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How a soul shall dispose it on its own part, for to destroy all witting and feeling of its own being.

BUT now thou askest me, how thou mayest destroy this naked witting and feeling of thine own being. For peradventure thou thinkest that an it were destroyed, all other lettings were destroyed: and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given of God, and thereto a full according ableness to receive this grace on thy part, this naked witting and feeling of thy being may on nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow.
But in this sorrow needeth thee to have discretion, on this manner: thou shalt be wary in the time of this sorrow, that thou neither too rudely strain thy body nor thy spirit, but sit full still, as it were in a sleeping device, all forsobbed and forsunken in sorrow. This is true sorrow; this is perfect sorrow; and well were him that might win to this sorrow. All men have matter of sorrow: but most specially he feeleth matter of sorrow, that wotteth and feeleth that he is. All other sorrows be unto this in comparison but as it were game to earnest. For he may make sorrow earnestly, that wotteth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, he may make sorrow: for why, he felt yet never perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin; and thereto it maketh a soul able to receive that joy, the which reeveth from a man all witting and feeling of his being.
This sorrow, if it be truly conceived, is full of holy desire: and else might never man in this life abide it nor bear it. For were it not that a soul were somewhat fed with a manner of comfort of his right working, else should he not be able to bear the pain that he hath of the witting and feeling of his being. For as oft as he would have a true witting and a feeling of his God in purity of spirit, as it may be here, and sithen feeleth that he may not—for he findeth evermore his witting and his feeling as it were occupied and filled with a foul stinking lump of himself, the which behoveth always be hated and be despised and forsaken, if he shall be God’s perfect disciple learned of Himself in the mount of perfection—so oft, he goeth nigh mad for sorrow. Insomuch, that he weepeth and waileth, striveth, curseth, and banneth; and shortly to say, him thinketh that he beareth so heavy a burthen of himself that he careth never what betides him, so that God were pleased. And yet in all this sorrow he desireth not to unbe: for that were devil’s madness and despite unto God. But him listeth right well to be; and he intendeth full heartily thanking to God, for the worthiness and the gift of his being, for all that he desire unceasingly for to lack the witting and the feeling of his being.
This sorrow and this desire behoveth every soul have and feel in itself, either in this manner or in another; as God vouchsafeth for to learn to His ghostly disciples after His well willing and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity—such as may be had here—if God vouchsafeth.

Cloud of Unknowing - Christian Classics Ethereal Library

There are many religions, Christianity is but one.  Each religion and philosophy contains Wisdom, none contains it all.  All contain something else.  That something else is the words, the philosophy, the psychology, the world view which attempts, with variable success to bring that wisdom from one person to another and from one generation to the next.

If i drive my wife to the hospital in a car, i do not want the emergency team looking under the hood of the car to make a diagnosis of  my wife's condition!  They had better be able to tell the difference between the vehicle and its passenger.  By analogy: Wisdom is the passenger, religion is the vehicle.  I am not interested in being a Christian, i am interested in having the wisdom to lead a helpful, loving, humble, moderate, courageous and selfless life.  To the the extent that a particular religion can help, more power to it; to the extent it gets in the way ... less.

The monk's contemporary was John Wyclif.  If you read about 14th Century English Christianity, you will not as likely read about The Cloud of Unknowing as you will about Wycliff, a protestant hero.  He was opposite the monk in believing that God could be know through reason; but he was just  like him in his evaluation of fallen human nature.  We are foul, filthy scum. (Thank God, the 14th century did not know about soil mites or "mite" rather than "worm" would have used to describe us.)  One historian called Wycliff a "fundamentalist." but he was worse than a fundamentalist, he was a  proto-puritan.  The monk pulls back, keeping us from suicide, reminding us that our lives are Gods gifts; but in doing so he seems to be not so much moderating his view as talking out both sides of his mouth, or as my Indian friend would have put it "speaking with forked tongue."

Christianity is not the only vehicle that can carry a person to a mystical life.  Many will find other vehicles, at least a few of us will just have to walk.



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