Itaque hic est integritatis finis ac perfecta probatio, si quiescentibus nobis titillatio voluptatis nulla subrepserit, ac pro necessitate naturae nobis inconsciis concretiones egerantur obscenae. quas sicut abscindere per omnia et in perpetuum amputare super naturam est: ita revocare ad inevitabilem rarissimamque naturae necessitatem summae virtutis est, quae pulsare monachum duobus interpositis mensibus solet. quod tamen dictum sit secundum nostram experientiam, non secundum sententiam seniorum, a quibus etiam hae memorati temporis induciae admodum iudicabantur angustae, ne si hoc modo quo ab ipsis percepimus voluerimus exponere, his forte, qui pro negligentia sua, vel remissiore studio puritatem hanc minus experti sunt, incredibilia vel impossibilia descripsisse credamur. quem statum ita tenere perpetuo poterimus, ac numquam naturalem modum, nec tempus excedere superius comprehensum, si Deum non solum secretorum actuum nostrorum, verum etiam cogitationum cunctarum diurnum pariter nocturnumque inspectorem esse et conscium cogitemus, ac pro omnibus, quae in nostro corde versantur, sicut pro factis et operibus nostris rationem nos ei reddituros esse credamus. hucusque igitur festinandum est nobis, et eo usque adversus animi motus vel carnis incentiva pugnandum, donec ista carnis conditio necessitatem naturae expleat, non suscitet voluptatem, concretam exuberantiam sine ullo pruritu noxaque propellens, non pugnam suscitans castitati. ceterum mens dum adhuc dormiens imaginum visione deluditur, noverit se necdum ad integram perfectionem castitatis excoctam. igitur ut illusiones hae ne dormientibus quidem nobis subrepere valeant, aequale moderatumque semper tenendum est ieiunium. quisquis enim mensuram districtionis excesserit, necesse est ut modum quoque remissionis excedat. qua inaequali tate detentus ab hoc tranquillitatis planissimo statu sine dubio revocabitur: nunc quidem nimia inanitate defectus, nunc autem cibo propensiore distentus. cum immutatione siquidem refectionis qualitatem quoque puritatis nostrae necesse est immutari. deinde iugis humilitas ac patientia cordis adhibenda perpetuo est, atque intenta adversus iram vel ceteras passiones per diem cautio. ubi enim furoris insidet virus, libidinis quoque necesse est incendium penetrare. ante omnia vero pervigil necessaria est sollicitudo nocturna. nam sicut puritas et custodia diei nocturnam praeparant castitatem, ita nocturnae vigiliae cordi pariter et observationi diurnae statum solidissimum roburque praemittunt.
(John Cassian, Inst. 6.20-23)
Therefore, this is the goal of integrity and its perfect proof: that no movement of the flesh creeps up on us while asleep, and that while unconscious we have no impure emissions [except those?] to which nature is subject. While it is beyond nature to avoid these completely and definitively, it is proper to exalted virtue to restrict them to the least frequent and naturally inevitable cases, which for a monk would occur every two months. But we have stated this according to our own experience and not according to the teaching of the elders, who judge that the periods of cessation stated here are still too short. We are afraid that if we expound this as we heard it from them, we might be thought, by those who have experienced a lesser purity due to negligence and less effort, to have described the impossible and the incredible. We can maintain this condition continually and never exceed the natural time-limit set down above if we recall that God is not only the observer of our secret actions but also of our thoughts day and night; we must render him an account for everything that transpires in our heart as well as for our works and acts. Therefore we must struggle to attain this point and we must battle against the movements of the mind and the urgings of the flesh to such a degree that the flesh satisfies its natural demands without arousing desire and can rid itself of superfluous humors without any harmful prurience and without necessitating a struggle for chastity. Otherwise, the mind will know that it has not yet attained perfect chastity since it is still subject to fantasies in sleep. Therefore, we must always maintain a balanced and moderate fast, so that these delusions not even come upon us while asleep. For whoever exceeds the proper measure of fasting will then also need an immoderate relaxation. Whoever is subject to these ups and downs will doubtless not attain that very even state of tranquility, whether from too little or too much food. Finally, we need to have profound humility and a constantly patient heart, and we also must remain cautious against anger and other passions. For when anger burns, the fire of passion will penetrate us as well. But above all, we must remain vigilant during the night. For just as daytime purity and watchfulness prepare us for nighttime chastity, likewise nightly vigils provide a solid and strong basis for our hearts in their daytime watchfulness. (tr. Jerome Bertram)
Crambe Repetita 