Tractate — Chapter 9
Tractate — Chapter 9Middle High German + EnglishAbout this edition
Ich habe der geschrift vil gelesen, beide von heidenischen meistern unde von wîssagen, unde von der alten ê unde von der niuwen ê, unde habe mit erneste unde mit ganzem vlîze gesuochet, welhiu diu beste unde diu hœhste tugent sî, dâ mite der mensche sich zuo gote aller nêhest zuo gefüegen müge unde mit der der mensche aller gelîchest stüende dem bilde, als er in gote was, in deme zwischen im unde gote kein underscheit was, ê daz got die crêatûre beschuof. Unt sô ich alle geschrift durchgründe alse verre mîn vernunft erziugen unde bekennen mac, sô vinde ich niht anders wan lûteriu abegescheidenheit ledic aller crêatûren. Dar umbe sprach unser herre zuo Marthen 'unum est necessarium', daz ist als vil gesprochen: wer unbetrüebet unde lûter wil sîn, der muoz haben einez, daz ist abegescheidenheit.
Die lêrer lobent minne grœzlîchen, als sant Paulus tuot, dâ er sprichet 'in waz üebunge ich mac gestân, hân ich niht minne, sô enbin ich nihtes niht.' Sô lobe ich abegescheidenheit für alle minne. Zem êrsten dar umbe, wan daz beste an der minne ist, daz si mich twinget, daz ich got minne. Nû ist vil adelîcher, daz ich got twinge zuo mir, dan daz ich mich twinge zuo gote. Und ist daz dâ von, wan mîn êwigeiu sêlikeit lît dâr an, daz ich unde got vereinet werden; wan got kan sich einfüeglicher füegen zuo mir unde baz vereinen mit mir, dan ich mich kunde vereinen mit gote. Daz abegescheidenheit twinge got zuo mir, daz bewære ich dâ mite: wan ein ieglich dinc ist gerne an sîner nâtûrlîchen eigen stat. Nû ist gotes nâtûrlîchiu eigene stat einekeit unde lûterkeit; die koment von abegescheidenheit. Dar umbe muoz got von nôt sich selber geben einem abegescheidenen herzen. - Zem andern mâle lobe ich abegescheidenheit für minne, wan minne twinget mich dâr zuo, daz ich alliu dinc lîde durch got: sô twinget mich abegescheidenheit dar zuo, daz ich nihtes enpfenclich bin denne gotes. Nû ist vil edeler nihtes niht enpfenclich sîn denne gotes, als alliu dinc lîden durch got. Wan in dem lîden hât der mensche eteswaz ûfsehens ûf die crêatûre, von der er daz lîden hât. Sô stât abegescheidenheit ledic aller crêatûre. Daz aber abegescheidenheit nihtes enpfenclich sî denne gotes, daz bewære ich dâ mite: wan swaz enpfangen werden sol, daz muoz eteswar umbe enpfangen werden. Nû ist abegescheidenheit dem nihte alsô nâhen, daz kein dinc sô kleinfüege ist, daz ez sich enthalten müge in abegescheidenheit, denne alleine got. Der ist alsô einvaltic unde kleinfüege, daz er sich in dem abegescheidenen herzen wol enthalten mac. Dâ von ist abegescheidenheit nihtes enpfenclich denne gotes. Ein ieglich enpfenclich dinc wirt enpfangen unde gevazzet in sîme enpfâhende nâch der wîse des enpfâhenden; ouch ein ieglich merklich dinc wirt gemerket unde verstanden nâch dem vermügende des, der ez verstât, unde niht nâch dem, als ez merklich ist an ime selber.
I have read much in scripture, both from pagan masters and from prophets, and from the Old Law and the New Law, and with earnestness and complete diligence I have sought which is the best and highest virtue by which a person may join himself most closely to God and through which a person might stand most like the image as he was in God, when there was no distinction between him and God, before God created the creature. And when I search through all scripture as far as my intellect can bear witness and discern, I find nothing other than pure detachment, free of all creatures. Therefore our Lord said to Martha, 'unum est necessarium', which is as much as to say: whoever wishes to be untroubled and pure must have one thing, namely detachment.
The teachers praise love greatly, as Saint Paul does when he says, 'Whatever practice I may engage in, if I have no love, I am nothing.' Yet I praise detachment above all love. First, because the best thing in love is that it compels me to love God. Now it is much nobler that I compel God toward me than that I compel myself toward God. This is because my eternal blessedness depends on this, that I and God become united; for God can adapt himself to me more readily and unite himself with me better than I could unite myself with God. That detachment compels God toward me I prove in this way: every thing willingly remains in its own natural place. Now God's own natural place is unity and purity; these come from detachment. Therefore God must of necessity give himself to a detached heart. - Secondly, I praise detachment above love because love compels me to suffer all things for God's sake, whereas detachment compels me to be receptive to nothing except God. Now it is much nobler to be receptive to nothing except God than to suffer all things for God. For in suffering a person has some regard toward the creature from which the suffering comes. Detachment, however, stands free of all creatures. That detachment is receptive to nothing except God I prove in this way: whatever is to be received must be received somewhere. Now detachment is so near to nothing that no thing is so subtle that it can be contained in detachment except God alone. He is so simple and subtle that he can well be contained in the detached heart. Therefore detachment is receptive to nothing except God. Every receptive thing is received and contained in its receiver according to the manner of the receiver; likewise every apprehensible thing is apprehended and understood according to the capacity of the one who understands it, and not according to the way it is apprehensible in itself.
Die meister lobent ouch dêmuot für vil ander tugent. Ich lobe abegescheidenheit für alle dêmuot, unt daz ist dar umbe. Wan dêmuot mac stên âne abegescheidenheit, sô enmac volkomeniu abegescheidenheit niht gestên âne volkomene dêmuot. Wan volkomeniu dêmuot gât ûf ein vernihten sîn selbes; nû rüeret abegescheidenheit alsô nâhe dem nihte, daz zwischen volkomener abegescheidenheit unt deme nihte kein dinc gesîn mac. Dâ von mac volkomeniu abegescheidenheit niht sîn âne dêmuot. Nû sint alle zît zwei tugende bezzer dan ein. - Diu ander sache, war umbe ich lobe abegescheidenheit für dêmuot, ist, daz volkomeniu dêmuot ist sich selber neigende under alle crêatûre unde in der neigunge sô gêt der mensche ûz im selber ûf die crêatûre. Aber abegescheidenheit belîbet in ir selber. Nû enmac kein ûzganc niemer sô edel werden, daz inneblîben sî noch vil edeler an ime selber. Dâ von sprach der wîssage 'omnis gloria filiae regis ab intus', daz ist gesprochen: des küniges tohter hât alle ir êre von ir innewendikeit. Volkomeniu abegescheidenheit enhât kein ûfsehen noch keine neigung under keine crêatûre noch über keine crêatûre: si enwil noch unden noch obe sîn, si wil alsô stên vor ir selber, niemanne ze liebe noch ze leide, unde wil weder glîcheit noch unglîcheit noch diz noch daz mit keiner crêatûre haben, si enwil niht anders wan eine sîn. Daz si aber diz oder daz welle sîn, des enwil si niht. Wan wêr wil diz oder daz sîn, der wil etwaz sîn; sô wil abegescheidenheit nihtes niht sîn. Dâ von stênt alliu dinc von ir unbeswêret. Nû möhte man sprechen: ez wæren doch alle tugende volkomenlîch an unserr vrouwen, und alsô muoste ouch volkomeniu abegescheidenheit in ir sîn. Ist nû abegescheidenheit hœher denne dêmuot, war umbe ruomte sich unser vrouwe ir dêmuot unde niht ir abegescheidenheit, dô sie sprach 'quia respexit dominus humilitatem ancillae suae', daz ist: er sach an die dêmuot sîner maget? Des antwürte ich unde spriche, daz in got ist abegescheidenheit unde dêmuot, als verre wir tugende von gote gesprochen mügen. Nû solt dû wizzen, daz diu minnebære dêmuot got dâ zuo brâhte, daz er sich neigete in menschlîche nâtûre, unde stuont unbewegelîch in ir selber, dô er mensche wart, als si tete, dô er himelrîche unt ertrîche schuof, als ich hie nâch sagen wil. Und man unser herre dô er mensche werden wolte, unbewegelîch stuont in sîner abegescheidenheit, dô weste unser vrouwe wol, daz er des selben ouch von ir begerte unt daz er in der sache ansæhe ir dêmuot unde niht ir abegescheidenheit. Dâ von stuont si unbewegelîch in ir abegescheidenheit unde ruomte sich ir dêmuot unde niht ir abegescheidenheit. Unde hête si niwan gedâht mit einem irre abegescheidenheit, daz si gesprochen hête 'er sach an mîne abegescheidenheit', dâ mite wære diu abegescheidenheit betrüebet worden unde wære niht ganz noch volkomen gewesen, wan dâ wære ein ûzganc geschehen. Sô mac kein ûzganc sô kleine sîn, in deme diu abegescheidenheit müge âne mâse belîben. Und alsô hâst dû die sache, war umbe sich unser vrouwe ruomte irre dêmuot unde niht ir abegescheidenheit. Dâ von sprach der wîssage 'audiam, quid loquatur in me dominus deus', daz ist gesprochen: ich wil swîgen unde wil hœren, waz mîn got unt mîn herre in mir rede, als ob er sprêche: wil got zuo mir reden, sô kome er în, ich enwil niht hin ûz. Êz sprichet Boethius: ir menschen, waz suochet ir ûzwendic iuwer waz in iu ist: die sêlikeit?
Ich lobe ouch abegescheidenheit für alle barmherzekeit, wan barmherzekeit ist niht anders, wan daz der mensche ûz ime selber gêt ûf sînes ebenmenschen gebresten unde dâ von sîn herze betrüebet wirt. Des stât abegescheidenheit ledic unde belîbet in ir selber unde lât sich kein dinc betrüeben. Kürzlîchen geredet: wenne ich alle tugende an sihe, sô vinde ich keine sô gar âne gebresten unde zuo gote gefüegic alse abegescheidenheit ist.
The masters also praise humility above many other virtues. I praise detachment above all humility, and this is why. Humility can stand without detachment, but perfect detachment cannot stand without perfect humility. For perfect humility tends toward an annihilation of oneself; and detachment comes so near to nothing that between perfect detachment and nothing no thing can exist. Therefore perfect detachment cannot be without humility. Now two virtues are always better than one. - The second reason why I praise detachment above humility is that perfect humility is a bending of oneself beneath every creature, and in that bending the person goes out of himself toward the creature. But detachment remains within itself. Now no going-out can ever become so noble that remaining-within is not still much nobler in itself. Therefore the prophet said, 'omnis gloria filiae regis ab intus', that is to say: the king's daughter has all her glory from her inwardness. Perfect detachment has no regard and no inclination beneath any creature or above any creature: it wishes to be neither below nor above; it wishes to stand thus by itself, for no one's pleasure or pain, and it wishes to have neither likeness nor unlikeness, neither this nor that, with any creature; it wishes nothing other than to be one. But it does not wish to be this or that. For whoever wishes to be this or that wishes to be something; detachment, however, wishes to be nothing. Therefore all things stand unburdened by it. Now one might say: surely all virtues were perfect in Our Lady, and so perfect detachment must also have been in her. If detachment is higher than humility, why then did Our Lady glory in her humility and not in her detachment when she said, 'quia respexit dominus humilitatem ancillae suae', that is: he looked upon the humility of his handmaid? I answer and say that in God there is detachment and humility, insofar as we may speak of virtues in God. Now you should know that loving humility brought God to incline himself into human nature, while detachment stood immovable within itself when he became man, just as it did when he created heaven and earth, as I shall say later. And when our Lord wished to become man and stood immovable in his detachment, Our Lady well knew that he desired the same from her, and that in this matter he regarded her humility and not her detachment. Therefore she stood immovable in her detachment and gloried in her humility and not in her detachment. And had she so much as thought once of her detachment, so that she had said, 'he looked upon my detachment', detachment would thereby have been troubled and would not have been whole or perfect, for an outward-going would have occurred. Thus no outward-going can be so small that detachment could remain in it without measure. And so you have the reason why Our Lady gloried in her humility and not in her detachment. Therefore the prophet said, 'audiam, quid loquatur in me dominus deus', that is to say: I will be silent and will hear what my God and my Lord speaks in me, as if he were saying: if God wishes to speak to me, let him come in; I will not go out. Boethius says: you human beings, why do you seek outwardly for what is within you: blessedness?
I also praise detachment above all mercy, for mercy is nothing other than that a person goes out of himself toward the lack of his fellow human being and from this his heart becomes troubled. Detachment is free of this and remains within itself and lets no thing trouble it. In short: when I consider all the virtues, I find none so wholly without defect and so fitted to God as detachment.
Ein meister heizet Avicenna, der sprichet: des geistes, der abegescheiden stât, des adel ist alsô grôz, waz er schouwet, daz ist wâr, unde waz er begert, daz ist ime gewert, unde waz er gebiutet, des muoz man ime gehôrsam sîn. Unde süllent daz wizzen für wâr: swenne der frîe geist stêt in rehter abegescheidenheit, sô twinget er got zuo sînem wesen; und möhte er stên formelôs und âne allen zuoval, sô nême er gotes eigenschaft an sich. Daz mac aber got nieman geben wan im selber; dâ von mac got niht mêr getuon dem abegescheidenen geiste, wan daz er sich selben ime gît. Unde der mensche, der alsô stêt in ganzer abegescheidenheit, wirt alsô gezuket in die êwikeit, daz in kein zergenclich dinc bewegen mac, daz er nihtes niht enpfindet, daz lîplich ist, unde heizet der welte tôt, wan ime smecket niht, daz irdesch ist. Daz meinte sant Paulus, dô er sprach 'ich lebe unde lebe doch niht, Kristus lebet in mir.' Nû möhtest dû frâgen, waz abegescheidenheit sî, wan si alsô edel an ir selber ist? Hie solt dû wizzen, daz rehtiu abegescheidenheit niht anders enist, wan daz der geist alsô unbewegelich stande gegen allen zuovellen liebes unde leides, êren, schande unde lasters, als ein breiter berc unbewegelich stêt gegen eime kleinen winde. Disiu unbewegelichiu abegescheidenheit bringet den menschen in die grœste gelîcheit mit gote. Wan daz got ist got, daz hât er von sîner unbewegelîchen abegescheidenheit, unde von der abegescheidenheit hât er sîne lûterkeit unde sîne einvaltikeit unde sîne unwandelbærkeit. Unde dâ von, sol der mensche gelîch werden gote alse verre ein crêatûre gelîcheit mit gote haben mac, daz muoz geschehen mit abegescheidenheit. Diu ziuhet danne den menschen in lûterkeit unde von der lûterkeit in einvaltikeit unde von der einvaltikeit in unwandelbærkeit; unde disiu dinc bringent eine gelîcheit zwischen gote unt dem menschen, unde diu gelîcheit muoz geschehen in gnâde, wan diu gnâde ziuhet den menschen von allen zîtlîchen dingen unde liutert in von allen zergenclichen dingen. Unde dû solt wizzen: lære sîn aller crêatûre ist gotes vol sîn, unde vol sîn aller crêatûre ist gotes lære sîn. Nû solt dû wizzen, daz got in dirre unbewegelîchen abegescheidenheit ist êwellen gestanden unde noch stêt, unde solt wizzen, dô got himelrîche und ertrîche schuof und alle crêatûre, daz gienc sîne unbewegelîche abegescheidenheit als wênic an, als ob er nie crêatûre geschaffen hête. Ich spriche joch mêr: alliu gebet unde guotiu werc, diu der mensche in der zît gewürken mac, daz gotes abegescheidenheit alsô wênic dâ von beweget werde, als obe niendert gebet noch guotez werc in der zît geschæhe, unde wirt got niemer deste milter noch deste geneigeter gegen den menschen, denne ob er daz gebet noch diu guoten werc niemer gewürhte. Ich spriche joch mêr: dô der sun in der gotheit welle mensche werden unde wart unde die marter leit, daz gienc die unbewegelîche abegescheidenheit gotes alsô wênic an, als ob er nie mensche worden wære. Nû möhtest dû sprechen: sô hœre ich wol, daz allez gebet und alliu guotiu werc sint verlorn, wan sich got ir niht an nimet, daz in ieman dâ mite bewegen müge, unde sprichet man doch, got wil umb alliu dinc gebeten werden. Hie solt dû mich wol merken unde rehte verstân (ob dû möhtest), daz got in sîme êrsten êwigen aneblicke (ob wir einen êrsten aneblic dâ nemen solten) alliu dinc anesach, alse sie beschehen solten, unde sach in deme selben aneblicke, wenne unde wie er die crêatûre schepfen solte. Er sach ouch daz minneste gebet unde guote werc, daz ieman solte tuon, unde sach an, welhez gebet und andâht er hœren solte; er sach, dâ dû in morgen wilt mit flîze anruofen unde mit ernste biten, unde daz anruofen unde gebet wil got niht morgen erhœren, wan er hât ez gehœrt in sîner êwikeit, ê dû ie mensche würde. Ist aber dîn gebet niht redelich und âne ernst, sô wil dir got niht nû versagen, wan er hât dir in sîner êwikeit versaget. Alsô hât got in sînem êrsten êwigen aneblicke alliu dinc angesehen unde würket nihtes niht von warumbe, wan ez ist allez ein vorgewürket dinc. Und alsô stêt got alle zît in sîner unbewegelîchen abegescheidenheit und ist doch dar umbe der liute gebet unde guotiu werc niht verlorn, wan wer wol tuot, dem wirt ouch wol gelônet. Philippus sprichet 'got schepfer helt diu dinc nâch dem loufe unde nâch der ordenunge, die er in hât gegeben von anevange.' Wan bî ime enist niht verloufen und ouch nihtes niht künftic unde hât alle heiligen geminnet alsô er sie vorgesehen hât, ê diu welt würde. Und swenne ez kumet, daz sich ougent in der zît waz er in der êwikeit hât angesehen, sô wênent die liute, got habe eine niuwe minne an sich geleit; unde sô er zürnet oder eteswaz guotes tuot, sô werden wir gewandelt unde belîbet er unwandelbære, als der sunnen schîn tuot den siechen ougen wê und den gesunden wol und belîbet doch der schîn unwandelbære an ime selber. Got siht niht in die zît, ouch geschit in sîme gesihte kein erniuwunge. In disem sinne redet ouch Isidorus in dem buoch von dem obersten guote unde sprichet alsô: ez frâgent vil liute, waz got tæte, ê daz er himelrîche und ertrîche geschuof, oder wannen kême der niuwe wille in gote, daz er die crêatûre schuof? und antwürte alsô: kein niuwer wille stuont nie ûf in gote, wan swie daz sî, daz die crêatûre niht enwas in ir selber alse si nû ist, dâ was si doch êwelten in gote unde in sîner vernunft. Got geschuof niht himelrîche und ertrîche, alse wir zergencliche sprechen, daz die würden, wan alle crêatûre sint in dem êwigen worte gesprochen. Moyses sprach zuo unserm herren 'herre, ob Pharaô zuo mir sprichet, wer dû sîst, wie sol ich ime antwürten?' Dô sprach unser herre 'sô sprich: der dâ ist, der hât mich gesant.' Daz ist gesprochen: der dâ unwandelbære ist an ime selber, der hât mich gesant.
Nû möhte ein mensche sprechen: hâte Kristus ouch unbewegelîche abegescheidenheit, dô er sprach 'mîn sêle ist betrüebet biz in den tôt'? unde Marîâ, dô si stuont under dem kriuze? unde seit man doch vil von ir klage: wie mac diz allez bestên mit unbewegelîcher abegescheidenheit? Hie solt dû wizzen daz die meister sprechent, daz an eime iegelîchen menschen zweierhande menschen sint: der ein heizet der ûzer mensche, daz ist diu sinnelîcheit; dem menschen dienent fünf sinne und würket doch von kraft der sêle. Der ander mensche heizet der inner mensche, daz ist des menschen innerkeit. Nû solt dû wizzen, daz ein iegelîcher mensche, der got minnet, gebrûchet der sêle krefte in dem ûzern menschen niht für baz, wan als die fünf sinne ze nôt bedürfent; unde diu innewendikeit kêret sich niht zuo den fünf sinnen, wan alse verre sie ein wîser und ein leiter ist der fünf sinne und in hüetet, daz sie niht gebrûchent irs gegenwurfes nâch vihelîcheit, als etelîche liute tuont, die lebent nâch ir lîplîchen wollust, als diu vihe tuont, diu âne vernunft sint, unde solhe liute heizent eigenlîcher vihe denne liute. Unde swaz diu sêle krefte hât über die si den fünf sinnen gît, die krefte gît si alle dem innern menschen, unde sô der eteswaz hôhes edeles gegenwurfes hât, sô ziuhet si an sich alle die krefte, die si den fünf sinnen gelihen hât, unde heizet der mensche sinnelôs unde verzuket; wan sîn gegenwurf ist ein unvernünftic bilde oder etwaz vernünftiges âne bilde. Sô wizzent, daz got von eime iegelîchen geistlîchen menschen muotet, daz er in minne mit allen kreften der sêle. Dâ von sprach er 'minne dînen got von ganzem herzen.' Nû sint etelîche menschen, die verzerent der sêle krefte alzemâle in dem ûzern menschen. Daz sint die liute, die alle ir sinne und gedanken kêrent ûf zergenclichiu güeter, die enwizzent niht von dem innern menschen. Alse nû ein guot mensche beroubet etwenne den ûzern menschen aller krefte der sêle, sô si einen hôhen gegenwurf hât, alsô beroubent vihelîche liute den innern menschen aller krefte der sêle unde gebrûchent sie in dem ûzern menschen. Nû solt dû wizzen, daz der ûzer mensche mac in üebunge sîn, daz doch der inner mensche des genzlîche ledic stêt und unbewegelich. Nû was in Kristô ouch ein ûzwendiger mensche und ein inwendiger mensche, unde ouch in unser vrouwen, unde swaz Kristus und unser frouwe ie geredeten von ûzern dingen, daz tâten sie von dem ûzern menschen unde stuont der inner mensche in einer unbewegelîchen abegescheidenheit. Und alsô rette Kristus, dô er sprach 'mîn sêle ist betrüebet biz in den tôt.' Unde swaz unser frouwe klagete und ander rede, die si tet, sô stuont si doch alle zît in ir inwendikeit in einer unbewegelîchen abegescheidenheit. Des nim ein ebenbilde. Ein tür gêt in einem angel ûf unde zuo. Nû glîche ich daz ûzer bret an der tür dem ûzern menschen, sô glîche ich den angel dem innern menschen. Sô nû diu tür ûf unde zuo gêt, sô wandelt sich daz ûzer bret hin unde her unde belîbet doch der angel in einer stete unbewegelich unde wirt dar umbe niendert verwandelt. In gelîcher wîse ist ez ouch hie.
A master called Avicenna says: the nobility of the spirit that stands detached is so great that whatever it beholds is true, and whatever it desires is granted to it, and whatever it commands must be obeyed. And you should know this for true: when the free spirit stands in true detachment, it compels God toward its being; and if it could stand without form and without all accident, then it would take God's property upon itself. But God can give that to no one but himself; therefore God can do nothing more for the detached spirit than give himself to it. And the person who stands thus in complete detachment is so drawn into eternity that no perishable thing can move him, so that he perceives nothing bodily, and he is called dead to the world because nothing earthly tastes good to him. This is what Saint Paul meant when he said, 'I live and yet I do not live; Christ lives in me.' Now you might ask what detachment is, since it is so noble in itself? Here you should know that true detachment is nothing other than that the spirit stands so immovably toward all accidents of love and suffering, honor, shame, and disgrace, as a broad mountain stands immovable against a small wind. This immovable detachment brings the person into the greatest likeness with God. For that God is God, he has from his immovable detachment, and from detachment he has his purity, his onefoldness, and his immutability. Therefore, if a person is to become like God insofar as a creature can have likeness with God, this must happen through detachment. Detachment then draws the person into purity, and from purity into onefoldness, and from onefoldness into immutability; and these things bring about a likeness between God and the person, and this likeness must happen in grace, for grace draws the person away from all temporal things and purifies him from all perishable things. And you should know: to be empty of every creature is to be full of God, and to be full of every creature is to be empty of God. Now you should know that God has stood eternally in this immovable detachment and still stands in it; and you should know that when God created heaven and earth and every creature, his immovable detachment was affected by this as little as if he had never created any creature. I say further: all prayers and good works that a person can perform in time move God's detachment as little as if no prayer or good work had ever occurred in time, and God never becomes more generous or more inclined toward a person than if that person had never offered the prayer or performed the good works. I say further: when the Son in the Godhead wished to become man and became man and suffered the Passion, God's immovable detachment was affected by this as little as if he had never become man. Now you might say: then I understand that all prayer and all good works are lost, since God takes no account of them so that anyone might move him by them, and yet people say that God wishes to be prayed to concerning all things. Here you should attend closely to me and understand rightly, if you can, that God in his first eternal glance—if we may speak of a first glance—saw all things as they were to come to pass, and in that same glance saw when and how he would create the creature. He also saw the least prayer and good work that anyone would perform, and saw which prayer and devotion he would hear; he saw that tomorrow you would call upon him diligently and ask him earnestly, and God will not hear that calling and prayer tomorrow, for he has heard it in his eternity before you ever became a human being. But if your prayer is not rightly ordered and is without earnestness, God will not now refuse you, for he has refused you in his eternity. Thus God has regarded all things in his first eternal glance and works nothing for a why, for it is all a work already wrought beforehand. And so God stands at all times in his immovable detachment, and yet for that reason people's prayers and good works are not lost, for whoever does well will also be well rewarded. Philip says, 'God the Creator maintains things according to the course and according to the order that he gave them from the beginning.' For with him nothing has passed away and nothing is future, and he has loved all the saints as he foresaw them before the world came to be. And when what he has regarded in eternity becomes manifest in time, people think that God has taken on a new love; and when he is angry or does something good, we are changed while he remains immutable, just as the sun's brightness hurts diseased eyes and benefits healthy ones, while the brightness nevertheless remains immutable in itself. God does not look into time, nor does any renewal occur in his sight. In this sense Isidore also speaks in the Book of the Highest Good and says: many people ask what God did before he created heaven and earth, or whence the new will came in God by which he created the creature; and he answers: no new will ever arose in God, for although the creature did not exist in itself as it does now, it nevertheless existed eternally in God and in his intellect. God did not create heaven and earth as we transient beings speak, so that they came to be, for every creature is spoken in the eternal Word. Moses said to our Lord, 'Lord, if Pharaoh says to me, Who are you? how shall I answer him?' Then our Lord said, 'Say: he who is has sent me.' That is to say: he who is immutable in himself has sent me.
Now a person might say: did Christ also have immovable detachment when he said, 'My soul is troubled unto death'? And Mary, when she stood beneath the cross? And yet much is said of her lamentation: how can all this stand together with immovable detachment? Here you should know that the masters say there are two kinds of human being in every person: one is called the outer person, that is, the sensory nature; the five senses serve this person, and yet he works by the power of the soul. The other is called the inner person, that is, the person's inwardness. Now you should know that every person who loves God uses the powers of the soul in the outer person no further than the five senses require by necessity; and inwardness does not turn toward the five senses except insofar as it is a guide and leader of the five senses and guards them, so that they do not use their objects in a bestial way, as some people do who live according to bodily pleasure, as beasts do that are without intellect; such people are more properly called beasts than human beings. And whatever powers the soul has beyond those she gives to the five senses, she gives all those powers to the inner person; and when he has some high and noble object, she draws back into herself all the powers she has lent to the five senses, and the person is called without sensory awareness and enraptured, for his object is a non-intellectual image or something intellectual without an image. So know that God requires of every spiritual person that he love him with all the powers of the soul. Therefore he said, 'Love your God with your whole heart.' Now there are some people who consume the powers of the soul entirely in the outer person. These are the people who turn all their senses and thoughts toward perishable goods; they know nothing of the inner person. Just as a good person sometimes deprives the outer person of all the powers of the soul when she has a lofty object, so bestial people deprive the inner person of all the powers of the soul and use them in the outer person. Now you should know that the outer person can be engaged in activity while the inner person stands completely free of it and unmoved. Thus there was in Christ an outer person and an inner person, and likewise in Our Lady; and whatever Christ and Our Lady ever said concerning outward things, they said from the outer person, while the inner person stood in immovable detachment. And so Christ spoke when he said, 'My soul is troubled unto death.' And whatever Our Lady lamented and whatever other words she spoke, she nevertheless stood at all times in her inwardness in an immovable detachment. Take an analogy for this. A door opens and closes on a hinge. I compare the outer board of the door to the outer person, and I compare the hinge to the inner person. When the door opens and closes, the outer board moves back and forth, yet the hinge remains unmoved in one place and is therefore not changed at all. It is the same here.
Nû frâge ich, waz der lûtern abegescheidenheit gegenwurf sî? Dar zuo antwürte ich unde spriche alsô, daz weder diz noch daz ist der lûtern abegescheidenheit gegenwurf. Si stêt ûf eime blôzen nihte, wan si stêt ûf dem hœhsten, in deme got nâch allem sînem willen gewürken mac. Nû mac got in allen herzen niht gewürken nâch allem sînem willen. Wan swie daz sî, daz got almehtic ist, sô enmac er doch niht gewürken wan als er bereitschaft vindet oder maht. Und spriche ich dar umbe: oder maht, von sant Paulus wegen, wan dâ vant er niht bereitschaft, aber er bereitete in mit dem ingiezen der gnâde; dâ von spriche ich: got würket dar nâch als er bereitschaft vindet. Sîn würken ist anders in dem menschen denne in den steinen; des vinden wir ein gelîchnisse in der nâtûre. Sô man einen bakoven heitzet unde dar în leit einen teig von habern und einen von gersten und einen von roggen und einen von weizen, nû ist niht wan ein hitze in dem oven unde würket doch niht gelîch in allen teigen; wan der ein wirt schœne brôt, der ander wirt rûcher, der dritte aber rûcher. Daz ist niht der hitze schult, mêr: der materien, diu ungelîch ist. In gelîcher wîse würket got niht gelîch in allen herzen, sunder dar nâch, als er bereitschaft und enpfenclicheit vindet. In welhen herzen nû ist diz oder daz, dar inne mac etwaz sîn, daz got niht ûf daz hœhste gewürken mac. Dâ von, sol daz herze bereitschaft haben ûf daz aller hœhste, sô muoz ez stên ûf eime blôzen nihte, unde dar inne ist ouch diu grœste mügelîcheit, diu gesîn mac. Wan nû daz abegescheiden herze stêt ûf dem hœhsten, daz muoz sîn ûf dem nihte, wan dâ ist diu grœste enpfenclicheit inne. Des nim ein gelîchnüsse in der nâtûre. Wil ich schrîben ûf eine wîze tavelen, sô kan kein dinc sô edel sîn, daz an der tavelen geschrieben stêt, ez irret mich doch, daz ich niht dar ûf schrîben mac; unde wil ich wol schrîben, sô muoz ich allez tiligen, daz an der tavelen stêt, unde füeget mir diu tavel niemer sô wol zem schrîben, alse wenne niht ûf ir stêt. Gelîcher wîse, sol got in mîn herze schrîben ûf daz aller hœhste, sô muoz ûz dem herzen komen allez, daz diz oder daz geheizen ist, und alsô stêt daz abegescheiden herze. Dâ von sô mac denne got würken ûf daz aller hœhste sînen obersten willen, unde sô ist des abegescheidenen herzen gegenwurf weder diz noch daz.
Nû frâge ich aber: waz ist des abegescheidenen herzen gebet? Ich antwürte alsô unde spriche, daz abegescheidenheit unde lûterkeit kan niht biten, wan swer bitet, der begert eteswaz von gote, daz ime werde, oder begert, daz ime got iht abe neme. Nû begert aber daz abegescheiden herze nihtes und enhât ouch niht, des ez gerne ledic wære. Dar umbe sô stêt ez ledic alles gebetes und ist sîn gebet niht anders dan einförmic sîn mit gote. In disem sinne mügen wir nemen daz wort, daz sant Dionysius sprichet über sant Pauls wort 'ir sint vil, die alle loufent nâch der krône, unde wirt doch niht dan eime.' Alle krefte der sêle loufent nâch der krône unde wirt doch alleine dem wesen. Hie sprichet Dionysius: der louf enist niht anders denne ein abekêren von allen crêatûren unde sich vereinen in die ungeschaffenheit. Unde sô diu sêle dâ zuo kumet, sô verliuset si ir namen unde ziuhet gotin sich, daz si an ir selber ze nihte wirt, alse diu sunne daz morgenrôt an sich ziuhet, daz ez ze nihte wirt. Dâ zuo bringet den menschen kein dinc denne lûter abegescheidenheit. Her zuo mügen wir ouch nemen daz wort, daz sant Augustinus sprichet: diu sêle hât einen heimelischen înganc in götliche nâtûre, dâ ir alliu dinc ze nihte werdent. Dirre înganc ist ûf ertrîche niht anders denne lûteriu abegescheidenheit. Unde sô diu abegescheidenheit kumet ûf daz hœhste, sô wirt si von erkennen kennelôs unde von minne minnelôs unde von liehte vinster. Dar umbe mügen wir ouch wol nemen, daz ein meister sprichet: sêlic sint die armen des geistes, die gote alliu dinc gelâzen hânt, als er sî hâte, dô wir niht enwâren. Diz enmac nieman getuon wan ein lûter abegescheiden herze. Daz got in eime abegescheiden herzen lieber sî denne in allen herzen, daz merken wir dar an, wan frâgest dû mich: waz suochet got in allen dingen, sô antwürte ich dir ûz dem buoche der wîsheit, dâ er sprichet 'in allen dingen suoche ich ruowe.' Sô ist niendert ganziu ruowe denn alleine in dem abegescheiden herzen. Dâ von ist got lieber dâ denne in keinen andern dingen oder tugenden. Ouch solt dû wizzen, ie mê der mensche sich dar ûf setzet, daz er enpfenclich sî des götlichen înfluzzes, ie sêliger er ist; unde wer sich gesetzen mac dâ inne in die oberste bereitschaft, der stêt ouch in der obersten sêlikeit. Nû mac sich kein mensche enpfenclich machen des götlichen înfluzzes denne mit einförmikeit mit gote, wan dâ nâch als ein ieglich mensche einförmic ist mit gote, dâ nâch ist er enpfenclich des götlichen înfluzzes. Nû kumet einförmikeit dâ von, daz sich der mensche wirfet under got, und als vil sich der mensche wirfet under die crêatûre, alsô vil ist er minr einförmic mit gote. Nû stêt daz lûter abegescheiden herze ledic aller crêatûren, dâ von ist ez alzemâle geworfen under got unde stêt in der obersten einförmikeit mit gote und ist ouch aller enpfenclichest des götlichen înfluzzes. Daz meinte sant Paulus, dô er sprach 'leget an iuch Jêsum Kristum', unde meinde dâ mit einförmikeit mit Kristô. Unde wizzest, dô Kristus mensche wart, dô nam er niht an sich einen menschen: er nam an sich menschlîche nâtûre. Dâ von sô ganc ûz allen dingen, sô belîbet alleine daz Kristus an sich nam, und alsô hâst dû Kristum an dich geleit. Wer nû vollekomener abegescheidenheit adel und nutzen merken wil, der neme Kristî worte war, diu er von sîner menscheit sprach zuo sînen jüngern 'ez ist iu nütze, daz ich von iu var; unde gân ich niht von iu, sô enmac iu der heilige geist niht werden'; reht als ob er sprêche: ir hânt ze vil lustes ûf mîn gegenwürtigez bilde geleit, dâ von mac iu der vollekomenen lust des heiligen geistes niht werden. Dâ von scheidet abe diu bilde unde einiget iuch mit formelôsem wesenne, wan gotes geistlicher trôst ist zart, dar umbe wil er sich niemanne erbieten denne dem, der lîplichen trôst versmâhet.
Now I ask: what is the object of pure detachment? I answer and say that neither this nor that is the object of pure detachment. It stands upon a bare nothing, for it stands upon the highest, in which God can work according to all his will. Now God cannot work according to all his will in every heart. For although God is almighty, he can nevertheless work only as he finds or makes readiness. And I say 'or makes' because of Saint Paul, for there he found no readiness, but he prepared him through the inflowing of grace; therefore I say: God works according as he finds readiness. His working is different in the human being from what it is in stones; for this we find an analogy in nature. When a baking oven is heated and one puts into it a dough of oats, one of barley, one of rye, and one of wheat, there is only one heat in the oven, yet it does not work alike in all the doughs; for one becomes fine bread, another becomes coarser, and the third coarser still. This is not the fault of the heat, but of the matter, which is unequal. In the same way God does not work alike in all hearts, but according as he finds readiness and receptivity. In a heart in which there is this or that, there may be something that prevents God from working in the highest manner. Therefore, if the heart is to have readiness for the very highest, it must stand upon a bare nothing, and in that is also the greatest potentiality that can exist. Since the detached heart stands upon the highest, it must stand upon nothing, for there the greatest receptivity is found. Take an analogy from nature. If I wish to write on a white tablet, no thing can be so noble that, if it is written on the tablet, it does not hinder me from writing there; and if I wish to write well, I must erase everything that stands on the tablet, and the tablet is never so well suited to my writing as when nothing stands upon it. In the same way, if God is to write in my heart in the very highest manner, everything that is called this or that must come out of the heart; and thus stands the detached heart. Then God can work his supreme will in the very highest manner, and so the object of the detached heart is neither this nor that.
Now I ask further: what is the prayer of the detached heart? I answer and say that detachment and purity cannot ask, for whoever asks desires something from God that may be given to him, or desires that God take something away from him. But the detached heart desires nothing and has nothing of which it would gladly be free. Therefore it stands free of all prayer, and its prayer is nothing other than being one-formed with God. In this sense we may understand the saying that Saint Dionysius speaks concerning Saint Paul's words: 'There are many who all run after the crown, yet it falls to only one.' All the powers of the soul run after the crown, yet it falls only to being. Here Dionysius says: the running is nothing other than a turning away from all creatures and uniting oneself in uncreatedness. And when the soul comes to this, she loses her name and draws God into herself, so that she becomes nothing in herself, just as the sun draws the dawn into itself so that it becomes nothing. Nothing brings a person to this except pure detachment. To this we may also add the saying of Saint Augustine: the soul has a secret entrance into divine nature, where all things become nothing to her. On earth this entrance is nothing other than pure detachment. And when detachment comes to the highest, it becomes unknowing through knowing, loveless through love, and dark through light. Therefore we may also understand what a master says: blessed are the poor in spirit who have left all things to God as he possessed them when we did not exist. No one can do this except a purely detached heart. That God is more gladly in a detached heart than in all hearts we can see from this: if you ask me what God seeks in all things, I answer you from the Book of Wisdom, where he says, 'In all things I seek rest.' Now complete rest is found nowhere except in the detached heart. Therefore God is more gladly there than in any other things or virtues. You should also know: the more a person sets himself to be receptive to the divine inflow, the more blessed he is; and whoever can place himself there in the highest readiness also stands in the highest blessedness. No person can make himself receptive to the divine inflow except through one-formedness with God, for to the degree that each person is one-formed with God, to that degree he is receptive to the divine inflow. One-formedness comes from a person's subjecting himself to God; and to the degree that a person subjects himself to creatures, to that degree he is less one-formed with God. The purely detached heart stands free of all creatures; therefore it is wholly subject to God and stands in the highest one-formedness with God and is also most receptive to the divine inflow. This is what Saint Paul meant when he said, 'Put on Jesus Christ,' and by this he meant one-formedness with Christ. And know: when Christ became human, he did not assume a human being; he assumed human nature. Therefore go out of all things; then only what Christ assumed remains, and thus you have put on Christ. Whoever wishes to recognize the nobility and benefit of perfect detachment should attend to Christ's words which he spoke to his disciples concerning his humanity: 'It is expedient for you that I go away from you; and if I do not go away from you, the Holy Spirit cannot come to you'; just as if he said: you have placed too much delight in my present image, and therefore the perfect delight of the Holy Spirit cannot come to you. Therefore put away images and unite yourselves with formless being, for God's spiritual consolation is delicate; therefore he will offer himself to no one except the person who despises bodily consolation.
Nû merket alle vernünftige liute: ez ist nieman baz gemeit denne der dâ stêt in der grœsten abegescheidenheit. Ez enmac kein lîplîcher unde fleischlîcher lust niemer gesîn âne geistlîchen schaden, wan daz fleisch begert wider den geist unde der geist begert wider daz fleisch. Dar umbe swer in dem fleische sêjet ungeordente minne, der snîdet abe den tôt; unde swer in dem geiste sêjet ordenlîche minne, der snîdet von dem geiste daz êwige leben. Dâ von, ie mê der mensche fliuhet von der geschöpfede, ie mê ime zuo loufet der schepfer. Hie merket, alle vernünftigen menschen! Sît der lust, den wir gehaben möhten an dem lîplichen bilde Kristî, uns sûmet an der enpfenclicheit des heiligen geistes, wie vil mê sûmet denne gegen gote der ungeordente lust, den wir haben ûf zergenclichen trôst? Dâ von ist abegescheidenheit daz aller beste, wan si reiniget die sêle unde lûtert die gewissen und enzündet daz herze und erwecket den geist unde machet snel die begirde und übergüldet die tugent unde tuot got erkennen unde scheidet abe die crêatûre unde vereinet sî mit gote; wan diu geteilte minne von gote ist als daz wazzer in dem fiure unde diu geeinigete minne ist als der wabe in dem honige.
Nû merket, alle vernünftige geiste! daz snelleste tier, daz iuch treit ze vollekomenheit, daz ist lîden, wan ez geniuzet nieman mê êwiger sêlikeit wan die mit Kristô stênt in der grœsten bitterkeit. Ez enist niht gelligers denne lîden und niht honicsamers denne geliten haben. Daz sicherste fundament, dar ûf disiu vollekomenheit gestân mac, daz ist dêmüetikeit, wan welhes nâtûre hie kriuchet in die tiefesten niderkeit, des geist fliuget ûf in daz hœhste der gotheit, wan liebe bringet leit unde leit bringet liebe. Der menschen üebunge ist vil: einer lebet sus, der ander sô. Swer komen wil ûf daz hœhste leben in dirre zît, der neme mit kurzen worten ûz aller geschrift die kurze lêre, diu hie nâch geschrieben stêt.
Now take note, all intellectual people: no one is better disposed than the one who stands in the greatest detachment. No bodily and fleshly pleasure can ever exist without spiritual harm, for the flesh desires against the spirit and the spirit desires against the flesh. Therefore whoever sows disordered love in the flesh reaps death; and whoever sows ordered love in the spirit reaps eternal life from the spirit. Therefore, the more a person flees from created things, the more the Creator runs toward him. Take note here, all intellectual people! Since the delight that we might have in the bodily image of Christ hinders us in receptivity to the Holy Spirit, how much more does the disordered delight we have in transitory consolation hinder us with regard to God? Therefore detachment is best of all, for it purifies the soul and cleanses the conscience and kindles the heart and awakens the spirit and quickens desire and gilds virtue and makes God known and cuts away the creature and unites it with God; for love divided from God is like water in fire, and united love is like the honeycomb in honey.
Now take note, all intellectual spirits! The swiftest beast that carries you to perfection is suffering, for no one enjoys more eternal blessedness than those who stand with Christ in the greatest bitterness. Nothing is more gall-bitter than suffering, and nothing more honey-sweet than having suffered. The surest foundation upon which this perfection can stand is humility, for whoever's nature crawls here in the deepest lowliness, that person's spirit flies up into the highest of the Godhead, for love brings suffering and suffering brings love. Human practices are many: one lives thus, another otherwise. Whoever wishes to come to the highest life in this time should take, in brief words from all scripture, the short teaching written hereafter.
Halt dich abegescheidenlîch von allen menschen, halt dich lûterlîch von allen îngezogenen bilden, frîe dich von allem dem, daz zuoval, anhaftunge unde kumber bringen mac unde rihte dîn gemüete alle zît ûf ein tugentlîchez schouwen, in deme dû got in dînem herzen tragest mit stêtem gegenwurfe, ob dem dîn ougen niemer gewanken; unde swaz ander üebunge ist, ez sî vasten, wachen, beten, die rihte dar zuo als ûf ir ende unde habe ir als vil, als si dich dar zuo gefürdern müge, sô gewinnest dû daz ende der vollekomenheit.
Nû möhte ein mensche sprechen: wer mac in dem unverwandten aneblicke götliches gegenwurfes bestân? Dâ spriche ich: nieman der hiute lebet in dirre zît. Ez ist dir dar umbe geseit alleine, daz dû wizzest, waz daz hœhste sî unde wâ nâch dû stellen unde begerunge haben solt. Wan aber dirre aneblic dir underzogen wirt, bist dû ein guot mensche, sô sol dir sîn, als dir dîn êwigeiu sêlikeit benomen sî, unde solt balde widerkêren in daz selbe, daz ez dir wider werde, unde solt dîn selbes alle zît ahte haben unde sol dîn meinunge unde dîn fluht dar inne sîn, alsô verre ez müglich sî. Herre got, sîest gelobet êwiclich. Âmen.
Keep yourself detached from all people; keep yourself pure of all images drawn inward; free yourself from everything that can bring accident, attachment, and distress; and direct your mind at all times toward a virtuous contemplation in which you bear God in your heart as a constant object, from which your eyes never waver. And whatever other practice there is, whether fasting, keeping vigil, or praying, direct it toward this as its end, and have as much of it as can further you toward this; then you attain the end of perfection.
Now a person might say: who can remain in the unwavering gaze of the divine object? I say: no one who lives today in this time. It is told to you only so that you may know what is highest and what you should aim at and long for. But when this gaze is withdrawn from you, if you are a good person, it should be to you as though your eternal blessedness had been taken from you, and you should quickly return to the same so that it may be restored to you; and you should keep watch over yourself at all times, and your intention and your refuge should be in it as far as possible. Lord God, may you be praised eternally. Amen.