio pensando solo en dónde comer y beber.

«unlit for stillness. He is a slave to listlessness. Paul therefore tells us to avoid such a person, that is, to isolate ourselves from him as from a plague. With the words 'and not according to the tradition which you have received from us' he makes it clear that they are arrogant and that they destroy the apostolic traditions.» — y glosa el pasaje paulino, mandando aislarse de ese hermano como de una peste y leyendo la mención de la tradición recibida como señal de arrogancia; el escaneo imprime *unlit* por *unfit* y el tramo arranca al otro lado del corte de plana.

«The teacher of the nations, the herald of the Gospel, who was raised to the third heaven, who says that the Lord ordained that 'those who preach the Gospel should live by the Gospel' (1 Cor. 9 : 14) - this same man works night and day 'so that we might not be a burden to any of you'. What then can be said of us, who are listless about our work and physically lazy - we who have not been entrusted with the proclamation of the Gospel or the care of the churches, but merely with looking after our own soul ?» — y opone el ejemplo de Pablo, que trabajaba noche y día aun teniendo derecho a vivir del Evangelio, a la pereza de quienes solo han de cuidar de su propia alma.

«Next Paul shows more clearly the harm born of laziness by adding : 'not working at all, but simply being busybodies' ; for from laziness comes inquisitiveness, and from inquisitiveness, unruliness, and from unruliness, every kind of evil.» — y encadena la genealogía del mal a partir de la pereza: de la pereza la curiosidad, de la curiosidad el desorden y del desorden toda clase de mal.

«The holy fathers of Egypt, who were brought up on the basis of these apostolic commandments, do not allow monks to be without work at any time, especially while they are young. They know that by persevering in work monks dispel listlessness, provide for their own sustenance and help those who are in need. They not only work for their own requirements, but from their labour they also minister to their guests, to the poor and to those in prison, believing that such charity is a holy sacrifice acceptable to God.» — y refiere la práctica de los padres de Egipto, que no dejan a los monjes sin trabajo, porque con él disipan la desidia, se sustentan y socorren a los huéspedes, a los pobres y a los presos.

«The fathers also say that as a rule someone who works is attacked and afflicted by but a single demon, while someone who does not work is taken prisoner by a thousand evil spirits.» — y recoge de ellos la regla de que a quien trabaja lo aflige un solo demonio y a quien no trabaja lo cautivan mil espíritus malos.

«The Apostle, who knows that this sickness is indeed serious, and wishes to eradicate it from our soul, indicates its main causes and says : 'Now we command you, brethren, in the name of our Lord Jesus Christ, to withdraw yourselves from every brother who lives in an unruly manner and not according to the tradition which you have received from us.» — y adjudica al Apóstol el conocimiento de la gravedad de esta dolencia, con el mandato a los Tesalonicenses de apartarse del hermano que vive desordenadamente.

«For we hear that there are some among you who live in an unruly manner, not working at all, but simply being busybodies. Now we instruct such people and exhort them by our Lord Jesus Christ to work quietly and to eat their own bread'» — y cierra la cita con la sentencia de que quien no quiera trabajar no coma y el mandato de trabajar en quietud y comer del propio pan.

«You must realize that i t will attack all the more severely because you have deserted your post, unless from now on you strive to subdue it through patience, prayer and manual labour.» — y cierra la lucha contra la desidia con la respuesta de Abba Moisés, que atribuye la mayor fuerza del ataque a haber desertado del puesto; el tramo arranca al otro lado del corte de plana.

«Our seventh struggle is against the demon of self-esteem, a multiform and subtle passion which is not readily perceived even by the person whom it tempts. The provocations of the other passions are more apparent and it is therefore somewhat easier to do battle with them, for the soul recognizes its enemy and can repulse him at once by rebutting him and by prayer. The vice of self-esteem, however, is difficult to fight against, because it has many forms and appears in all our activities - in our way of speaking, in what we say and in our silences, at work, in vigils and fasts, in prayer and reading, in stillness and long-suffering.» — el tratado abre la séptima lucha, contra el demonio de la estima de sí, que llama pasión multiforme y sutil, difícil de pelear porque aparece en todas las actividades, en el hablar y en el callar, en el trabajo, en las vigilias, en el ayuno y en la quietud.

«When it cannot seduce a man with extravagant clothes, it tries to tempt him by means of shabby ones. When it cannot Ratter him with honour, it inAates him by causing him to endure what seems to be dishonour. When it cannot persuade him to feel proud of his display of eloquence, it entices him through silence into thinking he has achieved stillness. When it cannot puff him up with the thought of his luxurious table, it lures him into fasting for the sake of praise.» — y despliega sus inversiones: si no seduce con ropa suntuosa tienta con la andrajosa, si no halaga con el honor infla con la deshonra, y si no hincha con la mesa lujosa atrae al ayuno por la alabanza.

«In short, every task, every activity, gives this malicious demon a chance for battle. He even prompts us to imagine we are priests.» — y sostiene que toda tarea da ocasión de batalla a ese demonio, hasta hacer imaginar que uno es sacerdote.

«I remember a certain elder who, while I was staying in Sketis, went to visit a brother in his cell. When he approached his door, he heard him speaking inside ; thinking that he was studying the Scriptures, he stood outside listening, only to realize that self-esteem had driven the man out of his mind and that he was ordaining himself deacon and dismissing the catechumens.» — y refiere el caso del monje de Escete a quien un anciano oyó desde la puerta ordenándose diácono a sí mismo y despidiendo a los catecúmenos.

«this delusion. I have recalled this incident because I want to show to what depths of stupidity this demon can bring us.» — y declara por qué cuenta el episodio, para mostrar a qué grado de estupidez puede llevar ese demonio; el tramo arranca al otro lado del corte de plana.

«The person who wants to engage fully in spiritual combat and to win the crown of righteousness must try by every means to overcome this beast that assumes such varied forms. He should always keep in mind the words of David : 'The Lord has scattered the bones of those who please men' (Ps. 5"3 : S· LXX). He should not do anything with a view to being praised by other people, but should seek God's reward only, always rejecting the thoughts of self-praise that enter his heart, and always regarding himself as nothing before God.» — y da el remedio contra la estima de sí, no hacer nada por ser alabado sino buscar solo la recompensa de Dios, con el salmo de los huesos esparcidos de los que agradan a los hombres.

«Our eighth struggle is against the demon of pride, a most sinister demon, fiercer than all that have been discussed up till now. He attacks the perfect above all and seeks to destroy those who have mounted almost to the heights of holiness. Just as a deadly plague destroys not just one member of the body, but the whole of it, so pride corrupts the whole soul, not just part of it. Each of the other passions that trouble the soul attacks and tries to overcome the single virtue which is opposed to it, and so it darkens and troubles the soul only partially. But the passion of pride darkens the soul completely and leads to its utter downfall.» — el tratado abre la octava y última lucha, contra el demonio del orgullo, que ataca sobre todo a los perfectos y, como una peste mortal, corrompe el alma entera y no solo una parte.

«Gluttony tries to destroy self-control ; unchastity, moderation ; avarice, voluntary poverty ; anger, gentleness ; and the other forms of vice, their corresponding virtues. But when the vice of pride has become master of our wretched soul, it acts like some harsh tyrant who has gained control of a great city, and destroys it completely, razing it to its foundations.» — y opone el orgullo a las demás pasiones, cada una de las cuales combate una sola virtud, mientras él obra como tirano que toma una gran ciudad y la arrasa hasta los cimientos.

«The angel who fell from heaven because of his pride bears witness to this. He had been created by God and adorned with every virtue and all wisdom, but he did not want to ascribe this to the grace of the Lord. He ascribed it to his own nature and as a result regarded himself as equal to God.» — y pone por testigo al ángel caído del cielo, que no quiso atribuir a la gracia del Señor la virtud y la sabiduría con que fue adornado sino a su propia naturaleza.

«Since we are aware of this we should feel fear and guard our hearts with extreme care from the deadly spirit of pride. When we have attained some degree of holiness we should always repeat to ourselves the words of the Apostle : 'Yet not I, but the grace of God which was with me' ( 1 Cor. 1 5 : 1 o ), as well as what was said by the Lord : 'Without Me you can do nothing' (John 1 5 : 5). We should also bear in mind what the prophet said : 'Unless the Lord builds the house, they labour in vain that build it' (Ps. I 2 7 : 1 ), and finally : 'It does not depend on man's will or effort, but on God's mercy'» — y encadena cuatro testimonios contra el orgullo del que ha alcanzado algún grado de santidad, el *no yo, sino la gracia de Dios*, el *sin mí nada podéis*, el salmo de la casa que el Señor no edifica y el *no depende del que quiere ni del que corre*.

«Even if someone is sedulous, serious and resolute, he cannot, so long as he is bound to flesh and blood, approach perfection except through the mercy and grace of Christ. James himself says that 'every good gift is from above' (Jas. I : 1 7), while the Apostle Paul asks : 'What do you have which you did not receive ? Now if you received it, why do you boast, as if you had not received it?' ( I Cor. 4 : 7). What right, then, has man to be proud as though he could achieve perfection through his own efforts ?» — y niega que se llegue a la perfección por esfuerzo propio mientras se esté ligado a carne y sangre, con las preguntas paulinas sobre qué tiene el hombre que no haya recibido.

«The thief who received the kingdom of heaven, though not as the reward of virtue, is a true witness to the fact that salvation is ours through the grace and mercy of God. All of our holy fathers knew this and all with one accord teach that perfection in holiness can be achieved only through humility. Humility, in its turn, can be achieved only through faith, fear of God, gentleness and the shedding of all possessions. It is by means of these that we attain perfect love, through the grace and compassion of our Lord Jesus Christ, to whom be glory through all the ages. Amen.» — y cierra el tratado con el ladrón que recibió el reino sin premio de virtud, por testigo de que la salvación viene de la gracia, y con la cadena humildad, fe, temor de Dios, mansedumbre y desprendimiento hasta el amor perfecto.

«The promise I made to the blessed Bishop Kastor to give an account of the way of life and the teaching of the holy fathers has been fulfilled in part by the writings I sent him entitled 'On Coenobitic Institutions' and 'On the Eight Vices' ; and I now propose to fulfil it completely. But having heard that Bishop Kastor has left us to dwell with Christ, I felt I should send the remaining portion of my treatise to you, most holy Leontios, who have inherited both his virtuous qualities and the guardianship, with God's help, of his monastery.» — San Juan Casiano abre On the Holy Fathers of Sketis and on Discrimination declarando su destinatario y la razón del cambio: el obispo Kastor, a quien había prometido el relato, ha muerto, y el resto del tratado va al abad Leontios.

«I and my spiritual friend, the holy Germanos, whom I had known since my youth at school, in the army and in monastic life, were staying in the desert of Sketis, the centre of the most experienced monks. It was there that we saw Abba Moses, a saintly man, outstanding not only in the practice of the virtues but in spiritual contemplation as well. We begged him with tears, therefore, to tell us how we might approach perfection.» — y sitúa la escena en el desierto de Escete, con Germanos por compañero y Abba Moisés por interlocutor al que piden entre lágrimas que les diga cómo acercarse a la perfección.

«The merchant, ignoring dangers on land and sea, willingly gives himself to his business with the purpose of making a profit, while his goal is enjoyment of this profit. The soldier, too, ignores the dangers of war and the miseries of service abroad. His purpose is to gain a higher rank by using his ability and skill, while his goal is to enjoy the advantages of this rank.» — y repite la distinción con el mercader, cuyo propósito es la ganancia y cuya meta es gozarla, y con el soldado, cuyo propósito es el grado y cuya meta es gozar sus ventajas.

«virtues and all pursuits have a certain immediate purpose ; and those who look to this purpose and adapt themselves accordingly will reach the ultimate goal to which they aspire. The farmer willingly works the earth, enduring now the sun's heat- and now the winter's cold, his immediate purpose being to clear it of thorns and weeds, while his ultimate goal is the enjoyment of its fruits.» — Abba Moisés responde distinguiendo el propósito inmediato de la meta última en toda virtud y toda ocupación, con el labrador que limpia la tierra de espinos por propósito y goza los frutos por meta; el escaneo imprime *aU* por *all* al abrir la frase y el tramo arranca tras esa corrupción.

«We replied : 'We did it for the kingdom of heaven. ' In response Abba Moses said : 'As for the goal, you have answered well ; but what is the purpose which we set before us and which we pursue unwaveringly so as to reach the kingdom of heaven? This you have not told me.» — y Abba Moisés aprueba la respuesta sobre la meta, el reino de los cielos, pero objeta que no han dicho cuál es el propósito que se persigue sin desviarse para alcanzarla.

«We, too, do everything for the sake of this immediate purpose. We give up country, family, possessions and everything worldly in order to acquire purity of heart. If we forget this purpose we cannot avoid frequently stumbling and losing our way, for we will be walking in the dark and straying from the proper path. This has happened to many men who at the start of their ascetic life gave up all wealth, possessions and everything worldly, but who later flew into a rage over a fork, a needle, a rush or a book.» — y da el ejemplo de lo que ocurre al olvidar el propósito: hombres que al empezar dejaron toda riqueza y después montaron en cólera por un tenedor, una aguja, un junco o un libro.

«Now our profession also has its own immediate purpose and its own ultimate goal, for the sake of which we willingly endure all manner of toil and suffering. Because of this, fasts do not cast us down, the hardship of vigils delights us ; the reading and study of Scripture are readily undertaken ; and physical work, obedience, stripping oneself of everything earthly, and the life here in this desert are carried out with pleasure.» — y aplica la distinción a la profesión monástica, en razón de la cual se soportan de buen grado los ayunos, las vigilias, el estudio, el trabajo, la obediencia y el desprendimiento; el tramo arranca al otro lado del corte de plana.

«The goal of our profession, as we have said, is the kingdom of God. Its immediate purpose, however, is purity of heart, for without this we cannot reach our goal. We should therefore always have this purpose in mind ; and, should it ever happen that for a short time our heart turns aside from the direct path, we must bring it back again at once, guiding our lives with reference to our purpose as if it were a carpenter's rule.» — y da la respuesta que es el eje del tratado: la meta es el reino de Dios y el propósito inmediato es la pureza de corazón, sin la cual no se alcanza la meta, y a la que hay que volver como a la regla del carpintero.

«disposition to anger towards our brother even i n small things, w e have lapsed from our purpose and our. renunciation of the world is useless. The blessed Apostle was aware of this and said : "Though I give my body to be burned, and have no love, it profits me nothing"» — Abba Moisés niega valor a la renuncia al mundo si queda disposición a la ira contra el hermano aun en cosas pequeñas, con el dicho paulino de que entregar el cuerpo a las llamas sin amor no aprovecha nada; el tramo arranca al otro lado del corte de plana.

«From this we learn that perfection does not follow immediately upon renunciation and withdrawal from the world. It comes after the attainment of love which, as the Apostle said, "is not jealous or puffed up, does not grow angry, bears no grudge, is not arrogant, thinks no evil"» — y sitúa la perfección después de la renuncia, en el amor que no es celoso ni hinchado, que no se aíra ni guarda rencor.

«If, however, some necessary task pleasing to God should keep us from our normal fasting and reading, we should not on this account neglect purity of heart. For what we gain by fasting is not so great as the damage done by anger ; nor is the profit from reading as great as the harm done when we scorn or grieve a brother.» — y pone la pureza de corazón por encima de la regla: lo que se gana ayunando no es tanto como el daño de la ira, ni el provecho de la lectura tanto como el daño de despreciar o entristecer a un hermano.

«Fasts and vigils, the study of Scripture, renouncing possessions and everything worldly are not in themselves perfection, as we have said ; they are its tools. For perfection is not to be found in them ; it is acquired through them. It is useless, therefore, to boast of our fasting, vigils, poverty, and reading of Scripture when we have not achieved the love of God and our fellow men. Whoever has achieved love has God within himself and his intellect is always with God.» — y llama herramientas y no perfección a los ayunos, las vigilias, el estudio y la pobreza, porque la perfección se adquiere por ellos y no está en ellos.

«To this Germanos rejoined : 'What man, while in the flesh, can so fix his intellect on God that he thinks of nothing else, not even of visiting the sick, of entertaining guests, of his handicraft, or of the other unavoidable bodily needs? Above all, since God is invisible and incomprehensible, how can a man's mind always look upon Him and be inseparable from Him ?'» — Germanos objeta que nadie en la carne puede fijar el intelecto en Dios sin pensar en nada más, ni mirar siempre a quien es invisible e incomprensible.

«To look upon God at all times and to be inseparable from Him, in the manner which you envisage, is impossible for a man still in the flesh and enslaved to weakness.» — y Abba Moisés concede la objeción en los términos en que se plantea, porque mirar a Dios sin interrupción de ese modo es imposible para quien aún está en la carne y esclavo de la debilidad.

«and beauty of His creatures, from His providence which governs the world day by day, from His righteousness and from the wonders which He shows to His saints in each generation. When we reflect on the measurelessness of His power and His unsleeping eye which looks upon the hidden things of the heart and which nothing can escape, we are filled with the deepest awe, marvelling at Him and adoring Him.» — y despliega el otro modo posible de mirar a Dios, por la belleza de sus criaturas, su providencia, su justicia y las maravillas que muestra a sus santos, y por el ojo que no duerme y mira lo oculto del corazón; el tramo arranca al otro lado del corte de plana.

«When we consider that He numbers the raindrops, the sand of the sea and the stars of heaven, we are amazed at the grandeur of His nature and His wisdom. When we think of His ineffable and inexplicable wisdom, His love for mankind, and His limitless long-suffering at man's innumerable sins, we glorify Him. When we consider His great love for us, in that though we had done nothing good He, being God, deigned to become man in order to save us from delusion, we are roused to longing for Him.» — y encadena más motivos de contemplación, el número de las gotas de lluvia, la arena del mar y las estrellas, la longanimidad ante los pecados innumerables y la encarnación de Dios para salvar al hombre del engaño.

«There are many similar ways of seeing and apprehending God, which grow in us according to our labour and to the degree of our purification.» — y cierra la lista dejándola abierta, porque esas maneras de ver y aprehender a Dios crecen según el trabajo y el grado de purificación.

«How does i t happen that even against our will many ideas and wicked thoughts trouble us, entering by stealth and undetected to steal our attention ? Not only are we unable to prevent them from entering, but it is extremely difficult even to recognize them. Is it possible for the mind to be completely free of them and not be troubled by them at all ?'» — Germanos pregunta cómo entran a hurtadillas tantos pensamientos malos contra la propia voluntad y si es posible que la mente quede libre de ellos.

«It is impossible for the mind not to be troubled by these thoughts. But if we exert ourselves it is within our power either to accept them and give them our attention, or to expel them. Their coming is not within our power to control, but their expulsion is. The amending of our mind is also within the power of our choice and effort.» — y Abba Moisés reparte lo que está y lo que no está en nuestra mano: la venida de esos pensamientos no se controla, pero sí su expulsión, y la enmienda de la mente cae dentro de la elección y el esfuerzo.

«the miller has power to choose between grinding either \Yheat or tares, so it is impossible to stop our mind, which is ever-moving, from having thoughts, although it is within our power to feed it either with spiritual meditation or with worldly concerns.» — y da la comparación del molinero, que puede elegir si muele trigo o cizaña: no se puede parar la mente, siempre en movimiento, pero sí alimentarla con meditación espiritual o con cuidados del mundo; el escaneo imprime *\Yheat* por *wheat*.

«So I would like to talk to you about the special virtue of discrimination. This is a kind of acropolis or queen among the virtues ; and I will show you its excellence and value, not only in my own words, but also through the venerable teachings of the fathers ; for the Lord fills His teachers with grace according to the quality and longing of those who listen.» — y anuncia el asunto del resto del tratado, la virtud de la discriminación, a la que llama acrópolis o reina entre las virtudes.

«Discrimination, then, is no small virtue, but one of the most important gifts of the Holy Spirit. Concerning these gifts the Apostle says : "To one is given by the Spirit the principle of wisdom ; to another the principle of spiritual knowledge by the same Spirit ; to another faith by the same Spirit ; to another the gifts of healing . . . to another discrimination of spirits" (I Cor. 1 2 : 8-I o ) . Then, having completed his catalogue of spiritual gifts, he adds : "But all these are energized by the one and selfsame Spirit"» — y la sitúa entre los dones del Espíritu Santo que el Apóstol enumera, con la discriminación de espíritus al final de la lista.

«You can see, therefore, that the gift of discrimination is nothing worldly or insignificant. It is the greatest gift of God's grace. A monk must seek this gift with all his strength and diligence, and acquire the ability to discriminate between the spirits that enter him and to assess them accurately. Otherwise he will not only fall into the foulest pits of wickedness as he wanders about in the dark, but even stumble when his path is smooth and straight.» — y manda al monje buscar ese don con toda su fuerza, porque sin él no solo se cae en los pozos más sucios de la maldad sino que se tropieza aun en camino llano y recto.

«I remember how in my youth, when I was in the Thebaid, where the blessed Antony used to live, some elders came to see him, to enquire with him into the question of perfection in virtue. They asked him : "Which is the greatest of all virtues - we mean the virtue capable of keeping a monk from being harmed by the nets of the» — y abre el relato de la reunión de ancianos en la Tebaida, en torno al bienaventurado Antonio, con la pregunta por cuál es la mayor de las virtudes; la frase se corta al cambiar de plana.

«released from the intricate threads of worldly care. Others judged acts of compassion to be the most important, since in the Gospel the Lord says : "Come, you whom my Father has blessed, inherit the kingdom prepared for you from the foundation of the world ; for I was hungry and you gave Me food" and so on (Matt. 2 _5" : 34-36). The best part of the night was passed in this manner, taken up with a discussion in which each expressed his opinion as to which virtue makes it easiest for a man to come near to God.» — y consigna las respuestas de los ancianos, entre ellas los actos de compasión apoyados en la parábola del juicio, sin arbitrar entre ellas; el tramo arranca al otro lado del corte de plana.

«Last of all the blessed Antony gave his reply : "All that you have said is both necessary and helpful for those who are searching for God and wish to come to Him. But we cannot award the first place to any of these virtues ; for there are many among us who have endured fasting and vigils, or have withdrawn into the desert, or have practised poverty to such an extent that they have not left themselves enough for their daily sustenance, or have performed acts of compassion so generously that they no longer have anything to give ; and yet these same monks, having done all this, have nevertheless fallen away miserably from virtue and slipped into vice.» — y pone en boca de Antonio la objeción a todas: necesarias y útiles, pero no se puede dar el primer lugar a ninguna, porque muchos ayunaron, velaron, se retiraron al desierto y dieron cuanto tenían y aun así cayeron en el vicio.

«What was it, then, that made them stray from the straight path ? In my opinion it was simply that they did not possess the grace of discrimination ; for it is this virtue that teaches a man to walk along the royal road, swerving neither to the right through immoderate self-control, nor to the left through indifference and laxity.» — y adjudica la causa de esa caída a la falta de discriminación, la virtud que enseña a andar por el camino real sin torcer a la derecha por dominio inmoderado ni a la izquierda por indiferencia y laxitud.

«Discrimination is a kind of eye and lantern of the soul, as is said in the gospel passage : 'The light of the body is the eye ; if therefore your eye is pure, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness' (Matt. 6 : 2 2-3). And this is just what we find ; for the power of discrimination, scrutinizing all the thoughts and actions of a man, distinguishes and sets aside everything that is base and not pleasing to God, and keeps him free from delusion.» — y la llama ojo y linterna del alma, con el dicho evangélico de la lámpara del cuerpo, porque escruta todos los pensamientos y las acciones y aparta lo que es bajo y no agrada a Dios.

«The Apostle calls this virtue 'the sun', as we can see from his saying : 'Do not let the sun go down upon your anger' (Eph. 4- : 26). It is also called 'the guidance' of our lives, as when it is written : 'Those who have no guidance fall like leaves' (Prov. 1 1 : 14. LXX). Scripture also refers to it as the 'discernment' without which we must do nothing - not even drink the spiritual wine that 'makes glad the heart of man' (Ps. 1 04- : 1 5". LXX) ; for it is said : 'Drink with discernment' (Prov. 3 1 : 3 . LXX) ; and : 'He that does not do all things with discernment is like a city that is broken down and without walls'» — y reúne los nombres que la Escritura da a la discriminación, el sol que no ha de ponerse sobre la ira, la guía sin la cual se cae como las hojas y el discernimiento sin el cual nada hay que hacer; el tramo arranca al otro lado del corte de plana.

«Wisdom, intellection and perceptiveness are united in discrimination : and without these our inner house cannot be built, nor can we gather spiritual wealth ; for it is written : 'Through wisdom a house is built, through understanding it is established, and through good judgment its storehouses will be filled with wealth'» — y reúne en ella la sabiduría, la intelección y la perceptividad, sin las cuales no se edifica la casa interior ni se junta riqueza espiritual.

«Discrimination is also called the 'solid food' that 'is suitable for those who have their organs of perception trained by practice to discriminate between good and evil' (Heb. _s- : 14-).·These passages show very clearly that without the gift of discrimination no virtue can stand or remain firm to the end, for it is the mother of all the virtues and their guardian.» — y cierra el discurso de Antonio llamándola alimento sólido de los que tienen los sentidos ejercitados, y madre y guardiana de todas las virtudes.

«But in order to confirm what St Antony said by means of fresh examples from our own times, we should recall Abba Hiron and how a few days ago, as we ourselves saw, he was thrown down from the height of the ascetic state to the depths of death by the deception of the devil.» — y añade un ejemplo de su propio tiempo, el de Abba Hiron, derribado de lo alto del estado ascético a las profundidades de la muerte por engaño del diablo.

«He had already for long been deceived in this way by his own wilfulness when, coming upon an angel of Satan, he bowed before him as if he were an angel of light. The angel commanded him to hurl himself, around midnight, into a very deep well so that he might then know by experience, because of his great virtue and ascetic efforts, that he would never again be subject to any danger. His darkened mind failed to discern who was suggesting this to him, and he hurled himself into the well during the night.» — y cuenta el desenlace: Hiron se postró ante un ángel de Satanás como ante un ángel de luz, y este le mandó arrojarse a un pozo muy hondo a medianoche para probar que ya no corría peligro alguno.

«Soon afterwards the brethren, discovering what had happened, were only just able to pull him up half dead. He lived for two more days and died on the third, plunging his brethren and the priest Paphnoutios into great grief. The latter, moved by feelings of compassion and remembering Hiron's numerous labours and the many years during which he had persevered in the desert, mentioned his name in the oblation for the dead so that he should not be numbered among those who have taken their own lives.» — y refiere que murió al tercer día y que el sacerdote Pafnucio, movido a compasión por sus muchos años en el desierto, lo mencionó en la oblación por los difuntos para que no se lo contara entre los suicidas.

«And what am I to say about those two brethren who lived beyond the desert of the Thebaid, where the blessed Antony once lived ? Impelled by a thought the real nature of which they could not discern, they decided to go into the vast, uncultivated inner desert ; and they even made up their minds to refuse food offered them by man, and to accept only what the Lord would give them in a miraculous fashion.» — y abre el segundo ejemplo, el de dos hermanos que, movidos por un pensamiento cuya naturaleza no supieron discernir, se metieron en el desierto interior resueltos a no aceptar comida de mano de hombre.

«Finally they were seen in the distance wandering about the desert, weak with hunger, by the Mazikes who, though fiercer and wilder than almost all other savage peoples, now providentially exchanged their natural wildness for humane feelings and went to meet them carrying loaves of bread. One of the two brethren accepted the bread with joy and thanksgiving, since his» — y cuenta que los mazices, más fieros que casi todos los pueblos salvajes, les llevaron panes, y que uno de los dos los recibió con gozo; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *power of discrimination had returned*.

«senseless and destructive plan. One o f them, however, when his power of discrimination returned, corrected the decision he had made so recklessly. But the other, persisting in his stupid and undiscriminating plan, brought upon himself the death which the Lord had wanted to avert.» — y cierra el ejemplo de los dos hermanos: uno enmendó la decisión temeraria al volverle la discriminación y el otro, persistiendo en el plan, se atrajo la muerte que el Señor había querido apartar; el tramo arranca al otro lado del corte de plana.

«It would take me a long time to give an account of the deception of that Mesopotamian monk who, having shown great self-control, shutting himself up in his cell for many years and surpassing all monks in those regions in asceticism and virtue, was then so deluded by demonic dreams and revelations that he reverted to Judaism and circumcision.» — y añade el cuarto, el del monje mesopotámico que, tras años de encierro y de ascesis superior a la de todos los de su región, quedó tan engañado por sueños y revelaciones demoníacas que volvió al judaísmo y a la circuncisión.

«In order to deceive him, the devil often showed him dreams that turned out to be true, in this way making him more ready to accept his final act of deception. One night he showed him the Christian people with the apostles and martyrs, downcast and filled with shame, wasting away with dejection and grief, while on the other side he showed him the Jewish people, with Moses and the prophets, surrounded by light and living in joy and gladness. The deceiver then advised him to be circumcised if he wanted to share in the blessedness and joy of the Jewish people.» — y describe la táctica del engaño, sueños verdaderos repetidos para preparar el último, en que vio al pueblo cristiano abatido y al pueblo judío con Moisés y los profetas rodeado de luz.

«True discrimination comes to u s only as a result of true humility, and this in turn is shown by our revealing to our spiritual fathers not only what we do but also what we think, by never trusting our own thoughts, and by following in all things the words of our elders, regarding as good what they have judged to be so. In this way not only does the monk remain unharmed through true discrimination and by following the correct path, but he is also kept safe from all the snares of the devil.» — Abba Moisés funda la discriminación verdadera en la humildad verdadera, que se muestra revelando a los padres espirituales no solo lo que se hace sino lo que se piensa, sin fiarse nunca de los propios pensamientos; el tramo arranca al otro lado del corte de plana.

«In fact, even before someone is granted the gift of discrimination, the act of revealing his base thoughts openly to the fathers weakens and withers them. For just as a snake which is brought from its dark hole into the light makes every effort to escape and hide itself, so the malicious thoughts that a person brings out into the open by sincere confession seek to depart from him.» — y sostiene que el solo acto de sacar los pensamientos bajos ante los padres los debilita, con la imagen de la serpiente sacada de su agujero oscuro a la luz.

«When I was a young man I lived with my spiritual father, and at mealtimes, prompted by the devil, I would steal a rusk as I got up from the table and eat it without my father's knowledge. Because I persisted in this habit, I was utterly overcome by it and was unable to conquer it. Though I was condemned by my own conscience, I was ashamed to speak of it to my father.» — y pone en boca de Abba Serapión el caso propio: de joven robaba un panecillo al levantarse de la mesa, quedó vencido por la costumbre y, condenado por su conciencia, se avergonzaba de decírselo a su padre espiritual.

«The elder replied that nothing so harms a monk and brings such joy to the demons as the hiding of one's thoughts from one's spiritual father. He also spoke to them about self-control.» — y refiere la respuesta del anciano a otros hermanos, que nada daña tanto al monje ni alegra tanto a los demonios como esconder los propios pensamientos al padre espiritual.

«What am I to say about another monk whose name I do not wish to mention because he is still alive? He frequently entertained a demon as if he were an angel and received revelations from him, often seeing what looked like the light of a lamp in his cell. Later, he was ordered by this demon to offer his son as a sacrifice to God his son was staying with him in the monastery - on the grounds that he would as a result be deemed worthy of the honour accorded to the patriarch Abraham.» — y añade el tercer ejemplo, el del monje que agasajaba a un demonio como a un ángel y que recibió de él la orden de sacrificar a su hijo para merecer el honor de Abraham.

«have slain the demon that was wounding you because of your silence, by expressing openly what you were keeping to yourself. Until this moment you ensured that he would be your master by not opposing or rebuking him. From now on, however, he will no longer find room in you, since he has been brought out of your heart into the open.'» — y pone en boca del anciano la razón por la que la confesión cura: el demonio era dueño mientras nadie se le opusiera, y sacado del corazón al aire ya no halla sitio; el tramo arranca al otro lado del corte de plana.

«The old man had not finished speaking when the energy of the demon could be seen coming out of my breast like the flame of a lamp. It filled the room with a nasty smell, so that those present thought that a lump of sulphur was burning. Then the elder said : 'Look, through this sign the Lord has borne witness to my words and to your deliverance. ' Thus, as the result of my confession, the passion of gluttony and the demonic energy left me and I never again felt any such desire.» — y cierra el relato de Serapión con el signo que lo acompañó, la energía del demonio saliendo de su pecho como llama de lámpara y llenando la sala de un olor como de azufre quemado.

«The devil brings the monk to the brink of destruction more effectively through persuading him to disregard the admonitions of the fathers and follow his own judgment and desire, than he does through any other fault.» — y sitúa el camino más eficaz del diablo, persuadir al monje de desatender las admoniciones de los padres y seguir su propio juicio y deseo.

«We should learn from examples provided by human arts and sciences. If we cannot accomplish anything in them by ourselves - in spite of the fact that they deal with things we can touch with our hands, see with our eyes and hear with our ears - but still need someone who will instruct us well and guide us, how can it be anything but foolish to think that the spiritual art, the most difficult of all the arts, has no need of a teacher?» — y argumenta desde las artes humanas: si nada se logra en ellas sin quien instruya y guíe, tratándose de cosas que se tocan y se ven, sería necedad creer que el arte espiritual no necesita maestro.

«Certain fathers who have listened to the thoughts of the brethren have often not only failed to heal them, but have even condemned them and driven them to despair.» — Germanos objeta con la experiencia contraria: ciertos padres que escucharon los pensamientos de los hermanos no solo no los curaron sino que los condenaron y los llevaron a la desesperación.

«result, many who heard of this were ashamed to tell their thoughts to the elders.' Abba Moses said : 'It is a good thing, as I said, not to hide your thoughts from the fathers. But you should not tell them to just anyone ; you should confess them to spiritual masters who have discrimination, not simply to those whose hair has grown white with age.» — Abba Moisés acota su propia regla: no esconder los pensamientos, pero tampoco decirlos a cualquiera, sino confesarlos a maestros espirituales que tengan discriminación y no a los que solo tienen el pelo blanco; el tramo arranca al otro lado del corte de plana.

«There was once a very zealous brother who was greatly troubled by the demon of unchastity. He went to a certain father and confessed his private thoughts to him ; but this father, being inexperienced, became angry when he heard about them and told the brother that he was contemptible and unworthy of the monastic habit for having entertained thoughts such as these.» — y refiere el caso del hermano celoso a quien un padre inexperto, al oír sus pensamientos de impureza, se aíró y lo llamó despreciable e indigno del hábito monástico.

«When the brother heard this, he lost heart, left his cell and set off back to the world. Through God's providence, however, Abba Apollos, one of the most experienced of the elders, chanced to meet him and, seeing him over-wrought and very despondent, asked him why he was in this state.» — y cuenta que el hermano perdió el ánimo y volvía al mundo cuando Abba Apolo, de los ancianos más experimentados, se lo encontró.

«Do not be surprised, my child, and do not lose hope. I too, old and grey as I am, am still much troubled by these thoughts. Do not be discouraged by this burning desire, which is healed not so much by human effort as by God's compassion.» — y pone en boca de Apolo la respuesta contraria: que él mismo, viejo y cano, sigue muy molestado por esos pensamientos, y que ese deseo ardiente se cura menos por esfuerzo humano que por la compasión de Dios.

«the elder at once began to stumble back and forth as though drunk. Unable to withstand the attack, he finally left his cell and set off for the world by the same road that the young monk had taken.» — y cuenta el desenlace de la oración de Apolo: el anciano inexperto quedó tambaleándose como ebrio y salió de su celda camino del mundo por donde había ido el joven; el tramo arranca al otro lado del corte de plana.

«Return to your cell, and in the future recognize your own weakness. The devil has either not noticed or has despised you, and so not thought you worth fighting. Not that there has been any question of a fight : you could not stand up to his provocation even for a day !» — y pone en boca de Apolo la reprensión: que reconozca su propia debilidad, porque el diablo no lo había tenido por digno de pelea y no aguantó su provocación ni un día.

«This has happened to you because, when you received a younger brother who was being attacked by our common enemy, you drove him to despair instead of preparing him for battle. You did not recall that wise precept : 'Deliver them that are being led away to death ; and redeem them that are appointed to be slain' (Prov. 24 : I I . LXX). You did not even remember the parable of our Saviour, which teaches us not to break a bruised reed or quench smoking flax» — y adjudica la causa: haber llevado a la desesperación al hermano más joven en vez de prepararlo para la batalla, contra el proverbio de librar a los llevados a la muerte y la parábola de la caña cascada.

«When Christ Himself spoke to Paul and called him, He could have opened his eyes at once and made known to him the way of perfection ; instead He sent him to Ananias and told him to learn from him the way of truth, saying : "Arise and go into the city, and there you will be told what you must do" (Acts 9 : 6). In this manner He teaches us to be guided by those who are advanced on the way, so that the vision rightly given to Paul should not be wrongly interpreted ; otherwise it might lead later generations presumptuously to suppose that each individual must be initiated into the truth directly by God, as Paul was, and not by the fathers.» — y lee del mismo modo el envío de Pablo a Ananías: para que la visión no se interprete como que cada uno ha de ser iniciado en la verdad directamente por Dios y no por los padres.

«He writes that he went up to Jerusalem to see Peter and James, and "laid before them the gospel I preach . . . in case I was running or had run in vain" (Gal. 2 : 2) ; and he did this even though the grace of the Holy Spirit was already with him, as can be seen from the miracles which he performed. Who, then, can be so proud and boastful as to be satisfied with his own judgment or opinion, when St Paul himself admits that he needs the advice of those who were apostles before him ?» — y añade la conducta del propio Pablo, que subió a Jerusalén a exponer su evangelio a Pedro y a Santiago por si corría o había corrido en vano, teniendo ya la gracia del Espíritu.

«these things according to their own lights, but were inspired by God Himself and by the Scriptures to hand down to their successors the tradition of asking advice from those who had travelled far along the» — y funda en la Escritura y en Dios mismo, y no en el criterio propio de los padres, la tradición de pedir consejo a los que han andado lejos por el camino espiritual; el tramo arranca al otro lado del corte de plana y la frase sigue en *spiritual path*.

«This is borne out especially by the story of the holy Samuel, who from infancy was dedicated by his mother to God and was granted communion with Him. He still did not trust his own thou.ghts, and in spite of having been called three times by God, he went to the elder, Eli, and was instructed and guided by him about how he should answer God (cf. 1 Sam. 3 : 9-10). Although God called him personally, none the less He wanted Samuel to receive the guidance and discipline of the elder, so that by means of this example we too might be led towards humility.» — y la apoya en Samuel, que pese a haber sido llamado tres veces por Dios fue al anciano Elí para que le enseñara cómo responder.

«equally harmful. It is as dangerous to fast too much as it is to overfill the stomach ; to stay awake too long as to sleep too much ; and so on.» — Abba Moisés cierra con la regla de la medida: tan peligroso es ayunar demasiado como llenar el estómago, y velar de más como dormir de más; el tramo arranca al otro lado del corte de plana.

«I myself have known monks who were not defeated by gluttony, but were undermined by immoderate fasting and lapsed into gluttony because of the weakness caused by this fasting.» — y da el caso de monjes que no fueron vencidos por la gula sino minados por el ayuno inmoderado, y que cayeron en la gula por la debilidad que ese ayuno les causó.

«Indeed, I can remember having experienced this once myంelf. I had kept such strict control over my food that I forgot what it meant to be hungry, remaining without food for two or three days and still feeling no desire for it whatsoever, unless prompted by others. Then, through the wiles of the devil, I was so tormented by insomnia that, having remained awake for many nights, I begged God to grant me a little sleep. Thus I was in greater danger because of my immoderate fasting and insomnia than I was from gluttony and too much sleep.» — y lo apoya en su propia experiencia, cuando el control estricto de la comida le hizo olvidar lo que era el hambre y acabó en un insomnio que lo puso en mayor peligro que la gula; el escaneo mete un signo extraño en *myంelf*.

«Abba Moses so cheered u s with teaching of this kind that we could not help glorifying the Lord who grants such great wisdom to those who fear Him ; for to Him belong honour and power through all the ages. Amen.» — y el tratado cierra con la doxología, glorificando al Señor que da tan gran sabiduría a los que le temen.

«None of us could endure the plots of the enemy, or allay the fiery turmoil of our nature, if God's grace did not protect our human weakness. Seeing, then, that God has had this compassion for us, let us pray to Him together and ask Him to» — y concluye que nadie soportaría las tramas del enemigo ni aplacaría el tumulto ardiente de su naturaleza si la gracia de Dios no protegiera la debilidad humana.

«Because you have often asked what the Apostle means when he says that 'the law is spiritual' (Rom. 7 : 1 4), and what kind of spiritual knowledge and action characterizes those who wish to observe it, we shall speak of this as far as we can.» — San Marcos el Asceta abre On the Spiritual Law: Two Hundred Texts, texto 1, declarando el asunto: qué significa que la ley sea espiritual, según el Apóstol, y qué conocimiento y qué acción caracterizan a quien quiere guardarla.

«First of all, we know that God is the beginning, middle and end of everything good ; and it is impossible for us to have faith in anything good or to carry it into effect except in Christ Jesus and the Holy Spirit. 3 . Everything good is given by the Lord providentially ; and he who has faith that this is so will not lose what he has been given.» — los textos 2 y 3 ponen a Dios por principio, medio y fin de todo bien, y niegan que se pueda creer ni obrar bien alguno fuera de Cristo Jesús y del Espíritu Santo.

«When reading the Holy Scriptures, he who is humble and engaged in spiritual work will apply everything to himself and not to someone else. 7. Call upon God to open the eyes of your heart, so that you may see the value of prayer and of spiritual reading when understood and applied.» — los textos 6 y 7 dan la regla de lectura: el humilde aplica a sí mismo todo lo que lee, y hay que pedir a Dios que abra los ojos del corazón para ver el valor de la oración y de la lectura.

«If a man has some spiritual gift and feels compassion for those who do not have it, he preserves the gift because of his compassion. But a boastful man will lose it through succumbing to the temptations of boastfulness.» — el texto 8 condiciona la conservación del don espiritual a la compasión por quien no lo tiene, y adjudica su pérdida a la jactancia.

«Do not grow conceited about your interpretations of Scripture, lest your intellect fall victim to blasphemy. 1 2 . Do not attempt to explain something difficult with contentiousness, but in the way which the spiritual law enjoins : with patience, prayer and unwavering hope.» — los textos 11 y 12 advierten contra la vanidad por las propias interpretaciones de la Escritura y mandan explicar lo difícil no con disputa sino con paciencia, oración y esperanza firme; el tramo arranca al otro lado del corte de plana.

«Do not grow conceited if you shed tears when you pray. For it is Christ who has touched your eyes and given you spiritual sight. 1 6. He who, like the blind man, casts away his garment and draws near to the Lord, becomes His disciple and a preacher of true doctrine» — los textos 15 y 16 acotan las lágrimas de la oración, que son de Cristo tocando los ojos, y leen el manto que el ciego arroja como lo que hace discípulo y predicador.

«There is a breaking of the heart which is gentle and makes it deeply penitent, and there is a breaking which is violent and harmful, shattering it completely. I 9. Vigils, prayer and patient acceptance of what comes constitute a breaking that does not harm but benefits the heart, provided we do not destroy the balance between them through excess. He who perseveres in them will be helped in other ways as well ; but he who is slack and negligent will suffer intolerably on leaving this life.» — los textos 18 y 19 separan dos quebrantamientos del corazón, uno suave que lleva a penitencia y otro violento que lo destroza, y ponen las vigilias, la oración y la aceptación paciente como el quebranto que aprovecha, siempre que no se rompa el equilibrio por exceso.

«There are many differing methods of prayer. No method is harmful ; if it were, it would be not prayer but the activity of Satan.» — el texto 22 niega que haya método de oración dañino, porque si lo fuera no sería oración sino actividad de Satanás.

«mercy on me' (Luke 1 8 : 38). He prays with the body alone, and not yet with spiritual knowledge.» — el texto 13 lee al ciego del Evangelio que clama Hijo de David como figura de quien ora solo con el cuerpo y no todavía con conocimiento espiritual.

«When the man once blind received his sight and saw the Lord, he acknowledged Him no longer as Son of David but as Son of God, and worshipped Him» — y el texto 14 lee su curación como el paso de llamar a Cristo Hijo de David a reconocerlo Hijo de Dios y adorarlo.

«At the times when you remember God, increase your prayers, so that when you forget Him, the Lord may remind you.» — el texto 25 manda acrecentar las oraciones cuando uno se acuerda de Dios, para que el Señor le recuerde cuando lo olvide.

«When you read Holy Scripture, perceive its hidden meanings. 'For whatever was written in past times was written for our instruction'» — el texto 26 manda percibir los sentidos escondidos de la Escritura, con el dicho paulino de que lo escrito en otro tiempo se escribió para enseñanza nuestra.

«Just as a thought is made manifest through actions and words, so is our future reward through the impulses of the heart. 29. Thus a merciful heart will receive mercy, while a merciless heart will receive the opposite.» — los textos 28 y 29 emparejan el pensamiento que se manifiesta en obras y palabras con la recompensa futura que se manifiesta en los impulsos del corazón: el corazón misericordioso recibirá misericordia.

«The law of freedom teaches the whole truth. Many read about it in a theoretical way, but few really understand it, and these only in the degree to which they practise the commandments. 3 1. Do not seek the perfection of this law in human virtues, for it is not found perfect in them. Its perfection is hidden in the Cross of Christ.» — los textos 30 y 31 llaman ley de la libertad a la que enseña la verdad entera, entendida solo en la medida en que se practican los mandamientos, y niegan que su perfección se halle en las virtudes humanas, porque está escondida en la Cruz de Cristo.

«Those who do not consider themselves under obligation to perform all Christ's commandments study the law of God in a literal manner, 'understanding neither what they say nor what they affirm' ( , Tim. 1 : 7). Therefore they think that they can fulfil it by their own works.» — el texto 34 adjudica la lectura literal de la ley a quienes no se tienen por obligados a cumplir todos los mandamientos de Cristo, y de ahí su creencia de poder cumplirla por sus propias obras.

«There are acts which appear to be good, but the motive of the person who does them is not good ; and there are other acts which appear to be bad, while the motive of the doer is good. The same is true of some statements.» — el texto 35 separa la apariencia del motivo: hay actos que parecen buenos con motivo malo y actos que parecen malos con motivo bueno.

«inexperience or ignorance, sometimes to evil intention, and sometimes to good intention. 36. When a man outwardly praises someone, while accusing and disparaging him in his heart, it is hard for the simple to detect this. Similarly a person may be outwardly humble but inwardly arrogant. For a long time such men present falsehood as truth, but later they are exposed and condemned.» — el texto 36 señala la dificultad de detectar al que alaba de boca y acusa en el corazón, o al que es humilde por fuera y arrogante por dentro; el tramo arranca al otro lado del corte de plana.

«Rebukes may be given in malice and self-defence, or out of fear of God and respect for truth. 39· Cease rebuking a man who has stopped sinning and who has repented. If you say that you are rebuking him in God's name, first reveal the evils in yourself.» — los textos 38 y 39 separan dos móviles de la reprensión, la malicia y el temor de Dios, y mandan dejar de reprender al que ha dejado de pecar, o revelar primero los males propios.

«God is the source of every virtue, as the sun is of daylight. 4 1 . When you have done something good, remember the words 'without Me you can do nothing'» — los textos 40 y 41 ponen a Dios por fuente de toda virtud como el sol lo es de la luz del día, con el dicho de que sin él nada se puede hacer.

«He who suffers injustice escapes sin, finding help in proportion to his affliction. 44· The greater a man's faith that Christ will reward him, the greater his readiness to endure every injustice.» — los textos 43 y 44 proporcionan el auxilio a la aflicción y la disposición a soportar la injusticia a la fe en la recompensa de Cristo.

«Every vice leads in the end to forbidden pleasure ; and every virtue to spiritual blessing. Each arouses what is akin to it.» — el texto 48 encamina todo vicio al placer prohibido y toda virtud a la bendición espiritual, porque cada uno despierta lo que le es afín.

«naked and open to the eyes of Him to whom we have to give an account' (He b. 4 : 1 3). 53· Reveal yourself to the Lord in your mind. 'For man looks at the outward appearance, but the Lord looks at the heart'» — los textos 52 y 53 mandan no esconderse tras el pecado secreto y descubrirse al Señor en la mente, porque el hombre mira la apariencia y el Señor mira el corazón; el tramo arranca al otro lado del corte de plana.

«Think nothing and do nothing without a purpose directed to God. For to journey without direction is wasted effort.» — el texto 54 manda no pensar ni hacer nada sin un propósito dirigido a Dios, porque viajar sin rumbo es esfuerzo perdido.

«Forgetfulness as such has no power, but acquires it in proportion to our negligence. 59· Do not say : 'What can I do ? I don't want to be forgetful but it happens. ' For when you did remember, you cheated over what you owed.» — los textos 58 y 59 niegan poder propio al olvido, que lo adquiere en proporción a la negligencia, y cierran la excusa de quien dice que no quiere olvidarse pero le ocurre.

«Hell is ignorance, for both are dark ; and perdition is forgetfulness, for both involve extinction.» — el texto 62 iguala el infierno con la ignorancia, por oscuros los dos, y la perdición con el olvido, por implicar los dos extinción.

«To accept an affliction for God's sake is a genuine act of holiness ; for true love is tested by adversities. 66. Do not claim to have acquired virtue unless you have suffered affliction, for without affliction virtue has not been tested.» — los textos 65 y 66 hacen de la aflicción aceptada por Dios la prueba del amor verdadero, y niegan que se haya adquirido virtud sin haber padecido.

«If you want spiritual health, listen to your conscience, do all it tells you, and you will benefit. 70. God and our conscience know our secrets. Let them correct us.» — los textos 69 y 70 ponen la conciencia por médico de la salud espiritual y dejan la corrección a Dios y a ella, que conocen los secretos; el tramo arranca al otro lado del corte de plana.

«Man acts so far as he can in accordance with his own wishes ; but God decides the outcome in accordance with justice.» — el texto 71 reparte lo que toca a cada uno: el hombre obra cuanto puede según sus deseos, y Dios decide el resultado según la justicia.

«When one man helps another by word or deed, let them both recognize in this the grace of God. He who does not understand this will come under the power of him who does.» — el texto 74 manda reconocer la gracia de Dios en la ayuda que un hombre da a otro, porque quien no lo entiende queda bajo el poder del que sí.

«I have seen unlearned men who were truly humble, and they became wiser than the wise. So. Another unlearned man, upon hearing them praised, instead of imitating their humility, prided himself on being unlearned and so fell into arrogance.» — los textos 79 y 80 consignan dos desenlaces contrarios de la misma falta de letras: los iletrados humildes que llegaron a ser más sabios que los sabios, y el que, al oírlos alabar, se enorgulleció de ser iletrado.

«Just as wisdom in speech is one thing and sound judgment another, so lack of learning in speech is one thing and folly another. 8 3 . Ignorance of words will do no harm to the truly devout, nor will wisdom in speaking harm the humble.» — los textos 82 y 83 separan la sabiduría de palabra del buen juicio y la falta de letras de la necedad, y dejan sin daño al devoto que ignora las palabras y al humilde que sabe hablar.

«Understand the words of Holy Scripture by putting them into practice, and do not fill yourself with conceit by expatiating on theoretical ideas. 86. He who neglects action and depends on theoretical knowledge holds a staff of reed instead of a double-edged sword ; and when he confronts his enemies in time of war, 'it will go into his hand, and pierce it' (2 Kgs. I 8 : 2 I), injecting its natural poison.» — los textos 85 y 86 mandan entender la Escritura practicándola, y comparan al que descuida la acción y se apoya en el saber teórico con quien lleva un bastón de caña en vez de espada de dos filos.

«Every thought has its weight and measure in God's sight. For it is possible to think about the same thing either passionately or objectively. 88. After fulfilling a commandment expect to be tempted : for love of Christ is tested by adversity. 89. Never belittle the significance of your thoughts, for not one escapes God's notice.» — los textos 87 a 89 pesan los pensamientos a la vista de Dios, con la advertencia de esperar tentación después de cumplir un mandamiento porque el amor de Cristo se prueba en la adversidad.

«The enemy, understanding how the justice of the spiritual law is applied, seeks only the assent of our mind. Having secured this, he will either oblige us to undergo the labours of repentance or, if we do not repent, will torment us with misfortunes beyond our control. Sometimes he encourages us to resist these misfortunes so as to increase our torment, and then, at our death, he will point to this impatient resistance as proof of our lack of faith.» — el texto 91 describe la estrategia del enemigo, que conociendo la justicia de la ley espiritual busca solo el asentimiento de la mente, y al morir señalará la resistencia impaciente como prueba de falta de fe.

«Evils reinforce each other ; so do virtues, thus encouraging us to still greater efforts. 94· The devil belittles small sins ; otherwise he cannot lead us into greater ones.» — los textos 93 y 94 emparejan el refuerzo mutuo de los males con el de las virtudes, y adjudican al diablo el empequeñecer los pecados pequeños para poder llevar a los grandes.

«A self-indulgent monk has achieved nothing through his renunciation. For what he once did through possessions he still does though possessing nothing.» — el texto 96 niega que la renuncia haya servido de nada al monje que se complace a sí mismo, porque lo que antes hacía con posesiones lo sigue haciendo sin ellas; el tramo arranca al otro lado del corte de plana.

«All vice is caused by self-esteem and sensual pleasure ; you cannot overcome passion without hating them. I oo. 'Avarice is the root of all evil' ( 1 Tim. 6 : 1 o) ; but avarice is clearly a product of these two components.» — los textos 99 y 100 reducen todo vicio a la estima de sí y al placer sensual, y hacen de la avaricia, raíz de todo mal, producto de esos dos.

«The intellect is made blind by these three passions : avarice, self-esteem and sensual pleasure. I o 2 . Scripture calls these three the daughters of the horseleech, dearly loved by their mother folly» — los textos 101 y 102 ciegan el intelecto con esas tres pasiones y las emparejan con las hijas de la sanguijuela del libro de los Proverbios, queridas de su madre la necedad.

«We must hate avarice, self-esteem and sensual pleasure, as mothers of the vices and stepmothers of the virtues. I o6. Because of them we are commanded not to love 'the world' and 'the things that are in the world' ( 1 John 2 : I 5) ; not so that we should hate God's creation through lack of discernment, but so that we should eliminate the occasions for these three passions.» — los textos 105 y 106 llaman a esas tres madres de los vicios y madrastras de las virtudes, y acotan el mandato de no amar el mundo: no por odiar la creación de Dios sino por quitar las ocasiones de esas pasiones.

«'The soldier going to war', it is said, 'does not entangle himself in the affairs of this world' (2 Tim. 2 : 4-). For he who entangles himself with the passions while trying to overcome them is like a man who tries to put out a fire with straw.» — el texto 107 compara al que se enreda con las pasiones mientras intenta vencerlas con quien quiere apagar un fuego con paja.

«which you do know, what you should do next would then become clear to you, as if you were passing through a house from one room to another. It is not helpful to know what comes later before you have done what comes first. For knowledge without action 'puffs up' , but 'love edifies', because it 'patiently accepts all things'» — el texto 84 cierra la excusa de quien no sabe lo que es justo: hecho todo el bien que ya se conoce, lo siguiente se aclara como al pasar de una habitación a otra, porque el conocimiento sin acción hincha y el amor edifica.

«He who does not know the truth cannot truly have faith ; for by nature knowledge precedes faith.» — el texto 110 pone el conocimiento antes de la fe por naturaleza y niega fe verdadera a quien no conoce la verdad.

«When harmed, insulted or persecuted by someone, do not think of the present but wait for the future, and you will find he has brought you much good, not only in this life but also in the life to come.» — el texto 114 manda no mirar el presente ante el daño, el insulto o la persecución, sino esperar al futuro, donde se verá cuánto bien trajeron.

«Just as the bitterness of absinth helps a poor appetite, so misfortunes help a bad character. For the first benefits the physical condition, and the second leads to repentance.» — el texto 115 compara el amargor del ajenjo para el apetito flojo con la desgracia para el carácter malo.

«If you do not want to suffer evil, do not inflict it, since the suffering of it inevitably follows its infliction. 'For whatever a man sows he will also reap' (Gal. 6 : 7). 1 1 7. Reaping unwillingly the wickedness we deliberately sow, we should marvel at God's justice. 1 1 8. Because an interval of time elapses between sowing and reaping, we begin to think there will be no requital.» — los textos 116 a 118 encadenan la ley de la siembra y la cosecha y adjudican a la demora entre una y otra la creencia de que no habrá retribución.

«When you sin, blame your thought, not your action. For had your intellect not run ahead, your body would not have followed.» — el texto 119 manda culpar al pensamiento y no a la acción, porque si el intelecto no hubiera corrido delante el cuerpo no habría seguido.

«If you praise your neighbour to one man and criticize him to another, you are the slave of self-esteem and jealousy. Through praise you try to hide your jealousy, through criticism to appear better than your neighbour.» — el texto 122 adjudica a la estima de sí y a los celos el alabar al prójimo ante uno y criticarlo ante otro.

«Just as water and fire cannot be combined, so self-justification and humility exclude one another. 1 26. He who seeks forgiveness of his sins loves humility, but if he condemns another he seals his own wickedness.» — los textos 125 y 126 oponen la justificación propia y la humildad como el agua y el fuego, y sostienen que quien condena a otro sella su propia maldad.

«If you wish to be saved, welcome words of truth, and never reject criticism uncritically. 1 29. Words of truth converted the 'progeny of vipers' and warned them 'to flee from the anger to come' (Matt. 3 : 7). I 30. To accept words of truth is to accept the divine Word ; for He says : 'He that receives you receives me'» — los textos 128 a 130 mandan acoger las palabras de verdad y no rechazar la crítica sin criticarla, e igualan acoger esas palabras con acoger al Verbo divino.

«It is better to pray devoutly for your neighbour than to rebuke him every time he sins. 1 3 3. The truly repentant is derided by the foolish - which is a sign that God has accepted his repentance.» — los textos 132 y 133 ponen la oración devota por el prójimo por encima de la reprensión, y leen la burla de los necios contra el verdaderamente arrepentido como señal de que Dios aceptó su arrepentimiento.

«Suppose that there are twelve shameful passions. Indulging in any one of them is equivalent to indulging in them all. 1 36. Sin is a blazing fire. The less fuel you give it, the faster it dies down ; the more you feed it, the more it burns.» — los textos 135 y 136 igualan ceder a una de las doce pasiones vergonzosas con ceder a todas, y comparan el pecado con un fuego que se apaga cuanto menos se le da.

«Prepossession is the involuntary presence of former sins in the memory. At the stage of active warfare we try to prevent it from developing into a passion ; after victory it is repulsed while still but a provocation. 140. A provocation is an image-free stimulation in the heart. Like a mountain-pass, the experienced take control of it ahead of the enemy.» — los textos 139 y 140 definen la posesión previa como la presencia involuntaria de los pecados pasados en la memoria, y la provocación como un estímulo sin imagen en el corazón, que los experimentados toman como un paso de montaña antes que el enemigo.

«already given them our assent ; for a provocation does not involve us in guilt so long as it is not accompanied by images. Some people flee away from these thoughts like 'a brand plucked out of the fire' (Zech. 3 : 2) ; but others dally with them, and so get burnt.» — el texto 141 pone el límite de la culpa en la imagen: la provocación no culpa mientras no vaya acompañada de imágenes, y unos huyen de esos pensamientos como tizón sacado del fuego y otros se entretienen y se queman; el tramo arranca al otro lado del corte de plana.

«The thoughts of a self-indulgent man vacillate, as though on scales ; sometimes he laments and weeps for his sins, and sometimes he fights and contradicts his neighbour, justifying his own sensual pleasures.» — el texto 144 describe la oscilación del que se complace a sí mismo, que unas veces llora sus pecados y otras disputa con el prójimo justificando sus placeres.

«Without remembrance of God, there can be no true knowledge but only that which is false.» — el texto 147 niega conocimiento verdadero sin recuerdo de Dios, y deja solo el falso.

«Do not listen to talk about other people's sins. For through such listening the form of these sins is imprinted on you.» — el texto 152 prohíbe escuchar la conversación sobre los pecados ajenos, porque al escucharla la forma de esos pecados queda impresa en uno.

«When you delight in hearing evil talk, be angry with yourself and not with the speaker. For listening in a sinful way makes the messenger seem sinful.» — el texto 153 vuelve la culpa hacia el que escucha y no hacia el que habla, porque oír con pecado hace parecer pecador al mensajero.

«Accept present affiictions for the sake of future blessings ; then you will never weaken in your struggle.» — el texto 156 manda aceptar las aflicciones presentes por las bendiciones futuras; el escaneo imprime *affiictions* por *afflictions*.

«Accept with equanimity the intermingling of good and evil, and then God will resolve all inequity. 1 Go. It is the uneven quality of our thoughts that produces changes in our condition. For God assigns to our voluntary thoughts consequences which are appropriate but not necessarily of our choice.» — los textos 159 y 160 mandan aceptar con ecuanimidad la mezcla de bien y mal y adjudican a la desigualdad de los propios pensamientos los cambios de estado.

«Guard your mind, and you will not be harassed by temptations. But if you fail to guard it, accept patiently whatever trial comes. 1 64. Pray that temptation may not come to you ; but when it comes, accept it as your due and not undeserved.» — los textos 163 y 164 mandan guardar la mente para no ser acosado por las tentaciones, orar para que no vengan y, si vienen, recibirlas como merecidas.

«He who says he knows all the devil's tricks falls unknowingly into his trap. 1 67. The more the intellect withdraws from bodily cares, the more clearly it sees the craftiness of the enemy.» — los textos 166 y 167 niegan la pretensión de conocer todas las tretas del diablo, y ponen la claridad para verlas en proporción al retiro del intelecto de los cuidados del cuerpo.

«When you first become involved in something evil, don't say : 'It will not overpower me. ' For to the extent that you are involved you have already been overpowered by it.» — el texto 170 cierra la excusa de que un mal no podrá dominarnos, porque en la medida en que uno se mete en él ya ha sido dominado.

«Do not think that every affliction is a consequence of sin. For there are some who do God's will and yet are tested. Thus it is written that the ungodly and wicked shall be persecuted (cf. Ps. 3 7 : 2 8), but also that those who 'seek to live a holy life in Christ Jesus will suffer persecution'» — el texto 174 niega que toda aflicción sea consecuencia de pecado, porque también son probados los que hacen la voluntad de Dios, con los dos versículos que consigna sin armonizarlos.

«Some call men intelligent because they have the power of discernment on the sensible plane. But the really intelligent people are those who control their own desires.» — el texto 176 separa dos sentidos de inteligente y se queda con el segundo, el de quienes dominan sus propios deseos.

«Just as some snakes live in glens and others in houses, so there are some passions which take shape in our thoughts while others express themselves in action. It is possible, however, for them to change from one type to the other.» — el texto 178 compara con las serpientes de las cañadas y las de las casas las pasiones que toman forma en el pensamiento y las que se expresan en acto, y admite el paso de unas a otras.

«No cloud is formed without a breath of wind ; and no passion is born without a thought.» — el texto 180 compara la nube que no se forma sin viento con la pasión que no nace sin pensamiento.

«Images already established in our intellect are more pernicious and stubborn than those which arise while we are thinking. The latter precede the former and are their cause.» — el texto 182 gradúa las imágenes por su arraigo: las ya establecidas en el intelecto son más perniciosas y tercas que las que surgen al pensar, aunque estas las preceden y las causan.

«He who does not persevere in examining his conscience will not endure bodily suffering for God's sake. 1 8 6. The conscience is nature's book. He who applies what he reads there experiences God's help.» — los textos 185 y 186 llaman libro de la naturaleza a la conciencia y ponen el examen de ella como condición para soportar el sufrimiento corporal por Dios.

«He who does not choose to suffer for the sake of truth will be chastened more painfully by suffering he has not chosen. 1 88. He who knows God's will, and performs it according to his power, escapes more severe suffering by suffering a little.» — los textos 187 y 188 oponen el sufrimiento elegido por la verdad al no elegido, que castiga con más dolor.

«The Lord is hidden in His own commandments, and He is to be found there in the measure that He is sought. I 9 I . Do not say : 'I have fulfilled the commandments, but have not found the Lord'. For you have often found 'spiritual knowledge with righteousness', as Scripture says, 'and those who rightly seek Him shall find peace'» — los textos 190 y 191 esconden al Señor en sus propios mandamientos, donde se lo halla en la medida en que se lo busca, y cierran la queja de quien dice haberlos cumplido sin hallarlo.

«Fulfilling a commandment is one thing, and virtue is another, although each promotes the other. I 94· Fulfilling a commandment means doing what we are enjoined to do ; but virtue is to do it in a manner that conforms to the truth.» — los textos 193 y 194 separan el cumplir un mandamiento de la virtud, que es cumplirlo de un modo conforme a la verdad.

«A good conscience is found through prayer, and pure prayer through the conscience. Each by nature needs the other.» — el texto 198 hace depender la buena conciencia de la oración y la oración pura de la conciencia, porque cada una necesita a la otra por naturaleza; el escaneo parte la frase en renglones sueltos.

«Always do as much good as you can, and at a time of greater good do not turn to a lesser. For it is said that no man who turns back 'is fit for the kingdom of heaven'» — el texto 200 cierra la serie mandando hacer siempre todo el bien que se pueda y no volver a uno menor cuando cabe uno mayor, con el dicho del que vuelve atrás.

«In the texts which follow, the beliefs of those in error will be refuted by those whose faith is well founded and who know the truth.» — San Marcos el Asceta declara en el texto 1 el propósito de On Those who Think that They are Made Righteous by Works: Two Hundred and Twenty-Six Texts, oponer a las creencias de los que yerran las de quienes tienen fe bien fundada.

«Wishing to show that to fulfil every commandment is a duty, whereas sonship is a gift given to men through His own Blood, the Lord said : 'When you have done all that is commanded you, say : "We are useless servants : we have only done what was our duty" ' (Luke I 7 : I o ). Thus the kingdom of heaven is not a reward for works, but a gift of grace prepared by the Master for his faithful servants.» — el texto 2 separa el deber del don: cumplir todo mandamiento es deber, y la filiación es don dado por la Sangre de Cristo, de modo que el reino de los cielos no es paga de obras sino don de gracia.

«A slave does not demand his freedom as a reward ; but he gives satisfaction as one who is in debt, and he receives freedom as a gift.» — el texto 3 lo ilustra con el esclavo, que no reclama su libertad como recompensa sino que da satisfacción como deudor y recibe la libertad como don.

«He who relies on theoretical knowledge alone is not yet a faithful servant : a faithful servant is one who expresses his faith in Christ through obedience to His commandments.» — el texto 5 niega que el que se apoya solo en el conocimiento teórico sea aún siervo fiel.

«If you love true knowledge, devote yourself to the ascetic life ; for mere theoretical knowledge puffs a man up» — el texto 7 manda entregarse a la vida ascética a quien ame el conocimiento verdadero, porque el meramente teórico hincha.

«ascetic life ; and they lead us to repentance even when we are reluctant. 9· Afflictions that come to us are the result of our own sins. But if we accept them patiently through prayer, we shall again find blessings.» — los textos 8 y 9 hacen de las pruebas inesperadas enseñanza de Dios para la vida ascética y camino de arrepentimiento aun a disgusto; el tramo arranca al otro lado del corte de plana.

«Some people when praised for their virtue are delighted, and attribute this pleasurable feeling of self-esteem to grace. Others when reproved for their sins are pained, and they mistake this beneficial pain for the action of sin.» — el texto 10 consigna los dos errores simétricos: tomar por gracia el placer de la estima de sí al ser alabado, y tomar por acción del pecado el dolor provechoso de ser reprendido.

«Those who, because of the rigour of their own ascetic practice, despise the less zealous, think that they are made righteous by physical works. But we are even more foolish if we rely on theoretical knowledge and disparage the ignorant.» — el texto 11 pone el reproche en las dos direcciones: los que desprecian a los menos celosos se creen justificados por obras físicas, y todavía más necios son los que se apoyan en el conocimiento teórico y menosprecian a los ignorantes.

«Even though knowledge is true, it is still not firmly established if unaccompanied by works. For everything is established by being put into practice. I 3 . Often our knowledge becomes darkened because we fail to put things into practice. For when we have totally neglected to practise something, our memory of it will gradually disappear.» — los textos 12 y 13 condicionan el asentamiento del conocimiento verdadero a las obras, porque lo que se deja de practicar se va borrando de la memoria.

«If we want to do something but cannot, then before God, who knows our hearts, it is as if we have done it. This is true whether the intended action is good or bad.» — el texto 16 cuenta ante Dios la intención por obra, sea la acción pretendida buena o mala.

«Some without fulfilling the commandments think that they possess true faith. Others fulfil the commandments and then expect the kingdom as a reward due to them. Both are mistaken.» — el texto 18 declara errados por igual a los que creen tener fe verdadera sin cumplir los mandamientos y a los que, cumpliéndolos, esperan el reino como paga debida.

«Christ is Master by virtue of His own essence and Master by virtue of His incarnate life. For He creates man from nothing, and through His own Blood redeems him when dead in sin ; and to those who believe in Him He has given His grace.» — el texto 21 distingue dos señoríos de Cristo, el que le viene de su propia esencia y el que le viene de su vida encarnada.

«When Scripture says 'He will re>vard every man according to his works' (Matt. 1 6 : 27), do not imagine that works in themselves merit either hell or the kingdom. On the contrary, Christ rewards each man according to whether his works arc done with faith or without faith in Himself; and He is not a dealer bound by contract, but God our Creator and Redeemer.» — el texto 22 niega que las obras en sí merezcan el infierno o el reino, porque Cristo retribuye según se hagan con fe o sin fe en él, y no es un tratante ligado por contrato; el escaneo imprime *re>vard* por *reward*.

«We who have received baptism offer good works, not by way of repayment, but to preserve the purity given to us. 24. Every good work which we perform through our own natural powers causes us to refrain from the corresponding sin ; but without grace it cannot contribute to our sanctification.» — los textos 23 y 24 ponen las buenas obras del bautizado como guarda de la pureza recibida y no como pago, y niegan que sin gracia contribuyan a la santificación.

«While man can scarcely keep what belongs to him by nature, Christ gives the grace of sonship through the Cross.» — el texto 26 opone lo que el hombre apenas logra guardar por naturaleza a la gracia de la filiación que Cristo da por la Cruz.

«He who wants to cross the spiritual sea is long-suffering, humble, vigilant and self-controlled. If he 'impetuously embarks on it without these four virtues, he agitates his heart, but cannot cross.» — el texto 29 da las cuatro virtudes con que se cruza el mar espiritual, longanimidad, humildad, vigilancia y dominio de sí, sin las cuales el que se embarca impetuosamente agita el corazón y no cruza.

«Prayer is called a virtue, but in reality it is the mother of the virtues : for it gives birth to them through union with Christ.» — el texto 35 llama a la oración madre de las virtudes y no una virtud más, porque las engendra por la unión con Cristo.

«Christ's words that the 'first will be last, and the last will be first' (Matt. 1 9 : 3 o) refer to those who participate in the virtues and those who participate in love. For love is the last of the virtues to be born in the heart, but it is the first in value, so that those born before it turn out to be 'the last'.» — el texto 37 lee el dicho de los primeros y los últimos por el orden del amor, que es la última de las virtudes en nacer en el corazón y la primera en valor.

«The self-controlled refrain from gluttony ; those who have renounced possessions, from greed ; the tranquil, from loquacity ; the pure, from self-indulgence ; the modest, from unchastity ; the self-dependent, from avarice ; the gentle, from agitation ; the humble, from self-esteem ; the obedient, from quarrelling ; the self-critical , from hypocrisy. Similarly, those who pray are protected from despair ; the poor, from having many possessions ; confessors of the faith, from its denial ; martyrs, from idolatry.» — el texto 25 recorre una a una las virtudes emparejándolas con el pecado del que apartan, hasta los mártires y la idolatría.

«Do you see how every virtue that is performed even to the point of death is nothing other than refraining from sin ? Now to refrain from sin is a work within our own natural powers, but not something that buys us the kingdom.» — y saca la conclusión del texto 25: toda virtud, aun llevada hasta la muerte, no es sino abstenerse de pecado, obra que está en las fuerzas naturales y que no compra el reino.

«The intellect cannot be still unless the body is still also ; and the wall between them cannot be demolished without stillness and prayer.» — el texto 31 condiciona la quietud del intelecto a la del cuerpo, porque el muro entre ambos no se derriba sin quietud y oración.

«There is a sin which is always 'unto death'» — el texto 41 define el pecado de muerte por su falta de arrepentimiento, y declara que por él no serán oídas ni las oraciones de un santo.

«He who repents rightly does not imagine that it is his own effort which cancels his former sins ; but through this effort he makes his peace with God.» — el texto 42 niega que el esfuerzo propio cancele los pecados pasados, y le deja el oficio de hacer las paces con Dios.

«If we are under an obligation to perform daily all the good actions of which our nature is capable, what do we have left over to give to God in repayment for our past sins ? 44· However great our virtuous actions of today, they do not requite but condemn our past negligence.» — los textos 43 y 44 cierran la cuenta de las obras: si se debe a diario todo el bien de que la naturaleza es capaz, nada sobra para pagar los pecados pasados.

«The sign of sincere love is to forgive wrongs done to us. It was with such love that the Lord loved the world. 4-9· We cannot with all our heart forgive someone who does us wrong unless we possess real knowledge. For this knowledge shows us that we deserve all we experience.» — los textos 48 y 49 ponen el perdón de las ofensas por señal del amor sincero y lo condicionan al conocimiento real, que muestra que se merece todo lo que se padece.

«Philosophize through your works about man's will and God's retribution. For your words are only as wise and as profitable as your works.» — el texto 53 manda filosofar con las obras sobre la voluntad del hombre y la retribución de Dios, porque las palabras valen lo que valgan las obras.

«One man received a thought and accepted it without examination. Another received a thought and tested its truth. Which of them acted with greater reverence ?» — el texto 55 deja la pregunta abierta entre el que acoge un pensamiento sin examen y el que prueba su verdad.

«Real knowledge is patiently to accept affliction and not to blame others for our own misfortunes. 57. He who does something good and expects a reward is serving not God but his own will.» — los textos 56 y 57 definen el conocimiento real como aceptar la aflicción sin culpar a otros, y ponen al que hace el bien esperando paga al servicio de su propia voluntad.

«There are those who claim that we cannot do good unless we actively receive the grace of the Spirit. 6o. Those who always by choice incline to sensual pleasures refrain from doing what lies within their power on the grounds that they lack help.» — los textos 59 y 60 consignan la tesis de que no se puede obrar el bien sin recibir activamente la gracia del Espíritu y, al lado, la conducta de quienes se abstienen de lo que está en su mano alegando falta de auxilio.

«Grace has been given mystically to those who have been baptized into Christ ; and it becomes active within them to the extent that they actively observe the commandments. Grace never ceases to help us secretly ; but to do good- as far as lies in our power depends on us.» — el texto 61 reparte la gracia y el esfuerzo: dada místicamente en el bautismo, obra en la medida en que se observan los mandamientos, y hacer el bien cuanto está en nuestra mano depende de nosotros.

«He who seeks the energies of the Spirit, before he has actively observed the commandments, is like someone who sells himself into slavery and who, as soon as he is bought, asks to be given his freedom while still keeping his purchase-money.» — el texto 64 compara al que busca las energías del Espíritu antes de observar los mandamientos con quien se vende como esclavo y pide la libertad sin devolver el precio.

«Everyone receives what he deserves in accordance with his inner state. But only God understands the many different ways in which this happens.» — el texto 67 ajusta lo que cada uno recibe a su estado interior y deja a Dios solo el entender los muchos modos en que eso ocurre.

«A seed will not grow without earth and water ; and a man will not develop without voluntary suffering and divine help. 7 I . Rain cannot fall without a cloud, and we cannot please God without a good conscience.» — los textos 70 y 71 dan dos comparaciones seguidas: la semilla que no crece sin tierra ni agua y la lluvia que no cae sin nube.

«When through some sensual pleasure the heart is deflected from the ascetic way, it becomes difficult to control, like a heavy stone dislodged on steep ground. 74· Like a young calf which, in its search for grazing, finds itself on a ledge surrounded by precipices, the soul is gradually led astray by its thoughts.» — los textos 73 y 74 comparan el corazón desviado del camino ascético con la piedra desprendida en pendiente y con el ternero que, buscando pasto, se halla en una cornisa rodeada de precipicios.

«No one is as good and merciful as the Lord. But even He does not forgive the unrepentant. 79· Many of us feel remorse for our sins, yet we gladly accept their causes.» — los textos 78 y 79 acotan la misericordia del Señor con el arrepentimiento y consignan la contradicción de quienes sienten remordimiento por sus pecados y aceptan de buen grado sus causas.

«When you suffer some dishonour from men, recognize at once the glory that will be given you by God. Then you will not be saddened or upset by the dishonour ; and when you receive the glory you will remain steadfast and innocent.» — el texto 68 empareja la deshonra de los hombres con la gloria que dará Dios, para no entristecerse por aquella ni perder la inocencia con esta.

«Real knowledge has been given to men by God as a grace preceding the fulness of grace ; it teaches those who partake of it to believe above all in the Giver.» — el texto 81 llama al conocimiento real gracia que precede a la plenitud de la gracia, y le da por primer oficio enseñar a creer en el Dador.

«Fire cannot last long in water, nor can a shameful thought in a heart that loves God. For every man who loves God suffers gladly, and voluntary suffering is by nature the enemy of sensual pleasure.» — el texto 84 compara el fuego que no dura en el agua con el pensamiento vergonzoso en el corazón que ama a Dios, porque el sufrimiento voluntario es por naturaleza enemigo del placer sensual.

«A passion which we allow to grow active within us through our own choice afterwards forces itself upon us against our will.» — el texto 85 describe la inversión de la pasión consentida, que después se impone contra la voluntad.

«When the devil sees that our intellect has prayed from the heart, he makes a powerful attack with subtle temptations ; but he does not bother to destroy the lesser virtues by such powerful attacks.» — el texto 88 mide el ataque del diablo por la altura de lo atacado: las tentaciones sutiles y fuertes vienen tras la oración del corazón, y no se molesta en destruir las virtudes menores.

«The intellect changes from one to another of three different noetic states : that according to nature, above nature, and contrary to nature. When it enters the state according to nature, it finds that it is itself the cause of evil thoughts, and confesses its sins to God, clearly understanding the causes of the passions. When it is in the state contrary to nature, it forgets God's justice and fights with men, believing itself unjustly treated.» — el texto 90 reparte el intelecto en tres estados noéticos, según la naturaleza, sobre la naturaleza y contra la naturaleza, y describe los dos primeros que nombra: en el conforme a la naturaleza se halla a sí mismo por causa de los pensamientos malos, y en el contrario a ella olvida la justicia de Dios y pelea con los hombres.

«Each man's knowledge is genuine to the extent that it is confirmed by gentleness, humility and love. 92. Everyone baptized in the orthodox manner has received mystically the fulness of grace ; but he becomes conscious of this grace only to the extent that he actively observes the commandments.» — los textos 91 y 92 miden la autenticidad del conocimiento por la mansedumbre, la humildad y el amor, y hacen consciente la plenitud de la gracia bautismal en la medida en que se observan los mandamientos.

«Nothing is stronger than prayer in its .action, nothing more effective in winning God's favour. 96. Prayer comprises the complete fulfilment of the commandments ; for there is nothing higher than love for God.» — los textos 95 y 96 ponen la oración por lo más fuerte y eficaz ante Dios y le dan por contenido el cumplimiento completo de los mandamientos.

«Undistracted prayer is a sign of love for God ; but careless or distracted prayer is a sign of love for pleasure.» — el texto 97 lee la oración sin distracción como señal del amor de Dios y la descuidada o distraída como señal del amor del placer.

«There is faith 'that comes by hearing' (Rom. I o : I 7) and there is faith that 'is the substance of things hoped for'» — el texto 100 separa dos fes, la que viene del oír y la que es sustancia de lo que se espera.

«If you want with a few words to benefit one who is eager to learn, speak to him about prayer, right faith, and the patient acceptance of what comes. For all else that is good is found through» — el texto 102 resume en tres cosas lo que hay que decir a quien quiere aprender, la oración, la fe recta y la aceptación paciente de lo que venga; la frase termina al otro lado del corte de plana.

«He who is gentle in God's sight is wiser than the wise ; and he who is humble in heart is stronger than the strong. For they bear the yoke of Christ with spiritual knowledge.» — el texto 107 pone al manso por más sabio que los sabios y al humilde de corazón por más fuerte que los fuertes, porque llevan el yugo de Cristo con conocimiento espiritual.

«Humility consists, not in condemning our conscience, but in recognizing God's grace and compassion.» — el texto 111 define la humildad por lo que no es: no condenar la propia conciencia, sino reconocer la gracia y la compasión de Dios.

«What a house is to the air, the spiritual intellect is to divine grace. The more you get rid of materiality, the more the air and grace will come in of their own accord ; and the more you increase materiality, the more they will go away.» — el texto 112 compara la casa y el aire con el intelecto espiritual y la gracia divina, que entra por sí sola cuanta más materialidad se quita.

«Materiality in the case of a house consists of furnishings and food. Materiality in the case of the intellect is self-esteem and sensual pleasure.» — el texto 113 traduce la comparación: la materialidad de la casa son los muebles y la comida, y la del intelecto la estima de sí y el placer sensual.

«When rain falls upon the earth, it gives life to the quality inherent in each plant : sweetness in the sweet, astringency in the astringent ; similarly, when grace falls upon the hearts of the faithful, it gives to each the energies appropriate to the different virtues without itself changing.» — el texto 116 compara la lluvia que aviva en cada planta su propia cualidad con la gracia que da a cada corazón las energías propias de cada virtud sin cambiar ella misma.

«To him who hungers after Christ grace is food ; to him who is thirsty, a reviving drink ; to him who is cold, a garment ; to him who is weary, rest ; to him who prays, assurance ; to him who mourns, consolation.» — el texto 117 recorre los nombres que la gracia toma según la necesidad, comida, bebida, vestido, descanso, seguridad y consuelo.

«do not suppose that the Spirit is subject to some kind of division, variation or change ; but be sure that, in the way we have described, He is unvarying, unchanging and all-powerful. Therefore in all His energies He remains what He is, and in a divine manner He gives to each person what is needful. On those who have been baptized He pours Himself out in His fulness like the sun. Each of us is illumined by Him to the extent to which we hate the passions that darken us and get rid of them. But in so far as we have a love for them and dwell on them, we remain in darkness.» — el texto 118 niega división, variación o cambio en el Espíritu pese a las expresiones de la Escritura, y gradúa la iluminación de cada bautizado por la medida en que odia y quita las pasiones que lo oscurecen; el tramo arranca al otro lado del corte de plana.

«When evil thoughts become active within us, we should blame ourselves and not ancestral sin.» — el texto 120 manda culparse a sí mismo cuando los pensamientos malos se activan, y no al pecado ancestral.

«We cannot entertain a passion in our mind unless we have a love for its causes. 1 2 3 . For what man, who cares nothing about being put to shame, entertains thoughts of self-esteem ? Or who welcomes contempt and yet is disturbed by dishonour? And who has 'a broken and a contrite heart' (Ps. 51 : 1 7) and yet indulges in carnal pleasure ? Or who puts his trust in Christ and yet worries or quarrels about transitory things ?» — los textos 122 y 123 condicionan toda pasión al amor de sus causas y encadenan cuatro preguntas que lo muestran, sobre la estima de sí, el desprecio, el corazón contrito y la confianza en Cristo.

«If a man is treated with contempt by someone and yet does not react with anger in either word or thought, it shows he has acquired real knowledge and firm faith in the Lord.» — el texto 124 lee el no reaccionar con ira ante el desprecio, ni de palabra ni de pensamiento, como señal de conocimiento real y fe firme.

«He who suffers wrong and does not demand any reparation from the man who wronged him, trusts in Christ to make good the loss ; and he is rewarded a hundredfold in this world and inherits eternal life» — el texto 130 lee el no exigir reparación al que agravia como confianza en que Cristo repara la pérdida.

«The remembrance of God is suffering of heart endured in a spirit of devotion. But he who forgets God becomes self-indulgent and insensitive.» — el texto 131 define el recuerdo de Dios como sufrimiento del corazón llevado con devoción, y deja al olvidadizo complaciente e insensible.

«If you wish to remember God unceasingly, do not reject as undeserved what happens to you, but patiently accept it as your due. For patient acceptance of whatever happens kindles the remembrance of God, whereas refusal to accept weakens the spiritual purpose of the heart and so makes it forgetful.» — el texto 134 hace de la aceptación paciente de lo que venga el modo de encender el recuerdo de Dios, y del rechazo el modo de debilitar el propósito del corazón.

«If you want your sins to be 'covered' by the Lord ( cf. Ps. 3 2 : I}, do not display your virtues to others. For whatever we do with our virtues, God will also do with our sins.» — el texto 135 empareja el esconder las virtudes con el cubrir de los pecados: lo que hagamos con nuestras virtudes hará Dios con nuestros pecados.

«Rejoice, not when you do good to someone, but when you endure without rancour the hostility that follows. For just as night follows day, so acts of malice follow acts of kindness.» — el texto 137 manda alegrarse no por el bien hecho sino por soportar sin rencor la hostilidad que le sigue, como la noche sigue al día.

«Fear of hell and love for God's kingdom enable us patiently to accept affliction ; and this they do, not by themselves, but through Him who knows our thoughts.» — el texto 141 pone el temor del infierno y el amor del reino como lo que hace soportar la aflicción, acotando que no lo hacen por sí solos sino por aquel que conoce los pensamientos.

«Knowledge of created beings is one thing, and knowledge of the divine truth is another. The second surpasses the first just as the sun outshines the moon. I 45. Knowledge of created beings increases the more we observe the commandments actively ; but knowledge of the truth grows the more we hope in Christ.» — los textos 144 y 145 separan el conocimiento de los seres creados del de la verdad divina, como la luna del sol, y los hacen crecer por vías distintas, el primero por observar los mandamientos y el segundo por esperar en Cristo.

«If you wish to be saved and 'to come unto the knowledge of the truth' (I Tim. 2 : 4-), endeavour always to transcend sensible things, and through hope alone to cleave to God. Then you will find principalities and powers fighting against you (cf. Eph. 6 : I 2), deflecting you against your will and provoking you to sin. But if you prevail over them through prayer and maintain your hope, you will receive God's grace, and this will deliver you from the wrath to come.» — el texto 146 manda trascender siempre las cosas sensibles y adherirse a Dios solo por la esperanza, con la advertencia de que entonces saldrán al paso los principados y las potestades.

«The Law figuratively commands men to work for six days and on the seventh to rest ( cf. Exod. 2 o : 9-I o). The term 'work' when applied to the soul signifies acts of kindness and generosity by means of our possessions - that is, through material things.» — el texto 148 lee en clave los seis días de trabajo y el séptimo de descanso: el trabajo del alma son los actos de bondad y generosidad hechos con los bienes materiales.

«In saying this we are not forgetting the blessings of the life to come or limiting the universal reward to the present life. We are simply affirming that it is necessary in the first place to have the grace of the Holy Spirit energizing the heart and so, in proportion to this energizing, to enter into the kingdom of heaven. The Lord made this clear in saying : 'The kingdom of heaven is within you'» — el texto 149 acota su propia afirmación: no olvida las bendiciones de la vida futura ni limita la recompensa a la presente, sino que pide primero la gracia del Espíritu obrando en el corazón, con el dicho del reino que está dentro.

«To recall past sins in detail inflicts injury on the man who hopes in God. For when such recollection brings remorse it deprives him of hope ; but if he pictures the sins to himself without remorse, they pollute him again with the old defilement.» — el texto 151 declara dañino el recuerdo detallado de los pecados pasados, porque con remordimiento quita la esperanza y sin él vuelve a manchar.

«When the intellect through rejection of the passions attains to unwavering hope, then the enemy makes it visualize its past sins on the pretext of confessing them to God. Thus he tries to rekindle passions which by God's grace have been forgotten, and so secretly to inflict injury. Then, even though someone is illumined and hates the passions, he will inevitably be filled with darkness and confusion at the memory of what he has done. But if he is still befogged and self-indulgent, he will certainly dally with the enemy's provocations and entertain them under the influence of passion, so that this recollection will prove to be a prepossession and not a confession.» — el texto 152 describe la treta del enemigo que, con pretexto de confesión, hace visualizar los pecados pasados para reencender pasiones ya olvidadas por la gracia.

«If you wish to make a blameless confession to God do not go over your failings in detail, but firmly resist their renewed attacks.» — el texto 153 da la regla práctica que sigue: no repasar las faltas en detalle, sino resistir con firmeza sus asaltos renovados.

«Just as suffering and dishonour usually give birth to virtues, so pleasure and self-esteem usually give birth to vices. 1 58. All bodily pleasure results from previous laxity, and laxity results from lack of faith.» — los textos 157 y 158 emparejan el sufrimiento y la deshonra con el nacimiento de las virtudes y el placer y la estima de sí con el de los vicios, y remontan todo placer corporal a la laxitud y esta a la falta de fe.

«He who tries to conquer his own will by means of obedience and prayer is following a wise ascetic method. His renunciation of external things indicates his inward struggle.» — el texto 161 llama método ascético sabio al que vence la propia voluntad por la obediencia y la oración.

«The haughty and the conceited gladly agree together ; for the haughty man praises the conceited man who fawns on him in a servile manner, while the conceited man extols the haughty man who continually praises him.» — el texto 164 describe el pacto del altanero con el vanidoso, que se alaban uno a otro en direcciones contrarias.

«The man who loves God benefits from both praise and blame : if commended for his good actions he grows more zealous, and if reproved for his sins he is brought to repentance. Our outward life should accord with our inner progress, and our prayers to God with our life.» — el texto 165 saca provecho de la alabanza y del reproche para el que ama a Dios, y pide que la vida exterior concuerde con el progreso interior y las oraciones con la vida.

«It is good to hold fast to the principal commandment, and not to be anxious about particular things or to pray for them specifically, but to seek only the kingdom and the word of God (cf. Matt. 6 : 2 5-3 3). If, however, we are still anxious about our particular needs, we should also pray for each of them. He who does or plans anything without prayer will not succeed in the end. And this is what the Lord meant when He said : 'Without Me you can do nothing'» — el texto 166 manda buscar solo el reino y la palabra de Dios sin pedir por cosas particulares, y acota enseguida que quien siga inquieto por sus necesidades pida también por cada una.

«He who chooses maltreatment and dishonour for the sake of truth is walking on the apostolic path ; he has taken up the cross and is bound in chains (cf. Matt. I 6 : 24; Acts 2 8 : 2o). But when he tries to concentrate his attention on the heart without accepting these two, his intellect wanders from the path and he falls into the temptations and snares of the devil.» — el texto 169 pone en la senda apostólica a quien elige el maltrato y la deshonra por la verdad, y advierte de que concentrar la atención en el corazón sin aceptar esas dos cosas hace errar el camino.

«He who wishes to be spared all misfortunes should associate God with everything through prayer ; with his intellect he should set his hope in Him, putting aside, so far as possible, all concern about things of the senses.» — el texto 172 manda asociar a Dios con todo por la oración y poner en él la esperanza del intelecto.

«If you should ever reach the stronghold of pure prayer, do not accept the knowledge of created things which is presented to you at that moment by the enemy, lest you lose what is greater. For it is better to shoot at him from above with the arrows of prayer, cooped up as he is down below, then to parley with him as he offers us the knowledge he has plundered, 1 and tries to tear us away from this prayer which defeats him.» — el texto 174 prohíbe aceptar en la oración pura el conocimiento de las cosas creadas que el enemigo presenta, y prefiere dispararle desde arriba con las flechas de la oración a parlamentar con él.

«Knowledge of created things helps a man at a time of temptation and listlessness ; but at a time of pure prayer it is usually harmful.» — el texto 175 reparte el conocimiento de las cosas creadas por el momento: ayuda en la tentación y en la desidia y suele dañar en la oración pura.

«thoughts apart from their causes, nor of their causes without ridding ourselves of the thoughts. For if we reject the one without the other, before long the other will involve us in them both at once.» — el texto 170 ata los pensamientos malos a sus causas: rechazar uno sin el otro devuelve pronto los dos a la vez; el tramo arranca al otro lado del corte de chunk, que el troceo hace dentro de esta plana.

«What is said without explicit reference to individuals is helpful to all, for each applies it to himself according to his own conscience.» — el texto 179 hace útil a todos lo dicho sin referencia explícita a personas, porque cada uno lo aplica a sí mismo según su conciencia.

«He who speaks rightly should recognize that he receives the words from God. For the truth belongs not to him who speaks, but to God who is energizing him.» — el texto 180 quita la verdad al que habla y se la da a Dios que lo energiza.

«He who with fear of God admonishes or corrects a man who has sinned, gains the virtue that is opposite to that sin. But he who reproaches him out of rancour and ill will becomes subject to a similar passion, according to the spiritual law.» — el texto 183 reparte por el móvil lo que la corrección produce en quien corrige: la virtud opuesta al pecado si hay temor de Dios, y la misma pasión si hay rencor.

«Do not be double-tongued, saying one thing when your conscience says another. For Scripture places such people under a curse» — el texto 185 prohíbe la lengua doble, decir una cosa cuando la conciencia dice otra.

«He who wishes to avoid future troubles should endure his present troubles gladly. For in this way, balancing the one against the other, through small sufferings he will avoid those which are great.» — el texto 187 ofrece un cambio: soportar de buen grado los trabajos presentes para evitar los futuros, pequeños sufrimientos por grandes.

«Involuntary thoughts arise from previous sin ; voluntary ones from our free will. Thus the latter are the cause of the former. 1 9 1 . Evil thoughts which arise against our will are accompanied by remorse, and so they soon disappear ; but when they are freely chosen, they are accompanied by pleasure, and so they are hard to get rid of.» — los textos 190 y 191 separan los pensamientos involuntarios, nacidos de pecado anterior, de los voluntarios, nacidos del libre albedrío, y explican por qué los primeros desaparecen pronto y los segundos cuestan.

«He who does not understand God's judgments walks on a ridge like a knife-edge and is easily unbalanced by every puff of wind. When praised, he exults ; when criticized, he feels bitter. When he feasts, he makes a pig of himself; and when he suffers hardship, he moans and groans. When he understands, he shows off; and when he does not understand, he pretends that he does. When riCh, he is boastful ; and when in poverty, he plays the hypocrite. Gorged, he grows brazen ; and when he fasts, he becomes arrogant. He· quarrels with those who reprove him ; and those who forgive him he regards as fools.» — el texto 193 pinta al que no entiende los juicios de Dios como quien camina por el filo de un cuchillo, con una serie de inversiones en cada circunstancia.

«When you want to resolve a complex problem, seek God's will in the matter, and you will find a constructive solution. 1 96. When something accords with God's will, all creation aids it. But when God rejects something, creation too opposes it.» — los textos 195 y 196 mandan buscar la voluntad de Dios ante un problema complejo y ponen a toda la creación del lado de lo que concuerda con esa voluntad.

«When tested by some trial you should try to find out not why or through whom it came, but only how to endure it gratefully, without distress or rancour.» — el texto 198 aparta las preguntas por el porqué y por quién de la prueba y deja solo la de cómo soportarla con gratitud; el volumen reimprime este tramo en la plana 1675 (cada tomo repite el Glossary y la Note del anterior), repetición del libro y no de la ficha.

«As work according to God is called virtue, so unexpected affliction is called a test. 203. God 'tested Abraham' (cf. Gen. 2 2 : 1-14), that is, God afflicted him for his own benefit, not in order to learn what kind of man Abraham was - for He knew him, since He knows all things before they come into existence - but in order to provide him with opportunities for showing perfect faith.» — los textos 202 y 203 llaman prueba a la aflicción inesperada y leen la prueba de Abraham como afligido para su propio beneficio y no para que Dios supiera qué clase de hombre era.

«Every affliction tests our will, showing whether it is inclined to good or evil. This is why an unforeseen affliction is called a test, because it enables a man to test his hidden desires.» — el texto 204 hace de toda aflicción una prueba de la voluntad, que permite al hombre probar sus deseos escondidos; el volumen reimprime este tramo en la plana 1675 (cada tomo repite el Glossary y la Note del anterior), repetición del libro y no de la ficha.

«Wisdom is not only to perceive the natural consequence of things, but also to accept as our due the malice of those who wrong us. People who go no further than the first kind of wisdom become proud, whereas those who attain the second become humble.» — el texto 206 separa dos sabidurías por su efecto: la que solo percibe la consecuencia natural de las cosas envanece, y la que acepta como debida la malicia ajena humilla.

«He who willingly accepts chastening by affliction is not dominated by evil thoughts against his will ; whereas he who does not accept affliction is taken prisoner by evil thoughts, even though he resists them.» — el texto 208 opone al que acepta de grado el castigo de la aflicción con el que no lo acepta, cautivo de los pensamientos malos aunque los resista.

«When you are wronged and your heart and feelings are hardened, do not be distressed, for this has happened providentially ; but be glad and reject the thoughts that arise within you, knowing that if they are destroyed at the stage when they are only provocations, their evil consequences will be cut off; whereas if the thoughts persist the evil may be expected to develop.» — el texto 209 manda alegrarse del endurecimiento del corazón al ser agraviado, por providencial, y destruir los pensamientos mientras son solo provocación.

«Every event is like a bazaar. He who knows how to bargain makes a good profit, he who does not makes a loss.» — el texto 212 compara todo acontecimiento con un bazar, donde gana el que sabe regatear.

«If someone does not obey you when you have told him once, do not argue and try to compel him ; but take for yourself the profit which he has thrown away. For forbearance will benefit you more than correcting him.» — el texto 213 prefiere la tolerancia a la corrección cuando alguien no obedece a la primera.

«When the evil conduct of one person begins to affect others, you should not show long-suffering ; and instead of your own advantage you should seek that of the others, so that they may be saved. For virtue involving many people is more valuable than virtue involving only one.» — el texto 214 acota esa tolerancia: cuando la mala conducta de uno empieza a afectar a otros, hay que buscar el provecho de los muchos.

«He who is easily overcome by the lesser will inevitably be enslaved by the greater. But he who is superior to the lesser will also with the Lord's help resist the greater.» — el texto 221 proporciona lo mayor a lo menor: quien se deja vencer por lo menor será esclavo de lo mayor, y quien supera lo menor resistirá también lo mayor con auxilio del Señor.

«No one can experience suffering and remorse in a way that accords with God's will, unless he first loves what causes them.» — el texto 218 condiciona el sufrimiento y el remordimiento según Dios a amar primero sus causas.

«Do you see how He has hidden His manifestation in the commandments? Of all the commandments, therefore, the most comprehensive is to love God and our neighbour. This love is made firm through abstaining from material things, and through stillness of thoughts.» — el texto 223 señala dónde ha escondido Cristo su manifestación, en los mandamientos, y pone el amor de Dios y del prójimo como el más comprensivo, firme por la abstención de lo material y la quietud de los pensamientos.

«The devil initiates the whole process by testing a man with a provocation which he is not compelled to accept ; but the man, urged on by self-indulgence and self-esteem, begins to entertain this provocation with enjoyment. Even if his discrimination tells him to reject it, yet in practice he takes pleasure in it and accepts it.» — y describe el proceso entero del pecado: el diablo empieza con una provocación que no obliga a nada, y el hombre, movido por la complacencia y la estima de sí, la acoge con gusto aunque su discriminación le diga que la rechace.

«Out of the many ordinances of the spiritual law we have come to understand these few. The great Psalmist again and again urges us to learn and practise them as we ceaselessly praise the Lord Jesus. To Him are due glory, power and worship, both now and through all the ages. Amen.» — el texto 226 cierra la serie declarando que de las muchas ordenanzas de la ley espiritual se han entendido estas pocas, y remata con la doxología.

«Our soul should fight most vigorously and continually against those passions to which it is especially liable through prepossession and habit, until it has subdued the non-spiritual and uncontrolled operations of vice to which up till now it has been subject ; for the soul is carried away captive through its inward assent to the thoughts with which it is constantly and sinfully occupied.» — y fija la regla del combate: pelear sobre todo contra las pasiones a que el alma es más propensa por posesión previa y por costumbre, porque el alma queda cautiva por su asentimiento interior a los pensamientos.

«We are now physically separated from you 'for a short time, in presence but not in heart' (1 Thess. 2 : 1 7), for we have gone to live in the desert with the true ascetics of Christ. It is our hope that we, too, may to some small extent pursue the spiritual way in company with our brethren, who are fighting against the hostile energies and bravely resisting the passions.» — y declara dónde está quien escribe, separado en presencia pero no en corazón, retirado al desierto con los verdaderos ascetas de Cristo.

«Knowing this, the Lord enjoins us 'not to be anxious about the morrow' (Matt. 6 : 34) ; and rightly so. For if a man has not freed himself from material things and from concern about them, how can he be freed from evil thoughts? And if he is beset by evil thoughts, how can he see the reality of the sin concealed behind» — el texto 224 encadena las preguntas que atan el cuidado de lo material con el no ver el pecado escondido tras los pensamientos malos.

«Since you have recently become much concerned about your salvation, and have been asking yourself how you can live a life according to God, you have consulted us and told us about yourself: how with great labour and burning desire you wished to cleave to God through a strict way of life, through self-control and much hardship, through vigils and intense prayer.» — San Marcos el Asceta abre la Letter to Nicolas the Solitary recordando la consulta de su destinatario, que quería adherirse a Dios por vida estricta, dominio de sí, fatiga, vigilias y oración intensa.

«You deplored the fact that you are especially troubled by the passions of anger and desire, and you asked for some method and words of advice indicating what ascetic practices you should adopt to overcome these two destructive passions.» — y consigna lo que el consultante decía de sí: que las pasiones de la ira y del deseo lo turbaban en especial, y que pedía método y consejo contra ellas.

«This, my son, is how you should begin your life according to God. You should continually and unceasingly call to mind all the blessings which God in His love has bestowed upon you in the past, and still bestows for the salvation of your soul. You must not let forgetfulness of evil or laziness make you grow unmindful of these many and great blessings, and so pass the rest of your life uselessly and ungratefully. For this kind of continual recollection, pricking the heart like a spur, moves it constantly to confession and humility, to thanksgiving with a contrite soul, and to all forms of sincere effort, repaying God through its virtue and holiness.» — la carta da el comienzo de la vida según Dios: traer sin cesar a la memoria todas las bendiciones recibidas, porque ese recuerdo continuo punza el corazón como espuela y lo mueve a confesión, humildad y acción de gracias.

«Thus the soul recalls the blessings of God's love which it has received from the moment it came into existence : how it has often been delivered from dangers ; how in spite of having often fallen by its own free choice into great evils and sins, it was not justly given up to destruction and death at the hands of the spirits of deception ; and how God with long-suffering overlooked its offences and protected it, awaiting its return.» — y desglosa qué recuerda el alma, cómo fue librada de peligros y cómo, habiendo caído por su propia elección en grandes males, no fue entregada a la destrucción, porque Dios pasó por alto sus ofensas esperando su vuelta.

«If, then, from now onwards I give myself completely to His service, living in all purity and acquiring the virtues, how many holy and spiritual gifts will He not grant me, strengthening me in every good work, guiding and leading me aright. ' If a man always thinks in this way and does not forget God's blessings, he encourages and urges himself on to the practice of every virtue and of every righteous work, always ready, always eager to do the will of God.» — la carta pone en boca del que medita el cálculo agradecido que mueve a toda virtud: si me doy entero a su servicio, cuántos dones santos no me concederá; el tramo arranca al otro lado del corte de plana.

«Therefore, my dear son, since through the grace of Christ you possess natural understanding, continue always to occupy your mind with such meditation. Do not let yourself be overcome by destructive forgetfulness or by the laziness which paralyzes the intellect and turns it away from life ; do not allow ignorance, the cause of all evils, to darken your thinking ; do not be lured by the corrosive vice of negligence ; do not be seduced by sensual pleasure or defeated by gluttony ; do not let your intellect be taken prisoner by lust through» — y encadena la serie de prohibiciones que siguen, contra el olvido destructivo, la pereza que paraliza el intelecto, la ignorancia, la negligencia, el placer sensual y la gula.

«Anger enslaves the intellect, and makes you regard your brother with bestial cruelty ; it fetters the conscience with uncontrolled impulses of the flesh, and surrenders you for a time to be chastised by the evil spirits to whom you have yielded.» — y describe lo que la ira hace: esclaviza el intelecto, hace mirar al hermano con crueldad bestial y entrega por un tiempo al castigo de los espíritus malignos a que uno cedió.

«Such are the contests and such the prizes that lie before us. How long, then, shall we mock ourselves by pretending to be devout, serving the Lord with hypocrisy, being thought one thing by men but clearly seen to be quite different by Him who knows our secrets?» — la carta pasa al reproche en primera persona del plural: cuánto tiempo seguiremos burlándonos de nosotros mismos fingiendo devoción y sirviendo al Señor con hipocresía.

«Other people regard us as saintly, but we are still savage. Although we have indeed an outward form of godliness, we do not possess its power before God (cf. 2 Tim. 3 : 5). Other people regard us as virginal and chaste, but in the sight of Him who knows our secrets, we are inwardly defiled by our assent to thoughts of unchastity, and made filthy by the activity of the passions. In spite of this, thanks to our seeming asceticism, we attract men's praises and are bowled over and blinded in our intellect.» — y despliega la distancia entre lo que los demás ven y lo que ve quien conoce los secretos, con la forma exterior de piedad sin su poder ante Dios.

«But the Judge who cannot be deceived will certainly come, and 'will bring to light the things now hidden in darkness, and reveal the purposes of hearts' (I Cor. 4 : 5). He neither respects the wealthy nor pities the poor, but strips away the outward appearance and reveals the truth hidden within.» — y pone al Juez que no puede ser engañado, que ni respeta al rico ni se apiada del pobre, sino que arranca la apariencia y descubre la verdad escondida dentro.

«Even the good acts which they performed and their life of chastity were all for the sake of being seen and praised by men ; and though they had a share in some gifts of grace, this they sold to the spirits of self-esteem and popularity. Because of their involvement with the other passions, they mixed their virtues with sinful and worldly thoughts, so rendering them unacceptable and impure, like Cain's sacrifice (cf. Gen. 4 : s). Thus they were deprived of the joy of the Bridegroom and shut out from the heavenly bridal chamber.» — y describe el resultado: virtudes mezcladas con pensamientos pecaminosos y mundanos, vueltas inaceptables como el sacrificio de Caín.

«Pondering, assessing and testing all this, let us realize our situation and correct our way of life while we still have time for repentance and conversion. Let us perform our good actions with purity, so that they are really good and not mixed with worldly thoughts ; otherwise they will be rejected, like a blemished sacrifice, because of our irreverence, negligence and want of real knowledge.» — y saca la consigna: corregir la propia vida mientras hay tiempo de arrepentimiento, y obrar el bien con pureza para que no sea rechazado como sacrificio con tacha.

«They were secretly enticed and overcome by malicious envy, by jealousy that hates everything good, by strife, quarrelling, hatred, anger, bitterness, rancour, hypocrisy, wrath, pride, self-esteem, love of popularity, self-satisfaction, avarice, listlessness, by sensual desire which provokes images of self-indulgence, by unbelief, irreverence, cowardice, dejection, contentiousness, sluggishness, sleep, presumption, selfjustification, pomposity, boastfulness, insatiateness, profligacy, greed, by despair which is the most dangerous of all, and by the subtle workings of vice.» — la carta enumera una a una las pasiones que los vencieron en secreto, de la envidia y los celos hasta la desesperación, a la que llama la más peligrosa de todas; al unir el guion de fin de renglón `span()` devuelve *selfjustification* donde el libro imprime *self-justification*.

«man who goes his own way, travelling without understanding of the Gospels and without any guidance, often stumbles and falls into many pits and snares of the devil ; he frequently goes astray and exposes himself to many dangers, not knowing where he is going.» — la carta compara con el caminante sin guía a quien anda su propio camino sin entender los Evangelios, que tropieza y cae en muchos hoyos y lazos del diablo; el tramo arranca al otro lado del corte de plana.

«For many have endured great ascetic labours, much hardship and toil for God's sake ; but because they relied on their own judgment, lacked discrimination, and failed to accept help from their neighbour, their many efforts proved useless and vain.» — y adjudica la inutilidad de muchos trabajos ascéticos a fiarse del propio juicio, a la falta de discriminación y a no aceptar la ayuda del prójimo.

«Bring before your eyes the blessings, whether physical or spiritual, conferred on you from the beginning of your life down to the present, and call them repeatedly to mind in accordance with the words : 'Forget not all His benefits' (Ps. 1 03 : 2). Then your heart will readily be moved to the fear and love of God, so that you repay Him, as far as you can, by your strict life, virtuous conduct, devout conscience, wise speech, true faith and humility - in short, by dedicating your whole self to God.» — y vuelve al consejo del principio, traer ante los ojos las bendiciones recibidas desde el comienzo de la vida, con el salmo que manda no olvidar sus beneficios.

«In particular, always keep in mind that miraculous grace which you told us He conferred on you when you were sailing with your mother from the Holy Land to Constantinople.» — y le recuerda un hecho de su vida que el propio Nicolás le había contado, la gracia recibida navegando con su madre de Tierra Santa a Constantinopla.

«What repayment for all these blessings can you possibly make to Him who has called your soul to eternal life? It is only right, then, that you should live no longer for yourself, but for Christ, who died for your sake and rose again. In your struggle to acquire every virtue and to fulfil every commandment, always seek 'the good, acceptable and perfect will of God' (Rom. 1 2 : 2), endeavouring with all your strength to pursue it.» — la carta saca de esas bendiciones el deber de no vivir ya para sí sino para Cristo, buscando la voluntad de Dios buena, agradable y perfecta.

«Cool and dry up all the moisture of sensual desire by being content with little, drinking little, and keeping all-night vigils, so that you can say in all sincerity : 'I am become like a wineskin in the frost ; yet I have not forgotten Thy ordinances'» — y da la práctica: enfriar y secar la humedad del deseo sensual contentándose con poco, bebiendo poco y velando toda la noche, con el salmo del odre en la escarcha; el escaneo imprime *"vord* por *word*.

«Yet he who hopes to achieve true, undefiled and complete virginity does not stop here. Followbg the Apostle's teaching, he struggles to put to death every trace and stirring of passion itself. Even so, he is still not entirely satisfied but he longs intensely for angelic and undefiled virginity to establish itself in his body. He prays for the disappearance even of the mere thought of lust, occurring as a momentary disturbance of the intellect, without any movement and working of bodily passion. A person can achieve this only through the help and power of the Holy Spirit - if indeed there is anyone who is counted worthy of this grace.» — y pone más arriba el término de la virginidad verdadera, que no se detiene en los actos externos sino que pide la desaparición del mero pensamiento de la lujuria, y lo acota a lo que solo el Espíritu Santo puede dar.

«these and similar virtues, discovers within itself the imprint of the divine image, and perceives the spiritual and ineffable beauty of the divine likeness ; and so, learning from itself, it attains the rich wisdom of the inner law.» — la carta describe lo que el alma halla por esas virtudes, la impronta de la imagen divina dentro de sí y la belleza inefable de la semejanza, con lo que aprende de sí misma la sabiduría de la ley interior; el tramo arranca al otro lado del corte de plana.

«Young people should particularly avoid drinking wine, and even getting the smell of it. Otherwise the inward action of passion and the wine poured in from outside will produce a double conflagration ; the combination of the two will bring the flesh's sensual pleasure to boiling point, driving away the spiritual pleasure that accompanies the pain of contrition, and producing confusion and hardness of heart.» — y desaconseja el vino a los jóvenes, y aun su olor, porque la pasión de dentro y el vino de fuera producen un doble incendio.

«For in recommending this rule we do not wish to impose on you a yoke of compulsion ; but with love we advise it, as an aid in attaining true virginity and strict self-restraint, leaving it to your own free choice to do as you wish.» — y acota la regla declarando que no impone un yugo de obligación sino que la aconseja con amor, dejándola al libre albedrío del destinatario.

«Now let us say something about the senseless passion of anger, which ravages, confuses and darkens every soul and, when it is active, makes those in whom it is easily and quickly aroused behave like beasts. This passion is strengthened particularly by pride, and so long as it is so strengthened it cannot be destroyed.» — y pasa a la ira, que asuela, confunde y oscurece toda alma, y la declara fortalecida en particular por el orgullo, sin cuya destrucción no se destruye ella.

«For the flesh of youth, gorged with food and wine, is like a pig ready for slaughter. The flames of sensual pleasure kill the soul, while the intellect is made a prisoner by the fierce heat of evil desire and» — y compara la carne del joven harta de comida y vino con un cerdo listo para el matadero; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *cannot then resist such pleasure*.

«If this is what you really want, keep the humility of the Lord in your heart and never forget it. Call to mind who He is, and what He became for our sakes.» — la carta da el remedio contra la ira, que mana del orgullo: guardar en el corazón la humildad del Señor sin olvidarla nunca, recordando quién es y en qué se hizo por nosotros.

«Then think to what depth of human humiliation He descended in His ineffable goodness, becoming in all respects like us who were dwelling in darkness and the shadow of death (cf. lsa. 9 : 2 ; Matt. 4 : 1 6), captives through the transgression of Adam and dominated by the enemy through the activity of the passions.» — y contrasta la luz sublime de la Divinidad glorificada por los ángeles con la hondura de la humillación humana a que descendió.

«All the penalties imposed by divine judgment upon man for the sin of the first transgression - death, toil, hunger, thirst and the like - He took upon Himself, becoming what we are, so that we might become what He is.» — y formula el intercambio: tomó sobre sí las penas impuestas al hombre, muerte, fatiga, hambre y sed, haciéndose lo que somos para que llegáramos a ser lo que él es.

«The Logos became man, so that man might become Logos. Being rich, He became poor for our sakes, so that through His poverty we might become rich (cf. 2 Cor. 8 : 9). In His great love for man He became like us, so that through every virtue we might become like Him.» — y lo repite en tres fórmulas paralelas: el Logos se hizo hombre para que el hombre se hiciera Logos, siendo rico se hizo pobre, y se hizo semejante a nosotros para que por la virtud fuéramos semejantes a él.

«Then keep in mind all that has come from these sufferings : the resurrection from the dead ; the liberation from hell and from death of those who were raised with the Lord ; the ascension to the heavens ; the enthronement at the right hand of the Father ; the honour and glory that is 'far above every principality and power . . . and above every name that is named' (Eph. 1 : 2 1) ; the veneration of the Firstborn from the dead by all the angels, because of the sufferings He had undergone.» — y enumera lo que de esos padecimientos vino, la resurrección, la liberación del infierno, la ascensión, la entronización a la diestra del Padre y la veneración del Primogénito de entre los muertos por todos los ángeles.

«So, when we are humbled and shattered, and keep in mind Christ's humiliation, what anger, wrath or bitterness can take possession of us ? But when forgetfulness of these life-creating truths is accompanied by the sister vices of laziness and ignorance, then these three oppressive and deep-seated passions of the soul, hard to discover and correct, overlay and darken us with a terrible futility. They prepare the way for the rest of the evil passions to become active and nest in the soul, stifling its sense of awe, making it neglect what is good, and providing easy access and free scope for every passion.» — la carta empareja el recuerdo de la humillación de Cristo con la imposibilidad de la ira, y nombra las tres pasiones hondas y difíciles de descubrir que preparan el camino a las demás, el olvido, la pereza y la ignorancia.

«For when the soul has been overlaid by pernicious forgetfulness, by destructive laziness, and by ignorance, the mother and nurse of every vice, the afflicted intellect in its blindness is readily enchained by everything that is seen, thought or heard. For instance, when we see a beautiful woman, our intellect is at once wounded by sensual desire. Then we recall what we have seen, heard, or touched with impassioned pleasure in the past, and so our memory forms sinful images within us.» — y describe cómo el intelecto ciego queda encadenado por todo lo que se ve, se piensa o se oye, y cómo la memoria forma imágenes pecaminosas de lo visto y oído con placer.

«Then the flesh, too, if it is well fed, full of youthful spirit, or flabby, is easily roused to passion by such memories, and moved to lust ; and it performs acts of uncleanness either in sleep or awake, even though it does not have intercourse physically with a woman. Although such a man is regarded by others as chaste, pure and virgin, and may even have the reputation of being a saint, yet he is condemned as defiled, dissolute and adulterous by Him who sees into the secrets of men's hearts.» — y llega al mismo contraste de antes, entre el que los demás tienen por casto, puro y virgen y lo que ve quien mira los secretos del corazón.

«which the Lord took upon Himself in His ineffable love for us : how the divine Logos dwelt in a womb ; how He took human nature upon Himself; His birth from a woman ; His gradual bodily growth ; the shame He suffered, the insults, vilification, ridicule and abuse ; how He was scourged and spat upon, derided and mocked ; the scarlet robe, the crown of thorns ;» — la carta enumera uno a uno los padecimientos, del seno materno y el crecimiento corporal hasta los azotes, los salivazos, la burla, el manto escarlata y la corona de espinas; el tramo arranca al otro lado del corte de plana.

«They should make every effort to seek the company of experienced spiritual fathers and to be guided by them. For it is dangerous to isolate oneself completely, relying on one's own judgment with no one else as witness ; and it is equally dangerous to live with those who are inexperienced in spiritual warfare.» — la carta pone dos peligros simétricos: aislarse del todo fiándose del propio juicio sin testigo, y vivir con los inexpertos en la guerra espiritual.

«If then, my son, you wish to acquire within yourself your own lamp of spiritual light and knowledge, so as to walk without stumbling in the dark night of this age ; and if you wish your steps to be ordered by the Lord, delighting in the way of the Gospel - that is, desiring with ardent faith to hold fast to the most perfect gospel commandments, and to share in the sufferings of the Lord through aspirations and prayer - then I will show you a wonderful spiritual method to help you achieve this. It does not call for bodily exertion, but requires effort of the soul, control of the intel» — y anuncia el método que va a enseñar para adquirir lámpara propia de luz y conocimiento espiritual, que no pide esfuerzo corporal sino del alma; la frase se corta al cambiar de plana.

«These three giants are the vices already mentioned : ignorance, the source of all evils ; forgetfulness, its close relation and helper ; and laziness, which weaves the dark shroud enveloping the soul in murk. This third vice supports and strengthens the other two, consolidating them so that evil becomes deep-rooted and persistent in the negligent soul. Laziness, forgetfulness and ignorance in their tum support and strengthen the other passions. Helping each other, and unable to hold their position apart from one another, they are the mainstay and the chief leaders of the devil's army.» — la carta nombra a los tres gigantes que hay que vencer, la ignorancia, fuente de todos los males, el olvido y la pereza, y los llama sostén y jefes del ejército del diablo, incapaces de mantener su posición por separado.

«Take up the weapons of righteousness that are directly opposed to them : mindfulness of God, for this is the cause of all blessings ; the light of spiritual knowledge, through which the soul awakens from its slumber and drives out of itself the darkness of ignorance ; and true ardour, which makes the soul eager for salvation.» — y nombra las tres armas que se les oponen una a una, el recuerdo de Dios, la luz del conocimiento espiritual y el ardor verdadero.

«choice, but also through the power of God and with the help of the Holy Spirit, you will be able to deliver yourself from the three powerful giants of the devil. For when real knowledge, mindfulness of God's word and true ardour are firmly established in the soul through active grace and are carefully guarded, the combination of these three expels from the soul and obliterates every trace of forgetfulness, ignorance, and laziness, and henceforth grace reigns within it, through Christ Jesus our Lord. May He be glorified through all the ages. Amen.» — la carta cierra combinando las dos cosas, la elección propia y el poder de Dios, y remata con la doxología; el tramo arranca al otro lado del corte de plana.

«If then you wish to conquer these three passions and easily to put to flight the hordes of the demonic Philistines, enter within yourself through prayer and with the help of God. Descend into the depths of the heart, and search out these three powerful giants of the devil» — y manda entrar dentro de sí por la oración y con el auxilio de Dios, descender a lo hondo del corazón y rastrear allí a esos tres gigantes.

«Watchfulness i s a spiritual method which, i f sedulously practised over a long period, completely frees us with God's help from impassioned thoughts, impassioned words and evil actions. It leads, in so far as this is possible, to a sure knowledge of the inapprehensible God, and helps us to penetrate the divine and hidden mysteries. It enables us to fulfil every divine commandment in the Old and New Testaments and bestows upon us every blessing of the age to come.» — San Hesiquio el Presbítero abre On Watchfulness and Holiness, escrito para Teódulo, texto 1, definiendo la vigilancia como método espiritual que libra de los pensamientos, las palabras y las acciones apasionadas y lleva al conocimiento seguro del Dios inaprensible.

«It is, in the true sense, purity of heart, a state blessed by Christ when He says : 'Blessed are the pure in heart, for they shall see God' (Matt. 5 : 8) ; and one which, because of its spiritual nobility and beauty - or, rather, because of our negligence - is now extremely rare among monks.» — y la identifica con la pureza de corazón de la bienaventuranza, con la nota de que se ha vuelto rarísima entre los monjes, sea por su nobleza o por la propia negligencia.

«The great lawgiver Moses - or, rather, the Holy Spirit - indicates the pure, comprehensive and ennobling character of this virtue, and teaches us how to acquire and perfect it, when he says : 'Be attentive to yourself, lest there arise in your heart a secret thing which is an iniquity' (Deut. I 5 : 9· LXX). Here the phrase 'a secret thing' refers to the first appearance of an evil thought. This the Fathers call a provocation introduced into the heart by the devil. As soon as this thought appears in our intellect, our own thoughts chase after it and enter into impassioned intercourse with it.» — el texto 2 funda la vigilancia en el mandato del Deuteronomio de estar atento a sí mismo, y lee la cosa secreta como la primera aparición del mal pensamiento, a la que los Padres llaman provocación.

«mandment. I t i s the heart's stillness and, when free from mental images, it is the guarding of the intellect.» — el texto 3 llama a la vigilancia quietud del corazón y, libre de imágenes mentales, guarda del intelecto; el tramo arranca al otro lado del corte de plana, donde la 164 deja partida la palabra *commandment*.

«Attentiveness is the heart's stillness, unbroken by any thought. In this stillness the heart breathes and invokes, endlessly and without ceasing, only Jesus Christ who is the Son of God and Himself God. It confesses Him who alone has power to forgive our sins, and with His aid it courageously faces its enemies. Through this invocation enfolded continually in Christ, who secretly divines all hearts, the soul does everything it can to keep its sweetness and its inner struggle hidden from men, so that the devil, coming upon it surreptitiously, does not lead it into evil and destroy its precious work.» — el texto 5 define la atención como quietud del corazón no rota por pensamiento alguno, donde el corazón respira e invoca sin cesar solo a Jesucristo, y manda esconder de los hombres esa dulzura y esa lucha interior.

«Watchfulness is a continual fixing and halting of thought at the entrance to the heart. In this way predatory and murderous thoughts are marked down as they approach and what they say and do is noted ; and we can see in what specious and delusive form the demons are trying to deceive the intellect. If we are conscientious in this, we can gain much experience and knowledge of spiritual warfare.» — el texto 6 define la vigilancia como fijar y detener el pensamiento a la entrada del corazón, donde se marcan los pensamientos depredadores y se ve en qué forma engañosa intentan los demonios engañar al intelecto.

«In one who is attempting to dam up the source of evil thoughts and actions, continuity of watchful attention in the intellect is produced by fear of hell and fear of God, by God's withdrawals from the soul, and by the advent of trials which chasten and instruct. For these withdrawals and unexpected trials help us to correct our life, especially when, having once experienced the tranquillity of watchfulness, we neglect it.» — el texto 7 enumera lo que produce la continuidad de la atención, el temor del infierno y de Dios, las retiradas de Dios del alma y las pruebas que corrigen.

«It is written : 'Not everyone who says to Me : "Lord, Lord" shall enter into the kingdom of heaven ; but he that does the will of My Father' (Matt. 7 : 2 I). The will of the Father is indicated in the words : 'You who love the Lord, hate evil' (Ps. 97 : I o ). Hence we should both pray the Prayer of Jesus Christ and hate our evil thoughts. In this way we do God's will.» — el texto 11 empareja dos versículos para cifrar la voluntad del Padre en dos actos simultáneos, rezar la Oración de Jesucristo y odiar los propios pensamientos malos.

«Through His incarnation God gave us the model for a holy life and recalled us from our ancient fall. In addition to many other things, He taught us, feeble as we are, that we should fight against the demons with humility, fasting, prayer and watchfulness. For when, after His baptism, He went into the desert and the devil came up to Him as though He were merely a man, He began His spiritual warfare by fasting and won the battle by this means - though, being God, and God of gods, He had no need of any such means at all.» — el texto 12 lee la lucha de Cristo en el desierto como modelo enseñado a los débiles, que empezó por el ayuno y venció por ese medio aunque, siendo Dios, no necesitaba ninguno.

«Much water makes up the sea. But extreme watchfulness and the Prayer of Jesus Christ, undistracted by thoughts, are the necessary basis for inner vigilance and unfathomable stillness of soul, for the deeps of secret and singular contemplation, for the humility» — el texto 10 pone la vigilancia extrema y la Oración de Jesucristo, no distraída por pensamientos, como base de la vigilancia interior y de la quietud insondable del alma; el troceo corta aquí en el límite de chunk sin cambiar de plana.

«A third type consists in continually and humbly calling upon the Lord Jesus Christ for help. I 7. A fourth type is always to have the thought of death in one's mind. I 8 . These types of watchfulness, my child, act like doorkeepers and bar entry to evil thoughts.» — los textos 16 a 18 dan dos de los tipos de vigilancia, invocar humildemente al Señor Jesucristo y tener siempre presente el pensamiento de la muerte, y los llaman porteros que cierran la entrada a los pensamientos malos.

«When we have to some extent cut off the causes of the passions, we should devote our time to spiritual contemplation ; for if we fail to do this we shall easily revert to the fleshly passions, and so achieve nothing but the complete darkening of our intellect and its reversion to material things.» — el texto 19 manda pasar a la contemplación espiritual una vez cortadas en parte las causas de las pasiones, porque no hacerlo devuelve a las pasiones carnales.

«and looking at it, sees not only his own face but also the faces of those looking in the mirror with him, so someone who looks into his own heart sees in it not only his own state, but also the black faces of the demons.» — el texto 23 compara con el espejo el mirar dentro del propio corazón, donde se ven no solo el estado propio sino los rostros negros de los demonios; el tramo arranca al otro lado del corte de plana.

«The intellect cannot conquer a demonic fantasy by its own unaided powers, and should never attempt to do so. The demons are a sly lot : they pretend to be overcome and then trip us up by filling us with self-esteem. But when we call upon Jesus Christ, they do not dare to play their tricks with us even for a second.» — el texto 24 niega que el intelecto venza por sus solas fuerzas una fantasía demoníaca, porque los demonios fingen ser vencidos y luego hacen caer llenando de estima de sí.

«The molten idol denotes our crippled intellect. So long as the intellect invokes Jesus Christ against the demons, it easily routs them, putting their invisible forces to flight with the skill born of knowledge. But when it stupidly places all its confidence in itself, it falls headlong like a hawk. For it is written : 'My heart has trusted in God and I a:m helped ; and my flesh flowers again' (Ps. 2 8 : 7. LXX) ; and 'Who but the Lord will rise up for me and stand with me against the host of wicked thoughts?' (cf. Ps. 94 : 1 6). Whoever places his confidence in himself and not in God will indeed fall headlong.» — el texto 26 lee el ídolo fundido de los israelitas como el intelecto lisiado, que derrota a los demonios mientras invoca a Jesucristo y cae de cabeza como un halcón cuando pone toda su confianza en sí mismo.

«If you wish to engage in spiritual warfare, let that little animal, the spider, always be your example for stillness of heart ; otherwise you will not be as still in your intellect as you should be. The spider hunts small flies ; but you will continually slay 'the children of Babylon' (cf. Ps. 1 3 7 : 9) if during your struggle you are as still in your soul as is the spider ; and, in the course of this slaughter, you will be blessed by the Holy Spirit.» — el texto 27 pone a la araña por ejemplo de quietud del corazón: como ella caza moscas, el que pelea mata a los hijos de Babilonia si está tan quieto en su alma.

«The man engaged in spiritual warfare should simultaneously possess humility, perfect attentiveness, the power of rebuttal, and prayer. He should possess humility because, as his fight is against the arrogant demons, he will then have the help of Christ in his heart, for 'the Lord hates the arrogant' (cf. Prov. 3 : 34· LXX). He should possess attentiveness in order always to keep his heart clear of all thoughts, even of those that appear to be good.» — el texto 20 da las cuatro cosas que el que pelea ha de tener a la vez, humildad, atención perfecta, poder de rechazo y oración, y explica las dos primeras.

«Those who love true knowledge should also be aware that the demons in their jealousy sometimes hide themselves and cease from open spiritual battle. Begrudging us the benefit, knowledge and progress towards God that we derive from the battle, they try to make us careless so that they can suddenly capture our intellect and again reduce our mind to inattention.» — el texto 30 advierte de la treta contraria, la de los demonios que se esconden y cesan en la batalla abierta para volver descuidado al que pelea y capturar de golpe su intelecto.

«We who live in coenobitic monasteries should of our own free choice gladly cut off our whole will through obedience to the abbot. In this way, with God's help, we shall become to some degree tractable and free from self-will. It is good to acquire this art, for then our bile will not be aroused and we shall not excite our incensive power unnaturally and uncontrollably, and so be deprived of communion with God in our unseen warfare.» — el texto 31 manda a los cenobitas cortar de buen grado la voluntad propia por obediencia al abad, para que la fuerza incensiva no se excite contra naturaleza.

«This accursed forgetfulness is as opposed to attentiveness as water to fire, and forcibly fights against it all the time. Forgetfulness leads to negligence, and negligence to indifference, laziness and unnatural desire. In this way we return to where we started, like a dog to his own vomit» — el texto 32 opone el olvido a la atención como el agua al fuego y encadena sus consecuencias, negligencia, indiferencia, pereza y deseo contra naturaleza; el tramo arranca al otro lado del corte de plana.

«The task of moral judgment is always to prompt the soul's incensive power to engage in inner warfare and to make us selfcritical. The task of wisdom is to prompt the intelligence to strict watchfulness, constancy, and spiritual contemplation.» — el texto 34 reparte por facultades las tareas de las virtudes: el juicio moral mueve la fuerza incensiva a la guerra interior y la sabiduría mueve la inteligencia a la vigilancia estricta y a la contemplación; al unir el guion de fin de renglón `span()` devuelve *selfcritical* donde el libro imprime *self-critical*.

«We are not mightier than Samson, wiser than Solomon, more knowledgeable about God than David, and we do not love God better than did Peter, prince of the apostles. So let us not have confidence in ourselves ; for he who has confidence in himself will fall headlong.» — el texto 37 desarma la confianza en sí con una lista: ni más fuertes que Sansón, ni más sabios que Salomón, ni más conocedores de Dios que David, ni amantes de Dios como Pedro.

«Let us learn humility from Christ, humiliation from David, and from Peter to shed tears over what has happened ; but let us also learn to avoid the despair of Samson, Judas, and that wisest of men, Solomon.» — el texto 38 reparte lo que se aprende de cada figura, y lo que hay que evitar, la desesperación de Sansón, de Judas y de Salomón.

«The devil, with all his powers, 'walks about like a roaring lion, seeking whom he may devour' ( 1 Pet. t; : 8). So you must never relax your attentiveness of heart, your watchfulness, your power of rebuttal or your prayer to Jesus Christ our God. You will not find a greater help than Jesus in all your life, for He alone, as God, knows the deceitful ways of the demons, their subtlety and their guile.» — el texto 39 manda no aflojar nunca la atención del corazón, la vigilancia, el poder de rechazo ni la oración a Jesucristo, porque solo él, como Dios, conoce las mañas de los demonios.

«The more the rain falls on the earth, the softer it makes it ; similarly, Christ's holy name gladdens the earth of our heart the more we call upon it.» — el texto 41 compara la lluvia que ablanda la tierra con el nombre santo de Cristo, que alegra la tierra del corazón cuanto más se lo invoca.

«Just as it is impossible for fire and water to pass through the same pipe together, so it is impossible for sin to enter the heart without first knocking at its door in the form of a fantasy provoked by the devil.» — el texto 45 compara el fuego y el agua que no pasan por el mismo caño con el pecado, que no entra en el corazón sin llamar antes a la puerta en forma de fantasía.

«Such is the cunning of the evil one, and with these arrows he poisons every soul. It is therefore not safe to allow these thoughts to enter the heart in order to increase the intellect's experience of warfare, especially to start with, when the soul still greatly enjoys these demonic provocations and delights in pursuing them. But as soon as we perceive them, we should counter-attack and repulse them.» — el texto 44 desaconseja dejar entrar esos pensamientos en el corazón para ejercitar al intelecto, sobre todo al principio, y manda contraatacar en cuanto se perciben.

«Intellect is invisibly interlocked in battle with intellect, the demonic intellect with our own. So from the depths of our heart \Ve must at each instant call on Christ to drive the demonic intellect away from us and in His compassion give us the victory.» — el texto 47 describe la batalla como intelecto trabado con intelecto, el demoníaco con el nuestro, de donde el llamar a Cristo a cada instante desde lo hondo del corazón; el escaneo imprime *\Ve* por *we*.

«Let your model for stillness of heart be the man who holds a mirror into which he looks. Then you will see both good and evil imprinted on your heart.» — el texto 48 da por modelo de quietud del corazón al que sostiene un espejo y mira en él, porque así se ve impreso en el corazón lo bueno y lo malo.

«Watchfulness is a graceful and radiant virtue when guided by Thee, Christ our God, and accompanied by the alertness and deep humility of the human intellect. Its branches reach to the seas and to deep abysses of contemplation, its shoots to the rivers of the beauteous and divine mystcrk௿ (cf. Ps. So : 1 1 ). Again, it cleanses the intellect consumed in ungodliness by the brine of demonic thoughts and the hostile will of the flesh, which is death» — el texto 50 se dirige a Cristo en segunda persona para describir la vigilancia, cuyas ramas llegan a los mares y a los abismos de la contemplación; el escaneo mete un signo extraño en *mystcrk௿*.

«Watchfulness is like Jacob's ladder : God is at the top while the angels climb it. It rids us of everything bad, cuts out loose chatter, abuse, backbiting, and all other evil practices of this kind. Yet in doing this, not for an instant docs it lose its own sweetness.» — el texto 51 compara la vigilancia con la escala de Jacob, con Dios en lo alto y los ángeles subiendo, y le adjudica el quitar la charla vana, la injuria y la maledicencia sin perder su dulzura.

«attentive to its own virtue and watchfulness and longs to enjoy holy thoughts, it does not allow itself to be plundered and carried away when vain material thoughts approach it through the senses. On the contrary, recognizing the wiliness of these thoughts, it withdraws the senses almost completely into itself.» — el texto 53 describe al alma atenta a su propia virtud, que reconoce la astucia de los pensamientos materiales que llegan por los sentidos y retira los sentidos casi del todo hacia dentro; el tramo arranca al otro lado del corte de plana.

«Guard your mind and you will not be harassed by temptations. But if you fail to guard it, accept patiently whatever trial comes. l 5 5 · Just as the bitterness of absinth helps a poor appetite, so misfortunes help a bad character.» — los textos 54 y 55 repiten palabra por palabra dos sentencias de San Marcos el Asceta que el mismo volumen trae en las planas 123 y 120, según declaran los editores en su nota introductoria a Hesiquio.

«He who does not know the truth cannot truly have faith.; for by nature knowledge precedes faith. What is said in Scripture is said not solely for us to understand, but also for us to act upon.» — el texto 60 repite que el conocimiento precede a la fe por naturaleza y añade que la Escritura no se dice solo para entenderla sino para obrarla.

«Because humility is by nature something that exalts, something loved by God which destroys in us almost all that is evil and hateful to Him, for this reason it is difficult to attain. Even if you can easily find someone who to some extent practises a number of virtues, you will hardly find the odour of humility in him, however you search for it. It is something that can be acquired only with much diligence.» — el texto 63 declara difícil de alcanzar la humildad y rara de hallar aun en quien practica muchas virtudes.

«Indeed, Scripture refers to the devil as 'unclean' because from the beginning he rejected humility and espoused arrogance. As a result he is called an unclean spirit throughout the Scriptures. For what bodily uncleanliness could one who is completely without body, fleshless and weightless, bring about in himself so as to be called 'unclean' as a result? Clearly he was called unclean because of his arrogance, defiling himself thus after having been a pure and radiant angel. 'Everyone that is arrogant is unclean before the Lord' (Prov. 1 6 : s. LXX), for it is written that the first sin was arrogance» — y explica por qué la Escritura llama inmundo al diablo, que no teniendo cuerpo no podría contraer inmundicia corporal: por su arrogancia, con la que se manchó habiendo sido ángel puro y radiante.

«these three passions : avarice, self-esteem and sensual pleasure. 58. These three passions on their own dull spiritual knowledge and faith, the foster-brothers of our nature. 59· It is because of them that wrath, anger, war, murder and all other evils have such power over mankind.» — los textos 57 a 59 repiten palabra por palabra la tríada de San Marcos el Asceta que este mismo tomo trae en la plana 119, avaricia, estima de sí y placer sensual, que ciega el intelecto y da poder a la cólera, la ira, la guerra y el homicidio; el ancla se toma en el numeral del texto porque el pasaje aparece dos veces.

«We have learned from experience that for one who wishes to purify his heart it is a truly great blessing constantly to invoke the name of the Lord Jesus against his intelligible enemies.» — el texto 62 declara desde la experiencia propia la invocación constante del nombre del Señor Jesús como gran bendición para quien quiere purificar el corazón.

«Prayer is a great blessing, and it embraces all blessings, for it purifies the heart, in which God is seen by the believer.» — y cierra el texto 62 llamando a la oración bendición que abarca todas las bendiciones, porque purifica el corazón, donde el creyente ve a Dios.

«Someone else wise in the things of God has said that as the fruit begins with the flower, so the practice of the ascetic life begins with self-control. 2 Let us then learn to control ourselves with due measure and judgment, as the Fathers teach us. Let us pass all the hours of the day in the guarding of the intellect, for by doing this we shall with God's help and with a certain forcefulness be able to quell and reduce the evil in us. For the spiritual life, through which the kingdom of heaven is given, does indeed require a certain forceful» — el texto 66 recoge de otro sabio en las cosas de Dios la comparación del fruto que empieza por la flor con la vida ascética que empieza por el dominio de sí, y remata con la fuerza que el reino de los cielos requiere.

«Dispassion and humility lead to spiritual knowledge. Without them, no one can see God.» — el texto 67 pone la ausencia de pasión y la humildad como camino del conocimiento espiritual y niega que sin ellas nadie vea a Dios.

«He who always concentrates on the inner life will acquire self-restraint. He will also be able to contemplate, theologize and pray. This is what the Apostle meant when he said : 'Walk in the Spirit, and you will not fulfil the desire of the flesh'» — el texto 68 adjudica a la concentración en la vida interior el dominio de sí y la capacidad de contemplar, teologizar y orar.

«St Basil the Great, mouthpiece of Christ and pillar of the Church, says that a great help towards not sinning and not committing daily the same faults is for us to review in our conscience at the end of each day what we have done wrong and what we have done right.» — el texto 65 recoge de San Basilio el Grande el repaso diario de conciencia sobre lo hecho mal y lo hecho bien; el tramo se corta antes de la llamada de nota que el escaneo pega a la palabra.

«Who in this generation is completely free from impassioned thoughts and has been granted uninterrupted, pure, and spiritual prayer? Yet this is the mark of the inner monk.» — el texto 71 deja la pregunta abierta sobre quién en esta generación está libre de pensamientos apasionados y tiene oración pura ininterrumpida, y llama a eso la marca del monje interior.

«Do not devote all your time to your body but apply to it a measure of asceticism appropriate to its strength and then turn all your intellect to what is within. 'Bodily asceticism has only a limited use, but true devotion is useful in all things'» — el texto 73 manda dar al cuerpo la medida de ascesis que su fuerza soporte y volver todo el intelecto hacia dentro, con el dicho paulino del provecho limitado de la ascesis corporal.

«We grow proud when the passions cease to be active in us, and this whether they are inactive because their causes have been eradicated or because the demons have deliberately withdrawn in order to deceive us.» — el texto 74 consigna las dos causas posibles de que las pasiones dejen de actuar y advierte de que el orgullo viene igual en los dos casos; el volumen reimprime este tramo en la plana 454 (el Glossary de cada tomo repite el anterior), repetición del libro y no de la ficha.

«Humility and ascetic hardship free a man from all sin, for the one cuts out the passions of the soul, the other those of the body. It is for this reason that the Lord says : 'Blessed are the pure in heart, for they shall see God' (Matt. 5 : 8). They shall see God and the riches that are in Him when they have purified themselves through love and self-control ; and the greater their purity, the more they will see.» — el texto 75 reparte el oficio de la humildad y el de la fatiga ascética, la una contra las pasiones del alma y la otra contra las del cuerpo, con la bienaventuranza de los limpios de corazón.

«David's watchman prefigures the circumcision of the heart ; for the guarding of the intellect is a watchtower commanding a view over our whole spiritual life» — el texto 76 lee al centinela de David como figura de la circuncisión del corazón y llama atalaya a la guarda del intelecto.

«Light is the property of a star, as simplicity and humility are the property of a holy and God-fearing man. Nothing distinguishes more clearly the disciples of Christ than a humble spirit and a simple way of life. The four Gospels shout this aloud. Whoever has not lived in this humble manner is deprived of his share in Him who 'humbled Himself . . . to death, even the death of the cross' (Phil. 2 : 8), the actual Lawgiver of the divine Gospels.» — el texto 83 compara la luz propia de la estrella con la sencillez y la humildad propias del hombre santo, y sostiene que nada distingue más a los discípulos de Cristo.

«It is said that those who thirst should go to the waters (cf. Isa. 55 : I ). Those who thirst for God should go in purity of mind. But he who through such purity soars aloft should also keep an eye on the earth of his own lowliness and simplicity, for no one is more exalted than he who is humble.» — el texto 84 manda al que remonta por la pureza de mente mirar también a la tierra de su propia bajeza, porque nadie es más exaltado que el humilde.

«If a man does not carry out the will and law of God 'in his inward parts' , that is, in his heart, he will not be able to carry them out easily in the outward sphere of the senses either. The careless and unwatchful man will say to God : 'I do not want to know Thy ways' (Job 2 I : I 4. LXX), obviously because he lacks divine illumination. But he who participates in that light will be confident and steadfast in matters that concern God.» — el texto 86 condiciona el cumplir la voluntad de Dios por fuera a cumplirla en las entrañas, esto es, en el corazón.

«Just as salt seasons our bread and other food and keeps certain meats from spoiling for quite a time, so the spiritual sweetness and marvellous working which result from the guarding of the intellect effect something similar. For in a divine manner they season and sweeten both the inner and the outer self, driving away the stench of evil thoughts and keeping us continually in communion with good thoughts.» — el texto 87 compara con la sal lo que la guarda del intelecto obra en el hombre interior y exterior, sazonándolo y ahuyentando el hedor de los pensamientos malos.

«Many of our thoughts come from demonic provocation, and from these derive our evil outward actions. If with the help of Jesus we instantly quell the thought, we will avoid its corresponding outward action. We will enrich ourselves with the sweetness of divine knowledge and so will find God, who is everywhere. Holding the mirror of the intellect firmly towards God, vve will be illumined constantly as pure glass is by the sun. Then the intellect, having reached the term of its desires, will in Him cease from all other contemplation.» — el texto 88 pone el sofocar el pensamiento con auxilio de Jesús como modo de evitar la acción correspondiente, con la imagen del espejo del intelecto vuelto hacia Dios; el escaneo imprime *vve* por *we*.

«Because every thought enters the heart in the form of a mental image of some sensible object, the blessed light of the Divinity will illumine the heart only when the heart is completely empty of everything and so free from all form.» — el texto 89 condiciona la iluminación del corazón por la luz de la Divinidad a que el corazón esté del todo vacío y libre de forma, porque todo pensamiento entra como imagen de un objeto sensible.

«The soul that is being given blessings and sweetness by Jesus repays her Benefactor by offering thanks to Him with a certain exultation and love ; joyfully and gratefully she calls upon Him who gives her peace, and with the eyes of the intellect she sees Him within herself destroying the demonic fantasies.» — el texto 92 describe el agradecimiento del alma a quien la colma, que ve con los ojos del intelecto a Jesús destruyendo dentro de ella las fantasías demoníacas.

«When there are no fantasies or mental images in the heart, the intellect is established in its true nature, ready to contemplate whatever is full of delight, spiritual and close to God.» — el texto 93 pone el intelecto en su verdadera naturaleza cuando no hay fantasías ni imágenes en el corazón, listo para contemplar lo que es deleitable, espiritual y cercano a Dios.

«Watchfulness and the Jesus Prayer, as I have said, mutually reinforce one another ; for close attentiveness goes with constant prayer, while prayer goes with close watchfulness and attentiveness of intellect.» — el texto 94 empareja la vigilancia y la Oración de Jesús como refuerzo mutuo, porque la atención va con la oración constante y la oración con la vigilancia.

«The unremitting remembrance of death is a powerful trainer of body and soul. Vaulting over all that lies between ourselves and death, we should always visualize it, and even the very bed on which we shall breathe our last, and everything else connected with it.» — el texto 95 llama entrenador poderoso del cuerpo y del alma al recuerdo incesante de la muerte, que manda visualizar hasta el lecho en que se exhalará el último aliento.

«Whenever we are filled with evil thoughts, w e should throw the invocation of our Lord Jesus Christ into their midst. Then, as experience has taught us, we shall see them instantly dispersed like smoke in the air. Once the intellect is left to itself again, we can renew our constant attentiveness and our invocation. Whenever we are distracted, we should act in this way.» — el texto 98 manda arrojar la invocación del Señor Jesucristo en medio de los pensamientos malos, que se dispersan como humo en el aire.

«Just as it is impossible to fight battles without weapons, or to swim a great sea with clothes on, or to live without breathing, so without humility and the constant prayer to Christ it is impossible to master the art of inward spiritual warfare or to set about it and pursue it skilfully.» — el texto 99 encadena tres imposibles para decir que sin humildad y oración constante a Cristo no se domina el arte de la guerra interior.

«So the strength of the heart's stillness, mother of all the virtues, is preserved in us through our being helped by the Lord. For He has given us the commandments, and when we call upon Him constantly He expels from us that foul forgetfulness which destroys the heart's stillness as water destroys fire. Therefore, monk, do not 'sleep unto death' (Ps. I 3 : 3 . LXX) because of your negligence ; but lash the enemy with the name of Jesus and, as a certain wise man has said, let the name of Jesus adhere to your breath, and then you will know the blessings of stillness.» — el texto 100 llama madre de todas las virtudes a la quietud del corazón y recoge de un sabio la consigna de pegar el nombre de Jesús a la propia respiración.

«When in fear, trembling and unworthiness we are yet permitted to receive the divine, undefiled Mysteries of Christ, our King and our God, we should then display even greater watchfulness, strictness and guard over our hearts, so that the divine fire, the body of our Lord Jesus Christ, may consume our sins and stains, great and small.» — el texto 101 pide vigilancia y guarda del corazón mayores al recibir los Misterios divinos, para que el fuego divino que es el cuerpo del Señor consuma los pecados y las manchas.

«Jesus Prayer combined with strict watchfulness uproots it from our heart. The Jesus Prayer requires watchfulness as a lantern requires a candle.» — el texto 102 cierra con la comparación de la linterna y la vela para decir que la Oración de Jesús requiere vigilancia; el tramo arranca al otro lado del corte de plana.

«We should strive to preserve the precious gifts which preserve us from all evil, whether on the plane of the senses or on that of the intellect. These gifts are the guarding of the intellect with the invocation of Jesus Christ, continuous insight into the heart's depths, stillness of mind unbroken even by thoughts which appear to be good, and the capacity to be empty of all thought. In this way the demons will not steal in undetected ; and if we suffer pain through remaining centred in the heart, consolation is at hand.» — el texto 103 enumera los dones preciosos que hay que preservar, la guarda del intelecto con la invocación de Jesucristo, la mirada continua a lo hondo del corazón, la quietud de la mente no rota ni por pensamientos que parecen buenos, y la capacidad de estar vacío de todo pensamiento.

«The heart which is constantly guarded, and is not allowed to receive the forms, images and fantasies of the dark and evil spirits, is conditioned by nature to give birth from within itself to thoughts filled with light. For just as coal engenders a flame, or a flame lights a candle, so will God, who from our baptism dwells in our heart, kindle our mind to contemplation when He finds it free from the winds of evil and protected by the guarding of the intellect.» — el texto 104 compara el carbón que engendra llama con Dios, que mora en el corazón desde el bautismo y enciende la mente a la contemplación cuando la halla libre de los vientos del mal.

«The name of Jesus should be repeated over and over in the heart as flashes of lightning are repeated over and over in the sky before rain. Those who have experience of the intellect and of inner warfare know this very well. We should wage this spiritual warfare with a precise sequence : first, with attentiveness ; then, when we perceive the hostile thought attacking, we should strike at it angrily in the heart, cursing it as we do so ; thirdly, we should direct our prayer against it, concentrating the heart through the invocation of Jesus Christ,» — el texto 105 compara la repetición del nombre de Jesús en el corazón con los relámpagos repetidos en el cielo antes de la lluvia, y da la secuencia precisa de la guerra, atención, golpe al pensamiento hostil y oración.

«Just as it is impossible to live this present life without eating or drinking, so it is impossible for the soul to achieve anything spiritual and in accordance with God's will, or to be free from mental sin, without that guarding of the intellect and purity of heart truly described as watchfulness ; and this is so even if one forces oneself not to sin through the fear of punishment.» — el texto 109 niega que el alma logre nada espiritual ni quede libre del pecado mental sin la guarda del intelecto y la pureza de corazón que llama vigilancia, aunque uno se fuerce a no pecar por miedo al castigo.

«The intellect's great gain from stillness is this : all the sins which formerly beat upon the intellect as thoughts and which, once admitted by the mind, were turned into outward acts of sin, are now cut off by mental watchfulness. For, with the help of our Lord Jesus Christ, this ·watchfulness does not allow these sins to enter our inner self and so to burgeon into outward acts of evil.» — el texto 111 cifra la ganancia de la quietud en que la vigilancia mental corta los pecados que antes pasaban de pensamiento a acto; el escaneo imprime *·watchfulness* con un signo delante.

«The Old Testament is an ikon of outward bodily asceticism. The Holy Gospel, or New Testament, is an ikon of attentiveness, that is, of purity of heart. For the Old Testament did not perfect or fulfil the relationship of the inner self to God - 'the law made no one perfect', as the Apostle says (cf. Heb. 7 : 1 9) - it simply forbade bodily sins.» — el texto 112 lee el Antiguo Testamento como ícono de la ascesis corporal exterior y el Evangelio como ícono de la atención, esto es, de la pureza de corazón.

«But to cut off evil thoughts from the heart, as the Gospel commands, contributes much more to purity of soul than an injunction against putting out a neighbour's eye or knocking out his teeth.» — y opone el cortar los pensamientos malos del corazón, que el Evangelio manda, a la prohibición de sacar un ojo o los dientes al prójimo.

«Just as it is impossible when walking not to part the air, so it is impossible for a man's heart not to be assailed continually by demons or be secretly energized by them, however great his bodily asceticism.» — el texto 114 niega que la ascesis corporal, por grande que sea, libre al corazón del asalto continuo de los demonios.

«If you wish to be 'in the Lord', do not just seem to be a monk, and good, and gentle, and always at one with God ; decide to be such a person in truth. With all your strength pursue the virtue of attentiveness - that guard and watch of the intellect, that perfect stillness of heart and blessed state of the soul when free from images, which is all too rarely found in man.» — el texto 115 distingue el parecer monje del serlo de verdad, y define la atención como guarda del intelecto, quietud perfecta del corazón y estado bienaventurado del alma libre de imágenes.

«This is the path of true spiritual wisdom. In great watchfulness and fervent desire travel along it with the Jesus Prayer, with humility and concentration, keeping the lips of both the senses and the intellect silent, self-controlled in food and drink and in all things of a seductive nature ; travel along it with a mind trained in understanding, and with God's help it will teach you things you had not hoped for ; it will give you knowledge, enlightenment and instruction of a kind to which your intellect was impervious while you were still walking in the murk of passions and dark deeds, sunk in forgetfulness and in the confusion of chaos.» — el texto 116 traza el camino de la sabiduría espiritual, con la Oración de Jesús, la humildad y la concentración, callando los labios de los sentidos y del intelecto.

«Just as valleys produce copious wheat, so this wisdom produces copious blessings in the heart - or, rather, our Lord Jesus Christ produces them, for without Him we can do nothing (cf. John I 5 : 5). At first, you will find that it is a ladder ; then, a book to be read ; then, as you advance, you will find that it is the heavenly city of Jerusalem, and you will have a clear spiritual vision of Christ,» — el texto 117 describe la progresión de esa sabiduría, primero escalera, luego libro que leer y después ciudad celestial de Jerusalén.

«We embitter the heart with the poison of evil thoughts when we are led by forgetfulness to long neglect of inner attention and the Jesus Prayer. But we sweeten it with the sense of blessed delight when in intense desire for God we practise this attention and prayer resolutely, keenly and diligently in the mind's workshop. Then we are eager to pursue stillness of heart simply for the sweetness and delight it produces in the soul.» — el texto 120 opone el corazón amargado por el descuido de la atención y de la Oración de Jesús al endulzado por practicarlas con deseo intenso en el taller de la mente.

«The science of sciences and art of arts is the mastery of evil thoughts. The best way to master them is to see with spiritual vision the fantasy in which the demonic provocation is concealed and to protect the mind from it. It is just the same as the way in which we protect our bodily eyes, looking sharply about us and doing all we can to prevent anything, however small, from striking them.» — el texto 121 llama ciencia de las ciencias y arte de las artes al dominio de los pensamientos malos, y lo compara con el cuidado de los ojos corporales.

«Just as snow will not produce a flame, or water a fire, or the thorn-bush a fig, so a person's heart will not be freed from demonic thoughts, words and actions until it has first purified itself inwardly, uniting watchfulness with the Jesus Prayer, attaining humility and stillness of soul, and eagerly pressing forward on its path. But in its lack of spiritual understanding, the inattentive soul will be devoid of every good and perfect thought, and barren and stupid as the mule. The soul's true peace lies in the gentle name of Jesus and in its emptying itself of impassioned thoughts.» — el texto 122 encadena tres imposibles naturales para decir que el corazón no se libra de los pensamientos demoníacos sin unir la vigilancia a la Oración de Jesús, y pone la paz verdadera del alma en el nombre manso de Jesús.

«For the truth is that every sin and transgression is brought about through these three aspects of the soul, just as every virtue and good action is also produced through them.» — y cierra el texto 126 haciendo pasar por esas tres partes del alma tanto todo pecado y transgresión como toda virtud y buena acción.

«Our intellect is darkened and remains fruitless whenever we speak words of worldly import or, entertaining such words in our mind, begin to give them our attention,» — el texto 127 oscurece y esteriliza el intelecto cuando se dicen palabras de asunto mundano o se les da atención en la mente.

«A donkey going round and round in a mill cannot step out of the circle to which it is tethered ; nor can the intellect which is not inwardly chastened advance in the path of holiness. With its inner eyes blinded, it cannot perceive holiness or the radiant light of Jesus.» — el texto 130 compara con el asno que da vueltas en la noria al intelecto no castigado por dentro, que no avanza en el camino de la santidad.

«When the heart has acquired stillness it will perceive the heights and depths of knowledge ; and the ear of the still intellect will be made to hear marvellous things from God.» — el texto 132 promete al corazón que ha alcanzado la quietud la percepción de las alturas y las profundidades del conocimiento.

«A traveller setting out on a long, difficult and arduous journey and foreseeing that he may lose his way when he comes back, will put up signs and guideposts along his path in order to make his return simpler. The watchful man, foreseeing this same thing, will use sacred texts to guide him.» — el texto 133 compara al viajero que planta señales para el regreso con el vigilante, que usa los textos sagrados como guía.

«We should use the three aspects of the soul fittingly and in accordance with nature, as created by God. We should use our incensive power against our outer self and against Satan. 'Be incensed' , it is written, 'against sin' (cf. Ps. 4 : 4), that is, be incensed with yourselves and the devil, so that you will not sin against God.» — el texto 126 reparte el uso conforme a la naturaleza de las tres partes del alma, y da a la fuerza incensiva el ir contra el hombre exterior y contra Satanás.

«Our intelligence should control our incensive power and our desire with wisdom and skill, regulating them, admonishing them, correcting them and ruling them as a king rules over his subjects. Then, even should they rebel against it, our inmost intelligence will direct the passions in a way that accords with God's will, for we shall have set it in charge of them.» — y deja a la inteligencia gobernar la fuerza incensiva y el deseo con sabiduría y destreza, como un rey a sus súbditos.

«A proud and spirited horse steps out delightedly once the rider is in the saddle. But the delighted intellect delights in the light of the Lord when, free from concepts, it enters into the dawn of spiritual knowledge. By continually denying itself, it advances from the wisdom necessary for the practice of the virtues to an ineffable vision in which it contemplates holy and ineffable things.» — el texto 131 compara el caballo brioso que se alegra bajo el jinete con el intelecto que, libre de conceptos, entra en el alba del conocimiento espiritual y avanza hasta una visión inefable.

«When combined with watchfulness and deep understanding, the Jesus Prayer will erase from our heart even those thoughts rooted there against our will.» — el texto 137 adjudica a la Oración de Jesús unida a la vigilancia y al entendimiento hondo el borrar del corazón los pensamientos arraigados contra la voluntad.

«When under the pressure of stupid thoughts, we will find relief and joy by rebuking ourselves truthfully and unemotionally, or by confessing everything to the Lord as to a human being. In both these ways we will always find tranquillity, whatever troubles us.» — el texto 138 da dos remedios, reprenderse a sí mismo con verdad y sin emoción, o confesarlo todo al Señor como a un ser humano.

«The Fathers regard Moses the Lawgiver as an ikon of the intellect. He saw God in the burning bush ( cf. Exod. 3 : 2-4 : 1 7) ; his face shone with glory ( cf. Exod. 34: 3 o) ; he was made a god to Pharaoh by the God of gods (cf. Exod. 7 : 1) ; he flayed Egypt with a scourge ; he led Israel out of bondage and gave laws. These happenings, when seen metaphorically and spiritually, are activities and privileges of the intellect.» — el texto 139 lee a Moisés el Legislador como ícono del intelecto y sus hechos, la zarza, el rostro glorioso, el azote sobre Egipto y la ley, como actividades y privilegios de aquel.

«Aaron, the brother of Moses, is an ikon of the outer self. On this account we too should bring angry accusations against our outer self as Moses did against Aaron when he sinned : 'In what way did Israel do you wrong, that you should hasten to turn them from the Lord, the living God and Ruler of all?'» — el texto 140 lee a Aarón como ícono del hombre exterior, contra el que hay que acusar con indignación como Moisés contra su hermano.

«To human beings it seems hard and difficult to still the mind so that it rests from all thought. Indeed, to enclose what is bodiless within the limits of the body does demand toil and struggle, not only from the uninitiated but also from those experienced in inner immaterial warfare. But he who through unceasing prayer holds the Lord Jesus within his breast will not tire in following Him, as the Prophet says ( cf. J er. I 7 : I 6. LXX). Because of Jesus' beauty and sweetness he will not desire what is merely mortal. Nor will he be disgraced by his enemies, the wicked demons that walk on every side ; for he confronts them at the entrance to his heart and, with Jesus' help, drives them away.» — el texto 148 reconoce lo arduo de aquietar la mente y de encerrar lo incorpóreo en los límites del cuerpo, aun para los expertos en la guerra inmaterial.

«If the soul has Christ with it, it will not be disgraced by its enemies even at death, when it rises to heaven's entrance ; but then, as now, it will boldly confront them. But let it not tire in calling upon the Lord Jesus Christ, the Son of God, day and night until the time of its departure from this mortal life, and He will speedily avenge it in accordance with the promise which He Himself made when speaking of the unjust judge (cf. Luke I 8 : I-8). Indeed, He will avenge it both in this present life and after its departure from its body.» — el texto 149 promete al alma que tiene a Cristo consigo que no será avergonzada por sus enemigos ni siquiera en la muerte, con la parábola del juez injusto.

«As you sail across the sea of the intellect, put your trust in Jesus, for secretly in your heart He says : 'Fear not, my child Jacob, the least of Israel ; fear not, you worm Israel, I will protect you'» — el texto 150 manda confiar en Jesús al navegar el mar del intelecto, con el *no temas* del profeta puesto en el corazón.

«The intellect then is deceived in much the same way as lambs when a stray dog comes into the field in which they happen to be : in their innocence they often run towards the dog as though it were their mother, and their only profit in coming near it is that they pick up something of its stench and foulness.» — el texto 144 compara al intelecto inexperto que acoge la fantasía apasionada con los corderos que corren hacia el perro vagabundo como si fuera su madre y solo sacan de acercarse su hedor.

«For the great gnostic Fathers in some of their writings call the demons 'men' because demons too are endowed with intelligence. For example, in the gospel passage the Lord says : 'An evil man has done this, and mixed tares among the wheat'» — el texto 151 consigna que los grandes Padres gnósticos llaman hombres a los demonios en algunos de sus escritos, por estar dotados de inteligencia, con el parábola de la cizaña.

«We will travel the road of repentance correctly if, as we begin to give attention to the intellect, we combine humility with watchfulness, and prayer with the power to rebut evil thoughts. In this way we will adorn the chamber of our heart with the holy and venerable name of Jesus Christ as with a lighted lamp, and will sweep our heart clean of wickedness, purifying and embellishing it.» — el texto 152 da el modo correcto de andar el camino del arrepentimiento, uniendo la humildad a la vigilancia y la oración al poder de rechazo.

«But if we trust only in our own watchfulness and attentiveness, we shall quickly be pushed aside by our enemies. We shall be overturned and cast down by their extreme craftiness. We will become ever more fully entangled in their nets of evil thought, and will readily be slaughtered by them, lacking as we do the powerful sword of the name of Jesus Christ. For only this sword, swifty turning in the undivided heart, is able to cut them down, to burn and obliterate them as fire the reed.» — y advierte de fiarse solo de la propia vigilancia sin la espada del nombre de Jesucristo, única que corta y quema a los enemigos como el fuego a la caña.

«benefit and help to the soul - to see the mental images of evil thoughts as soon as they are formed in the intellect. The task of rebuttal is to counter and expose such thoughts when they attempt to infiltrate our intellect in the form of an image of some material thing.» — el texto 153 reparte dos tareas, la de la vigilancia incesante, ver las imágenes de los pensamientos malos en cuanto se forman, y la del rechazo, contrarrestarlas cuando intentan infiltrarse; el tramo arranca al otro lado del corte de chunk.

«A heart that has been completely emptied of mental images gives birth to divine, mysterious intellections that sport within it like fish and dolphins in a calm sea. The sea is fanned by a soft wind, the heart's depth by the Holy Spirit.» — el texto 156 compara con peces y delfines en un mar en calma las intelecciones divinas que nacen en el corazón vaciado de imágenes, y con la brisa suave el soplo del Espíritu Santo en lo hondo.

«Every monk will be uncertain about his spiritual work until he has achieved watchfulness of intellect. Either he will be ignorant of the beauty of this watchfulness or, if he is aware of it, he will fail to achieve it because of his negligence. He will resolve his uncertainty only when he has learnt to guard his intellect. This guarding is rightly called mental philosophy or the practical wisdom of the intellect.» — el texto 157 llama filosofía mental o sabiduría práctica del intelecto a la guarda del intelecto, sin la cual el monje no resuelve su incertidumbre.

«A true monk is one who has achieved watchfulness ; and he who is truly watchful is a monk in his heart.» — el texto 159 invierte los términos para definir al monje verdadero por la vigilancia alcanzada y al verdaderamente vigilante por ser monje en el corazón.

«Impassioned thoughts follow hard upon thoughts that appear to be innocent and dispassionate : the latter open the way for the former. This we have found through years of experience and observation.» — el texto 163 declara desde años de experiencia y observación que los pensamientos apasionados siguen de cerca a los que parecen inocentes, porque estos abren el camino a aquellos.

«The fruit starts in the flower ; and the guarding of the intellect begins with self-control in food and drink, the rejection of all evil thoughts and abstention from them, and stillness of heart.» — el texto 165 repite la imagen del fruto que empieza en la flor para dar el comienzo de la guarda del intelecto, el dominio de sí en la comida y la bebida.

«A ship does not go far without water ; and there is no progress whatsoever in the guarding of the intellect without watchfulness, humility and the Jesus Prayer.» — el texto 168 niega todo progreso en la guarda del intelecto sin vigilancia, humildad y Oración de Jesús.

«Stones form the foundation of a house ; but the foundation of sanctity - and its roof - is the holy and venerable name of our Lord Jesus Christ. A foolish captain can easily wreck his ship during a storm, dismissing the sailors, throwing the sails and oars into the sea, and going to sleep himself; but the soul can be sent to the bottom even more swiftly by the demons if it neglects watchfulness and does not call upon the name of Jesus Christ when they begin their provocations.» — el texto 169 pone el nombre de Jesucristo por cimiento y por techo de la santidad, con la imagen del capitán necio que echa al mar velas y remos y se duerme.

«We write of what we know ; and for those who want to understand what we say, we bear witness to all that we have seen as we journeyed on our path. He Himself has declared : 'If a man does not abide in Me, he is cast out as a branch ; and men gather it, and cast it into the fire, and it is burned. If he abides in Me, I abide in him' (cf. John I s : s-6). The sun cannot shine without light ; nor can the heart be cleansed of the stain of destructive thoughts without invoking in prayer the name of Jesus. This being the case, we should use that name as we do our own breath. For that name is light, while evil thoughts are darkness ; it is God and Master, while evil thoughts are slaves and demons.» — el texto 170 declara que escribe de lo que sabe y da testimonio de lo que ha visto en su camino, y manda usar el nombre de Jesús como la propia respiración.

«According to the Fathers, if our inner self is watchful it can protect the outer self. But we and the demons combine in committing sins. The demons work through evil thoughts alone by forming in the intellect what fanciful pictures they wish ; while we sin both im•.:ardly through evil thoughts and outwardly through our actions. Lacking the density of physical bodies, the demons through deceitfulness and guile are purveyors of torment, both to themselves and to us, by means of evil thoughts alone. If they did not lack the density of physical bodies, they would always be sinning through outward actions as well, for their will is always disposed to ungodliness.» — el texto 173 reparte el pecado entre los demonios y nosotros: ellos obran solo por pensamientos malos, porque carecen de densidad corporal, y nosotros pecamos por dentro y por fuera; el escaneo imprime *im•.:ardly* por *inwardly*.

«The single-phrased Jesus Prayer destroys and consumes the deceits of the demons. For when we invoke Jesus, God and Son of God, constantly and tirelessly, He does not allow them to project in the mind's mirror even the first hint of their infiltration - that is to say, their provocation - or any form, nor does He allow them to have any converse with the heart. If no demonic form enters the heart, it will be empty of evil thoughts, as we have said ; for it is the demons' habit to converse with the soul by means of evil thoughts and so deceitfully to pervert it.» — el texto 174 llama oración de una sola frase a la Oración de Jesús y le adjudica el impedir que los demonios proyecten forma alguna en el espejo de la mente.

«We should indeed be cut in two by a wise decision of our own free will ; we should be our own worst enemy. If we want to fulfil the first and greatest commandment - by which I mean the Christ-like way of life, blessed humility, the life of the incarnate God» — el texto 164 pide partirse en dos por una decisión sabia del libre albedrío y ser el propio peor enemigo, para cumplir el primer y mayor mandamiento, que llama humildad bienaventurada y vida del Dios encarnado.

«These eight approach the heart's entrance and, if they find the intellect unguarded, one by one they enter, each in its own time. Whichever of the eight enters the heart introduces a swarm of other evil thoughts as well ; and having thus darkened the intellect, it stimulates the body and provokes it to sinful actions.» — el texto 177 cierra la lista de los ocho pensamientos principales con su mecánica: se acercan a la entrada del corazón, entran uno a uno si hallan al intelecto sin guardia y el que entra introduce un enjambre de otros; el tramo arranca al otro lado del corte de plana.

«Whoever, then, watches out for the head of the serpent, and strikes it vehemently with all his power of rebuttal, will ward off the fight. By crushing the serpent's head he repulses a host of evil thoughts and actions. The mind then remains undisturbed, God approving its vigilance over its thoughts. In return it is given the ability to know how to overcome its adversaries, and how little by little to purify the heart from thoughts that defile the inner self. As the Lord Jesus said, 'Out of the heart proceed evil thoughts, adulteries, fornications, and these are the things which defile a man'» — el texto 178 vuelve a la imagen de la cabeza de la serpiente golpeada con todo el poder de rechazo, con lo que se ahuyenta una hueste de pensamientos y de acciones.

«In this way the soul can attain in the Lord that state of beauty, loveliness and integrity in which it was created by God in the beginning. As Antony, the great servant of God, said, 'Holiness is achieved when the intellect is in its natural state. ' And again he said : 'The soul realizes its integrity when its intellect is in that state in which it was created.» — el texto 179 cita a Antonio, gran siervo de Dios, para definir la santidad por el intelecto en su estado natural y la integridad del alma por el estado en que fue creada.

«Letters cannot be written on air ; they have to be inscribed on some material if they are to have any permanence. Similarly, we should weld our hard-won watchfulness to the Jesus Prayer, so that this watchfulness may always be attached to Him and may through Him remain with us for ever.» — el texto 183 compara las letras que no se escriben en el aire con la vigilancia, que hay que soldar a la Oración de Jesús para que dure.

«Both mental converse with evil thoughts and external encounters and chatter alike darken the soul. If we are not to injure the intellect, we must not spare either of these chatterboxes, whether they be our own thoughts or other people. And we must not spare them for a most cogent reason : because otherwise our intellect will be darkened and we will lose our watchfulness. If we are darkened by forgetfulness, we destroy the intellect.» — el texto 185 iguala en su efecto el trato mental con los pensamientos malos y la charla externa, y llama parlanchines a los dos.

«He who with all diligence keeps his purity of heart will have Christ, establisher of that purity, as his teacher, and Christ will secretly communicate His will to him.» — el texto 186 promete a quien guarda con diligencia la pureza de corazón que Cristo será su maestro y le comunicará en secreto su voluntad.

«Noxious foods give troubl௶ when taken into the body ; but as soon as he feels the pain, the person who has eaten them can quickly take some emetic and so be unharmed. Similarly, once the intellect that has imbibed evil thoughts senses their bitterness, it can easily expel them and get rid of them completely by means of the Jesus Prayer uttered from the depths of the heart. This lesson, and the experience corresponding to it, have by God's grace conveyed understanding to those who practise watchfulness.» — el texto 188 compara la comida nociva expulsada por un vomitivo con los pensamientos malos, que el intelecto expulsa por la Oración de Jesús dicha desde lo hondo del corazón; el escaneo mete un signo extraño en *troubl௶*.

«With your breathing combine watchfulness and the name of Jesus, or humility and the unremitting study of death. Both may confer great blessing.» — el texto 189 manda combinar con la respiración la vigilancia y el nombre de Jesús, o bien la humildad y el estudio incesante de la muerte.

«If every virtue comes into being through soul and body, and soul and body are the creation of God, how shall we not be utterly mad if we boast of accidental adornments of soul or body, and puff ourselves up, supported by our vanity as by a flimsy staff?» — el texto 192 llama locura al jactarse de adornos accidentales del alma o del cuerpo, siendo los dos creación de Dios.

«The high priest's emblems in the Old Testament are models for purity of heart. They teach us so to give attention to the gold disc of the heart (cf. Exod. 2 8 : 2 2 . LXX) that, should we tarnish it through sin, we should cleanse it with tears, repentance and prayer. For the intellect is very receptive and hard to hold back from illicit thoughts. It pursues with equal readiness both good and evil images» — el texto 195 lee los emblemas del sumo sacerdote como modelos de la pureza de corazón, con el disco de oro que hay que limpiar con lágrimas, arrepentimiento y oración cuando el pecado lo empaña.

«Truly blessed is the man whose mind and heart are as closely attached to the Jesus Prayer and to the ceaseless invocation of His name as air to the body or flame to the wax. The sun rising over the earth creates the daylight ; and the venerable and holy name of the Lord Jesus, shining continually in the mind, gives birth to countless intellections radiant as the sun.» — el texto 196 compara el nombre santo del Señor Jesús brillando de continuo en la mente con el sol que sale sobre la tierra y crea el día.

«When clouds are scattered the air is clear ; and when the fantasies of passion are scattered by Jesus Christ, the sun of righteousness, bright and star-like intellections are born in the heart, for the heart is then illumined by Jesus. Solomon says : 'They that trust in the Lord shall understand truth, and the faithful in love shall abide with Him'» — el texto 197 compara las nubes dispersas con las fantasías de la pasión dispersadas por Cristo, sol de justicia, de donde nacen en el corazón intelecciones claras como estrellas.

«just as the angels, being immaterial, do not concern themselves with food, so neither do material beings when once they have entered the heaven of the intellect's stillness and have themselves become angelic.» — el texto 200 compara con los ángeles inmateriales a los seres materiales que han entrado en el cielo de la quietud del intelecto; el tramo arranca al otro lado del corte de plana.

«Moreover, because the taste of the divine and the ecstasy* of desire make their longing ever more intense and insatiable as they ascend, they do not stop until they reach the Seraphim ; nor do they rest from their watchfulness of intellect and the intense longing of their aspiration until they have become angels in Christ Jesus our Lord.» — el texto 201 describe el ascenso sin descanso de quienes, por el gusto de lo divino y el éxtasis del deseo, no se detienen hasta llegar a los Serafines.

«There is no venom more poisonous than that of the asp or cobra, and there is no evil greater than that of self-love. The winged children of self-love are self-praise, self-satisfaction, gluttony, unchastity, self-esteem, jealousy and the crown of all these, pride. Pride can drag down not men alone, but even angels from heaven, and surround them with darkness instead of light.» — el texto 202 pone el amor de sí por el mayor de los males y enumera a sus hijos alados, la autoalabanza, la autocomplacencia, la gula, la impureza, la estima de sí, los celos y, por corona, el orgullo.

«This, then, Theodoulos, comes to you from Hesychios, who bears the name of stillness even if he belies it in practice. Yet perhaps it is not from us, but has been given by God, who is praised and glorified in the Father, the Son and the Holy Spirit by every spiritual being, men and angels, and by all creation fashioned by the Holy Trinity, the one God.» — el texto 203 cierra la obra nombrando a los dos, Teódulo el destinatario y Hesiquio el autor, que dice llevar el nombre de la quietud aunque lo desmienta en la práctica.

«Many Greeks and not a few Jews attempted to philosophize ; but only the disciples of Christ have pursued true wisdom, because they alone have Wisdom as their teacher, showing them by His example the way of life they should follow.» — San Neilos el Asceta abre su Ascetic Discourse adjudicando la sabiduría verdadera solo a los discípulos de Cristo, porque solo ellos tienen por maestra a la Sabiduría.

«For the Greeks, like actors on a stage, put on false masks ; they were philosophers in name alone, but lacked true philosophy. They displayed their philosophic calling by their cloak, beard and staff, but indulged the body and kept their desires as mistresses. They were slaves of gluttony and lust, accepting this as something natural.» — y objeta a los griegos que fueron filósofos de nombre, con el manto, la barba y el bastón por toda señal, mientras tenían por amas a sus deseos.

«They did not realize that the philosopher must be above all a free man, and not a slave of the passions who can be bought or sold. A man of upright life can be the slave of others and yet suffer no harm ; but to be enslaved to the passions and pleasures brings a man into disgrace and great ridicule.» — y define al filósofo como hombre libre antes que nada, no esclavo de las pasiones que se compre y se venda.

«Some of the Greeks imagined themselves to be engaged in metaphysics, but they neglected the practice of the virtues altogether. Some were star-gazers, explaining the inexplicable, and claiming to know the size of the heavens, the dimensions of the sun and the movement of the stars. At times they even tried to theologize, although here the truth lies beyond man's unaided grasp, and speculation is dangerous ;» — y reprocha a los que se creían metafísicos el descuido de la práctica de las virtudes, y a los que medían el cielo y el sol el intentar teologizar donde la verdad está fuera del alcance del hombre solo.

«Those of the Jews, on the other hand, who hold philosophy in honour - the Rechabites, the descendants of Jonadab (cf. Jer. H : 6) - do indeed encourage their disciples to follow an appropriate way of life. They always live in tents, abstaining from wine and all luxuries ; their fare is frugal and provision for their bodily needs is moderate. While devoting full attention to the practice of the virtues, they also attach great importance to contemplation, as their name 'Essene' indicates.» — el Discourse consigna a los judíos que honran la filosofía, los recabitas descendientes de Jonadab, que viven en tiendas, se abstienen de vino y de todo lujo y dan gran importancia a la contemplación, como indica su nombre esenio.

«But what do they gain from their arduous ascetic contest, since they deny Christ, who acts as judge and gives the award ? So they, too, fail to gain from their labours, falling short of the true goal of philosophy.» — y les objeta que niegan a Cristo, que hace de juez y da el premio, de modo que tampoco ellos ganan nada de sus trabajos.

«For philosophy is a state of moral integrity combined with a doctrine of true knowledge concerning reality. Both Jews and Greeks fell short of this, for they rejected the Wisdom that is from heaven and tried to philosophize without Christ, who alone has revealed the true philosophy in both His life and His teaching.» — y define la filosofía como estado de integridad moral unido a una doctrina de conocimiento verdadero de lo real, de la que griegos y judíos se quedaron cortos.

«He always held His soul above the passions of the body, and in the end, when His death was required by His design for man's salvation, l-I e laid down even His soul. In this He taught us that the true philosopher must renounce all life's pleasures, mastering pains and passions,» — y pone a Cristo por el primero que abrió el camino de la filosofía verdadera con la pureza de su vida, y que enseña al filósofo verdadero a renunciar a todos los placeres de la vida.

«There were, however, a few who had the strength to rise above the turmoil of the world and to flee from the agitation of cities. Having escaped from this turbulence, they embraced the monastic life and reproduced in themselves the pattern of apostolic virtue.» — el Discourse describe a los pocos que huyeron de la agitación de las ciudades y abrazaron la vida monástica reproduciendo en sí el modelo de la virtud apostólica; el tramo arranca al otro lado del corte de plana.

«They preferred voluntary poverty to possessions, because this freed them from distraction ; and so as to control the passions, they satisfied their bodily needs with food that was readily available and simply prepared, rather than with richly dressed dishes. Soft and unnecessary clothing they rejected as an invention of human luxury, and they wore only such plain garments as are required for the body.» — y enumera lo que preferían, la pobreza voluntaria por librarlos de distracción, la comida a mano y sencilla, y solo la ropa que el cuerpo pide.

«They did not seek excessive gain by exploiting each other ; nor did they bring lawsuits against one another, for each had his own conscience as an impartial judge. One was not rich while another was destitute, nor did one overeat while another starved. The generosity of those who were well off made good what others lacked, this willingness to share eliminating every anomaly and establishing equality and fairness - though even then inequality still existed, produced not as it is now by the mad struggle for social status, but by a great desire to live more humbly than others.» — y describe su economía, sin pleitos, con la generosidad de los acomodados supliendo lo que a otros faltaba, y con la sola desigualdad del deseo de vivir más humildemente que los demás.

«discredit even those who through thei r genuine sanctity truly deserve to be honoured. Wearing the monastic habit, we have 'put our hand to the plough' ; yet we look back, forgetting and even strongly rejecting our duties, and so do not become 'fit for the kingdom of heaven'» — el Discourse pasa al reproche del presente monástico: con el hábito puesto la mano va al arado y la mirada atrás, olvidando y aun rechazando los propios deberes; el tramo arranca al otro lado del corte de plana.

«Despite all this we go on accumulating as much land as we can, and we buy up flocks of sheep, fine oxen and fat donkeys - the sheep to supply us with wool, the oxen to plough and provide food for us and fodder for themselves and for the other animals, the donkeys to transport from foreign lands the goods and luxuries which our own country lacks.» — y describe la acumulación que se practica pese a todo, tierras, rebaños de ovejas, bueyes y asnos, con la función de cada animal en la hacienda.

«So we no longer pursue plainness and simplicity of life. We no longer value stillness, which helps to free us from past defilement, but prefer a whole host of things which distract us uselessly from our true goal. Rivalry over material possessions has made us forget the counsel of the Lord, who urged us to take no thought for earthly things, but to seek only the kingdom of heaven» — y enumera lo perdido, la llaneza y la sencillez de vida y el aprecio de la quietud, a cambio de una multitud de cosas que distraen del fin verdadero.

«revile those who live simply, and sometimes even our own superiors, as though we thought the spiritual life was a matter of aggressiveness, not of humility and gentleness. As a result, instead of being respected, we are regarded as a useless crowd, involved in buying and selling just as much as the man in the street. Nothing marks us out as it should from others, and we distinguish ourselves merely by the habit that we wear, not by our way of life. \Ve reject all ascetic effort, but madly desire a reputation for asceticism. We have debased the truth into play-acting.» — el Discourse reprocha la injuria a los que viven con sencillez y a los propios superiores, como si la vida espiritual fuera cosa de agresividad y no de humildad; el escaneo imprime *\Ve* por *We*.

«These monks have not so much as begun the ascetic life, far less learnt the value of stillness. Perhaps they came to the monastic life because of some pressure, not realizing what is involved ; so they regard it merely as a way of earning their living. This attitude might change to something more spiritual, if only they would stop knocking on every door and if, shamed by their monastic habit into restraining their gross acquisitiveness, they were willing to impose a much-needed curb on their body. But, being self-indulgent, they do not realize how their soft living constantly breeds new and extravagant desires.» — y adjudica su conducta a haber llegado a la vida monástica por alguna presión, sin saber qué implica, y a tenerla por modo de ganarse el sustento.

«It is difficult to treat those who suffer from chronic diseases. For how can you explain the value of health to people who have never enjoyed it, but have been sickly from birth ?» — y compara el caso con el de los enfermos crónicos, a quienes es difícil explicar el valor de la salud porque nunca la han gozado.

«Today, a person wears the monastic habit without washing away the stains on his soul, or erasing the marks which past sins have stamped upon his mind ; indeed, he may still take lustful pleasure in the fantasies these sins suggest. He has not yet trained his character so as to fit his vocation, nor does he grasp the purpose of the divine philosophy.» — y describe al que toma el hábito sin lavar las manchas del alma ni borrar las marcas que los pecados pasados estamparon en su mente.

«He is a reef, not a harbour ; a whited sepulchre, not a temple ; a wolf, not a sheep ; the ruin of those decoyed by his appearance.» — y lo resuelve en una serie de contrastes, arrecife y no puerto, sepulcro blanqueado y no templo, lobo y no oveja.

«attainments of genuine ascetics are dismissed as trickery. Cities are full of vagabonds, and people are pestered at home, revolted by the very sight of these monks, seeing them standing at their doors more shamelessly than beggars. Many have even been admitted into people's homes, where for a little while they make a pretence of piety, deceitfully concealing their wicked plans ; then they rob their hosts and make off, thus bringing the whole monastic life into disrepute.» — el Discourse describe el desprestigio en que ha caído la vida monástica, con monjes que se hacen admitir en las casas, fingen piedad un rato y roban a sus anfitriones; el tramo arranca al otro lado del corte de plana.

«Why do we attach such value to material things, seeing that we have been taught to despise them ? Why do we cling to money and possessions, and disperse our intellect among a host of useless cares ? Our preoccupation with such things diverts us from what is more important and makes us neglect the well-being of the soul, leading us to perdition. For we who profess to be philosophers and pride ourselves on being superior to pleasure are seen to pursue material gain with more zest than anyone else. Nothing brings such severe punishment on us as our persuasion of others to imitate our own evil ways.» — el Discourse pregunta por qué se aprecia tanto lo material habiendo aprendido a despreciarlo, y pone el mayor castigo en persuadir a otros de imitar la propia mala conducta.

«Let no one despise these words. Either correct your evil conduct, which brings disgrace upon the divine philosophy, leading others to indifference, or else give up all claim to be a philosopher. For the true philosopher possessions are superfluous, since he detaches himself from bodily concerns for the sake of the soul's purity. If your aim is material riches and pleasure, why pretend to honour philosophy while you act in a manner which entirely conflicts with it, cloaking your conduct under fine words ?» — y deja dos salidas al que deshonra la filosofía divina, corregir su conducta o renunciar a toda pretensión de filósofo.

«So great is our preoccupation with material things that we feel no shame when, on breaking the Saviour's commandments, we are rebuked even by those whom we despise because they still live 'in the world' ; for they now teach us instead of us teaching them.» — y consigna la inversión: los que viven en el mundo, a quienes se desprecia, son los que ahora reprenden y enseñan a los monjes.

«Why do we try to make other people's property our own, weighing ourselves down with material fetters, and paying no attention to the prophet's imprecation : 'Woe to him who gathers what is not his own, and heavily loads his yoke' (cf. Hab. 2 : 6. LXX). Those who pursue us are, as Jeremiah says, 'swifter than the eagles of heaven' (Lam. 4 : 1 9) ; but we weigh ourselves down with worldly things, move slowly along the road and so are easily overtaken by our pursuer, covetousness, which Paul taught us to flee (cf. Col. 3 : 5). Even if we are not heavily laden, we must still run as fast as we can, or else the enemy will overtake us.» — el Discourse compara la codicia con un perseguidor más veloz que las águilas del cielo, del que no escapa quien se carga de cosas del mundo.

«Attachment to worldly things is a grave obstacle to those who are striving after holiness, and often brings ruin to both soul and body. For what destroyed Naboth the Israelite ? Was not his vineyard the cause of his death, because it roused the jealousy of his neighbour Ahab ( cf. 1 Kgs. 2 1 : 1-1 6) ? What made the two and a half tribes stay outside the promised land, but their huge herds and flocks (cf. Num. 34 : 1 5) ? What divided Lot and Abraham ? Was it not also their huge herds and flocks which caused continual quarrels among the herdsmen, and in the end forced them to part» — y reúne tres casos de la Escritura contra el apego a lo del mundo, la viña de Nabot, las dos tribus y media que se quedaron fuera de la tierra prometida y la separación de Lot y Abraham.

«So possessions arouse feelings of jealousy against their owners, cut off their owners from men better than themselves, divide families, and make friends hate one another.» — y resume lo que las posesiones hacen, despertar celos contra sus dueños, apartarlos de hombres mejores, dividir familias y enemistar amigos.

«This is why the author of Proverbs, speaking figuratively, does not wish the perfect man to have even two feet, but only one, and this one seldom involving him in material things ; for he says : 'Seldom set your foot within your friend's house, lest he grow weary of you, and so hate you'» — el Discourse lee en clave el proverbio de poner pocas veces el pie en casa del amigo, para decir que al perfecto no le conviene tener más que un pie y usarlo poco en lo material.

«For our two legs together carry the whole mass of the body, and by crouching a little we are able to spring upwards ; and in the same way our faculty of discrimination, after stooping to attend to the needs of the body, can once more look upwards unimpeded, separating itself from all worldly thoughts.» — y compara las dos piernas que sostienen el cuerpo y se doblan para saltar con la facultad de discriminación, que tras atender lo del cuerpo vuelve a mirar arriba sin estorbo.

«Standing upright, then, is characteristic of men who do not constantly indulge their lower impulses ; it is also characteristic of the angelic powers, because they have no need of physical things and feel no longing for them.» — y adjudica el estar erguido a los que no ceden de continuo a sus impulsos bajos y a las potestades angélicas, que no necesitan cosas físicas.

«Strange though all these things may seem, they are by no means impossible. A man can live without eating if God so wills. For how did Elijah complete a journey of forty days with the strength received from a single meal» — el Discourse sostiene que un hombre puede vivir sin comer si Dios lo quiere, con el caso de Elías que anduvo cuarenta días con la fuerza de una sola comida.

«How can the human mind explain this miracle ? How did his bodily nature survive without anything to replenish its daily loss of strength ? This enigma is solved by the divine Logos, when He says : 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God'» — y deja la pregunta sobre cómo sobrevivió el cuerpo de Moisés sin reponer su gasto diario, para resolverla con el dicho de que no solo de pan vive el hombre.

«The story of Ish-bosheth also teaches us not to be over-anxious about bodily things, and not to rely on the senses to protect us. He was a king who went to rest in his chamber, leaving a woman as door-keeper. When the men of Rechab came, they found her dozing off as she was winnowing wheat ; so, escaping her notice, they slipped in and slew Ish-bosheth while he was asleep ( cf. 2 Sam . 4 : s-8). Now when bodily concerns predominate, everything in man is asleep : the intellect, the soul and the senses.» — el Discourse lee la muerte de Isboset, sorprendido dormido mientras la portera dormitaba aventando trigo, como figura del hombre entero dormido cuando predominan los cuidados del cuerpo.

«It is clear that this story in Scripture should not be taken literally. For how could a king have a woman as doorkeeper, when he ought properly to be guarded by a troop of soldiers, and to have round him a large body of attendants ? Or how could he be so poor as to use her to winnow the wheat? But improbable details are often included in a story because of the deeper truth they signify.» — y declara el principio de lectura que aplica: la historia no ha de tomarse al pie de la letra, y los detalles inverosímiles entran a menudo por la verdad más honda que significan.

«What in fact are the basic needs of the body that we use as a pretext when indulging an endless succession of desires ? Simply bread and water. Well, do not the springs provide running water in abundance, while bread is easily earned by those who have hands ? In this way we can satisfy the needs of the body, while suffering little or no distraction.» — el Discourse reduce las necesidades básicas del cuerpo a pan y agua, que las fuentes y las manos proveen sin gran distracción.

«For what fine-spun clothing, what linen or purple or silk did the first man wear? Did not the Creator command him to wear a coat of skins and to eat herbs (cf. Gen. 3 : 1 8, 2 1 ) ? Such were the limits He set to the needs of the body - far different from the civilized shamelessness of today.» — y pone por límite del vestido la túnica de pieles y las hierbas que el Creador mandó al primer hombre.

«I am not arguing here that He who feeds the birds of the air and clothes the lilies of the field with such glory will certainly provide also for us if we pursue holiness ; for those who are still far from real faith in God cannot as yet be persuaded by this argument.» — y acota su propio argumento: no se apoya en las aves del cielo ni en los lirios del campo, porque a quien está aún lejos de la fe verdadera ese argumento no lo persuade.

«Men such as Elijah and Elisha became what they were through their courage, perseverance and indifference to the things of this life. They practised frugality ; by being content with little they reached a state in which they wanted nothing, and so came to resemble the bodiless angels. As a result, though outwardly insignificant and unnoticed, they became stronger than the greatest of earthly rulers ;» — el Discourse atribuye la fuerza de Elías y Eliseo a su indiferencia por las cosas de esta vida: por contentarse con poco llegaron a no querer nada y a parecerse a los ángeles incorpóreos.

«wants. The fact of needing nothing made them superior to all men. They chose to forsake the body and to free themselves from life in the flesh, rather than to betray the cause of holiness and, because of their bodily needs, to flatter the wealthy. But, as for us, when we lack something, instead of struggling courageously against our difficulties, we come fawning to the rich, like puppies wagging their tails in the hope of being tossed a bare bone or some crumbs.» — el Discourse opone a los que no necesitaban nada la conducta presente, la de adular a los ricos como cachorros que menean la cola esperando un hueso; el tramo arranca al otro lado del corte de plana.

«Naaman, the commander of the Syrian army, came to Elisha with many gifts. And what did the prophet do ? Did he go out to meet him ? Did he run towards him ? No, he sent a lad to find out why Naaman had come, and did not even admit him to his presence. This was to prevent anyone thinking that he had cured Naaman in return for the gifts that he brought (cf. 2 Kgs. 5" : 8-1 6). This story, without teaching us to be arrogant, shows us that we should not flatter, because of our needs, those who value highly the very things it is our vocation to despise.» — y lee el trato de Eliseo con Naamán, a quien no salió a recibir para que nadie creyera que lo curaba por los regalos, como enseñanza de no adular por necesidad, no de ser arrogante.

«We are apt to say that in sickness the body needs some relief. But is it not much better to die rather than do something unworthy of our vocation ? In any case, if God wishes us to go on living, either He will give our body enough strength to bear the pain of the illness, and will reward us for our courage ; or else He will find some way to relieve the pain, for the Fountain of Wisdom never lacks a remedy.» — el Discourse responde a la alegación de que el cuerpo enfermo necesita alivio: si Dios quiere que se siga viviendo, dará fuerza para soportar el dolor o hallará modo de aliviarlo.

«What we need to do above all else is to return to the blessed way of life followed by the first monks. This way can easily be attained by all who wish. And then, if any suffering comes, it will not be fruitless ; for there is this consolation : that it corrects our faults and enables us to make progress. Such suffering also confers great benefit on those who have embarked on the spiritual path but then abandoned it, in that it makes them return to this path once more.» — y pone por remedio principal el volver al modo de vida de los primeros monjes, con lo que aun el sufrimiento corrige las faltas y hace progresar.

«Let us avoid staying in towns and villages ; it is better for their inhabitants to come and visit us. Let us seek the wilderness and so draw after us the people who now shun us. For Scripture praises those who 'leave the cities and dwell in the rocks, and are like the clove' (cf. Jer. 48 : 2 8). John the Baptist lived in the wilderness and the population of entire towns came out to him.» — y manda buscar el yermo para atraer a los que ahora huyen, con Juan el Bautista por ejemplo.

«There is another thing which in my opinion is truly disgraceful, and for which with good reason we are ridiculed by all. When someone has just entered the monastic life and has learnt merely about the outward practices of asceticism - how and when monks pray, what they eat and how they dress - at once he claims to teach others concerning things he has not mastered himself.» — el Discourse abre su reproche a los guías improvisados: el recién entrado, que solo ha aprendido las prácticas externas, ya pretende enseñar lo que no ha dominado.

«He goes about with a bevy of disciples, although himself still needing instruction ; he thinks it easy to be a spiritual guiue, not realizing that the care of other men's souls is of all things the most difficult.» — y declara el cuidado de las almas ajenas lo más difícil de todo; el escaneo imprime *guiue* por *guide*.

«But when a person imagines that there is nothing beyond bodily ascetic practice, how will he correct the moral character of his pupils ? How will he refashion those enslaved to evil habits ? How will he help those attacked by the passions, when he knows nothing about mental warfare ? How will he heal the wounds they receive when fighting, since he himself lies wounded and is in need of aid?» — y encadena las preguntas que ese guía no puede responder, sobre el carácter moral de sus discípulos, los esclavos de malos hábitos y los heridos en la guerra mental que él no conoce.

«If such people realized clearly how much painful toil is required to guide others on the spiritual way, and if they knew the risks involved, they would certainly abandon the task as beyond their powers. But because they remain ignorant of this and regard it as a glory to be the guide of others, they will when the moment comes tumble headlong into thct pit. They think nothing of leaping into a burning furnace. They provoke laughter in those who know their previous life, and arouse God's anger by their foolhardiness.» — el Discourse sostiene que abandonarían la tarea si supieran el trabajo y el riesgo, y que por tenerla por gloria caerán de cabeza en el hoyo.

«Because Eli failed to correct his children, nothing could avert God's wrath from him - neither his venerable old age, nor his past freedom of communion with God, nor the honour due to his priesthood (cf. r Sam. 2 : 1 2 , 29 ; 4 : r 8). How, then, will they escape His wrath whose previous actions have not commended them to God, who understand neither the workings of sin nor how to correct it, and who embark on this dangerous task without experience, incited by love for glory ?» — y pone a Elí, a quien no libró de la ira de Dios ni su vejez venerable ni su sacerdocio, frente a los que emprenden la tarea sin experiencia y movidos por el amor de la gloria.

«At first sight it seems that the only teachers our Lord had in mind were the Pharisees when He said : 'Woe to you, scribes and Pharisees, hypocrites ! for you scour sea and land to gain one proselyte, and when he is gained, you make him twice as much the child of hell as yourselves'» — y lee el ay evangélico a los escribas y fariseos, que recorren mar y tierra para ganar un prosélito, como advertencia que va más allá de ellos.

«But these self-appointed teachers lack personal experience, and do not even listen when others speak to them. Relying solely on their own self-assurance, they order their brethren to wait on them like slaves. They glory in this one thing : to have many disciples. Their main objective is to ensure that, when they go about in public, their retinue of followers is no smaller than those of their rivals» — y describe a los maestros autoproclamados, que mandan a sus hermanos servirles como esclavos y se glorían de una sola cosa, tener muchos discípulos.

«But false teachers are blind to such examples, and arrogantly tell men what to do. Imagining that they know something about these matters at second hand, they are like the inexperienced shepherds who were rebuked by the prophet for carrying a sword on their arm : 'The sword is on their arm . . . and their right eye will be blinded'» — el Discourse compara a los falsos maestros con los pastores inexpertos que el profeta reprende por llevar la espada en el brazo, con el ojo derecho cegado.

«To 'gird the sword to the thigh' means to use the incisive power of the intelligence to cut off one's own passions, while to bear it 'on the arm' means to have punishment ready for the sinful acts of others.» — y da la clave de la imagen: ceñir la espada al muslo es cortar con la inteligencia las propias pasiones, y llevarla en el brazo es tener castigo listo para los actos ajenos.

«Now in this parable the trees which sought a ruler were not cultivated but wild. The vine, the fig-tree and the olive refused to rule over the wild trees, preferring to bear their own fruits rather than to occupy a position of authority. Likewise, those who perceive in themselves some fruit of virtue and feel its benefit, refuse to assume leadership even when pressed by others, because they prefer this benefit to receiving honour from men.» — el Discourse lee la parábola de los árboles que buscaban rey: la vid, la higuera y el olivo prefirieron dar su fruto a ocupar un puesto de autoridad, como los que perciben en sí algún fruto de virtud.

«For when these people make a harmful agreement, inevitably it proves dangerous not only to those who place themselves under an inexperienced teacher, but equally to the teacher who assumes authority over inattentive disciples. The teacher's ineptitude destroys the disciples, and the disciples' negligence endangers the teacher, especially when, because of his ineptitude, they grow lazy.» — y reparte la ruina del pacto dañino en dos direcciones: la ineptitud del maestro destruye a los discípulos y la negligencia de los discípulos pone en peligro al maestro.

«Let no one imagine that to be a spiritual guide is an excuse for ease and self-indulgence, for nothing is so demanding» — y cierra la excusa de que guiar sea ocasión de holgura y comodidad; la frase se corta al cambiar de plana.

«There are some who gain control over their passions by practising great austerities ; but, as happens in skirmishes by night, they do not know how victory was won, and have no clear idea of the snares laid against them by the enemy.» — el Discourse describe a los que dominan sus pasiones con grandes austeridades y, como en escaramuzas nocturnas, no saben cómo ganaron ni qué lazos les tendía el enemigo.

«The spiritual director must also possess knowledge of all the devices of the enemy, so that he can forewarn those under his charge about snares of which they are unaware, thus enabling them to gain victory without difficulty. Such a person is rare and not easily found.» — y pide al director espiritual conocimiento de todos los ardides del enemigo, para prevenir a los suyos de lazos que ignoran, y declara rara esa persona.

«What he means is something like this : Satan has no visible face, for he conceals his cunning beneath many garments. He deceitfully entices men with his outward appearance, while lying in wait secretly and devising their destruction.» — y glosa las preguntas de Job para decir que Satanás no tiene rostro visible y esconde su astucia bajo muchos vestidos.

«must to some degree himself share their defilement, just as a basin of water, while cleaning the hands of those who wash, itself receives their dirt. For one who speaks about the passions and wipes others clean of their stain cannot escape undefiled, since the act of discussing them inevitably defiles the mind of the speaker. And even though he does not depict the sins in vivid colours, yet by speaking about them he stains the surface of his intellect.» — el Discourse compara al guía espiritual con la jofaina que limpia las manos y recibe su suciedad, porque hablar de las pasiones mancha la mente del que habla; el tramo arranca al otro lado del corte de chunk.

«In the Biblical story Elisha then threw a stick into the Jordan and brought to the surface the axe-head his disciple had lost (cf. 2 Kgs. 6 : 6) ; that is to say, he revealed a thought which his disciple believed to be hidden deep within him and he exposed it to the view of those present. Here the Jordan signifies speaking about repentance, for it was in the Jordan that John performed the baptism of repentance. Now if someone does not speak accurately about repentance, but makes his listeners despise it by failing to communicate its hidden power, he lets the axe-head fall into the Jordan.» — el Discourse lee el hacha que Eliseo hace flotar en el Jordán como el pensamiento escondido que el maestro saca a la vista, y el Jordán como el hablar del arrepentimiento.

«But then a stick - and this signifies the Cross - brings the axe-head up from the depths to the surface. For prior to the Cross the full meaning of repentance was hidden, and anyone who tried to say something about it could easily be convicted of speaking rashly and inadequately. After the Crucifixion, however, the meaning of repentance became clear to all, for it had been revealed at the appointed time through the wood of the Cross.» — y lee el palo como la Cruz, que saca a flote el sentido pleno del arrepentimiento, escondido antes de ella.

«In the spiritual life, more than anywhere else, the proper order and sequence must be observed from the start. Guests at a dinner may not like the introductory dishes and may feel more attracted by» — y pide que se observe desde el principio el orden y la secuencia propios, más que en ninguna otra cosa.

«But Scripture gives the opposite advice to those who, before reaching this stage, through inexperience or foolishness undertake what lies beyond their power ; for to them it says : 'Beat your ploughshares into swords, and your pruning-hooks into spears'» — el Discourse opone dos mandatos escriturarios según el estado del que los recibe, y a los que emprenden por inexperiencia lo que excede sus fuerzas les aplica el de batir las rejas en espadas.

«Understandably, the entry must precede the planting ; for when a man has not yet reached perfection and lacks stability, the qualities he tries to implant in others will not take root.» — y saca la regla: la entrada ha de preceder a la plantación, porque lo que un hombre aún imperfecto intente implantar en otros no arraigará.

«Instead of doing this they ought to obey the true teacher Christ, and to refuse, as far as possible, to assume the direction of others. For He says to His disciples : 'Do not be called Rabbi'» — y les manda obedecer al maestro verdadero, que dijo a sus discípulos que no se hicieran llamar rabí, y rehusar cuanto se pueda la dirección de otros.

«God also showed Ezekiel what the teacher's attitude should be, and what kind of change he should bring about in his disciples : 'Son of man,' He says, 'take a tile, and lay it before you, and portray upon it the city, even Jerusalem'» — y lee el mandato a Ezequiel de tomar un ladrillo y dibujar en él la ciudad como figura de transformar al discípulo de barro en templo santo.

«Such teachers should note how Ezekiel condemns those who indulge the pleasures of others. In giving way to everyone's wishes they are treasuring up future punishment for themselves. 'Woe to the women that sew patches on every elbow, ' says Ezekiel, 'and put veils on the heads of people of every age . . . so as to slay souls for a handful of barley and a piece of bread'» — el Discourse aplica a los falsos maestros el ay de Ezequiel contra las que cosen almohadillas a todos los codos y ponen velos sobre las cabezas, para matar almas por un puñado de cebada.

«Thus Paul the Apostle changed Onesimus from a runaway slave into a martyr (cf. Philem. 1 o-1 9) ; Elijah turned Elisha from a ploughman into a prophet (cf. 1 Kgs. 1 9 : 1 9) ; Moses transmitted special gifts to Joshua, though he was younger than all the rest (cf. Deut. 3 1 : 7-8) ; and Eli made Samuel greater than himself» — el Discourse reúne cuatro casos de discípulos llevados a mejor estado, Onésimo por Pablo, Eliseo por Elías, Josué por Moisés y Samuel por Elí.

«For if someone does not watch his mind attentively, he will find that, after he has cut down the passions, the images of past fantasies begin to emerge again like young shoots. If he constantly allows these images to force their way into his intellect and does not bar their entry, the passions will once more establish themselves within him ; despite his previous victory, he will have to struggle against them again. For, after being tamed and taught to graze like cattle, the passions can become savage once more through our negligence and regain the ferocity of wild beasts.» — el Discourse lee el mandato del Deuteronomio de no seguir a los pueblos destruidos como advertencia de que las imágenes de las fantasías pasadas rebrotan, y de que las pasiones domadas pueden volver a ser fieras.

«Realizing this, Jacob hid the images of the strange gods at Shechem, and 'destroyed them up to the present day' (Gen. H : 4· LXX) ; for he knew that to look at such things and constantly to think about them harms the mind by impressing upon it clear and distinct images of shameful fantasies.» — y lee el gesto de Jacob que esconde en Siquem las imágenes de los dioses extraños como saber que mirarlas y pensarlas imprime en la mente imágenes claras de fantasías vergonzosas.

«image in the mind. Every shameful thought formed in the mind is a secret idol. If it is disgraceful to disclose such thoughts to others, it is also dangerous to set them as an idol in a secret place ; and it is even more dangerous to search for images that have already been made to disappear, since our mind readily inclines towards a passion that we have previously expelled, and we are drawn towards it by sensual pleasure.» — el Discourse llama ídolo secreto a todo pensamiento vergonzoso formado en la mente y declara aún más peligroso buscar las imágenes ya desaparecidas; el tramo arranca al otro lado del corte de plana.

«From this we may understand that virtue is a thing most delicately balanced, and that if neglected it quickly turns into its opposite. Scripture seems to refer to this symbolically, saying : 'The land into which you go so as to inherit it is a land subject to change through the movement of the peoples' (Ezra 9 : I I • LXX). For as soon as someone who has attained the state of virtue inclines towards its opposite, his virtue is thereby altered, being 'a land subject to change'» — y llama a la virtud cosa delicadamente equilibrada que se vuelve su contrario si se la descuida, con la tierra sujeta a cambio del libro de Esdras.

«So from the moment that harmful fantasies appear we should deny them entry into our mind. We should not allow it to 'go down into Egypt', for from there it is led away into captivity by the Assyrians (cf. Jer. 42 : I 9 ; 43 : 2-3). For when the mind descends into the darkness of impure thoughts - and that is what Egypt means - then the passions drag it forcibly and against its will into their service.» — y lee el bajar a Egipto como el descenso de la mente a la oscuridad de los pensamientos impuros, de donde las pasiones la arrastran a su servicio contra su voluntad.

«Under the influence of self-esteem, a man may perhaps enter the priesthood or the life of monastic perfection ; and because many come to him for help, his self-esteem makes him think highly of himself thanks to what he says and does. So, by beguiling him with such thoughts, self-esteem draws him far away from the inner watchfulness that he should possess. Then it suggests to him that he should meet a woman of supposedly holy life, and so leads him to assent to an act of carnal lust, depriving his conscience of its intimate communion with God and plunging it into abject disgrace.» — el Discourse traza la cadena que va de la estima de sí al acto carnal, pasando por el pensarse a sí mismo importante y perder la vigilancia interior.

«To 'tie tail to tail' like Sampson, let us reflect how this man's thought began and where it led him ; and let us consider how he was punished for his self-esteem by falling into a shameful act of unchastity. Then we we shall see clearly the contrast between the beginning and the end, and the way they are linked together.» — y llama atar cola con cola, como Sansón, al ejercicio de mirar juntos el comienzo de un pensamiento y su desenlace.

«To take a second example : the vice of gluttony can lead to that of unchastity ; and this in turn can lead to the vice of dejection. For as soon as one who has been overcome by the vice of unchastity regains the state of inner watchfulness, he is filled with despondency and dejection.» — y da un segundo eslabonamiento, de la gula a la impureza y de esta a la tristeza, que llega en cuanto el vencido recobra la vigilancia interior.

«To build a temple for God one must be in a state of peace. Moses took the tabernacle and pitched it outside the camp (cf. Exod. 3 3 : 7) : this shows that the teacher must be far removed from the tumult of war and the confusion of the camp, and must have attained a peaceful and unwarlike state.» — el Discourse lee el tabernáculo que Moisés planta fuera del campamento como figura del maestro, que ha de estar lejos del tumulto de la guerra y haber alcanzado un estado pacífico.

«What seems reasonable and convincing to the inexperienced is not necessarily correct. The skilled craftsman judges things quite differently from the unskilled man, for the first is guided by precise knowledge, the second by what seems to him probable.» — y separa el juicio del artesano diestro, guiado por conocimiento preciso, del que parece razonable al inexperto, guiado por lo probable.

«They should renounce not only themselves but everything they have, knowing that whatever they retain will form an object of continuing attraction to their minds, and so will draw them away from higher things and eventually cut them off altogether from the brotherhood.» — el Discourse extiende la renuncia del discípulo a todo lo que tiene, porque lo que retenga seguirá atrayendo su mente; el tramo arranca al otro lado del corte de plana.

«When Elisha placed himself under his teacher, how did he renounce the world? Scripture says that he was ploughing with twelve pairs of oxen before him, and that he killed the cattle, made a fire of their harness, and roasted them (cf. I Kgs. I 9 : I 9 , 2 I). This gives us some idea how eager he was. He did not say, 'I shall sell the harness and distribute the money appropriately' ; he did not calculate that the things would do more good if sold. Entirely absorbed by his desire to join his teacher, he despised all visible things and sought to get rid of them, because they would distract him from his intention ; and he knew that delay often leads to a change of mind.» — y pone por medida del ardor a Eliseo, que mató los bueyes y quemó los aperos en vez de venderlos y repartir el dinero, porque la demora suele mudar el ánimo.

«It is not enough to depart from Haran (cf. Gen. 29 : 4-), a name which means 'caves', and so signifies the senses. Again, it is not enough to go out from the valley of Hebron ( cf. Gen. 3 7 : 1 4-), that is, of humble works, and to leave the desert in which those who seek perfe» — y lee los nombres de los lugares como etapas insuficientes, Harán por cuevas y por tanto los sentidos, y el valle de Hebrón por las obras humildes; la frase se corta al cambiar de plana.

«But even when such teachers have been found, they require disciples who have renounced themselves and their own will, so as to become exactly like dead bodies or the raw material in the craftsman's hand. Just as the soul acts as it wishes in the body, without the body offering any opposition, and just as the raw material does not resist the craftsman when he demonstrates his skill by working upon it, so disciples should be obedient to their» — y pide del discípulo la renuncia a sí mismo y a su voluntad, para ser como cuerpo muerto o materia en mano del artesano; el troceo corta aquí en el límite de chunk sin cambiar de plana.

«Perhaps the reason why Joseph wandered in the desert was because he sought to attain perfection without renouncing the bonds of kinship (cf. Gen. 37 : 1 5-1 6). Thus the man who asked him the reason for his wandering gathered from his answer that it was his attachment to his relatives, and not the fact that he was a shepherd ; for he said : 'I seek my brethren ; tell me, I pray you, where they feed their flocks.» — el Discourse lee el extravío de José en el desierto como figura de quien busca la perfección sin cortar los lazos de parentesco, delatado por su propia respuesta.

«from all defilement, such people should avoid everything that makes it unclean. They should keep their intelligence in a state of profound calm, far from all that irritates it, and should refrain from talking with men of frivolous character. They should embrace solitude, the mother of wisdom.» — el Discourse manda al que busca la pureza guardar la inteligencia en calma profunda y abrazar la soledad, a la que llama madre de la sabiduría; el tramo arranca al otro lado del corte de plana.

«The intellect of someone who has lately withdrawn from sin is like a body that has begun to recover from a protracted illness : when the physical organism is in this state, something quite trivial is enough to cause a relapse, since it has not yet fully regained its strength. Likewise, when a man has only just embarked on the monastic life, the sinews of his intellect are weak and flabby and there is a danger that his passions will return, for they are naturally aroused by contact with the tumult of the world outside.» — y compara al recién apartado del pecado con el cuerpo que empieza a recobrarse de una enfermedad larga, al que cualquier cosa trivial hace recaer.

«Before we are properly trained, then, we should avoid the agitation of city life and keep our minds far from all distracting noise. It is no great gain to renounce things, and then to listen all the time to gossip about them - to leave the city and its activities, and yet to sit at the gate like Lot ( cf. Gen. I 9 : I) and be filled with the tumult that comes from inside. But like Moses we should abandon the city altogether, avoiding not only its activities but also any talk about them. 'When I depart from the city', says Moses, 'and stretch out my hands, the sounds will cease'» — el Discourse manda dejar la ciudad del todo, como Moisés, y no solo sus ocupaciones sino la conversación sobre ellas, para que los ruidos cesen; el tramo arranca al otro lado del corte de plana.

«If the ground is constantly trodden underfoot, the weeds, though present in it, do not rise above the surface ; but they thrust vigorous and thriving roots deep into the earth, and then, as soon as they get the chance, they shoot up above ground.» — el Discourse compara con las malas hierbas del suelo pisado las pasiones que no se ven mientras se trata con gente y echan raíces vigorosas hacia abajo.

«That is why the prophet commanded the Israelites to 'destroy the seed from Babylon' (J er. so : 1 6 [ 2 7 : 1 6. LXX)), meaning that we should erase sense-impressions before they penetrate into the mind. For if we let them enter the earth of our mind and grow, and if we allow them to be watered with violent rains by repeatedly thinking about them, they will produce a plentiful crop of evil.» — y lee el destruir la simiente de Babilonia como borrar las impresiones de los sentidos antes de que penetren en la mente.

«This is why Moses put screens of latticework round the altar in the tabernacle (cf. Exod. 27 : 4), signifying that if we wish to keep our mind pure like a tabernacle we should do the same. Just as the lattices round the altar prevented anything unclean from entering, so we should weave a mental barrier against the senses by reflecting on the terrors of the coming judgment, and so bar the entry to unclean impressions.» — el Discourse lee las celosías que Moisés puso alrededor del altar como la barrera mental que hay que tejer contra los sentidos, reflexionando en los terrores del juicio venidero.

«Ahaziah became ill because he fell from a lattice-window (cf. 2 Kgs. r : 2) ; and to fall from a lattice-window means to succumb to sensual pleasure because, when tempted, we did not reflect seriously about the future retribution. And what can be worse than this kind of illness? For the body falls ill when the balance of its constituent elements is impaired, because one of them has come to predominate in a manner contrary to nature. But the soul falls ill when its right judgment is impaired and it is overcome by the passions which cause disease.» — y lee la caída de Ocozías por la celosía como sucumbir al placer sensual por no haber pensado en serio en la retribución futura, y distingue la enfermedad del cuerpo de la del alma.

«Many of us, however, do not even realize that through the senses we enter into close association with sensory objects, and that such association leads easily to deception. We do not suspect the harm that results from this, but are unguardedly carried away by these sense-impressions. How, then, at the moment when we are being deceived will we recognize the trap that has been laid for us, since we have not been trained to discern such things?» — el Discourse deja en pregunta cómo reconocer la trampa en el momento del engaño, no habiendo sido entrenado uno para discernir esas cosas.

«Now this story teaches us somethjng about ourselves and about the warfare of our senses against sensory objects. The five kings represent the five senses and the four kings the objec» — y lee la guerra de los cuatro reyes contra los cinco como la de los sentidos contra los objetos sensibles, con los cinco reyes por los cinco sentidos; la frase se corta al cambiar de plana.

«Similarly, when a slave has come to loye his master and his own wife and children, he may reject true freedom because of his bonds of physical kinship ; and so he becomes a slave for ever, allowing his ear to be pierced through with an awl (cf. Exod. 2 r. : 6). He will never hear the word that can set him free, but will remain perpetually a slave in his love for present things.» — el Discourse lee al esclavo que rehúsa la libertad por sus lazos de parentesco y deja que le horaden la oreja con lezna como figura del que ama las cosas presentes; el escaneo imprime *loye* por *love*.

«We gain nothing, therefore, by our decision to renounce earthly things if we do not abide by it, but continue to be attracted by such» — y niega ganancia alguna a la decisión de renunciar a lo terreno si no se persevera en ella.

«The soul that succumbs to past habits and gives all its attention to material things, which lack true reality, is like Rachel sitting on Laban's idols ; it does not listen to the teaching which would raise it up to higher things, but says like Rachel : 'I cannot rise up before you, for the custom of women is upon me' (Gen. 3 1 : 3 5). For the soul which has long been brooding on the things of this life is indeed 'sitting on idols'» — el Discourse compara con Raquel sentada sobre los ídolos de Labán al alma que se da a las cosas materiales y no se levanta ante la enseñanza.

«Insubstantial in themselves, these idols are given substance by human artifice. Wealth, fame and the other things of this life all lack substance, for there is nothing clear and distinct about them. They possess a specious resemblance to reality, but change from day to day.» — y declara sin sustancia esos ídolos, la riqueza y la fama, que la reciben del artificio humano y mudan cada día.

«We ourselves give them substance when in our thoughts we shape fantasies about things that serve no real purpose. With our fertile imagination we exceed the basic needs of the body to the point of impossible luxury ;» — y adjudica esa sustancia a las fantasías propias, con que la imaginación excede las necesidades básicas del cuerpo hasta el lujo imposible.

«Avarice, anger and dejection are all offshoots of gluttony. For the glutton needs money first of all, so as to satisfy his ever-present desire - even though it never can be satisfied. His anger is inevitably aroused against those who obstruct his acquisition of money, and in turn gives place to dejection when he proves too weak to get his way. He is like the snake which goes 'on its breast and belly' (Gen. 3 : 14. LXX). For when he possesses the material means for pleasure, he goes on his belly ; but when he lacks these he goes on his breast, since this is where the incensive power has its seat. For those who love pleasure, when deprived of it, grow angry and embittered.» — el Discourse hace de la avaricia, la ira y la tristeza retoños de la gula, y lee la serpiente que va sobre su pecho y su vientre como el glotón, que va sobre el vientre cuando tiene medios de placer y sobre el pecho, asiento de la fuerza incensiva, cuando le faltan.

«Moses therefore made the priest wear a breastplate, intimating through this symbol that he should inwardly restrain every impulse to anger by means of the intelligence ; for it is termed 'the breastplate of judgment'» — y lee el pectoral del sacerdote como el freno que la inteligencia pone a todo impulso de ira.

«The wise man is able altogether to renounce and eradicate >vrath, but he is unable to eliminate the belly, since nature compels even the most ascetic to eat a bare minimum of food.» — el Discourse separa lo que el sabio puede arrancar del todo, la cólera, de lo que no, el vientre, porque la naturaleza obliga aun al más asceta a comer un mínimo; el escaneo imprime *>vrath* por *wrath*.

«When, however, the soul does not submit to the true and stable guidance of the intelligence, but has been corrupted by impure pleasures, the belly becomes distended ; for even when the body is sated, desire is unsatisfied. And if the belly is swollen, the thigh will rot (cf. Num. 5 : 2 2) ; for when the belly is inflamed by luxurious foods, the mind loses all power to conceive what is good and is paralysed in its spiritual efforts.» — y lee el vientre hinchado y el muslo podrido de la ley como la mente que pierde poder de concebir el bien cuando los manjares lujosos la inflaman.

«The lover of pleasure, then, goes on his belly, wallowing in sensual indulgence. But one who is beginning to pursue the spiritual way gets rid of the fat round his belly by giving up rich food. One who has progressed further cleanses what is inside his belly, while he who is perfect» — y gradúa tres estados por lo que cada uno hace con el vientre, el principiante que le quita la grasa, el más avanzado que lo limpia por dentro y el perfecto que lo lava entero.

«A great variety of different foods overthrows the fortress of the virtues and razes it to the ground. Sauces and condiments are the siege-engines that batter against virtue and overthrow it, even when it is already firmly established. And while over-indulgence destroys the virtues, frugality destroys the stronghold of vice.» — el Discourse llama máquinas de asedio a las salsas y los condimentos, que derriban la fortaleza de las virtudes, y pone la frugalidad como lo que derriba la plaza fuerte del vicio.

«Just as the chief cook of the Babylonians pulled down the walls of Jerusalem (and Jerusalem means a soul that is at peace) by encouraging fleshly pleasures through the art of cooking, so in the dream the Israelite's cake of barley bread, rolling down the hill, knocked down the Midianite tent (cf. Judg. 7 : I 3) ; for a frugal diet, steadily maintained - gathering impetus, as it were, from year to year - destroys the impulse to unchastity.» — y lee el pan de cebada del sueño de Madián, que rueda cuesta abajo y derriba la tienda, como la dieta frugal sostenida año tras año.

«In short, this is why all the saints, 'of whom the world was not worthy' , left the inhabited regions and 'wandered in deserts and in mountains, and in dens and caves of the earth', going about 'in sheepskins, in goatskins, being destitute, afflicted, tormented' (Heb. I I : 3 7-3 8). They fled from the sophisticated wickedness of men and from all the unnatural things of which the towns are full, not wishing to be swept off their feet and carried along with all the others into the whirlpool of confusion.» — el Discourse adjudica a la huida de la maldad sofisticada de los hombres el que los santos anduvieran errantes por desiertos, montes, cuevas y cavernas.

«They were glad to live with the wild beasts, judging them less harmful than their fellow men. They avoided men as being treacherous, while they trusted the animals as their friends ; for animals do not teach us to sin, but revere and respect holiness.» — y declara más dañinos a los hombres que a las fieras, porque los animales no enseñan a pecar.

«Let us leave behind wordly things and raise ourselves towards the soul's true good. How long shall we continue with trivial playthings ? Will we never assume a manly spirit? We are more feeble than tiny children, and unlike them we make no progress towards greater things. When they grow up, they abandon their games, readily relinquishing their attachment to the things they played with - nuts, knucklebones, balls and so on. They are attached to these and prize them so long as their understanding is immature ; but when they grow up and become men, they drop such things and devote their full attention to the affairs of adult life.» — el Discourse compara con los niños que dejan sus nueces, sus tabas y sus pelotas al crecer a quien ha de dejar las cosas del mundo; el escaneo imprime *wordly* por *worldly*.

«travel by sea, when overtaken by a storm, do not worry about their merchandise but throw it into the waters with their own hands, considering their property less important than their life. Why, then, do we not follow their example, and for the sake of the higher life despise whatever drags our soul down to the depths ? Why is fear of God less powerful than fear of the sea? In their desire not to be deprived of this transitory life, they judge the loss of their goods no great disaster ; but we, who claim to be seeking eternal life, do not look with detachment on even the most insignificant object, but prefer to perish with the cargo rather than be saved without it.» — el Discourse compara con los mercaderes que echan la carga al mar en la tormenta a quien debería despreciar lo que hunde el alma, y pregunta por qué el temor de Dios pesa menos que el temor del mar; el tramo arranca al otro lado del corte de plana.

«Let us strip ourselves of everything, since our adversary stands before us stripped. Do athletes compete with their clothes on? No, the rules require them to enter the stadium naked. Whether it is warm or cold, that is how they enter, leaving their clothes outside ; and if anyone refuses to strip, he excludes himself from the contest.» — y compara con los atletas que entran desnudos al estadio a quien pelea contra un adversario que está desnudo.

«So long as Adam resisted the enemies who urged him to break God's commandment, he stood naked like an athlete in the arena ; but once he had been defeated in the contest, it was appropriate for him to put on clothes.» — el Discourse lee la desnudez de Adán en el Paraíso como la del atleta en la arena, y su vestido como lo que correspondió a su derrota.

«Indeed, we must be not only naked but anointed with oil. Stripping prevents our opponent from getting a grasp on us, while oil enables us to slip away should he in fact seize hold of us.» — y reparte las dos funciones de la desnudez y del aceite, la una impide que el adversario agarre y el otro deja escurrirse si llega a agarrar.

«We are like people enticed by ugly prostitutes who lack true beauty but conceal their ugliness with the help of cosmetics, producing a counterfeit beauty that ensnares those who see it. Having once been overcome by the vain things of this present life, we are unable to see the ugliness of matter, for we are fooled by our attachment to it. For this reason, we do not remain content with basic necessities, but become dependent on all sorts of possessions, ruining our lives by our greed.» — el Discourse compara con las prostitutas que esconden su fealdad bajo afeites las cosas visibles, cuya fealdad material no se ve por el apego.

«We should remain, then, within the limits imposed by our basic needs and strive with all our power not to exceed them. For once we are carried a little beyond these limits in our desire for the pleasures of this life, there is then no criterion by which to check our onward movement, since no bounds can be set to that which exceeds the necessary. Pointless effort and endless labour wasted on what is unnecessary only serve to increase our longing for it, adding more fuel to the flames.» — el Discourse pone los límites en las necesidades básicas, porque una vez pasadas no hay criterio que detenga el movimiento, ya que lo que excede lo necesario no tiene medida.

«Once a man has passed beyond the limits of his natural needs, as he grows more materialistic he wants to put jam on his bread ; and to water he adds first the modicum of wine required for his health, and then the most expensive vintages. He does not rest content with essential clothing, but starts to purchase clothes made from brightly-colour» — y describe la escalada de quien pasa esos límites, la mermelada sobre el pan, el poco de vino que la salud pide y después las añadas más caras; la frase se corta al cambiar de plana.

«In men, on the other hand, as a result of the richness of their food, an insatiable desire for sexual pleasure has grown up, producing in them frenzied appetites which never allow this passion to be still.» — el Discourse contrasta a los animales, que se aparean en la sola estación que la ley de la naturaleza les señala, con los hombres, en quienes la riqueza de la comida ha criado un deseo insaciable.

«Since, then, possessions are the cause of great harm and, like a source of disease, they give rise to all the passions, we must eliminate this cause if we are really concerned for the well-being of our souls. let us cure the passion of avarice through voluntary poverty.» — y saca la consecuencia: siendo las posesiones causa de gran daño y origen de todas las pasiones, hay que quitar esa causa con la pobreza voluntaria.

«That was how the five virgins came to grief ( cf. Matt. 2 5 : I-I 3) ; through their purity they had destroyed the enemy, but because of their hardness of heart, which is engendered by avarice, they drove the enemy's sword through their own bodies, when he himself lay helpless.» — el Discourse lee la caída de las cinco vírgenes como el haber vencido al enemigo con la pureza y haberse clavado su espada por la dureza de corazón que engendra la avaricia.

«Let us not seek anything that belongs to the enemy, lest in so doing we lose our own life. For even now he is urging us to take what is his, especially when he finds us ready to comply. 1-!e even urged the Lord himself in this way, saying : 'All these things will I give Thee, if Thou wilt fall down and worship me' (Matt. 4 : 9). So with the specious allurements of this life he tried to deceive the Son of God, who has no need of any such things.» — y pone la tercera tentación de Cristo como el caso extremo del mismo ofrecimiento, que el enemigo hace también a los hombres.

«Each passion, when active within someone whom it controls, holds his intelligence in chains ; why, then, cannot zeal for holiness keep our mind free from everything else ? When an angry man fights in his imagination against the person who has offended him, is he conscious of anything external ?» — el Discourse pregunta por qué el celo de la santidad no puede hacer lo que cada pasión hace, encadenar la inteligencia de aquel a quien domina; el tramo arranca al otro lado del corte de plana.

«Let us, then, bring joy to this heavenly tribunal, which rejoices in our acts of righteousness. We need not worry about men's opinions, for men can neither reward those who have lived well nor punish those who have lived otherwise. If because of envy or worldly attachment they seek to discredit the way of holiness, they are defaming with deluded blasphemies the life honoured by God and the angels. At the time of judgment those who have lived rightly will be rewarded with eternal blessings, not on the basis of human opinion, but in accordance with the true nature of their life.» — el Discourse cierra apartando la opinión de los hombres, que ni premian ni castigan, y poniendo el juicio en el tribunal de lo alto, que sentencia conforme a la verdad; el tramo arranca al otro lado del corte de plana.

«Faith : dispassionate understanding of God. Hope : the flight of the intellect in love towards that for which it hopes. Patience : with the eyes of the mind always to see the Invisible as visible.» — San Diádoco de Fótiki abre sus Definitions con tres, la fe como entendimiento de Dios sin pasión, la esperanza como vuelo del intelecto en amor hacia aquello que espera y la paciencia como ver siempre lo Invisible como visible.

«Knowledge : to lose awareness of oneself through going out to God in ecstasy. Humility : attentive forgetfulness of what one has accomplished. Freedomjrom anger : a real longing not to lose one's temper.» — y sigue con el conocimiento como perder la conciencia de sí saliendo hacia Dios en éxtasis, la humildad como olvido atento de lo que uno ha hecho y la ausencia de ira como anhelo real de no perder los estribos.

«Purity : unwavering perception of God. Love : growing affection for those who abuse us. Total traniformation : through delight in God, to look on the repulsiveness of death as a joy.» — y cierra las Definitions con la pureza como percepción sin vacilación de Dios, el amor como afecto creciente hacia los que nos maltratan y la transformación total como mirar con gozo la repugnancia de la muerte.

«All spiritual contemplation should be governed by faith, hope and love, but most of all by love. The first two teach us to be detached from visible delights, but love unites the soul with the excellence of God, searching out the Invisible by means of intellectual perception.» — el texto 1 de On Spiritual Knowledge and Discrimination pone la fe, la esperanza y el amor por gobierno de toda contemplación espiritual, y sobre todo el amor, que une el alma con la excelencia de Dios; el volumen reimprime este tramo en la plana 1751 (cada tomo repite el Glossary y la Note del anterior), repetición del libro y no de la ficha.

«Only God is good by nature, but with God's help man can become good through careful attention to his way of life. He transforn1s himself into what he is not when his soul, by devoting its attention to true delight, unites itself to God, in so far as its energized power desires this. For it is written : 'Be good and merciful as is your Father in heaven'» — el texto 2 deja bueno por naturaleza solo a Dios y hace al hombre transformarse en lo que no es cuando su alma se une a Dios; el escaneo imprime *transforn1s* por *transforms*.

«Evil does not exist by nature, nor is any man naturally evil, for God made nothing that was not good. When in the desire of his heart someone conceives and gives form to what in reality has no existence, then what he desires begins to exist. We should therefore turn our attention away from the inclination to evil and concentrate it on the remembrance of God ; for good, which exists by nature, is more powerful than our inclination to evil. The one has existence while the other has not, except when we give it existence through our actions.» — el texto 3 niega existencia natural al mal y sostiene que lo que no la tiene empieza a existir cuando alguien lo concibe y le da forma en el deseo de su corazón.

«Free will i s the power of a deiform soul to direct itself by deliberate choice towards whatever it decides. Let us make sure that our soul directs itself deliberately only towards what is good, so that we always consume our remembrance of evil with good thoughts.» — el texto 5 define el libre albedrío como el poder de un alma deiforme de dirigirse por elección deliberada hacia lo que decide.

«The light of true knowledge is the power to discriminate without error between good and evil. Then the path of righteousness leads the intellect upward towards the Sun of Righteousness and brings it into the boundless illumination of spiritual knowledge, so that henceforward it will grow more and more confident in its quest for love. With an incensive power free from anger "Vve should snatch righteousness from the hands of those who dare to outrage it, since the aspiration for holiness triumphs not by hating others, but by convincing them of their faults.» — el texto 6 define la luz del conocimiento verdadero como el poder de discriminar sin error entre el bien y el mal, y acota la aspiración a la santidad, que no triunfa por odiar a los otros sino por convencerlos de sus faltas; el escaneo imprime *"Vve* por *we*.

«Spiritual discourse fully satisfies our intellectual perception, because it comes from God through the energy of love. It is on account of this that the intellect continues undisturbed in its concentration on theology. It does not suffer then from the emptiness which produces a state of anxiety, since in its contemplation it is filled to the degree that the energy of love desires.» — el texto 7 adjudica a la energía del amor que el discurso espiritual llene la percepción intelectual, de modo que el intelecto no sufre el vacío que produce la ansiedad.

«When the soul's incensive power is aroused against the passions, we should know that it is time for silence, as the hour of battle is at hand. But when this turbulence grows calm, whether through prayer or through acts of mercy, we may then be moved by a desire to proclaim God's mysteries, restraining the wings of our intellect with the cords of humility. For unless a man sets himself utterly at nought, he cannot speak of the majesty of God.» — el texto 10 reparte el silencio y la palabra por el estado de la fuerza incensiva: silencio mientras está agitada contra las pasiones y palabra cuando se calma, con las alas del intelecto atadas por la humildad.

«Such knowledge unites man to God through experience, but does not move him to express outwardly what he knows. Some, then, of those who practise the solitary life are consciously illuminated by spiritual knowledge, yet do not speak about God.» — el texto 9 separa el conocimiento espiritual, que une al hombre con Dios por experiencia y no mueve a hablar, de la sabiduría, que lleva a expresarlo hacia fuera.

«Spiritual knowledge comes through prayer, deep stillness and complete detachment, while wisdom comes through humble meditation on Holy Scripture and, above all , through grace given by God.» — y da a cada uno su vía, el conocimiento espiritual por la oración, la quietud honda y el desapego completo, y la sabiduría por la meditación humilde de la Escritura y sobre todo por la gracia.

«No one, however, can come to fear God completely in the way described, unless he first transcends all worldly cares ; for when the intellect reaches a state of deep stillness and detachment, then the fear of God begins to trouble it, purifying it with full perception from all gross and cloddish density, and thereby bringing it to a great love for God's goodness.» — y condiciona ese temor a trascender los cuidados del mundo, porque solo cuando el intelecto llega a quietud honda empieza el temor a turbarlo y a purificarlo.

«I know a man who loves God with great intensity, and yet grieves because he does not love Him as much as he would wish. His soul is ceaselessly filled with burning desire that God should be glorified in him and that he himself should be as nothing.» — el texto 13 habla en primera persona de un hombre que ama a Dios con intensidad y se duele de no amarlo cuanto querría, con el alma llena del deseo ardiente de que Dios sea glorificado en él y él no sea nada.

«No one can love God consciously in his heart unless he has first feared Him with all his heart. Through the action of fear the soul is purified and, as it were, made malleable and so it becomes awakened to the action of love.» — el texto 16 pone el temor de Dios antes del amor consciente, porque por su acción el alma se purifica y se vuelve maleable.

«A person who is not detached from worldly cares can neither love God truly nor hate the devil as he should, for such cares are both a burden and a veil. His intellect cannot discern the tribunal which will judge him, neither can it foresee the verdict which will be given at his trial. For all these reasons, then, withdrawal from the world is invaluable.» — el texto 18 niega al no desprendido de los cuidados del mundo tanto amar a Dios de verdad como odiar al diablo como debe, porque esos cuidados son carga y velo.

«The qualities of a pure soul are intelligence devoid of envy, ambition free from malice, and unceasing love for the Lord of glory. When the soul has these qualities, then the intellect can accurately assess how it will be judged, seeing itself appear before the most faultless of tribunals.» — el texto 19 enumera las cualidades del alma pura, inteligencia sin envidia, ambición libre de malicia y amor incesante al Señor de la gloria.

«Just as the senses of the body impel us almost violently towards what attracts them, so the perceptive faculty of the intellect, once it tastes the divine goodness, leads us towards invisible blessings. Everything longs for what is akin to itself: the soul, since it is bodiless, desires heavenly goods, while the body, being dust, seeks earthly nourishment. So we shall surely come to experience immaterial perception if by our labours we refine our material nature.» — el texto 24 empareja el impulso de los sentidos hacia lo que los atrae con el de la facultad perceptiva del intelecto, que una vez gustada la bondad divina lleva hacia las bendiciones invisibles.

«Divine knowledge, once it is awakeneJ in us, teaches us that the perceptive faculty natural to our soul is single, but that it is split into two distinct modes of operation as a result of Adam's disobedience.» — el texto 25 enseña que la facultad perceptiva natural del alma es una sola y que se partió en dos modos de operación por la desobediencia de Adán; el escaneo imprime *awakeneJ* por *awakened*.

«But when the sea is disturbed by the winds, it hides beneath its turbid and agitated waves what it was happy to reveal when it was smiling and calm ; and then the fishermen's skill and cunning prove vain. The same thing happens with the contemplative power of the intellect, especially when it is unjust anger which disturbs the depths of the soul.» — el texto 26 compara el mar agitado por los vientos, que esconde lo que mostraba en calma, con el poder contemplativo del intelecto cuando la ira injusta turba lo hondo del alma.

«Our bodily eyes, when healthy, can see everything, even gnats and mosquitoes flying about in the air ; but when they are clouded by some discharge, they see large objects only indistinctly and small things not at all. Similarly if the soul, through attentiveness, reduces the blindness caused by the love of this world, it will consider its slightest faults to be very grave and will continually shed tears with deep thankfulness.» — el texto 27 compara los ojos sanos que ven hasta los mosquitos con el alma atenta, que tiene por gravísimas sus faltas más leves.

«The perceptive faculty of the intellect consists in the power to discriminate accurately between the tastes of different realities.» — el texto 30 define la facultad perceptiva del intelecto como el poder de discriminar con exactitud entre los sabores de realidades distintas.

«The experience of true grace comes to us when the body is awake or else on the point of falling asleep, while in fervent remembrance of God we are welded to His love. But the illusion of grace comes to us, as I have said, when we fall into a light sleep while our remembrance of God is half-hearted.» — el texto 32 separa la experiencia de la gracia verdadera, que llega despierto el cuerpo o a punto de dormirse en el recuerdo ferviente de Dios, de la ilusión de gracia, que llega en el duermevela con el recuerdo a medias.

«True grace, since its source is God, gladdens us consciously and impels us towards love with great rapture of soul. The illusion of grace, on the other hand, tends to shake the soul with the winds of deceit ; for when the intellect is strong in the remembrance of God, the devil tries to rob it of its experience of spiritual perception by taking advantage of the body's need for sleep. If the intellect at that time is remembering the Lord Jesus attentively, it easily destroys the enemy's seductive sweetness and advances joyfully to do battle with him, armed not only with grace but also with a second ·weapon, the confidence gained from its own experience.» — y da las dos marcas contrarias, la gracia verdadera alegra conscientemente y arrebata hacia el amor, y la ilusión sacude el alma con vientos de engaño; el escaneo imprime *·weapon* con un signo delante.

«It is impossible, however, for someone consciously to taste the divine goodness or consciously to realize when he is experiencing the bitterness of the demons, unless he first knows with assurance that grace dwells in the depths of his intellect, while the wicked spirits cluster round only the outside of the heart. This is just what the demons do not want us to know, for fear that our intellect, once definitely aware of it, will arm itself against them with the remembrance of God.» — el texto 33 sitúa dónde está cada cosa: la gracia mora en lo hondo del intelecto y los espíritus malos se agolpan solo en torno a la parte de fuera del corazón, y declara que los demonios no quieren que se sepa.

«The natural love of the soul is one thing, and the love which comes to it from the Holy Spirit is another. The activity of the first depends on the assent of our will to our desire. For this reason it is easily taken over and perverted by evil spirits when we do not keep firmly to our chosen course. But the love which comes from the Holy Spirit so inflames the soul that all its parts cleave ineffably and with utter simplicity to the delight of its love and longing for the divine. The intellect then becomes pregnant th::ough the energy of the Holy Spirit and overflows with a spring of love and joy.» — el texto 34 separa el amor natural del alma, que depende del asentimiento de la voluntad y por eso lo pervierten los espíritus malos, del amor que viene del Espíritu Santo; el escaneo imprime *th::ough* por *through*.

«Thus one side of the soul is carried away by the passionate part in man, and we are then captivated by the good things of this life ; but the other side of the soul frequently delights in the activity of the intellect and, as a result, when we practise self-restraint, the intellect longs to pursue heavenly beauty.» — el texto 25 describe el reparto de las dos partes del alma tras esa dislocación, una arrastrada por lo pasional y otra que se deleita en la actividad del intelecto.

«The dreams which appear to the soul through God's love are unerring criteria of its health. Such dreams do not change from one shape to another ; they do not shock our inward sense, resound with laughter or suddenly become threatening. But with great gentleness they approach the soul and fill it with spiritual gladness.» — el texto 37 da los criterios del sueño que viene del amor de Dios, que no cambia de forma, no conmociona el sentido interior, no resuena en risa ni se vuelve amenazador.

«Demonic fantasies, however, are just the opposite : they do not keep the same shape or maintain a constant form for long. For what the demons do not possess as their chosen mode of life, but merely assume because of their inherent deceitfulness, is not able to satisfy them for very long. They shout and menace, often transforming themselves into soldiers and sometimes deafening the soul with their cries. But the intellect, when pure, recognizes them for what they are and awakes the body from its dreams.» — y da los contrarios en las fantasías demoníacas, que no guardan una misma forma porque lo que los demonios asumen por engaño no los satisface mucho tiempo.

«As an illustration of what I mean, take the case of the servant whose master, returning at night after a long absence abroad, calls to him from outside his house. The servant categorically refuses to open the door to him, for he is afraid of being deceived by some similarity of voice, and so of betraying to someone else the goods his master has entrusted to him. Not only is his master in no way angry with him when day comes ; but on the contrary he even praises him highly, because in his concern not to lose any of his master's goods he even suspected the sound of his master's voice to be a trick.» — el texto 39 ilustra la desconfianza recomendada con el siervo que se niega a abrir de noche a su amo por temor de ser engañado por una voz parecida, y a quien el amo alaba por eso.

«You should not doubt that the intellect, when it begins to be strongly energized by the divine light, becomes so completely translucent that it sees its own light vividly. This takes place when the power of the soul gains control over the passions. But when St Paul says that 'Satan himself is transformed into an angel of light' (2 Cor. 1 1 : 1 4), he definitely teaches us that everything which appears to the intellect, whether as light or as fire, if it has a shape, is the product of the evil artifice of the enemy.» — el texto 40 declara que el intelecto energizado por la luz divina se vuelve translúcido y ve su propia luz, y acota que todo lo que se le aparece con forma, sea luz o fuego, es artificio del enemigo.

«Self-control is common to all the virtues, and therefore whoever practises self-control must do so in all things. If any part, however small, of a man's body is removed, the whole man is disfigured ; likewise, he who disregards one single virtue destroys unwittingly the whole harmonious order of self-control.» — el texto 42 compara el cuerpo desfigurado al que se le quita una parte con quien descuida una sola virtud y destruye sin saberlo el orden entero del dominio de sí.

«What is the good of a man keeping the virginity of his body if he lets his soul commit adultery with the demon of disobedience ? Or what is the good of a man controlling gluttony and his other bodily desires if he makes no effort to avoid vanity and self-esteem, and does not endure with patience even the slightest affliction ?» — y pone dos preguntas que separan las virtudes corporales de las que purifican al hombre interior, la virginidad del cuerpo con el alma adúltera y el dominio del vientre con la vanidad intacta.

«When, as a result of visits from some of our brethren or some strangers, we are fiercely attacked by thoughts of se!f-esteem, it is good to relax our normal regime to a certain extent. In this way the demon will be frustrated and driven out, regretting his attempt ; moreover, we shall properly fulfil the rule of love, and by relaxing our usual practice we shall keep hidden the mystery of our self» — el texto 46 manda relajar algo la regla cuando la visita de hermanos o de extraños despierta pensamientos de estima de sí, para frustrar al demonio y cumplir la regla del amor.

«Fasting, while of value in itself, is not something to boast of in front of God, for it is simply a tool for training those who desire self-restraint. The ascetic should not feel proud because he fasts ; but with faith in God he should think only of reaching his goal. For no artist ever boasts that his accomplishment is simply due to his tools ; but he waits for the work itself to give proof of his skill.» — el texto 47 llama herramienta al ayuno y niega que sea cosa de que jactarse ante Dios, con la comparación del artista que no se jacta de sus herramientas.

«When watered in due measure the earth yields a good, clean crop from the seed sown in it ; but when it is soaked with torrential rain it bears nothing but thistles and thorns.» — el texto 48 compara la tierra regada con medida y la anegada por lluvias torrenciales con el corazón que bebe vino con medida o sin ella.

«No one would maintain that it is strange or sinful to take baths, but to refrain from them out of self-control I regard as a sign of great restraint and determination. For then our body will not be debilitated by this self-indulgence in hot and steamy water ; neither shall we be reminded of Adam's ignoble nakedness, and so have to cover ourselves with leaves as he did.» — el texto 52 no llama pecado a los baños, pero tiene por señal de gran templanza abstenerse de ellos, para no debilitar el cuerpo ni recordar la desnudez innoble de Adán.

«When we become unduly distressed at falling ill, we should recognize that our soul is still the slave of bodily desires and so longs for physical health, not wishing to lose the good things of this life and even finding it a great hardship not to be able to enjoy them because of illness. If, however, the soul accepts thankfully the pains of illness, it is clear that it is not far from the realm of dispassion ; as a result it even waits joyfully for death as the entry into a life that is more true.» — el texto 54 lee la angustia excesiva ante la enfermedad como señal de que el alma sigue esclava de los deseos del cuerpo, y la aceptación agradecida del dolor como cercanía a la ausencia de pasión.

«All the bodily senses are opposed to faith, for they are concerned with the objects of this present world, while faith is concerned only with the blessings of the life to come.» — el texto 55 opone todos los sentidos del cuerpo a la fe, porque aquellos se ocupan de los objetos del mundo presente y esta solo de las bendiciones de la vida venidera.

«Jesus Christ, our Lord and Teacher in this holy way of life, was offered vinegar to drink during His Passion by those executing the devil's orders, and thus He left us, it seems to me, a clear example for spiritual combat. Those struggling against sin should not, He says, indulge themselves in agreeable food and» — el texto 51 lee el vinagre de la Pasión como ejemplo claro para el combate espiritual; el troceo corta aquí en el límite de chunk sin cambiar de plana y la frase sigue en *drink*.

«He who dwells continually within his own heart is detached from the attractions of this world, for he lives in the Spirit and cannot know the desires of the flesh. Such a man henceforward walks up and. down within the fortress of the virtues which keep guard at all the gates of his purity. The assaults of the demons are now ineffective against him, even though the arrows of sensual desire reach as far as the doonvays of his senses.» — el texto 57 describe al que mora de continuo en su propio corazón como quien pasea dentro de la fortaleza de las virtudes, que guardan todas las puertas de su pureza; el escaneo imprime *doonvays* por *doorways*.

«When our soul begins to lose its appetite for earthly beauties, a spirit of listlessness is apt to steal into it. This prevents us from taking pleasure in study and teaching, and from feeling any strong desire for the blessings prepared for us in the life to come ; it also leads us to disparage this transient life excessively, as not possessing anything of value. It even depreciates spiritual knowledge itself, either on the grounds that many others have already acquired it or because it cannot teach us anything perfect.» — el texto 58 describe el espíritu de desidia que se cuela cuando el alma empieza a perder el apetito de las bellezas terrenas, y que llega a depreciar el conocimiento espiritual mismo.

«Initiatory joy is one thing, the joy of perfection is another. The first is not exempt from fantasy, while the second has the strength of humility. Between the two joys comes a 'godly sorrow' (2 Cor. 7 : t o) and active tears ;1 'For in much wisdom is much knowledge ; and he that increases knowledge increases sorrow'» — el texto 60 separa el gozo inicial, no exento de fantasía, del gozo de la perfección, que tiene la fuerza de la humildad, y pone entre los dos la tristeza según Dios y las lágrimas activas.

«The soul, then, is first summoned to the struggle by the initiatory joy and then rebuked and tested by the truth of the Holy Spirit, as regards both its past sins and the vain distractions in which it still indulges. For it is written : 'With rebukes Thou hast corrected man for iniquity, and made his soul waste away like a spider's web' (Ps. 39 : I 1 . LXX). In this manner the soul is tested by divine rebuke as in a furnace, and through fervent remembrance of God it actively experiences the joy exempt from fantasy.» — y describe la secuencia, el alma llamada a la lucha por el gozo inicial, después reprendida y probada por el Espíritu, y probada como en un horno por la reprensión divina.

«The incensive power usually troubles and confuses the soul more than ·any other passion, yet there are times when it greatly benefits the soul. For when with inward calm we direct it against blasphemers or other sinners in order to induce them to mend their ways or at least feel some shame, we make our soul more gentle.» — el texto 62 concede un uso bueno a la fuerza incensiva, la que más turba el alma: dirigida con calma interior contra blasfemos o pecadores para que se enmienden o sientan vergüenza, vuelve más mansa el alma.

«In order to make this clear, the Lord twice became indignant against death and troubled in spirit (cf. John 1 2 : 2 7, 1 3 : 2 1 ) ; and despite the fact that, untroubled, He could by a simple act of will do all that He wished,» — y apoya ese uso en que el Señor se indignó dos veces contra la muerte y se turbó en espíritu, aun pudiendo hacer sin turbación cuanto quisiera.

«The justice of the rulers of this world is in every way inferior to that of God or, rather, it is as nothing when compared with it. For what is the difference between the children of God and those of this world, if it is not that the justice of the latter appears imperfect when compared with that of the former, so that we call the one human and the other divine?» — el texto 63 compara la justicia de los gobernantes de este mundo con la de Dios y la llama nada al lado de ella, con la diferencia entre los hijos de Dios y los de este mundo.

«Thus it was that our Lord Jesus, 'when He was reviled, did not revile in return ; when He suffered, He did not threaten' ( 1 Pet. 2 : 2 3) ; He even kept silent when stripped of His clothes and, what is more, prayed to His Father for the salvation of those who were maltreating Him.» — y pone a Cristo por ejemplo, que callado ante los que lo despojaban oró al Padre por la salvación de quienes lo maltrataban.

«God is not prepared to grant the gift of theology to anyone who has not first prepared himself by giving away all his possessions for the glory of the Gospel ; then in godly poverty he can proclaim the riches of the divine kingdom.» — el texto 66 condiciona el don de la teología a haberse desprendido antes de todas las posesiones por la gloria del Evangelio.

«All God's gifts of grace are flawless and the source of everything good ; but the gift which inflames our heart and moves it to the love of His goodness more than any other is theology. It is the early offspring of God's grace and bestows on the soul the greatest gifts. First of all, it leads us gladly to disregard all love of this life, since in the place of perishable desires we possess inexpressible riches, the oracles of God. Then it embraces our intellect with the light of a transforming fire, and so makes it a partner of the angels in their liturgy.» — el texto 67 pone la teología por encima de los demás dones de la gracia, como primer vástago de ella, que hace del intelecto compañero de los ángeles en su liturgia.

«find i t proper and helpful to follow the Lord's commandment and sell all our possessions immediately, distributing the money we receive (cf. Matt. 1 9 : 2 1 ), rather than to neglect this injuction on the excuse that we wish always to be in a position to obey the commandments. In the first place, this will secure our complete detachment, and a poverty which is in consequence invulnerable and impervious to all lawlessness and litigation, since we no longer have the possessions which kindle the fire of crime in others.» — el texto 65 prefiere vender de una vez todo lo que se tiene a conservarlo con el pretexto de poder obedecer siempre los mandamientos, porque así la pobreza queda invulnerable al pleito; el tramo arranca al otro lado del corte de plana.

«Then, more than all the other virtues, humility will warm and cherish us ; in our nakedness she will give us rest in her bosom, like a mother who takes her child into her arms and warms it when, with childish simplicity, it has pulled off what it is wearing and thrown it away, innocently delighting more in nakedness than in pretty clothes.» — y compara la humildad con la madre que acoge en su regazo al niño desnudo que se quitó la ropa y se deleita más en la desnudez que en el vestido bonito.

«At the start of the spiritual way, the soul usually has the conscious experience of being illumined with its own light through the action of grace. But, as it advances further in its struggle to attain theology, grace works its mysteries within the soul for the most part without its knowledge. Grace acts in these two ways so that it may first set us rejoicing on the path of contemplation, calling us from ignorance to spiritual knowledge, and so that in the midst of our struggle it may then keep this knowledge free from arrogance.» — el texto 69 reparte los dos modos de obrar de la gracia, con conciencia al principio del camino y en secreto al avanzar hacia la teología, para alegrar primero y guardar después el conocimiento de la arrogancia.

«Spiritual knowledge teaches us that, at the outset, the soul in pursuit of theology is troubled by many passions, above all by anger and hatred. This happens to it not so much because the demons are arousing these passions, as because it is making progress.» — el texto 71 adjudica a que el alma progresa, y no solo a los demonios, el que al principio del camino de la teología la turben la ira y el odio.

«Nevertheless, it is much better to lament the insensitivity of the unjust than to hate them ; for even should they deserve our hatred, it is senseless for a soul which loves God to be disturbed by hatred,» — y acota enseguida ese celo por la justicia: mejor es lamentar la insensibilidad de los injustos que odiarlos, porque el odio quita al alma el conocimiento espiritual.

«For the remembrance of God, keeping its fervour because the voice is restrained, enables the heart to have thoughts that bring tears and are peaceful. In this way, with tears we sow seeds of prayer in the earth of the heart, hoping to reap the harvest in joy» — el texto 73 reparte la salmodia en voz alta y la contenida por su efecto, y siembra con lágrimas las semillas de la oración en la tierra del corazón.

«But when we are weighed down by deep despondency, we should for a while sing psalms out loud, raising our voice with joyful expectation until the thick mist is dissolved by the warmth of song.» — y acota la regla con el desaliento hondo, en que manda cantar salmos en voz alta hasta que el calor del canto disuelva la niebla espesa.

«When the soul has reached self-understanding, it produces from within a certain feeling of warmth for God. When this warmth is not disturbed by worldly cares, it gives birth to a desire for peace which, so far as its strength allows, searches out the God of peace.» — el texto 74 describe el calor hacia Dios que el alma produce al llegar al entendimiento de sí, del que nace el deseo de paz que busca al Dios de la paz.

«This was why the wise men of Greece could not possess as they should what they hoped to acquire through their self-control, for the eternal wisdom which is the fulness of truth was not at work within their intellect.» — y adjudica a que la sabiduría eterna no obraba en su intelecto el que los sabios de Grecia no pudieran poseer lo que esperaban alcanzar por su dominio de sí.

«Some have imagined that both grace and sin - that is, the spirit of truth and the spirit of error - are hidden at the same time in the intellect of the baptized. As a result, they say, one of these two spirits urges the intellect to good, the other to evil. But from Holy Scripture and through the intellect's own insight I have come to understand things differently.» — el texto 76 consigna la tesis de quienes ponen la gracia y el pecado escondidos a la vez en el intelecto del bautizado, y declara haber entendido las cosas de otro modo por la Escritura y por la visión del propio intelecto.

«Before holy baptism, grace encourages the soul towards good from the outside, while Satan lurks in its depths, trying to block all the intellect's ways of approach to the divine. But from the moment that we are reborn through baptism, the demon is outside, grace is within. Thus, whereas before baptism error ruled the soul, after baptism truth rules it.» — y da su propia tesis con la inversión de lugares: antes del bautismo la gracia anima desde fuera y Satanás acecha en lo hondo, y desde el nuevo nacimiento el demonio queda fuera y la gracia dentro.

«We share in the image of God by virtue of the intellectual activity of our soul ; for the body is, as it were, the soul's dwellingplace. Now as a result of Adam's fall, not only were the lineaments of the form imprinted on the soul befouled, but our body also became subject to corruption.» — el texto 78 pone la participación en la imagen de Dios en la actividad intelectual del alma y llama al cuerpo morada suya, y adjudica a la caída de Adán el emborronamiento de esa forma y la corrupción del cuerpo; al unir el guion de fin de renglón `span()` devuelve *dwellingplace* donde el libro imprime *dwelling-place*.

«Since the form imprinted on the soul is single and simple, it is not possible, as some have thought, for two contrary powers to be present in the soul simultaneously.» — y funda en la unidad y la simpleza de esa forma impresa la imposibilidad de que dos poderes contrarios estén a la vez en el alma.

«There are some who allege that the power of grace and the power of sin are present simultaneously in the hearts of the faithful ; and to support this they quote the Evangelist who says : 'And the light shines in the darkness ; and the darkness did not grasp it' (John 1 : 5). In this way they try to justify their view that the divine radiance is in no way defiled by its contact with the devil, no matter how close the divine light in the soul may be to the demonic darkness.» — el texto 80 consigna el argumento de los contrarios, que citan del Evangelio la luz que brilla en las tinieblas sin que estas la comprendan.

«But the demons capture the soul by violence through the bodily senses, especially when they find us faint-hearted in pursuing the spiritual path. They are, indeed, murderers provoking the soul to what it does not want.» — y sostiene que los demonios capturan el alma por violencia a través de los sentidos del cuerpo, sobre todo cuando hallan desánimo, y los llama homicidas.

«Spiritual knowledge teaches us that there are two kinds of evil spirits : some are more subtle, others more material in nature. The more subtle demons attack the soul, while the others hold the flesh captive through their lascivious enticements. Thus there is a complete contrast between the demons that attack the soul and those that attack the body, even though they have the same propensity to inflict harm on mankind.» — el texto 81 reparte los espíritus malos en dos clases por su naturaleza, los más sutiles que atacan el alma y los más materiales que cautivan la carne.

«When grace does not dwell in a man, they lurk like serpents in the depths of the heart, never allowing the soul to aspire towards God. But when grace is hidden in the intellect, they then move like dark clouds through the different parts of the heart, taking the form of sinful passions or of all kinds of day-dreams, thus distracting the intellect from the remembrance of God and cutting it off from grace.» — y reparte sus lugares según haya o no gracia: sin ella acechan como serpientes en lo hondo del corazón, y con ella escondida en el intelecto se mueven como nubes oscuras por las partes del corazón.

«Captivity is one thing, battle is another. Captivity signifies a violent abduction, while battle indicates a contest between equally matched adversaries.» — el texto 82 separa el cautiverio de la batalla, aquel un rapto violento y esta un combate entre adversarios parejos.

«It is for a good purpose that the demons are allowed to dwell within the body even of those who are struggling vigorously against sin ; for in this way man's free will is constantly put to the test.» — el texto 82 declara con buen fin el permiso dado a los demonios de morar en el cuerpo aun de los que luchan con vigor contra el pecado, porque así se prueba de continuo el libre albedrío.

«If a man, while still alive, can undergo death through his labours, then in his entirety he becomes the dwelling-place of the Holy Spirit ; for such a man, before he has died, has already risen from the dead,» — y pone por término de esa lucha que el hombre entero se vuelva morada del Espíritu Santo, ya resucitado antes de haber muerto.

«The reason why we have both good and wicked thoughts together is not, as some suppose, because the Holy Spirit and the devil dwell together in our intellect, but because we have not yet consciously experienced the goodness of the Lord.» — el texto 85 niega que la coexistencia de pensamientos buenos y malos venga de que el Espíritu Santo y el diablo moren juntos en el intelecto, y la adjudica a no haber experimentado aún la bondad del Señor.

«A king, after defeating a rebel who has tried to usurp his throne, does not dream of allowing him to share his palace. Rather, he slays him immediately, or binds him and hands him over to his soldiers for prolonged torture» — y compara con el rey que no comparte palacio con el rebelde vencido la imposibilidad de que el intruso expulsado vuelva a morar con el dueño verdadero.

«The Lord himself declares that Satan fell from heaven like lightning (cf. Luke I o : I 8) ; this was to prevent him, in his hideousness, from looking on the dwelling-places of the holy angels. But if he may not share the company of the righteous servants of God, how then can he dwell in the intellect of man together with God Himself?» — el texto 86 argumenta desde la caída de Satanás como relámpago: si no puede compartir la compañía de los siervos justos de Dios, menos podrá morar con Dios mismo en el intelecto del hombre.

«For there are two different ways in which God recedes. First He recedes in order to educate us. But this receding does not by any means deprive the soul of divine light. As I have said, all that happens is that grace often hides its presence from the intellect, so that the soul may advance through resisting the attacks of the demons by seeking help from God with great humility and fear ; and in this way it gradually comes to know the wickedness of its enemy.» — y separa dos modos del retirarse de Dios, y del primero, el que educa, niega que prive al alma de la luz divina: solo esconde la gracia su presencia para que el alma avance resistiendo.

«Yet we must realize that when there is a direct struggle between Satan and the soul - and I am speaking here of the struggle that takes place when God recedes in order to educate us - then grace conceals itself a little, as I have said, but nevertheless supports the soul in a hidden way, so that in the eyes of its enemies the victory appears to be due to the soul alone.» — el texto 87 declara que en esa retirada educativa la gracia sostiene al alma de modo escondido, de manera que a los ojos de sus enemigos la victoria parece obra del alma sola.

«When a man stands out of doors in winter at the break of day, facing the east, the front of his body is warmed by the sun, while his back is still cold because the sun is not on it. Similarly, the heart of those who are beginning to experience the energy of the Spirit is only partially warmed by God's grace. The result is that, while their intellect begins to produce spiritual thoughts, the outer parts of the heart continue to produce thoughts after the flesh» — el texto 88 compara con el que al alba de invierno mira al oriente y se calienta por delante mientras la espalda sigue fría el corazón del que empieza a experimentar la energía del Espíritu.

«Divine grace confers on us two gifts through the baptism of regeneration, one being infinitely superior to the other. The first gift is given to us at once, when grace renews us in the actual waters of baptism and cleanses all the lineaments of our soul, that is, the image of God in us, by washing away every stain of sin. The second our likeness to God - requires our co-operation.» — el texto 89 reparte los dos dones del bautismo, la imagen de Dios limpiada de una vez en las aguas y la semejanza, que pide nuestra cooperación.

«Artists first draw the outline of a man in monochrome, and then add one colour after another, until little by little they capture the likeness of the subject down to the smallest details. In the same way the grace of God starts by remaking the divine image in man into what it was when he was first created.» — y compara con los pintores, que trazan primero el contorno en un solo color y van añadiendo colores, el modo en que la gracia pinta la semejanza divina sobre la imagen.

«If we fervently desire holiness, the Holy Spirit at the outset gives the soul a full and conscious taste of God's sweetness, so that the intellect will know exactly of what the final reward of the spiritual life consists. But later He often conceals this precious and life-creating gift. He does this so that, even if we acquire all the other virtues, we should still regard ourselves as nothing because we have not acquired divine love in a lasting form.» — el texto 90 explica por qué el Espíritu esconde después el gusto de la dulzura de Dios que dio al principio: para que, aun con todas las demás virtudes, uno se tenga por nada.

«Whoever loves God far more than himself, or rather no longer loves himself but only God, no longer vindicates his own honour ; for his sole wish is that the divine righteousness, which has accorded him eternal honour, should alone be held in honour.» — el texto 91 describe al que ama a Dios más que a sí mismo, o más bien ya no se ama a sí sino solo a Dios, y por eso no reivindica su propia honra.

«We should know, moreover, that a person energized by God to such love rises, at that moment, even above faith, since by reason of his great love he now senses consciously in his heart the One whom he previously honoured by faith. The holy Apostle expresses this clearly when he says : 'Now there are three things that endure : faith, hope, love ; but the greatest of them is love' ( 1 Cor. 1 3 : r 3). For, as I have said, he who holds God in all the richness of love transcends at that moment his own faith, since he is wholly rapt in divine longing.» — y sostiene que quien es energizado a tal amor se eleva en ese momento por encima de su propia fe, porque siente conscientemente en el corazón a Aquel que antes honraba por fe.

«It is therefore necessary to work upon the soul forcefully for a while, so that we may come to taste divine love fully and consciously ; for no one can acquire the perfection of love while still in the flesh except those saints who suffer to the point of martyrdom,» — y acota el amor perfecto en la carne a los santos que padecen hasta el martirio.

«path of , irtue seems very rough and forbidding. I t appears like this not because it really is difficult, but because our human nature from the womb is accustomed to the wide roads of sensual pleasure. But those who have travelled more than half its length find the path of virtue smooth and easy. For when a bad habit has been subjected to a good one through the energy of grace it is destroyed along with the remembrance of mindless pleasures ; and thereafter the soul gladly journeys on all the ways of virtue.» — el texto 93 adjudica la aspereza aparente del camino de la virtud no a que sea difícil sino a la costumbre de los caminos anchos del placer; el escaneo imprime *, irtue* por *virtue*.

«Thus, when the Lord first leads us into the path of salvation, He says : 'How narrow and strait is the way leading to the kingdom and few there arc who follow it' (cf. Matt. 7 : I4) ; but to those who have firmly resoh·ed to keep His holy commandments He says : 'For My yoke is easy, and My burden is light' (Matt. I I : 30). At the beginning of the struggle, therefore, the holy commandments of God must be fulfilled with a certain forcefulness of will (cf. Matt. I I : I 2) ; then the Lord, seeing our intention and labour, will grant us readiness of will and gladness in obeying His purposes.» — y empareja los dos dichos del Evangelio, el camino angosto al principio y el yugo suave después, con la fuerza de voluntad que el comienzo pide.

«Today, however, since by the Lord's grace peace prevails in the Church, the bodies of those contending for holiness have to be tested by frequent illnesses, and their souls tried by evil thoughts. This is the case especially for those in whom divine knowledge is fully and consciously active, so that they can be stripped of all self-esteem and conceit, and can therefore, as I said, receive in their hearts the seal of divine beauty through their great humility.» — el texto 94 pone las enfermedades frecuentes y los pensamientos malos como la prueba que hoy sustituye a la persecución, para despojar de la estima de sí y de la presunción.

«We must therefore submit to the Lord's will thankfully ; for then our frequent illnesses and our fight against demonic thoughts will be counted a second martyrdom. The devil, who once said to the holy martyrs through the mouths of lawless rulers, 'Deny Christ, choose earthly honours' , is now present among us in person constantly saying the same to the servants of God.» — y llama segundo martirio a esas enfermedades y a esa lucha contra los pensamientos demoníacos, con el diablo diciendo ahora en persona lo que antes decía por boca de los gobernantes.

«Those who love the pleasures of this present life pass from evil thoughts to actual sins. Since they lack discrimination, they turn almost all their sinful thoughts into wicked words or unholy deeds. Those, on the other hand, who are trying to pursue the ascetic life, struggle first against external sins and then go on to struggle against evil thoughts and malicious words. So when the demons find such people cheerfully abusing others, indulging in idle and inept talk, laughing at the wrong time, uncontrollably angry or desiring vain and empty glory, they join forces to attack them.» — el texto 96 reparte dos conductas: los que aman los placeres pasan del pensamiento malo al pecado por falta de discriminación, y los que buscan la vida ascética pelean primero con los pecados externos.

«When someone is trying to purify gold, and allows the fire of the furnace to die down even for a moment, the material which he is purifying will harden again. So, too, a man who merely practises the remembrance of God from time to time, loses through lack of continuity what he hopes to gain through his prayer. It is a mark of one who truly loves holiness that he continually burns up what is worldly in his heart through practising the remembrance of God, so that little by little evil is consumed in the fire of this remembrance and his soul completely recovers its natural brilliance with still greater glory.» — el texto 97 compara con el horno que se deja enfriar, donde el metal vuelve a endurecerse, la práctica intermitente del recuerdo de Dios.

«Dispassion is not freedom from attack by the demons, for to be free from such attack we must, as the Apostle says, 'go out of the world' (1 Cor.ఀ : 1 o) ; but it is to remain undefeated when they do attack.» — el texto 98 define la ausencia de pasión no como estar libre del ataque de los demonios sino como quedar invicto cuando atacan; el escaneo mete un signo extraño en la cita de Corintios.

«Those of us who come to share in the knowledge of God will have to account for all our vain imaginings, even when they are involuntary. 'For Thou hast marked even my involuntary transgressions', as Job rightly says (Job 1 4 : 1 7. LXX). For if we had not ceased from the remembrance of God and neglected His holy commandments, we would not have succumbed to either voluntary or involuntary sin.» — el texto 100 hace responder aun de las imaginaciones vanas involuntarias, con el versículo de Job sobre las transgresiones involuntarias marcadas.

«We must therefore offer to the Lord at once a strict confession even of our involuntary failings in the practice of our normal rule - and it is impossible for a human being to avoid such human failings - until our conscience is assured through tears of love that we have been forgiven. 'If we confess our sins, He is faithful and just, and will forgive us our sins and cleanse us from all unrighteousness'» — y manda confesar al momento aun los fallos involuntarios de la regla propia, hasta que la conciencia quede segura del perdón por lágrimas de amor.

«but those who feel fear even for an instant at the moment of their death will be left behind with the rest of mankind to be tried by the fire of judgment (cf. 1 Pet. 1 : 7), and will receive from our God and King, Jesus Christ, the lot due to them according to their works. For He is the God of justice and on us who love Him He bestows the blessings of His kingdom through all the ages. Amen.» — el texto 100 cierra la obra de San Diádoco dejando a los que temen un instante en la hora de su muerte para ser probados por el fuego del juicio y recibir su suerte conforme a sus obras.

«The King of all reigns for ever, and there is neither beginning nor end to His kingdom. To those, then, who choose to serve Him and who for His sake strive to attain holiness, He grants a reward infinitely greater than that given by any earthly ruler. The honours of this present life, however splendid, come to an end when we die ; but the honours bestowed by God on those whom He regards as worthy are incorruptible and so endure for ever.» — el texto 1 opone las honras de esta vida, que acaban con la muerte, a las que Dios concede, incorruptibles y perdurables.

«In the same way I, at your command, have gathered from various sources a century of spiritual texts : this is my offering to you who are 'citizens of heaven' (Phil. 3 : 2 o ). I hope that you will accept what I offer and grant me in return the gift of your prayers.» — San Juan de Cárpatos abre For the Encouragement of the Monks in India who had Written to Him ofreciendo su centuria a los que llama ciudadanos del cielo y pidiendo a cambio el don de sus oraciones.

«The moon as it waxes and wanes illustrates the condition of man : sometimes he does what is right, sometimes he sins and then through repentance returns to a holy life. The intellect of one who sins is not destroyed (as some of you think), just as the physical size of the moon does not diminish, but only its light. Through repentance a man regains his true splendour, just as the moon after the period of waning clothes itself once more in its full light.» — el texto 4 compara la luna creciente y menguante con la condición del hombre, y niega, contra lo que sus destinatarios piensan, que el intelecto del que peca quede destruido: pierde la luz, no el tamaño.

«If you give in and are defeated when a swarm of evil thoughts rises up against you in your mind, you should know that for a time you have been cut off from the grace of God, and by His just sentence abandoned to your fate.» — el texto 5 lee la derrota ante el enjambre de pensamientos malos como haber quedado por un tiempo cortado de la gracia de Dios por justa sentencia.

«The demons in their malice revive and rekindle the unclean passions within us, causing them to increase and multiply. But the visitation of the divine Logos, especially when accompanied by our tears, dissolves and kills the passions,» — el texto 6 opone a los demonios, que reavivan las pasiones inmundas, la visita del Logos divino acompañada de lágrimas, que las disuelve y las mata.

«Accept scornful criticism rather than words of praise ; for a flatterer 'is no different from one who curses' (Prov. 2 7 : I 4. LXX). I 2. If you try to keep the rules of fasting and cannot do so because of ill health, then with contrition of heart you should give thanks to Him who cares for all and judges all. If you always behave with humility before the Lord, you will never show arrogance towards anyone.» — los textos 11 y 12 mandan preferir la crítica despectiva a la alabanza, con el proverbio del adulador, y dar gracias con contrición cuando la enfermedad impide guardar el ayuno.

«The enemy knows that prayer is our invincible weapon against him, and so he tries to keep us from praying. He fills us with a desire for secular learning, and encourages us to spend our time on studies that we have already renounced. Let us resist his suggestions ; otherwise, if we neglect our own fields and go wandering elsewhere, we shall harvest thorns and thistles instead of figs and grapes. 'For the wisdom of this world is folly in God's sight'» — el texto 13 adjudica al enemigo el llenar de deseo de erudición secular para apartar de la oración, y advierte de cosechar espinos por dejar el campo propio.

«It is to the Lord, then, that you should ascribe the grace of purity, for He did not surrender you to the desires of your flesh and your blood, and to the impure spirits that trouble and corrupt them ; but He guarded you with His own right hand.» — el texto 5 manda atribuir al Señor la gracia de la pureza, porque no entregó al que la tiene a los deseos de su carne ni a los espíritus impuros.

«In their jealousy our enemies wish to estrange us from these promised blessings and to deprive us of them ; indeed, the very fact that the demons burn with such envy against us shows how great these blessings are. Continually bombarding us with unclean thoughts, the demons seek in this way to appease the frenzy within themselves, hoping to drive us to despair through these constant and unbearable attacks.» — el texto 16 lee la envidia con que los demonios arden contra nosotros como medida de la grandeza de las bendiciones prometidas.

«There are times when trials and temptations multiply and cause a man, despite his diligence, to deviate from the true path ; for all his wisdom and skill are swallowed up. This happens so as to prevent us from trusting in ourselves : 'lest Israel boast, saying, My own hand has saved me'» — el texto 22 explica por qué las pruebas se multiplican hasta desviar al diligente del camino: para que nadie confíe en sí mismo, con el dicho del libro de los Jueces.

«Urging us to sin, the evil one encourages us to look at everything and listen to it with senses and thoughts imbued with passion. He coarsens our intellect, enveloping it in thick fog, and he makes our body seem an unspeakable weight and burden. Our innate intelligence, which at the outset is simple and undeveloped like a newborn child, he turns into something complex and highly experienced in every kind of sin, poisoning and distorting it through indecision and doubt.» — y describe lo que el maligno hace a la inteligencia innata, que al principio es simple como un recién nacido y él vuelve compleja y experta en toda clase de pecado.

«Some hold that the practice of the virtues constitutes the truest form of spiritual knowledge. In that case, we should make every effort to manifest our faith and knowledge through our actions.» — el texto 17 consigna la tesis de que la práctica de las virtudes es la forma más verdadera del conocimiento espiritual, y de ahí el esfuerzo por manifestar fe y conocimiento en las obras.

«Against Him have I sinned, before Him shall I stand on trial, having His Precious Cross as a sure pledge of His saving love towards me. Flee far from me, destroyer ! You have nothing to do with the servants of Christ. ' When the soul says all this fearlessly, the devil turns his back, howling aloud and unable to withstand the name of Christ.» — el texto 25 pone en boca del alma el discurso con que ahuyenta al diablo en la hora de la muerte, con la Cruz Preciosa por prenda segura; el tramo arranca al otro lado del corte de plana.

«There is a tiny fish called the remora, which is supposed to have the power to stop a large ship simply by attaching itself to the keel. In a similar manner, by God's pem1ission a person advancing on the spiritual way is sometimes hindered by a small temptation. Remember how even the great Apostle said : 'We wanted to come to you - I, Paul - more than once, but Satan prevented us' {I Thess. 2 : I 3). Such a hindrance, however, should not upset you : resist firmly, with patient endurance, and you will receive God's grace.» — el texto 26 compara con la rémora, que detiene una nave grande pegándose a la quilla, la tentación pequeña que estorba al que avanza, con el caso de Pablo impedido por Satanás; el escaneo imprime *pem1ission* por *permission*.

«When you are being tested by trials and temptations, you cannot avoid feeling dejected. But those who till the earth of hardship and tribulation in their hearts are afterwards filled with great joy, tears of consolation and holy thoughts.» — el texto 30 concede que no se puede evitar el abatimiento en la prueba, y promete a los que labran la tierra de la fatiga en su corazón gran gozo y lágrimas de consuelo.

«Isaac wanted to bless Esau, and Esau was eager to _receive his father's blessing ; but they failed in their purpose (cf. Gen 2 7). For God in His mercy blesses and anoints with the Spirit, not necessarily those whom we prefer, but those whom He marked out for His service before creating them. Thus we should not be upset or jealous if we see certain of our brethren, whom we regard as wretched and insignificant, making progress in holiness.» — el texto 31 lee la bendición frustrada de Isaac a Esaú como señal de que Dios bendice no necesariamente a los que preferimos sino a los que marcó para su servicio antes de crearlos.

«Impassioned thoughts are the source and foundation of the corruption which comes to us through the flesh. But if, after sinning, we return to watchfulness through repentance, we expel such thoughts from our soul. It is a good thing that you have been 'filled with grief' , so that the wicked and unholy thought that encouraged you to sin may be 'taken from your midst' ( I Cor. 5" : 2). Grief repulses the spirit of corruption.» — el texto 36 pone los pensamientos apasionados por fuente de la corrupción que llega por la carne, y adjudica al duelo el rechazo del espíritu de corrupción.

«To anyone among you who is oppressed by a sense of his worthlessness and inability to attain holiness, this is our message : if he attains dispassion he can see Jesus, not only in the future, but coming to him here and now 'with power and great glory' (Matt. 24-: 30). Though his soul, like Sarah, has grown old in barrenness, it can still bear a holy child, contrary to all expectation ;» — el texto 37 responde al oprimido por el sentimiento de su propia inutilidad con la figura de Sara, envejecida en esterilidad y capaz todavía de dar a luz.

«Suppose you have ordered yourself not to eat fish : you will find that the enemy continually makes you long to eat it. You are filled with an uncontrollable desire for the thing that is forbidden. In this way you can see how Adam's fall typifies what happens to all of us. Because he was told not to eat from a particular tree, he felt irresistibly attracted to the one thing that was forbidden him.» — el texto 39 lee la caída de Adán como tipo de lo que ocurre a todos, con el ejemplo del que se prohíbe comer pescado y lo desea sin control.

«God saves one man through spiritual knowledge and another through guilelessness and simplicity. You should bear in mind that ' God will not reject the simple'» — el texto 40 reparte dos vías de salvación, el conocimiento espiritual y la sencillez sin doblez, con el dicho de Job.

«Each time you fall and in this way injure your body, you should get up again with the same eagerness as before, and continue to follow after your Lord until you reach Him.» — el texto 44 manda levantarse con el mismo ardor de antes cada vez que se cae y seguir tras el Señor hasta alcanzarlo.

«In one place it is said that the Father 'will give good things to those that ask Him' (Matt. 7 : I I ) ; elsewhere, that He will 'give the Holy Spirit to those that ask Him' (Luke I I : I 3). From this we learn that those who pray to God with steadfast faith in these promises receive not only remission of sins» — el texto 45 empareja dos versículos, el de los bienes que el Padre da al que pide y el del Espíritu Santo, para concluir qué reciben los que oran con fe firme.

«Nothing is more weak and powerless than a spider. It has no possessions, makes no journeys overseas, does not engage in litigation, does not grow angry, and amasses no savings. Its life is marked by complete gentleness, self-restraint and extreme stillness. It does not meddle in the affairs of others, but minds its own business ; calmly and quietly it gets on with its own work.» — el texto 47 pone a la araña por ejemplo de mansedumbre, dominio de sí y quietud extrema, sin posesiones, sin viajes, sin pleitos y sin ahorros.

«The spider is far more silent than Pythagoras, whom the ancient Greeks admired more than any other philosopher because of the control that he exercised over his tongue. Although Pythagoras did not talk with everyone, yet he did speak occasionally in secret with his closest friends ; and often he lavished nonsensical remarks on oxen and eagles. He abstained altogether from wine and drank only water. The spider, however, achieves more than Pythagoras : it never utters a single word, and abstains from water as well as from wine.» — y compara a la araña con Pitágoras, a quien los griegos antiguos admiraban por el dominio de su lengua, para declararla más callada que él.

«How can we overcome the sinfulnes௬ that is already firmly established within us? We must use force. A man labours and struggles, and so by the use of force he escapes from destruction, always striving to raise his thoughts to holiness.» — el texto 50 responde a la pregunta por cómo vencer el pecado ya asentado dentro: con fuerza, porque no está prohibido resistir la fuerza con fuerza; el escaneo mete un signo extraño en *sinfulnes௬*.

«If in any ascetic task we exert force, however slight, then, 'remaining in Jerusalem', we can wait for the 'power from on high' which will come down upon us (cf. Luke 24 : 49). In other words, if we persevere in unceasing prayer and the other virtues, there will come upon us a mighty force,» — y promete a quien persevera en la oración incesante y en las demás virtudes una fuerza poderosa que desciende de lo alto.

«Outwardly men follow different occupations : there are money-changers, weavers, fowlers, soldiers, builders. Similarly, we have within us different types of thoughts : there are gamblers, poisoners, pirates, hunters, defilers, murderers, and so on. Rebutting such thoughts in prayer, the man of God should immediately shut the door against them» — el texto 55 compara los oficios de los hombres con los tipos de pensamientos que hay dentro, jugadores, envenenadores, piratas, cazadores, corruptores y homicidas.

«Just as there is 'a cup of calamity and a goblet of wrath' (Isa. 5 1 : 1 7. LXX), so there is a cup of weakness which, at the proper time, the Lord takes from our hands and puts into the hands of our enemies. Then it is no longer we but the demons who grow weak and fall.» — el texto 54 pone junto a la copa de la calamidad una copa de debilidad que a su tiempo el Señor quita de nuestras manos y pone en las de nuestros enemigos.

«Sometimes during a meal the impulse of self-esteem springs up inside you, urging you to speak at the wrong moment. Then angelic thoughts protest within you and tell you to destroy this impulse to speak. If you do not resist the impulse by keeping silent as you should, but allow it to come out into the open because you are puffed up by delusion, then you will have to pay the penalty.» — el texto 59 aplica al impulso de la estima de sí en la mesa la ley del daño, con los pensamientos angélicos que protestan dentro y mandan destruir ese impulso de hablar.

«We shall have to give account for every idle and conceited word spoken by our ill-disciplined tongue. let us guard our tongue, then, with watchfulness.» — y manda guardar la lengua con vigilancia, porque habrá que dar cuenta de toda palabra ociosa y engreída.

«If someone launches a fierce and determined attack on the demons through his self-control, prayer or any other form of holiness, they retaliate by inflicting deeper wounds upon him. Eventually he is reduced to despair, and feels in his soul that he has received a spiritual death-sentence. He is even brought to say : 'Who will deliver me from the body of this death ? For I am compelled aga!nst my will to submit to the laws of my adversary'» — el texto 64 describe la represalia de los demonios ante el ataque decidido, que hiere más hondo y lleva a la desesperación y a la sentencia de muerte espiritual sentida en el alma.

«The demons say to themselves : 'Let us rise up, and fall upon a people that lives in hope and stillness ; come, let us go and speak to them with words of spiritual deceit, seducing them from the truth over to our side'» — el texto 65 pone en boca de los demonios el plan de caer sobre un pueblo que vive en esperanza y quietud, con palabras de engaño espiritual.

«So let us confidently believe that the cold, dark coals of our mind will sooner or later blaze with heat and light under the influence of the divine fire.» — el texto 66 pide creer con confianza que los carbones fríos y oscuros de la mente arderán tarde o temprano con calor y luz bajo el fuego divino.

«We should mention in this connection an inward state that shows the degree of dispassion attained by the Joseph hidden within each of us. Our intellect, departing from Egypt, leaves behind it the burden of the passions and the builder's basket of shameful slavery, and it hears a language that it does not understand (cf. Ps. 8 I : )-6. LXX). It hears no longer the demons' language, impure and destructive of all true understanding, but the holy language of the light-giving angels, who convert the intellect from the non-spiritual to the spiritual - a language which illumines the soul that hears and accepts it.» — el texto 67 lee la salida de Egipto como el intelecto que deja atrás la carga de las pasiones y oye una lengua que no entendía, la de los ángeles luminosos en lugar de la de los demonios.

«It may happen that for a certain time a man is illumined and refreshed by God's grace, and then this grace is withdrawn. This makes him inwardly confused and he starts to grumble ; instead of seeking through steadfast prayer to recover his assurance of salvation, he loses patience and gives up. He is like a beggar who receives alms from the palace, and feels put out because he was not asked inside to dine with the king.» — el texto 70 compara con el mendigo que recibe limosna de palacio y se ofende por no haber sido invitado a la mesa del rey al que se queja cuando la gracia se retira.

«Blessed also are those who, when grace is withdrawn, find no consolation in themselves, but only continuing tribulation and thick darkness, and yet do not despair ; but, strengthened by faith, they endure courageously, convinced that they do indeed see Him who is invisible.» — el texto 71 extiende la bienaventuranza de los que creen sin ver a los que, retirada la gracia, no hallan consuelo en sí mismos y sin embargo no desesperan.

«Fire makes iron impossible to touch, and likewise frequent prayer renders the intellect more forceful in its warfare against the enemy. That is why the demons strive with all their strength to make us slothful in attentiveness to prayer, for they know that prayer is the intellect's invincible weapon against them.» — el texto 76 compara el hierro que el fuego vuelve intocable con el intelecto que la oración frecuente vuelve más fuerte en la guerra.

«When David went out from the city of Ziklag to fight the Amalekites, some of the men with him were so exhausted that they stayed behind at the brook Besor and took no part in the battle (cf. I Sam. 30 : I o ). Returning after his victory, he heard the rest of his troops saying that no share in the spoils should be given to the men who had stayed behind ; and he saw that these themselves were ashamed and kept silent. But David recognized that they had wanted to fight, and so in his kindness he spoke in their defence,» — el texto 77 refiere a David repartiendo el botín también con los que se quedaron en el arroyo Besor, porque reconoció que habían querido pelear.

«God in His providence conceals all this from us, so as to prevent us from growing sluggish. Be sure, however, that 'God thinks it right to repay with affliction those who afflict you'» — el texto 79 adjudica a la providencia el ocultarnos cuánto tormento causa al enemigo nuestra paciencia, para que no nos volvamos flojos.

«If the base of a felled tree that has grown old in earth and rock 'will bud at the scent of water . . . like a young plant' (Job 1 4 : 9 ), it is also possible for us to be awakened by the power of the Holy Spirit and to flower with the incorruptibility that is ours by nature, bearing fruit like a young plant, even though we have fallen into sin.» — el texto 80 lee el tocón viejo que retoña al olor del agua como figura de quien, caído en pecado, despierta por el poder del Espíritu Santo.

«Sometimes our soul grows despondent at the huge swarm of its sins and temptations, and says, 'Our hope is gone and we are lost' (Ezek. 37 : 1 1 . LXX). Yet God, who does not despair of our salvation, says to us : 'You shall live, and you shall know that I am the Lord'» — el texto 81 opone al alma que dice que su esperanza se perdió la respuesta de Dios, que no desespera de nuestra salvación.

«Do all in your power not to fall, for the strong athlete should not fall. But if you do fall, get up again at once and continue the contest. Even if you fall a thousand times because of the withdrawal of God's grace, rise up again each time, and keep on doing so until the day of your death. For it is written, 'If a righteous man falls seven times' - that is, repeatedly throughout his life - seven times 'shall he rise again'» — el texto 84 manda levantarse al momento cada vez que se cae y seguir el combate hasta el día de la muerte, con el proverbio del justo que cae siete veces.

«So long as you hold fast, with tears and prayer, to the weapon of the monastic habit, you will be counted among those that stand upright, even though you fall again and again. So long as you remain a monk, you will be like a brave soldier who faces the blows of the enemy ; and God will commend you, because even when struck you refused to surrender or run away.» — y cuenta entre los que están en pie al que cae una y otra vez pero no suelta el hábito monástico, como soldado valiente que encaja los golpes.

«The Lord desires one man to be saved through another, and in the same way Satan strives to destroy one man through another. So do not spend your time with somebody who is sloppy, a mischiefmaker, not guarding his tongue, . lest you be sent with him into punishment. It is hard enough for one who associates with a good man to attain salvation. If you do not watch yourself, but consort with people of evil character, you will be infected with their leprosy and destroyed.» — el texto 88 empareja el modo de obrar del Señor, que quiere salvar a un hombre por otro, con el de Satanás, que busca destruir a uno por otro; al unir el guion de fin de renglón `span()` devuelve *mischiefmaker* donde el libro imprime *mischief-maker*.

«If you wish to be called wise, intelligent and the friend of God, strive to present your soul to the Lord in the same state as you received it from Him : pure, innocent, completely undefiled. Then you will be crowned in heaven and the angels will call you blessed.» — el texto 89 manda presentar el alma al Señor en el mismo estado en que se recibió de él, pura, inocente y sin mancha alguna.

«A man escapes this anger by keeping his attention fixed continually within his heart during prayer, and by striving to remain within his inner sanctuary. As it is written, 'Draw wisdom into your innermost self' (Job 2 8 : I S . LXX) ; 'all the glory of the king's daughter is within'» — el texto 91 pone la salida de la ira en mantener la atención fija dentro del corazón durante la oración y permanecer en el santuario interior.

«If you really wish to renounce the world, you should imitate the prophet Elisha, who in his intense and burning love for God kept nothing back for himself (cf. I Kgs. I 9 : 2 1 ). You should distribute all your possessions to those in need and so take up the Cross of Christ,» — el texto 92 pone a Eliseo por modelo de renuncia, que nada guardó para sí, y manda repartir todas las posesiones a los necesitados.

«When recalling your sins, do not hestitate to beat your breast. With these blows you will dig into your hardened heart and discover within it the gold-mine of the publican (cf. Luke I 8 : I 3) ; and this hidden wealth will bring you great joy.» — el texto 97 manda golpearse el pecho al recordar los pecados, para cavar en el corazón endurecido y hallar la mina de oro del publicano; el escaneo imprime *hestitate* por *hesitate*.

«If, as St John says, 'God is love', then 'he who dwells in love dwells in God, and God in him' ( I John 4 : I 6). But he who hates his neighbour, through this hatred, is seprated from love.» — el texto 100 cierra la centuria encadenando el dicho de Juan sobre Dios que es amor con el separarse de Dios de quien odia a su prójimo; el escaneo imprime *seprated* por *separated*.

«Never think that a person in the outside world - someone living contentedly with a wife and children - is more blessed than a monk because he is able to do good to others and to give generous alms, and seems never to be tempted by demons at all. Do not suppose that you are less pleasing in God's sight than he is ; do not torture yourself, imagining that you are doomed. I do not say that your life is beyond reproach simply because you persevere in the monastic state ; but even if you happen to be a very great sinner, the anguish of soul and hardship that you endure are more precious in God's sight than surpassingly great virtue on the part of someone living in the world.» — San Juan de Cárpatos abre el Ascetic Discourse Sent at the Request of the Same Monks in India negando que el que vive con mujer e hijos sea más dichoso que el monje, y poniendo la angustia y la fatiga de este por encima de la virtud grandísima del que vive en el mundo.

«Yet we should not think it strange that monks endure affliction and various forms of sorrow, patiently awaiting through many trials and temptations whatever their Master gives. For they have heard Him say in the Gospels : 'Truly I tell you, that you who are near Me shall weep and lament, but the world shall rejoice. Yet after a little while I will visit you through the Paraclete and drive away your despondency ; I will renew you with thoughts of heavenly life and peace and with sweet tears, of all of which you were deprived for a short time when you were being tested.» — el Discourse pone en boca del Señor la promesa hecha a los que están cerca de él, que llorarán mientras el mundo se alegra y serán visitados después por el Paráclito; el tramo arranca al otro lado del corte de plana.

«But all the grim things that befall us on the ascetic way - torments, pain, confusion, shame, fear and despair - lead finally to endless joy, inexpressible delight and unutterable glory. 'For this reason have I afflicted you,' God says, 'that I may feed you with the manna of spiritual knowledge ; I have made you go hungry, so that at the end I may grant blessings to you and bring you into the kingdom on high.'» — el Discourse encamina a gozo sin fin y a gloria indecible todas las cosas sombrías del camino ascético, con la palabra de Dios que dice haber afligido para alimentar después con el maná del conocimiento espiritual.

«It is God who, by a simple act of His will, cleanses you. For what God chooses to make clean not even the great Apostle Peter can condemn or call unclean. For he is told : 'What God has cleansed, do not call unclean'» — el Discourse pone la limpieza en un simple acto de la voluntad de Dios, con el dicho de los Hechos de no llamar inmundo a lo que Dios limpió.

«When we call upon the name of our Lord Jesus Christ, it is not hard for our conscience to be made pure, and then we are no different from the prophets and the rest of the saints.» — y declara que al invocar el nombre del Señor Jesucristo no es difícil que la conciencia quede pura, y que entonces no hay diferencia con los profetas y los santos.

«How much more do I in tender love devote Myself to you, visiting you when you are forgetful, speaking with you in your intellect, feeding your reason when it opens wide its mouth like a young swallow. For as food I give you the fear of Him who is mightier than you ; I give you longing for heaven and sighs that console you ; I give you compunction and song, deep knowledge and divine mysteries. If I your lord and Father am lying when I say these things to you, then convict Me of guilt and I will accept it. ' It is in this way that the lord always speaks to us inwardly.» — el Discourse pone en boca del Señor la lista de lo que da por alimento, el temor, el anhelo del cielo, los suspiros que consuelan, la compunción, el canto y los misterios divinos, con el desafío de convencerlo de mentira si miente.

«I know that this letter is excessively long, but it is your request that has made it so. I have written at length in order to strengthen those in danger of falling away through apathy. For, as you wrote to me, there are certain brethren among you in India who find themselves more heavily oppressed by temptations than they expected ; they have even renounced the monastic life, saying that it completely stifles a man and involves innumerable dangers.» — y declara el motivo de su extensión, fortalecer a los que corren peligro de caer por apatía, y consigna la queja de los hermanos de la India que dejaron la vida monástica diciendo que ahoga y trae innumerables peligros.

«Men are often called intelligent wrongly. Intelligent men are not those who are erudite in the sayings and books of the wise men of old, but those who have an intelligent soul and can discriminate between good and evil. They avoid what is sinful and harms the soul ; and with deep gratitude to God they resolutely adhere by dint of practice to what is good and benefits the soul. These men alone should truly be called intelligent.» — la obra atribuida a San Antonio el Grande abre On the Character of Men and on the Virtuous Life: One Hundred and Seventy Texts negando que sea inteligente el erudito en los dichos y libros de los sabios antiguos, y llamando así solo al que discrimina entre el bien y el mal.

«The truly intelligent man pursues one sole objective : to obey and to conform to the God of all. With this single aim in view, he disciplines his soul, and whatever he may encounter in the course of his life, he gives thanks to God for the compass and depth of His providential ordering of all things. For it is absurd to be grateful to doctors who give us bitter and unpleasant medicines to cure our bodies,» — el texto 2 fija un solo objetivo para el hombre verdaderamente inteligente, obedecer y conformarse al Dios de todos, con la comparación de los médicos a quienes se agradecen las medicinas amargas.

«The intelligent man, examining himself, determines what is appropriate and profitable to him, what is proper and beneficial to the soul, and what is foreign to it. Thus he avoids what is foreign and harmful to the soul and cuts him off from immortality.» — el texto 5 hace del examen de sí el modo de determinar qué conviene y qué es ajeno al alma, para evitar lo ajeno y dañino.

«The more frugal a man's life, the happier he is, for he is not troubled by a host of cares : slaves, farm-workers or herds. For when we are attached to such things and harassed by the problems they raise, we blame God. But because of our self-willed desire we cultivate death and remain wandering in the darkness of a life of sin, not recognizing our true self.» — el texto 6 proporciona la dicha a la frugalidad, porque el apego a esclavos, jornaleros y rebaños trae cuidados y hace culpar a Dios.

«Those who aim to practise the life of virtue and holiness should not incur condemnation by pretending to a piety which they do not possess. But like painters and sculptors they should manifest their virtue and holiness through their works, and should shun all evil pleasures as snares.» — el texto 9 manda no pretender una piedad que no se posee, sino manifestar la virtud por las obras como pintores y escultores.

«A wealthy man of good family, who lacks inward discipline and all virtue in his way of life, is regarded by those with spiritual understanding as under an evil influence ; likewise a man who happens to be poor or a slave, but is graced with discipline of soul and with virtue in his life, is regarded as blessed. And just as strangers travelling in a foreign country lose their way, so those who do not cultivate the life of virtue are led astray by their desires and get completely lost.» — el texto 10 invierte la estimación corriente, con el rico de buena familia sin disciplina interior tenido por bajo mala influencia y el pobre o esclavo con virtud tenido por dichoso.

«When navigating, helmsmen use a mark in order to avoid reefs or rocks. Likewise those who aspire to the life of holiness must mark carefully what they ought to do and what they ought to avoid ; and, cutting off evil thoughts from the soul, they must grasp that the true, divine laws exist for their profit.» — el texto 16 compara la marca que el piloto usa para evitar arrecifes con lo que el que aspira a la santidad ha de marcar, qué hacer y qué evitar.

«Regard as free not those whose status makes them outwardly free, but those who are free in their character and conduct. For we should not call men in authority truly free when they are wicked or dissolute, since they are slaves to worldly passions.» — el texto 18 niega libertad a los hombres con autoridad que son perversos o disolutos, porque son esclavos de las pasiones del mundo.

«There is no profit in studying doctrines unless the life of one's soul is acceptable and conforms to God's will. The cause of all evils is delusion, self-deception and ignorance of God.» — el texto 26 niega provecho al estudio de las doctrinas sin una vida del alma conforme a la voluntad de Dios, y pone la causa de todos los males en el engaño, el autoengaño y la ignorancia de Dios.

«Those who are inconstant and uninstructed should not argue with intelligent men. An intelligent man is one who conforms to God and mostly keeps silent ; when he speaks he says very little, and only what is necessary and acceptable to God.» — el texto 33 define al hombre inteligente por conformarse a Dios y callar casi siempre, y por decir muy poco cuando habla.

«Luxurious meals nourish the body ; but knowledge of God, self-control, goodness, beneficence, devoutness and gentleness deify the soul.» — el texto 34 opone lo que nutre el cuerpo a lo que deifica el alma, el conocimiento de Dios, el dominio de sí, la bondad, la beneficencia, la devoción y la mansedumbre.

«A man cannot become good and wise immediately, but only through much effort, reflection, experience, time, practice and desire for virtuous action. The man who is good and enjoys the love of God, and who truly knows Him, never ceases to do ungrudgingly all that accords with His will. Such men are rare.» — el texto 40 niega que se llegue a ser bueno y sabio de inmediato y lo condiciona a esfuerzo, reflexión, experiencia, tiempo, práctica y deseo de obrar virtuosamente.

«Men of dull wits should not despair of themselves and become lazy, disdaining the life of virtue and of love for God as being unattainable and incomprehensible to them. They should, instead, exercise such powers as they possess and cultivate themselves.» — el texto 41 desaconseja la desesperación de sí a los de ingenio torpe y les manda ejercitar las fuerzas que tengan.

«If we make every effort to avoid death of the body, still more should it be our endeavour to avoid death of the soul. There is no obstacle for a man who wants to be saved other than negligence and laziness of soul.» — el texto 45 pone la muerte del alma por encima de la del cuerpo y sitúa el único obstáculo para quien quiere salvarse en la negligencia y la pereza del alma.

«God, by His Logos, created the different kinds of animals to meet the variety of our needs : some for our food, others for our service. And He created man to apprehend them and their actions and to appraise them gratefully. Man should therefore strive not to die, like the non-rational animals, without having attained some apprehension of God and His works.» — el texto 47 manda al hombre esforzarse por no morir como los animales no racionales, sin haber alcanzado alguna aprehensión de Dios y de sus obras.

«The pure soul, because of its innate goodness, is illumined and made resplendent by God ; and then the intellect apprehends what is good and begets thoughts that accord with God's will. But when the soul is defiled by evil, and God turns away from it, or rather the soul separates itself from God, evil demons enter its thot:ght processes and suggest unholy acts to it : adultery, murder, robbery, sacrilege and other such demonic acts.» — el texto 52 adjudica la iluminación del alma pura a su bondad innata y describe qué ocurre cuando se mancha con el mal, que los demonios entran en sus procesos de pensamiento; el escaneo imprime *thot:ght* por *thought*.

«Those who know God are filled with good impulses ; desiring the heavenly, they despise worldly objects. Such men neither like nor are liked by many people. Consequently numbers of idiots not only hate but also ridicule them. And they patiently endure all that comes from their poverty, knowing that what seems to many to be bad, for them is good.» — el texto 53 describe a los que conocen a Dios, que ni gustan ni son gustados de muchos y soportan con paciencia lo que a otros parece malo.

«Any circumstance in which a man finds himself unwillingly is a prison and a punishment for him. So be content with whatever circumstances you may now be in, lest by being ungrateful you punish yourself unwittingly. This contentment can be achieved in but one way : through detachment from worldly things.» — el texto 58 llama cárcel y castigo a toda circunstancia en que uno se halla contra su voluntad, y pone el contento en el desapego de las cosas del mundo.

«What takes place according to nature is not sinful ; sin always involves man's deliberate choice. It is not a sin to eat ; it is a sin to eat without gratitude, and not in an orderly and restrained manner» — el texto 60 sitúa el pecado en la elección deliberada y no en lo que ocurre según la naturaleza, con el ejemplo del comer, que no es pecado sino comer sin gratitud.

«A virtuous way of life and gratitude towards God are fruits of man that are pleasing to God. The fruits of the earth are not brought to perfection immediately, but by time, rain and care ; similarly, the fruits of men ripen through ascetic practice, study, time, perseverance, self-control and patience.» — el texto 64 compara los frutos de la tierra, que maduran con tiempo, lluvia y cuidado, con los del hombre, que maduran por la práctica ascética, el estudio, el tiempo y la paciencia.

«Nothing is more precious to man than intelligence. Its power is such as to enable us to adore God through intelligent speech and thanksgiving. By contrast, when we use futile or slanderous speech we condemn our soul.» — el texto 65 pone la inteligencia por lo más precioso del hombre, porque permite adorar a Dios con palabra inteligente y acción de gracias.

«We should not become angry with those who sin, even if what they do is criminal and deserves punishment. On the contrary, for the sake of justice we ought to correct and, if need be, punish them ourselves or get others to do so. But we should not become angry or excited ; for anger acts only in accordance with passion, and not in accordance with good judgment and justice. Moreover, we should not approve those who show more mercy than is proper. The wicked must be punished for the sake of what is good and just, but not as a result of the personal passion of anger.» — el texto 69 manda corregir y aun castigar al que peca por amor de la justicia, pero sin airarse, porque la ira obra solo según la pasión, y desaprueba también a los que muestran más misericordia de la debida.

«To gain possession of one's soul is the only acquisition which is safe and inviolable. It is achieved through a way of life that is holy and conforms to God's will through spiritual knowledge and the practice of good actions. By contrast, wealth is a blind guide and a foolish counsellor, and he who uses wealth in an evil and selfindulgent manner loses his obtuse soul.» — el texto 70 llama única adquisición segura e inviolable a la posesión del alma propia, y llama a la riqueza guía ciego y consejero necio; al unir el guion de fin de renglón `span()` devuelve *selfindulgent* donde el libro imprime *self-indulgent*.

«How foolishly we act, not realizing that the first of all the virtues is humility, just as the first of all the passions is gluttony and desire for worldly things.» — el texto 75 pone la humildad por primera de todas las virtudes y la gula con el deseo de las cosas del mundo por primera de todas las pasiones.

«Intelligent people must ceaselessly remember that by enduring slight and passing sufferings in this life, we gain the greatest joy and eternal bliss after death. Therefore, if a man falls when struggling against the passions and wishing to be crowned by God, he should not lose heart and remain fallen, despairing of himself, but should rise and begin again the struggle to win his crown. Until his last breath he should rise whenever he has fallen ; for bodily toil is a weapon used by the virtues, and brings salvation to the soul.» — el texto 76 manda al que cae luchando contra las pasiones no quedarse caído sino levantarse hasta el último aliento.

«If you are in a position of high authority, do not lightly threaten someone with death, knowing as you do that by nature you, too, are subject to death and that the soul sheds the body as if shedding its last garment. Since you know this, be gentle and merciful, always giving thanks to God. For he who has no compassion has no virtue.» — el texto 81 manda al que está en alta autoridad no amenazar de muerte a la ligera, sabiendo que el alma se despoja del cuerpo como de su última vestidura.

«We must not hate those who ignore the way of life which is good and conforms to God's will, and who pay no heed to the teachings that are true and divine. Rather, we must show mercy to them as being crippled in discrimination and blind in heart and mind.» — el texto 83 prohíbe odiar a los que ignoran el camino bueno, y manda tenerles misericordia por lisiados en el discernimiento y ciegos de corazón.

«Everything created is alien to man. He is superior to all creatures because he is an image of God. A man is the image of God when he lives rightly and in a way that conforms to God. But he cannot live like this unless he detaches himself from worldly things.» — el texto 87 declara ajeno al hombre todo lo creado y lo pone por encima de las criaturas por ser imagen de Dios, condicionando esa imagen al desapego.

«Evil is a passion adherent to matter, but God is not the cause of evil.» — el texto 89 llama al mal pasión adherida a la materia y niega que Dios sea su causa.

«Life is the union and conjucture between intellect, soul and body, while death is not the destruction of these elements so conjoined, but the dissolution of their inter-relationship ; for they are all saved through and in God, even after this dissolution.» — el texto 93 define la vida como unión y conjunción de intelecto, alma y cuerpo, y la muerte no como destrucción de esos elementos sino como disolución de su relación; el escaneo imprime *conjucture*.

«The intellect is not the soul, but a gift of God that saves the soul ; and the intellect that conforms to God goes on ahead of the soul and counsels it to despise what is transitory, material and corruptible, and to turn all its desire towards eternal, incorruptible and immaterial blessings.» — el texto 94 niega que el intelecto sea el alma y lo llama don de Dios que salva al alma, yendo delante de ella y aconsejándole despreciar lo transitorio.

«Whatever is good man receives from God, who is goodness itself: this is why man was created by God. But he attracts evils to himself out of himself and out of the wickedness, desire and obtuseness within him.» — el texto 100 reparte el origen del bien y del mal: el bien lo recibe el hombre de Dios, y los males se los atrae de sí mismo y de la maldad, el deseo y la obtusidad que hay en él.

«The unintelligent soul, though immortal and the master of the body, becomes the body's slave through sensual pleasure. It does not realize that what delights the body harms the soul ; but, stupid and obtuse, it seeks out such delight.» — el texto 101 describe al alma sin inteligencia, inmortal y señora del cuerpo, hecha esclava de él por el placer sensual.

«Only the man who pursues holiness, who knows and glorifies God who created him for salvation and life, can perceive heaven and understand heavenly things. For a man who enjoys the love of God is fully aware that nothing exists without God.» — el texto 110 reserva la percepción del cielo y el entendimiento de las cosas celestiales al que busca la santidad y glorifica a Dios.

«The intelligence which is wedded to the intellect and which gives help to the soul is a gift of God. But the intelligence which is full of babbling and which investigates the measurements and distances of sky and earth, and the size of the sun and the stars,» — el texto 109 separa la inteligencia desposada con el intelecto, que es don de Dios, de la que investiga las medidas y distancias del cielo y de la tierra y el tamaño del sol y de las estrellas.

«The body, when it is united with the soul, comes from the darkness of the womb into the light. But the soul, when it is united with the body, is bound up in the body's darkness. Therefore we must hate and discipline the body as an enemy that fights against the soul. For over-indulgence in foods and delicacies excites the passions of vice in men, whereas restraint of the belly humbles these passions and saves the soul.» — el texto 117 invierte la dirección de la luz: el cuerpo pasa de la oscuridad del vientre a la luz al unirse al alma, y el alma queda atada a la oscuridad del cuerpo, del que manda por eso hacer un enemigo que hay que odiar y disciplinar.

«The body sees by means of the eyes, and the soul by means of the intellect. A body without eyes is blind, and cannot see the sun shining on earth and ocean or enjoy its light.» — el texto 118 empareja los ojos del cuerpo con el intelecto del alma y compara al cuerpo sin ojos con el alma sin intelecto puro.

«If those who worship idols knew and understood in their hearts what they worship, they would not be beguiled away from true reverence. Instead, seeing the beauty, order and divine providence of what God has made and is making, they would have acknowledged Him who created all this for man.» — el texto 122 sostiene que los que adoran ídolos no serían seducidos si entendieran en su corazón lo que adoran, porque verían la belleza y el orden de lo que Dios hace.

«A true man is one who understands that the body is corruptible and short-lived, whereas the soul is divine and immortal and, while being God's breath, is joined to the body to be tested and deified.» — el texto 124 define al hombre verdadero por entender que el cuerpo es corruptible y el alma divina e inmortal, aliento de Dios unido al cuerpo para ser probada y deificada.

«The eye perceives the visible ; the intellect apprehends the invisible. The intellect that enjoys the love of God is the light of the soul. He who has such an intellect is illumined in his heart, and sees God with his intellect.» — el texto 128 reparte la percepción de lo visible y la aprehensión de lo invisible entre el ojo y el intelecto, y llama luz del alma al intelecto que goza del amor de Dios.

«If someone possesses intellect, he knows himself and what he is ; and he knows, too, that man is subject to corruption. And he who knows himself knows all things : he knows that all things are created by God» — el texto 130 encadena el poseer intelecto con conocerse a sí mismo y el conocerse a sí mismo con conocerlo todo.

«The soul is in the world because it is begotten ; but the intellect transcends the world, because it is unbegotten. The soul which understands the world and wishes to be saved constantly reflects upon this as her inviolable rule : the time for combat and testing is now, and it is not possible to bribe the Judge, and a man's soul may be either saved or lost through some small and shameful indulgence.» — el texto 136 sitúa al alma en el mundo por ser engendrada y al intelecto por encima de él por ser no engendrado, y pone la regla inviolable de que el tiempo del combate es ahora y no se puede sobornar al Juez.

«On earth God has established birth and death ; and in heaven, providence and necessity. All things were made for the sake of man and his salvation. Since God is not Himself in need of any good thing, it was for man that He created heaven, earth and the four elements, freely granting to him the enjoyment of every blessing.» — el texto 137 reparte el nacimiento y la muerte en la tierra y la providencia y la necesidad en el cielo, y hace todo por el hombre y su salvación.

«If, drunken with ignorance, indifferent to her true self, not understanding what she is, she lets herself be dragged down by sensual pleasures, she perishes and loses her salvation. For, like the current of a river, the body often drags us down into shameful pleasures.» — el texto 142 describe al alma ebria de ignorancia, que se deja arrastrar por los placeres sensuales y pierde su salvación, con el cuerpo comparado a la corriente de un río.

«When the soul endowed with intelligence firmly exercises her freedom of choice in the right way, and reins in like a charioteer the incensive and the appetitive aspects of her nature, restraining and controlling her passionate impulses, she receives a crown of victory ; and as a reward for all her labours, she is granted life in heaven by God her Creator.» — el texto 143 compara con el auriga que sujeta las riendas al alma dotada de inteligencia, que refrena la parte incensiva y la apetitiva.

«God is good, dispassionate and immutable. Now someone who thinks it reasonable and true to affirm that God does not change, may well ask how, in that case, it is possible to speak of God as rejoicing over those who are good and showing mercy to those who honour Him, while turning away from the wicked and being angry with sinners. To this it must be answered that God neither rejoices nor grows angry, for to rejoice and to be offended are passions ; nor is He won over by the gifts of those who honour Him, for that would mean He is swayed by pleasure.» — el texto 150 plantea la objeción de cómo puede decirse que Dios se alegra o se aíra siendo inmutable, y responde que ni se alegra ni se aíra, porque alegrarse y ofenderse son pasiones, ni se gana con dones.

«The intellect in a pure, devout soul truly sees God the unbegotten, invisible and ineffable, who is the sole purity in the pure of heart.» — el texto 154 declara que el intelecto en un alma pura y devota ve de verdad al Dios no engendrado, invisible e inefable, única pureza en los limpios de corazón.

«God's providence controls the universe. It is present everywhere. Providence is the sovereign Logos of God, imprinting form on the unformed materiality of the world, making and fashioning all things. Matter could not have acquired an articulated structure were it not for the directing power of the Logos, who is the Image, Intellect, Wisdom and Providence of God.» — el texto 156 define la providencia como el Logos soberano de Dios, que imprime forma en la materialidad informe del mundo y sin el cual la materia no habría adquirido estructura articulada.

«A man knows God and is known by Him in so far as he makes every effort not to be separated from God ; and he will succeed in this if he is good in every way and refrains from all sensual pleasure, not because he lacks the means to indulge such pleasure, but because of his own determination and self-control.» — el texto 164 proporciona el conocer a Dios y el ser conocido por él al esfuerzo por no separarse de él, con la abstención del placer por determinación propia y no por falta de medios.

«Do good to one who wrongs you, and God will be your friend. Never slander your enemy.» — el texto 165 manda hacer bien al que agravia y no calumniar nunca al enemigo, y llama conocimiento de Dios al seguirlo por la humildad.

«All these passions pertain to materiality ; yet there was no need for God to extirpate matter. He has, however, extirpated evil from men for their own good, by granting them intellect, understanding, spiritual knowledge, and the power to discern what is good, so that, realizing the harm that comes from evil, they may avoid it.» — el texto 168 niega que hiciera falta que Dios extirpara la materia, y declara que extirpó el mal de los hombres dándoles intelecto, entendimiento, conocimiento espiritual y poder de discernir.

«Mortal creatures know in advance that they must die, and they resent the fact. The saintly soul is granted immortality because of her holiness, but mortality befalls the foolish and unhappy soul because of her sins.» — el texto 169 reparte la inmortalidad y la mortalidad del alma por su santidad o por sus pecados.

«Since by God's grace we have renounced Satan and his works and have sworn allegiance to Christ, both at our baptism and now again through our profession as monks, let us keep His commandments.» — el texto 1 de la centuria de San Teodoro el Gran Asceta funda el guardar los mandamientos en una doble profesión, la del bautismo y la de los votos monásticos.

«Not only does our double profession demand this of us, but it is also our natural duty, for since we were originally created by God as 'very good' (Gen. I : 3 I), we owe it to God to be such. Although sin entered us through our negligence and introduced into us what is contrary to nature, we have been reclaimed through God's great mercy, and renewed by the passion of Him who is dispassionate.» — el mismo texto 1 añade el deber natural, porque el hombre fue creado muy bueno y el pecado entró por su negligencia como algo contrario a la naturaleza, y pone el rescate en la pasión de aquel que no padece pasión.

«Just as a good act performed without genuine faith is quite dead and ineffective, so too faith alone without works of righteousness does not save us from eternal fire» — el texto 2 pone la fe y las obras como recíprocas, y niega que ninguna de las dos salve por separado.

«When we keep Christ's commandments we do not benefit Him in any way, since He is in need of nothing and is the bestower of every blessing. It is ourselves that we benefit, since we win for ourselves eternal life and the enjoyment of ineffable blessings.» — el texto 3 niega que guardar los mandamientos beneficie a Dios, que nada necesita y todo lo da, y pone el beneficio entero del lado del hombre.

«gard him with hatred and loathing, lest we be told : 'He who loves father or mother or anyone else whatsoever more than Me is not worthy of Me» — el texto 4 arranca al otro lado del corte de plana y manda aborrecer a quien estorbe el cumplimiento de los mandamientos aunque sea el padre o la madre, con la sentencia del Evangelio de Mateo en boca del Señor.

«Let us bind ourselves with all our strength to fulfil the Lord's commandments, lest we ourselves should be held by the unbreakable cords of our evil desires and soul-corrupting pleasures» — el texto 5 opone dos ataduras, la de los mandamientos, que se toma, y la de los deseos y los placeres que corrompen el alma, que se padece.

«He who gives himself to desires and sensual pleasures and lives according to the world's way will quickly be caught in the nets of sin. And sin, when once committed, is like fire put to straw, a stone rolling downhill or a torrent eating away its banks.» — el texto 6 da tres imágenes de lo irreversible del pecado una vez cometido, el fuego puesto a la paja, la piedra que rueda cuesta abajo y el torrente que se come sus riberas.

«So long as the soul is in a state contrary to nature, running wild with the weeds and thorns of sensual pleasures, it is a dwellingplace of grotesque beasts.» — el texto 7 llama estado contrario a la naturaleza al del alma cubierta de malezas y espinas de placer, y la declara morada de bestias grotescas; el troceo funde aquí el compuesto que el libro imprime con guion, dwelling-place; al unir el guion de fin de renglón `span()` devuelve *dwellingplace* donde el libro imprime *dwelling-place*.

«But the soul, so long as it is joined to the flesh, can recall itself to its natural state at any time it wishes ; and whenever it does so and disciplines itself with diligent effort, living in accordance with God's law, the wild beasts that were lurking inside it will take to flight, while the angels who guard our life will come to its aid, making the soul's return a day of rejoicing» — el mismo texto 7 pone el retorno al alcance del alma mientras siga unida a la carne, y da por señal la huida de las bestias y la ayuda de los ángeles que guardan la vida.

«The Fathers define prayer as a spiritual weapon. Unless we are armed with it we cannot engage in warfare, but are carried off as prisoners to the enemy's country. Nor can we acquire pure prayer unless we cleave to God with an upright heart.» — el texto 8 recoge de los Padres la definición de la oración como arma, sin la cual no hay guerra posible, y condiciona la oración pura a la rectitud del corazón.

«shall rest there, and hedgehogs make their lair in it, and there demons will consort with ass-centaurs» — las bestias del texto 7 las pone el profeta Isaías en la versión de los Setenta que los editores declaran en su nota, y el propio texto las lee como las pasiones vergonzosas.

«The first of these conditions is not sinful, inasmuch as it is outside our control ; where the second is concerned, if we fight against the passions and overcome them we are rewarded, but we shall be punished if because of laziness and cowardice we let them overcome us.» — el texto 9 reparte la culpa, y deja sin pecado lo que queda fuera del poder del monje, mientras premia o castiga lo que sí depende de él, que es impedir que el pensamiento apasionado se demore.

«There are three principal passions, through which all the rest arise : love of sensual pleasure, love of riches, and love of praise. Close in their wake follow five other evil spirits, and from these five arise a great swarm of passions and all manner of evil. Thus he who defeats the three leaders and rulers simultaneously overcomes the other five and so subdues all the passions.» — el texto 10 reduce todas las pasiones a tres, el amor del placer sensual, el de las riquezas y el de la alabanza, con cinco espíritus más en su estela, y adjudica al que venza a las tres la victoria sobre las ocho.

«Memories of all the impassioned actions we have performed exert an impassioned tyranny over the soul. But when impassioned thoughts have been completely erased from our heart, so that they no longer affect it even as provocations, this is a sign that our former sinful acts have been forgiven. For so long as the heart is stimulated by passion, sin clearly reigns there.» — el texto 11 da por señal del perdón de los actos pasados que el pensamiento apasionado deje de conmover el corazón siquiera como provocación.

«Bodily passions or passions concerned with material things are reduced and withered through bodily hardship, while the unseen passions of the soul are destroyed through humility, gentleness and love.» — el texto 12 separa dos terapias, la dureza corporal para las pasiones del cuerpo y de las cosas, y la humildad, la mansedumbre y el amor para las invisibles del alma.

«Self-control together with humility withers passionate desire, love calms inflamed anger, and intense prayer together with mindfulness of God concentrates distracted thoughts. Thus the tripartite soul is purified.» — el texto 13 empareja cada remedio con su pasión, el dominio de sí con el deseo, el amor con la ira y la oración atenta con la dispersión, y con los tres da por purificada el alma tripartita.

«Many people wonder whether thought stimulates the passions or the passions stimulate thought. Some say the first and some the second. My own view is that thoughts are stimulated by the passions. For unless passions were in the soul, thoughts about them would not disturb it.» — el texto 14 consigna la discusión sobre qué mueve a qué, y el autor toma partido en primera persona por que el pensamiento lo mueve la pasión y no al revés.

«The demons, who are always waging war against us, try to prevent us from performing actions that are within our power and that would help us to acquire the virtues, while at the same time they suggest ways of accomplishing things that in fact are impossible or else out of place.» — el texto 15 describe una táctica doble de los demonios, estorbar lo que está al alcance y sugerir lo que no lo está o está fuera de sitio.

«They compel those progressing in obedience to follow the hesychasts' way of life; and they implant in hesychasts» — el mismo texto 15 da el ejemplo, y ahí la obra usa por su nombre a los hesicastas, a quienes los demonios empujan a la vida cenobítica mientras empujan al obediente a la vida hesicasta; el troceo corta aquí en el límite de plana.

«and hermits a desire for the coenobitic rule. They use a similar method with respect to every virtue. So let us be mindful of their designs, knowing that all things are good in their proper time and measure, while things lacking measure and out of place are noxious.» — la frase del texto 15 se completa al otro lado del corte, y de la táctica saca el criterio, que todo es bueno en su tiempo y su medida y nocivo sin ellos.

«With those who live in the world and are associated with the material things that feed the passions, the demons wage war through practical activities ; while with those who dwell in the wilderness, where material things are rare, they fight by troubling them with evil thoughts.» — el texto 16 reparte la guerra en dos frentes, las actividades prácticas para quien vive en el mundo y los pensamientos para quien vive en el desierto.

«This second mode of warfare is far more difficult to cope with ; for warfare through things requires a specific time and place, and a fit occasion, whereas warfare of the intellect is mercurial and hard to control. But as our trusty weapon in this incorporeal fight we have been given pure prayer : that is why we are told to pray without ceasing (cf. 1 Thess. s : 17). Prayer strengthens the intellect in the struggle, since it can be practised even without the body taking part.» — el mismo texto 16 declara más difícil la guerra del intelecto por no tener tiempo ni lugar fijos, y le opone la oración pura, que se practica sin que el cuerpo intervenga.

«For when we mortify the passions, utterly destroy desires, and subjugate the will of the flesh to the Spirit, we take up the cross and follow Christ (cf. Matt. r6 : 24-). For withdrawal from the world is nothing else but the mortification of the passions and the manifestation of the life that is hidden in Christ» — el texto 17 define la retirada del mundo como mortificación de las pasiones y manifestación de la vida escondida en Cristo, y no como cambio de lugar.

«Those who have given up their hour-by-hour warfare, because of their distress at the rebelliousness of 'the body of this death' (Rom. 7 : 24-), should blame not the flesh, but themselves.» — el texto 18 niega que la carne sea la culpable del abandono de la guerra, y devuelve la culpa a quien le dio fuerzas para satisfacer sus deseos.

«Every assent in thought to some forbidden desire, that is, every submission to self-indulgence, is a sin for a monk.» — el texto 19 llama pecado del monje al solo asentimiento del pensamiento a un deseo prohibido, antes de todo acto.

«When assent persists it stimulates the passion in question. Then little by little it leads to the actual committing of the sin.» — el texto 19 sigue al otro lado del corte y traza la cadena del asentimiento a la pasión y de la pasión al acto.

«Being servants of love and peace, the angels rejoice over our repentance (cf. Luke I s : 7) and our progress in holiness. Hence they try to develop spiritual contemplation within us and they cooperate with us in the achieving of every form of blessing. The demons, on the contrary, being producers of anger and of evil, rejoice when holiness diminishes in us, and they attempt to seduce our souls with shameful fantasies.» — el texto 20 opone dos servicios, el de los ángeles, que se alegran del arrepentimiento y cultivan la contemplación, y el de los demonios, que se alegran de la merma de santidad y siembran fantasías; el troceo funde aquí el compuesto que el libro imprime con guion, co-operate.

«Faith is a quality inherent in our nature. It begets in us the fear of God ; and fear of God instils that keeping of the commandments which constitutes the practice of the virtues. From such practice grows the precious flower of dispassion. The offspring of dispassion is loಣe, which is the fulfilment of all the commandments» — el texto 21 encadena la fe con el temor de Dios, el temor con el guardar los mandamientos, el guardarlos con la impasibilidad y la impasibilidad con el amor; el escaneo imprime la palabra amor rota con un signo de otro alfabeto.

«Similarly, the intellect, as long as it preserves its own proper energy, is conscious of its powers and knows from where the tyrannizing passions enter it; and it makes a determined stand against them. But it is terrible to pass one's days in a state of oblivion, like one who fights by night, not being able to see the evil thoughts against which one is battling.» — el texto 22 compara el intelecto con la percepción del cuerpo enfermo, y llama terrible al estado de olvido en que se pelea sin ver contra qué.

«When our intelligence unyieldingly devotes itself to the contemplation of the virtues, and our desire is focused solely on this and on Christ who bestows it, while our soul's incensive power arms itself against the demons, then our faculties are acting according to nature.» — el texto 23 da por conforme a la naturaleza el reparto en que la inteligencia contempla las virtudes, el deseo se fija en Cristo y la fuerza incensiva se arma contra los demonios.

«right judgment penetrates all three aspects of the soul, enabling them to function in harmony. Through discretion the soul fights against the hostile powers and defends the virtues.» — el texto 24 se completa al otro lado del corte poniendo la justicia como lo que atraviesa las tres partes y las hace funcionar en armonía.

«Through love it urges a man to love all men as himself. Through self-control it eliminates every sensual pleasure. Finally, through courage and patience it arms itself against its invisible enemies. This is the harmony of the melodious organ of the soul.» — el mismo texto 24 cierra el reparto y llama a esa concordia el órgano melodioso del alma.

«Just as much water puts out a flame, so hunger or selfcontrol combined with humility of soul extinguishes the fever of the flesh and of shameful fantasies.» — el texto 25 empareja el hambre y el dominio de sí con el agua que apaga la llama, y pone la humildad como condición; al unir el guion de fin de renglón `span()` devuelve *selfcontrol* donde el libro imprime *self-control*.

«If you love Christ you must keep the passion of rancour far from your soul. You should on no account yield to feelings of hostility : rancour lurking in the heart is like fire hidden in stalks of dry flax.» — el texto 26 compara el rencor escondido en el corazón con el fuego oculto en la paja seca del lino.

«Rather you should pray fervently for anyone who has grieved you, and you should help him, if you have the means. By this action your soul will be delivered from death (cf. Tobit 4- : Io) and nothing will hinder your communion with God when you pray.» — el mismo texto 26 manda orar por quien agravió y ayudarlo si se puede, y condiciona a eso la comunión con Dios en la oración.

«The Lord dwells in the souls of the humble ; but shameful passions fill the hearts of the proud. Nothing so strengthens these passions against us as arrogant thoughts, and nothing uproots the evil herbs of the soul so effectively as blessed humility. Hence humility is rightly called the executioner of passions.» — el texto 27 llama a la humildad verdugo de las pasiones, y a los pensamientos arrogantes lo que más las fortalece.

«Truly, when pure souls leave the body they are guided by angels who lead them to the life of blessedness. But unclean and unrepentant souls will be taken in charge by the demons.» — el texto 28 reparte la salida del cuerpo, con los ángeles guiando a las almas puras y los demonios haciéndose cargo de las impuras e impenitentes.

«Every deiform soul is tripartite, according to Gregory the Theologian» — el texto 24 adjudica a Gregorio el Teólogo la división tripartita del alma deiforme, y el verbatim se corta antes de la llamada de nota que el troceo pega a la última palabra.

«Virtue, when established in the intelligence, he calls discretion, understanding and wisdom ; when in the incensive power, he calls it courage and patience ; and when in the faculty of desire, he calls it love, self-restraint and self-control.» — el mismo texto 24 reparte las virtudes por facultad, la discreción, el entendimiento y la sabiduría en la inteligencia, el valor y la paciencia en la fuerza incensiva, y el amor, la templanza y el dominio de sí en el deseo.

«Do not let anger and wrath make their home in you ; for 'an angry man is not dignified' (Prov. 11 : 2). LXX), whereas wisdom dwells in the hearts of the gentle.» — el texto 30 opone la ira a la sabiduría, que habita en los mansos, y el escaneo deja un paréntesis suelto dentro de la referencia a Proverbios.

«If the passion of anger dominates your soul, those who live in the world will prove to be better than you, and you will be put to shame as unworthy of monastic solitude.» — el mismo texto 30 declara que el monje dominado por la ira queda por debajo de los que viven en el mundo y sin título a la soledad monástica.

«In every trial and in all warfare use prayer as your invincible weapon, and by the grace of Christ you will be victorious. Let your prayer be pure, as our wise teacher counsels. For he says : 'I would have men pray everywhere, lifting up holy hands, without anger and without quarrelling' ( 1 Tim. 2 : 8). But the person who neglects such prayer will be delivered over to trials and passions.» — el texto 31 llama arma invencible a la oración y le exige pureza con la sentencia de la primera carta a Timoteo, que manda orar sin ira ni disputa.

«But you who have professed sorrow and grief should turn away from such gladness and rejoice in spiritual gifts. If you rejoice in wine, you will live with shameful thoughts and distress will overwhelm you.» — el texto 32 acepta del salmo que el vino alegra el corazón del hombre y se lo niega a quien profesó el duelo, a quien reserva la alegría de los dones espirituales.

«Do not plan to spend feast-days in drinking wine, but in regenerating your intellect and purifying your soul. If you eat gluttonously and drink wine you will provoke anger in the person whom the feast is honouring.» — el texto 33 dirige la fiesta a la regeneración del intelecto, y advierte que comer y beber con exceso agravia a aquel en cuyo honor se celebra.

«A monk who keeps vigil refines his mind for contemplation, whereas much sleep coarsens the intellect. But take care that during vigils you do not pass the time in empty gossip or evil thoughts. It is better to be asleep than to keep vigil with vain words and thoughts.» — el texto 34 pone la vigilia al servicio de la contemplación y le pone su límite, porque la vigilia con habladuría o mal pensamiento resulta peor que el sueño.

«He who keeps a serpent in his breast and he who keeps an evil thought in his heart will both be killed, the one by being bitten in the body by venomous fangs and the other by injecting a lethal poison into his soul.» — el texto 35 empareja la serpiente en el pecho con el mal pensamiento en el corazón, y da las dos muertes, la del colmillo y la del veneno vertido en el alma.

«A pure soul can truly be called a 'chosen vessel' (Acts 9 : 1 s-), 'an enclosed garden', 'a sealed fountain' (Song of Solomon 4 : 1 2), and 'a throne of perceptiveness' (Prov. 1 2 : 2 3 . LXX). But a soul polluted with filthy impurities stinks like a sewer.» — el texto 36 reúne cuatro nombres bíblicos para el alma pura, vaso elegido, jardín cerrado, fuente sellada y trono de percepción, y les opone el alma sucia, que hiede como una cloaca.

«I have heard from elders experienced in the practice of the virtues that evil thoughts are engendered in the soul by showy clothes, the belly's repletion and bad company.» — el texto 37 remite a los ancianos experimentados el origen de los malos pensamientos, y lo pone en la ropa vistosa, el hartazgo del vientre y las malas compañías.

«For a monk with many possessions is an over-laden ship, driven by the storm of cares and sinking in the deep waters of distress. Love of riches begets many passions, and has aptly been called 'the root of all evil» — el texto 38 compara al monje con muchas posesiones con una nave sobrecargada que la tormenta de los cuidados hunde, y repite de la primera carta a Timoteo que el amor del dinero es la raíz de todo mal.

«A condition of total poverty, combined with silence, is a treasure hidden in the field of the monastic life (cf. Matt. I 3 : 4-4-). So 'go and sell all you have and give to the poor' (Matt. I 9 : 2 I), and acquire this field. And when you have dug up the treasure, keep it inviolate, so that you may become rich with a wealth that is inexhaustible.» — el texto 39 lee la pobreza total con silencio como el tesoro escondido en el campo de la parábola, y manda comprar el campo con la venta de todo.

«When you have taken up your dwelling with a spiritual father and find that he helps you, let no one separate you from his love and from living with him. Do not judge him in any respect, do not revile him even though he censures or strikes you, do not listen to someone who slanders him to you, do not side with anyone who criticizes him, lest the Lord should be angered with you and blot you out of the book of the living» — el texto 40 prohíbe al discípulo juzgar, injuriar o escuchar calumnias contra el padre espiritual, aunque este lo censure o lo golpee.

«The struggle to achieve obedience is won by means of renunciation, as we have learned. He who seeks to be obedient must arm himself with three weapons : faith, hope, and divine and holy love (cf. I Cor. I 3 : I 3). Thus defended, he will 'fight the good fight' and receive 'a crown of righteousness» — el texto 41 pone la renuncia como medio de la obediencia y arma al obediente con tres cosas, fe, esperanza y amor divino y santo.

«Do not judge the actions of your spiritual father, but obey his commands. For the demons are in the habit of showing you his defects, so that your ears may be deaf to what he tells you. They aim either to drive you from the arena as a feeble and cowardly fighter, or simply to terrify you with thoughts that undermine your faith, and so to make you sluggish about every form of virtue.» — el texto 42 adjudica a los demonios la costumbre de mostrar al discípulo los defectos del padre, con dos fines, sacarlo del combate o socavarle la fe.

«A monk who disobeys the commands of his spiritual father transgresses the special vows of his profession. But he who has embraced obedience and slain his own will with the sword of humility has indeed fufillcd the promise that he made to Christ in the presence of many witnesses.» — el texto 43 hace de la desobediencia al padre una transgresión de los votos, y llama espada de la humildad a lo que mata la voluntad propia; el escaneo imprime fufillcd por fulfilled.