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Author Topic: The Life of St Mary of Egypt  (Read 2294 times)

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The Life of St Mary of Egypt
« on: April 14, 2008, 07:10:57 PM »

In the Orthodox church, we read the life of St Mary of Egypt on the fifth Sunday of Lent (which was yesterday), a time of fasting for all the faithful modeled on the nazarite vow.  St Mary, a dread nazarite, lived sometime in the 4th or 5th century.  This is her story as it has been passed down through the centuries:

"It is good to hide the secret of a king, but it is glorious to reveal and preach the works of God" (Tobit 12:7). So said the Archangel Raphael to Tobit when he performed the wonderful healing of his blindness. Actually, not to keep the secret of a king is perilous and a terrible risk, but to be silent about the works of God is a great loss for the soul. And I (says St. Sophronius), in writing the life of St. Mary of Egypt, am afraid to hide the works of God by silence. Remembering the misfortune threatened to the servant who hid his God-given talent in the earth (Mat. 25:18-25), I am bound to pass on the holy account that has reached me. And let no one think (continues St. Sophronius) that I have had the audacity to write untruth or doubt this great marvel—may I never lie about holy things! If there do happen to be people who, after reading this record, do not believe it, may the Lord have mercy on them because, reflecting on the weakness of human nature, they consider impossible these wonderful things accomplished by holy people. But now we must begin to tell this most amazing story, which has taken place in our generation.


There was a certain elder in one of the monasteries of Palestine, a priest of the holy life and speech, who from childhood had been brought up in monastic ways and customs. This elder's name was Zosima. He had been through the whole course of the ascetic life and in everything he adhered to the rule once given to him by his tutors as regard spiritual labours. he had also added a good deal himself whilst labouring to subject his flesh to the will of the spirit. And he had not failed in his aim. He was so renowned for his spiritual life that many came to him from neighboring monasteries and some even from afar. While doing all this, he never ceased to study the Divine Scriptures. Whether resting, standing, working, or eating food (if the scraps he nibbled could be called food), he incessantly and constantly had a single aim: always to sing of God, and to practice the teaching of the Divine Scriptures.

Zosima used to relate how, as soon as he was taken from his mother's breast, he was handed over to the monastery where he went through his training as an ascetic till he reached the age of 53. After that, he began to be tormented with the thought that he was perfect in everything and needed no instruction from anyone, saying to himself mentally, "Is there a monk on earth who can be of use to me and show me a kind of asceticism that I have not accomplished? Is there a man to be found in the desert who has surpassed me?" Thus thought the elder, when suddenly an angel appeared to him and said: "Zosima, valiantly have you struggled, as far as this is within the power of man, valiantly have you gone through the ascetic course. But there is no man who has attained perfection. Before you lie unknown struggles greater than those you have already accomplished. That you may know how many other ways lead to salvation, leave your native land like the renowned patriarch Abraham and go to the monastery by the River Jordan."

Zosima did as he was told. he left the monastery in which he had lived from childhood, and went to the River Jordan. At last he reached the community to which God had sent him. Having knocked at the door of the monastery, he told the monk who was the porter who he was; and the porter told the abbot. On being admitted to the abbot's presence, Zosima made the usual monastic prostration and prayer. Seeing that he was a monk the abbot asked: "Where do you come from, brother, and why have you come to us poor old men?" Zosima replied: "There is no need to speak about where I have come from, but I have come, father, seeking spiritual profit, for I have heard great things about your skill in leading souls to God." "Brother," the abbot said to him, "Only God can heal the infirmity of the soul. May He teach you and us His divine ways and guide us. But as it is the love of Christ that has moved you to visit us poor old men, then stay with us, if that is why you have come. May the Good Shepherd Who laid down His life for our salvation fill us all with the grace of the Holy Spirit." After this, Zosima bowed to the abbot, asked for his prayers and blessing, and stayed in the monastery.

There he saw elders proficient both in action and the contemplation of God, aflame in spirit, working for the Lord. They sang incessantly, they stood in prayer all night, work was ever in their hands and psalms on their lips. Never an idle word was heard among them, they know nothing about acquiring temporal goods or the cares of life. But they had one desire—to become in body like corpses. Their constant food was the Word of God, and they sustained their bodies on bread and water, as much as their love for God allowed them. Seeing this, Zosima was greatly edified and prepared for the struggle that lay before him.

Many days passed and the time drew near when all Christians fast and prepare themselves to worship the Divine Passion and Resurrection of Christ. The monastery gates were kept always locked and only opened when one of the community was sent out on some errand. It was a desert place, not only unvisited by people of the world but even unknown to them. There was a rule in that monastery which was the reason why God brought Zosima there. At the beginning of the Great Fast on Forgiveness Sunday the priest celebrated the holy Liturgy and all partook of the holy body and blood of Christ. After the Liturgy they went to the refectory and would eat a little lenten food. Then all gathered in church, and after praying earnestly with prostrations, the elders kissed one another and asked forgiveness. And each made a prostration to the abbot and asked his blessing and prayers for the struggle that lay before them.

After this, the gates of the monastery were thrown open, and singing, "The Lord is my light and my Savior; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid?" (Psalm 26:1) and the rest of that psalm, all went out into the desert and crossed the River Jordan. Only one or two brothers were left in the monastery, not to guard the property (for there was nothing to rob), but so as not to leave the church without Divine Service. Each took with him as much as he could or wanted in the way of food, according to the needs of his body: one would take a little bread, another some figs, another dates or wheat soaked in water. And some took nothing but their own body covered with rags and fed when nature forced them to it on the plants that grew in the desert. After crossing the Jordan, they all scattered far and wide in different directions. And this was the rule of life they had, and which they all observed—neither to talk to one another, nor to know how each one lived and fasted. If they did happen to catch sight of one another, they went to another part of the country, living alone and always singing to God, and at a definite time eating a very small quantity of food.

In this way they spent the whole of the fast and used to return to the monastery a week before the Resurrection of Christ, on Palm Sunday. Each one returned having his own conscience as the witness of his labour, and no one asked another how he had spent his time in the desert. Such were rules of the monastery. Everyone of them whilst in the desert struggled with himself before the Judge of the struggle—God—not seeking to please men and fast before the eyes of all. For what is done for the sake of men, to win praise and honour, is not only useless to the one who does it but sometimes the cause of great punishment.

Mary of Egypt

Zosima did the same as all. And he went far, far into the desert with a secret hope of finding some father who might be living there and who might be able to satisfy his thirst and longing. And he wandered on tireless, as if hurrying on to some definite place. He had already waled for 20 days and when the 6th hour came he stopped and, turning to the East, he began to sing the sixth Hour and recite the customary prayers. He used to break his journey thus at fixed hours of the day to rest a little, to chant psalms standing and to pray on bent knees. And as he sang thus without turning his eyes from the heavens, he suddenly saw to the right of the hillock on which he stood the semblance of a human body. At first he was confused thinking he beheld a vision of the devil, and even started with fear. But, having guarded himself with he sign of the Cross and banished all fear, he turned his gaze in that direction and in truth saw some form gliding southwards. It was naked, the skin dark as if burned up by the heat of the sun; the hair on its head was white as a fleece, and not long, falling just below its neck. Zosima was so overjoyed at beholding a human form that he ran after it in pursuit, but the form fled from him. He followed. At length, when he was near enough to be heard, he shouted: "Why do you run from an old man and a sinner? Slave of the True God, wait for me, whoever you are, in God's name I tell you, for the love of God for Whose sake you are living in the desert." "Forgive me for God's sake, but I cannot turn towards you and show you my face, Abba Zosima. For I am a woman and naked as you see with the uncovered shame of my body. But if you would like to fulfil one wish of a sinful woman, throw me your cloak so that I can cover my body and can turn to you and ask for your blessing." Here terror seized Zosima, for he heard that she called him by name. But he realized that she could not have done so without knowing anything of him if she had not had the power of spiritual insight. He at once did as he was asked. He took off his old, tattered cloak and threw it to her, turning away as he did so. she picked it up and was able to cover at least a part of her body.

Then she turned to Zosima and said: "Why did you wish, Abba Zosima, to see a sinful woman? What do you wish to hear or learn from me, you who have not shrunk from such great struggles?" Zosima threw himself on the ground and asked for her blessing. She likewise bowed down before him. And thus they lay on the ground prostrate asking for each other's blessing. And one word alone could be heard from both: "Bless me!" After a long while the woman said to Zosima: "Abba Zosima, it is you who must give blessing and pray. You are dignified by the order of priesthood and for may years you have been standing before the holy altar and offering the sacrifice of the Divine Mysteries." This flung Zosima into even greater terror. At length with tears he said to her: "O mother, filled with he spirit, by your mode of life it is evident that you live with God and have died to the world. The Grace granted to you is apparent—for you have called me by name and recognized that I am a priest, though you have never seen me before. Grace is recognized not by one's orders, but by gifts of the Spirit, so give me your blessing for God's sake, for I need your prayers." Then giving way before the wish of the elder the woman said: "Blessed is God Who cares for the salvation of men and their souls." Zosima answered: "Amen." And both rose to their feet. Then the woman asked the elder: "Why have you come, man of God, to me who am so sinful? Why do you wish to see a woman naked an devoid of every virtue? Though I know one thing—the Grace of the Holy Spirit has brought you to render me a service in time. Tell me, father, how are the Christian peoples living? And the kings? How is the Church guided?" Zosima said: "By your prayers, mother, Christ has granted lasting peace to all. But fulfill the unworthy petition of an old man and pray for the whole world and for me who am a sinner, so that my wanderings in the desert may not be fruitless." She answered: "You who are a priest, Abba Zosima, it is you who must pray for me and for all—for this is your calling. But as we must all be obedient, I will gladly do what you ask." And with these words she turned to the East, and raising her eyes to heaven and stretching out her hands, she began to pray in a whisper.

One could not hear separate words, so that Zosima could not understand anything that she said in her prayers. Meanwhile he stood, according to his own word, all in a flutter, looking at the ground without saying a word. And he swore, calling God to witness, that when at length he thought that her prayer was very long, he took his eyes off the ground and saw that she was raised about a forearm's distance from the ground and stood praying in the air. When he saw this, even greater terror seized him and he fell on the ground weeping and repeating may times, "Lord have mercy." And whilst lying prostrate on the ground he was tempted by a thought: Is it not a spirit, and perhaps her prayer is hypocrisy. But at the very same moment the woman turned round, raised the elder from the ground and said: "Thoughts, tempting you about me, trouble you, Abba, telling you I am a spirit, and that my prayer is feigned? Know, holy father, that I am only a sinful woman, though I am guarded by Holy baptism. And I am no spirit but earth and ashes, and flesh alone." And with these words she guarded herself with the sign of the Cross on her forehead, eyes, mouth and breast, saying: "May God defend us from the evil one and from his designs, for fierce is his struggle against us."

Hearing and seeing this, the elder fell to the ground and, embracing her feet, he said with tears: "I beg you, by the Name of Christ our God, Who was born of a Virgin, for Whose sake you have stripped yourself, for Whose sake you have exhausted your flesh, do not hide from your slave, who you are and whence and how you came into this desert. Tell me everything so that the marvellous works of God may become known. A hidden wisdom and a secret treasure—what profit is there in them? Tell me all, I implore you. for not out of vanity or for self-display will you speak but to reveal the truth to me, an unworthy sinner. I believe in God, for whom you live and whom you serve. I believe that He led me into this desert so as to show me His ways in regard to you. It is not in our power to resist the plans of God. If it were not the will of God that you and your life would be known, He would not have allowed be to see you and would not have strengthened me to undertake this journey, one like me who never before dared to leave his cell."

Much more said Abba Zosima. But the woman raised him and said: "I am ashamed, Abba, to speak to you of my disgraceful life, forgive me for God's sake! But as you have already seen my naked body I shall likewise lay bare before you my work, so that you may know with what shame and obscenity my soul is filled. I was not running away out of vanity, as you thought, for what have I to be proud of -- I who was the chosen vessel of the devil? But when I start my story you will run from me, as from a snake, for your ears will not be able to bear the vileness of my actions. But I shall tell you all without hiding anything, only imploring you first of all to pray incessantly for me, so that I may find mercy on the day of Judgment." The elder wept and the woman began her story.

(to be cont'd...)
Posted on: April 14, 2008, 07:23:30 pm
Could someone please reply to this thread so I can paste in the rest of the text?  the reply can be as simple as "continued", the webserver needs to break it up between separate posts from different posters.  Thanks for help.


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Re: The Life of St Mary of Egypt
« Reply #1 on: April 14, 2008, 08:51:20 PM »

Up da thread.
Fear the terrible g-d of Israel.


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Re: The Life of St Mary of Egypt
« Reply #2 on: April 14, 2008, 09:11:08 PM »

Mary's life before the desert
"My native land, holy father, was Egypt. Already during the lifetime of my parents, when I was twelve years old, I renounced their love and went to Alexandria. I am ashamed to recall how there I at first ruined my maidenhood and then unrestrainedly and insatiably gave myself up to sensuality It is more becoming to speak of this briefly, so that you may just know my passion and my lechery. for about seventeen years, forgive me, I lived like that. I was like a fire of public debauch. And it was not for the sake of gain—here I speak the pure truth. Often when they wished to pay me, I refused the money. I acted in this way so as to make as many men as possible to try to obtain me, doing free of charge what gave me pleasure. do not think that I was rich and that was the reason why I did not take money. I lived by begging, often by spinning flax, but I had an insatiable desire and an irrepressible passion for lying in filth. This was life to me. Every kind of abuse of nature I regarded as life. That is how I lived. Then one summer I saw a large crowd of Lybians and Egyptians running towards the sea. I asked one of them, 'Where are these men hurrying to?' He replied, 'They are all going to Jerusalem for the Exaltation of the Precious and Lifegiving Cross, which takes place in a few days.' I said to him, 'Will they take me with them if I wish to go?' 'No one will hinder you if you have money to pay for the journey and for food.' And I said to him, 'To tell you truth, I have no money, neither have I food. But I shall go with them and shall go aboard. And they shall feed me, whether they want to or not. I have a body—they shall take it instead of pay for the journey.' I was suddenly filled with a desire to go, Abba, to have more lovers who could satisfy my passion. I told you, Abba Zosima, not to force me to tell you of my disgrace. God is my witness, I am afraid of defiling you and the very air with my words."

Zosima, weeping, replied to her: "Speak on for God's sake, mother, speak and do not break the thread of such an edifying tale."

And, resuming her story, she went on: "That youth, on hearing my shameless words, laughed and went off. While I, throwing away my spinning wheel, ran off towards the sea in the direction which everyone seemed to be taking. and, seeing some young men standing on the shore, about ten or more of them, full of vigour and alert in their movements, I decided that they would do for my purpose (it seemed that some of them were waiting for more travellers whilst others had gone ashore). Shamelessly, as usual, I mixed with the crowd, saying, 'Take me with you to the place you are going to; you will not find me superfluous.' I also added a few more words calling forth general laughter. Seeing my readiness to be shameless, they readily took me aboard the boat. Those who were expected came also, and we set sail at once. How shall I relate to you what happened after this? Whose tongue can tell, whose ears can take in all that took place on the boat during that voyage! And to all this I frequently forced those miserable youths even against their own will. There is no mentionable or unmentionable depravity of which I was not their teacher. I am amazed, Abba, how the sea stood our licentiousness, how the earth did not open its jaws, and how it was that hell did not swallow me alive, when I had entangled in my net so many souls. But I think God was seeking my repentance. For He does not desire the death of a sinner but magnanimously awaits his return to Him. At last we arrived in Jerusalem. I spent the days before the festival in the town, living the save kind of life, perhaps even worse. I was not content with the youths I had seduced at sea and who had helped be to get to Jerusalem; many others—citizens of the town and foreigners—I also seduced. The holy day of the Exaltation of the Cross dawned while I was still flying about—hunting for youths. At daybreak I saw that everyone was hurrying to the church, so I ran with the rest. When the hour for the holy elevation approached, I was trying to make my way in with the crowd which was struggling to get through the church doors.

"I had at last squeezed through with great difficulty almost to the entrance of the temple, from which the lifegiving Tree of the Cross was being shown to the people. But when I trod on the doorstep which everyone passed, I was stopped by some force which prevented by entering. Meanwhile I was brushed aside by the crowd and found myself standing alone in the porch. Thinking that this had happened because of my woman's weakness, I again began to work my way into the crowd, trying to elbow myself forward. But in vain I struggled. Again my feet trod on the doorstep over which others were entering the church without encountering any obstacle. I alone seemed to remain unaccepted by the church. It was as if there was a detachment of soldiers standing there to oppose my entrance. Once again I was excluded by the same mighty force and again I stood in the porch. Having repeated my attempt three or four times, at last I felt exhausted and had no more strength to push and to be pushed, so I went aside and stood in a corner of the porch. And only then with great difficulty it began to dawn on me, and I began to understand the reason why I was prevented from being admitted to see the life-giving Cross. The word of salvation gently touched the eyes of my heart and revealed to me that it was my unclean life which barred the entrance to me. I began to weep and lament and beat my breast, and to sigh from the depths of my heart.

"And so I stood weeping when I saw above me the ikon of the most holy Mother of God. Not taking my eyes off her, I said, 'O Lady, Mother of God, who gave birth in the flesh to God the Word, I know, O how well I know, that it is no honour or praise to thee when one so impure and depraved as I look up to thy icon, O ever-virgin, who didst keep thy body and soul in purity. Rightly do I inspire hatred and disgust before thy virginal purity. But I have heard that God Who was born of thee became man on purpose to call sinners to repentance. Then help me, for I have no other help. Order the entrance of the church to be opened to me. Allow me to see the venerable Tree on which He Who was born of thee suffered in the flesh and on which He shed His holy Blood for the redemption of sinners an for me, unworthy as I am. Be my faithful witness before thy son that I will never again defile my body by the impurity of fornication, but as soon as I have seen the Tree of the Cross I will renounce the world and its temptations and will go wherever thou wilt lead me.' Thus I spoke and as if acquiring some hope in firm faith and feeling some confidence in the mercy of the Mother of God, I left the place where I stood praying. And I went again and mingled with the crowd that was pushing its way into the temple. And no one seemed to thwart me, no one hindered my entering the church. I was possessed with trembling, and was almost in delirium.

"Having got as far as the doors which I could not reach before—as if the same force which had hindered me cleared the way for me—I now entered without difficulty and found myself within the holy place. And so it was I saw the lifegiving Cross. I saw too the Mysteries of God and how the Lord accepts repentance. Throwing myself on the ground, I worshipped that holy earth and kissed it with trembling. The I came out of the church and went to her who had promised to be my security, to the place where I had sealed my vow. And bending my knees before the Virgin Mother of God, I addressed her with these words: 'O loving Lady, thou hast shown me thy great love for all men. glory to God Who receives the repentance of sinners through thee. What more can I recollect or say, I who am so sinful? It is time for me, O Lady to fulfil my vow, according to thy witness. Now lead me by the hand along the path of repentance!' And at these words I heard a voice from on high: 'If you cross the Jordan you will find glorious rest.' Hearing this voice and having faith that it was for me, I cried to the Mother of God: 'O Lady, Lady, do not forsake me!' With these words I left the porch of the church and set off on my journey.

"As I was leaving the church a stranger glanced at me and gave me three coins, saying: 'Sister, take these.' And, taking the money, I bought three loaves and took them with me on my journey, as a blessed gift. I asked the person who sold the bread: 'Which is the way to the Jordan?' I was directed to the city gate which led that way. Running on I passed the gates and still weeping went on my journey. Those I met I asked the way, and after walking for the rest of that day (I think it was nine o'clock when I saw the Cross) I at length reached at sunset the Church of St. John the Baptist which stood on the banks of the Jordan. After praying in the temple, I went down to the Jordan and rinsed my face and hands in its holy waters. I partook of the holy and life-giving Mysteries in the Church of the Forerunner and ate half of one of my loaves. Then, after drinking some water from Jordan, I lay down and passed the night on the ground. In the morning I found a small boat and crossed to the opposite bank. I again prayed to Our Lady to lead me whither she wished. Then I found myself in this desert and since then up to this very day I am estranged from all, keeping away from people and running away from everyone. And I live here clinging to my God Who saves all who turn to Him from faintheartedness and storms."

Mary's life in the desert
Zosima asked her: "How many years have gone by since you began to live in this desert?" She replied: "Forty-seven years have already gone by, I think, since I left the holy city." Zosima asked: "But what food do you find?" The woman said: "I had two and a half loaves when I crossed the Jordan. Soon they dried up and became hard as rock. Eating a little I gradually finished them after a few years." Zosima asked. "Can it be that without getting ill you have lived so many years thus, without suffering in any way from such a complete change?" The woman answered: "You remind me, Zosima, of what I dare not speak of. For when I recall all the dangers which I overcame, and all the violent thoughts which confused me, I am again afraid that they will take possession of me." Zosima said: "Do not hide anything from me; speak to me without concealing anything."
Posted on: April 14, 2008, 10:06:54 pm
(Thanks again.  Again, I need another post from a different poster than I so I can paste in the last part of Mary's recollection. - Nepsis)


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Re: The Life of St Mary of Egypt
« Reply #3 on: April 14, 2008, 09:17:48 PM »

Fear the terrible g-d of Israel.


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Re: The Life of St Mary of Egypt
« Reply #4 on: April 14, 2008, 09:27:45 PM »

She said to him: "Believe me, Abba, seventeen years I passed in this desert fighting wild beasts—mad desires and passions. When I was about to partake of food, I used to begin to regret the meat and fish which of which I had so much in Egypt. I regretted also not having wine which I loved so much. for I drank a lot of wine when I lived in the world, while here I had not even water. I used to burn and succumb with thirst. The mad desire for profligate songs also entered me and confused me greatly, edging me on to sing satanic songs which I had learned once. But when such desires entered me I struck myself on the breast and reminded myself of the vow which I had made, when going into the desert. In my thoughts I returned to the ikon of the Mother of God which had received me and to her I cried in prayer. I implored her to chase away the thoughts to which my miserable soul was succumbing. And after weeping for long and beating my breast I used to see light at last which seemed to shine on me from everywhere. And after the violent storm, lasting calm descended.

"And how shall I tell you, O Abba, of the thoughts that pushed me towards lust once more? A fire was kindled in my miserable heart which seemed to burn me up completely and to awake in me a thirst for embraces. As soon as this craving came to me, I flung myself on the earth and watered it with my tears, as if I saw before me my witness, who had appeared to me in my disobedience, and who seemed to threaten punishment for the crime. And I did not rise from the ground (sometimes I lay thus prostrate for a day and a night) until a calm and sweet light descended and enlightened me and chased away the thoughts that possessed me. But always I turned to the eyes of my mind to my Protectress, asking her to extend help to one who was sinking fast in the waves of the desert. And I always had her as my Helper and the Accepter of my repentance. And thus I lived for seventeen years amid constant dangers. And since then even till now the Mother of God helps me in everything and leads me as it were by the hand."

Zosima asked: "Can it be that you did not need food and clothing?" She answered: "After finishing the loaves I had, of which I spoke, for seventeen years I have fed on herbs and all that can be found in the desert. The clothes I had when I crossed the Jordan became torn and worn out. I suffered greatly from the cold and greatly from the extreme heat. At times the sun burned me up and at other times I shivered from the frost, and frequently falling to the ground I lay without breath and without motion. I struggled with many afflictions and with terrible temptations. But from that time till now the power of God in numerous ways had guarded my sinful soul and my humble body. When I only reflect on the evils from which Our Lord has delivered me I have imperishable food for hope o of salvation. I am fed and clothed by the all-powerful Word of God, the Lord of all. For it is not by bread alone that man lives. And those who have stripped off the rags of sin have no refuge, hiding themselves in the clefts of the rocks (Job 24; Heb. 11:38)."

Hearing that she cited words of Scripture, from Moses and Job, Zosima asked her: "And so you have read the psalms and other books?" She smiled at this and said to the elder: "Believe me, I have not seen a human face ever since I crossed the Jordan, except yours today. I have not seen a beast or a living being ever since I came into the desert. I never learned from books. I have never even heard anyone who sang and read from them. But the word of God which is alive and active, by itself teaches a man knowledge. And so this is the end of my tale. But, as I asked you in the beginning, so even now I implore you for the sake of the Incarnate word of God, to pray to the Lord for me who am such a sinner."

Thus concluding her tale she bowed down before him. And with tears the elder exclaimed: "Blessed is God Who creates the great and wondrous, the glorious and marvellous without end. Blessed is God Who has shown me how He rewards those who fear Him. Truly, O Lord, Thou dost not forsake those who seek Thee!" And the woman, not allowing the elder to bow down before her, said: "I beg you, holy father, for the sake of Jesus Christ our God and Savior, tell no one what you have heard, until God delivers me of this earth. And now depart in peace and again next year you shall see me, and I you, if God will preserve us in His great mercy. But for God's sake, do as I ask you. Next year during Lent do not cross the Jordan, as is your custom in the monastery." Zosima was amazed to hear that she know the rules of the monastery and could only say: "Glory to God Who bestows great gifts on those who love Him." She continued: "Remain, Abba, in the monastery. And even if you wish to depart, you will not be able to do so. And at sunset of the holy day of the Last supper, put some of the lifegiving Body and Blood of Christ into a holy vessel worthy to hold such Mysteries for me, and bring it. And wait for me on the banks of the Jordan adjoining the inhabited parts of the land, so that I can come and partake of the lifegiving Gifts. For, since the time I communicated in the temple of the Forerunner before crossing the Jordan even to this day I have not approached the Holy Mysteries. And I thirst for them with irrepressible love and longing. and therefore I ask and implore you to grant me my wish, bring me the lifegiving Mysteries at the very hour when Our Lord made His disciples partake of His Divine Supper. Tell John the Abbot of the monastery where you live. Look to yourself and to your brothers, for there is much that needs correction. Only do not say this now, but when God guides you. Pray for me!" With these words she vanished in the depths of the desert. And Zosima, falling down on his knees and bowing down to the ground on which she had stood, sent up glory and thanks to God. And, after wandering thorough the desert, he returned to the monastery on the day all the brothers returned.

Zosima returns to the monastery

For the whole year he kept silent, not daring to tell anyone of what he had seen. To himself he prayed God to show him again the face that he desired. He tormented himself and worried himself to pieces, imagining to himself how long a year is and wanting, if possible, that the year be shortened into one single day. And when at length the first Sunday of the Great Fast came, all went out into the desert with the customary prayers and the singing of psalms. Only Zosima was held back by illness—he lay in a fever. And then he remembered what the saint had said to him: "and even if you wish to depart, you will not be able to do so."

Many days passed and at last recovering from his illness he remained in the monastery. And when attain the monks returned and the day of the Last Supper dawned, he did as he had been ordered. and placing some of the most pure Body and Blood into a small chalice and putting some gis and dates and lentils soaked in water into a small basket, he departed for the desert and reached the banks of the Jordan and sat down to wait for the saint. He waited for a long while and then began to doubt. then raising his eyes to heaven, he began to pray: "Grant me, O Lord, to behold that which Thou hast allowed be to behold once. do not let me depart in vain, being the burden of my sins." And then another thought struck him: "And what if she does come? There is no boat; how will she cross the Jordan to come to me who am so unworthy?" And as he was pondering thus he saw the holy woman appear and stand on the other side of the river. Zosima got up rejoicing and glorifying and thanking God. And again the thought came to him that she could not cross the Jordan. Then he saw that she made the sign of the Cross over the waters of the Jordan (and the night was a moonlight one, as he related afterwards) and then she at once stepped on to the waters and began walking across the surface towards him. And when he wanted to prostrate himself, she cried to him while still walking on the water: "What are you doing, Abba, you are a priest and carrying the divine Gifts!" He obeyed her and on reaching the shore she said to the elder: "Bless, father, bless me!" He answered her trembling, for a state of confusion had overcome him at the sight of the miracle: "Truly God did not lie when He promised that when we purify ourselves we shall be like Him. Glory to Thee, Christ our God, Who has shown me through this thy slave how far away I stand from perfection." Here the woman asked him to say the Creed and Our Father. He began, she finished the prayer and according to the custom of that time gave him the kiss of peace on the lips. Having partaken of the Holy Mysteries, she raised her hands to heaven and sighed with tears in her eyes, exclaiming: "Now lettest Thou Thy servant depart in peace, O Lord, according to Thy word; for my eyes have seen Thy salvation." [This is the prayer of St. Simeon the God-receiver from the Gospel of Luke.]

Then she said to the elder: "Forgive me, Abba, for asking you, but fulfil another wish of mine. Go now to the monastery and let God's grace guard you. and next year come again to the same place where I first met you. come for God's sake, for you shall again see me, for such is the will of God." He said to her: "From this day on I would like to follow you and always see your holy face. but now fulfil the one and only wish of an old man and take a little of the food I have brought for you." And he showed her the basket, while she just touched the lentils with the tips of her fingers, and taking three grains said that the Holy Spirit guards the substance of the soul unpolluted. Then she said: "Pray, for God's sake pray for me and remember a miserable wretch." Touching the saint's feet and asking for her prayers for the Church, the kingdom and himself, he let her depart with tears, while he went off sighing and sorrowful, for he could not hope to vanquish the invincible. Meanwhile she again made the sign of the Cross over the Jordan, and stepped on to the waters and crossed over as before. And the elder returned filled with joy and terror, accusing himself of not having asked the saint her name. But he decided to do so next year.

And when another year had passed, he again went into the desert. he reached the same spot but could see no sign of anyone.

Death of St. Mary of Egypt and Fr. Zosima

So raising his eyes to heaven as before, he prayed: "Show me, O Lord, Thy pure treasure, which Thou hast concealed in the desert. Show me, I pray Thee, the angel in the flesh, of which the world is not worthy." Then on the opposite bank of the river, her face turned towards the rising sun, he saw the saint lying dead. Her hands were crossed according to custom and her face was turned to the East. Running up he shed tears over the saint's feet and kissed them, not daring to touch anything else. For a long time he wept. Then reciting the appointed psalms, he said the burial prayers and thought to himself: "Must I bury the body of a saint? Or will this be contrary to her wishes?" And then he saw words traced on the ground by her head: "Abba Zosima, bury on this spot the body of humble Mary. Return to dust that which is dust and pray to the Lord for me, who departed in the month of Fermoutin of Egypt, called April by the Romans, on the first day, on the very night of our Lord's Passion, after having partaken of the Divine Mysteries." Reading this the elder was glad to know the saint's name. He understood too that as soon as she had partaken of the Divine Mysteries on the shore of the Jordan she was at once transported to the place where she died. The distance which Zosima had taken twenty days to cover, Mary had evidently traversed in an hour and had at once surrendered her soul to God.

Then Zosima thought: "It is time to do as she wished. But how am I to dig a grave with nothing in my hands?" And then he saw nearby a small piece of wood left by some traveller in the desert. Picking it up he began to dig the ground. But the earth was hard and dry and did not yield to the efforts of the elder. He grew tired and covered with sweat. he sighed from the depths of his soul and lifting up his eyes he saw a big lion standing close to the saint's body and licking her feet. At the sight of the lion he trembled with fear, especially when he called to mind Mary's words that she had never seen wild beasts in the desert. But guarding himself with the sign of the cross, the thought came to him that the power of the one lying there would protect him and keep him unharmed. Meanwhile the lion drew nearer to him, expressing affection by every movement. Zosima said to the lion: "The Great One ordered that her body was to be buried. But I am old and have not the strength to dig the grave (for I have no spade and it would take too long to go and get one), so can you carry out the work with your claws? Then we can commit to the earth the mortal temple of the saint." While he was still speaking the lion with his front paws began to dig a hole deep enough to bury the body.

Again the elder washed the feet of the saint with his tears and calling on her to pray for all, covered the body with earth in the presence of the lion. It was as it had been, naked and uncovered by anything but the tattered cloak which had been given to her by Zosima and with which Mary, turning away, had managed to cover part of her body. Then both departed. The lion went off into the depth of the desert like a lamb, while Zosima returned to the monastery glorifying and blessing Christ our Lord. And on reaching the monastery he told all the brothers about everything, and all marvelled on hearing of God's miracles. And with fear and love they kept the memory of the saint. Abbot John, as St. Mary had previously told Abba Zosima, found a number of things wrong in the monastery and got rid of them with God's help. And Saint Zosima died in the same monastery, almost attaining the age of a hundred, and passed to eternal life.

The monks kept this story without writing it down and passed it on by word of mouth to one another. But I (adds Sophronius) as soon as I heard it, wrote it down. Perhaps someone else, better informed, has already written the life of the Saint, but as far as I could, I have recorded everything, putting truth above all else. May God Who works amazing miracles and generously bestows gifts on those who turn to Him with faith, reward those who seek light for themselves in this story, who hear, read and are zealous to write it, and may He grant them the lot of blessed Mary together with all who at different times have pleased God by their pious thoughts and labours. And let us also give glory to God, the eternal King, that He may grant us too His mercy in the day of judgment for the sake of Jesus Christ our Lord, to Whom belongs all glory, honour, dominion and adoration with the Eternal Father and the Most Holy and Life-giving Spirit, now and always, and through all ages. Amen.

The End and Glory Be to God.


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Re: The Life of St Mary of Egypt
« Reply #5 on: April 15, 2008, 01:34:52 AM »

I and I Thank thee thank thee thank thee!!!!!!!!!!!!!!!!!!!!!!
I and I so relate
I feel one with that One
who feels like a miserable sinner
hides away in shame
and yet is continually Blessed with the Love of God
Grace and Ivotion
and Blessed blessed Thanks
Love you bruddas
Blessed Once again
Come celebrate JahTime is Come
singers&players of instruments
JahLovers &Freedom Lovers

Brudda B

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Re: The Life of St Mary of Egypt
« Reply #6 on: April 15, 2008, 05:57:58 PM »

Bless up Nepsis

very informative,thank you brother...



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Re: The Life of St Mary of Egypt
« Reply #7 on: April 15, 2008, 11:38:37 PM »

A Beautiful Story...

Give Thanks.

It reminds I of core issues in which the mystics of the past had undergone in common. There is a hidden partten of words which holds keys to gnosis. But the ones I as a man is pulled to have a close look is that part in which mystics had to pass thru a methodology so as to get in touch with the Divine. The methods of ascetism and renouncing where prevailant. Different origions of people had brought to us differents systems of guidence. Yet, the bottomline is which route they take and whatever root we can choose and be rightly guided;

Zosima did as he was told. he left the monastery in which he had lived from childhood, and went to the River Jordan. At last he reached the community to which God had sent him. Having knocked at the door of the monastery, he told the monk who was the porter who he was; and the porter told the abbot. On being admitted to the abbot's presence, Zosima made the usual monastic prostration and prayer. Seeing that he was a monk the abbot asked: "Where do you come from, brother, and why have you come to us poor old men?" Zosima replied: "There is no need to speak about where I have come from, but I have come, father, seeking spiritual profit, for I have heard great things about your skill in leading souls to God." "Brother," the abbot said to him, "Only God can heal the infirmity of the soul. May He teach you and us His divine ways and guide us. But as it is the love of Christ that has moved you to visit us poor old men, then stay with us, if that is why you have come. May the Good Shepherd Who laid down His life for our salvation fill us all with the grace of the Holy Spirit." After this, Zosima bowed to the abbot, asked for his prayers and blessing, and stayed in the monastery.

Zosima is asking to be taught of 'the way' into God. And he sort it to the one he has heard to have it. The implication here is that faith is like looking for some lighting fire. In which u seek it and finally to burn away urself and disolve(returning into the source) into the whole. And this whole is that absolute existence in which all things are made of.

So soon after this it can be noticed what Zosima has to do so as to gain proximity to that Truth.

And he met with Abbot, u can how Zosima express his thirsty and long for the Truth to be revealed. That indicates several fact which makes it posible for the Divine to be welcomed into one's life. One has proove to be and Open Chalice into which the Lord Shall pour his wine.

The intoxication of JAH, god, call shim in anyname as all beautiful names are shim. Is that everlasting wine that Jah, keep to all the mystics of yesterday, today and tomorrow.

Zosima ask for...:

A hidden wisdom and a secret treasure—what profit is there in them? Tell me all, I implore you. for not out of vanity or for self-display will you speak but to reveal the truth to me, an unworthy sinner. I believe in God, for whom you live and whom you serve. I believe that He led me into this desert so as to show me His ways in regard to you. It is not in our power to resist the plans of God. If it were not the will of God that you and your life would be known, He would not have allowed be to see you and would not have strengthened me to undertake this journey, one like me who never before dared to leave his cell."

But as a classic example, a mere belief is never enough for the Most One. I an I must come into the place in which the spirit will be longing for a return. So here is can be observed that the faith of Zosima is not yet made strong. For his soul is not lifted up beyond the veils mortal eyes. And he is true to himself and ask to be guided into right perceiption.

And there is curious phenomena to be found in the saints... I as a man can rule out for sure if it all the same even to contemporary saints; but there is always a hidden tendecy 'over exposing' the self exposition of being unsurpassed sinners. Traditions have their own short comings to the ones who receive them. Similarly it can happen to people who have gone thru the story to perceive sumn like there can be glory in pain... And somehow it is legitimate idea among some few sect in christian churches; yet this may be fallacious. Modern psychology can shade some light upon this. There is a vivid ego and sublime one. Sometimes when one attaches s/himself so much with hidden ego even under the cover performing so called deed or virtues they technically prolong their uneccessary suffering. It is always better to let go of everything u perceive of ur self. This also touches some acts of confession and prayers. If some few matters turns to be another subliminal self conceit, the even vices can the only virtues taken into excess. I an I need to be totally honest to oneself and as authentic as possible. For these two can help so much to work out the the inner compounded unfinished business. When they are not well identified, someone can undergo what somepsychologist call Self Defeating Sequece(SDS). One punishes himself by subjecting s/himself in some afflicting situations. There is no glory in pain, and if for a moment it exist; it has got to be one's baptism into Love, and shoud be passive and momentary and not necessarily persisting.

So I an I have to dig deep for the roots of our inherent traps which pulls us down get us trapped into trouble in the so called spiritual tribulations. And as the story itself reveals. St Mary had at one stage, had to deal with recurrence of monsters of her self which kept of coming back and tormented her soul during her days strifing for right faith.

Here is part of what Iman love share in contrast to story about the Devilish Insinuation in relationship to the spiritual Journey:

To be able to advance on this spiritual path it is necessary for a spiritual traveler to appoint some righteous man his preceptor (spiritual guide). The preceptor must have passed away from self and reached the station of ever lasting abode in Allah. He should be fully aware of all the points which are to the advantage or disadvantage of a spiritual traveler and should be capable of undertaking the training and guidance of other spiritual travelers. Moreover, remembrance and recollection of Allah and prayer to Him with humility are also necessary for a spiritual traveler. 

Besides, to be able to pass all the stages of spiritual path successfully it is necessary for him to observe certain rules:


(i) Renunciation of customs, usages and social formalities

It means to refrain from all those formalities which are related to mere customs or stylish living and which are a hindrance in the way of the spiritual traveler, who is required to live among the people but to lead a simple and balanced life. Some people are so absorbed in social formalities that they always observe them too minutely in order to maintain their position in society and often indulge in useless and even harmful practices, which cause nothing but inconvenience and worry. They give preference to unnecessary usages over the real and important necessities. Their criterion for judging what is proper and what is improper is the appreciation and disapproval of the common people. They do not have any opinion of their own, and simply follow the common trend. At the other end there are some other people who lead an isolated life and ignore all rules of society and thus deprive themselves from all social benefits. They do not mix with other people and come to be known as cynics.

To be successful in his objective the spiritual traveler should follow the middle way. He should mix up with the people neither too much nor too little. It does not matter if he looked different from other people because of his distinct social behaviour. He should not follow others and should not care for any criticism in this connection. Allah says: They do not fear the criticism of any critic in the way of Allah. (Surah al-Ma’ida, 5:54). That means that the true believer sticks to what he thinks to be right. As a principle it may be said that the spiritual traveler should weigh every matter seriously and should not follow the wishes of other people or their opinion blindly.


(ii) Determination

As soon as the spiritual traveler begins his spiritual exercises, he is bound to face many unpleasant events. He is criticized by his friends and acquaintances who are interested only in their selfish desires and current social customs. They taunt and unbraid the spiritual traveler in order to bring a change in his behaviour and to turn him away from his objective. When these worldly people find that the spiritual traveler has a new style of life and his ways and manners have become different from their own, they feel upset and try their best to remove him by means of mockery and taunt from the line recently chosen by him. Thus at every stage of his spiritual journey the devotee has to face fresh difficulties which he can resolve only by means of his determination, perseverance, will power and trust in Allah. Let the believers place their trust in Allah. (Surah Ali Imran, 3:122)


(iii) Moderation

It is one of those important principles which the spiritual traveler must follow, for a little negligence in this respect not only hampers his progress, but often as a consequence of a lack of attention to this principle he may get tired of the spiritual journey itself. In the beginning the spiritual traveler may show much zeal and fervor. In the middle he may see wonderful manifestations of Divine light, and consequently may decide to spend most of his time in acts of worship and make himself busy with prayer, bewailing and weeping. Thus he may try to undertake everything good and pick up a morsel of every spiritual dish. But this practice is not only not beneficial but is also in many cases definitely harmful. Under too much pressure he may get fed up, leave the work incomplete and cease to take interest in commendable acts. Too much enthusiasm in the beginning leads to too little interest in the end. Therefore the spiritual traveler should not be misled by momentary zeal, and keeping in view his personal circumstances should shoulder only as much burden, or even less, as he is sure to be able to carry permanently maintaining due interest in it. He should perform acts of worship when he is really inclined to them and should withdraw from them when his desire to perform them has not still completely faded away. He may be compared to a man who wants to eat something. Such a man first of all should choose a dish that agrees to his temperament, and then should stop eating it before his belly is full. This principle of moderation is derived from that tradition also according to which Imam Ja'far Sadiq said to Abdul Aziz Qaratisi: "Abdul Aziz, faith has ten degrees like the steps of a ladder which are climbed one by one. If you find anyone below you by one step, pull him up to you gently and do not burden him with what he cannot bear, or else you will break him."

This tradition shows that in principle only those acts of worship are beneficial which are performed with zeal and eagerness. The following saying of Imam Sadiq also means the same thing: "Do not force yourselves to worship."


(iv) Steadiness

It means that after feeling penitence about a sin and asking Allah's forgiveness for it, it must not be committed again. Every vow must be fulfilled and every promise made to the pious preceptor must be kept.


(v) Continuance

Before explaining this point it is necessary to make some preliminary remarks. The Qur'anic verses and religious reports show that everything we perceive by our senses, everything we do and everything that exists or occurs has a corresponding truth transcending this material and physical world and not subject to any limitations of time and space. When these truths descend to this material world, they assume a tangible and palpable form. The Qur'an expressly says: There is not a thing the treasures of which we do not have with Us. But we send down everything in an appointed measure. (Surah al-Hijr, 15:21)

This verse essentially means that everything in this world has had an existence free from estimation and measurement prior to its material existence. When Allah intends to send a thing to this world, He appoints its measure and so it becomes limited: No disaster befalls in the earth or in yourselves, but it is in a Book before We bring it into being. Surely this is easy for Allah. (Surah al-Hadid, 57:22)

As the external shape of everything is fixed and limited and everything is subject to all the changes that are the characteristics of matter such as coming into a shape and being disfigured, everything in this world is temporary, transient and subject to decay. Allah says: Whatever is with you is to be exhausted and whatever is with Allah is to stay. (Surah an-Nahl, 16:96) In other words, those abstract truths which are not subject to material characteristics and the treasures of which are with Allah, are not to come to an end. The following tradition, which is accepted by the Shi'ah and the Sunnis both, is also relevant in this connection: "We, the Prophets have been ordered to speak to the people according to their intellectual capacity."

This tradition relates to the description of the truths, not to their quantity. It says that the Prophets simplify the higher truths and describe them in a way comprehensible to their addresses. Human mind having been dazzled by the glamour of the world and being preoccupied with the futile desires, has become dull and rusty and is not capable of comprehending the reality of the truths. The Prophets may be compared to a man who wants to explain some truth to the children. Naturally he will have to explain it in a way corresponding to the power of understanding and observation of the children. The same rule applies to the Prophets who are the custodians of the Divine teachings. Sometimes they describe the living truths in such a way that they appear to be lifeless, while as a matter of fact even the external rites such as prayers, fast, pilgrimage, zakat, khums, urging that what is right and restraining from that what is evil are all living and conscious truths.

Posted on: April 16, 2008, 12:19:52 am
The spiritual traveler is he who by means of a spiritual journey and spiritual exercises seeks to purify his soul and intellect from all impurities to be able to view the higher truths by the grace of Allah in this very life and this very world. It often happens that a devotee views the ablution and prayers in their real form and feels that from the viewpoint of perception and consciousness, their real form is a thousand times better than their physical form.

The reports which have come down to us from the Imams show that the acts of worship will appear on the Day of Resurrection in their appropriate forms and will talk to the human beings. Even in the Qur'an it has been mentioned that the ears, the eyes and other organs will be speaking on that day. Similarly the mosques which appear to be composed of bricks and mortar, have a living and conscious reality. That is why some reports say that on the Day of Judgement the mosques and the Holy Qur'an will make complaints to their Lord. One day a gnostic was lying on his bed. When he turned from one side to the other he heard a shriek coming out of the ground. He could not immediately know the reason. Subsequently either he himself realized or somebody else pointed out to him that the ground, having been separated from him, was shrieking.

After these preliminary remarks now we come to our main point. By means of continuous practice the spiritual traveler should imprint on his mind an abstract figure of each act of worship he performs, so that his practice of it may turn into a permanent habit. He should perform each deed again and again and should not give it up till he begins to take delight in its performance. He cannot capture the permanent angelic aspect of a deed unless he continues to perform for quite a long time so that its impression on his mind may become indelible. For this purpose he should choose a deed consistent with his inclination and aptitude and then continue to perform it, for if a deed was abandoned prematurely, not only its good effects would be obliterated, but a reaction also would begin to appear. As a good deed is luminous, the reaction of its abandonment involves darkness and evil. The fact is that "there is nothing but good with Allah and all the evils, mischief and wrongs are attributable to us." Therefore man is responsible for all faults and defects. "My Lord, evil cannot be attributed to You." This shows that Allah's favor is common to all. It is not a prerogative of any particular class. Allah's infinite mercy is for all human beings, whether Muslims, Jews, Christians, Zoroastrians or idol-worshippers. But some men because of their wrong doing develop certain characteristics which make them unhappy, and so Allah's mercy makes some people happy and some others distressed.


(vi) Meditation

This means that the spiritual traveler must at no time be forgetful of his duty and must always abide by the decision which he has taken.

Meditation or contemplation is very vast in its meaning and its sense differs according to the degrees and stages of the spiritual journey. In the beginning it means refraining from all acts not useful in this world or the hereafter and abstaining from saying or doing anything disliked by Allah. Gradually this meditation becomes stiffer and higher, and may sometimes mean concentration on one's silence, or on one's self or on a higher truth, that is the names and the attributes of Allah. The degrees and grades of this kind of meditation will be mentioned later.

Here it may be mentioned that meditation is an important factor in spiritual journey. The leading gnostics have laid great stress on it, and have described it as the foundation stone of spiritual journey on which the edifice of remembrance and recollection of Allah rests. Without meditation remembrance and recollection of Allah are not likely to produce any positive results. For a spiritual traveler meditation is as important as for a patient the prescribed course of diet, without which the medicines may be ineffective or may even produce counter-effects. That is why the most outstanding spiritual guides do not allow any liturgies and recollection of Allah without meditation.


(vii) Checking

It means that the spiritual traveler should every day have a fixed time for checking and assessing what he had done during the past 24 hours. The idea of this checking has been derived from what Imam Musa ibn Ja'far has said: "He who does not take account of himself once every day is not one of us." If on checking the spiritual traveler finds that he has not done his duty, he should seek forgiveness from Allah and if he finds that he has performed his duty in every respect, he should be thankful to Him.


(viii) Censuring

If the spiritual traveler finds that he is guilty of some lapse or error, he should take some suitable action to reprimand or punish himself.


(ix) Hastening

This means that the spiritual traveler should be quick in implementing the decision he has taken. As he is likely to face many obstacles on his way, he should be vigilant and careful and should try to achieve his objective without wasting a moment.


(x) Faith and Reliance

The spiritual traveler must have love for and implicit faith in the Holy Prophet and his rightful successors.1 Complete reliance and trust are especially necessary at this stage. The more the reliance, the more lasting the effect of good deeds.

As all the existing things are the creation of Allah, the spiritual traveler must love all of them and should have regard for them according to the grade of their dignity. A lover of Allah shows kindness to all men and animals. According to a tradition, affection for the creation is a part of faith in Allah.

Another tradition says: "Allah, I seek of You Your love and the love of him who loves You."

xi) Observance of the Rules of Veneration

The observance of these rules of correct behaviour towards all and His vicegerents is different from the faith and reliance mentioned above. Here veneration means to be careful not to exceed one's limits and do anything inconsistent with the requirements of man's servitude to Allah. It is essential for man to observe his limits vis-a-vis his Creator, the essentially existing Being. This veneration is a requirement of this world of plurality, whereas faith and love naturally require attention to monotheism - the unity of Allah.

Faith and veneration stand in the same relationship to each other as an act obligatory and an act prohibited. While performing an obligatory act the devotee looks towards Allah and while abstaining from a prohibited act he looks towards his own limitations lest he should exceed them. Veneration means following a middle way between fear and hope. Not to observe the rules of veneration indicates too much familiarity which is extremely undesirable.

The distinctive characteristic of the late Haji Mirza Ali Agha Qazi was his cheerfulness and faith rather than fear. The same was true of the late Haji Shaykh Muhammad Bahar. On the contrary, the predominant feature of Haji Mirza Jawid Agha Maliki was fear rather than hope and cheerfulness. That is what is indicated by their sayings. According to the gnostic parlance he who is dominated by cheerfulness is called a "drunkard" and he who is dominated by fear is called a "hymist". The best thing is to adopt a middle way in between these two extremes. In other words the devotee should have the highest degree of both the qualities at one and the same time. This degree of excellence is found in the case of the Imams only.

In short, man who is a possibly existing being, should not forget his limits. That is why Imam Ja'far Sadiq used to prostrate himself on the ground whenever anything smacking extremism was uttered by anybody about him.

An absolutely dutiful devotee is he who always considers himself to be present before Allah and observes all the rules of property and deference while doing anything such as talking, keeping quiet, eating, drinking, sleeping etc. If the devotee kept the names and attributes of Allah in his mind, he would automatically observe all the rules of veneration and would always be conscious of his humility.


Posted on: April 16, 2008, 12:25:38 am
(xii) Intention

It means that the spiritual traveler should be single minded and well-intentioned. The objective of his spiritual journey should be nothing but to pass away in Allah. The Qur'an says: "Worship Allah keeping worship purely for Him."

A number of reports say that there are three grades of intention. Imam Sadiq is reported to have said: "There are three kinds of worshippers: There are some who worship Allah because they are afraid of Him. Their worship is that of the slaves. There are some others who worship Allah for the sake of recompense. Their worship is that of the wage-earners. There are till others who worship Allah because they love Him. Their worship is that of freemen."

On deep thinking it appears that there are two kinds of worship. One of them is not worship at all in the right sense, because those who perform this kind of worship are actually self-worshippers. They are motivated by self-interest. As self-worshippers cannot be the worshippers of Allah, they may even be regarded as a sort of unbelievers.

The Qur'an has described the worship of Allah as man's nature. At the same time it has denied the possibility of any change in man's in-born qualities.

Set your purpose for religion as a man by nature upright - the nature in which Allah has created man. There is no altering in the nature framed by Allah. That is the right religion, but most men do not know 'even this fact' (Surah ar-Rum, 30:30)

Therefore an act of worship actuated by self-interest is not only a deviation from the path of devotion to Allah, but is also a deviation from the path of monotheism, for these self-seekers appear not to believe in the unity of Allah in His actions and attributes because they associate someone else with Him. The Qur'an has everywhere proclaimed the unity of Allah and has denied the existence of any associate or partner with Him. The first two groups of worshippers mentioned above consider Allah to be their partner in their objectives and do not refrain from the idea of self-aggrandizement even in worshipping Him. They have double objective and that is what is called polytheism which according to the Qur'an is an unforgivable offence.

Allah does not forgive that partners should be ascribed to Him. He pardons all save that to whom He will (Surah an-Nisa’, 4:48, 116)

It is clear from the above that the worship performed by the first two groups is not fruitful and will not bring the worshipper closer to Allah.

As for the third group who worships Allah for the sake of love, their worship is that of freemen, and according to a report the most noble worship. "It is a hidden position to which only the pure attain." Love means attraction, or in other words to be drawn by some person or some truth.

The third group is of those who love Allah and are inclined towards Him. They have no objective other than being drawn to Him and gain His good pleasure. Their motive is their Real Beloved and they try to move towards Him.

Some reports say that Allah should be worshipped because He deserves being worshipped. He is fit and worthy of being worshipped because of His attributes. In other words He is to be worshipped because He is Allah.

Imam Ali says: "My Lord, I do not worship You because I am afraid of Your hell, nor because I want Your paradise. I worship You because I have found You fit for being worshipped. You Yourself have guided me to You and have called me to You. Had You not been I would not have known what You are."

In the beginning the spiritual traveler goes forward with the help of love, but after traversing a few stages he realizes that love is different from the beloved. Therefore he tries to give up love which was his means of progress so far, but which might prove a hindrance in his further advancement. Now he concentrates all his attention on the Beloved Whom he worships as his Beloved only. When he goes a few steps further he realizes that yet his worship is not free from duality for he still considers himself to be the lover and Allah the beloved, while it is inconsistent with absolute unity of Allah to think of a lover of Him. Therefore the spiritual traveler tries to forget about love so that he may step into the world of unity from the world of plurality. At this stage he ceases to have will and intention for his distinctive personality has already passed away.

Prior to this stage the spiritual traveler was seeking vision, viewing and sight. Now he forgets all these things, for when he has no intention, he can have no desire. In this state it cannot be said whether the eyes and the heart of the spiritual traveler are functioning or not. To see and not to see, to know and not to know all become irrelevant.

Bayazid Bistami is reported to have said: "First I renounced the world. Next day I renounced the hereafter. The third day I renounced everything other than Allah. The fourth day I was asked what I wanted. I said: I want that I do not want." Perhaps taking a clue from this saying some people have fixed the following four stages:

(i) Renunciation of this world; (ii) Renunciation of the hereafter; (iii) Renunciation of the Lord; (iv) Renunciation of renunciation. This is a point which requires deep consideration for being understood properly. This is the stage at which the spiritual traveler gives up all desires. This is, a great achievement, but difficult to realize, for even at this stage the spiritual traveler finds that his heart is not free from all desires and intentions. At least he aspires to gain perfection. It is of no use to make any conscious effort to get rid of the desires for such an effort itself involves a desire and an objective.

One day I spoke to my teacher, Mirza Ali Agha Qazi about this question and asked him what the solution of this problem was. He said that it could be resolved by adopting the method of "burning". The spiritual traveler should realize that Allah has created him in such a way that he must always have some desires and ambitions. That is a part of his inborn nature. Howsoever he may try, he cannot eliminate all desires. Therefore he should realize his powerlessness and give up all efforts to that effect. In that case he will entrust his case to Allah. The feeling of powerlessness will not only purify him, but will also burn the roots of all desire. Anyhow, it must be kept in mind that only theoretical knowledge of this point is not enough. The spiritual traveler must develop a real taste for it. If such a taste is developed, it can be more pleasure-giving than anything else in the world.

This method is called 'burning' for it burns out the very existence of will and intention and uproots them completely.

The Qur'an has used this method on a number of occasions. One instance is the use of the Divine expression: "We belong to Allah and to Him we shall return." Anybody who uses this method will find that it produces very quick results.

At the time of calamities, disasters and mishaps man consoles himself in different ways. For example, he reminds himself that death and misfortunes are the destiny of all human beings. But Allah has suggested the burning method as a short cut by prescribing the above formula to be uttered on such occasions. If man realizes that he himself and all that he possesses and all that belongs to him in any way, are all owned by Allah who has full power and authority to dispose of them as He wills and pleases, he will not grieve for any loss and will feel relieved. Man should know that factually he is not the owner of anything. His ownership is only phenomenal. In reality everything belongs to Allah who gives whatever He will and takes away whatever He will. Nobody has a right to interfere in what He does. Man should know that he has been created wishful, ambitious and needy. All that is a part of his inborn nature. Therefore, when the spiritual traveler is filled with any sort of yearning during his spiritual journey, he suspects that it is not possible for him to be totally free from desires, and that passing away in Allah, which is the basis of the worship of freemen, is inconsistent with his inmate propensities to will and desire. In these circumstances he is perplexed and feels helpless. But it is this feeling of helplessness that effaces his egoism, which is the basis of will and desire. Therefore, after passing this stage no trace of will and desire is left. This point is worth understanding well.

Posted on: April 16, 2008, 12:34:19 am
chapter largely trancated

Eradication of Devilish Insinuations

The spiritual traveler must have full control over himself so that no thought might enter his mind inadvertently and no action might be taken by him unintentionally. It is not very easy to secure the required degree of self control and that is why it is said that the eradication of insinuations is the best means of purifying the soul. When the spiritual traveler attains to this stage he in the beginning finds himself overwhelmed by evil thoughts and devilish insinuations. Strange ideas come to his mind. He often thinks of old events which have already been forgotten and visualizes imaginary events which are not possible ever to materialize. On this occasion the spiritual traveler must remain steadfast and firm, and should eradicate every noxious thought by means of remembering Allah. Whenever any evil thought may come to his mind, he should concentrate his attention on one of the names of Allah and should continue to do so till that thought has vanished. The best method of eradicating the evil thoughts is to concentrate on the Divine names. The Qur'an says: Whenever those who practice piety are troubled by an evil thought from Satan, they remember Allah and then they forthwith see the light (Surah al-A'raf, 7:201)

However, the treatise ascribed to the late Bahrul 'Ulum, does not allow this method to be adopted. This treatise lays stress on the necessity of banishing evil thoughts before beginning the acts of remembering Allah and declares it to be extremely dangerous to use these acts for the eradication of evil thoughts and insinuations. We give below a summary of the arguments advanced by the treatise and propose to contradict them subsequently.

This treatise says that: Many preceptors ask the devotees to do away with insinuations by means of remembering Allah. Obviously here remembering means mental concentration, not verbal recitation of any liturgy. But this method is very dangerous, for remembering Allah, in fact, amounts to beholding the 'Real Beloved' and to fix eyes on His beauty, which is not permissible unless eyes are shut to all others, for the sense of the dignity of the Beloved does not allow the eye that sees him to see anyone or anything else. It will be a mockery to remove eye from the Beloved again and again to see something, and a person who does that, is likely to receive a shocking blow. The Qur’an says: He who ignores the remembrances of the Beneficent, We assign to him a devil who becomes his comrade. (Surah az-Zukhruf, 43:36)

Anyhow, there is one form of remembering Allah that is allowed for the purpose of getting rid of evil thoughts. According to this form the devotee should not have the beauty of the Beloved in mind. His purpose should be only to get rid of Satan, just like the man who calls his beloved only to dismay his rival and drive him away. Thus if the devotee comes across any evil thought from which he finds it difficult to escape, he should engage himself in remembering Allah in order to get rid of that evil thought. Anyhow, the experienced gnostics ask the beginners to clear away the evil thoughts first and then to undertake the remembrance of Allah. For this purpose they ask him to fix his eyes without blinking for some time on something like a piece of stone or wood and concentrate his attention on it. It would be better if this process was continued for 40 days. Meanwhile 'A’uzu billah’; 'Astaghfirullah' and 'Ya Fa'al' should continually be chanted, especially after morning and evening prayers. After the completion of 40 days’ period the devotee for some time should concentrate on his heart and should not allow any other thought to enter his mind. If any evil thought came to his mind, he should chant the words, 'Allah' and 'La mawjuda illallah; and continue to chant them till he feels somewhat enraptured. While pursuing this course he should chant a great deal 'Astaghfirullah,, 'Ya Fa'alu' and 'Ya Basitu' also. When he has attained to this stage, the devotee is allowed to resort to mental remembrance, if he wants so, in order to eradicate all evil thoughts once for all, for once the devotee has reached the stage of remembrance, recollection and contemplation, the evil thoughts and the devilish insinuations disappear automatically. This was the summary of the discourse, ascribed to Bahrul ‘Ulum in the above-mentioned treatise.

Anyhow, it must be understood that this method of the eradication of evil thoughts has been derived from the method followed by the Naqshbandi, a sufi order found at some places in Turkey etc. This order has come to be known so after the name of its grand preceptor, Khwaja Bahauddin Naqshbandi.

But this is not a method approved by Akhund Mulla Husayn Quli Hamadani. Remembrance and recollection of Allah are an integral part of the method followed by him and his pupils also, but they lay greater emphasis on meditation and contemplation. We have already described meditation briefly and now propose to mention some details of its various stages.

First stage: The first stage of meditation is to abstain from everything unlawful and to perform everything obligatory. Any negligence or lethargy in this respect is not permissible.

Second stage: The devotee should intensify his meditation and try to do all that he does purely for the sake of gaining good pleasure of Allah. He should carefully refrain from all that is called pastime and fun. Once this habit has become firmly established, it will no longer be necessary for him to exert himself in this regard.

Third stage: He should believe and acknowledge that Allah is Omniscient and Omnipresent and that Allah who supervises all His creation is looking at him. This meditation should be observed at all times and in all circumstances.

Fourth stage: It is a higher degree of the third stage. At this point the devotee himself perceives that Allah is Omniscient and Omnipresent. He sees the manifestation of the Divine beauty. The Holy Prophet hinted at the third and the fourth stages of meditation when he said to his great companion Abu Zar Ghifari: "Worship Allah as if you were looking at Him, for if you do not see Him, He sees you." This tradition indicates that the degree that Allah sees the worshipper is inferior to that of the worshipper's seeing Allah. When the devotee attains to this stage, he should get rid of the evil thoughts by means of some acts of worship. The Islamic law does not allow concentration of thought on any piece of wood or stone. Suppose the devotee died while concentrating on a piece of wood or stone, what would be his answer to Allah? It is commendable from religious point of view to get rid of evil thoughts by the weapon of remembering and recollecting Allah, which is itself is an act of worship. The best and the shortest way of getting rid of evil thoughts is to concentrate on one's self. This method is allowed and approved by Islam. The Qur'an says: Believers, you have to take care of your own self.He who errs can do you no harm if you are rightly guided. (Surah al-Ma'idah, 5:105)


Source: http://www.al-islam.org/lwm/     chapter: Rules of Attaining Spiritual Perfection
Blessed Love
If I speak in the tongues of men and of angels, but have not love + If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love = I am nothing. 1 Corinth 13


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Re: The Life of St Mary of Egypt
« Reply #8 on: April 16, 2008, 04:25:22 PM »



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Re: The Life of St Mary of Egypt
« Reply #9 on: June 22, 2008, 12:39:28 PM »

Many Thanks Bredren, once again for both a Wonderful story, and analyzation .  Which will serve many times to refer to and Bring us further along on our Journeys.
Blessed be the Journey, All Glory to JAH

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