Monk Theophanes: The Ladder of Divine Gifts
The monk Theophanes, when he was in compunction, composed the Ladder of Divine Gifts, which the God-bearing fathers know from experience
10 Perfection. First of all comes pure prayer.
9 Illumination of the heart. From it proceeds the warmth of the heart.
8 Wondrous radiance. After it comes a wondrous and holy activity.
7 Contemplation of the mysteries. Also divine tears from the heart, and through them the stilling of manifold thoughts.
6 Purification of the intellect. By this the intellect is purified and the contemplation of the heavenly mysteries begins.
5 Peace in the thoughts. After it comes a wondrous and ineffable radiance.
4 Tears of the heart. And from it the ineffable illumination of the heart.
3 Holy activity. And hence an imperfect perfection.
2 Warmth of the heart. This step is infinitely wide to be expressed in a single verse.
1 Divine ascent. And the ways of it are very many. And were we to attempt to number them now, our discourse would be long. But you, beloved, know this concerning these steps: experience teaches them, not words. A ladder that wondrously leads up to the height. Ten steps — this is the wondrous quickening of the soul. Ten steps proclaim the life of the soul. And one of the God-bearing fathers says this: “Let him who does not hasten to acquire life here not deceive himself with the vain hope that he will receive it there. Ten steps — this is divine love of wisdom. Ten steps — this is the fruit of all books. Ten steps show forth perfection. Ten steps lead up to the heavens. Ten steps bring one to the contemplation of God.” The ladder does not seem very long. He who receives it into his heart through experience will find riches inconceivable to the world and a divine wellspring pouring forth wondrous life. This Ladder is the best teacher; it will show each one his own measure. When you behold the divine Ladder of ten gifts and think that you stand firmly upon it, say on which step you stand, for the benefit of us also, the slothful. If you wish, beloved, to learn something of this, then do not busy yourself with various matters, senseless and only seemingly good. For you will learn nothing while you are entangled in cares. This can be known by experience, not from words. I say this to you only as a reminder. There is a saying of the holy God-bearers, though it is hard to hear: he who has not set foot upon one of the steps, or does not labour to do so, at the hour of his end and death will have truly great fear and trembling, and boundless dread of being cut off. With fear the verses end, and so it has turned out for our profit. For the hard of heart, of whom I am the first, are led up to repentance and goodness not only by something good, but also by that which awakens fear and dread. He who has ears to hear, let him hear. Listen and understand, you also who have written this: how did you dare to speak thus? You who yourself possess nothing of this, how were you not afraid to teach others? Have you not heard what Uzzah suffered when he wished to steady the divine ark? Do not think that I say this in order to instruct; I say it to reproach myself, when I behold the victorious honours of the ascetics and my own barrenness in all things.
PART TWO
Our venerable father Hesychius, presbyter of the Church of Jerusalem, who lived in the time of Theodosius the Younger, flourishing in instructive discourses, departed to God around the year 433. Of his numerous writings, one Discourse is included here, divided into 203 chapters, as being greatly needed by beginners in sobriety and attentiveness of the intellect and in the guarding of the heart, and more profitable than any other. Concerning him the critic (that is, the one who examines writings) Photius speaks thus, word for word, in reading 198, p. 267. Besides this, the second and twentieth chapters of Hesychius the presbyter contain that in which the wisdom of the whole book consists, most necessary for ascetics in order to inherit the Kingdom of Heaven. His teaching is clear and by all indications such as is needed by men who have undertaken not only the struggle of words, but who have also shown every labour and zeal in the active struggle.