De modo vivendi in vita contemplativa

De modo vivendi in vita contemplativa

But in the contemplative life you must live differently — very differently. For one who contemplates must be free for God alone and remain in solitude — at least the solitude of the mind — which you have already read about above in the section on the Lord's fasting.¹ Therefore nothing about any external matters — whether shared or personal — should be directed toward him, and nothing about his neighbors either, as far as bodily service is concerned for the time being; but he should direct them, by reason, devotion, and compassion, toward God.²³ And nothing about himself either should be directed toward him. In short, he must cast everything behind his back and be as though insensible and dead, so that he can be free for God alone — unless necessity, willing or not, draws him away.⁴ For he must learn this wisdom in leisure, as you have already read above in the treatise on contemplations from Bernard's fortieth sermon on the Song of Songs. He must withdraw into action and be silent, following Mary's example, however much and however often he is interrupted; and following her example he must let the Lord answer and act, so that he entrusts all things to his most worthy providence.⁵⁶ On these matters, then, hear Bernard speaking eloquently in his own manner; for he says: 'He has…'⁷ XLIX-II, 13ern. , de Assump. B riVgr. , scrm. v, parum aiiteuied. — " " P^al. . NX]:iii, i'. — '! ^orn. . <fo Assumpt. Virg. Martha, while she acts, expresses the model of one who works well. Mary, however, embodies the image of one who contemplates: she sits, she keeps silent, and when spoken to she does not reply. Instead she directs her whole mind with eager focus toward the word of God alone, drinking deeply of the one grace she loves above all — the grace of knowing God — while turning away everything else. And so she becomes insensible to outward things, even as she is carried away most blessedly inward, seized by the joys of contemplating God.^✦ "And a little later: "Let us not be surprised to see someone who labors and works well murmuring against a brother who is at leisure, because we read that even this is what Martha did against Mary in this Gospel.^✦ But that Mary murmured against Martha because she did not wish to be drawn into her activities — this is nowhere found at all. It wouldn't be enough to do both well — to be absorbed in outward tasks and at the same time have leisure for the desires of wisdom within. Concerning this wisdom it is written: And the one who is diminished by activity will receive it. For this reason Mary sits, unmoved she stays, and doesn't want to interrupt the pleasant quiet of her silence, for fear of losing the sweetness of contemplation — especially since she hears the Lord himself within, saying: 'Be at leisure, and see how sweet the Lord is.'^✦ The same author asks: Do you suppose that in a house where Christ is welcomed, the voice of murmuring will be heard? Happy the house, and blessed the gathering, where Martha complains about Mary. For to emulate Mary in the manner of Martha is utterly unworthy, utterly forbidden. Otherwise, where do you read Mary complaining — 'Because my sister has left me alone to serve'?^✦ Far be it, far be it, that someone who devotes themselves to God should aspire to the turbulent life of the brothers' officials. Martha is always insufficient to herself and seems less suitable to others, and yet she wants more of the work that is laid upon her to be placed on herself. But look at Mary's privilege: that in every situation she has an advocate. The Pharisee is indignant, the sister complains, and even the disciples murmur; everywhere Mary is silent, and Christ speaks on her behalf. "And below: 'Let Mary see, then, how she is free, and let her see, for the Lord is sweet.'"^✦ Let her see, I say, with what a devout mind she sits, how calmly she sits beside the feet of Jesus, always keeping watch in her mind within his presence, and receiving the words from his mouth, whose disposition is lovely and whose speech is sweet. For grace is poured out on his lips, and he is beautiful in form beyond the sons of men — indeed, above all the beauty of Mary and Martha; Mary surpasses Martha.^✦ — so it appears. For the glory of angels. Rejoice and give thanks, Mary, who have chosen the best part.^✦ Blessed are the eyes that see what you see, and the ears that deserve to hear what you hear.^✦ Fully blessed, who perceive the channels of the divine whispering in silence — in which it is surely good for a person to await the Lord.^✦ Be simple — not only without deceit, but also without a multiplicity of occupations — so that conversation with him may be yours, whose voice is sweet and whose face is beautiful.^✦ One thing beware: do not begin to overflow in your own understanding, or wish to know more than is fitting — lest perhaps, while you pursue the light, you stumble into darkness, deceived by the demon of midday.^✦ Thus far Bernard. You have seen that the contemplative ought to let go of all things — occupations and bodily exercises — since occupation is rightly opposed to leisure, and is one of the greatest impediments that the contemplative can face. For it gets in the way in many respects: not only while he is occupied, but also afterward — first by making the mind anxious and restless about what he has done or has yet to do, and also by leaving behind images and phantasms that greatly hinder the one contemplating.⁸