If you want to enter, live, and work in this cloud of unknowing, you will need a cloud of forgetting between you and the things of this earth. Consider the problem carefully and you will understand that you are farthest from God when you do not ignore for a moment the creatures and circumstances of the physical world. Attempt to blank out everything but God.
— Cloud of Unknowing
WAYS TO ENTER “A CLOUD OF FORGETTING”
Consider your place
Ancient Rome Christians were reminded, “…all have sinned and fall short of the glory of God.” Our real dilemma is to try to unpack the meaning of that short phrase and apply it in a way that builds our faith and our witness. We are born as proud and resourceful beings. God meant for us to be able to thrive in this world but He also meant for us to be dependent on Him. As we become increasing independent, we moved far away from Him. The mystical writer challenges us to get as far away from the things of this earth as we can so we can get closer to God. We must somehow “forget” who we are, what we have accomplished, and get in a place where we can encounter God. At the same time, never forget that we are part of this world.
See your surroundings
To do this we must be fully aware of our surroundings and begin the task of stepping away for a short time just a pause. When we step away, we are then given the opportunity of communicating with God as a deeply personal friend. As long as our lives are crowded by the things of this world, we will never see God in a light that glorifies us and Him. Seeing where we are allows us to set our course to where we want to be and allows us to seek guidance along the way. The hymn writer proclaims, “Turn your eyes upon Jesus, Look full in His wonderful face; and the things of earth will grow strangely dim In the light of His glory and grace.” That is the direction of a contemplative.
Own your circumstances
No matter how hard we try, we still live in this world -we cannot escape it. We cannot ignore it and for the most part, we cannot change it. With regard to this dilemma, different people take different actions. Hermits try to escape, hedonists embrace it, and most of us just try to find balance in our lives. The call of the mystic writer is to “blank out” everything but God. We do this by recognizing the problems and cares around us and putting them in the background of our lives as we seek to be nearer to God. We don’t get closer to God by being in denial of the carnal nature that we all possess. Closeness to God comes as we recognize our situation and say to God, we seek you with all our strength.
Lord may I approach you with full knowledge of the baggage I carry. This knowledge that instills in me a total dependence on your grace and a trust in your promises. With such a heart I come to you today seeking knowledge only you can grant. Please allow me your presence in my life in spite of my sins. I invite you to fill my heart in this time of my need.
A brother committed a fault. A council was called to which Moses was invited, but he refused to go to it. Then the priest sent someone to him, saying, “Come, for everyone is waiting for you”. So he got up and went. He took a sack, filled it with sand and cut a small hole at the bottom and carried it on his shoulders. The others came out to meet him and said, “What is this, father” The Abba said to them, “My sins run out behind me, and I do not see them, and today I am coming to judge the errors of another.” When they heard that, they said no more to the brother but forgave him.
—–Abba Moses of the Desert
If I were to say that we live in a judgmental world, it would be a surprise to no one. We are surrounded by people who make judgments on everything from the call of a referee at last Sunday’s football game to the right of someone to call themselves an American. People very neatly set up boundaries that give them permission to judge, and we just love being in the seat of judgment. From that seat we are a notch above everyone else, and it sure feels good. Jesus said: “Let any one of you who is without sin be the first to throw a stone at her.”
Abba Moses took the saying of Jesus very seriously. He was so mindful of his own sin that he knew he couldn’t possibly sit in judgment of another. His lesson of the sack with the hole in it drives home an important point. We don’t see our own sins very clearly, how can we clearly see the sins of others? Our lives consist of a series of successes and failures that make up our journey towards God. Just as the monk didn’t see that going to a meeting of judgment was appropriate, we need to begin to get a glimpse of what is the true calling of the Christ follower. Our present age conditions us to see ourselves as far more the judges of the world rather than the light of the world.
The symbol of the leaky sack is to remind us that sins are not always seen by those who commit them and our sin is never far away from us. We do leave a trail of sin in our daily walk. That trail, however, is covered by grace that come from God’s love for us. We, in turn, need to understand grace so that we might fully receive such a gift and pass it on to others. That is the lesson of the leaking sack.
Oh Lord, why does the wisdom of forgiveness escape us so readily? It seems so very difficult to empty ourselves of the baggage we carry. This baggage blinds us from the reality of our own weaknesses and frailty and drives us to a life of false righteousness. Help me, Lord, to tend to my own sin and allow me to live into a peace with You and my fellow sinners.
A brother questioned Abba Poemen in this way, ‘My thoughts trouble me, making me put my sins aside, and concern myself with my brother’s faults’. The old man told him the following story about Abba Dioscorus (the monk), ‘In his cell he wept over himself, while his disciple was sitting in another cell. When the latter came to see the old man he asked him, “Father, why are you weeping?” “I am weeping over my sins,” the old man answered him. Then his disciple said, “You do not have any sins, Father.” The old man replied, “Truly, my child, if I were allowed to see my sins, three or four men would not be enough to weep for them.”
—sayings of the desert
We rarely think of the depth of our failure. Such a thought would be too overwhelming to bear. The best worldly advice we are given is to think positively. Those who fail to see the good in themselves, we are told, can be very perilous. Such a person no longer works as well, fits in the social order as well, and just seems to drag others down. The Abba gives us an important word in this saying. He challenges us to understand that in the recognition of our sins we understand the marvelous grace of God. If we had to carry the full burden of our failures, we would collapse under their weight. Yes, we must recognize and weep for our sins but God will sustain us in our weeping. And, most importantly, He will give us the grace we need.
- God is not Catholic, says Pope (bryanpattersonfaithworks.wordpress.com)
Lord God, my Beloved, if you still remember my sins in such a way that you do not do what I beg of you, do your will concerning them, my God, which is what I most desire, and exercise your goodness and mercy, and you will be known through them. And if you are waiting for my good works so as to hear my prayer through their means, grant them to me, and work them for me, and the sufferings you desire to accept, and let it be done. But if you are not waiting for my works, what is it that makes you wait, my most clement Lord? Why do you delay? For if, after all, I am to receive the grace and mercy that I entreat of you in your Son, take my mite, since you desire it, and grant me this blessing, since you also desire that. Who can free themselves from lowly manners and limitations if you do not lift them to yourself, my God, in purity of love? How will human beings begotten and nurtured in lowliness rise up to you, Lord, if you do not raise them with your hand that made them? You will not take from me, my God, what you once gave me in your only Son, Jesus Christ, in whom you gave me all I desire. Hence I rejoice that if I wait for you, you will not delay. With what procrastinations do you wait, since from this very moment you can love God in your heart? Mine are the heavens and mine is the earth. Mine are the nations, the just are mine, and mine the sinners. The angels are mine, and the Mother of God, and all things are mine; and God himself is mine and for me, because Christ is mine and all for me. What do you ask, then, and seek, my soul? Yours is all of this, and all is for you. Do not engage yourself in something less or pay heed to the crumbs that fall from your Father’s table. Go forth and exult in your Glory! Hide yourself in it and rejoice, and you will obtain the supplications of your heart.
——John of the Cross
While still living in the palace, Abba Arsenius prayed to God in these words, ‘Lord, lead me in the way of salvation.’ And a voice came to him saying, ‘Arsenius, flee from men and you will be saved.’ Having withdrawn to a solitary life he made the same prayer again and he heard a voice saying to him, Arsenius, flee, be silent, pray always, for these are the source of sinfulness.
——-Arsenius of the Desert
Location does not cause us to sin or save us from sin. That is the message of this desert saying. At first glance such an idea takes us by surprise. Most of us think that if we get away from the bad place, the bad company ,or whatever else seems to vex us, things will automatically get better. Arsenius prayed with sincerity asking for an answer to his plight, and he thought he had found one. Going from the palace to the monastery would take care of everything. Apparently after his move, he still felt an emptiness or restlessness. He once again prayed and to his surprise heard the same answer. The fleeing he was called to do came from the inside out not the outside in.
Nothing has changed in the past 1500 years. Change begins in our hearts. Solitude is not a place; it is a condition. There are places that seem more conducive to prayer and contemplation, and we should seek them, but in the end we must find a contemplative heart. Let us not pine away over our inability to change our physical location and work diligently to change the location of our hearts.
There was in the Cells an old man called Apollo. If someone came to find him about doing a piece of work, he would set out joyfully, saying, ‘I am going to work with Christ today, for the salvation of my soul, for that is the reward he gives.’
—-sayings of the Desert
Our world could be turned upside down if we would really take the words of this monk to heart. Finding joy and salvation in our work make the work worth doing, and worth doing well. The whole concept of working for Christ when we are doing the tasks of the day allows us to see our days through a new lens that gives us joy and meaning beyond our imagination. We must ask ourselves, what would it take for me to see my work as salvation for my soul?
Definitely it places a new perspective of what it means to work and serve. For most of us, work is a means to an end. The monk leads us to believe work is our end, and we will be incredibly rewarded for doing the tasks of the day. Implicitly, we are being told that God sends our work to us as a means of worship. Imagine the difference it could make in your life if you saw your work as an act of worship and a means of grace.
Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
—-Jesus of Nazareth
- more valuable than gold (humbleodyssey.wordpress.com)
Jerome was a hermit, priest, and father of the church who guided the church as it translated the Bible from Greek to Latin, the language of the people. Jerome wanted the people to read and know the Bible. He lived in Bethlehem for a time to get a feel of how Jesus lived during his earthly journey. Oral tradition tells us that while living in Bethlehem, Jerome had a dream that Jesus visited him. The dream was so real that he rounded up all his material blessings and offered them to Jesus. He heard the Lord declare, “I do not want your possessions.” So being a good church leader, he offered all his money to Jesus. Jesus once again declared, “I do not want your money.” Finally, in desperation, Jerome cried out, “Jesus, what do you want from me?” Jesus simply replied, “Give me your sins. That is what I came for–I came to take away your sin. Give me your sin.”
That’s really what it’s is all about. Jesus wants our sins! He asks us to love and trust Him enough to be able to give all to Him. Our Lord asks us to confess the unforgivable and feel the warmth of His grace. Many of us are far too busy trying to impress God when all He wants is for us to trust in His promise. That promise is: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” As we bring our sins, He offers His rest. Jerome had it right, all Jesus wants is our sins.
It was said of him that he had a hollow in his chest channeled out by the tears which fell from his eyes all his life while he sat at his manual work. When Abba Poemen learned that he was dead, he said weeping, ‘Truly you are blessed, Abba Arsenius, for you wept for yourself in this world! He who does not weep for himself here below will weep eternally hereafter; so it is impossible not to weep, either voluntarily or when compelled through suffering.’
—- Sayings of the Desert
How many of us really take sin seriously enough to weep for ourselves. In a world of much rationalization and warped reasoning, it is woefully easy to excuse ourselves from blame for anything. In the early ‘70s, psychiatrist Karl Menninger wrote a book entitled Whatever Became of Sin? Years after Dr. Menninger’s death, his question still remains. Our culture has scraped the idea of sin as glibly as we dispose of our obsolete cell phones and computers. People who attend our churches don’t want to hear anything on Sunday that would upset them or cause just the slightest feeling of discomfort. When the words of the pastor or scripture itself cause introspection, it is time to flee. After all, I come to church to make myself feel better.
Abba Arsenius gives us an entirely different model for this matter. His feeling of sin was so deep that he spent untold hours weeping on his own behalf. Arsenius understood the gravity of the human condition and the gratefulness we should express because of God’s grace. No presumption was made that God loves us so much that we are forgiven even if do not repent. He wept for his own sins, and I believe the world would be a far better place if we did the same.
One nun came to Blessed Sarah and said to her: Pray for me, my lady. – The blessed one said to her: Neither will I have mercy on you nor will God unless you have mercy on yourself, fulfilling the virtues as the Fathers have commanded us.
——-Amma Sarah of the Desert
The ability to forgive yourself is key to your psychological well-being. Unforgiveness of self causes a wide range of problems. Suicide, addictions and depression are just a few of the many things associated with self-condemnation. Psychologists struggle to develop creative ways to address this issue. Many suffer from a lack of awareness of their problem with this issue. Behavioral professionals, religious and irreligious, know the importance of self-forgiveness. Many corporate hours are spent in seminars that stress the necessity of learning the importance of forgiveness. This endeavor is tremendously costly for the corporate world.
Amma Sara knew about such forgiveness 1500 years ago, and said it was the place to start. God is a God of forgiveness and grace, and we must forgive ourselves in order to receive forgiveness. Our problem with self-forgiveness is that we don’t really believe in grace – that marvelous property of God that allows Him to forgive us even though we are most undeserving. Amma Sarah called the forgiving of ourselves a fulfillment of the virtues that were bestowed upon us by the Creator. Forgiveness, even of our own faults, is a virtue.
- Adventures in Forgiveness (matterofprayerblog.wordpress.com)
- Deep Roots of Unforgiveness (saranortonsanner.com)