In reflecting on our souls and the heavenly kingdom, we see that Jacob toiled intensely for the temporary beauty of a woman, committing to seven years, yet he ultimately worked for fourteen. Meanwhile, we often lack the zeal to dedicate even a single day of genuine labor to God for the eternal salvation of our souls and the eternal blessings of Heaven. Jacob's love for Rachel made even prolonged labor seem light; yet for many of us, even the smallest effort for our soul's salvation seems burdensome. Truly, we fail to love our souls as we should, showing indifference towards their salvation. Not only do we neglect our souls, but we act in ways that are harmful and unrighteous. As the Psalmist states: ‘He who loves unrighteousness hates his soul’ (Psalm 10:5). The angel reminded Tobiah: ‘Whosoever committeth sin and iniquity is an enemy to his soul’ (Tob. 12:10). Jacob adored Rachel for the sake of a fleeting marriage, while we, who will be reunited with our souls after the general resurrection to live eternally in that union, often show indifference towards our souls, and if we do care, it is more in a carnal than in a spiritual manner. Many love their souls only to enjoy the pleasures of this world, showing little spiritual affection for their well-being, neglecting its salvation, and thus risking it in the eternal torment of hell, into the hands of demons, into unquenchable fire, where the worm never dies, and into Tartarus, which makes even Satan tremble. Our lack of concern for such severe eternal suffering reveals our absence of love for our souls. What is more beautiful than a soul created in God's image, immortal and everlasting? What is more delightful than the Kingdom of Heaven, which has no end? Yet, we treat both as worthless, neglecting the soul and holding the heavenly kingdom in disdain for the sake of a transient, sinful existence! Oh, how foolish we are! As I contemplated Jacob's two wives, Leah and Rachel, I remembered the words of St. Andrew of Crete, sung during Great Lent in his canon: ‘My two wives, understand deeds and reason in sight: for Leah is deeds, as the multitudinous, Rachel reason.’ In another verse: ‘Watch, O my soul, and be of good courage, as the great in the patriarchs of old, that thou mayest be able to do deeds with understanding, that thou mayest be of a mind seeing God’ (Thursday of the 5th week of Lent, Song 4). From these words, it is clear that Saint Andrew presents these two wives as examples of the essential virtues for those on the path to salvation: action and understanding, which signify diligence in good works and soul-saving endeavors, as well as God-consciousness. The principle of diligent living involves working for the sake of others, considering what is necessary for the poor and needy, feeding the hungry from one's toil, clothing the naked, providing care for strangers, visiting those imprisoned or ill, burying the dead, and performing all acts of mercy. Additionally, it encompasses fulfilling the obligations of obedience. The charter of understanding or theological contemplation requires withdrawing from all worldly distractions to focus solely on God, to work for Him in a spirit deeply immersed in His essence. For the seeker of salvation, both of these paths are vital, as necessary as two eyes and two hands are for every person. It’s true that one can see something heavenly with one eye or do a task with one hand, but two are certainly better. In the same vein, both paths—diligent labor and divine mindfulness—should coexist in the pursuit of salvation. While it’s feasible to embark on the spiritual journey emphasizing one path, both should ideally be integrated: by utilizing both diligence and mindfulness, one can establish a unified and virtuous life. It's notable that Leah, not Rachel, was the elder; similarly, humanity has first been accustomed to labor before engaging in contemplation of God. Rachel was the more beloved of Jacob; likewise, a life guided by God-consciousness is more pleasing to Him than one of mere labor devoid of divine awareness. Though Leah and Rachel were sisters, each embodies the aforementioned paths of salvation, akin to half-siblings. Both were united with Jacob by Laban, demonstrating that both deeds and intellect—diligence and contemplation—must be united for those desiring salvation. Jacob first united with Leah, then with Rachel; thus, for those seeking salvation, the journey should commence with a commitment to diligent good works, followed by the cultivation of thoughtful theology. Leah bore more children than Rachel, illustrating that those pursuing salvation through hard work are more numerous than those who delve into speculative theology and grasp its profound benefits. However, a godly life is more precious than a laborious existence. The Gospel exemplifies the fulfilled balance of these two paths in the sisters of Lazarus—Martha and Mary. Martha worked diligently while Mary chose to remain at Jesus’ feet, listening to His teachings. Martha practiced the statutes of action, while Mary embodied the precepts of contemplative insight. Thus, the Lord gently admonished Martha, saying: ‘Martha, Martha, you are anxious and speak of many things,’ yet He praised Mary, declaring: ‘But Mary has chosen a good portion, which shall not be taken away from her’ (Luke 10:41-42). The Lord did not disdain Martha, as her work was performed out of love for Him to provide a meal, yet He elevated Mary's choice above Martha’s. Why? Because Mary focused entirely upon God, listening to His words, while Martha, distracted by her work, overlooked the divine. Consequently, she was reprimanded for her undue concern for worldly matters, which, although stemming from a good place, can overshadow prayer, the Word of God, and devout contemplation. The external efforts of the faithful are pleasing to the Lord, but only when accompanied by piety. Without this, it is said of such individuals: ‘You are anxious and talk about many things.’ A God-centered life adorns all endeavors of the diligent ascetic. A life of toil that lacks piety resembles Peter attempting to walk on water, whereas a pious life is akin to John reclining against Jesus’ breast. One is amid the tempest, the other in serene repose; one filled with fear, the other with tranquility; one sinking, the other resting. To Peter, Christ extended His hand to save him, while to John, He revealed His innermost secrets. This distinction between diligence and pious living becomes evident when you consider them separately. However, when diligence and devotion unite in a single life, they reflect the apostles racing to Christ’s tomb to witness His Resurrection; John running faster than Peter. Similarly, the life of piety leads the diligent life in the desire to seize Christ more swiftly. Therefore, a God-conscientious life holds greater value than a life of mere labor, as Rachel is more beautiful than Leah. To clarify both types of life, we may reflect on the examples of two righteous fathers, Moses and Arsenius, who exemplified labor and contemplation, respectively. Moses devoted himself to hospitality and serving the brethren, engaging in much labor, while Arsenius sought solitude, engaged in self-reflection, and distanced himself from others. A certain brother praised Moses more than Arsenius. Upon hearing this, Arsenius prayed to God for understanding: ‘Lord, reveal this to me: one retreats from people for Your name’s sake, while the other receives them in Your name; who is more perfect and deserving of Your grace?’ God granted this father a vision of two great ships on a vast river; one contained the monk Arsenius, steered in profound silence by the Spirit of God, while the other held Moses, accompanied by angels who brought him sweetness. The experienced elders reflected on this vision and concluded that the silent Arsenius was more perfect, for he was with God, while angels accompanied Moses. The example of Rachel and Leah illustrates that God does not distribute His blessings equally: to one, He grants one gift and to another, something else, but to none does He give everything. Rachel received beauty but initially bore no children; ultimately, she had only two before dying. Leah, however, quickly began to bear children after marrying Jacob, giving birth to six sons and a daughter. Moreover, Leah's lineage proved more significant than Rachel’s, for it was through her son Judah that the promised Messiah, Christ, would descend.”
THEOSIS