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Chapter 1. About the imitation of Christ and about the contempt of the world and all its vanity “He who walks on Me must not walk in darkness,” says the Lord. With these words Christ calls us to imitate His life and morals if we want to truly be enlightened and get rid of all the blindness of our hearts. So, let our main concern be to learn from the life of Christ Jesus. His teaching is superior to any teaching of the saints, and whoever had the spirit within himself would find hidden manna in that teaching. But it happens to many that they often hear the Gospel, but they feel little desire, because they do not have the Spirit of Christ. And whoever wants to fully and sweetly understand the words of Christ should try to align his entire life with Christ. What good is it for you to philosophize highly about the Trinity when you lack humility, and because of this you are not pleasing to the Trinity? Truly, it is not lofty words that make one holy and righteous, but a virtuous life makes one pleasing to God. Even if I don’t know how to define what reverence is: as long as I feel it. If you know the whole Bible and all the sayings of the wise men, what good is all that if there is no love and piety? Vanity of vanities, and all is vanity, except to love God and serve Him alone. Despising the world, looking at the kingdom of heaven - this is what the supreme wisdom consists of. It is vanity to seek the wealth of a perishing person and place one’s trust in it. And that’s vanity – chasing honors and rising to heights. It is vanity to cling to the desires of the flesh and to desire something for which one must later suffer a heavy punishment. It is vanity to desire a long life, but it is not enough to care about a good life. Vanity is to care only about the present life, and not to despise it at all in the coming century. Vanity is to love what quickly passes, and not to rush to where eternal joy abides. Take care to distract your heart from love for the visible, for whoever listens to his sensual desires defiles his conscience and loses the grace of God. 1) 2 In. 8:12. 2) Open 2:17. Chapter 2. About humble feelings Every person by nature desires to know: but in knowledge without the fear of God, what is the importance? Better, in truth, is a humble villager who serves God than a proud sage who, without thinking about himself, studies the course of the heavenly bodies. He who truly knows himself thinks lowly of himself and does not enjoy human praise. If I know everything that is in the universe, but do not abide in love, what good is that to me before God? God will judge me by my deeds. Calm the excessive desire for knowledge in yourself: great things will come from it; dispersion and deception. Those who know love to be considered wise men. There is a lot of knowledge from which the soul has little or no benefit, and he who cares most about what does not serve his salvation is very foolish. The soul cannot be satisfied with many words, but with a good life the thought is refreshed, and a clear conscience gives strong confidence in God. The more and the more perfectly you know, the more severely you will be judged by knowledge, if it does not bring you holiness in life. Do not be proud of any art or knowledge, but rather fear the knowledge given to you. If it seems to you that you know a lot and understand enough, be sure that there is incomparably more that you do not know. Don’t be too wise, but rather admit your ignorance. Why do you want to be proud of anyone, when there are so many people more learned than you and more skilled in the law? If you want to know something useful and learn something useful, wish that they don’t know you and impute nothing to you. To truly know oneself and to despise oneself is the highest and most useful knowledge. To not assign anything to oneself, and to always think good and lofty thoughts about others - this is great wisdom and perfection. When you see that another is clearly sinning or that he has committed something serious, do not think that you are better than him. We are all mortal, and don’t think of anyone that he is weaker than you. Chapter 3. About the teaching of truth Blessed is the one whom the truth teaches by itself, not by passing images and sounds, but because it itself exists. His opinion and his feelings often deceive us and see a little. What is the use of thinking highly about hidden and dark subjects, which they will not ask us about at trial, why did they not know? It is great madness that, leaving behind the useful and necessary, we devote all our efforts to the curious and reprehensible. We have eyes and do not see. And what do we need in all kinds and species? To whom the eternal Word speaks, he is free from diverse opinions. From the one Word, everything and everyone speaks about the one, and in it is the Beginning that speaks to us. Without it, no one understands, no one judges the law. To whom all essence is one, and who leads everything to the One, and sees everything in the One, he can be constant in heart and remain at peace in God. O God of truth, grant me to be one with You in unceasing love. Boredom often attacks me from reading and hearing a lot: in You is everything that I want and desire. Let all scientists be silent, let all creatures be silent before Your face: You alone speak to me. The more someone gathers himself inside and is simple within himself, the more and more perfectly he will understand without difficulty, for he will receive the light of understanding from above. A pure, simple and strong spirit does not dissipate in many matters, for it does everything for the glory of God and tries to remain within itself, without seeking its own in anything. What bothers you most, what bothers you the most? Your own, undead heart desire. A good and pious person first arranges within himself the work that he should do outside himself. It is not his work that draws him to desire through a vicious inclination, but he himself inclines his work to the judgment of right intention and right reason. “Isn’t the struggle most difficult for the one who tries to defeat himself?” And this is what our business should be: to conquer ourselves and every day from this we become stronger and rise to the best. To every perfection in this life some imperfection is attached, and every speculation of ours is not without darkness. Humble self-awareness leads more surely to God than deep research in science. There is no need to condemn science or knowledge of things: knowledge in itself is good and established by God; but a good conscience and a virtuous life should always be preferred to it. Many care more about knowledge than about a good life: as a result, they often go astray and bear little fruit, or remain without fruit at all. Oh, when would the same effort be applied to the eradication of vices and the establishment of virtues as is applied to the initiation of disputes! There would not be so much evil and temptation among the people, there would not be such licentiousness in the dormitories. It is true that when the day of judgment comes, we will not be asked what we read, but what we did; it will not be asked whether we spoke well, but rather whether we lived by faith. Just tell me, where are those mentors and teachers whom you knew well while they were still alive and flourishing in science? and others already own their inheritance - and I don’t know if they remember them. While they lived, they seemed like something else, but now they don’t even talk about them. Oh, how quickly the glory of the world passes away! If their life were in agreement with their science, then they would study science in truth and read in truth! How many are perishing in this century from vain science, from the fact that they cared little about serving God. Because they wanted to be great and not humble, they disappeared in their thoughts. – Truly great is he who has great love. He is truly great who is small in himself and values ​​the very height of honor as nothing. A truly prudent person is the one who considers everything earthly to be wise and acquires Christ. A truly learned person is one who does the will of God and abandons his own will. 6) Rome. 1:22. Phil. 3:8. Chapter 4. About prudence in actions One should not believe every word or suggestion, but every matter must be discussed carefully and patiently, in the mind of God. This is grief: people often believe and say more evil than good about others; such is our weakness! For a perfect man will not be gullible to any story, for he knows human frailty and weakness, how susceptible it is to evil and how inclined it is to fall in word. Great wisdom is not to be hasty in action and not to persist in an excited feeling. He who has this wisdom will not believe without reasoning any human speech, and what he has heard and believed will not rush to convey to others. Conduct your counsel with a wise and prudent man; look for who is better than you - consult him before you begin to follow the advice of your thoughts. A good life makes a person wise according to God and experienced. He who humbles himself more and submits to God will have the most wisdom and peace. Chapter 5. About the teaching in the Scriptures Truth is to be sought in the Holy Scriptures, not eloquence. All Holy Scripture must be read in the spirit in which it was written. We must look for the useful things in Scripture before the subtleties of the words. One should read pious and simple books just as willingly as deep and sublime books. Do not be tempted by the name of the writer, whether it has great or small fame among writers: let the love of pure truth alone attract you to reading. Don’t ask who said it, listen to what is said. People pass away, but the truth of the Lord endures forever. Regardless of faces, God speaks to us in a variety of ways. Our curiosity often prevents us from reading the Scriptures when we want to comprehend and discuss where we should go through with simple thought. If you want to benefit, read in humility, in simplicity, in faith, and never pursue the name of knowledge. Ask willingly and listen in silence to the speeches of the saints; do not neglect the parables of the elders, for they are not offered without a reason. Chapter 6. About disordered desires As soon as a person randomly desires something, he immediately becomes restless. The proud and the greedy are never at peace. The poor and humble in spirit live in the abundance of peace. That person who has not yet completely died to himself is soon tempted and overcome in small and despicable things. Whoever is weak in spirit and still burdened with the flesh and inclined towards the sensual, it is very difficult for him to completely distract himself from earthly desires. And therefore, avoiding them, he often falls into sadness, and soon becomes upset with the one who crosses him. And if he achieved what he so desires, he immediately feels the weight of the judgment of conscience: why did he follow his passion; - passion cannot give him the peace he was looking for. So, we will find true peace of heart in resistance to passions, and not in serving them. And there is no peace in the heart of a carnal man, nor in a man devoted to the outward: peace is in a zealous and spiritual man. Chapter 7. About avoiding vain hopes and pride He who places his hope in people or creatures is vain. May you not be ashamed to serve your neighbors out of love for Jesus Christ and appear poor in this age. Do not rely on yourself, but establish your hope in God. Do as much as you can, and God will help your good will. Do not place faith in your knowledge, nor in the art of a mortal man, whoever he may be, but trust in the grace of God: God helps the humble and humbles those who dream of themselves. Do not boast in your wealth when you have wealth, or in your friends when you have strong friends, but boast in God. Who gives everything, and above all, wants to give Himself to us. Do not magnify yourself by the strength or beauty of your body: even a small illness will corrupt and disfigure it. Do not delight yourself in your art or your mind, lest you become unpleasant to God, for from Him is all that you can have by the nature of good. Do not consider yourself better than others, so as not to appear vile to God, who knows everything that is in man. Do not be proud of good deeds, for the judgment of God is not the same as the judgment of man, and God dislikes many things that please people. If you have something good in you, think that others have more goodness, so that humility may remain. There will be no harm to you if you place yourself lower than people, but there will be great harm when you elevate yourself above at least one. The humble man is at peace, but the proud man has jealousy and indignation in his heart. Chapter 8. On avoiding intimacy Do not open your heart to every person, but discuss your business with the wise and God-fearing. Don’t be with young people or worldly people often. Do not please the rich and do not get used to appearing to nobles. Meet with the humble and simple, with the reverent and well-behaved: talk with them about what serves for edification. Do not get close to any woman, but remember all good wives before God. Desire to be close to the One God and His angels, but avoid being known among people. You need to have love for everyone, but being close to everyone is not good. It sometimes happens that while they do not know a person, his good glory shines, and when it appears, the eye becomes darkened when looking at him. We think that people will like us more when we live close to them, and here, on the contrary, we become unpleasant to them when they recognize unkind morals in us. Chapter 9. About obedience and submission It is a great thing to be obedient, to live under a leader and not have your own right. It is much safer to be subordinate than to be in charge. Many remain in obedience more out of captivity than out of the spirit of love: it is hard for such people, and they complain cowardly. They will not enter into freedom of spirit until they subjugate themselves with all their hearts, for the sake of God. No matter how much you rush in different directions, you will find peace in one thing: in humble submission under the rule of your superior. Dreaming about places and changing places, many have been deceived. It is true that everyone willingly acts according to his own feelings and is more inclined towards those who feel in agreement with him. But if Christ is among us, then it is necessary for us to give up even the habit of feeling in our own way, for the sake of blessed peace. Who can do that? So, do not rely too much on your own feelings, but wish to listen to the feelings of other people. If you leave your good feeling for God’s sake and follow another, you will receive great benefit from it. I have often heard that it is safer to listen and accept advice than to give it. It may happen that everyone seems to have a good feeling; but to stubbornly disagree with others when reason or business requires it is a sign of pride or stubbornness. Chapter 10. About excess in words Beware of human rebellion as much as you can: talk about worldly affairs interferes a lot, even when we interpret it in simplicity of thought, for vanity soon enters and defiles and captivates us. I wish now that in the past I had the opportunity to be silent more often and be between people less often! But why, when we so rarely return to silence with a clear conscience, why do we so often enter into conversations and tell fables to each other? That’s why we often talk because we are looking for each other in many ways to console each other and want to ease the heart, burdened with different thoughts. With great pleasure we talk about what we love or what we desire or what is contrary to our feelings. But, alas! We want in vain, we search in vain! All this is external consolation and a considerable hindrance to internal and divine consolation. And so you need to watch over yourself and pray: so that time does not pass in idleness. If it is proper to speak and the time has come to speak, speak what serves for edification. Bad habit and neglect of what is for our benefit is what most hinders us from placing guard on our lips. But pious conversation about spiritual things serves us a great deal for our spiritual benefit, especially where those united in God by one thought and one spirit communicate with each other. Chapter 11. About the search for peace and about zeal for success We can have a lot of peace when we want not to be concerned with other people’s words and deeds, and with things that do not belong to our care. How can someone who interferes in the care of others, who looks outside himself for events, who little or rarely gathers within himself, can remain in the world for a long time? Blessed are the simple in heart, for they will have much peace. Why did some of the saints become so perfect and so capable of contemplation? Because they tried to completely kill all earthly desires in themselves: and therefore they were able to cleave to God with all their hearts and listen to themselves with all freedom. But we are too busy with our own passions, we care too much about temporary things. We rarely know how to completely overcome one vice and do not care about daily success: that is why we remain cold and indifferent. If only we would completely go deep into ourselves and not be entangled by external worries, we could understand the divine, we could taste heavenly contemplation. What hinders us most and completely is that we are not free from passions and lusts and do not have the object of embarking on the perfect path of the saints. When even a small misfortune happens, we immediately lose heart and turn to human consolations. When we firmly decided to stand in battle, as befits a strong man of battle, of course, we would see help from the Lord from heaven above us. He sends us opportunities to fight for victory. He Himself is ready to help those who struggle and trust in His grace. If we rely only on external rituals for our success in religion, our piety will soon come to an end. But let us place an ax at the very root, so that, having cleansed ourselves of passions, we may gain a peaceful livelihood. If only we could destroy one vice in ourselves in a year, we would soon become a perfect husband. For, on the contrary, we often feel that at the beginning of conversion we seemed better and purer to ourselves than after many years of exercise. Every day our zeal and success should increase: but now even that seems great when someone has managed to retain at least a share of the original zeal. If only we forced ourselves a little at the beginning, then we could do everything easily and joyfully. It’s hard to leave what is familiar, and even harder to go against your own will! But if you cannot conquer yourself in small and easy things, then when will you overcome in what is more difficult? Ban your inclination at the beginning and give up the bad habit, so that later little by little it does not lead you to great difficulties. Oh, when you thought about how much peace you can bring to yourself and others with a good life, then, I think, you would be more concerned about spiritual success. Chapter 12. About the benefits of misfortune It is good for us that sometimes we have some sorrows and misfortunes, for they often return a person to his soul, so that he knows himself in exile and does not place his hope in anything in this world. It is good for us that sometimes we endure contradictions, that people think evil about us and do not fully understand us, when in our deeds and in our thoughts everything is good. This often serves to our humility and protects us from vanity, for then we more intensely seek the inner witness of God, when in the outer world people despise us and do not give us good faith. So, a person should establish himself entirely in God, so that he does not have the need to seek many different consolations. When a person with a good intention is embarrassed or tempted or upset by bad thoughts, then he feels more strongly how much he needs God, and he testifies to himself that without God he can do nothing at all; then he groans and prays, suffering from pain, and his life is burdensome, and he wants death, wanting to “be resolved in his existence with Christ.” Then he sees clearly that there cannot be security and complete peace in the world. Chapter 13. On resisting temptations While we live in the world, we cannot be without confusion and temptation; That is why it is written in Job: temptation is the life of man on earth. So, everyone should be in fear of his temptations and stay awake in prayer, so that the devil does not find a place for deception - but he never falls asleep, and keeps walking around looking for someone to devour. There is no person so holy and perfect that he does not sometimes have temptations: and we cannot completely free ourselves from them. However, temptations are very useful to people, although they are unbearable and difficult: in them a person humbles himself, purifies himself and learns. All the saints overcame many troubles and temptations, and thus rose into strength, and those who could not withstand the temptations turned out to be worthless and fell behind. There is no institution so holy, no place so secluded, where there are no temptations and disasters. As long as a person lives, he cannot be completely safe from temptations, for it is within ourselves that we are tempted. We are born into lust: as soon as one embarrassment or temptation passes, another comes, and we always have to endure something, because we have lost our first bliss. Many seek to avoid temptation, and fall even harder. Flight alone does not give us victory; but with patience and true humility we can overcome all our enemies. He who runs away only from external cases, without pulling out the roots, will have little time: thus temptations will return even more quickly and become even worse. Little by little, with patience and firmness, with the help of God, you will gain more than with severity and a wayward impulse. Take advice more often in temptation and do not treat the tempted person harshly, but give him the consolation that you would like for yourself. The beginning of all evil temptations is fickleness of spirit and lack of trust in God: just as a ship without a helm is carried away by the waves in all directions, so a dissolute person, unsteady in intention, is subjected to various temptations. Iron is tested by fire, and a righteous man by temptation. We ourselves often do not know our strengths, but temptation reveals what is in us. It is especially important to observe the beginning of temptation, because then it is more convenient to defeat the enemy, when he does not yet dare to enter the door of the soul, and here, as soon as he steps over the threshold, you can repel him. So someone said: “Don’t let evil in at the beginning: it will be too late to treat it.” “First the soul encounters a simple thought, then a strong imagination, then pleasure, impure movement and agreement, and so little by little the evil enemy enters into everything if you do not resist him at first. And the longer someone hesitates to resist, the weaker he himself becomes every day, and the stronger the enemy is against him. Some suffer more from temptations at the beginning of their conversion, others at the end. Others seem to never get out of a difficult situation all their lives. For others, temptations are easier: such is the divine, wise and right providence for them. God knows the condition and dignity of each person, and provides everything for the salvation of His called ones. Therefore, we should not lose hope in temptation, but with fervent prayer we should more strongly implore God to seek our help in every adversity. And truly, according to the word of St. Paul, He will create temptation and abundance, so that we are able to bear it. So, let us humble our souls under the hand of God in every temptation and confusion, for He will save and exalt those who are humble in spirit. In temptations and misfortunes a person is tested to see how much he has succeeded: in this there is greater dignity, and virtue is revealed more clearly. It is not a great thing for a person to be reverent and zealous when one does not feel heaviness: but if during adversity he persevered in patience, then there will be great hope for improvement. Others protect themselves in great temptations, but are defeated so often in daily ones that they humble themselves and do not rely on themselves in great things, when they see their weakness in small things. 1) Job. 7:1. 1 Pet. 5:8. 2) Rome. 5:3–5. 3) James. 1:14. Ps. 100:7. 5) James. 1:6–8. Ps. 16:3. 6) Rome. 8:28–30. 1 Cor. 10:13. Chapter 14. On avoiding imprudent judgment Turn your attention to yourself and beware of judging the affairs of others. When a person judges others, he works in vain, is often mistaken and easily falls into sin, but when he judges and examines himself, he always works for the benefit. As the matter comes to our hearts, so we most often judge it: and our own heartfelt love easily takes away from us the right judgment. If our pure desire were always directed towards God, we would not so quickly become embarrassed from struggling with our feelings. But often what lurks inside us distracts us, just like what comes from outside. Many people secretly look for themselves in their affairs, without noticing it. It seems to them that they are in a good world when everything happens in accordance with their feelings and according to their will. If what they wish does not happen, they soon become embarrassed and fall into sadness. Because of differences in feelings and opinions, there are often strife between friends and fellow citizens, between reverent and pious people. It is difficult to leave an old habit, and no one will learn to see beyond his own will. If you rely more on your reason or on your art than on the assisting power of Christ, it will be difficult for you and you will be late to become an enlightened person: for God wants us to completely submit to Him, and to surpass every reason with inflamed love. Do not do evil for any earthly thing, for any human love, whatever it may be; but for the benefit of the needy, sometimes a good deed should be put aside or changed for the better. This does not ruin a good deed, but changes it for the better. Without love, external activities do no one any good. But when a thing is done out of love, even if it is little and invisible, it becomes fruitful in everything. God does not look at how much someone does, but at where the work comes from. He does a lot who loves a lot. Who does a lot, who does well. He does well who serves the common good more than his own will. Love often seems to be where there was rather a desire of the flesh: carnal inclination, one's own will, hope for retribution, desire for one's own pleasure - rarely allows itself to be eliminated. In whom love is true and perfect, he does not seek himself in anything, but in everything he only desires to appear to the glory of God. He does not envy anyone, because he does not love any separate joy, and does not seek to rejoice in himself, but in God, above all good things, he wants to be blissful. He does not assign anything good to anyone, but refers everything in its entirety to God, from Whom everything comes, in Whom all the saints, having found their end and satisfaction, rest. Oh, if there were a spark of true love in anyone, how he would feel that everything earthly is filled with vanity! Chapter 16. On tolerance for other people's shortcomings What a person is unable to correct in himself or in others, he must endure patiently until God arranges otherwise. Think that this might be better for your testing and patience, without which there is no point in weighing our merits much. But in such difficulties you must pray that God will be pleased to come to your aid, so that you will be able to bear it in meekness. If someone, having been convicted once or twice, does not listen, do not argue with him, but commit everything to God, that His will and glory be done in all His servants: God is able to turn evil into good. Learn to endure with patience the shortcomings and weaknesses of others, whatever they may be, for you also have many things that others must endure. If you cannot make yourself the way you want, how can you make someone else be the way you want? We want others to be perfect, but we do not correct our own shortcomings. We want others to be severely rebuked, but we ourselves do not want to be rebuked. We don’t like broad freedom in others, but we ourselves don’t want to be denied what we want. We want others to be constrained by rules, but we ourselves do not allow ourselves to be strictly forced to do anything. It is obvious from this how rarely we know how to judge our neighbor with the same judgment with which we judge ourselves. If everyone were perfect, how would it be possible for us to endure from people for the sake of God? But God has arranged it in such a way that we learn to bear each other’s burdens, for no one is without a vice, no one without a burden, no one is satisfied with himself, no one’s own reason is enough: but we have to bear with each other, console each other, help each other and exhort each other. And how much strength someone has will be revealed in case of misfortune; cases do not make a person weak, but show what he is. Chapter 17. About monastic life You need to learn to change yourself in many ways if you want to maintain peace and harmony with other people. It is no small matter to live in monasteries or communities without complaint and remain faithful until death. Blessed is he who lived well here and ended happily! If you want to become and prosper as you should, behave like a wanderer and alien on earth. You need to become mad for Christ's sake when you want to lead a monastic life. External custom and tonsure mean little; but a change in morals and the internal mortification of passions is what makes a true monk. Whoever is still looking for something other than God alone and the salvation of his soul will find nothing but confusion and sadness. One cannot remain long in the world who has not established himself in being the least and the servant of all. You came to serve, not to rule. Remember that you are called to patience and toil, and not to idleness or ranting. This is what people are tested on, like gold in a crucible. No one can stand in this place unless you desire with all your heart to humble yourself for God’s sake. Chapter 18. About the example of the holy fathers Look at the living examples of the holy fathers, in whom true perfection shone, and you will see how poor and truly insignificant what we do is. Alas! What is our life, if only we could compare it with their life! The saints and friends of Christ served the Lord in hunger and thirst, in cold and nakedness, in labor and exhaustion, in vigils and fasting, in prayers and holy meditations, in persecution and dishonor in many ways. Oh, how many grave misfortunes the apostles, martyrs and confessors, virgins, and all others who wanted to follow in the footsteps of Christ endured! They hated their souls in this world, so that they may gain them for eternal life. Oh, what a strict and renounced life the holy fathers led in solitude! What long and difficult temptations they endured! How often have you been tormented by the enemy! What frequent and fervent prayers were offered to God! What a strict abstinence they practiced! What great zeal and fervor for spiritual advancement there was! What a strong battle led to the eradication of vices! What a pure and right thought they held towards God! They worked all day, and at night they indulged in long-term prayer, although even while working with their minds they did not stop praying. They used all their time for good; every hour given to God seemed short; and from the great sweetness of contemplation even the needs of bodily rest were forgotten. They renounced all wealth, dignity, honors, friends and relatives: they did not want to have anything worldly, they barely accepted what was necessary for life; It was painful for them to serve the body, even in need. So, they were poor in earthly goods, but very rich in grace and virtues. On the outside they suffered need, but on the inside they were strengthened by grace and divine consolation. They were strangers to the world, but neighbors and friends at home to God. They seemed to regard themselves as nothing and were despised in this world, but in the eyes of God they were precious and beloved. In true humility they stood firm, lived in simplicity of obedience, walked in love and patience, and therefore prospered daily and received great grace from God. They are given as a model to all monastics, and should excite us to good success more than they excite many indifferent people to relax. Oh, how great was the fervor of all the monks at the beginning of their holy institution! What increased reverence in prayer, what competition in virtue, what severity of life! How reverence and obedience blossomed in everyone under the rule! The remaining traces also testify that these were truly holy and perfect men who overcame the world with such strong warfare. And now he is certainly considered great who did not become a violator: who could bear with patience what he took upon himself. What lethargy, what indifference in our condition, that we so quickly retreated from the first fervor, and life is already becoming boring from fatigue and from cooling! Oh, if only, having seen so often and so many examples of reverence, you would completely lull your progress in virtue! Chapter 19. About the exercises of the good monk The life of a good monk must be rich in all virtues, so that he is the same on the inside as people see him on the outside. And there must be much more inside him than is seen on the outside, for God looks at us, Whom we must fear in every possible way, wherever we are, and we must walk as pure as angels before His face. Every day they must renew their vow and excite themselves to ardor, as if today they had come to conversion for the first time; and so we must pray: “Help me, O God, in a good undertaking and in Thy holy service, and let me at least today make a perfect beginning, for I have done nothing until now.” According to our intention, our success occurs, and a lot of diligence is required for those who want to succeed in goodness. When someone who is firm in intention often retreats, what should one do who is afraid of a decision or is not firm in his decision? And we approach abandoning our intention in different ways: and a slight omission of exercises almost never costs us without some kind of loss. The righteous in their intentions are established more on the grace of God than on their own wisdom; and they place their trust in God, no matter what they undertake, for man proposes, but God disposes, and his way is not in man. If, out of a feeling of love or for the benefit of a brother, the usual exercise is sometimes deliberately omitted, then it can easily be replaced later. But if it is abandoned out of mental boredom or neglect, this is no small fault, and harm comes from it. Let us try as much as we can: we will still find ourselves insufficient in many ways. However, we always need to dedicate something definitive to ourselves, and the most definitive thing is that which most strongly hinders us. We must equally examine and put our external and internal things in order, because both are important for success. If you cannot collect your thoughts at all times, collect them at least from time to time, and at least once a day, that is, either in the morning or in the evening. In the morning, organize your actions, in the evening, discuss what you were like that day in word, in deed and in thought: perhaps in all this you have offended God and your neighbor many times. Gird yourself like a strong man against the wiles of the devil; bridle your larynx: and then it will be easier to bridle every movement of the flesh. Never be completely idle, either read or write or pray or meditate: do something for the common good. However, in bodily exercises one must act with discretion: not everyone can take on everything. What is not meant for everyone should not be revealed to everyone, for it is safer to do a special thing in secret. However, beware whether you are lazy towards the common cause and more zealous towards your own cause. But when you have fulfilled exactly and correctly what is due and what is required, then, if there is time left, give yourself over to yourself, according to the desire of your jealousy. It is impossible for everyone to have the same exercise, but one is more suitable for one, and another is more suitable for another. And at different times different exercises are pleasing to the soul: some are more suitable on holidays, others on ordinary days: some are needed during temptation, and others during times of peace and tranquility; We want to have something else on our minds when we are sad; It’s different when we rejoice in the Lord. For great holidays, it is necessary to resume pious exercises and pray more zealously for the assistance of the saints. We must arrange our lives from holiday to holiday, as if we were preparing to part with this age and move on to an eternal holiday. And for this purpose, on reverent days we must carefully prepare ourselves and live more reverently and maintain every rule as strictly as possible, as if we would soon receive from God the reward of our labor. And if he still delays it for us, we believe that we have not yet had time to prepare and are not worthy of the glory that will be revealed in us at the predetermined time, and we will try to better prepare for the outcome. “Blessed is that servant,” says Luke the Evangelist, “for when the Lord comes he will find him vigilant.” Truly I tell you, He will set him over all His possessions.” 2) Jer. 10:23. 7) Luke. 12:42 . Chapter 20. About the love of solitude and silence Look for a convenient time to think about yourself. Think more often about the good deeds of God. Leave the curious. Read more about such objects that serve more to destroy than occupy. If you distance yourself from unnecessary conversations, from the circulation of curious things, from rumors and stories about news, you will find a fairly convenient time to indulge in pious reflection. The greatest of the saints fled wherever they could from human society and chose to live for God in solitude. Someone 2 said: “Whenever I have been among people, I return to myself less of a person.” We often experience this after a long conversation, because it is easier to remain silent than not to say too much in a conversation; It’s easier to stay at home than to protect yourself properly in society. So, whoever sets himself to reach the inner and spiritual, let him avoid the crowd with Jesus. No one is safe coming into the world if he does not like to be in solitude. No one is safe in leadership unless they have learned to obey. No one is safe in joy if he does not have the evidence of a good conscience within himself. But the safety of the saints is always filled with the fear of God. They were no less caring, no less humble in themselves because they shone with great virtues and grace. But security for the wicked is born from pride and from self-esteem and finally turns into self-delusion. Never promise yourself safety in life here, even though you seem to be a good monk or a reverent desert dweller. Often the best people, in human opinion, most conveniently fell into danger from excessive trust in themselves. That is why for many it is more useful not to be completely free from temptations, but to endure adversity more often, so as not to feel too safe, so as not to become proud, so as not to deviate into one’s will towards external consolations. Oh, if only someone could stop searching in ever-passing joy, not occupy his soul at all with the world, in what purity would he preserve his conscience! Oh, if only someone could completely cut off vain worries from himself, would think about only the saving and divine and would establish all hope in God, what peace would he have in himself, what peace! He is unworthy of heavenly consolation who has not diligently practiced holy contrition. If you want contrition in the depths of your heart, enter your inner church and drive away worldly confusion from yourself, according to the Scripture: “Be moved on your beds.” In the cell you will find something that is often lost behind its doors. You will find sweetness in your cell when you are constantly in it: it produces boredom when you do not know how to guard it. When at the beginning of your conversion you love and manage to protect her, later she will become your beloved friend and desired consolation. In silence and peace the reverent soul thrives and learns the hidden things of the Scriptures. Here she finds streams of tears for her bathing and nighttime cleansing, so that she will be the closer to her Creator, the further she remains in the calm from all worldly noise. So, whoever distracts himself from those he knows and friends, God and the holy angels approach him. It is better to hide and take care of your soul, than to do wonderful things and neglect your soul. He who has dedicated himself to God has the praise of rarely appearing in the world, not appearing to people, and not wanting to see people. Why do you want to see what you are not allowed to have? “The world passes away and so does its lust.” Sensual desires call to different places; but when the hour has passed, what will it bring you? Is it a burden on your conscience and distraction on your heart? Often, the more joyfully you go out, the sadder you return, and where you dined cheerfully until late, sadness greets you in the morning. So every sensual joy enters with affection, but on its way out it hurts and destroys. Where and what can you see under the sun, staying for a long time? You think, perhaps, that you will be satisfied, but you will never achieve it. If you could take in everything that exists now with your gaze, is it not all a vain ghost? Raise your eyes to God on high and pray for your sins and negligence. Leave vanity to vanity; You must be strong in what God has commanded you. Shut your door behind you and call Jesus your beloved to you. Stay with Him in the cell: except there you will not find such peace anywhere. Whenever you go out, whenever you hear no rumors, you would be more secure in perfect peace. And where sometimes you listen to something new for the joy of it, your heart will be confused, and you will suffer from the confusion. 5) Ps. 4:5. 7) 1In. 2:17. Chapter 21. About heartbreak If you want to have any success, keep yourself in the fear of God and do not desire excessive freedom, but keep all your feelings in order and do not indulge in meaningless joy. Surrender to heartfelt contrition and you will find reverence. Contrition reveals many blessings, which absent-mindedness soon gets used to squandering. It is amazing how a person can ever have complete joy in this life when he considers and reflects on his exile and such many dangers to his soul. Due to the frivolity of our hearts, due to carelessness about our shortcomings, we do not feel the illnesses of our soul, but we often laugh in vain when in truth we should cry. There is no true freedom, no good joy, except in the fear of God with a good conscience. Happy is he who can put aside all hindrance from dispersion and bring himself to the unity of holy contrition. Happy is he who rejects from himself everything that can stain or burden his conscience. Fight courageously: habit is overcome by habit. If you manage to leave people, they will leave you to do your own thing. Do not involve other people's affairs in your affairs and do not interfere in the affairs of the people in charge. First of all, always turn your attention to yourself and admonish yourself especially in front of everyone you love. If you do not have favor from people, do not be sad: but let your sadness be that you do not maintain yourself as regularly and prudently as it would be fitting for a servant of God and a pious monk to live. It is often healthier and safer for a person not to have many consolations in this life, especially in the flesh; but first of all, it is our own fault that we do not have divine consolations or rarely feel in awe, because we do not seek heartfelt contrition and do not reject vain and external consolations. Know yourself that you are not worthy of divine consolation, but are more worthy of many sorrows. When a person is completely crushed, then the whole world is heavy and bitter for him. A good husband finds enough things to grieve about and what to mourn: whether he considers himself, or thinks about his neighbor, he knows that no one can live here without grief, and the more strictly he thinks about himself, the deeper he grieves. The subject of true sorrow and inner contrition is our sins and vices, with which we lie so entangled that we are rarely able to contemplate the heavenly. If you thought more often about your death than about the continuation of your life, without a doubt, you would correct yourself more zealously. And when I thought deeply in my heart about the future punishments of hell, I think that I would more willingly endure both work and illness, and would not be afraid of any severity. But all this does not come to our hearts, and we still love the delights of life: that is why we remain cold and extremely lazy. Often, because of the impoverishment of the spirit, the poor body is so prone to complaints. Pray in humility to the Lord, that he may give you a spirit of contrition, and cry with the prophet: “Feed me, O Lord, with the bread of tears, give me tears in moderation.” Chapter 22. About the state of human poverty You are a pitiful person, wherever you are and wherever you turn, if you do not turn yourself to God. Why are you embarrassed because you don’t get what you want and desire? Does anyone have everything they want and how they want it? Neither I have it, nor you; not a single person on earth has it. There is no person in the world without some kind of sorrow or embarrassment, even if he were a king or a high priest. Is there one who is better off than the other? Is he the only one who knows how to endure anything for God? Many crazy and cowardly people say: “What a happy life for this and that person! How rich he is, how noble, how exalted and powerful!” But strive for heavenly blessings, and you will see that all those temporary ones are insignificant; you will see how unfaithful and how painful they are, because you can never possess them without care and without fear. A person’s happiness does not consist in having everything temporary in abundance: mediocrity is enough for him. It is truly a pity to live on earth. The more spiritual a person wants to be, the more bitter life here becomes for him. He feels more perfectly, and therefore sees more clearly the diseases of damaged human nature: eating, drinking, staying awake, sleeping, resting, working and being subject to other needs of nature is a great disaster and grief for a reverent person, when he would like to be allowed to be and free from all sin. The inner man is greatly burdened with bodily needs in this world. That is why the prophet reverently prays that it may be given to him to be freed from them, and thus cries out: “Deliver me from my needs. God!" But woe to those who do not know their poverty, who do not know perishable life! So others become attached to it (although they barely get what they need through labor or alms) that, if they could always live here, they would not care at all about the kingdom of God. Oh, foolish and unfaithful at heart, they are so deeply mired in the earth that they think of nothing but the carnal! But in the end, the unfortunate ones will still bitterly feel how low and insignificant what they loved is. The saints of God and all the reverent friends of Christ did not listen to what pleased the flesh or what flourished here in time; but all their hope and all their intentions were directed towards eternal blessings. Their entire desire ascended towards the abiding and invisible, so that love for the visible would not drag them down. Brother! Do not lose faith in the success of spiritual life: you still have time and an hour. Why do you want to put off from day to day what you have laid aside for yourself? Stand up, begin this very moment and say: “Now is the time of doing, now is the time of struggle, now is the time of correction.” When need and trouble come to you, then it is time for merit. You need to go through fire and water before you go out into the cool. If you do not use strength over yourself, you will not defeat vice. While we wear this mortal body, we cannot be without sin, and we cannot live without melancholy and sorrow. We would willingly wish to calm down from all kinds of disasters, but because we lost our innocence through sin, we also lost true bliss. And therefore we need to remain patient and wait for God’s mercy until the lawlessness here passes away and death is sacrificed by the belly. Oh, what human weakness, always prone to vices! Today you confessed your sins, and tomorrow you will again do what you confessed. Today you assume to be careful, but an hour later you act as if you had not assumed anything. So, in truth, we can be humble within ourselves and never think anything highly of ourselves, for we are so weak and fickle. From one negligence, everything that was acquired with great difficulty and barely acquired by grace can perish at once. What will happen to us in the end when we are still growing cold at such an early stage? Woe to us that we so desire to bow down to rest, as if peace and security were already with us - and yet not a trace of true holiness is visible in our behavior. It would be good for us if they taught us, as good novices, to good customs, if only there was hope that we would someday improve and do better in spiritual life. Ps. 24:17. 5) Ps. 65:12. Ps. 16:2. 2 Cor. 5:4. Chapter 23. About mortal memory Soon, very soon, everything will happen to you here - look more carefully at how you can live in the world. Today a person is alive, but tomorrow he is not visible. And when he disappears from sight, the thought of him soon passes. Oh, what is the insensibility and hardness of the human heart, which thinks only about the present and foresees so little the future! In every deed and in every thought you should behave as if you were to die today. If you had a good conscience, you would be a little afraid of death. It is better to beware of sin than to flee from death. When you are not ready today, what will it be like tomorrow? Tomorrow is an unknown day, and why do you know whether you will have a tomorrow? What is the use of living long when you improve little? Ah, a long life does not always lead to correction, but often to an increase in guilt. If only we could live a good life in this world for just one day! Many consider the time of conversion to be years, but the fruit of correction is often meager. It's scary to die, but it can be even more dangerous to live long. Blessed is he who always has the hour of death before his eyes, and who every day disposes himself to death. If you have seen a person die, think about what you saw: you too will go the same way. The morning will come: think that you will not live until the evening. When evening comes, don’t you dare promise yourself that you will see the morning. Always be prepared, and live in such a way that death never finds you unprepared. Many die suddenly, accidentally, for at what hour do you think, the Son of Man will come. When this last hour comes, your whole past life will begin to seem completely different to you, and you will grieve a lot for having lived in such negligence and relaxed yourself so much. How happy, how prudent, who now in life tries to be what he wants to be at death! Complete contempt for the world, an ardent desire to succeed in virtues, love of order, labor of repentance, readiness to obey, self-sacrifice and patience in every misfortune for the sake of the love of Christ - this is what gives rise to great confidence at death. You can do a lot of good while you are healthy; but when you are sick, I don’t know what you can do: illness does not correct many people. He who travels a lot rarely receives holiness from his journey. Do not put your faith in your friends and neighbors and do not put off your salvation for the future, for people will forget about you sooner than you think. It is better now, in good time, to prepare something good yourself and send it ahead of you, than to hope for help from others. If you don’t take care of yourself now, who will take care of you in the future? Now is the most precious time; but woe to you that you waste time uselessly, when in it you can earn eternal life for yourself! The time will come when you will wish for one day or an hour for yourself to reform, and who knows if you will get it. Behold, beloved, from what danger you could free yourself, from what horror you could save yourself, if only you always kept yourself in fear and in mortal thoughts! Try now to live in such a way that in the hour of death you will rejoice more than be afraid. Learn now to die to the world, so that you can then begin to live with Christ. Learn now to despise everything, so that then you can freely go to Christ. Now punish your body with repentance, so that then you will have firm confidence. Oh, crazy one, how can you think about a long life when you can’t be sure of a single day! How many have been deceived and accidentally separated from their bodies! How many times have you heard it said: “So-and-so fell by the sword, another drowned, another fell from a height and broke his head, another died while eating, another was playing and died while playing! One died from fire, another from iron, one from an ulcer, one from robbers; So everyone has the same end - death, and human life, like a shadow, quickly passes.” Who will remember you after death and who will pray for you? Do, do now, beloved, what you can do for yourself: you do not know when you will die, and you do not know what will follow your death. While you have time, collect imperishable wealth. Do not think about anything other than your own salvation: take care of one thing - God’s work. Now make friends for yourself - honor the saints of God and imitate their deeds, so that when you become poor in this life, they will accept you into eternal shelters. Consider yourself a stranger and a stranger on earth: worldly affairs do not concern a stranger. Maintain a free heart within yourself, raise it to the heights of God: “do not place any city here.” Direct your sighs and prayers there daily with tears, so that the spirit may be honored after death to blissfully pass to the Lord. Amen. 3) Luke. 12:40. 8) Lk. 16:9. 9) Heb. 13:14. Chapter 24. About judgment and execution of sinners In all matters, look to the end, see how you stand before the strict Judge, from Whom nothing is hidden: You cannot appease Him with gifts, and He does not accept apologies, but He will judge with truth. Oh, pathetic and insane sinner, what answer will you give to God, who knows all your iniquities, when you are sometimes afraid of a person’s angry gaze! Why don’t you prepare yourself for the day of judgment, when it will be impossible for anyone to justify or defend yourself through another, but everyone there will bear his own burden for himself? Today your labor will be fruitful, your mourning will be favorable, your groans will be heard, your sorrow will be your satisfaction and purification. A great and saving cleansing for a patient person, when he, accepting insults, grieves more for the anger of others than for his own insult; when he prays for his opponents with love and from the heart absolves them of guilt, when he himself does not hesitate to ask others for forgiveness; more prone to regret than to anger: he often does violence to himself and tries to completely subjugate his flesh to his spirit. It is better to cleanse your sins and cut off your vices now than to expect cleansing in the future life. Truly, we deceive ourselves with disordered love for the flesh. What will that fire burn if not your sins? The more you now spare yourself and follow the flesh, the greater your ulcer will be later, the more food you will collect in yourself for the fire. The more a person has sinned, the more severely he will be punished. There, the lazy will be stabbed by a sharp sting, the dainty will be tormented by immense hunger and thirst, the luxurious and voluptuous will be immersed in hot tar and stinking sulfur, and, like mad dogs, the envious will howl in pain. Not a single vice will remain without its punishment. There the proud will be filled with all kinds of shame and the stingy will be oppressed by the most pitiful poverty. There, one hour of execution will be harder than a century of the most severe repentance here. There is no reassurance, no consolation for the condemned. Here at least sometimes your work stops, at least sometimes you can enjoy consolation from friends. Take care now and more about your sins, so that on the day of judgment you will be safe with the blessed - for then the righteous will have much boldness in the face of those who insulted him and sweep away his labors. Then the one who now humbly submits to human judgment will rise to judge. Then the poor and humble will receive great confidence, and the proud will be overcome with fear. Then it will be revealed that the wise man in this world was the one who knew how to be foolish and dishonest for the sake of Christ; then every calamity patiently endured will appear pleasant, and every wickedness will stop its mouth. Then the pious will rejoice and the godless will weep. Then there will be more joy from the exhaustion of the flesh than now from the everyday sweets of life. Then the coarse clothes will shine and the thin vestments will darken. Then there will be more glory for a poor hut than for a gilded palace. Then constant patience will be more salutary than any worldly power. Then simple obedience will be praised more than any worldly art. Then there will be more joy from a pure, simple and good conscience than from learned philosophy. The contempt of riches will have greater value than all earthly treasures. Then your joy will be pious prayer, and not sweet eating. Then your joy will be in the fact that you remained silent, and not in the long conversation. Then holy deeds will mean more than many elegant speeches: strict life and severe repentance will mean more than any earthly pleasure. Learn now to endure in small things, so that you can then get rid of heavy patience. Here first try what you can bear afterwards. When you now cannot bear little things, how will you endure eternal torment? When now a little suffering makes you so impatient, what will happen in Gehenna? Truly, you cannot have both joys at the same time: both to enjoy in this world and to reign in the future with Christ. If until now you had always lived in honors and pleasures, what good would all this benefit you when you suddenly have to die? So, all is vanity - is it to love God and serve Him alone. He who loves God with all his heart is not afraid of death, execution, judgment, or hell, for perfect love gives boldness to God. For anyone who still enjoys sinning, it is no wonder that he is afraid of death and judgment. If love does not yet turn you away from evil, it would be good if at least the fear of Gehenna held you back. And whoever leaves the fear of God cannot remain in goodness for long, but will soon fall into the devil’s snares. 1) Gal. 5:5. 4) Prem. 1:5. 5) 1 Cor. 4:10. Ps. 106:42. 7) 1In. 4:16–17. Chapter 25. About the zealous correction of a whole life Be kind and diligent in serving God, and think often about what you came for and why you left the world. Is it not in order to live for God and become a spiritual person? So, be zealous for success, for you will soon receive a reward for your labors, and then there will be no more fear or sorrow in your outcome. Now you will work in small things, and you will find great peace for yourself, and more than that - unceasing joy. If you remain faithful and zealous in your work, God, without a doubt, will be faithful and generous in reward. You need to stand in strong hope that you will achieve a victorious crown, but be careful and get used to carelessness, so that you do not become lazy or fall into pride. Someone lived in care, often worried between fear and hope. One day, having become despondent, he prostrated himself in prayer before the church altar and said to himself: “Oh, if only I knew that I would remain firm.” He immediately heard a divine answer in his soul: “When would you have known what you would have done? Whatever you would have done then, do now, and you will be safe.” Then, consoled and strengthened, he surrendered himself to the divine will, and the anxious excitement subsided. He did not begin to wonder within himself what would happen to him next; but I tried more to understand what the good and perfect will of God is for every good undertaking and accomplishment. “Trust in the Lord and do good,” says the prophet, “and populate the earth with wealth.” – The fear of difficulties, the burden of struggle - this is one thing that distracts many from success and from zeal for correction. He is the most successful in virtues. whoever courageously tries to overcome what is harder for him, what is more disgusting for him: there a person succeeds more and attracts grace more abundantly, where he conquers more and spiritually mortifies himself. But not everyone has the same job of conquering and killing themselves. Another zealous ascetic, although he has more passions, has more strength for success than another, although of an obedient disposition, but with less zeal for virtues. A double means is especially effective for correction: the first is to immediately turn oneself away from that to which there is a vicious inclination in nature, and the second is to ardently and unremittingly achieve virtue, which is especially lacking in someone. At the same time, try to avoid more intensely, or to conquer in yourself, what is most disgusting to you in others. Use everything to improve yourself: if you see or hear good examples, fire up your soul to imitate them. And if you notice something reprehensible, be careful not to do it yourself: or, if you have done it before, quickly try to correct yourself. Just as your eye notices others, so others notice you. How pleasant, how sweet to see your brethren - zealous, pious, in good obedience, in strict order! How sad and difficult it is to see that they walk around in disarray and do not do the work they are called to do. What harm is it to be happy about the cause of our title and to incline our souls to what we are not supposed to do! Remember what you have set for yourself as a goal, and imagine the image of the Crucified One. Looking at the life of Jesus Christ, you can be ashamed with good shame that you have not yet tried to be consistent with it, although you have been standing on the path of God for a long time. A monk, when he diligently and reverently exercises himself in the most holy life of the Lord and in His suffering, will find everything here in abundance that is useful and necessary for him, and there is no need for him to seek anything better than Jesus. Oh, if only Jesus crucified would penetrate our hearts, how quickly and in what completeness we would learn everything! A zealous monk bears everything and willingly accepts what is ordered to him. A careless and sluggish monk experiences grief after grief, and he suffers from everything he feels, because he has no internal consolation, and he is forbidden to seek external consolation. A monk, when he does not live according to the rule, is close to a grave fall. He who seeks benefits and indulgences for himself will always be in sorrow: either one or the other will not be to his liking. How do other monks live, in need, in the strictness of the monastic rule? They rarely go out, seclude themselves, eat poorly, wear rough clothes, work a lot, speak little, fall asleep late, get up early, stand for a long time in prayer, read a lot and in every possible way keep themselves in strict order. Look how many monks and nuns of all rites there are - how every night they get up to sing psalmody to God. So, it would be a shame if in such a holy task you had to indulge in sleep and relaxation, when so many monks stand up to praise God. Oh, when it would be possible to do nothing else - just praise the Lord our God with all your heart and lips! Oh, if you had no need at all to eat, drink, or sleep, but could constantly praise God and think about only spiritual things: then you would be much happier than now, serving all kinds of bodily needs. It would be better if we did not know these needs, but strengthened the soul with spiritual food alone, which - alas! how rarely we taste! When a person reaches the point where he does not seek consolation in any creature, then he begins to feel complete delight in God: then he will become completely satisfied with everything that happens. Then one will not be happy about abundance, nor will one be sad about poverty; but he will rely completely and with all confidence on God: God will give him all things in everyone. Before God, nothing perishes or dies, but everything lives for God and everything serves Him, urgently, at will. Always remember the end, remember that lost time will not come back. Without care and diligence you will never acquire virtues. When you begin to grow cold, you will begin to worry, and when ardent jealousy takes possession of you, you will find great peace, and you will feel how your work will be made easier by the grace of God and the love of virtue. A zealous and diligent person is ready for anything. It is more difficult to resist vices and passions than to be tired of bodily labors. He who does not guard himself from small errors, little by little falls into large ones. You will always be happy in the evening if you spent the day profitably. Always look after yourself; no matter what happens to others, forget about yourself. You can manage as much as you do to yourself. Amen. 2) Rome. 12:2. 3) Ps. 36:3. Seneca in letters – letter 7. You might be interested in: