Basel, Universitätsbibliothek, AN I 8

In which he says that for all, for those to whom all things are easy and swift: [they should be] remembering God more than breathing. And knowing indeed how to say this, that it must be done after something else, or after this. And as many things of the ancients [as were] in the measures of speech: to have neither meditation nor experience nor rest at night. And the things that follow. And to occur after midday and to bless the Lord at all times. But if it is necessary to say both the greater thing and the thing sought: Why, he says, does he who confesses through secrets [speak] before all things? And my way of life toward the pure. That it is not the continuous remembering of God that is harmful, or words and deeds concerning God, but doing so unseasonably. Whence he adds: "but the lack of measure."

Since it has been said that philosophizing is for everyone and for all things; let those who are before the time for discussing the word and the condition concerning God not dare every sufficient thing, because it is not for all to philosophize by ruling divinely; and I do not say this: that being simply mindful of God is not for other things. That not even to all is it given to be mindful of God. For as many things as exist even without loving toward God, one must not so boldly be mindful of God, as if from another; for he says one would not sacrifice the dish of Kandyle; the one who remembers is not remembering God because it is more [necessary] than breathing. And after something else, this—to use the memory—must be done. But if it is necessary to say this truth also, that for all to be mindful of God is impossible for those to whom [it is not granted], just as one might say that for those who are mindful of God by the laws, this too is safe through the saying. And "knowing how to say this," that is, if those who receive this are readily knowing how to say it. But that the speaker testifies timelessly; but toward the pure and for no other reason; having remembered something else than to be mindful of God, it must be done. And as many things as even the whole itself is for him to be mindful of the word concerning God. Certainly not this alone, or meditation along with measure; that is, of the whole life, through commanding. And your worship, and the administration with awe and honor; so that, not even divided by passion, we might meditate suddenly. And the failings. And from where he begins and toward whom and after what defining limits from there. For indeed it is a fountain, but this—to meditate, to proclaim—that is, in all of life, and of him. For just as concerning God and every midday, like concerning sand if we speak of each [day]. And "to bless the Lord at all times," but he was not saying this regarding God in a lesser way. Because of this, as many things as pertain to spiritual virtue, and to certain partial aspects of the honor concerning God, as in the cases where he names God as a whole beside His connection, but in the partial and in the speaking. For the individual, by the power that is through all things, blesses God. And he is able also by himself to be at leisure for God. But not even this one is able to do so in every way. But if by himself; all these things said are the teachings of the prophet and of Moses for all of his people; as many as are mindful of God, something for all those who are toward the pure. That divinely through and toward God and toward mine. Thence it must be noted for all who walk purely. Just as midday by the meditation on God, it is not the being mindful through the pure that is well, but the pious theologizing of another, rather [the problem is] doing so unseasonably. This is the most beautiful and pious season, the one who remembers. And toward such as is necessary. And as many other things as we, having come before, overlooked to exchange.

fb.
(k)

Meditation occurs when things are measured by excess and satiety. And meditation is about this. And Solomon also thinks there is a time for every matter. And the good is not good when it does not happen well; just like a flower in winter, which is altogether out of season. And for women, a manly ornament, or for a feminine [garment], Lydian luxury. And neither laughter in mourning, nor a tear in drinking. Because those who remember and breathe here [should] honor the season no less, after which things, O friends and brothers. For the good makes us brothers, and loving brotherly things, let us not therefore be at odds beforehand.

Whence then must one begin the "must"? And how to lead such a one toward an easy power. And into freedom from care. And the example, that we look away...