About various evil thoughts

The treatise of Evagrius of Pontus “On various evil thoughts” (27 chapters, 394-399, Egypt) contains an analysis of evil thoughts (their relationship, the process of formation and development). A short version of the work was published for a long time under the name of St. Nile of Sinai. Only in 1998 was a complete critical edition of the text of the treatise published, based on a study of the entire manuscript tradition of Evagrius of Pontus. This publication presents a translation of an early (short) edition of the work, completed at the Moscow Theological Academy in the series “Creations of the Holy Fathers.” *The title of the work in Greek is Περ λοϒισμῶν. *The title of the work in Latin is De malignis cogitationibus. The work belongs to Evagrius of Pontus and belongs to the ascribed works of St. Nilus of Sinai. Chapter 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 Of the demons, our opponents in active life, the first to rise up in battle are those in charge of pleasures or desires for gluttony, who also instill in us the love of money and challenge us to seek glory from people. All the others, walking after them, take hold of those who have already been caught first. For it is impossible for him to fall into the hands of the spirit of fornication who has not fallen from gluttony. It is also impossible to anger someone who does not fight with unreasonable lusts or food, or money, or fame. And it is impossible to avoid the demon of sadness for one who either lost or could not receive all this. A person will not escape pride - this first generation of the devil - until he plucks out the root of “all evil things - the love of money” (cf. 1 Tim. 6:10), since, according to the words of the wise Solomon, “poverty humbles a man” (Proverbs 10:4). In short, it is impossible for a person to fall into the hands of a demon if he has not been previously wounded by the first row of demons mentioned above. Why did the devil then present these three thoughts to the Savior, advising first to turn stones into bread, then, if he falls and bows, promising the whole world, and thirdly, assuring that if he listens, then, without suffering anything from such a fall, he will be glorified. Our Lord, having become above all this, commanded the devil to go back, teaching us that it is impossible to drive the devil away from oneself without neglecting these three thoughts. All demonic thoughts bring ideas of sensory things into the soul, and the mind, having received their imprint, retains the images of these things, and then recognizes the approaching demon by the thing itself. For example, if the face of someone who has caused me harm and dishonor appears in my thoughts, then the resulting thought of remembrance is exposed. If the memory of money or fame also appears, then it is clear that the thought that crushes us will also be recognized by this very thing. The same thing happens with other thoughts. By what appears in your thoughts you will find which demon came to you and instilled these dreams. I am not saying, however, that all recollections of such things come from demons, because the mind itself, set in motion by a person, usually reproduces ideas of what happened - but from demons all those recollections that unnaturally entail irritation or lust. For the mind, as a result of indignation by these two forces, mentally commits adultery and is overcome by them, being unable to absorb into itself the ideas of God who laid down the laws for it, 1 and this luminosity appears in the sovereign mind only during prayer, after the elimination of all ideas about things. It is impossible for a person to put aside passionate memories if, in the context of lust and irritation, he does not take care to destroy the former by fasting, vigil, reclining on the bare ground, and to tame the latter with long-suffering, unforgettable malice, and almsgiving, because from these two passions all almost demonic thoughts are made up, plunging the mind into destruction and destruction. It is impossible for a person to overcome these passions if he does not completely despise food, money, fame, even his own body, with which the passions often attempt to strike him. Therefore, it is very necessary to imitate those in distress at sea, who, due to swift winds and rising waves, begin to throw out of the ship everything with which it is equipped. But in this case we must pay strict attention so that, when throwing away what the ship is equipped with, we do not do it for show to people, because by doing this, we will accept “our reward” (cf. Matt. 6:2) and another, more dangerous than the first, collapse will follow with us from the resistive breaths of the demon of vanity. Why is our Lord in the Gospel, teaching our helmsman - the mind, says: “Take heed that you do not do your alms before men, so that you may be seen by them; otherwise, you will not receive a reward from your Father who is in Heaven” (Matthew 6:1). And again: “Whenever you pray, do not be like the hypocrites, for they love to pray standing in the congregations and in the paths, that they may appear as men. Amen I say to you, that they will receive their reward” (Matthew 6:5). And he also says: “Whenever you fast, do not be like the hypocrites, lamenting: they darken for their faces, that they may appear to men who fast. Amen, I say unto you, that they may receive their reward” (Matthew 6:16). On the contrary, one must attentively look at the Physician of souls, how He heals irritability with alms, reduces lust to powerlessness with fasting and also cleanses the mind with prayer, and from this a new man is created, renewed “in the image of Him who created him” (Col. 3:10), in which, due to holy dispassion, “there is neither male nor female” (Gal. 3:28), and because one faith and love, “there is neither Greek nor Jew, circumcision and uncircumcision, barbarian and Scythian, slave and free, but Christ is all and in all” (Col. 3:11). The question is: how do demons in sleepy dreams make imprints and images in our dominion? A similar thing usually happens to the mind when it either sees with the eyes, or hears with the ears, or accepts something with some sense, or borrows from memory, which makes imprints on the sovereign not through the body, but by setting in motion the very thing that it had through the body. Therefore, demons, it seems to me, make imprints on the sovereign, setting memory in motion, because the bodily organs are kept inactive by sleep. And so the question arises again: how do demons set memory in motion? Of course, through passions. And this is clear from the fact that the pure and dispassionate do not tolerate anything like this. But a simple movement of memory 2 is possible, originating from ourselves or from holy forces, according to which we enter into communication in a dream, talk and feast with the saints. However, it must be taken into account that whatever images the soul with the body receives into itself, such memory sets in motion even without the body. And this is clearly evident from the fact that we often experience this in our sleep, when the body is at rest. For just as one can remember water both when thirsty and without thirst, so one can remember gold with covetousness and without covetousness. And the same should be said about other things. But that the mind finds certain differences in ideas, this serves as a sign of the cunning of demons. And at the same time, you should also know that demons also use external things to create dreams, for example: for those floating - the sound of waves. The intention of the demons is greatly facilitated by our irritability, excited not to a natural extent; and it becomes very suitable for all their evil deceptions. Why does not one of them refuse to outrage this irritability both night and day? And when the demons see that she is bound by meekness, then, on fair pretexts, they immediately give her freedom so that, becoming more impetuous, she will contribute to the arousal of their brutal thoughts. Why is it necessary not to arouse irritability by anything just or unjust and not to give the attacking demons a dangerous sword, which, as I know, many often do and, on unimportant pretexts, become inflamed more than appropriate. Why, tell me, do you come to struggle so quickly, if you have neglected food, fame, and money? How do you feed the dog, having vowed not to have anything? And if he barks and attacks people, then it’s obvious that you have something and want to save it. And I am sure that such a person is far from pure prayer, for I know that irritability is destructive for such prayer. And moreover, I am amazed that the saints are also forgotten: David, who cries: “Cease from anger and abandon rage” (Ps. 36:8), and Ecclesiastes, who instructs: “Leave wrath from your heart, and put away wickedness from your flesh” (Eccl. 11:10), and the Apostle, who commands to lift up to the Lord “in every place... venerable hands without anger or reflection” (1 Tim. 2:8). Why don’t we learn a lesson from this significant and ancient custom among people of driving dogs out of the house during prayer, which makes it clear that there should be no irritation in those praying? And it is also said: “The wrath of serpents is their wine” (Deut. 32:33); and the Nazirites abstained from wine. And one of the pagan sages argued that bile and thigh are not eaten by the gods, without understanding what I thought he said, for I believe that bile is a symbol of anger, and thigh - of bestial lust. I consider it unnecessary to write about the fact that one should not worry about clothing or food, because our Savior Himself forbade this in the Gospel, saying: “Do not worry about your soul, what you eat, or what you drink, or what you put on” (cf. Matt. 6:25). This is quite typical of pagans and infidels, who reject the Master’s Providence and deny the Creator, and anything like this is completely alien to Christians, just as they are confident that two sparrows sold for one assarium are under the supervision of the holy Angels. Meanwhile, it is the custom of demons with unclean thoughts to introduce thoughts of care, so that Jesus will deviate from the thoughts crowded in the abode of reason and the “word,” suppressed by the thorns of care, will remain “unfruitful” (Matthew 13:22). Therefore, putting aside thoughts of care, let us cast our sorrow “on the Lord” (Ps. 54:23), “satisfied with things that exist” (Heb. 13:5), leading a wretched life and hiding behind a wretched robe, every day we will be stripped of these fathers of vanity. And if anyone considers it indecent to wear a wretched robe, then let him look at Saint Paul, who “in winter and nakedness” (2 Cor. 11:27) awaited for himself a “crown of righteousness” (cf. 2 Tim. 4:8). But since the Apostle called this world “a disgrace” (cf. 1 Cor. 4:9) and “disgrace” (cf. 1 Cor. 9:24), let us examine whether it is possible for one who has clothed himself with thoughts of care to achieve “the honor of the high calling” (Phil. 3:14) or to go to war “to the rulers and to the authorities [and] the ruler of the darkness of this world" (Eph. 6:12)? But I, being admonished by the fact that we know sensually, I do not know whether this is possible, because the fighter, of course, will be hampered and delayed by the tunic, and likewise the mind will be hampered by thoughts of care, since the word is true, commanding the mind to remain with its own treasure. For it is said: “Where your treasure is, there will your heart be also” (Matthew 6:21). Of the thoughts, some are suppressed, others are suppressed, and the evil ones suppress the good ones, and the evil ones are also suppressed by the good ones. Therefore, the Holy Spirit looks at the thought that was initially established, and according to it condemns us or accepts us. The meaning of what I said is this. I have a certain thought of love of hobbies, and I have it for the sake of the Lord, but it is suppressed by a tempting thought that has arisen, inspiring me to be a lover of hobbies for the sake of glory. And vice versa: I have the thought of love of strangers in order to be visible from people, and it is suppressed by the best thought that has arisen, which our virtue directs more towards the Lord, and not for people forces us to do. Therefore, if in the very deeds we remain with the first thoughts, although the second ones tempt us, then we will accept retribution only for the initially established thoughts, because, as humans and being fought by demons, we do not have the strength to keep the right thought forever uncorrupted, and also, having acquired the seeds of virtue, not to ever experience an evil thought. However, if any of the suppressing thoughts slows down and establishes itself in the area of ​​the tempted one, then the person moved by it will act according to this thought. Between angelic, human and demonic thoughts, as we have learned from many observations, the difference is this: angelic thoughts first of all learn about the nature of things and explore their spiritual meaning, for example: why was gold created, why is it scattered in the form of sand somewhere in the lower parts of the earth and is found with great effort and difficulty, and when found, it is washed with water, thrown into the fire, and then transferred into the hands of artists who make from it for the tabernacle “a lamp... and a censer... cups... and vials” (cf. 2 Chron. 4, 21), from which, by the grace of our Savior, the king of Babylon no longer drinks (see: Dan. 5:3), but in which Cleopas brings a heart burning from these sacraments (see Luke 24:32). The demonic thought does not know and is not aware of this, but shamelessly suggests the acquisition of sensual gold and predicts the pleasure and glory that will come from it. And the human thought does not seek acquisition, nor does it inquire about what gold signifies, but brings into the mind one pure image of gold, separately from the passion of covetousness. The same law, mysteriously adjusted according to this rule, will also take place in the reasoning of other things. There is a demon called a wanderer: he mostly comes to the brethren in the morning and leads the mind of a hermit from city to city, from town to town, from house to house, and the mind at first has only meetings, meets with one of its acquaintances, enters into long conversations, violating its rules for those meeting, and little by little it becomes far from the knowledge of God and virtue, comes into oblivion about its vow. Therefore, the hermit must observe this demon: where he begins and where he stops, because it is not for nothing and not by chance that he makes this long circle, but with the intention of upsetting the state of the hermit, so that his mind, inflamed by all this and intoxicated by many meetings, falls into the power of the demon of fornication, or the demon of anger, or the demon of sadness, which do the most harm to the lordship of his state. And we, if we only intend to clearly learn all the cunning of this demon, we will not suddenly enter into a conversation with him and announce what is happening to us, how he mentally makes meetings and how he gradually carries the mind towards death, because otherwise the demon will run away from us, since he does not tolerate being seen doing this, and we will no longer learn at all what we tried to find out. On the contrary, we will allow him to continue his work for a day or two, so that, having precisely discovered his insidious plan, then, having denounced him with a word, he can put him to flight. But when, during temptation, it happens that the mind, being indignant, does not see exactly what is happening, then after the departure of the demon, do the following: left alone with yourself, remember what happened to you, how you started, and what you reached, and where you were caught in the spirit of fornication, or anger, or sadness, and how everything that happened to you happened again - find out this clearly and remember it well, so that you, when the demon comes to you, expose him and show him the place he is hiding and do not follow him anymore. If you want to drive him into a frenzy, then denounce him immediately when he appears, name the first place where he approached you, and the second, and the third; then the demon will become very irritated, unable to tolerate shame. The proof that you spoke to him at the right time will be that the thought flees from you, for it is impossible to resist it when it is clearly convicted. And this demon you have defeated will be followed by the most difficult sleep, deadness with great cooling of the eyelids, incessant yawning, heaviness and numbness in the shoulders, but all this, through strong prayer, will be stopped by the Holy Spirit. Hatred of demons greatly contributes to our salvation and contributes to the practice of virtue. But we ourselves are not able to raise it as a kind of good offspring, because the spirits of voluptuousness distort it and again call the soul to affection and intimacy. The Physician of souls cures this affection, or better yet, this incurable infection, by abandonment, for he allows us to suffer something terrible from demons night and day. And then the soul returns again to its original hatred, learning to speak to the Lord in the words of David: “With perfect hatred I have hated those who were my enemies” (Ps. 139:22). For he hates his enemies with complete hatred who does not sin either in reality or in thought, which serves as a sign of the first and greatest dispassion. Should we say anything about the demon who makes the soul insensible? For I am afraid to write about him and about how the soul comes out of its own state, because, during the coming of this demon, it puts aside both the fear of God and reverence, does not count sin as sin, does not consider lawlessness to be lawlessness, but remembers torment and eternal Judgment as empty words, and laughs at this truly fiery shaking, and although it confesses God, it does not know what He has commanded. You hit the chest when the soul strives for sin, and it does not feel it; you speak to her from the Scriptures - and she is completely blinded and does not hear; you present to her the reproach of people - and she imputes human shame to nothing and does not understand it at all, like a pig closing its eyes and making its way through the fence. But this demon, from whom “if these days had not ceased, all flesh would not have been saved” (Matthew 24:22), brings upon us the thoughts of vanity that have become ossified in us. And although these thoughts rarely appear to the brethren, the demon also happens in them, for which the reason is obvious. For in the distress of others, or those oppressed by illness, or distressed in prison, or exposed to sudden death, this demon takes flight, because the soul little by little comes into contrition and compassion, and the blindness that comes from the demon is taken away. But we are deprived of this because of the desert and because of the rarity of the weak among us. Putting this particular demon to flight, the Lord commanded in the Gospel to visit the sick and visit those in prison, for he says: “I was sick, and visited Me: I was in prison, and came to Me” (cf. Matt. 25:36). Moreover, one should know that if any of the hermits fell into the power of this demon and did not accept lustful thoughts or did not abandon at home from despondency 3, then he accepted the chastity and patience that descended from Heaven and is blessed, having been granted such dispassion. And those who, having vowed to live piously, prefer to hang out with the laity, should beware of this demon. But I am more ashamed to say or write anything about him. All demons teach the soul lust. One demon of sadness does not undertake to do this, he even upsets the thoughts of pleasures that have already entered the soul, cutting off all pleasure in it and drying up all pleasure with sadness, since “the bones of a sad man will dry up” (Proverbs 17:22). Attacking moderately, this demon makes the hermit well-skilled, because he convinces him not to tolerate anything worldly and to avoid all pleasure. When it attacks with great bitterness, then it gives rise to thoughts that advise the hermit to destroy his soul or force him to flee far from the place. Saint Job, troubled by this demon, once thought and suffered this, for he said: “If it were possible, I would have killed myself, or prayed to someone else to do this to me” (Job 30:24). The symbol of this demon is the echidna, this beast, whose poison, given in a small dose, invalidates the poisons of other animals, while if taken immoderately, it kills the living creature that took it. Paul betrayed the one who committed lawlessness in Corinth to this demon, which is why he writes to the Corinthians, saying: “Be careful to strengthen your love for him... lest such one be consumed by much sorrow” (2 Cor. 2:8, 7). But this spirit that torments people can also become a good provider of repentance for them. Why did John the Baptist call those vulnerable by this demon and resorting to God the birth of vipers, saying: “Who told you to flee from the wrath to come? create fruit worthy of repentance, and do not begin to say within yourself: father of the imams of Abraham: for I say to you, that from this stone God is able to raise up a child for Abraham” (Matthew 3:7–9). However, everyone who imitates Abraham and came out “from his land” and “from his generation” (Gen. 12:1) became stronger than this demon. If someone has overcome irritability, then he has overcome demons, and if someone is enslaved to this passion, then he is completely alien to monastic life and is far from the ways of our Savior, since it is said that our Lord himself teaches “the meek in His way” (Ps. 24:9). That is why the mind of hermits, resorting to the vale of meekness, becomes elusive, for demons fear no virtue as much as meekness. It was also acquired by the great Moses, who was called meek “more than all men” (Numbers 12:3). And Saint David said that she is worthy of God’s remembrance, for he says: “Remember, Lord, David and all his meekness” (Ps. 131:1). Yes, and the Savior Himself commanded us to be imitators of His meekness, saying: “Learn from Me, for I am meek and lowly in heart: and you will find rest for your souls” (Matthew 11:29). And if someone abstains from food and drink, but arouses irritability in himself with evil thoughts, then he is like a ship that is sailing across the sea, having a demon as its helmsman. Therefore, as much as we have, we must pay attention to this dog of ours and train him to torment only wolves, but not to eat sheep, rendering “every... meekness toward all men” (Titus 3:2). One of the other thoughts, the thought of vanity, is multi-material, embraces almost the entire universe, opens the door to all demons, becoming, as it were, some kind of crafty traitor to the good city. Therefore, it greatly humiliates the hermit’s mind, filling it with many concepts and things, harming his prayers, with which he tries to heal all the ulcers of his soul. This thought is returned by all defeated demons, and again through it they gain access to souls, making in the true sense “the last... the pot of the first” (Luke 11:26). From this thought the thought of arrogance is born, which casts down from Heaven to earth “the seal of likeness... and the crown of kindness” (Ezek. 28:12). But flee from this thought, do not dwell on it for long, so as not to betray our “life” to “others”, and our “life” to the “unmerciful” (cf. Proverbs 5:9). This demon is put to flight by intense prayer and by not voluntarily doing or saying 4 anything that would have the goal of damned glory. When the mind of those living in hermitage acquires some dispassion, then, having obtained for himself a horse of vanity, he immediately rushes through the cities, reveling in the immoderate praise of glory. And then, according to God’s Seeing, the spirit of fornication meets him and, confining him in one of the pig pens, teaches him not to leave his bed again before a complete recovery and not to imitate those impatient patients who, still having the remnants of the disease, embark on travels, dare to take untimely baths and fall into the same illnesses. Therefore, remaining better in place, let us be attentive to ourselves, so that, having succeeded in virtue, we may become incapable of vice, while being renewed in knowledge, we may acquire many different knowledges and, having again risen in a state of prayer, we may see more clearly the light of our Savior. I am not able to describe all the demonic cunnings and I am ashamed to list them, fearing the simplicity of my future readers. However, listen to the cunning of the spirit of fornication. When someone acquires the dispassion of the lustful part and bad thoughts begin to cool, then he introduces men and women who interact freely with each other, and makes the hermit a spectator of shameful things and body movements. But this temptation is not one that lasts, because diligent prayer and the most severe way of life, with vigil and exercise in spiritual reflection, dissipate it like a waterless cloud. But sometimes this all-evil one touches the flesh, brings it to an unreasonable ignition, and comes up with thousands of other tricks that there is no need to make known and put into writing. But against such thoughts, the effervescence of irritability raised against the demon is very real; The demon is most afraid of this irritability when someone is outraged by his thoughts and upsets his intentions. This is what the words mean: “Be angry and do not sin” (Ps. 4:5). This medicine is useful if it is applied to the soul in such temptations. This demon is imitated by the demon of anger, and he imagines in ghosts that someone: either parents, or friends, or relatives, or household members, suffers insults from the unworthy, and arouses irritability in hermits, which is why they mentally say or cause something unkind to those who imagine it. And one should not pay attention to such ghosts, but rather distract the mind from them, so that, dwelling on them for a long time, the ascetic does not become a smoking brand during prayer. And irritable people are subjected to these temptations, especially those inflamed with anger from everything; they are far from pure prayer and from the knowledge of our Savior Jesus Christ. The Lord passed on the thoughts of this age to man, like sheep to a good shepherd; for it is said: “He gave food in his heart” (Eccl. 3:11), combining irritation and lust to help him, so that with irritation he would put to flight the intentions of wolves, and with lust he would love the sheep, often being exposed to rain and winds. In addition to this, the Lord gave him the law of how to feed sheep, and “green places”, and “still waters” (cf. Ps. 23:2), and a psalter, and a harp, and a “rod”, and “clubs” (cf. Ps. 23:4), so that from this shepherd he would eat, and be clothed, and gather “the hay of the mountains” (cf. Ps. 22:4). Proverbs 27:25). For it is said: “Who feeds the flock and does not eat of the milk of the flock?” (1 Cor. 9:7). Therefore, the hermit must guard this herd day and night, so that any thought is not caught by beasts or falls into the hands of robbers, and if something like this happens in the wilds, he should immediately snatch it “out of the mouth” of a lion or a bear (see 1 Samuel 17:34–35). Sometimes the beast catches a thought about a brother if it grazes in us along with hatred, a thought about a woman if it feeds on us along with bad lust, a thought about silver and gold if it is introduced along with covetousness, even thoughts about holy gifts if it grazes in the mind with vanity. The same will happen with other thoughts if they are plundered by passions. One must not only observe thoughts during the day, but also vigilantly guard them at night. For it happens that he who imagines something shameful and evil destroys his property. This is what was said by Saint James: “The beast-eating sheep was not brought to you: I rewarded you from Me myself with the heat of the day and the heat of the night: the days were scorching with heat, and the nights were cold, and sleep departed from my eyes” (Gen. 31:39–40). If, from fatigue, some kind of despondency comes upon us, then, having ascended a little to the stone of knowledge, we will study the psalms, striking the strings of knowledge with virtues, and again we will feed the sheep under Mount Sinai, so that the God of our fathers will call to us “out of the bush” (see Exodus 3:1-4) and grant words of signs and wonders. Just as Christ resurrects rational nature, killed by sin, by contemplation of all ages, so the Father resurrects His soul, which died by Christ’s death, through the knowledge of itself. This is what Paul said: “If we die with Christ, we believe that we will also live with Him” (Rom. 6:8). When the mind, having put off the old man, puts on the man of grace, then during prayer it will see its state as like a sapphire, or a heavenly flower, which Scripture also calls “the place of God,” which the elders saw under Mount Sinai (see Ex. 24:10). When, having stepped on you, one of your enemies inflicts an ulcer on you and it is desirable for you, according to what is written, to turn his sword into his heart (see Ps. 37:15), then do as we say. Analyze with yourself the thought he sent out: what it is, what it was made of, and what about it especially strikes the mind. The meaning of my words is this. Let him send into you the thought of love of money. Take it apart and consider the mind that accepted it, the concept of gold, gold itself and the passion of the love of money. Then ask: which of these is sin? Is it smart? But how can he be a sin? He is the image of God. Isn't it the concept of gold? But will anyone with intelligence say this? Isn't gold itself sin? Why was it created? It remains that there is neither a thing independent in essence, nor a concept of a thing, and also not an incorporeal mind, on the contrary, there is some kind of man-hating pleasure generated by freedom and forcing the mind to use God’s creatures for evil - a pleasure that is left to God’s Law to cut off in us. And as soon as you understand this, the thought disintegrated in his own view will dissipate, and the demon will flee from you, as soon as your thought is taken to the heights by this knowledge. If you do not want to use the sword of knowledge, but want to first subdue it with the help of your sling, then throw a stone from your shepherd’s “tobol” (cf. 1 Samuel 17:49) and seek the following speculation: why do Angels and demons come into contact with our world, but we do not come into contact with their worlds? For we cannot bring any Angels closer no more to God, nor do we intend to make the demons any more unclean. Ask also how “the rising star of the morning” (Isaiah 14:12) fell on the earth and “sees the sea as a pan of peace and Tartarus of the abyss as a captive: ... the abyss revives like a cave of copper” (cf. Job 41:22-23), all outraged by your malice and wanting to rule over everything? Speculation about these objects cruelly wounds the demon and puts his entire horde to flight. But this happens only for those who have achieved some purity and have some insight into the laws of creation. The unclean do not know this speculation, and if, having learned from others, they decided to tell someone, they would not be heard from the multitude of dust and loud noise produced by passions during warfare. For, without a doubt, the camp of foreigners needs to calm down somewhat so that only Goliath will come out to meet our David. So, in discussing all unclean thoughts, we will use this distinction and this type of warfare. Of the unclean demons, some tempt a person as a human being, while others lead a person into confusion as a dumb animal. And the first, attacking us, put into us thoughts of vanity, or pride, or envy, or condemnation, which do not concern any of the dumb. And others, approaching us, arouse supernatural irritation or lust, because these passions are common to us and dumb animals, hiding in us under rational nature. Therefore, the Holy Spirit speaks to those who fall into human thoughts: “Az reh: you are naturally gods, and you are all sons of the highest: but you, like men, die, and like one you fall from princes” (Ps. 82:6-7). But what does it say to those who move unreasonably? “Do not wake up like a horse and a horse that has no understanding; with bridles and bridles you will bind their jaws that do not come near you” (Ps. 31:9). “The soul that sins shall die” (Ezek. 18:20). It is obvious that people who die as people will be buried by people, and those who are killed or fall as dumb will become the food of owls and ravens, whose chicks - some call on the Lord (see Ps. 146:9), while others “roll in blood” (Job 39:30). “Have ears to hear and let him hear” (Matthew 11:15). When some of the unclean thoughts take flight more quickly than others, we will look for the reasons why this happened: was it because the things were rare and because the substance was difficult to get, or because of our dispassion that our enemies did not have power over us? For example: if one of the hermits, at the suggestion of a demon, comes up with the idea that he is being entrusted with spiritual rule in the leading city, then it is obvious that he will not be occupied with this thought for long, and the reason for this, as has been said, is known. If someone imagines what happens to be the ruler of any city, and judges about it like the first, then blessed is he for his dispassion. Likewise, it will turn out that the same method of investigation takes place in the reasoning of other thoughts. This is necessary to know for our zeal and strength, so that we can know whether we have crossed the Jordan and are close to the “city of dates” (cf. Deut. 34:3), or are we in the desert and foreigners are beating us? For the demon of the love of money seems to me to be very diverse and inventive in seduction. He often, embarrassed by his strict renunciation of the world, suddenly pretends to be a home-builder and a lover of poverty, warmly welcomes strangers who have not yet arrived, sends them to serve other needy people, visits dungeons in the city, redeems those who are being sold, joins rich women, indicates to whom good should be done, as well as others whose wallet is full, gives advice to renounce the world and, thus gradually seducing the soul, subjugates it to the thoughts of the love of money and conveys to the demon of vanity. And this demon introduces many orders glorifying the main author of these orders, and, imagining to him that others are starting to talk little by little about the priesthood, then predicts the imminent death of the real priest, and adds that, having used thousands of means, he cannot avoid election. So the poor mind, bound by these thoughts, argues with those who do not approve of the choice, and readily showers those who approve with gifts, praises them for their gratitude, and delivers others who give an opposing voice to the judges and demands that they be expelled from the city. Then, behind these thoughts, which have entered inside him and are spinning in his mind, the demon of pride suddenly appears, plows the air in the cell with frequent lightning, sends winged serpents and - the last evil - deprives a person of his mind. But we, having wished the death of these thoughts, will live in poverty with thanksgiving. “We have brought nothing into this world: it is true that we can carry out what we can. But if we have food and clothing, we will be satisfied with these” (1 Tim. 6:7-8), remembering what Paul said: “For the love of money is the root of all evil things” (1 Tim. 6:10). All unclean thoughts, remaining in us for a long time due to passions, lead the mind to destruction and destruction. For just as the thought of bread remains for a long time in a hungry person because of hunger, and the thought of water in a thirsty person because of thirst, so thoughts of property and money remain in them for a long time due to covetousness, and thoughts about food and the bad thoughts born from food remain for a long time due to passions. Similar things will be revealed in the consideration of thoughts of vanity, as well as other thoughts. But a mind suppressed by such thoughts cannot appear before God and be crowned with the crown of righteousness. Destroyed by these thoughts, the cursed mind mentioned in the Gospel renounced the supper of the knowledge of Christ (see Luke 14:15, 18-20). And also, bound hand and foot, and cast “into outer darkness,” he had a robe woven from the same thoughts, which the caller recognized as unworthy of the wedding feast (see Matthew 22:11–13). Therefore, the wedding garment is the dispassion of the rational soul, having rejected worldly lusts. What is the reason for this, that thoughts about sensual things that remain in us for a long time corrupt our knowledge? This is said about this in the chapters on prayer. The demons who oppose active life are led by three leaders, followed by the entire horde of these Philistines; They are the first to stand in battle and with unclean thoughts provoke the soul to sin. They control the desires of gluttony, they instill in us the love of money, and they call us to seek human glory. Therefore, desiring pure prayer, watch out for irritability and, loving chastity, control your belly, do not give your womb bread to satisfy you, oppress it even in water. Stay vigilant in prayer and keep the memory of malice far from you. Let not the words of the Holy Spirit fail you, and knock on the doors of the Scriptures 5 with the hands of virtues. Then the dispassion of your heart will shine in you and you will see your mind as star-like in prayer. Of the thoughts, some leave their imprint and images in our dominion, while others deliver only knowledge, leaving neither an imprint nor an image in the mind. What is said: “In the beginning was the Word, and the Word came to God” (John 1:1), puts a certain thought in the heart, but does not make any image or imprint on it. And this: “Take... the bread” leaves an image in the mind, and also the word “break” (Mark 14:22) leaves an imprint on the mind. What is said: “I saw the Lord sitting on a throne, high and exalted” (Is. 6:1) leaves an imprint on the mind, with the exception of the words “I saw the Lord,” in which the very saying apparently leaves an imprint on the mind, but what it means does not leave any imprint. Isaiah saw with a prophetic eye that the rational nature, exalted by active life, had received knowledge, and specifically the knowledge of God. For it is said that God sits where he is known. That is why the pure mind is called the throne of God. The throne of dishonor is also called the wife, that is, the soul that hates the truth, and the dishonor of the soul is sin and ignorance. Therefore, the thought of God is not one of the thoughts that leaves an imprint on the mind, but belongs to the thoughts that do not leave an imprint on the mind. Therefore, the person praying must in every possible way renounce everything that leaves an imprint on the mind. You will ask: what takes place in the reasoning of bodies and thoughts about them, does it also take place in the reasoning of incorporeal things and their concepts, and does the mind receive an imprint differently, looking at the mind, and differently, looking at the concept of the mind? From this we understand how much spiritual knowledge places the mind above thoughts that leave an imprint on it, but presents it to God as having no imprints on itself, because the thought of God is not among those who leave imprints. Also, of the speculations that do not leave an imprint on the mind, some mean the essence of incorporeal things, while others mean concepts about them. And in the reasoning of incorporeal things the same thing happens not as in the reasoning of bodies. For thoughts about bodies some leave an imprint on the mind, while others do not, but here not a single thought leaves an imprint on the mind. When the demon of gluttony, after great and intense struggles, is unable to corrupt the abstinence imprinted in the soul, then it plunges the mind into the desire for the highest asceticism, which is why it presents to it the seemingly meager life of Daniel and the “seeds” that served as food (Dan. 1:16), reminds it of some other hermits who lived like this all their lives or began to live like this, and compels them to become an imitator, so that, having pursued immoderate abstinence, a person will not succeed in proportionate abstinence, because the body is not capable of this due to its own weakness. Of course, the demon praises the body for this and curses the heart. And I consider it fair for ascetics not to obey this demon and not to abstain at all from bread, oil and water. For this is the most beautiful way of life, according to the testing of the brethren: to eat even this without being full and once a day - it would be surprising for me if someone, satiated with bread and water, could accept the crown of dispassion. I do not call dispassion the contrition of sin in its effectiveness (for this is called abstinence), but its contrition, suppressing passionate thoughts in the mind, which St. Paul called the spiritual circumcision of the Jew, “who is in the secret” (Rom. 2:29). If anyone loses courage, hearing what has been said, then let him bring to mind “the chosen vessel” (Acts 9:15) - the Apostle, who completed his course in hunger and thirst. But the demon of gluttony is also imitated by the opponent of truth - the demon of despondency, instilling in the patient the idea of the strictest hermitage, calling upon John the Baptist and the first-fruits of hermits, Anthony, to become a competitor, so that, not having endured a long-term and superhuman hermitage, the ascetic would flee in shame, leaving his place, and he could finally say in boasting to himself: “Be strong in him” (Ps. 12:5). Impure thoughts, in addition to their growth, accept material things and extend to many things, for, due to the great fervor of passion, they mentally swim across great seas and do not renounce making long journeys. Thoughts that have been somewhat purified are much narrower than they are and, due to the weakness of passion, do not extend to much. Why do they come more into unnatural movements, and, according to the words of the wise Solomon, “for a time ... they mock outside” (cf. Proverbs 7:12), and collect “reeds” for the lawless “plinth-making” (cf. Ex. 5:12, 7), “that they may be saved like a roe from a snare, and like a bird from a net” (Proverbs 6:5). It is more convenient to cleanse an unclean soul than to return a cleansed and wounded soul to health again, because the demon of sadness does not allow this, but during prayer he always carries an idol of sin before his eyes. Demons do not know our hearts, as some people think, because the one who knows the heart is “the knowledgeable mind of man” (Job 7:20) and “who created their hearts in one” (Ps. 32:15). But by the spoken word and bodily movements, demons know many heart movements, which I now intended to talk about more clearly, but the holy priest restrained me, saying that such things are not worth making them publicly known and speaking about them out loud to the uninitiated. “Because,” he continued, “both those who were in ambush and those who were in ambush are subject to liability by law.” However, I will say: since demons, by such signs, recognize what is hidden in the heart and take from this a reason to act against us, and we have often denounced some slanderers without having any love for them, therefore we too have become prey to the demon of memory malice and again had against them those evil thoughts that, as we know, were formed before. That is why the Holy Spirit rightly accuses us: “When you sat on your brother, you slandered, and you set offense against your mother’s son” (Ps. 49:20), opened the door to thoughts of remembrance, confused the mind during prayer, always imagining the face of your enemy and even idolizing him. For, of course, what the mind looks at when praying is worthy of recognizing it as God. But let us, beloved, avoid the disease of condemnation, we will never think badly of anyone, and when we remember our neighbor, we will not turn away our gaze, because our every bodily movement is watched with curiosity by crafty demons and they leave nothing in us unnoticed: no reclining on the bed, no sitting, no standing, no words, no going out, no glance - they look at everything intently, they use everything in action, “all day" they teach us "flattering" (cf. Ps. 37:13) in order to slander the humble mind during prayer and extinguish the blessed light in it. Look what Saint Paul also says to Titus: “In teaching there is integrity, ... a sound word, without shame, so that the enemy will be put to shame, having nothing to say reproachfully about us” (Titus 2:7-8). And blessed David even prays, saying: “Deliver me from the slander of men” (Ps. 119, 134), by people, according to the reasonableness of nature, naming demons. Yes, and the Savior in the Gospel called the tares of sin “the enemy of man” (cf. Matt. 13:28), from which we may be delivered by the grace of Christ and our God. To him belongs honor and glory forever! Amen. Word: Θεου supplemented according to the manuscript. The word “memory” is added according to the manuscript. According to the manuscript it reads: τόν οίκον άπό άκηδίας ού καταλέλοιπεν. This word has been supplemented according to the manuscript. The word “Scriptures” is supplemented according to the manuscript. You might be interested in: