ON DETACHMENT

Von abegescheidenheit¹

And as I pore over all the writings, as far as reason can guide and inform me, I find no virtue superior to complete detachment from all things; for all other virtues are in some way concerned with creatures, but detachment is free from all creatures. That is why our Lord said to Martha: unum est necessarium [one thing is necessary] (Lk. 10:42), which is to say: “ Martha, whoever wishes to be untroubled and pure must have [only] one thing, and that is detachment.”

Und sô ich alle die gesehrift durchgründe, als verre inin vernunft erziugen und bekennen mac, sô envinde ich nihi anders, wan daz lüteriu abegescheidenheit ob allen dingen si, wan alle fugende hânt etwaz üfsehennes ûf die crêatûre, sô stât abegescheidenheit ledie aller erêatüren. Dar umbe sprach unser herre ze Marthâ: `unum est necessarium', daz ist als vil gesprochen: Marthâ, wer unbetrüebet und lûter welle sin, der muoz haben einez, daz ist abegescheidenheit.

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First, because the best thing about love is that it compels me to love God, yet detachment compels God to love me. Now it is far greater for me to compel God to come to me than to compel myself to come to God; and that is because God is able to conform himself, far better and with more suppleness, and to unite himself with me than I could unite myself with God. And I prove that detachment compels God to come to me in this way; it is because everything longs to achieve its own natural place.2 Now God’s own natural place is unity and purity,3 and that comes from detachment. Therefore God must of necessity give himself to a heart that has detachment. Second, I praise detachment above love because love compels me to suffer all things for God’s love, yet detachment leads me to where I am receptive to nothing except God. Now it is far greater to be receptive to nothing except God than to suffer all things for God’s love, for man when he suffers has some regard for the created things from which he receives the suffering, but detachment is wholly free of all created things. And that detachment is receptive to nothing at all except God—that I prove in this way: Whatever is to be received must be received by something; but detachment is so close to nothingness that there is nothing so subtle that it can be apprehended by detachment, except God alone. He is so simple and so subtle that he can indeed be apprehended in a detached heart. And so detachment can apprehend nothing except God.

Von êrste dar umbe, wan daz beste, daz an der minne ist, daz ist, daz si mich twinget, daz ich got minne, sô twinget abegescheidenheit got, daz er mich minne. Nû ist vil edel­lîcher, daz ich twinge got ze mir, dan daz ich mich twinge ze gotes. Und ist daz dâ von, wan got kan sich înviieclîcher  viiegen ze mir und baz vereinigen mit mir, dan ich mich künde vereinigen mit gote. Daz abegescheiden­heit twinge got ze mir, daz bewære ich dâ mite: wan ein ieclich dint ist gerne an sîner natiurlîchen eigen stat . Nû ist gotes natiurlîehiu eigen stat einicheit und lûterkeit, daz kumet von abegescheidenheiti. Da von muoz got von nôt sich selber geben einem abegescheidenen herzenl. Ze dem an­dern mâle lobe ich abegescheidenheit viir minne, wan minne twinget mich dar zuo, daz ich alliu dine lîde durch got, sô bringet mich abegescheidenheit dar zuo, daz ich nihtes enpfenclich bin wan gotes. Nû ist vil edeler nihtes niht enpfenclich sin wan gotes, dan alliu dine lîden durch got, wan in dem lîdenne hât der mensche etwaz ûfsehennes ûf die crêatûre, von der der mensche daz lîden hât, sô stât abegescheidenheit genzlîche ledic aller crêatûre. Daz aber abegescheidenheit nihtes niht enpfenclich si dan gotes, daz bewære ich dâ mite: wan swaz enpfangen werden sol, daz muoz eteswar in enpfangen werden. Na ist abegescheidenheit dem nihte alsô nahe, daz kein dine sô kleinvüege enist, daz ez sieh enthalten müge in abegescheidenheit dan got aleine. Der ist alsô einvaltic und alsô kleinvüege, daz er sich in dem abegescheidenen herzen wol enthalten mac. Dâ von ist abegescheiden­heit nihtes enpfenclich dan.

Therefore perfect detachment cannot exist without humility. Now two virtues are always better than one. The second reason why I praise detachment above humility is that perfect humility is always abasing itself below all created things, and in this abasement man goes out of himself toward created things, but detachment remains within itself. Now there can never be any going out of self so excellent that remaining within self is not itself much more excellent. The prophet David said of this: “All the glory of the king’s daughter is from her inwardness.”⁴

Dâ von enmac volkomeniu abegescheidenheit niht gesîn âne dêmüeticheit. Nû ist alle zit zwô tugende bezzer dan einiu ²³ . Diu ander sache ist, war umbe ich lobe abegescheidenheit viir dêmüeticheit, wan volkomeniu dêmüeticheit ist sich selber neigende under alle crêatûre, und in dér neigunge sô gât der mensche ûz im selber ûf die crêatûre, sô blîbet abegescheidenheit in jr selber ²⁴ . Nû enmac kein ûzganc niemer sô edel werden, daz inneblîben ensî vil edeler in im selber ²⁵ . Dâ von sprach der wîssage Dâvit: `omnis gloria eius filiae regis ab intus', daz ist gesprochen: `des küniges tohter hât alle ir êre von ir inwendicheit'. V

Now a man could say: “All virtues were most perfectly present in our Lady, so that she must have had perfect detachment.” But if detachment is more excellent than humility, why did our Lady single out not her detachment but her humility when she said: “Because he has regarded the humility of his handmaid” (Lk. 1:48)? Why did she not say: “He has regarded the detachment of his handmaid?” To this I answer and say that detachment and humility are in God, so far as we can speak of virtues as present in God. Now you must know that it was loving humility that brought God to abase himself into human nature; yet when he became man, detachment remained immovable in itself as it was when he created the kingdoms of heaven and earth, as afterward I intend to say to you. And when our Lord, wishing to become man, remained immovable in his detachment, our Lady knew well that this was what he desired also from her, and that on that account it was to her humility that he was looking, not to her detachment. So she remained immovable in her detachment, and praised in herself not detachment but humility. And if she had by so much as a word mentioned her detachment, and had said: “He has regarded my detachment,” detachment would have been troubled by that, and would not have remained wholly perfect, for there would then have been a going out. There can be no going out, however small, in which detachment can remain unblemished. And so you have the reason why our Lady singled out her humility and not her detachment. The prophet spoke about that: “I shall hear what the Lord God will say in me” (Ps. 84:9), that is, I shall be silent and hear what my God and my Lord may say in me, as if he were to say: “If God wishes to speak to me, let him come in here to me; I do not want to go out.”

Nû möhte ein mensche sprechen: nû wâren doch alle tugende volkomenlîche in unser vrou­wen, und alsô muoste ouch volkomeniu abegescheidenheit in ir sin. Ist nû abegescheidenheit hoeher dan dêmüeticheit, war umbe ruomte sich danne unser vrouwe ir dêmüeticheit und niht ir abegescheidenheit, dô si sprach: `quia respexit dominus humilitatem ancillae suae', daz ist: `er sack ane die dê­müeticheit sîner diernen', — war umbe ensprach si niht: er sach ane die abe­gescheidenheit sîner diernen? ²⁸  Des antwiirte ich alsô und spriche, daz in gote ist abegescheidenheit und dêmüeticheit, als verre wir tugende von gote gesprechen miigen ²⁹ . Nû soli dû wizzen, daz diu minnebære dêmüeticheit got dâ zuo brâhte, daz er sich neigete in menschliche natûre, und stuont abegescheidenheit unbewegelich in ir selber, dô er mensche wart, als si fete, dô er himeirîche und ertrîche beschuof, als ich dir her nach sagen wi ¹³⁰ . Und wan unser herre, dô er mensche werden wolte, unbewegelich stuont an sîner abegescheidenheit, dô weste unser vrouwe wol, daz er des selben ouch von ir begerte und daz er in der sache anesach ir dêmüeticheit und niht ir abe­gescheidenheit. Dâ von stuont si unbewegelich in ir abegescheidenheit und ruomte sich ir dêmiieticheit und niht ir abegescheidenheit. Und hæte si niu­wan gedâht mit einem worte ir abegescheidenheit, daz si gesprochen hæte: er sach ane mine abegescheidenheit, dâ mite wære diu abegescheidenheit be­trüebet worden und wære niht ganz noch volkomen gewesen, wan dâ wære ein ûzganc geschehen. Sô enmac kein ûzganc sô kleine gesîn, in dem diu abegescheidenheit möge âne mâsen blîben ³¹ . Und alsô hâst dû die sache, war umbe sich unser vrouwe ruomte jr dêmüeticheit und niht jr abegescheiden­heit. Dâ von sprach der wîssage: `audiam, quid loquatur in me dominus deus', daz ist gesprochen: `ich wil' swîgen und wil `hoeren, waz min got und min herre in mich rede' ³² , als ob er spræche: wil got ze mir reden, sô kome her in mich ³³ , ich enwil niht hin û ²³⁴

I also praise detachment above all mercifulness, because mercifulness is nothing else than man’s going out of himself to the shortcomings of his fellow men, and through this his heart becomes troubled. But detachment remains free of this, and remains in itself, and allows nothing to trouble it, for nothing can ever trouble a man unless things are not well with him. In a few words, if I regard all virtues, I find not one so much without shortcomings and so leading us to God as detachment.

Ich lobe ouch abegescheidenheit vür alle barmherzicheit, wan barmherzic­heit enist niht anders, wan daz der mensche ûz im selber gât ûf sines eben menschen gebresien und dâ von sin herze betriiebet wirt ³⁵ . Des stât abe­gescheidenheit,,ledic und blîbet in jr selber und lât sich kein dine betrüeben ³⁶ ; wan alle die wile dehein dine den menschen mac betrüeben, sô enist dem menschen reiht reht. Kürzlîchen geredet: wenne ich alle tugende anesihe, sô envinde ich keine sô gar âne gebresten und ze gote zuovüegic ³⁷ , als abe­gescheidenheit ist.

An authority called Avicenna says: “The excellence of the spirit which has achieved detachment is so great that whatever it contemplates is true, and whatever it desires is granted, and whatever it commands one must obey.”⁶ And you should know that this is really so; when the free spirit has attained true detachment, it compels God to its being; and if the spirit could attain formlessness, and be without all accidents, it would take on God’s properties. But this God can give to no one but to himself; therefore God cannot do more for the spirit that has attained detachment than to give himself to it. And the man who has attained this complete detachment is so carried into eternity that no transient thing can move him, so that he experiences nothing of whatever is bodily, and he calls the world dead, because nothing earthly has any savor for him. This is what Saint Paul meant when he said: “I live, and yet I do not; Christ lives in me” (Ga. 2:20).

Ein meister heizet Avicenna, der sprichet ³⁸ : des geistes, der abegeschei­den stât, des adel ist alsô grôz, swaz er schouwet, daz ist war, und swes er begert, des ist er gewert, und swaz er gebiutet, des muoz man im gehôrsam sin. Und soli daz wizzen vür war: swenne der vrîe geist stât in rehter abe­gescheidenheit, sô twinget er got ze sînem wesene; und mähte er gestân formelôsiclich und âne alle zuovelle, sô næme er gotes eigenschaft an sich ³⁹ . Daz enmac aber got niemanne geben dan im selber; dâ von enmac got niht mêr getuon dem abegescheidenen geiste, wan daz er sich selben im gibet ⁴⁰ . Und der mensche, der alsô stât in ganzer abegescheidenheit, der wirt alsô ge­zücket in die êwicheit, daz in kein zergenclich dine bewegen enmac, daz er nihtes niht enpfindet, daz lîplich ist, und heizet der werlte tôt, wan im sma­cket niht, daz irdisch ist. Daz meinet sant Paulus, dò er sprach: `ich lebe und lebe doch niht; Kristus lebet in mir' ⁴¹ .

Now you may ask what detachment is since it is in itself so excellent. Here you should know that true detachment is nothing else than for the spirit to stand as immovable against whatever may chance to it of joy and sorrow, honor, shame and disgrace, as a mountain of lead stands before a little breath of wind. This immovable detachment brings a man into the greatest equality with God, because God has it from his immovable detachment that he is God, and it is from his detachment that he has his purity and his simplicity and his unchangeability. And if man is to become equal with God, insofar as a creature can have equality with God, that must happen through detachment. It then draws a man into purity, and from purity into simplicity, and from simplicity into unchangeability, and these things produce an equality between God and the man; and the equality must come about in grace, for it is grace that draws a man away from all temporal things, and makes him pure of all transient things. And you must know that to be empty of all created things is to be full of God, and to be full of created things is to be empty of God.

Nû maht dû vrâgen, waz abegescheidenheit si, wan si als gar edel an jr selber ist? Hie soft dû wizzen, daz rehtiu abegescheidenheit niht anders enist, wan daz der geist alsô unbewegelich stande gegen allen zuovellen liebes und leides, êren, schanden und lasters als ein blîgîn bere unbewegelich ist gegen einem kleinen winde ⁴² . Disiu unbewegelîchiu abegescheidenheit bringet den menschen in die groeste glîcheit mit gote ⁴³ . Wan daz got ist got, daz hât er von siner unbewegelîchen abegescheidenheit ⁴⁴ , und von der abegescheidenheit hât er sine lûterkeit und sine einvalticheit und sine unwandelbærkeit. Und dâ von, sol der mensche gote glich werden, als verre als ein crêatûre glîcheit mit gote gehaben mac, daz muoz geschehen mit abegescheidenheit. Diu ziu­het danne den menschen in lûterkeit und von der lûterkeit in einvalticheit und von der einvalticheit in unwandelbærkeit, und diu dine bringent eine glîcheit zwischen gote und dem menschen; und diu glicheit muoz beschehen in gnâden, wan diu gnâde ziuhet den menschen von allen zîtlîchen dingen und liutert in von allen zergenclîchen dingen ⁴⁵ . Und dû soit wizzen: lære sin aller crêatûre ist gotes vol sîn, und vol sîn aller crêatûre ist gotes lære sin  ⁴⁶ .

Now you must know that God has been in this immovable detachment since before the world began, and he still remains so; and you must know that when God created heaven and earth and all created things, that affected his immovable detachment as little as if no creature had ever been made. And I say more: All the prayers and good works that man can accomplish in time move God’s detachment as little as if no single prayer or good work were ever performed in time, and yet for this God is never any less gentle or less inclined toward man than if he had never achieved prayer or good works.

Nû soit dû wizzen, daz got in dirre unbewegelîchen abegescheidenheit ist êwelten gestanden und noch stât, und soli wizzen: dô got himelrîche und ertrîche beschuof und alle crêatûre, daz gienc sine unbewegelîche abegescheidenheit als wênic ane, als ob nie crêatûre geschaffen wære ⁴⁷ . Ich spriche ouch mêr: allez daz gebet und guotiu werk, diu der mensche in der zît mac ge­wiirken, daz,• gotes abegescheidenheit alsô wênic dâ von beweget wirt, als ob niendert gebet noch guotez werk in der zît beschæhe, und enwirt got niemer deste milter noch deste geneigeter gegen dem menschen, dan ob er daz gebet oder diu guoten werk niemer gewürhte ⁴⁸ .

And I say more: When the Son in his divinity wished to become man, and became man, and suffered his passion, that affected God’s immovable detachment as little as if the Son had never become man. Now you may say: “If I hear rightly, all prayers and good works are wasted, because God does not accept them in such a way that anyone could move him through them; and yet people say that God wants to be asked for everything.” But here you must pay me good attention, and understand properly, if you can, that God, in his first everlasting glance—if we can think of his first glancing at anything—saw all things as they were to happen, and in that same glance he saw when and how he would make all created things, and when the Son would become man and would suffer. He also saw the smallest prayer and good work that anyone would ever perform, and he took into his regard which prayers and devotion he would or should give ear to. He saw what you will earnestly pray and entreat him for tomorrow; and it will not be tomorrow that he will give ear to your entreaty and prayer, because he has heard it in his everlastingness, before ever you became man. But if your prayer is not insistent and lacks earnestness, it will not be now that God refuses you, because he has refused you in his everlastingness. And so God has looked upon all things in his first everlasting glance, and God does not undertake anything whatever afresh, because everything is something already accomplished. And so God always remains in his immovable detachment, and yet men’s prayers and good works are not on this account wasted; for whoever does well will also be well rewarded, whoever does evil will be rewarded accordingly.

Ich spriche ouch mêr: dô der sun in der gotheit mensche werden wolte und wart und die marter leit, daz gienc die unbewegelîche abegescheidenheit gotes alsô wênic ane, als ob er nie mensche worden wære ⁴⁹ . Nû möhtest dû sprechen: se) hcere ich wol, allez gebet und alliu guotiu werk sint verlorn, wan sich got jr niht anenimet, daz in ieman ⁵ o dâ mite bewegen möge, und sprichet man doch: got wil umbe alliu dine gebeten werden. Hie soit dû mich wol merken und rehte verstân, ob dû maht, daz got in sînem êrsten êwigen anblicke — ob wir einen êrsten anblik dâ nemen solten - ⁵¹ , alliu dinc anesach, als sie beschehen sollen, und sack in dem selben anblicke, wanne und wie er die crêatûre schepfen wolte und wanne der sun mensche werden wolle und lîden ⁵²  soste; er sach ouch daz minste gebet und guote werk, daz ieman solle fuon, und sach ane, welhez gebet und andâht er erhoeren wolle oder solle; er sach, daz dû in morgen wilt mit ernste aneruofen und biten, und daz aneruofen und gebet enwil got niht morgen encceren, wan er hât ez erhoeret in sîner êwicheit, ê dû ie mensche würde. Enist aber din gebet niht endelich und âne ernst, sô enwil dir got niht nû versagen, wan er hât dir in siner êwicheit versaget ⁵³ . Und alsô hât got in sînem êrsten êwigen anblicke alliu dine anegesehen, und got wiirket nihtes niht von niuwem, wan ez ist allez ein vorgewürket dine. Und alsô stât got alle zit in siner unbewegelîchen abegescheidenheit, und enist doch dar umbe der liute gebet und guotiu werk niht verlorn; wan der wol tuot, dem wirt ouch wol gelônet, der übel tuot, dem wirt ouch dar nach gelônet

This is the meaning of what Saint Augustine says in the fifth book of On the Trinity, in the last chapter, where he begins: “Yet God . . . ⁷ which has this sense:

⁵⁴ . Disen sin redet sant Augustinus in dem fünften buoche von der drîvalticheit in dem jiingesten capitel ⁵⁵  und sprichet alsô: »Deus autem« etc., daz ist als vil gesprochen:

God forbid that anyone should say that God loves anyone in time, because with him nothing is past, and nothing is to come, and he had loved all the saints before ever the world was created, when he foresaw that they would be. And when it comes to pass in time that he in time regards what he has looked upon in eternity, then people think that God has turned to them with a new love; yet it is so that whether God be angry or confer some blessing, it is we who are changed, and he remains unchangeable, as the light of the sun is painful to sick eyes and good for healthy ones, and yet the light of the sun remains in itself unchangeable.

»nû enwelle got, daz ieman spreche, daz got ieman zîtlîche minne, wan bi im enist nihtes niht verloufen und ouch nihtes niht künftic und hât alle heiligen geminnet, ê diu werlt ie wart geschaffen, als er sie ver­sehen ⁵⁶  hât. Und swenne ez kumet in die zît, daz er äuget in der zît, daz er in der êwicheit hât anegesehen ⁶⁷ , sô wænent die liute, got habe eine niuwe minne an sie Beleget; und alsô, sô er zürnet oder etwaz guotes tuot, sô wer-den wir gewandelt und blîbet er unwandelbære, als der sunnen schîn tuoi den siechen ougen wê und den gesunden wol, und blîbet doch der sunnen schîn unwandelbære an im selber<c ⁵⁸ .

And he touches on the same meaning in the twelfth book of On the Trinity, in the fourth chapter, where he says: “God does not see in temporal fashion, and nothing new happens in his sight.”⁸ Isidore also means this, in his book about the highest good where he says: “Many people ask what God did before he created heaven and earth, or when did the new will in God, to make created things, come about?”⁹ He answers this so: “No new will ever came about in God, because when it was so that the creature was in itself nothing”—of what it now is— “still it was before the world began, in God and in his mind.” God did not create heaven and earth in the temporal fashion in which we describe it—”Let there be!”—because all created things were spoken in the everlasting Word. We must also deduce this from the Lord’s colloquy with Moses, when Moses said to the Lord: “Lord, if Pharaoh asks me who you are, what shall I say to him?” and the Lord said: “Say, ‘He who is has sent me’ “ (Ex. 3:10-14), which is as much as to say: He who is in himself unchangeable, he has sent me.

Den selben sin rüeret Augustinus in dem zwelften buoche von der drîvalticheit in dem vierden capitel ⁵⁹  und sprichet alsô: »Nam deus non ad tempus videt, nec aliquid fit novi in eius visione€, »got ensihet niht nach zîtlîcher wise und enstât ouch kein niuwe gesiht in im ûf«. Ûf disen sin redet ouch Isidôrus in dem buoche von dem obersten guotes° und sprichet alsô: »ez vrâgent vil liute: waz fete got, ê daz er hirnel­rîche und ertrîche beschuof, oder wannen kam der niuwe wille in got. daz er die crêatûre beschuof?( und antwürtetsl alsô: »kein niuwer wille gestuont nie ûf in gote, wan swie daz sî, daz diu crêatûre niht enwas in it selber«, als si nû ist, »dâ was si doch êwelten in gote und in sîner vernunft(. Got geschuof niht himelrîche und ertrîche, als wir zergenclîche sprechen: `daz werde!', wan alle crêatûre sint in dem êwigen worte gesprochenó <sup>2</sup> . Dar zuo mögen wir ouch nemen, als unser herre sprach ze Moyses, dô Moyses sprach ze unserm herren: `herre, ob Pharâô ze mir sprichet, wer dû sîst, wie sol ich im antwürten?', dô sprach unser herre: `sô sprich: der dâ ist, der hât mich ge­sant'fi ³ . Daz ist alsô vil gesprochen: der dâ unwandelbære ist an im selber, der hât mich gesant.

Now someone might say: “Did Christ have immovable detachment, even when he said: ‘My soul is sorrowful even to death’ (Mt. 26:38), and did Mary, when she stood beneath the cross—and people tell us much about her lamentations. How can all this be reconciled with immovable detachment?” Here you must know that the authorities say that in every man there are two kinds of man: One is called the outer man, which is our sensuality, with the five senses serving him, and yet the outer man works through the power of the soul. The second man is called the inner man, which is the man’s inwardness.

Nû möhte ein mensche sprechen: hâte Kristus ouch unbewegelîche abe­gescheidenheit, dô er sprach: 'min sêle ist betrüebet biz in den tôt' und Marîâ, dô si stuont under dem kriuze, und saget man doch vil von ir klage, — wie mac diz allez bestân mit unbewegelîcher abegescheidenheit? Hie solt dû wiz-zen, daz die meister sprechent, daz an einem ieclîchen menschen zweierhande menschen sint: der eine heizet der ûzer mensche, daz ist diu sinnelicheit; dém menschen dienent die fünf sinne und würket doch der ûzer mensche von kraft der sêle. Der ander mensche heizet der inner mensche, daz ist des menschen innerkeit ⁶⁴ . \

Now you should know that a spiritual man who loves God makes no use in his outer man of the soul’s powers except when the five senses require it; and his inwardness pays no heed to the five senses, except as this leads and guides them, and protects them, so that they are not employed for beastly purposes, as they are by some people who live for their carnal delight, as beasts lacking reason do. Such people deserve to be called beasts rather than men. And whatever power the soul possesses, beyond that which it gives to the five senses, it gives wholly to the inner man, and if he has a high and noble object, the soul draws to itself all its powers it had loaned to the five senses. Then the man is called senseless and rapt, for his object is an image which the reason can apprehend, or, it may be, something reasonable which has no image.

Nû soit dû wizzen, daz ein geistlîcherB ⁵  mensche, der got minnet, gebrûchet der sêle krefteóo in dem ûzern menschen niht vürbaz, wan als die fünf sinne ze nôt bedürfen; und diu inwendicheit enkêret sich niht ze den fünf sinnen, wan als verre als si ein wiser und ein leiter ist der fünf sinne und ir hüetet, daz sie niht gebrûchent irs gegenwurfes nâch vihelicheit, als et-liche liute tuont, die lebent nâch ir lîplîcher wollust, als diu vihe tuont, diu âne vernunft sint; und solhe liute heizent eigenlîcher vihe dan liuteG ⁷ . Und swaz diu sêle krefte hât über daz si den fünf sinnen gibet, die krefte gibet diu sêle alle dem innern menschen, und sô dér mensche etwaz hôhes edeles gegenwurfes hât, sô ziuhet si an sich alle die krefte, die si den fünf sinnen gelihen hât, und heizet der mensche sinnelôs und verzücket, wan sin gegenwurf ist ein vernünftic bilde oder etwaz vernünftiges âne bilde  ⁶⁸ . -

Yet know that God requires every spiritual man to love him with all the powers of his soul. Of this he said: “Love your God with your whole heart” (Dt. 6:5, etc.). But there are people who squander all the soul’s powers on the outer man. They are those who apply all their intelligence and reason to perishable goods, and who know nothing about the inner man. Now you must know that the outer man may be active whilst the inner man remains wholly free and immovable.

Doch wizze, daz got von einem ieclîchen geistlichen menschen muotet, daz er in minne mit allen kreften der sêle ⁶⁹ . Dâ von sprach er: `minne dînen got von ganzem herzen.' Nû sint etliche liute, die verzernt? ⁰  der sêle krefte alzemâle in dem ûzern menschen. Daz sint die liute, die alle jr sinne und vernunft kêrent ûf zergenclich guot, die enwizzen nihtes niht von dem innern menschen ⁷¹ . Nû soit dû wizzen, daz der ûzer mensche mac in iiebunge sin, daz doch der in­ner mensche des genzlîche ledic stât und unbewegelich.

In Christ, too, there was an outer man and an inner man, and also in Our Lady; and whatever Christ and Our Lady may have said about outward affairs, they acted according to the outer man, and the inner man remained in an immovable detachment. And Christ spoke in this sense when he said: “My soul is sorrowful even to death”; and however much Our Lady lamented, and whatever else she may have said, still always her inwardness remained in an immovable detachment. Consider a simile of this: A door, opening and shutting on a hinge. I compare the planks on the outside of the door with the outer man, but the hinge with the inner man. As the door opens and shuts, the outside planks move backwards and forwards, but the hinge remains immovable in one place, and the opening and shutting does not affect it. It is just the same here, if you can understand it rightly.

Nû was in Kristô ouch ein ûzwendiger mensche und ein inwendiger mensche, und ouch in unser vrouwen; und swaz Kristus und unser vrouwe íe geredeten von ûzern sachen, daz tâten sie nach dem ûzern menschen, und stuont der inner mensche in einer unbewegelîchen abegescheidenheit. Und alsô redete Kristus, dô er sprach: 'min sêle ist betrüebet biz in den tôt', und swaz unser vrouwe klagete, und ander rede, die si fete, sô stuont doch alzît ir inwendicheit in einer unbewege­lichen abegescheidenheit ⁷² . Und nim des ein ebenbilde: ein für gât in einem angel ûf und zuo. Nû gliche ich daz ûzer bret an der für dem ûzern men­schen, sô gliche ich den angel dem innern menschen. Sô nû diu für ûf und zuo gat, sô wandelt sich daz ûzer bret hin und her, und blîbet doch der angel an einer stat unbewegelich und enwirt dar umbe niemer verwandelt ⁷³ . Ze glîcher wise ist ez ouch hie, ob dû im kanst rehte tuon ⁷⁴ .

And now I ask, what is the object of this pure detachment? My answer is that neither this nor that is the object of pure detachment. It reposes in a naked nothingness, and I shall tell you why that is: Pure detachment reposes in the highest place. If a man has repose in the highest place, God can work in him according to his whole will. But God cannot work according to his whole will in every man’s heart, for though it may be that God is omnipotent, still he cannot work except where he finds or creates a willing cooperation. And I say “or creates” because of Saint Paul, for in him God did not find willing cooperation, but he made Paul willing by the inpouring of grace.¹⁰ So I say: God works according as he finds willingness. He works in one way in men, and another in stones. We can find an analogy of this in nature: If someone heats a baker’s oven, and puts in one loaf of oats and another of barley and another of rye and another of wheat, there is only one temperature in the oven, but it does not have the same effect upon the different doughs, because one turns into fine bread, another is coarse and a third even coarser. And that is not the fault of the temperature but of the materials, which are not the same. In the same way, God does not work alike in every man’s heart; he works as he finds willingness and receptivity.¹¹

Nû vrâge ich hie, waz der lûtern abegescheidenheit gegenwurf si? Dar zuo antwürte ich alsô und spriche, daz weder diz noch daz ist der lûtern abe­gescheidenheit gegenwurf. Si stât ûf einem blôzen nihte ⁷⁵ , und sage dir, war umbe daz ist: diu lûteriu abegescheidenheit stât ûf dem hcehsten. Nû stât der ûf dem hoehsten ⁷⁶ , in dem got nâch allem sînem willen gewürken mac. Nû enmac got niht in allen herzen gewürken nâch allem sînem willen, wan swie daz si, daz got almehtic ist, se' enmac er doch niht gewürken, wan als er Be­reitschaft vindet oder machet ⁷⁷ . Und spriche ich dar umbe `oder machet' von sant Paulus wegen, wan dâ envant er niht bereitschaft, aber er bereite in mit dem îngiezenne der gnâden  ⁷⁸ . Dâ von spriche ich: got würket dar nâch, als er bereitschaft vindet ⁷⁹ . Sin würken ist anders in dem menschen dan in dem steine. Des vinden wir ein glîchnisse in der natûre: sô man einen bakoven heizet und dar in leget einen teic von habern und einen von gersten und einen von roggen und einen von weizen, nû enist niht dan éin hitze in dem ovene und enwürket doch niht glich in den teigen, wan der ein wirt schoene brôt, der ander wirt rûcher, der dritte noch rûcher. Und daz enist niht der hitze schult, ez ist der materien schult, diu dâ unglîch ist. Ze glîcher wise sô enwiirket got niht glich in allen herzen; er würket dar nâch, als er Bereit­schaft und enpfenclicheit vindet ⁸⁹

There may be one thing or another in some heart, on which one thing or another God cannot work to bring it up to the highest place. And if the heart is to be willing for that highest place, it must repose in a naked nothingness; and in this there is the greatest potentiality that can be. And when the heart that has detachment attains to the highest place, that must be nothingness, for in this is the greatest receptivity. See an analogy of this in nature. If I want to write on a wax tablet, it does not matter how fine the words may be that are written on the tablet, they still hinder me from writing on it. If I really want to write something, I must erase and eliminate everything that is already there; and the tablet is never so good for me to write on as when there is nothing on it at all.

. In welhem herzen ist nû diz oder dazsi, in dem `diz oder daz' mac etwaz sin, daz got ûf daz hoehste niht gewürken en-mac. Dâ von, sol daz herze bereitschaft haben ûf daz aller hoehste, sô muoz ez stân ûf einem blôzen nihte, und dar inne ist ouch diu groeste mügelicheit, diu gesîn mac ⁸² . Wan nû daz abegescheiden herze stât U dem hcehsten, daz muoz sin ûf dem nihte, wan dâ ist diu groeste enpfenclicheit inne ⁸³ . Des nim ein glîchnisse in der natûre. Wil ich schrîben an eine wehsîn taveln, sô en-mac kein dine sô edel gesîn, daz an der taveln geschriben stât, ez enirre mich, daz ich niht dar ane geschriben enmac; und wil ich wol schrîben, sô muoz ich allez daz tilgen und toeten, daz an der taveln stât, und vüeget mir diu tavel niemer als wol ze schrîbenne, als sô nihtes niht an der taveln stât ⁸⁴ .

In the same way, if God is to write on my heart up in the highest place, everything that can be called this or that must come out of my heart, and in that way my heart will have won detachment. And so God can work upon it in the highest place and according to his highest will. And this is why the heart in its detachment has no this or that as its object.

Ze glîcher wise: sol got in min herze sehrîben ûf daz aller hwhste, sô muoz ûz dem herzen komen allez, daz diz und daz geheizen mac, und alsô stât daz abegescheiden herze. Dâ von sô mac got dâ gewiirken ûf daz aller heehste und nach sînem obersten willenß ⁵ . Dâ von ist des abegescheidenen herzen gegenwurf weder diz noch daz.

But now I ask: “What is the prayer of a heart that has detachment?” And to answer it I say that purity in detachment does not know how to pray, because if someone prays he asks God to get something for him, or he asks God to take something away from him. But a heart in detachment asks for nothing, nor has it anything of which it would gladly be free. So it is free of all prayer, and its prayer is nothing else than for uniformity with God.¹² That is all its prayer consists in. To illustrate this meaning we may consider what Saint Dionysius said about Saint Paul’s words, when he said: “There are many of you racing for the crown, but it will be given only to one” (1 Co. 9:24). All the powers of the soul are racing for the crown, but it will be given only to the soul’s being—and Dionysius says: “The race is nothing but a turning away from all created things and a uniting oneself with that which is uncreated.”¹³ And as the soul attains this, it loses its name and it draws God into itself, so that in itself it becomes nothing, as the sun draws up the red dawn into itself so that it becomes nothing. Nothing else will bring man to this except pure detachment. And we can also apply to this what Augustine says: “The soul has a secret entry into the divine nature when all things become nothing to it.”¹⁴ This entry here on this earth is nothing else than pure detachment. And when this detachment ascends to the highest place, it knows nothing of knowing, it loves nothing of loving, and from light it becomes dark. To this we can also apply what one teacher says: “The poor in spirit are those who have abandoned all things for God, just as they were his when we did not exist.” have abandoned all things for God, just as they were his when we did not exist.”¹⁵

Nû vrâge ich aber: waz ist des abegescheidenen herzen gebet? Des ant­würte ich alsô und spriche, daz abegescheideniu lûterkeit enkan niht beten, wan sever betet, der begert etwaz von gote, daz im werde, oder begert aber, daz im got etwaz abeneme ⁸⁶ . Nû enbegert daz abegescheiden herze nihtes niht, ez enhât ouch nihtes niht. des ez gerne ledic wære. Dar umbe sô stât ez ledic alles gebetes und enist sin gebet niht anders dan einförmic sin mit gote ⁸⁷ . Dar ûf stât allez sîn ⁸⁸  gehet. Von" disem sinne mögen wir nemen daz wort, daz sant Dionysius sprichet iiber daz wort sant Pauls. d.â er spri­chef: 'ir sint vil, die alle loufent nâch der krône und enwirt doch niht dan einem' — alle krefte der sêle loufent nâch der krône und enwirt doch aleine dem wesene — hie sprichet Dionysius ⁹⁰ : der louf enist niht anders dan ein abekêren von allen crêatûren und sich vereinigen in die ungeschaffenheit. Und  ⁴²⁷  sô diu sêle dâ zuo kumet, sô verliuset si irn namen und ziuhet sie got in sich, daz si an it selber ze nihte wirt, als diu sunne daz morgenrôt an sich ziuhet, daz ez ze nihte wirt ⁹ i. Dâ zuo enbringet den menschen kein dine dan lûteriu abegescheidenheit. Dâ zuo mögen wir ouch nemen daz wort, daz Augustînus ⁹²  sprichet: diu sêle hât einen heimlichen înganc in götlîche na­ture, dâ it alliu dine ze nihte werdent. Dirre înganc enist ûf ertrîche niht anders dan lûteriu abegescheidenheit. Und sô diu abegescheidenheit kumet ûf daz hcehste, sô wirt si von bekennenne kennelôs und von minne minnelôs und von liehte vinster ⁹³ . Dâ von mögen wir ouch nemen, daz ein meister ⁹⁴  sprichet: die armen des geistes sint die, die gote alliu dine gelâzen hânt, als er sie hâte, dô wir niht enwâren ⁹⁵ .

No one can do this but a heart with pure detachment. We can see that God would rather be in a heart with such detachment than in all hearts. For if you ask me: “What is it God seeks in all things?” then I answer you out of the Book of Wisdom, where he says: “In all things I seek rest” (Si. 14:11). Nowhere is there complete rest, except only in the heart that has found detachment. Hence God would rather be there than in other virtues or in any other things. And you should also know that the more a man applies himself to becoming susceptible to the divine inflowing, the more blessed will he be; and whoever can establish himself in the highest readiness, he will also be in the highest blessedness. Now no one can make himself susceptible to the divine inflowing except through uniformity with God, for as each man becomes uniform with God, to that measure he becomes susceptible to the divine inflowing. And uniformity comes from man’s subjecting himself to God; and the more a man subjects himself to created things, the less is he uniform with God. Now a heart that has pure detachment is free of all created things, and so it is wholly submitted to God, and so it achieves the highest uniformity with God, and is most susceptible to the divine inflowing. This is what Saint Paul means when he said: “Put on Jesus Christ” (Rm. 13:14). He means through uniformity with Christ, and this putting-on cannot happen except through uniformity with Christ. And you must know that when Christ became man, it was not just a human being he put on himself; he put on human nature.¹⁶ Therefore, do you too go out of all things, and then there will be only what Christ accepted and put on, and so you will have put on Christ.

Diz enmac nieman getuon wan ein lûter abegescheiden herze. Daz got in einem abegescheidenen herzen lieber sî dan in allen herzen, daz merken wir dar ane, wan vrâgest dû mich: waz suochet got in allen dingen?, sô antwürte ich dir ûz dem buoche der wîsheit; dâ spri­chet er: `in allen dingen suoche ich ruowe!'" Sô enist niendert ganziu ruowe dan aleine in dem abegescheidenen herzen. Dâ von ist got lieber dâ dan in andern tugenden oder in deheinen dingen <sup>97</sup> . Ouch solt dû wizzen: ie mê sich der mensche dar ûf setzet, daz er enpfenclich si des götlîchen învluzzes, ie sæliger er ist; und wer sich gesetzen mac dâ inne in die obersten bereitschaft <sup>98</sup> , der stât ouch in der obersten sælicheit. Nû enmac kein mensche sich enpfenc­lich gemachen des götlîchen învluzzes dan mit einförmicheit <sup>99</sup>  mit gote, wan dâ nach als ein ieclich mensche einförmic ist mit gote, dâ nach ist er enp­fenclich des götlîchen învluzzes. Nû kumet einförmicheit dâ von, daz sich der mensche wirfet under got; und als vil sich der mensche wirfet under die crêa­tûre, alsô vil ist er minner einförmic mit gote. Nû stât daz inter abegeschei­den herze ledic aller crêatûren. Dâ von ist ez alzemâle geworfen under got, und dâ von stât ez in der obersten einförmicheit mit gote und ist ouch aller enpfenclîchest des götlîchen învluzzesloo. Daz meinet sant Paulus, dô er sprach: `leget an iuch Jêsum Kristum', und meinet: mit einförmicheit mit Kri­stô  ¹⁰¹ , und daz anelegen enmac niht beschehen dan mit einförmicheit mit Kri­stô  ¹⁰² . Und wizze: dô Kristus mensche wart, dô ennam er niht an sich einen menschen, er nam an sich menschliche natûre. Dâ von sô ganc ûz aller dinge, sô blîbet aleine, daz Kristus an sich nam, und alsô hâst dû Kristum an dich geleget  ¹⁰³ .

Whoever now wishes to see properly what is the excellence and the profit of perfect detachment, let him take good heed of Christ’s words, when he spoke about his human nature and said to his disciples: “It is expedient for you that I go from you, for if I do not go, the Holy Spirit cannot come to you” (Jn. 16:7). This is just as if he were to say: “You have taken too much delight in my present image, so that the perfect delight of the Holy Spirit cannot be yours. So detach yourselves from the image, and unite yourselves to the formless being, for God’s spiritual consolation is delicate; therefore he will not offer it to anyone except to him who disdains bodily consolations.”

Wer nû volkomener abegescheidenheit adel und nutz merken welle, der neme Kristî wort war, diu er von sîner menscheit sprach, dô er sprach ze sînen Jüngern: `ez ist iu nütze, daz ich von iu var, und gân ich niht von iu, sô enmac iu der heilige geist niht werden'. Rehte als ob er spræche: ir hât ze vil lustes ûf min gegenwürtigez bilde Beleget, dâ von enmac iu der vol­komene lust des heiligen geistes niht werden  ¹⁰⁴ . Dâ von scheidet abe diu bilde und einiget inch mit formelôsem wesene  ¹⁰⁵ , wan Botes geistlicher tròst ist zart; dar umbe wil er sich niemanne erbieten dan dem, der lîplîchen trôst versmæhet ¹⁰⁶

Now, all you reasonable people, take heed! No one is happier than a man who has attained the greatest detachment. No one can accept fleshly and bodily consolations without spiritual damage, “because the flesh longs in opposition to the spirit and the spirit to the flesh” (Ga. 5:17). Therefore whoever sows in the flesh inordinate love will reap everlasting death, and whoever in the spirit sows a well-ordered love will from the spirit reap everlasting life (Ga. 6:8). So it is that the sooner a man shuns what is created, the sooner will the creator come to him. So take heed, all you reasonable people! Since the delight we might have in Christ’s bodily image deprives us of receptivity for the Holy Spirit, how much more shall we be deprived of God by the ill-ordered delight that we take in transient consolations! So detachment is the best of all, for it purifies the soul and cleanses the conscience and enkindles the heart and awakens the spirit and stimulates our longings and shows us where God is and separates us from created things and unites itself with God.

Nû merket, alle vernünftigen liute! ¹⁰⁷  Ez enist nieman baz gemeit dan der dâ stât in der groesten abegescheidenheit. Ez enmac kein vleischlîcher und lîplîcher trôst los niemer gesîn âne geistlichen schaden, 'wan daz vleisch begert wider den geist und der geist wider daz vleisch'. Dar umbe, swer in dem vleische sæjet ungeordente minne  ¹⁰⁹ , der snîdet abe den êwigen tôt;und swer in dem geiste sæjet ordenlîche minne, der snîdet von dem geiste daz êwige leben no. Dâ von, ie belder der mensche vliuhet von der geschepfede, ie belder im zuoloufet der schepferlll. Hie merket, alle vernünftigen men­schen! Sit der lust, den wir gehaben mähten an dem lîplîchen bilde Kristî ¹¹² , uns silmet an der enpfenclicheit des heiligen geistes, wie vil mê sûmet derme gegen gote der ungeordente lust, den wir hân ûf zergenclîchen trôst! ¹¹³  Dâ von ist abegescheidenheit daz aller beste, wan si reiniget die sêle und liutert die gewizzene und enzündet daz herze und wecket den geist und machet snel die begirde und tuot got erkennen und scheidet abe die crêatûre und ver-einiget sich  ¹¹⁴  mit gote.

Now, all you reasonable people, take heed! The fastest beast that will carry you to your perfection is suffering, for no one will enjoy more eternal sweetness than those who endure with Christ in the greatest bitterness. There is nothing more gall-bitter than suffering, and nothing more honey-sweet than to have suffered; nothing disfigures the body more than suffering, and nothing more adorns the soul in the sight of God than to have suffered. The firmest foundation on which this perfection can stand is humility, for whichever mortal crawls here in the deepest abasement, his spirit will fly up into the highest realms of the divinity, for love brings sorrow, and sorrow brings love. And therefore, whoever longs to attain to perfect detachment, let him struggle for perfect humility, and so he will come close to the divinity.

Nû merket, alle vernünftigen menschen! Daz snelleste tier, daz iuch tre-get ze dirre volkomenheit, daz ist lîden  ¹¹⁵ , wan ez niuzet nieman mê êwi­ger siiezicheit, dan die mit Kristô stânt in der groesten bitterkeitilo. Ez enist niht gelligers dan lîden und enist niht honicsamers dan geliten-hân; ez ent­stellet den lip nihtes mêr vor den liuten dan lîden und enzieret aber die sêle vor gote nihtes mêr dan geliten-hân  ¹¹⁷ . Daz vesteste fundament, dar iif disiu volkomenheit gestân mac, daz ist dêmüeticheit, wan swelhes natûre hie kriu­chet in der tiefsten niderkeit, des geist vliuget ûf in daz hcehste der gotheit ¹¹⁸ , wan liebe bringet leit, und leit bringet liebe. Und dâ von, swer begert ze komenne ze volkomener abegescheidenheit, der stelle nâch volkomener dê­miieticheit, sô kumet er in die næhede der gotheit ¹¹⁹ .

That we may all be brought to this, may that supreme detachment help us which is God himself. Amen.

Daz uns daz allen widervar, des helfe uns diu oberste abegescheidenheit, daz ist got selber. Amen  ¹²⁰ .