The Soul's Intuition.
Basil repeats the words of Plato when he says that "anger,
desire, timidity and envy all confuse the soul's intuition. In the same way that
a dull eye does not perceive visible objects, it is also impossible to attain a
knowledge of truth with a troubled heart. Therefore, we should withdraw from
worldly affairs and not introduce superfluous thoughts into our souls." Physical
continence and strict fasting are very important, for only a pure and peaceful
mind can reach the knowledge and contemplation of the truth. It is necessary to
achieve "complete silence within the innermost temple of the heart," for every
passion "causes confusion and hinders the vision of the soul." It is impossible
to know the truth unless the heart is at peace. Intellect pre dominates within
the soul.
“Intellect is beautiful,” writes Basil, “for in it we possess
that which makes us similar to the Creator.” Basil follows Plato in
distinguishing the faculties of the soul. Lower than reason are the properties
of irritability and desire θυμος and επιθυμια or το επιθυητικον.
Irritabi
lity, or the soul's capacity to will, must subordinate to reason.
If this is not the case, it can become uncontrollable and can distort the soul
by evolving into passion or anger. The "internal storm of an agitated soul"
darkens and blinds the mind, making "knowledge" impossible. By itself, however,
"irritability is a spiritual nerve which gives the soul the strength for great
deeds." As long as it does not hinder thought, irritability strengthens the soul
and produces courage, patience and restraint. "If the soul has become weak
through voluptuousness, irritability will temper it as iron is tempered by
immersion in water, and will make a soft and feeble soul steadfast and firm."
Righteous irritation, guided by reason, expresses itself in religious fervor. It
is proper to love virtue and hate sin with equal intensity. "There are times
when it is good to show hatred," Basil writes, especially for the devil, the
destroyer of men, the father of lies and the cause of sin. "But be compassionate
to your brother. If he is sinful, he will be given to the eternal fire with the
devil."
Desire can also be useful to the soul if it is subordinate to
reason and is directed to the love of God and the longing for eternal bliss.
Basil considers that each faculty of the soul "can be either good or bad,
depending on the way it is used." Everything depends on "concord" and
proportionality, on the harmony or symmetry" of spiritual life. The source of
this harmony is reason. Action in accordance with reason is virtue. It shows the
integrity of the soul and it is crowned by loving communion with God. Sin is
movement away from God, that is, from Life. It is the "loss of life" and the
beginning of death. The first sin is the preference of the material and sensual
to the spiritual. The righteous path leads from matter to the spirit, to life.
Whoever fixes his attention on the radiance and grace of this beauty," says
Basil, "will take something from It and will be marked by It, as though by a
dye, when he exposes his own face to its colored rays. In this way the face of
Moses, who participated in this Beauty, was glorified during his communion with
God." The path of virtue is the path of reason and spiritual contemplation,
θεορια.
notes added:
Θυμος (Thymos) - passion, angry,
heat, anger
επιθυμία (epithymía) f., plural επιθυμίες · desire · wish
θεορια (Theoria) – “contemplation, speculation, a looking at, things
looked at",
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