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First word. About renunciation of the world and about monastic life The fear of God is the beginning of virtue. They say that it is a product of faith and is sown in the heart when the mind is removed from worldly worries, so that it can gather its thoughts, whirling from soaring, in contemplation of future restoration. In order to lay the foundation of virtue, it is best for a person to keep himself away from the affairs of this life and to abide in the word of light of the right and holy paths, which the Psalmist pointed out and named by the Spirit 53 . There is hardly, and perhaps not at all, a person who, even if he is equal to the angels in morals, can endure honor; and this comes, as others will say, from a rapid inclination to change. The beginning of the path of life is to always learn with your mind the words of God and spend your life in poverty. Drinking oneself in one way promotes improvement in another. If you hydrate yourself with studying the words of God, this will help you succeed in poverty, and success in non-covetousness will give you the leisure to succeed in studying the words of God. The assistance of both contributes to the rapid construction of a whole edifice of virtues. No one can approach God unless he withdraws from the world. I do not call removal from the body, but removal from worldly affairs. This is virtue, so that a person does not occupy his mind with the world. The heart cannot remain in silence and be without dreams while the feelings are busy with something 54; bodily passions do not become inactive, and evil thoughts do not become impoverished without desertion. Until the soul comes into ecstasy with faith in God, accepting the power of its sensation, it will not heal the weaknesses of the senses, will not be able to forcefully trample on the visible substance, which serves as a barrier to the internal, and will not feel in itself the rational generation of freedom and the fruit of both - salvation from snares. Without the first 55 there is no second 56, and where the second is legal, there the third 57 is tied, as it were, with a bridle 58. When grace increases in a person, then, by the desire for righteousness, the fear of death becomes easily despised for him, and he finds many reasons in his soul why he must endure sorrow for the sake of the fear of God. Everything that is considered harmful to the body and suddenly affects nature, and, therefore, leads to suffering, is considered nothing in his eyes, in comparison with what he hopes for in the future. Without allowing temptations, it is impossible for us to know the truth. Man finds exact confirmation of this in the thought that God has great providence for man and that there is no person who is not under His providence, and it is especially clear, as if, at the direction of the finger, he sees this in those who have sought God and in those who endure suffering for His sake. But when the impoverishment of grace increases in a person, then everything said appears in him in almost the opposite form. Because of his research, his knowledge is greater than his faith, and he does not have trust in God in every matter, and God’s providence for man is denied. Such a person is constantly exposed to the 59 machinations of those who lie in wait in the darkness to shoot him with 60 arrows. The beginning of true life in man is the fear of God. And he does not tolerate being in someone’s soul along with the soaring of the mind 61 because when serving the senses, the heart is distracted from the delight of God. For internal thoughts are connected by their sensation, as they say, in the very senses that serve them 62. Doubt of the heart brings fear into the soul, but faith can make the will firm even when members are cut off. To the extent that love for the flesh prevails in you, to such an extent you cannot be courageous and fearless in the many confrontations surrounding what you love. He who desires honor for himself cannot lack reasons for sorrow. There is no person who, with a change in circumstances, would not feel in his mind a change in attitude towards the task at hand. If lust, as they say, is a product of feelings, then let those who assert about themselves that they maintain peace of mind even during entertainment be silent. Chaste is not the one who, in work, during struggle and achievement, says about himself that then shameful thoughts cease in him, but who, with the truth of his heart, disciplines the contemplation of his mind, so that he does not shamelessly listen to obscene thoughts. And when the honesty of his conscience testifies to his fidelity with the look of his eyes, then shame is likened to a curtain hung in the innermost receptacle of thoughts. And his integrity, like a chaste virgin, is preserved to Christ by faith. To avert the soul's preoccupied dispositions 63 towards lewdness and to eliminate the disturbing memories that arise in the flesh, producing a rebellious flame, nothing is as sufficient as immersing oneself in the love of studying the Divine Scripture and comprehending the depth of its thoughts. When thoughts are immersed in the delight of comprehending the wisdom hidden in words, then a person, thanks to the power by which he draws enlightenment from them, leaves the world behind him, forgets everything that is in the world, and erases in the soul all memories, all effective images of the materialization of the world, and often destroys the very need for ordinary thoughts visiting nature. The soul itself is delighted at the new ideas it encounters in the sea of ​​the mysteries of Scripture. And again, if the mind floats on the surface of the waters, that is, the sea of the Divine Scriptures, and cannot penetrate with its thoughts the Scriptures to the very depths, to comprehend all the treasures hidden in its depths, then this very fact that the mind is occupied with zeal for understanding the Scriptures is enough for it to firmly bind its thoughts with a single thought about the wonderful and prevent them, as one of the God-bearing said, from striving for bodily nature, whereas the heart is weak and cannot endure the bitterness 64 encountered during external and internal battles. And you know how painful a bad thought is. And, if the heart is not occupied with knowledge, it cannot overcome the rebellion of bodily excitement. Just as the speed of a scale's oscillation in a windy storm is hindered by the weight of what is being weighed, so the oscillation of the mind is hampered by shame and fear. And as fear and shame become impoverished, there is a reason for the mind to constantly wander, and then, as fear is removed from the soul, the yoke of the mind, as if free, oscillates back and forth. But just as the yoke of a scale, if its bowls are burdened with a very heavy load, is not easily swayed by the blowing of the wind, so the mind, under the burden of the fear of God and shame, is hardly seduced by what causes it to sway. And to the extent that fear becomes scarce in the mind, vicissitude and changeability begin to possess it. Manage to put the fear of God at the foundation of your procession, and in a few days, without making circles along the way, you will be at the gates of the Kingdom. In everything that you encounter in the Scriptures, seek the purpose of the word, so that you can penetrate into the depths of the thoughts of the saints and understand them with greater accuracy. Those who are guided in their lives to enlightenment by divine grace always feel that, as it were, some mental ray passes through the verses of what is written and distinguishes bare words to the mind from what is said to spiritual knowledge with great thought. If a person reads meaningful verses without delving into them, then his heart remains poor, and the holy power fades away in him, which, with the wonderful understanding of the soul, gives the heart the sweetest taste. Every thing, as a rule, strives for what is akin to it. And the soul, which has within itself the portion of the spirit, when it hears a speech containing hidden spiritual power, ardently accepts the content of this speech. Not every person is awakened to surprise by what is said spiritually and what has hidden great power in itself. The word about virtue requires a heart that is not concerned with the earth and close communication with it. In a person whose mind is burdened with concern for what is transitory, virtue does not awaken the thought to love it and seek its possession. Detachment from matter in its origin precedes union with God, although often, by the gift of grace, in others the latter turns out to precede the former, because love is covered by love 65 . The usual order of bestowing grace is different from the order common to people. You maintain the general rank. If grace comes to you first, that is her business. And if he does not come, then gradually go the way of all people, in which they walked, to ascend to the spiritual pillar. Any deed done contemplatively and fulfilled according to the commandment given for it is not at all visible with bodily eyes. And every work done actively can be difficult, because the commandment, which is only one, namely, activity, for the sake of the carnal and the incorporeal, has a need for both - in contemplation and in activity. For the one is a combination of contemplation and activity. Deeds that show concern for cleanliness do not suppress the feeling aroused by the remembrance of past misdeeds, but the sadness felt during this remembrance is borrowed from the mind. And from now on, the process of remembering is carried out in the mind with benefit. The insatiability of the soul in acquiring virtue exceeds the part of the visible desires of the body associated with it 66. Every thing is beautiful in measure. Without measure, even what is considered beautiful turns into harm. Do you want to be in communion with God with your mind, accepting into yourself the feeling of this pleasure, not enslaved to the feelings? Serve alms. When it is found within you, then this holy beauty is depicted in you, with which you become like God. The comprehensiveness of the act of almsgiving 67 produces in the soul, without any delay of time, communion with the single radiance of the glory of the Divine 68 . Spiritual unity is unceasing remembrance; it continuously burns in the heart with fiery love, in non-deviation from the commandments, borrowing strength to remain in union, not with violence to nature and not according to nature. For there 69 (man) finds support for spiritual contemplation, so that it is firmly established on it. Therefore, the heart comes into delight, closing its twofold feelings, carnal and spiritual. There is no other path to spiritual love, which imprints an invisible image 70, unless a person begins, first of all, to be generous to the same extent as the Father is perfect, as our Lord said, for He commanded those who obey Him to lay this foundation 71. There is another word that is effective, and another that is beautiful. And without knowledge of things, wisdom knows how to decorate its words, speak the truth without knowing it, and talk about virtue, although the person himself has not experienced its practice. But the word from activity is a treasury of hope, and wisdom not justified by activity is a guarantee of shame. That an artist who paints water on the walls and cannot quench his thirst with that water, and that a person who sees beautiful dreams is the same as a word not justified by activity. Whoever speaks about virtue that he himself has experienced in practice, conveys this to the one who listens to him, just as someone gives to another the money earned by their labor. And whoever, out of his own acquisition, sows teaching into the ears of those who listen to him, he opens his mouth with boldness, speaking to his spiritual children, as the aged Jacob said to the chaste Joseph: “I will give you one portion above your brethren, which I took from the Amorites with my sword and my bow.” 72 Every person who lives uncleanly desires a temporary life. The second according to him is the one who is deprived of knowledge 73. Someone beautifully said that the fear of death saddens a husband who is condemned by his conscience. And whoever has a good testimony in himself desires death as much as life. Do not recognize him as a true sage who, for the sake of this life, enslaves his mind to fear and fear. Consider everything good and bad that happens to the flesh as a dream. For it is not in death alone that you renounce this, but often even before death it leaves you and moves away. And if any of this has communication 74 with your soul, then consider it your acquisition in this age, it will go with you into the next age. And if this is something good, then rejoice and thank God in your mind. If this is something bad, then be sad, and sigh, and try to free yourself from this while you are in the body. Be sure that for every good deed, done in you consciously or unconsciously, the mediators for you were baptism and faith, through which you were called by our Lord Jesus Christ to His good deeds. With the Father and the Holy Spirit, to Him be glory, and honor, and thanksgiving, and worship forever and ever! Amen. Second word. On Giving Thanks to God, with the Addition of a Brief Statement of the Original Teachings The gratitude of the receiver encourages the giver to give greater gifts than before. He who is ungrateful for little is also deceitful and unrighteous for more. He who is sick and knows his illness must seek treatment. He who is aware of his illness is close to his healing and will easily find it. The cruelty of the heart multiplies its illnesses; and if the patient resists the doctor, his torment increases. There is no unforgivable sin except unrepentant sin. And the gift does not remain without aggravation, unless there is gratitude for it. The part of the meaningless is small in his eyes. Always keep in mind those who surpass you in virtue, so that you can constantly see in yourself a deficiency against their measure; always keep in your mind the gravest sorrows of the grieving and embittered, so that you yourself can give due thanks for the small and insignificant sorrows that happen to you, and be able to endure them with joy. During your defeat, relaxation and laziness, bound and kept by the enemy in painful languor and in the grave work of sin, imagine in your heart the previous time of your diligence, how you cared about everything, even to the smallest extent, which your feat showed, how you jealously resisted those who wanted to hinder your progress. Beyond this, think about the sighs with which you suffered over the small shortcomings that appeared in you from your negligence, and about how in all these cases you received a victorious crown. For with all such memories, your soul is awakened, as it were, from the depths, clothed in the flame of jealousy, as if rising from the dead from its drowning, elevated, and with ardent confrontation with the devil and sin returns to its primitive order. Remember the fall of the strong, and you will humble yourself in your virtues. Remember the grave falls of those who fell in ancient times and repented, as well as the height and honor that they were awarded after this, and you will take courage in your repentance. Pursue yourself, and your enemy will be driven away by your approach. Make peace with yourself, and heaven and earth will make peace with you. Strive to enter your inner cage, and you will see the heavenly cage, because both are one and the same, and when you enter one, you see both. The ladder of this kingdom is inside you, hidden in your soul. Immerse yourself in yourself from sin, and you will find there ascents along which you will be able to climb. Scripture has not explained to us what the things of the future age are. But it simply taught us how we can get the feeling of enjoying them here, before natural change and departure from this world 75 . Although the Scripture, in order to arouse us to desire future blessings, depicted them under the names of things we desire and are glorious, pleasant and precious, when it says: “... eye has not seen and ear has not heard,” 76 and so on, but by this it announced to us that future blessings are incomprehensible and have no resemblance to the blessings here. Spiritual pleasure is not the use of things that independently exist outside the soul of the recipient. Otherwise, what is said: The Kingdom of God is within you 77 and Thy Kingdom come 78 will already mean that we have accepted the substance of something sensual within ourselves, as a guarantee of the pleasure contained in this. For it is necessary that the acquisition itself be like a pledge and the whole like a part. And what is said “as in a mirror” 79, although it does not indicate what exists independently, nevertheless. means the acquisition of likeness. And if the testimony of those who interpreted the Scriptures is true that this very sensation is the mental action of the Holy Spirit, then it is already a part of that whole. Not the lover of virtue who strives to do good, but the one who joyfully accepts the misfortunes that follow. It is not a great thing for a person to endure sorrow for his virtue, just as it is not to waver in his mind in choosing his good will when the senses are seductively tickled. Any repentance, after the deprivation of freedom 80, is such that it neither exudes joy nor gives the right to a reward to those who have acquired it. Cover the sinner, if there is no harm to you from this: you will give him courage, and the mercy of your Master will support you. Strengthen the weak and saddened in heart with words and everything as far as your hand can, and the almighty Right Hand will strengthen you. Communicate with those who are distressed in your hearts, through prayerful work and heartfelt condolences, and a source of mercy will be opened to your petitions. Constantly bother yourself with prayers before God in your heart, bearing a pure thought, filled with tenderness, and God will preserve your mind from unclean and nasty thoughts, so that God’s path does not reproach you. Constantly exercise yourself in meditation, reading the Divine Scriptures, with an accurate understanding of them, so that, with the idleness of your mind, your vision is not desecrated by other people's defilements of lewdness 81. Do not dare to tempt your mind with obscene thoughts or sight of persons leading you into temptation, even when you think that you will not be overcome by this, because even the wise were darkened in this way and fell into foolishness. Do not hide the flame in your bosom, without strong sorrows of your flesh 82. It is difficult for youth, without training, to surrender 83 under the yoke of the holy. The beginning of darkening of the mind (when a sign of it begins to reveal itself in the soul) is first of all seen in laziness towards God’s service and prayer. For, if the soul does not first fall away from this, there is no other way to spiritual deception; when it is deprived of God's help, it conveniently falls into the hands of its opponents. And also, as soon as the soul becomes careless about acts of virtue, it will certainly be carried away into the opposite. For the transition from any side is already the beginning of the opposite side. Doing good is caring for the spiritual, and not for the vain. Continually reveal your weakness before God, and you will not be tempted by strangers, as soon as you are left alone without your Intercessor. The activity of the godmother is twofold; According to the duality of nature, it is divided into two parts. One, consisting in enduring carnal sorrows 84 produced by the action of the irritable part of the soul, is what is called activity. And the other consists in the subtle work of the mind and in divine meditation, as well as in staying in prayer, and so on; it is accomplished by the concupiscible part of the soul and is called contemplation. And one, that is, activity, purifies, by the power of jealousy, the passionate part of the soul, and the second is the effectiveness of spiritual love, that is, natural lust, which enlightens the intellectual part of the soul. Every person who, before perfect training in the first part, moves on to this second, attracted by its sweetness, not to mention his laziness, suffers wrath 85 because he did not first put to death his evils, even on earth, 86 that is, he did not heal the weakness of his thoughts by patient exercise in making the reproach of the cross, but dared in his mind to dream of the glory of the cross. This is what was said by the ancient saints, that if the mind sets out to ascend to the cross before its feelings, having been healed of weakness, become silent, then God’s wrath will befall it. This ascension to the cross, which brings wrath, does not happen in the first part of the suffering of sorrows, that is, the crucifixion of the flesh, but when a person enters into contemplation - and this is the second part, following the healing of the soul. Whose mind is defiled by shameful passions, and who hastens to fill his mind with dreamy thoughts, his lips are blocked with punishment 87 because, without first purifying his mind with sorrows and without subduing carnal lusts, but relying on what the ear heard and what was written in ink, he rushed straight forward, to walk a path full of darkness, when he himself was blind in the eyes. For even those whose sight is sound, being filled with light and having acquired leaders of grace, are in danger day and night, while their eyes are full of tears, and they continue their service in prayer and weeping all day long, even night, because of the horrors that await them on the way and the terrible rapids they encounter and images of the truth that turn out to be mixed with the deceptive ghosts of it. They say that what comes from God comes by itself, but you won’t even feel it. This is true, but only if the place is clean and not defiled. If the apple of your soul’s eye is unclean, then do not dare to fix your gaze on the solar globe, lest you lose even this small ray, that is, simple faith, and humility, and heartfelt confession, and small deeds within your power, and not be cast out into the single region of spiritual beings, which is total darkness, that which is outside of God and is a semblance of hell, just as the one who was not I was ashamed to come to the wedding in unclean clothes. Through labor and self-preservation, purity of thoughts exudes, and purity of thoughts exudes the light of thinking. From here, by grace, the mind is guided to that over which the senses have no power, which they neither teach nor learn. Imagine that virtue is the body, contemplation is the soul, and both are one perfect person, united by a spirit of two parts, the sensual and the rational. And just as it is impossible for the soul to receive existence and be born without the perfect formation of the body with its members, so it is impossible for the soul to come into the second contemplation, that is, into the spirit of revelation - into contemplation formed in falsehoods that receive the substance of the spiritual seed, without performing the work of virtue, and this 88 is the abode of reasoning that receives revelation. Contemplation is the feeling of the Divine mysteries hidden in things and in their causes. When you hear about moving away from the world, about leaving the world, about purity from everything in the world, then you first need to understand and find out, in terms not of the common people, but of purely rational ones, what the very name “world” means, what differences this name is made up of, and you will be able to find out about your soul, how far it is from the world and what is mixed in with it from the world. The word “world” is a collective name that embraces the so-called passions. If a person has not first learned what the world is, then he will not achieve knowledge by what members he is far from the world and by what means he is connected with it. There are many who have renounced the world with two or three members, and have refused to communicate with the world, and have thought of themselves that they have become strangers to the world in their lives, because they did not understand and wisely discern that with only two members they died to the world, while their other members in the body live in the world. However, they were not able to recognize their passions in themselves; and since they did not recognize them, they did not care about their healing. According to speculative research, the composition of the collective name, which embraces individual passions, is also called the world. When we want to name passions at all, we call them peace; and when we want to distinguish them by the difference in their names, we call them passions. Passions are parts of the continuity of the world; and where passions cease, there the world began in its continuity. And the passions are the following: commitment to wealth, to collecting things; bodily pleasure, from which comes the passion of carnal lust; the desire for honor from which envy flows; desire to be in charge; arrogance at the splendor of power; desire to dress up and be liked; the search for human glory, which is the cause of rancor; fear for the body. Where these passions stop flowing, there the world died; and to the extent that some of these parts are missing there, to that extent the world remains outside, not acting with those parts of its composition, just as someone said about the saints that, while they were still alive, they became dead, because, while living in the flesh, they did not live according to the flesh. And you look at which of these parts you live in, then you will know in which parts you live and in which parts you died to the world. When you know what the world is, then from the difference of all this you will understand both how you are connected with the world and how you have renounced it. And I will say briefly: the world is carnal living and the wisdom of the flesh. By the very fact that a person has extricated himself from this, it is known that he has come out of the world. And alienation from the world is recognized by these two signs: by the most excellent life and by the difference in the concepts of the mind itself. From this, finally, concepts about things arise in your thought, in which your thought wanders with its concepts. From them you will understand the measure of your life: whether your nature desires anything without violence, whether there are any indestructible vegetations in you or some that are produced only by chance; whether the mind has come to the consciousness of completely incorporeal concepts, or whether it moves entirely in the material, and this material is passionate. For the seals of materialization of deeds, under which the mind involuntarily appears in everything it does, are virtues. In them, without weakness, he borrows for himself the reason for ardor and concentration of thoughts with a good goal to work physically, to exercise this ardor, if only this is done without passion. And see if the mind does not faint when it encounters these seals of secret thoughts, due to a better ardor for God, which usually cuts off vain remembrances 89 . These few signs shown in this chapter, instead of many books, will be enough to enlighten a person if he is silent and lives in seclusion. Fear for the body can be so strong in people that as a result they often remain unable to do anything honorable and honorable. But when the fear for the body is followed by the fear for the soul, then the fear of the body faints before the fear of the soul, like wax from the power of the fire that burns it. Glory to our God forever and ever! Amen. Word three. The fact that the soul reaches the knowledge of God's wisdom and God's creatures without difficulty if it remains silent away from the world and worldly cares, for then it can recognize its nature and those treasures that it has hidden within itself When the cares of life have not entered the soul from outside, but it remains in its natural state, then its labor is short-lived and it reaches the knowledge of God’s wisdom, because the soul’s removal from the world and its silence naturally prompt it to the knowledge of God’s creatures, and from this it ascends to God, is amazed and remains with God. For when waters from outside do not enter the spiritual source, then the natural waters flowing in it constantly give rise to thoughts in the soul about the miracles of God. And as soon as the soul turns out to not have these thoughts, this means either that some reason was given for this by some alien memories, or that the feelings from meeting objects produced a rebellion against it. When the feelings are enclosed in silence, they are not allowed to rush outside, and with the help of silence the remembrances become obsolete, then you will see what the natural thoughts of the soul are, what the very nature of the soul is and what treasures it has hidden within itself. These treasures are the knowledge of the disembodied, which arises in the soul by itself, without preliminary thought about it and without labor. A person does not even know that such thoughts arise in human nature. For who was his teacher? Or how did he comprehend that which, even though it is mentally imagined, cannot be understood by others? Or who was his mentor in something that he did not learn at all from another? This is the nature of the soul. Consequently, passions are something additional, and the soul itself is guilty of them. For by nature the soul is dispassionate. When you hear in Scripture about mental and physical passions, let it be known to you that this is said in relation to the causes of passions, for the soul is by nature impassive. Those who adhere to external wisdom do not accept this, and like them, neither do their followers. On the contrary, we believe that God created those created in his image to be impassive. By being created in the image I mean not in relation to the body, but to the soul, which is invisible. For every image is removed from the image that is presented. It is impossible to present an image to someone without first seeing the likeness. Therefore, we must be convinced that passions, as we said above, are not in the nature of the soul. If anyone contradicts what has been said, then we will ask him a question, and let him answer us. Question. What is the nature of the soul? Is something dispassionate and full of light, or passionate and darkened? Answer. If at one time the nature of the soul was light and pure, due to its reception of the blessed light, and like this it turns out to be the same when it returns to the primitive order, then there is no doubt that the soul is outside its nature as soon as it comes into passionate movement, as the disciples of the Church assert. Therefore, passions came into the soul subsequently, and it is unfair to say that passions are in the nature of the soul, although it is set in motion by them. So, it is clear that it is not set in motion by the external as if it were its own. And if passions are called spiritual, 90 because the soul is set in motion by them without the participation of the body, then hunger, thirst, and sleep will be spiritual, because in them, as well as in the cutting off of members, in fever, in illness, and the like, the soul suffers and groans with the body. For the soul sympathizes with the body through communication with it, just as the body sympathizes with the soul; the soul rejoices with the joy of the body, and accepts its sorrows. To our God be glory and power forever! Amen. Word four. About the soul, about passions and about purity of mind in questions and answers Question. What is the natural state of the soul? What is an unnatural state? What is a supernatural state? Answer. The natural state of the soul is the knowledge of God's creatures, sensory and mental. The supernatural state is an arousal to the contemplation of the all-essential Divinity. An unnatural state is the movement of the soul in troubled passions, as the divine and great Basil said, that the soul, when it turns out to be in accordance with nature, remains in grief, and when it turns out to be outside its nature, it appears down on earth; when there is grief, it turns out to be passionless, and when nature descends from its characteristic rank, then passions are revealed in it. So, it becomes clear, finally, that the passions of the soul are not spiritual by nature. If the soul in the condemned bodily passions comes into the same movement as in hunger and thirst, then, since in the reasoning of these latter there is no law laid down for it, it is not so much worthy of blame as in other passions that deserve censure. It happens that sometimes God allows someone else to do something apparently inappropriate, and instead of censure and reproaches, he is given good reward. So it was with the prophet Hosea, who married a harlot, with the prophet Elijah, who, out of God’s jealousy, committed murder, and with those who, according to the command of Moses, killed their parents with the sword. However, it is said that in the soul, even without bodily nature, there is naturally lust and irritability, and these are the essence of the passions of the soul. Question. Is it in accordance with nature, when the lust of the soul is inflamed by the Divine, or when it is directed towards the earthly and bodily? And why does the spiritual nature reveal its jealousy with irritability? And in what case is irritation called natural? Is it then that the soul is irritated by some carnal lust, or by envy, or by vanity, or something similar, or when something contrary to this irritates it? Let him answer who has the word, and we will follow him. Answer. Divine Scripture says a lot and often uses names not in the proper sense. Something different is characteristic of the body, but it affects the soul. And vice versa, what is characteristic of the soul affects the body. And Scripture does not share this, but those who are wise understand it. So, from what is characteristic of the Divinity of the Lord, other things that are not applicable to human nature are said in Scripture about His all-holy body; and vice versa, derogatory things characteristic of His humanity are said about His Divinity. And many, not understanding the purpose of the Divine words, crawled into this, sinning incorrigibly. Thus, in Scripture there is no strict distinction between what is proper to the soul and what is proper to the body. Therefore, if virtue is naturally the health of the soul, then the illness of the soul will be passions, something accidental that has entered the nature of the soul and leads it out of its own health. And from this it is clear that health precedes accidental illness in nature. If this is really so (which is true), then it already means that virtue is a natural state of the soul, and an accidental one outside the nature of the soul. Question. Are bodily passions naturally or accidentally attributed to the body? And are the spiritual passions that belong to the soul, due to its connection with the body, naturally or in an improper sense attributed to it? Answer. No one dares to say about bodily passions that they are taken in an improper sense. And about spiritual passions, as it is soon recognized and recognized by everyone that purity is natural to the soul, we must boldly say that passions are not at all natural to the soul, because illness is later than health. But it is impossible for one and the same nature to be both good and evil. Therefore one thing necessarily precedes the other; it is natural that something is preceded by something else, because it is said about everything accidental that it is not from nature, but came from outside, and everything that is accidental and originated is followed by change, but nature is not altered and does not change. Every passion that serves good purposes is given by God. And bodily passions are invested in the body for its benefit and growth; such are the passions of the soul. But when the body, by deprivation of what is characteristic of it, is forced to stand outside its well-being and follow the soul, then it becomes weak and suffers harm. When the soul, having left what belongs to it, follows the body, then it too suffers harm, according to the word of the divine Apostle, who says: “... the flesh lusts against the spirit, and the spirit against the flesh: these are opposed to each other 92 93.” Therefore, let no one blaspheme God, as if He put passions and sin into our nature. God has invested in each of the natures that which serves for its growth. But when one nature comes into agreement with another, then it is found not in what is its own, but in the opposite of that. And if passions were natural in the soul, then why would the soul suffer harm from them? What is natural does not harm him. Question. Why do bodily passions, which increase and strengthen the body, harm the soul if they are not characteristic of it? 94 And why does virtue oppress the body, but increase the soul? Answer. Don't you notice how what is outside nature harms it? For every nature is filled with joy when it approaches what is proper to it. But do you want to know what is characteristic of each of these natures? Note: what helps nature is inherent to it, and what harms is alien and came from outside. So, since it is known that the passions of the body and soul are one opposite to the other, then everything that in any way helps the body and gives it rest is characteristic of it 95. But when the soul has become friends with this, it cannot be said that it is natural to it, for what is characteristic of the nature of the soul is death for the body. However, in an improper sense, what was said above is attributed to the soul; and the soul, due to the weakness of the body, while it carries it on itself, cannot free itself from it; because she naturally entered into communication with what was sorrowful for the body, due to the unity that the incomprehensible Wisdom established between the movement of the soul and the movement of the body. But, although they are in such mutual communication, nevertheless, movement is different from movement, and will is different from will, and also body is different from spirit. However, nature does not change; on the contrary, each of the natures, although it deviates extremely, either into sin or into virtue, is nevertheless set in motion by its own will. And when the soul rises above the care of the body, then the entire spirit blossoms in its movements and rushes through the sky in the incomprehensible. However, even in this state it does not prevent the body from remembering what is characteristic of it. And also, if the body finds itself in sins, spiritual thoughts do not cease to flow into the mind. Question. What is purity of mind? Answer. A pure mind is not one who does not know evil (for such a person will be bestial), not one who is by nature in an infantile state, not one who assumes the appearance of purity. But here, purity of mind is enlightenment by the Divine, through active exercise in virtues. And we do not dare say that anyone should acquire this without being tempted by thoughts, because otherwise he would not be endowed with a body. For we do not dare to say that our nature will not be fought and harmed until death. I call temptation of thoughts not only to obey them, but to initiate a fight against them. Enumeration of movements of thoughts The movement of thoughts in a person occurs for four reasons: firstly, from natural carnal lust; secondly, from the sensory representation of worldly objects, which a person hears about and which he sees; thirdly, from pre-occupied concepts 96 and from the spiritual inclination that a person has in his mind; fourthly, from the attack of demons who fight with us, involving us in all passions, for the reasons mentioned above. Therefore, a person, even before death, while he is in the life of this flesh, cannot help but have thoughts and battles. For, judge for yourself, is it possible that before a person’s departure from the world and before death, any one of these four causes should become inactive? Or, is it possible for the body not to covet necessities and not be forced to desire anything worldly? If it is inappropriate to imagine something like this, because nature has a need for such things, then it already means that passions act in everyone who wears a body, whether he wants it or not. Therefore, every person, as someone who carries a body, needs to protect himself not from one passion that is clearly and incessantly active in him, and not from two, but from many passions. Those who have conquered the passions within themselves through virtues, although they are disturbed by thoughts and the attack of these four causes, nevertheless do not yield to victory over themselves, because they have strength, and their mind is delighted with good and divine remembrances. Question. What is the difference between purity of mind and purity of heart? Answer. One is purity of mind, and another is purity of heart. For the mind is one of the spiritual feelings, and the heart embraces and holds in its power the inner feelings. It is the root, and if the root is holy, then the branches are holy, that is, if the heart is brought to purity, then it is clear that all feelings are purified. If the mind applies diligence to reading the Divine Scriptures or labors a little in fasting, in vigils, in silence, then it will forget its previous way of thinking and achieve purity as soon as it moves away from bad life; however, it will not have constant purity, because as quickly as it is cleansed, it is just as quickly defiled. The heart achieves purity through many sorrows, deprivations, removal from communication with everything that is worldly in the world, and self-mortification for all this. If it has achieved purity, then its purity is not defiled by anything small, it is not afraid of great, obvious battles, I mean terrible battles, because it has acquired a strong stomach that can quickly digest any food that is indigestible in weak people. For doctors say that all meat food is indigestible, but it imparts much strength to healthy bodies when a strong stomach accepts it. Thus, any purity acquired quickly, in a short time and with little difficulty, is soon lost and desecrated. Purity, achieved through many sorrows and acquired over a long time, is not afraid of any attack, not exceeding the measure, in any part of the soul, because God strengthens the soul. Glory to him forever and ever! Amen. The fifth word. About feelings, and at the same time about temptations Chaste and collected feelings create peace in the soul and do not allow it to enter into the testing of things. And when the soul does not accept the sensations of things, then victory is achieved without struggle. If a person is careless and allows enemies to have access to him, 98 then he is forced to endure abuse. The original purity, which can be very simple and even, is also indignant. For due to this negligence, most people, or the whole world, leave their natural and pure state. Therefore, those who live in the world, in close ties with worldly people, cannot purify their minds for the reason that they have known a lot of evil. Few are able to return to the original purity of mind. Therefore, every person should always carefully guard his feelings and mind from battles. For much is required of sobriety, vigilance, and forethought. Great simplicity is beautiful. Human nature requires fear to maintain the limits of obedience to God. Love for God arouses in a person a love for doing virtues, and through this strives for charity. Spiritual knowledge naturally follows the practice of virtues. Both are preceded by fear and love. And again, fear precedes love. Anyone who is not ashamed to say that the latter can be acquired without doing the first 99 undoubtedly lays the first foundation of destruction for his soul. This is the way of the Lord, that the last are born from the first. Do not replace love for your brother with love for any thing, because your brother has secretly acquired within himself the One who is most precious of all. Leave the little to gain the great. Despise what is superfluous and of little value in order to gain what is of great value. Be dead in your life, so that you may live after death. Give yourself over to dying in exploits, and not living in negligence. For not only those martyrs who accepted death for faith in Christ, but also those who die for keeping the commandments of Christ. Do not be foolish in your petitions, lest you offend God through your foolishness. Be wise in your prayers so that you may receive glory. Ask the worthy one from the Giver without envy, so that you may receive honor from Him for your wise desire. Solomon asked himself for wisdom, and since he asked the great King for wisdom, he accepted the kingdom of the earth with wisdom. Elisha asked in full measure for the grace of the Spirit that the teacher had, and his request did not remain unfulfilled. For whoever covets something unimportant from the king degrades his honor. Israel asked for little things, and the wrath of God came upon them. He left aside to marvel at the terrible miracles of God in the works of God, and sought to satisfy the lusts of his belly. But there is still evil in their mouths, and the wrath of God is upon her 100. Bring your petitions to God in accordance with His glory, so that your dignity will be magnified before Him and He will rejoice over you. If someone asks the king for some manure, he will not only dishonor himself by the unimportance of his request, as he has shown great foolishness, but he will also insult the king with his request. This is what the one who asks God for earthly blessings does in his prayers. For, behold, the angels and archangels, these nobles of the King, during your prayer look at you, with what petition you turn to their Lord, and they are amazed and rejoice when they see that you, earthly, have left your flesh and ask for heavenly things; and, on the contrary, they are upset, looking at the one who has left heavenly things and asks for his own pus. Do not ask God for what He Himself gives us without asking according to His providence, and gives not only to His own and beloved, but also to those who are strangers to the knowledge of Him. For it is said: do not be like the pagans, saying too much in your prayers 101. This is bodily, and this is what the pagans are looking for, said the Lord. You don’t worry about what you eat, or what you drink, or what you put on. For your Father knows that you need this 102. The son no longer asks his father for bread, but seeks the greatest and highest things in his father’s house. For out of the weakness of the human mind alone, the Lord commanded to ask for bread every day. But look at what is commanded to those who are perfect in knowledge and sound in soul. They are told: do not worry about food or clothing, because if God cares about dumb animals, about birds and about inanimate creatures, then how much more will he care about us: seek more the Kingdom of God and his righteousness, and all these will be added to you 103. If you ask God for something and He is slow to hear you quickly, do not be sad, because you are no wiser than God. This happens to you either because you are unworthy to receive what you ask for; or because the ways of your heart are not consistent, but contrary to your petitions; or because you have not yet come sufficiently to receive the gift you ask. For we should not touch upon great measures ahead of time, so that the gift of God, from the speed of accepting it, does not become useless, because what is easily received is soon lost; still acquired with heart disease and stored with caution. Endure your thirst for Christ’s sake, may He intoxicate you with His love. Close your eyes to the pleasures of life, so that God will grant you His peace to reign in your heart. Refrain from what your eyes see, so that you will be rewarded with spiritual joy. If your deeds are displeasing to God, do not seek glorification from Him, lest you become like a man who tempts God. Your prayer should also be consistent with your life. For it is impossible for one who is attached to earthly things to desire heavenly things, and for one who is occupied with worldly things there is no opportunity to ask for divine things, because the desire of each person is shown by his actions; What he shows his zeal for, he strives for in prayer. He who desires great things is not busy with unimportant things. Be free, although you are bound by your body, and for Christ’s sake prove the freedom of your obedience. Be prudent in your simplicity, so as not to be robbed from you. Love humility in all your affairs in order to get rid of inconspicuous snares, which are always outside the path of the humble. Do not turn away from sorrows, because through them you enter into the knowledge of the truth; and do not be afraid of temptations, because through them you gain what is worthy. Pray not to fall into spiritual temptations, but prepare for bodily temptations with all your strength. For outside of them you cannot approach God, because Divine peace is prepared among them. He who runs from temptations runs from virtue. I mean temptation not by lusts, but by sorrows. Question. How does what was said agree with each other: pray so that you do not enter into adversity 104, and in another place: strive to enter through the narrow gate 105; and again: do not be afraid of those who kill the body 106; and: whoever loses his soul for My sake will find it 107? Why does the Lord everywhere encourage us to endure temptations, but here He commanded: pray, so that you will not fall into them? For what virtue is there without sorrow and temptation? Or what temptation is greater than this - to destroy a person himself? However, the Lord commanded to be subjected to this temptation for His sake. For he says: “...whoever does not accept his cross and comes after Me is not worthy of Me” 108. Why, then, in all His teaching commanding one to be subject to temptation, here He commanded to pray not to be tempted? For it is said: through many sorrows it is fitting for us to enter the Kingdom of Heaven 109; and: in the world of sorrow you will be 110; and: in this patience gain your souls 111. Oh, what subtlety of mind the path of Your teachings requires, O Lord! There will always be someone outside of it who does not read meaningfully and with knowledge. When the sons of Zebedee and their mother wished to sit with You in the Kingdom, You said to them the following: “Can I drink the cup with which Az imam drinks, or be baptized with baptism, with which I am baptized?” 112 Why do you command us here, Master, to pray so as not to fall into misfortune? What temptations do you command us to pray about so as not to fall into them? Answer. It is said: pray so as not to fall into temptation regarding faith. Pray that, together with the demon of blasphemy and pride, you will not fall into the temptations of self-conceit in your mind. Pray that, by God’s permission, you will not fall into obvious temptation from the devil because of the bad thoughts that you have thought in your mind and for which temptation is allowed to befall you. Pray that the angel of your chastity will not depart from you, that sin will not raise a fiery battle against you and separate you from him. Pray that you will not fall into the temptation to irritate one against another or into the temptation of double-mindedness and doubt, by which the soul is led into a great struggle. And prepare to accept bodily temptations with all your soul and overcome 113 them with all your members; and fill your eyes with tears, so that your guardian 114 does not depart from you. For outside temptations the Providence of God is not seen, it is impossible to acquire boldness before God, it is impossible to learn the wisdom of the Spirit, and there is also no possibility for Divine love to be established in your soul. Before temptations, a person prays to God like a stranger. When he enters into temptations out of love for God and does not allow himself to change 115, then he stands before God as if he had Him as his debtor and as a sincere friend, because, in fulfillment of the will of God, he fought with the enemy of God and defeated him. This is what it means: pray so that you will not fall into misfortune. And one more thing: pray that the terrible temptation of the devil will not bring you into danger for your arrogance; but for your love for God, may the power of God help you and through you defeat your enemies. Pray that in these temptations you will not be held accountable for the depravity of your thoughts and deeds, but that your love for God may be tempted and His power may be glorified in your patience. To him be glory and power forever and ever! Amen. Word six. About the mercy of the Lord, by which from the height of His greatness He descended to human weakness, and about temptations And our Lord, providing in accordance with His mercy and according to the measure of His grace, if you understand it meaningfully, commanded to pray for bodily temptations. For, knowing that our nature, due to the earthy and mortal body, is weak and is not able to resist temptations when it occurs in them, and therefore falls away from the truth, turns back and is overcome by sorrows, he commanded us to pray so that we would not fall into temptations suddenly, if even without them it is possible to please God. And if a person, striving for high virtue, suddenly falls into terrible temptations and cannot stand it, then he cannot at that time reach perfection in virtue. We should not have partiality either towards ourselves or towards others, out of fear of abandoning a noble and honest cause in which the life of the soul is hidden, and putting forward excuses and teachings that pander to weakness, for example, this: pray, so that you will not fall into misfortune 116. For it is said of such that they sin in secret under the pretext of a commandment. Therefore, if a person befalls and temptation befalls him, and he is forced to violate one of these commandments, that is, to abandon chastity or monastic life, or to renounce the faith, or not to strive for Christ, or to leave one of the commandments without fulfilling, then if he is afraid and does not resist the temptations courageously, he will fall away from the truth. Therefore, with all our might we will neglect the body, surrender our souls to God, and in the name of the Lord we will enter into the struggle against temptations. And Who saved Joseph in the land of Egypt and showed in him the likeness and example of chastity, Who kept Daniel unharmed in the lion's den and the three young men in the fiery cave, Who delivered Jeremiah from the pit and gave him mercy in the Chaldean camp, Who brought Peter out of prison with the doors shut and saved Paul from the host of the Jews - in short, Who is always in every place, in He is present in every country with His servants and reveals His strength and victory in them, observes them in many extraordinary circumstances, shows them His salvation in all their sorrows, may He strengthen us and save us among the waves surrounding us! Amen. Let there be in our souls as much zeal against the devil and his followers as the Maccabees, and the holy prophets, and the apostles, and the martyrs, and the saints, and the righteous, who established the Divine laws and commandments of the Spirit in terrible places, under the most difficult temptations, cast both the world and the body behind them, and stood in their righteousness, not yielding victory over themselves to the dangers that, along with their souls surrounded and bodies, but defeated them courageously. Their names are written in the book of life even before the coming of Christ, and their teaching, by God's command, is observed for our instruction and strengthening, as the Apostle testifies, 117 so that we would become wise and know the ways of God, and have before our eyes stories about them and their lives, like animate and living images, take them for ourselves as a model, walk in their path and follow them. were likened. Oh, how sweet are Divine words to the thoughtful soul! They are the same for the soul as food is for the body, strengthening it. Tales of the righteous are as desirable to the ears of the meek as constant watering to a newly planted plant. So, beloved, as a kind of good medicine for weak eyes, keep in mind the Providence of God, by which everything is protected from the beginning to the present day; keep the remembrance of this in yourself at every hour, meditate and worry about this, extract instructions from this for yourself in order to become accustomed to keeping in your soul the remembrance of the greatness of God’s honor and thereby gain your soul eternal life in Christ Jesus our Lord, Who, as God and Man, became the Intercessor of God and men. The ranks of angels cannot approach the glory surrounding the throne of His honor, but for our sake He appeared in a humble and humble form, as Isaiah says: “... we have seen Him, and have no name for appearance or kindness” 118 . He, who by nature is invisible to all creation, took on a body and completed the economy for the salvation and life of all nations who found purification in Him. To him be glory and power forever and ever! Amen. The seventh word. About sins voluntary, involuntary and committed on some occasion There is a sin committed out of weakness, into which a person is carried away involuntarily; and there is a sin committed arbitrarily and out of ignorance. It also happens that someone will commit a sin for some reason, and also because of obstinacy and practice in evil. These are all the kinds and types of sins; and, although all of them are worthy of blame, nevertheless, when comparing the punishments imposed for sins, it turns out that one is greater than the other. The greatest condemnation falls on another, and repentance from him is difficult to accept, and the sin of another is close to forgiveness. And just as Adam, Eve and the serpent, although they all received retribution from God for sin, were nevertheless cursed to varying degrees, so it happens with their sons: for each, the severity of the punishment is proportionate to his intention and addiction to sin. If someone, having no desire to serve sin, through negligence about virtue, is drawn into sin, because he has not practiced virtue, then it is hard for such a person to remain in sin; and his punishment is heavy. And if it happens that someone who cares about virtue is tempted by some sin, then, without a doubt, mercy is close to him to cleanse his sin. Otherwise, there is a sin committed when a person turns out to be caring for virtue and constant in doing, so that he does not sleep at night, worrying so as not to suffer damage in what he cares about, and during the day he carries his burden with him everywhere, and all his care is about virtue, but with these, and similar concerns, or due to some ignorance, or from any obstacles on his path, that is, on the path of virtue, and from the waves, in every time he rises in his members, or as a result of the deviation allowed to him to test his freedom, his scale tilts somewhat to the left, and through bodily weakness he is drawn into one of the types of sin; and at the same time he grieves, grieves, sighs painfully for his soul because of the disaster that happened to him from those who opposed him. Sin is different, when a person turns out to be weak and careless in the practice of virtue, has completely abandoned its path, slavishly strives to obey every sinful pleasure, shows zeal to seek means to complete pleasure, like some slave, is ready to carefully fulfill the will of his enemy and prepare his members for weapons to the devil with all obedience to him, does not in the least intend to think about repentance, to get closer to virtue, to stop evil and put an end to your destructive path. Otherwise, sin comes from the inclinations and falls that can happen on the path of virtue and on the path of truth. For, according to the fathers, on the path of virtue and on the path of truth there are falls, obstacles, coercions and the like. Another thing is the fall of the soul, its complete destruction, complete abandonment. Whoever clearly belongs to the number of such people, when he falls, let him not forget the love of his Father, but if it happens to him to fall into many different sins, let him not cease to care about goodness, and let him not stop in his course; but let the conquered one again rise up to fight with his opponents and daily begin to lay the foundation for the destroyed building, until his very departure from this world, having in his mouth the prophetic word: “Do not rejoice in me, my enemy, for I have fallen, for I will rise again. If I sit in darkness, the Lord will illuminate me” 119; and let him never stop fighting until his death, as long as there is breath in him, and let him not give up his soul to be overcome, even during the very defeat. But if every day his boat is broken and all its cargo is wrecked, let him not cease to take care, stock up, even borrow, switch to other ships and sail with hope, until the Lord, looking upon his feat and having compassion on his contrition, sends him His mercy and gives him strong motivations 120 to meet and endure the kindled arrows of the enemy. This is the wisdom given from God; such is the wise patient who does not lose his hope. It is better for us to be condemned for some things, and not for abandoning everything. Therefore, Abba Martinian admonishes us not to become exhausted from many exploits, from many different and frequent battles on the path of righteousness, not to go back and not to give in to the enemy victory over ourselves in any way that is shameful for us. For, like some kind of child-loving father, in a decorous and orderly manner he says the following: Council of Saint Martinian “If you, children, are truly ascetics, striving for virtue, and have spiritual zeal in you, then desire to present your mind to Christ as pure and to do deeds pleasing to Him. For you must certainly endure for this all the warfare raised by natural passions, the attraction of this world, the constant and incessant malice of the demons with which they usually attack you, and with all their evil tricks. Do not be afraid that the cruelty of the battle is continuous and prolonged; do not hesitate from the long duration of the struggle, do not weaken and tremble from the enemy’s militias, do not fall into the abyss of hopelessness, if, perhaps, it happens to you for a while to creep and sin. But even if you suffer something in this great battle, you are struck in the face and wounded, this will not in the least prevent you from striving for your good goal. Above all, remain in your chosen work and achieve this desired and commendable quality, that is, in order to appear in battle steadfast, undefeated, stained with the blood of your wounds, and in no way stop fighting your opponents.” These are the teachings of the great elder. There is no need for you to become weak or exhausted because of what has been said above 121. Woe to that monk who lies to his vow and, trampling on his conscience, gives his hand to the devil so that he will rise up against him in the form of some small or great sin, and who cannot again stand in the face of his enemies with the contrite part of his soul. With what face will he appear to the Judge when, having achieved purity, his friends meet each other - the very same ones with whom, having been separated on his journey, he went on the paths of destruction, lost both the boldness that the venerables have before God, and that prayer that comes from a pure heart, ascends to grief above the angelic powers and is not hindered by anything until he receives what he asks for in it and returns with joy to the lips that sent it? And the most terrible thing is that, just as here he was separated from them on his journey, so Christ will separate him from them on the day when a bright cloud carries bodies on its ridge, shining with purity, and places them at the gates of heaven. For, by the very fact that their deeds have already been condemned here, wickedness will not rise to judgment, below the sinner to the council of the righteous, at the resurrection of Judgment 122. Word eight. About keeping and keeping yourself away from relaxed and careless people; that from drawing close to them, negligence and relaxation reign in a person and he is filled with all sorts of unclean passions; and about keeping yourself away from intimacy with young people, so that the mind is not defiled by obscene thoughts He who forbids his lips to slander keeps his heart from passions. And whoever keeps his heart from passions sees the Lord every hour. He who always thinks about God drives away demons and eradicates the seed of their malice. He who watches over his soul every hour has his heart rejoiced by revelations. He who concentrates the vision of his mind within himself sees the dawn of the Spirit within himself. He who abhors all soaring of the mind sees his Lord within his heart. If you love purity, in which the Lord of all can be seen, then do not slander anyone and do not listen to the one who slanderes his brother. If others argue in front of you, close your ears and run away from there, so that you do not hear angry expressions and your soul does not die, having lost its life. An irritated heart cannot contain the mysteries of God, but a meek and humble heart is the source of the mysteries of the new age. Now, if you are pure, then within you there is heaven and in yourself you will see the angels and their light, and with them and in them - the Lord of the angels. He who is justly praised suffers no harm. But if praise delights him, then he is a free worker. The treasure of the humble is within him, and that is the Lord. He who watches his tongue will never be robbed by it. Silent lips interpret the mysteries of God, but those who are quick to speak withdraw from their Creator. The soul of a good person shines more than the sun and every hour rejoices at the vision of Divine revelations. Whoever follows the one who loves God will be enriched in the mysteries of God, and whoever follows the unrighteous and proud will withdraw from God and be hated by his friends. He who is silent with his tongue in all his appearance acquires a humble and wise orderliness, and he will easily prevail over the passions. Passions are uprooted and put to flight by the constant immersion of thought in God. This is the sword that kills them. Just as in the silent silence of the sensual sea a dolphin rushes and swims, so in the silence and calming of irritability and anger in the sea of ​​the heart, at all times, to the joy of the heart, secrets and Divine revelations rush through it. He who desires to see the Lord within himself makes an effort to purify his heart by constant remembrance of God; and thus, with the brightness of the eyes of his mind, he will see the Lord hourly. What happens to a fish that comes out of water, also happens to a mind that has emerged from the remembrance of God and floats in the remembrance of the world. To the extent that a person withdraws from conversations with people, to the same extent he is rewarded with a bold conversation with God with his mind, and to the extent that he cuts off the consolation of this world from himself, to the extent that he is rewarded with the joy of God in the Holy Spirit. And just as fish die from lack of water, so smart movements that arise from God disappear in the heart of a monk who often turns and spends time with worldly people. A layman who is poor and suffers in worldly and everyday affairs is better than a monk who suffers and spends time in worldly affairs. He who with fiery zeal, day and night, seeks God in his heart and eradicates in him the attacks that come from the enemy, is feared by demons and desired by God and His angels. The pure in soul has a mental realm within him; the sun shining in it is the light of the Holy Trinity; the air that the inhabitants of this region breathe is the Comforting and All-Holy Spirit; those co-seating with him are holy and ethereal natures; and their life, and joy, and gladness is Christ, Light from Light - the Father. Such a one is hourly amused by the vision of his soul and marvels at his beauty, which is truly a hundred times more brilliant than the light of the sun. This is Jerusalem and the Kingdom of God, hidden within us, according to the Lord’s word 123. This region is the cloud of God’s glory, into which only the pure in heart will enter to see the face of their Master and illuminate their minds with the rays of the Master’s light. And whoever is irritable, who is angry, who is love-loving, who is covetous, who is a glutton, who treats the worldly people, who wants his own will to be done, who is hot-tempered and filled with passions - all of them are in the same confusion as those who fight at night, and they feel the darkness, being outside the realm of life and light. For this region is the lot of the good, the humble, who have made their hearts pure. A person cannot see the beauty that is within him until he abhors all beauty outside of him and dishonors it. He cannot raise his gaze directly to God until he has completely renounced the world. Whoever humiliates and belittles himself, the Lord will make him wise. And whoever considers himself wise falls away from God’s wisdom. To the extent that the tongue refrains from verbosity, the mind is illuminated to discern thoughts, and even the most reasonable mind is confused by polyphony. He who becomes poor in worldly things will become rich in God; but the friend of the rich becomes poor in God. He who is chaste, humble-minded, abhors freedom in words and has driven irritability from his heart, he (I am sure of this), as soon as he begins to pray, sees in his soul the light of the Holy Spirit and rejoices in the splendor of illumination with His light, and rejoices in the vision of the glory of this illumination and in his change until he becomes like that glory. There is no other work that could so overthrow the armies of unclean demons as vision in God. One of the fathers told me the following: “One day I was sitting, and my mind was captivated by a vision. And when I came to my senses, I sighed deeply. The demon standing opposite me, as soon as he heard this, was afraid and, as if devoured by some lightning, cried out in need, and, as if driven by someone, gave himself up to flight.” Blessed is he who remembers his departure from this life and refrains from attachment to the pleasures of this world, because he will receive greatly increased bliss during his departure and this bliss will not become scarce for him. He is born of God; and the Holy Spirit is his feeder: from the bosom of the Spirit he sucks life-giving food and smells His stench to his joy. But whoever is attached to the worldly, to the world and to its tranquility, who loves conversation with the world, loses his life, and I have nothing to say about him; All that remains is to cry with a cry, an inconsolable cry that will crush the hearts of those who hear it. You who are in darkness, lift up your heads and let your faces be illuminated with light! Come out from under the power of worldly passions, may the Light that is from the Father come to meet you and may He command the servants of His mysteries to loosen your bonds, so that you may follow in His footsteps to the Father. Alas! How are we bound and what prevents us from seeing His glory? Oh, that our bonds would be broken and that we would seek and find our God! If you want to know human secrets and have not yet reached the point of knowing by the spirit, you will find out by the speeches, lifestyle and routine of everyone, if you are wise. He who is pure in soul and blameless in his lifestyle always pronounces the words of the Spirit with chastity and, in accordance with the measure of his understanding, discusses both the Divine and what is in himself. And whose heart is crushed by passions, their tongue is set in motion by them. If he begins to talk about spiritual things, he will reason under the influence of passion in order to gain victory in untruth. The wise notice such a person at the first meeting, and the pure smell his stench. He who, in soul and body, is always given over to vanity and wanderings of the mind, is a fornicator; whoever agrees and participates with him in this is an adulterer; and whoever communicates with him is an idolater. Friendship with young people is fornication, which God abhors. There is no band-aid to soften such a person. And whoever loves everyone equally with compassion and without discrimination has achieved perfection. The young, following the young, makes the prudent weep and weep for them; the old man, following the young man, acquires a passion that is stinkier than the passion of the young. Even if he talked about virtues with the young, his heart was wounded. A young man, if he is humble and silent, if his heart is pure from envy and irritability, moves away from every person and is attentive to himself, then he will soon understand the passions of a careless old man. And if the old man is not equally disposed towards the old man and the young man, then try with all your might not to have contact with him, but even more so, move away from him. Woe to the careless who pretend and, under the appearance of purity, feed their own passions. He who has achieved gray hair in purity of thoughts, in good living and in continence of the tongue, here still enjoys the sweetness of the fruit of knowledge, 124 and upon his departure from the body he receives God's glory. Nothing cools so much the fire breathed into the heart of a monk by the Holy Spirit for the sanctification of the soul as dealing with people, talking a lot and any conversation, except conversation with the children of the mysteries of God, which contributes to an increase in the knowledge of God and to drawing closer to God. For such conversation, more powerful than all virtues, awakens the soul to this life, eradicates passions and lulls bad thoughts to sleep. Do not acquire for yourself friends and companions other than such 126, lest you cause stumbling block to your soul and deviate from the path of the Lord. Let the love that unites and interfaces you with God be magnified in your heart, so that worldly love, whose cause and end is corruption, does not captivate you. Staying and interacting with ascetics enriches both with the mysteries of God. And love for the careless and lazy makes it so that, having indulged together in the soaring of the mind, they fill the belly to the point of satiety and beyond measure. To such a person food without his friend seems unpleasant, and he says: “Woe to him who eats his bread alone, for it will not be sweet for him.” And they invite each other to feasts and pay each other, like mercenaries. Away from us this vile love, this indecent and wicked pastime! Run away, brother, from those who are accustomed to such things and do not agree to eat with them, even if you are in need, because their meal is vile, demons serve at it, the friends of the Bridegroom Christ do not eat it. He who frequently holds feasts is a worker of the prodigal demon 127 and defiles the soul of the humble. The simple bread from the table of the immaculate cleanses the soul of the traveler from all passion. The stench from a glutton’s meal is an abundance of dishes and cookies. The mad and senseless are drawn to her like a dog to a butcher's shop. The meal of one who is always in prayer is sweeter than any fragrance from musk or fragrance from the world; the lover of God desires it as a priceless treasure. From the meal of those who fast, remain on vigil and work for the Lord, borrow for yourself the medicine of life and awaken your soul from deadness. For among them, sanctifying them, the Beloved reclines and the bitterness of suffering 128 transforms them into His inscrutable sweetness; His spiritual and heavenly servants overshadow them and their holy dishes. And I know one of the brothers who clearly saw this with his own eyes. Blessed is he who has stopped his mouth from all voluptuousness, which separates him from the Creator. Blessed is he whose food is the Bread that came down from heaven and gave life to the world. Blessed is he who in his field saw the Watering of life, mercifully coming from the bosom of the Father, and raised his eye to Him. For when he drinks of Him, his heart will rejoice and prosper, and will be in gladness and joy. He who has seen his Lord in his food hides from everyone and partakes of Him alone, without entering into communication with the unworthy, so as not to become their partaker and not be left without illumination by the ray of the Lord. And whoever has deadly poison 129 mixed into his food cannot eat it pleasantly without his friends. He is a wolf, devouring carrion, who enters into friendship for the sake of his own belly. What gluttony you have, foolish one - you want to fill your belly at the table of the careless, where your soul is filled with every passion! These warnings are sufficient for those who can bridle the belly. The stench of a faster is very sweet, and meeting him gladdens the hearts of the prudent, but the glutton is overcome by fear from dealing with a faster, and he uses all measures not to eat with him. The way of life of the abstinent is dear to God, while its proximity is very difficult for the covetous. The silent one is much praised by Christ, but his approach will not be pleasant to those whom the demons have caught with an addiction to fun and soaring of the mind. Who does not love the humble and meek, except the proud and slanderous, who are strangers to his work? Someone told me from his own experience: “On the days that I have a conversation with someone, on those days I eat three or four crackers a day, and if I begin to force myself to pray, then my mind does not have boldness towards God and I cannot direct my thoughts to Him. When I am separated from my interlocutors for silence, on the first day I force myself to eat one and a half crackers, on the second - one, and as soon as my mind is established in silence, I try to eat one whole cracker - and I cannot; my mind constantly converses with God with boldness, although I do not force it to do so, and the luminosity of the Divine, without diminishing, illuminates me and draws me to see the beauty of the Divine light and to be amused by it. If, during the silence, someone happens to come and talk to me for even one hour, then it is impossible for me not to add more food, not to leave something from the rule, not to relax my mind to contemplate this light.” You see, my brothers, how beautiful and useful patience and solitude are, what strength and what comfort they bring to ascetics. Blessed is he who, for the sake of God, remains silent and eats his bread alone, because he always converses with God. To him be glory and power now, and always, and forever! Amen. The ninth word. About the rank and regulations of the novices and what is appropriate for them This is a chaste and God-loving rite - not to turn your eyes here and there, but always look forward; do not idle talk, but speak only what is necessary; to be content with wretched clothes to satisfy bodily needs; use foods that support the body, and not for gluttony: always eat a little, do not despise one, and choose another, and willingly fill your belly with this one, and discard the rest 130. Above all virtue is prudence. But do not drink wine when you have no friends with you, or do not have an illness, or a loss of strength. Do not interrupt your speech when another is speaking, and do not answer like an ignoramus, but be firm 131 like a wise man. And wherever you are, consider yourself the least of all and a servant of your brothers. Do not expose any of your members to anyone; do not approach anyone's body without necessary reason. Do not allow anyone to approach your body without an important, as stated, reason. Avoid insolence in speech as if it were death. And acquire a chaste rite for your sleep, so that the power that protects you does not depart from you 132. Wherever you sleep, let no one, if possible, see you. Don't drool in front of anyone. If, while you are sitting at dinner, a cough comes over you, turn your face back and cough. Eat and drink chastely, as becomes the children of God. Do not stretch out your hand to shamelessly take anything that is offered to your friends. And if a stranger is sitting with you, invite him to eat once or twice and offer him to the meal in an orderly manner, and not in a disorderly manner. Sit decorously and modestly, without exposing any of your members. When you yawn, close your mouth so that others do not see, for if you hold your breath, the yawning will pass. If you enter the cell of a superior, or a friend, or a student, guard your eyes so as not to see what is there. If a thought compels you to do this, be attentive to yourself, do not listen to it and do not do this. For whoever is shameless in this is a stranger to the monastic image and to Christ Himself, who gave us this image. Do not look at the places where the utensils are hidden in your friend’s cell. Quietly open and close the door for yourself and your friend. Do not enter anyone suddenly, but, having knocked on the outside and asked permission, then enter reverently. Do not be hasty in your gait without a necessary need forcing you to hurry. Be obedient to everyone in every good deed, just do not follow the covetous, or lovers of money, or lovers of peace, lest your obedience turn out to be the work of the devil. Talk to everyone meekly, look at everyone chastely, and do not satiate your eyes with anyone’s face. When walking along the road, do not get ahead of your elders. And if your friend falls behind, move a little forward, wait for him. Whoever does not do this is foolish and is like a pig who has no law. If your friend starts talking to someone you meet, wait for him and don’t rush him. Let the healthy person tell the sick person in advance: we will do what is needed. Do not convict anyone of any wrongdoing, but consider yourself responsible in everything and guilty of sin. Do not refuse or shirk any low deed with humility. If you are forced to laugh, do not show your teeth. If you are forced to talk to women, turn your face away from their sight and talk to them like that. And from nuns, from meeting and talking with them and from seeing them, move away as from fire and as from the snare of the devil, so as not to cool your love for God in your heart and not to defile your heart with the mud of passions. If they are your sisters according to the flesh, beware of them as if you were strangers. Beware of getting close to your own, so that your heart does not grow cold in the love of God. Flee free treatment and interviews with young people, like friendship with the devil. Have one interlocutor and companion - the one who fears God and is always attentive to himself, poor in his church, but rich in the mysteries of God. Conceal your secrets, deeds and battles from everyone. Do not sit with your head open in front of anyone, except in extreme need. With chastity, proceed to fulfill the necessary need, as if ashamed of the angel protecting you, and do the work with the fear of God, and force yourself until death, even if it is unpleasant to your heart. It is better for you to take deadly poison than to eat with a woman, even if it is your mother or sister. It is better for you to live with the serpent than to sleep and lie under the same cover with the young one, although it will be your brother in the flesh. If you are walking along the road and one of your elders says: “Go, let’s sing,” listen to him. And if he does not say this, be silent with your tongue, but glorify God with your heart. Do not resist anyone in anything, do not quarrel with anyone, do not lie, do not swear in the name of the Lord your God. If you are neglected, do not neglect yourself. If you are offended, do not offend yourself. It is better to let the physical perish along with the body, as long as nothing spiritual suffers harm. Do not go into court with anyone, but be patient with someone who has been unjustly convicted. Do not love with your soul anything worldly, but submit to the abbots and rulers, and refrain from close relations with them, because this is a net that traps the careless in destruction. It is better for you, glutton, trying to please your belly, to cast a fiery coal into your womb than the baked goods of rulers and rulers. Shower mercy to everyone and be humbled by everyone. Keep yourself from talking too much, for it quenches in the heart the mental movements that come from God. Like a lion rushing at everyone, avoid discussions about dogmas: for this purpose, do not meet with either the pets of the Church or with strangers. Do not pass through the crowds of angry or quarrelsome people, lest your heart be filled with irritability and the darkness of delusion prevail over your soul. Do not live with someone who is proud, lest the effectiveness of the Holy Spirit be taken away from your soul and lest it become the dwelling place of every evil passion. If you, man, observe these precautions and always engage in the thought of God, then your soul will truly see the light of Christ within itself and will not be darkened forever. Glory and power to Christ forever! Amen. Word tenth. Tales of holy men, their venerable sayings and wonderful lives One day I went to the cell of one holy brother and, due to my weakness, lay down in one place with him, so that he would follow me for God’s sake, because I had no one there. And I saw how this brother gets up at night ahead of time and has the custom of coming to rule before the brethren. He spoke poetry for quite some time and suddenly, for the entire time this was happening to him, he abandoned the rule, fell on his face and hit his head into the ground a hundred or more times with the fervor that grace kindled in his heart. After this, he stood up, kissed the Lord’s cross, bowed again and kissed the same cross, and again threw himself on his face. And he observed this custom all his life, so that it is impossible for me to describe the number of his many genuflections. And who would be able to count the bows this brother made every night? Twenty times, with fear and fervor, with love dissolved in reverence, he kissed the cross and again began poetry; and sometimes, from the great ignition of his thoughts, which inflamed him with their fervor, when he was unable to bear the kindling of that flame, overcome by joy, he exclaimed because he could not restrain himself. Therefore, I marveled greatly at the grace of this brother, and his feat, and his sobriety in the work of God. In the morning, after the first hour, when he sat down to read, he became like a captive man, and during each chapter he read, he more than once fell on his face, and in many verses he raised his hands to heaven and praised God. He was forty years old. He also ate food in very small quantities and very dry. And since beyond measure and force he did frequent coercion to his body, he seemed like a shadow, which is why pity aroused in me the exhaustion of his face, so emaciated from much lack of eating that there were not even two fingers in it. And I often said to him: “Have mercy on yourself, brother, in your deeds, and this good life that you have acquired; do not confuse or break this, similar to a spiritual chain, of your life and, out of the desire to add a little more work, do not diminish or completely stop the flow of your path. Eat in moderation so as not to lose the opportunity to eat 134; Do not stretch your legs beyond your strength, lest you become completely incapable of work.” He was merciful, very modest and showed mercy with complacency. Pure in his innate qualities, ready for consolation, wise according to God, he was loved by everyone for his purity and for his complacency. With the brethren, when they needed him, he often worked for three or four days, and only in the evening did he go to his cell, because he was skilled in all kinds of service. When he acquired something, although he needed it, out of his great respect for great and small, he could not say 135 that he did not have it. And even when he worked with the brethren, for the most part, he did it, as it were, out of respect and forced himself, not finding pleasure in leaving the cell. Such was the life and conversion of this truly wonderful brother. To our God be glory forever! Amen. Word eleven. About the old man Another time I again went to one ancient, beautiful and virtuous old man. He loved me very much and, although ignorant in words, was enlightened by knowledge and deep in heart, and said that grace inspired him; He did not often leave his cell, except for holy services; He was attentive to himself and lived in silence. I once told him: “Father, a thought came to me, to go to the church porch on Sunday, sit there and eat early in the morning, so that everyone coming in and out, seeing me, would humiliate me.” To this the elder answered me like this: “It is written that anyone who causes offense to the laity will not see the light. And you, no one knows in this side, they don’t know your life, they will say that the monks eat in the morning; especially 137 the brethren here are newbies and weak in their thoughts: many of them, having faith in you and benefiting from you, as soon as they see that you have done this, they will suffer harm. The ancient fathers did this because of the many miracles they performed and because of the honor shown to them and the glorification of their name, and they did this in order to subject themselves to dishonor, to hide the glory of their life and to remove from themselves the reasons for pride. What makes you act like this? Don’t you know that every life has its order and its time? You do not have such an excellent life and such a name, but you live like other brethren. You will not benefit yourself, but you will harm others. Moreover, such action is not useful for everyone, but only for those who are perfect and great, because in this 138 there is a resolution of feelings 139 . For those who have only reached the middle and are beginners, it is harmful, because they need greater caution and subjugation of the senses. The elders have already lived through the time of caution and benefit from whatever they want. For inexperienced merchants in large transactions cause great losses to themselves, but in unimportant transactions they quickly move forward with success. And again, as I said, every task has its order, and every kind of life has a certain time. Whoever begins before his time to do something beyond his measure gains nothing, but only aggravates harm to himself. If this is what you desire, joyfully endure the dishonor that befalls you by God’s will, and not by your will, and do not be embarrassed, do not hate the one who dishonors you.” I once had another conversation with this prudent husband, who ate the fruit of the tree of life for the labors he endured from his early youth until the evening of his old age. And, having taught me many lessons of virtue, he also said this: “Every prayer in which the body did not tire and the heart did not grieve is counted as one with the premature fruit of the womb, because such prayer does not have a soul in it.” And he also told me: “To an inquisitive person who wants to stand by his word, is cunning in mind and shameless in his feelings, do not give anything and do not take anything from him at all, lest you remove from yourself the purity acquired with great difficulty, and fill your heart with darkness and confusion.” Word twelfth. About another elder I once went to the cell of one of the fathers. The saint did not often open the door to anyone. But as soon as he saw through the window that I was coming, he said to me: “Do you want to come in?” - and I answered: “Yes, honest father.” After I entered, I said a prayer, sat down, and we talked about many things; Finally I asked him: “What should I do, father? Others come to me, and I gain nothing and do not gain any benefit from talking with them, but I am ashamed to tell them “don’t go.” They even often prevent me from correcting the usual rule, and therefore I grieve.” To this the blessed elder answered me: “When such lovers of idleness come to you, as soon as they sit for a while, give them the appearance that you want to stand in prayer, and say to the one who came with a bow: “Let us pray, brother, because the time has already come for me to rule and I cannot break it, it becomes difficult for me when I want to do it at another hour, and this is the cause of embarrassment for me, and I cannot leave without some urgent need.” rules. And now there is no need for my prayer to be canceled." And don’t let him go without praying with you. If he says: “Pray, and I will go,” bow to him and say: “For the sake of love, do at least this one prayer with me, so that I may benefit from your prayer.” And when you do, extend your prayer even beyond what you are accustomed to do. If you do this to them, as soon as they come to you, then, having learned that you do not indulge them and do not like idleness, they will not approach the place where they will hear that you are there. Therefore, be careful that you do not ruin the works of God through partiality. If you meet one of the fathers or a weary wanderer, then you will be charged with being with such a person instead of the longest prayer. But if the wanderer is one of those who love vanity, then calm him down as much as possible and let him go in peace.” One of the fathers said: “I am amazed when I hear that some in their cells are engaged in handicrafts and can carry out their rule without neglect and not be embarrassed.” He uttered a word worthy of surprise: “To tell the truth, if I go out to get water, I feel confusion in my custom and in the order thereof, and I encounter an obstacle to improving my prudence” 140. Word thirteen. About one brother's question The same elder was once asked by some brother: “What should I do? Often I have some thing that I need either because of weakness, or because of business, or for some other reason, and without this thing I cannot live in silence, but I see that someone has a need for it, and, overcome by pity, I give him this thing, and often I do this because I am asked by someone. For both love and the commandment force me to do this, and I concede what I myself need. And then the need for this thing makes me fall into anxiety and confusion of thoughts; and this distracts my mind from caring about silence, sometimes I am even forced to leave silence and go in search of the same thing. If I have the patience not to leave silence, then I find myself in great sorrow and confusion of thoughts. Therefore, I don’t know what to choose: either to calm my brother, do something that dispels me and ends my silence, or despise the request and remain in silence?” To this the elder answered and said: “If alms, or love, or mercy, or anything considered to be done for God, interferes with your silence, turns your eye to the world, plunges you into worry, darkens your remembrance of God, interrupts your prayers, produces confusion and confusion in your thoughts, causes you to stop engaging in divine reading, leave this weapon that delivers you from soaring of the mind, weaken your caution, cause that, having been hitherto bound, you begin to walk freely and, having entered into solitude, return to the society of people, they awaken buried passions in you, allow the abstinence of your feelings, they resurrect for the world you, who died to the world, from angelic work, about which your only concern is, they degrade you and place you on the side of the laity - then let such truth perish! For fulfilling the duty of love, providing bodily peace, is the work of worldly people, and, if monks, then insufficient, not remaining in silence, or those whose silence is combined with unanimous community, who constantly enter and leave. For such people this is a wonderful thing and worthy of surprise. And for those who have truly chosen for themselves an asceticism from the world, both body and mind, in order to establish their thoughts in solitary prayer, in mortification to everything that passes, to the sight of worldly things and to the remembrance of them, it is not appropriate for such to serve Christ by doing anything bodily and by the truth of obvious deeds (in order to be justified by them), but, according to the word of the Apostle, by mortifying their pleasures, even on earth 141 to offer to Christ a pure and immaculate sacrifice of thoughts, as the first fruit of self-cultivation, and bodily sorrow in enduring dangers for the sake of future hope. For the life of a monk is equal to that of an angel. And it is not proper for us, having abandoned heavenly work, to hold on to worldly things.” Glory to our God forever! Amen. Word fourteen. About one rooted brother Once a certain brother was reproached for not giving alms; and he boldly and proudly answered the one who reproached him: “Monks are not required to give alms.” But the one who reproached him objected: “The monk who is not required to give alms is visible and visible. For it is not assigned to the one who with an open face can say to Christ, as it is written: “... behold, we have left everything and died after You.” 142 That is, who has nothing on earth, does not engage in bodily things, does not think about anything visible, does not care about any acquisition, but even if someone gives him something, he takes only what he needs, and what is beyond his needs, he puts it into nothing and lives just like bird. Such a person is not obliged to give alms. For how can he give to another what he himself is free from? But whoever is busy with the affairs of life, works with his own hands and takes from others, is all the more obligated to give alms. And if he neglects to give alms, then this lack of mercy is opposition to the Lord’s commandment. For if someone does not approach God in secret 143 and does not know how to serve Him in spirit, but does not care about the obvious deeds that are possible for him, then what other hope will he have of acquiring life for himself? This is meaningless." Another elder said: “I marvel at those who embarrass themselves in the matter of silence in order to calm others in the physical.” And he also said: “We do not need to mix concern for anything else with the matter of silence: let every deed be honored in its place, so that our behavior does not become confused 144. For he who cares for many is the servant of many. And whoever has left everything and cares about the order of his soul is a friend of God. Look, there are many in the world who give alms, and in relation to others who fulfill love by satisfying bodily needs, but workers of complete and beautiful silence, occupied with God, are barely found and rare. Who of those who give alms in the world or observe righteousness in regard to the body could achieve at least one of those gifts that are granted by God to those who remain in silence? And he also said: “If you are a layman, then spend your time doing good worldly deeds. And if you are a monk, then become famous for the deeds that distinguish monks. If you intend to do both, then you will lose both 145. The deeds of a monk are the following: freedom from bodily 146, bodily labor in prayer and unceasing heartfelt remembrance of God. Judge for yourself: can you be satisfied with worldly virtues without these things?” Question. Can’t a monk who suffers in silence acquire two types of occupations, that is, think about God and have another concern in his heart? Answer. I think that one who intends to remain in silence, when he leaves everything and takes care of his own soul, will not be able to manage the matter of silence without failure, even if he places himself outside of everyday care, and even more so if he also takes care of another. The Lord left Himself in the world those who work for Him and care for His children, and He chose for Himself those who would serve before Him. For it is not only among earthly kings that one can notice the difference in ranks and see that those who always stand before the king and participate in his secrets are more glorious than those who are engaged in external affairs; but one can see the same in the deeds of the Heavenly King, namely: what boldness those acquired, whom constant presence in prayer made His interlocutors and mysteries; what kind of wealth they are honored with, both heavenly and earthly, and to what extent they reveal their power over every creature more than those who serve God with their property and worldly blessings and please Him by doing good deeds, which is also very important and wonderful. Therefore, we should take as a model not the last ones, who are still insufficient in the works of God, but those ascetics and holy warriors who completed their lives beautifully, abandoned everything worldly and cultivated the Kingdom of Heaven on earth, once forever abandoned earthly things and stretched out their hands to the gates of heaven. How did the ancient saints, who paved the way for us to live this life, please God? Like the saints, John of Thebes, this treasure of virtues, this source of prophecy, pleased God by the fact that he gave rest to the brothers in their bodily needs inside his seclusion, or by prayer and silence? I do not argue that many of the first also pleased God, but those who were less pleased by prayer and abandonment of everything. For from those who live in silence and are glorified by it, there is clearly some kind of help to their brethren. I understand that in times of need they help us with words or bring prayers for us. And what besides this (if remembrance or concern for something worldly is hidden in the heart of those who remain silent), then this is not a matter of spiritual wisdom. For it is said not to those who are silent, but to those who live outside silence: “Render unto Caesar the things that are Caesar’s, and to the Gods that are God,” 147 that is, to each his own: what is his neighbor’s is to his neighbor, and what is God’s is to God. Those who live in the angelic order, that is, have care for the soul, are not commanded to please God with anything worldly, that is, to take care of handicrafts or take from one and give to another. Therefore, a monk should not have concern for anything that shakes and lowers his mind from standing before the face of God. If anyone, contradicting this, mentions the divine Apostle Paul that he worked with his own hands and gave alms, then we will tell him that Paul alone could do everything; We don’t know that there was another Paul, capable of anything like him. For show me another such Paul, and I will believe you. Moreover, what happens according to God’s will, do not expose it to public affairs. For one thing is the work of the gospel, and another is the work of silence. But if you intend to remain silent, be like the cherubim, who do not care about anything worldly. And do not think that besides you and God there is anyone else on earth for whom you should take care, as you were taught by the former fathers before you. If someone does not harden his own heart and does not forcefully hold back his mercy so as to become far from caring for everything in his life, both for the sake of God and for the sake of anything in life, and does not remain in prayer alone at certain times, then he cannot be free from confusion and care and remain in silence. Therefore, when the thought comes to you to take care of something under the pretext of virtue and thereby disturb the silence that is in your heart, then say to that thought: “The path of love is wonderful, the work of mercy for God’s sake is wonderful, but for God’s sake I don’t want this.” “Stop, father,” said one monk, “for God’s sake I’m hurrying after you.” And he answered: “And for God’s sake I am running from you.” Abba Arseny, for God’s sake, did not talk to anyone about spiritual benefits or anything else. Another, for God's sake, spoke all day and received all the strangers who came; but instead he chose silence and stillness, and for this reason, in the midst of the sea of ​​real life, he talked with the Divine Spirit, and in the greatest silence he sailed on the ship of silence, as the ascetics clearly saw this, having inquired about this from God. And here is the law of silence - to be silent for everything. And if even in silence you find yourself filled with confusion and you confuse your body with handicrafts and your soul with caring for someone, then judge for yourself what kind of silence you spend then, caring for many, in order to please God? For it is shameful to say that without abandoning everything, without removing oneself from all care, one can succeed in a silent life. Glory to our God! Word fifteen. About the various differences in silence, about the power of the mind and how much power the mind has to excite its own movements during different types of prayer, what limit is given to prayer by nature itself, to what extent you have the power to pray with prayer, after transgressing what limit your prayer is no longer prayer, although what you do is called prayer Glory to Him who poured out His gifts abundantly on people! He made the flesh serve Him in the rank of incorporeal natures, and He made earthly nature worthy to speak about such mysteries, and especially to sinful people like us, unworthy to hear such verbs. But He, by His grace, revealed to us the blindness of our hearts to understand them from the consideration of Scripture and the teachings of the great fathers. For, as a result of my own feat, I was not worthy of learning by experience even a thousandth part of what I wrote with my own hands, especially in this work, which I offer to excite and enlighten the souls of yours and all who read it, in the hope that perhaps they will perk up and, having desired this, begin to do it. Prayerful pleasure is another thing, and prayerful contemplation is another. The latter is superior to the former to the same extent that a perfect man is superior to an imperfect youth. Sometimes verses become sweet in the mouth, and the versification of one verse in prayer continues innumerably, not allowing one to move on to another verse, and the one praying does not know satiety. Sometimes a certain contemplation is born from prayer, and it interrupts the prayer of the lips, and the one praying in contemplation becomes a lifeless body, having come into rapture. We call this state prayerful contemplation, and not the sight of something or an image, or a dreamy ghost, as the foolish say. And again, in this prayerful contemplation there is a measure and difference of talents, and this is still prayer, because thought has not yet crossed over to where there is no longer prayer, to a state that is higher than prayer. For the movements of the tongue and heart to prayer are the keys, and what comes after this is already the entrance to the hidden chambers. Here let every mouth, every tongue be silent; May the heart, this keeper of thoughts, and the mind, this pilot of feelings, and the thought, this fast-flying and shameless bird, be silent, and may all their tricks cease. Let those who seek stop here, because the Lord of the House has come. Word sixteen. About pure prayer Just as all the power of the laws and commandments that God has given to people, according to the word of the fathers, has its limit in purity of heart, so all kinds and types of prayer that people pray to God have their limit in pure prayer. For sighs, genuflections, heartfelt petitions, the sweetest cries, and all types of prayer, as I said, have a limit of pure prayer and only have the opportunity to reach out to it. And from the purity of prayer to the inner, as soon as the thought has crossed this limit, it will no longer have prayer, movement, crying, power, freedom, petition, lust, or pleasure in anything hoped for in this life or in the next century. And therefore, after pure prayer, there is no other prayer. To this limit only, every prayerful movement and all types of prayer bring the mind to the power of freedom. That is why there is feat in prayer. And beyond this limit there will be amazement, and not prayer, because all prayer ceases, but a certain contemplation sets in, and the mind does not pray through prayer. Any prayer of any kind performed is performed through movements; but, as soon as the mind enters into spiritual movements, there is no prayer there. Prayer is another thing, and contemplation in prayer is another, although prayer and contemplation borrow their origin from each other. Prayer is sowing, and contemplation is the gathering of handles 148 in which the reaper is amazed by the unspeakable vision of how such beautiful grains suddenly grew from the small and bare grains he had sown. And in his own doing 149 he remains without any movement, because every prayer performed is a supplication that contains either a request, or thanksgiving, or praise. Consider more carefully whether one of these types of prayer or asking for something happens when the mind crosses its limit and enters this area? I ask about this the one who knows the truth. But not everyone has this prudence, but only those who became spectators and servants of this matter or studied from such fathers and from their mouths learned the truth and spent their lives in these and similar studies. Just as out of many thousands there is hardly one who has fulfilled the commandments and everything legal with a small deficiency and has achieved spiritual purity, so out of a thousand is there really one who has been vouchsafed, with great caution, to achieve pure prayer, to break this limit and receive this sacrament, because many could not be vouchsafed to pure prayer; Very rare people have been honored, but those who have achieved that sacrament, which is already behind this prayer, can hardly, by the grace of God, be found from generation to generation. Prayer is supplication and care for something and a desire for something, such as: deliverance from present or future temptations or the desire for the inheritance of the fathers; Prayer is how a person obtains help from God. Prayer movements are limited to these movements. And the purity and impurity of prayer depend on the following: as soon as the mind is preparing to make one of the movements we have said, some extraneous thought or concern about something is mixed in with it, then this prayer is not called pure; because he did not bring his mind from clean animals to the altar of the Lord, that is, to the heart - this spiritual altar of God. And if someone mentioned this, which the fathers call spiritual prayer, and, not understanding the power of the fathers’ sayings, said: “This prayer is within the limits of spiritual prayer,” then, I think, to be more precise in understanding this concept, it would be blasphemy if any creature said that spiritual prayer is in any way bowed down. For prayer that bows down is lower than spiritual. All spiritual prayer is free from movement. And if hardly anyone prays with pure prayer, then what can we say about spiritual prayer? It was the custom of the holy fathers to give the name prayer to all good movements and spiritual deeds. And not only the fathers, but also everyone who is enlightened by knowledge, usually credits every wonderful work almost simultaneously with prayer. It is clear that prayer is another matter, and deeds are another. Sometimes this so-called spiritual prayer is called a path in one place, and knowledge in another, and sometimes a mental vision. Do you see how the fathers change the names of spiritual objects? For the accuracy of naming is established for objects here, but for objects of the future century there is no genuine and true name, but there is one simple knowledge about them, which is higher than any name and any compound principle, image, color, outline and all invented names. Therefore, when the knowledge of the soul rises from the visible world, then the fathers use whatever names they want to designate this knowledge, since no one knows the exact names for it. But in order to confirm spiritual thoughts on this knowledge, they use names and parables, according to the saying of Saint Dionysius, who says that for the sake of feelings we use parables, syllables, decent names and sayings. When, by the action of the Spirit, the soul is moved towards the Divine, then both feelings and their activity are superfluous for us, just as the powers of the spiritual soul are superfluous, when, by incomprehensible unity, it becomes similar to the Divine and in its movements is illuminated by a ray of higher light. So, believe, brother, that the mind has the ability to distinguish its movements only to the limit of pure prayer. How quickly he reaches there and does not return back or abandons prayer - prayer then becomes, as it were, a mediator between mental and spiritual prayer. And when the mind is in motion, then it is in the spiritual region, but as soon as it enters this region, prayer also ceases. For the saints in the age to come, when their minds are absorbed in the Spirit, do not pray in prayer, but are raised with amazement in the glory that rejoices them. This happens to us too. As soon as the mind is worthy of feeling the future bliss, it will forget both itself and everything here and will no longer have any movement in itself towards anything. Therefore, someone dares to say with confidence that free will guides and sets in motion, through the senses, every practiced virtue and every order of prayer, whether in the body or in thought, and even the mind itself - this king of passions. When the control and supervision of the Spirit dominates the mind - this steward of feelings and thoughts, then freedom is taken away from nature and the mind is guided, not the guide. And where will prayer then be, when nature is unable to have power over itself, but is guided by another force, it does not know where, and cannot make movements of thought in what it would like, but is mastered at that hour by the power that has captivated it and does not feel where it is being guided by it? Then a person will have no desire, and even, according to the testimony of Scripture, will not know whether he is in the body or outside the body 150. And will there be prayer in someone who is so captivated and unaware of himself? Therefore, let no one speak blasphemy and let no one dare to assert that one can pray spiritual prayer. Such insolence is indulged in by those who pray with arrogance, are ignorant of knowledge and falsely talk about themselves, as if, whenever they want, they pray with spiritual prayer. But those who are humble and understand the matter agree to learn from the fathers and know the limits of nature, and do not allow themselves to indulge in such daring thoughts. Question. Why is this unspoken grace, if it is not prayer, given the name prayer? Answer. The reason for this, as we affirm, is that this grace is given to the worthy during prayer and has its beginning in prayer, since, according to the testimony of the fathers, except at such times, there is no place for the visitation of this glorious grace. The name prayer is given to it because from prayer the mind is guided to this bliss, and because prayer is the cause of it; at other times it does not take place, as the patristic writings show. For we know that many saints, as it is related in their lives, stood in prayer and were enraptured in their minds. But if anyone asks: why do these great and indescribable gifts occur at just this time, then we answer: because at this time, more than at any other time, a person is collected into himself and is prepared to listen to God, desires and expects mercy from Him. In short, this is the time of standing at the royal gates to beg the king; and it is fitting that the request of the one who begs and calls at this time be fulfilled. For is there any other time at which a person would be so prepared and watch himself so much, except the time when he begins to pray? Or, perhaps, it is more decent to receive something like that while he is sleeping, or working, or when his mind is indignant? For, behold, the saints, although they do not have idle time, because they are busy with spiritual things every hour, nevertheless there are times with them when they are not ready for prayer. For they often engage in either thinking about something encountered in life, or looking at creatures, or in other things that are truly useful. But during prayer, the contemplation of the mind is directed towards the one God and directs all its movements towards Him; it brings prayers to Him from the heart, with zeal and unceasing fervor. And therefore, at this time, when the soul has one and only care, it is fitting for Divine favor to flow. And so, we see that when the priest gets ready, stands in prayer, propitiating God, praying and gathering his mind together, then the Holy Spirit descends on the bread and wine offered on the altar. And an angel appeared to Zechariah while he was praying and announced the birth of John. And to Peter, when he was praying in the upper room during the sixth hour, a vision appeared, guiding him to the calling of the pagans by the shroud that came down from heaven and the animals imprisoned in it. And an angel appeared to Cornelius while he was praying and told him what was written about him. And also God spoke to Joshua the son of Nun when he bowed down on his face in prayer. And from the purgatory that was above the ark, from where the priest was taught secretly by God in visions about everything that he should have known, at the very time when the bishop, once a year, at the terrible time of prayer, at the gathering of all the tribes of the children of Israel, standing in prayer in the outer tabernacle, entered the Holy of Holies and cast himself on his face - he heard God’s words in a terrible and unutterable vision. Oh, how terrible is this sacrament, which was served by this bishop! But such are all the visions that appeared to the saint during prayer. For what other time is so holy and in its holiness so fitting for the reception of gifts, as the time of prayer, during which a person converses with God? At this time, during which prayers and supplications are made before God and conversation with Him, a person with effort from everywhere gathers together all his movements and thoughts, and is immersed in thought in one God, and his heart is filled with God; and therefore he understands the incomprehensible. For the Holy Spirit, according to each person’s strength, acts in him, and acts by borrowing substance from the very thing for which one prays; so that by attentiveness the prayer is deprived of movement, and the mind is amazed and absorbed in amazement, and forgets about the desire of its own petition, and its movements are immersed in deep ecstasy, and it is not in this world. And then there will be no distinction between soul and body, no remembrance of anything, as the divine and great Gregory said: “Prayer is purity of mind, which alone, in the amazement of man, is given from the light of the Holy Trinity.” Do you see how prayer is given to those who are amazed by the understanding of what is born from it in the mind, according to what I said at the beginning of this scripture and in many other places? And yet, the same Gregory says: “Purity of mind is the soaring of the mental. She is likened to a heavenly flower; during prayer, the light of the Holy Trinity shines in her.” Question. When will anyone be worthy of all this grace? Answer. It is said: during prayer. When the mind puts off the old man and puts on the new, grace-filled man, then it will see its purity, like the flower of heaven, which the elders of the children of Israel called the place of God 151 when God appeared to them on the mountain. Therefore, as I said, this gift and this grace should not be called spiritual prayer, but the product of pure prayer, sent by the Holy Spirit. Then the mind is there - above prayer, and with the acquisition of the best, prayer is abandoned. And then the mind does not pray with prayer, but is in admiration, at the contemplation of the incomprehensible - that which is beyond the world of mortals - and falls silent in ignorance of everything here. This is the ignorance about which it is said that it is higher than knowledge. About this ignorance it is said: blessed is he who has comprehended ignorance, inseparable from prayer, which may we also be worthy of, by the grace of the only begotten Son of God. To Him belongs all glory, honor and worship, now and ever and unto ages of ages! Amen. Word seventeen. About the soul seeking deep contemplation in order to immerse itself in it from carnal thoughts excited by the remembrance of things Everything that is higher than another is hidden from that of which it is higher; and no other body serves him by nature as a kind of veil, so that it can reveal his hiddenness. Every intelligible entity does not borrow from outside itself that which constitutes its own difference; on the contrary, this difference is determined within her movements, that is, she can directly enter into greater lordship to receive the first light or become similar to another rank, which obviously differs not in place, but in the purity of acceptance and superiority, or in accordance with the mental measure of the degree of acceptance of heavenly signals and forces. Every intelligible essence is hidden for the essence that is lower than it; one is hidden from the other not by nature, but by the movements of the virtues - and I say this about holy powers, about spiritual ranks and about demons. The first from the middle and the middle from the third are hidden both by nature, and by place, and by movements. The essences of each rank, both for themselves, and one for another in the same rank, whether they are visible or invisible, are hidden by knowledge, and from the essences of the lower rank - by nature; because the vision of incorporeal beings is not outside them, like that of corporeal beings, but to see each other means that both virtues and the measure of movements are within the movements of the beings visible to them. Therefore, if they are worthy in equal share, then, although they are distant from each other, they do not see each other dreamily, but in an undeceitful vision, in true nature, except for the Cause of all, Who, as the only venerable one, is above this diversity. Demons, although extremely unclean, are not hidden from each other in their ranks, but do not see the two ranks 152 that are higher than them, because spiritual vision is the light of movement, and it itself serves as both a mirror and an eye for them. And, as soon as the movements become darkened, the creatures do not see the higher ranks. In their own rank they see each other, since they are richer than the spiritual ranks. And this takes place in the reasoning of demons. Souls, while they are defiled and darkened, cannot see each other or themselves, but if they are cleansed and return to the ancient state in which they were created, then they clearly see these three ranks, that is, the lower rank, the highest rank, and each other. And not because they will change into a bodily form, they will then see either angels, or demons, or each other - on the contrary, they will see in their very nature and in the spiritual order. And if you say that it is impossible for a demon or an angel to be visible unless they change and take on a visible image, then this will mean that it is not the soul that sees, but the body. But then, what is the need for purification? For, behold, demons, as well as angels, also appear to unclean people from time to time; however, when they see, they see with their bodily eyes, and there is no need for purification here. But this is not the case with a soul that has achieved purity: on the contrary, it sees spiritually, with the natural eye, that is, the perspicacious, or rational. And do not be surprised that souls see one another, even while in the body. For I present to you a clear proof, testifying to the truth - I mean Blessed Athanasius the Great, who in his essay on Anthony the Great says: “The Great Anthony, standing one day in prayer, saw someone’s soul lifted up with great honor, and blessed him who was worthy of such glory; the blessed one was Ammun from Nitria, and the mountain on which Saint Anthony lived was thirteen days’ journey from Nitria.” This example of the three orders mentioned above has already proven that spiritual natures see one another, although they are distant from one another, and that distance and bodily feelings do not prevent them from seeing each other. Likewise, souls, when they achieve purity, see not physically, but spiritually, because bodily vision is accomplished openly and sees what is before the eyes, but what is distant requires a different vision. The ranks of heaven 153 in existence are innumerably many and are named by distinction and rank. For why are they called principles, powers, forces? Named dominions, perhaps, as distinguished by honor. And they are smaller in number than those subordinate to them, as Saint Dionysius, Bishop of Athens said, but they are greater in power and knowledge, and are very divided in the greatness of their ranks. For they extend from rank to rank until they reach the unity of that which is greater and mightier than all – the Head and foundation of all creation. I do not call the Creator the head, but the One who stands at the head of the miracles of God’s works. For many are below the providence of the wisdom of God, their and our Creator, and as much below as those who are below them are below themselves. I call them lower, meaning height and baseness not in place, but in the power of knowledge, in accordance with the measure that is acquired in comparison with the subsequent, greater or lesser, knowledge. For the divine Scripture called all these spiritual entities by nine spiritual names and divided them into three degrees: the first divides them into great, high and most holy thrones, many-eyed cherubim and six-winged seraphim; the second degree is for domination, strength and power; and the third - to the beginning, the archangels and angels. These ranks are interpreted from the Hebrew: seraphim - warming and burning; cherubim - abundant in knowledge and wisdom; thrones are God’s support and God’s peace; and these ranks are named by these names according to their actions. The thrones are named as venerable; dominions - as having power over every kingdom; beginnings - as those who arrange the ether; authorities - as those who rule over nations and over every person; forces - as strong in strength and terrible in their vision; seraphim - as sanctifiers; cherubim - like bearers; archangels - like vigilant guards; angels are like sent ones. On the first day nine spiritual natures were created in silence and one nature in a word, and this is light. On the second day the firmament was created. On the third day God brought together the waters and the vegetation of the grain; in the fourth - separation of light; in the fifth - birds, reptiles and fish; in the sixth - animals and humans. The structure of the whole world is longitude and latitude; beginning - east; end - west; right side - north; left - south. God set the whole earth as a bed; the highest heaven is like a skin, and a vault, and a cube; the second heaven is like a wheel adjoined to the first heaven, and that which is adjoined to heaven and earth; the ocean is like a belt surrounding heaven and earth, and inside it are high mountains reaching to the sky, and behind the mountains is the sun, so that it passes there throughout the whole night, and among these mountains is a great sea, which occupies about three-quarters of the entire land. To our God be the glory! Word eighteen. About the vision of the nature of the ethereal in questions and answers Question. In how many different ways does human nature accept the vision of the nature of the incorporeal? Answer. Comprehension of any simple and subtle nature of spiritual bodies 154 is subject to the sense of human nature in three different forms: either in the clarity of a visible object - realization, or in the subtlety of it - unrealized, or in true contemplation, that is, in contemplation of the essence itself. As for the first, feelings have power over this; As for the second, the soul sees this in one surface; As for the third, the power of intelligent nature is needed here. And one more thing: as for each of the last two 155, the will and mind have power over this; and as for the will and spiritual pleasure and that with which it is combined 156, then the will is the first cause of this. And this is the essence of the generation of freedom, although, in times of need, freedom and will remain silent while the action takes place and stops there. In one case, it only indicates and happens without an encouraging will and without true knowledge, because the senses are capable of accepting the accidental without the participation of the will. In these three ways, the holy powers, when communicating with us, serve for our instruction and for the organization of our lives. Unclean demons, when they approach us for our destruction and not for our benefit, can only activate two methods in us; they cannot approach us to seduce us in a third way, because demons do not at all have the power to set in motion the natural thoughts of the mind in us. For it is impossible for the sons of darkness to approach the light. But holy angels have the ability to set in motion and enlighten thoughts, while demons are the rulers and creators of false thoughts - the offspring of darkness, because light is received from those who are luminous, and darkness is received from those who are darkened. Question. What is the reason that light is given to these, but not to these? Answer. Each of these teachers first considers, studies, accepts, tastes the knowledge that he teaches, and then can already offer it to those being taught. The first 157 teachers convey accurate knowledge of things from their own sound knowledge, and these are those who, at the very beginning, can embrace everything in the rapid comprehension of the fastest and purest mind. Demons have speed, but not light. Speed ​​is another matter, and light is another. The first without the second leads to the destruction of the one who possesses it. The second shows the truth, and the first is a ghost of the truth, because light shows the reality of things, and increases and decreases in proportion to the way of life. The holy angels, from their own knowledge, pour into us knowledge about the movement of things, knowledge that they themselves first taste and comprehend, and then transmit to us. And also the second 158 teachers, as they teach, arouse in us ideas about the movement of things, because otherwise there is no need for them to arouse right thoughts in us about something in which they themselves have not remained. However, be sure, as I have already said, that even if we could accept, they would not be able to teach us true knowledge, although at the beginning they had it. And, again, each of them excites those taught to this or that, in accordance with the order by which it is governed. And I recognize as true that our mind, even without the mediation of holy angels, can by itself, and without learning, be aroused to good, although the knowledge of evil without the mediation of 160 demons does not accept the senses and is not set in motion by evil, and the mind cannot by itself do evil. For good is implanted in nature, but evil is not. However, everything alien and coming from outside, in order to be known, needs some kind of mediator. Meanwhile, everything that grows inside penetrates at least to some extent into nature even without teaching. And if the property of nature is such that it is spontaneously aroused towards good, then its growth and luminosity are possible even without contemplation of angels. However, they are our teachers, as well as teachers to each other. The lower ones learn from those who follow them and have more light; and thus one learns from another, gradually ascending to that unit which has the Holy Trinity as its teacher. And again the very first order affirmatively says that it does not learn by itself, but has as a teacher the mediator Jesus, from Whom it receives and passes on to those below. I reason that our mind does not have the natural power to strive towards Divine contemplation 161 and with only imperfection we are equal to all heavenly natures, because grace operates in us and in them. By the nature of both the human and angelic minds, contemplation of the Divine is alien, because this contemplation is not ranked among other contemplations. In all rational, first and middle beings, contemplation of all things - both heavenly and earthly - occurs not by nature, but by grace; and it was not nature that comprehended this like other things. Intelligent contemplation of the order of heavenly beings and vision, before the coming of Christ in the flesh, were not so accessible to them to penetrate into these mysteries. But when the Word became incarnate, a door was opened for them in Jesus, as the apostle says. And if we had become immaculate and pure, then I reason (and this is indeed the case) that for us, humans, our thoughts, without the mediation of heavenly beings, could not approach revelations and knowledge leading to that eternal contemplation, which truly is the revelation of mysteries, because our mind lacks such power as the heavenly beings have, which receive revelations and contemplation directly from Eternal. For they also receive in image, and not without covering; like them our mind accepts 162. For each rank receives through transmission from another rank, observing strict order and distinction in communication from the first rank to the second, until the secret passes in this way to all ranks. But many of the mysteries stop at the first rank and do not extend to other ranks, because, except for this first rank, all the others cannot contain the greatness of the mystery. And some of the secrets, proceeding from the first rank, are revealed to the second rank and are kept in silence by them, while other ranks have not comprehended them; and some mysteries reach the third and fourth orders. And also, in revelations seen by holy angels, there is increase and decrease. And if this happens with them, then how much more can we accept such secrets without their mediation? On the contrary, what happens from them is that in the minds of saints there is a feeling of the revelation of some secret. And just as quickly God allowed revelation to be transmitted from a higher rank and then a lower one to another rank, then just as quickly God’s wave allowed something to reach human nature, it reaches people who are worthy of everything. For through the heavenly ranks the saints receive the light of contemplation even to the glorious Ever-present - this unexplored mystery; they themselves accept from each other, because they are service souls, sent to those who are ready to become heirs of life 163. But in the next century, such an order will be abolished, because not one will then receive the revelation of the glory of God from another, to the glorification and joy of his soul, but to each, according to his valor, what immediately follows him will be given by the Master according to his dignity, and not from another, as here, will he receive the gift. For there is neither one who teaches, nor one who is taught, nor one who has need for another to fill his lack. There is one Giver, who directly gives to those who are able to receive, and from Him those who find heavenly joy receive. There the ranks of teachers and students will cease, and the speed of desire of everyone will strive towards the One. I say that those tormented in Gehenna are struck by the scourge of love! And how bitter and cruel is this torment of love! For those who feel that they have sinned against love suffer torment greater than 164 any torment that leads to fear; The sadness that strikes the heart for sin against love is more terrible than any possible punishment. It is inappropriate for anyone to think that sinners in Gehenna are deprived of God’s love. Love is a product of the knowledge of truth, which (as everyone agrees) is given to everyone in general. But love with its power acts in two ways: it torments sinners, as here it happens to a friend to suffer from a friend, and it brings joy to those who keep their duty. And so, according to my reasoning, the torment of Gehenna is repentance. Love intoxicates the souls of the sons of heaven with its joys. Question. Someone was asked: “When will a person know that he has received remission of his sins?” Answer. And the person asked answered: “When he feels in his soul that he has completely, with all his heart, hated sins and when he clearly gives himself a direction opposite to the previous one. Such a person hopes that he has received forgiveness from God for his sins, as having already hated sin through the testimony of his conscience, which he acquired in himself, according to the apostolic word: an uncondemned conscience is its own witness” 165 . May we also be worthy to receive remission of our sins through the grace and love of mankind of the beginningless Father with the only begotten Son and the Holy Spirit. Glory to him forever and ever! Amen. Word nineteen. An example of speculation about Sunday and Saturday, and their additional meaning Resurrection Day is not acceptable to us while we are with flesh and blood, the mystery of knowing the truth, and it surpasses thoughts. In this age there is no eighth day, no Sabbath, in the true sense. For he who said: God rest on the seventh day 166 meant rest after the completion of this life, because this tomb is a body and it is from the world. Six days are spent making life by keeping the commandments, the seventh day is spent entirely in the tomb, and the eighth day is spent leaving the tomb. Just as those honored here accept the mysteries of Sunday in the parable, and not the day itself in its essence, so the ascetics accept the mysteries of the Sabbath in the parable, but not in reality the Sabbath itself, which is rest from all sorrow and complete repose from worries 167 . For God gave us here the mystery, and not the true reality, to arrange. The true and incomparable Sabbath is the tomb, showing and signifying complete peace from the burden of passions and from activity that is resistant to peace. The whole human nature is sabbathed there—both soul and body. In six days, God put the entire composition of this world in order, arranged the elements, gave their ever-moving movement an arrangement for service, and they will not stop flowing until their ruin. It was by their power, that is, by the power of the primeval elements, that He formed our bodies. But he did not give rest to the elements in their movement, nor to our bodies, which came from the elements, rest from doing. He set the limit of rest from work in us until our bodies follow their first affinity - and this is permission from this life. So he said to Adam: “By the sweat of your brow, eat your bread.” And how long will this last? “Until you return to the land from which you were taken, and which will grow for you thorns and thistles” 168. These are the secrets of doing this life while you live! But from that night on which the Lord shed sweat, He exchanged the sweat that brought forth thorns and thistles for sweat shed in prayer and, together, in doing righteousness. For five thousand and five hundred-odd years God left Adam to work on earth, because until then the way had not appeared to the saints, 169 as the divine apostle says. In the last days he came and commanded freedom to replace one sweat with another: He allowed not a rest from everything, but a change of everything, because for the duration of our suffering on earth He showed us His love for mankind. Therefore, if we stop shedding sweat on the earth, then of necessity we will reap thorns. For abandoning prayer itself is the act of planting the earth, which naturally produces thorns 170. Indeed, passions are thorns and grow in us from sowing into the body 171. While we carry the image of Adam, we must also carry Adam’s passions within us. For it is impossible for the earth not to grow the vegetation inherent in its nature. The origin of her nature is the earth of our bodies, as God’s testimony says: the earth from which you were taken 172. That land produces thorns, and this intelligent land produces passions. If the Lord was an image for us in everything, in the sacrament, in all the various actions of His economy, and even until the ninth hour the heel did not cease from work and labor (and this is the secret of our work throughout our entire lives), and on Saturday he rested in the tomb, then where are those who claim that there is still a Sabbath in life, that is, rest from passions? It is high for us to talk about Sunday. Our Saturday is the day of burial. There our nature truly sabbaths. Every day, while the earth stands, we must pluck thorns out of it. Over the course of our work alone, these thorns become scarce, because the earth is not completely cleared of them. And, if this is so, and with temporary laziness or a little negligence, thorns multiply and cover the face of the earth, suppress what you sow and turn your labor into nothing, then every day we must cleanse the earth, because the cessation of cleansing increases the multitude of thorns, from which may we be cleansed by the grace of the consubstantial and only begotten Son of God! Glory to Him with the beginningless Father and the life-giving Spirit forever! Amen. Word twentieth. A daily reminder of what is most needed and what is very useful for someone who stays in his cell and decides to be attentive to only himself One of the brethren wrote this and always kept it before him, reminded himself of it and said: “You have lived out your life unwisely, a disgraced man and worthy of all evil; Beware, however, in this day that remains from your days, which passed in vain without good deeds and were enriched by evil deeds. Do not ask about the world, nor about life in it, nor about the monks, nor about their deeds, nor about how they live, nor about how great their work is, without worrying about anything like that. You mysteriously departed from the world and are considered, as it were, dead in Christ; Live no more in the world and in the things in the world, so that rest may precede you and you may be alive in Christ. Be prepared and arm yourself with patience against all reproach, all insult, ridicule and reproach from everyone. And accept all this with joy, as truly worthy; endure with thanksgiving all labor, and all sorrow, and all misfortune from the demons, whose will you carried out; courageously endure every need, and what happens naturally, and all sorrows. In trusting in God, endure deprivation of what is necessary for the body and soon turns into pus. Desire to accept all this in hope of God, without expecting deliverance or anyone else’s consolation from anywhere else. Cast your sorrow upon the Lord 173 and in all your temptations condemn yourself as guilty of all this. Do not be tempted by anything and do not reproach anyone who insults you, because you have also eaten from the forbidden tree, and you have acquired various passions. Accept sorrows with joy, let them shake you a little, but later you will enjoy them. Woe to you and your stinking glory! For you left your soul, which was filled with all sin, as uncondemned, but you condemned others in word and thought. Enough, enough is enough for you with this decent food for pigs, which you still eat. What do you have in common with people, you nasty one, and you are not ashamed to remain in their company, spending your life so unreasonably? If you pay attention to this and preserve all this, perhaps you will be saved with the assistance of God. Otherwise, you will go to a dark country and to the village of demons, whose will you carried out with a shameless face. Behold, I have testified to you about all this. If God righteously moves people against you to repay you for the insults and reproaches that you held in your thoughts and uttered against them 174 throughout your life, then the whole world should be occupied with you. So, stop from now on and endure the retribution coming your way.” The brother reminded himself of all this every day, so that when temptation or sorrow came to him, he would be able to endure it with gratitude and benefit for himself. Oh, if only we could endure the disasters that befall us with gratitude and benefit from them, by the grace of God, the Lover of Mankind! To him be glory and power forever! Amen. Word twenty-one. About various subjects, in questions and answers Question. By what ties is the human heart bound so that it does not strive for evil? Answer. Those who constantly follow wisdom and abound in the teachings of life. For there are no other, stronger bonds to restrain the disorder of thought. Question. Where is the limit of aspiration for a follower of wisdom and how does this training end? Answer. It is truly impossible to reach this limit in one’s journey, because even the saints have not reached perfection in this. The path of wisdom has no end: it moves higher and higher until it unites its follower with God. This is its sign that its comprehension is limitless, because Wisdom is God Himself. Question. What is the first path that brings us closer to wisdom, and what is its beginning? Answer. In striving with all our might to follow the wisdom of God and in this striving with all our soul to hasten to the very end of life, even out of love for God we should not neglect to, if necessary, become distracted by life itself and reject it from ourselves. Question. Who deserves to be called intelligent? Answer. The one who truly understood that there is a limit to this life. He can put a limit to his sins. For what knowledge or understanding is higher than this - for a person to manage to emerge from this life in uncorruption, without having a single part defiled by the stench of lust, and no defilement in the soul left by the sweetness of lust. For if a person refines his thoughts in order to penetrate into the secrets of all natures, and is enriched by inventions and observations in all knowledge, but his soul is defiled by sinful defilement and he has not acquired evidence of the hope of his soul, but nevertheless thinks that he has safely entered the harbor of hope, then there is no more unreasonable person in the world than him, because his deeds, in his continuous striving for peace, have brought him only to worldly hope. Question. Who is truly the strongest? Answer. He who is content in temporary sorrows, in which the life and glory of his victory are hidden, did not desire the breadth in which the stench of shame is hidden and which at all times gives drink to the one who finds it from the cup of sighing. Question. What harm is there in the procession to God if someone, due to temptation, deviates from good deeds? Answer. It is impossible to approach God without sorrow; without it, human righteousness does not remain unchanged. And if a person abandons deeds that increase righteousness, then he also abandons deeds that protect it. And he becomes like an unguarded treasure, and a fighter from whom his weapons were taken away when the regiments of his enemies surrounded him, and a ship that does not have its rigging, and a garden from which the source of water is diverted. Question. Who is enlightened in their concepts? Answer. He who knew how to find the bitterness hidden in the sweetness of the world, forbade his lips to drink from this cup, always seeks how to save his soul, does not stop in his quest until he renounces this world, and closes the doors of his feelings so that commitment to this life does not enter him and steal his secret treasures. Question. What is peace? How do we recognize him and how does he harm his lovers? Answer. The world is a harlot, who attracts those who look at her with lust for beauty into love for herself. And whoever, at least partially, has prevailed in love for the world, whoever is entangled in it, cannot get out of its hands until the world takes his life. And when the world strips a person of everything and carries him out of his house on the day of death, then the person will know that the world is truly a flatterer and a deceiver. When someone strives to come out of the darkness of this world, while he is still hidden in it, he will not be able to see his ways. And thus the world retains within itself not only its disciples and children and those who are bound by it, but also those who are not covetous, and ascetics, and those who broke its bonds and one day became higher than it. So in various ways he begins to entrap them in his deeds, throws them under his feet and tramples them underfoot. Question. What should we do with the body when illness and heaviness surround it, and with it the will becomes weak in wishing good and in its first strength? Answer. It often happens to others that one half of them followed the Lord, and the other half remained in the world, and their hearts did not renounce this world, but they were divided within themselves and sometimes look forward and sometimes look back. And I think that to these, who are divided in themselves and approaching the path of God, the wise one gives advice, saying: “... do not approach Him with a divided heart 175, but approach as one who sows and as one who reaps 176.” And the Lord, knowing that these who imperfectly renounce the world, but are divided within themselves by word or, more accurately, by thought, are turning back, due to fear of sorrows and because they have not yet rejected carnal lust, then, wanting to overthrow from them this relaxation of the mind, he spoke to them a specific word: “Whoever wants to follow Me must first deny himself,” 177 etc. Question. What does it mean to deny yourself? Answer. Just as someone who is preparing to ascend to the cross has one thought about death in his mind and thus ascends to the cross, like a person who does not think that he will again have a part in the life of this century, so he wants to fulfill what has been said. For the cross is the will, ready for any sorrow. And the Lord, when he wanted to teach why this is so, said: “Whoever wants to live in this world will destroy himself for the true life; and whoever destroys himself here for My sake will find himself there,” 178 that is, he who walks the path of the cross and establishes his feet on it will find himself. If anyone cares about this life again, then he has deprived himself of the hope for which he went out into trouble. For this care does not allow him to approach sorrow for the sake of God, and by the very fact that he indulges in this care, it gradually carries him away and takes him away from the midst of the achievement of a truly divine and blessed life, and this thought grows in him until it overcomes him. And whoever in his own mind destroys his soul for My sake, out of love for Me, will be preserved blameless and unharmed into eternal life. This means what was said: “Whoever loses his soul for My sake will find it” 179. Therefore, here you yourself prepare your soul for complete destruction for this life. And if you destroy yourself for this life, then the Lord will say to you, who thinks like this: “I will give you eternal life 180, as I promised you. If you remain in this life, then here in this very deed I will show you My promise and proof of future blessings. And then you will gain eternal life when you neglect this life. And when, thus prepared, you set out for the feat, then in your eyes everything that is considered sad and mournful will become worthy of contempt.” For when the mind is prepared in this way, then there is no struggle or sorrow for it during mortal danger. Therefore, one must know exactly that if a person does not hate his life in the world, because of the desire for the future and blessed life, then he cannot fully endure all kinds of sorrows and sorrows that befall him every hour. Question. How does a person cut off his previous habit and become accustomed to shortcomings and asceticism in life? Answer. The body does not agree to live without satisfying its needs while it is surrounded by what serves for pleasure and relaxation, and the mind cannot keep it from this until this body is removed from everything that produces relaxation. For when the spectacle of pleasure and vanities is open to him, and every almost hour he sees what serves to relax, then a fiery desire for this awakens in him and, as if inflaming it, irritates him. That is why the Lord the Redeemer commanded those who pledged to follow Him in all wisdom 181 and very well to be naked and leave the world 182 because a person must first reject everything that serves to relax, and then get down to business. And the Lord Himself, when he began the battle with the devil, waged it in the driest desert. And Paul advises those who accept the Cross of Christ to leave the city. Let us come to Him, he says, outside the city, and accept His reproach, 183 because He suffered outside the city. For if a person separates himself from the world and from everything in the world, he soon forgets his former habit and his former way of life, and does not work on it for a long time. And as he approaches the world and worldly things, the strength of his mind soon weakens. Therefore, one must know what is especially helpful and leads to success in this painful and saving battle. So, it is suitable and helpful in this battle for the monastic cell to be in a meager and insufficient condition, so that the monk’s cell is empty and does not contain anything that arouses in him the desire for peace. For when relaxing causes are removed from a person, there is no danger for him in a double battle - internal and external. And thus, a person who has something that serves him for pleasure at a distance, easily wins in comparison with someone who has something nearby that excites him to lust. For this is a great feat. When a person wants to have only what is necessary to support his body, then his needs become conveniently neglected, and even in the necessary time of moderate satisfaction of his needs, he does not look at this with lust, and with a small something 184 subjugates the body, and looks at it as something conveniently neglected, and approaches food not because of its sweetness, but in order to help nature and strengthen it. Such means soon bring a person to the point where he begins asceticism with a non-sorrowful and carefree thought. So, it is proper for a zealous monk to run quickly, without turning back, from everything that is at war with the monk, not to enter into communication with that which is fighting with him, but to abstain even from a single view of that and, as much as possible, move away from their approach. And I say this not only about the womb, but also about everything that leads into temptation and battle, with which the monk’s freedom is tempted and tested. For a person, when he comes to God, makes a covenant with God to abstain from all this, namely: not to look at a woman’s face, not to look at beautiful faces, not to lust for anything, not to be luxurious, not to look at elegant clothes, not to look at any order established by the laity, not to listen to their words and not to be curious about them, because passions acquire greater strength from drawing closer to everything like this, as it weakens the ascetic and changes thoughts his and intentions. And if the view of something good excites the will of a true zealot and inclines him to do good, then it is clear that the opposite of this also has the power to captivate the mind. And, if nothing more happens to a silent mind, but only plunges itself into a violent feat, then this is already a great loss - to arbitrarily plunge oneself from a peaceful state into confusion. And if one of the elders, ascetics and fighters, seeing a young man who had no beard and looked like a woman, considered this harmful to his thoughts and disastrous for his feat, then can anyone be remiss in anything other than 185 when this saint did not dare to enter and kiss his brother? For the wise old man reasoned: “If I think just this night that there is something like that here, then this too will be a great harm to me.” That’s why he didn’t go in and said to them: “I’m not afraid, my child, but why should I want to swear at myself in vain? The recollection of any such thing produces useless confusion in the mind. In every member of this body there is a bait hidden, a person faces a great battle from this, and he must protect himself and ease the battle that threatens him by fleeing from it; and as soon as something like this approaches, a person, although he forces himself to do good, is nevertheless in danger from this, always seeing it and desiring it.” We see many hidden poisons in the earth, and in the summer, due to the heat, no one knows them; when they are humidified and feel the power of the cooled air, then it turns out where each poison was buried in the ground. So a person, when he is in the grace of silence and in the warmth of abstinence, then he really is at peace from many passions; if he enters into worldly affairs, then he sees how every passion rises up, lifts its head, especially if it feels the stench of peace. I said this so that no one would indulge in arrogance while he lives in this body and until he dies; I also wanted to show that running away and moving away from everything that leads to a vicious life helps a person a lot in the ascetic struggle. We should always be afraid of what one memory causes us shame, and also not trample on our conscience or neglect it. So, let's try to remove the body into the desert for a while and force it to acquire patience. And, most importantly, let everyone (even if it was regrettable for him, he will have nothing to fear) try, wherever he is, to move away from the causes of war, so that when the need comes, he will not fall from the proximity of them. Question. Whoever has cast aside all care and embarked on a feat, what is the beginning of his battle with sin and how does he begin this struggle? Answer. Everyone knows that every struggle against sin and lust begins with the work of vigil and fasting, especially if someone is struggling with the sin that resides within us. This is seen as a sign of hatred of sin and its lust in those leading this invisible war; They begin with fasting, and after it a night vigil promotes asceticism. Whoever loves conversation with this couple throughout his entire life becomes a friend of chastity. Just as the beginning of all evil is the repose of the belly and the relaxation of oneself by sleep, which kindles lust, so the holy path of God and the foundation of all virtues is fasting, vigil, wakefulness in the service of God, in crucifying the body all day and night, in contrast to the sweetness of sleep. Fasting is the guardianship of all virtue, the beginning of achievement, the crown of abstinence, the beauty of virginity and holiness, the lordship of chastity, the beginning of the Christian path, the mother of prayer, the source of chastity and reason, the teacher of silence, the predecessor of all good deeds. Just as healthy eyes are characterized by a desire for light, so a fast observed with prudence is characterized by a desire for prayer. As soon as someone begins to fast, from that time on his mind desires to come to a desire for conversation with God. For a fasting body does not tolerate sleeping the whole night on its bed. When the seal of fasting is placed on a person’s lips, then his thoughts are taught in tenderness, his heart exudes prayer, there is sadness on his face and shameful thoughts are far from him, joy is not visible in his eyes, he is an enemy of lusts and vain conversations. No one has ever seen a prudent faster become a slave to evil lust. Fasting with prudence is a vast abode for all good things. And whoever neglects fasting brings everything that is good into disarray, because fasting was a commandment initially given to our nature as a warning against eating food, and the beginning of our creation fell by violating fasting. But what was the first humiliation, from that the ascetics begin to succeed in the fear of God, as soon as they begin to keep the law of God. This is where the Savior began when he appeared to the world on the Jordan. For after baptism, the Spirit led Him into the desert, and He fasted there for forty days and forty nights. Likewise, everyone who follows the Savior affirms the beginning of their feat on this basis, because fasting is a weapon prepared by God. And who, if he neglects him, will not be reproached for this? If the Lawgiver Himself fasts, how can anyone who keeps the law not fast? That is why, before fasting, the human race did not know victory and the devil never experienced his defeat from our nature, but from this weapon he was exhausted at the very beginning. And our Lord was the leader and firstborn of this victory, in order to place the first victorious crown on the head of our nature. And as soon as the devil sees this weapon on one of the people, this enemy and tormentor immediately comes into fear, immediately thinks and remembers his defeat in the desert by the Savior, and his strength is crushed, and the sight of the weapon given to us by our Leader burns him. What weapon is stronger than this? And what gives so much courage to the heart in the fight against the spirits of evil as greed for Christ? For to the extent that the body is tormented and suffers while a demonic army surrounds a person, to that extent the heart is filled with hope. He who is clothed in the weapon of fasting is at all times inflamed with jealousy. For even the zealot Elijah, when he became zealous for the law of God, remained in this matter - in fasting. Fasting reminds the one who has acquired it the commandments of the Spirit. He is the mediator of the old law and the grace given to us by Christ. He who is negligent about fasting is also weakened in other exploits, negligent, weak, thereby showing the beginning and a bad sign of relaxation of his soul and giving the one who fights with him an opportunity for victory, since he goes naked and unarmed to the feat, and therefore it is obvious that he will come out of the fight without victory, because his members have not been clothed in the warmth of greed in fasting. This is the post. Whoever abides in it has an unshakable mind and is ready to meet and repel all fierce passions. They say about many martyrs that on the day on which they expected to receive the crown of martyrdom, if they knew about it either by revelation or by notification from one of their friends, they ate nothing all night, but from evening until morning they stood watchfully in prayer, glorifying God in psalms, songs and spiritual songs, with joy and joy they awaited that hour, like others who had prepared for marriage, so that in fasting meet the sword. Therefore, we too, who have been called to invisible martyrdom in order to receive the crowns of holiness, will be sober, and let not a single member or part of our body give a sign of renunciation to our enemies. Question. Why often do others, and even many, even having these things, do not feel silence, and calming of passions, and peace of thoughts? Answer. The passions hidden in the soul are not corrected, brother, only by bodily labor; they do not even hold back thoughts about what is always awakened by feelings. These works protect a person from desires, so as not to be overcome by them, and from demonic seduction, but they do not bring peace and silence to the soul. For deeds and labors then bring dispassion to the soul, mortify the pains of the earth 186, and give peace to thoughts, when we partake of silence, when confusion ceases in external feelings and they remain for some time in the work of wisdom 187. And until a person is deprived of the opportunity to be in community with people and his members, and does not gather himself from the distraction of thoughts into himself, until then he will not be able to recognize his passions. Silence, as Saint Basil said, is the beginning of the purification of the soul. For, when external rebellion and concern for external things cease in the external members, then the mind from external worries and soaring returns to itself and rests in itself, and the heart awakens to explore internal spiritual thoughts. And, if a person persists in this well, then he gradually comes into a state of moving toward spiritual purity. Question. Can't the soul be cleansed even while staying outside the door 188? Answer. If a tree is watered daily, does its root ever dry up? Does it ever decrease in a vessel to which you add daily? And if purity is nothing other than moving away from free life and abandoning this habit, then how and when does someone who actively, by himself or others, through the senses, renew in himself the remembrance of the old habit, that is, the knowledge of vice again, want to cleanse his soul? When can one cleanse one’s soul of this or free oneself from external oppositions in order to at least see oneself? If the heart is defiled daily, then when is it cleansed from defilement? He is unable to resist the action of external force, and even more so cannot he cleanse his hearts when he stands in the midst of a military camp and expects to hear frequent news of battle every day? And how dare he proclaim peace to his soul? If you move away from this, then you can gradually stop the internal unrest. As long as the river is not blocked at the top, its waters below do not dry up. When a person comes into silence, then the soul can discern passions and intelligently explore its wisdom. Then the inner man awakens to spiritual work and day by day he feels more deeply the hidden wisdom blooming in his soul. Question. What are the exact indications and close signs by which a person feels that he has begun to see in himself the fruit hidden in his soul? Answer. When someone is worthy of the grace of many tears, shed without compulsion, because tears are placed in the mind, as it were, as a certain limit between the physical and the spiritual, between a passionate state and purity. Until a person accepts this gift, his work is still accomplished in the outer man only, and he has not yet at all felt the effectiveness of the secrets of the spiritual man. For when a person begins to leave the physical body of the present age and finds himself crossing this limit of what is in nature, then he soon reaches this grace of tears. And these tears begin from the first abode of hidden life and raise a person to the perfection of God’s love. And the further he succeeds, the more he is enriched by this grace, until, from a continuous outpouring of tears, he begins to drink them both in his food and in his drink. And this is a clear sign that the mind has come out of this world and felt this spiritual world. But to the extent that a person approaches this world with his mind, to the same extent these tears diminish. And when the mind is completely in this world, then it is completely deprived of these tears. And this is a sign that a person is buried in passions. There are burning tears, and there are fattening tears. Therefore, all those tears that come from the essence of the heart from contrition for sins dry up and burn the body, and often the most powerful thing in the soul, during the outpouring of tears, feels harm from them. And first, a person, under compulsion, enters this stage of tears, and with them the door is opened for him to enter the second stage, better than the first - and this is the land of joy in which a person accepts mercy. These are tears shed out of prudence: they both decorate and fatten the body, and flow naturally by themselves; and not only, as has been said, do they make the human body fat, but also the appearance of the person changes. For it is said: “My heart is glad, my face blooms, but I am in sorrow, lamenting” 190. Question. What does the resurrection of the soul mean, about which the apostle speaks: “If you rise again with Christ” 191. Answer. The Apostle, having said: “God, who made light shine out of darkness, Who is shining in our hearts” 192, showed that the resurrection of the soul should be called the coming out of oldness, namely, so that a new man may arise, in whom there is nothing of the old man, according to what was said: “And I will give them a new heart and a new spirit” 193. For then Christ is imagined in us by the Spirit of wisdom and revelation of the knowledge of Him. Question. What is (to put it briefly) the power of doing silence? Answer. Silence mortifies outer feelings and resurrects inner movements. But preoccupation with the external produces the opposite of this: it excites external feelings and kills internal movements. Question. What is the cause of visions 194 and revelations, for some have visions, and others work more than them, but the vision does not act as much in them? Answer. There are many reasons for this. Some of them, economic ones, are aimed at the common benefit, while others are for comfort, boldness and teaching the weak. And, firstly, all this is arranged by the mercy of God towards people; For the most part, this is done for the sake of three kinds of people: either for the sake of simple and extremely gentle people, or for the sake of some perfect and saints, or for the sake of those who have a fiery zeal for God, have renounced and completely renounced the world, withdrawn from cohabitation with people, leaving everything, not expecting any help from the visible, and followed God. They are attacked by fear as a result of their solitude, or they are surrounded by mortal danger from hunger, from illness, or from some circumstance and from grief, so that they approach despair. Therefore, if there are such consolations, but there are none for those who surpass them with labors, then the first reason for this is innocence and depravity, and precisely conscience 195. The second reason is probably the following: as soon as someone has human consolation or consolation from something visible, then there is no such consolation for him, except for some kind of economy, for the sake of the common good. We have a word about hermits, and the witness to what was said is one of the fathers who prayed for consolation and heard: “Human consolation and conversation with people is sufficient for you.” And another person, similar to this, when he was in seclusion and led a hermit’s life, hourly enjoyed the grace-filled consolation, and when he became close to the world, he sought, according to custom, consolation - and did not find it, and prayed to God to reveal to him the reason, saying: “Is it not for the sake of episcopacy, Lord, that grace departed from me?” And he was told: “No, but because God provides for those living in the desert and deigns them to receive such consolations.” For it is impossible for any of the people to have visible consolation, and, at the same time, to receive the invisible from grace, the Divine and the mysterious, 196 except through some kind of secret economy mentioned above, which is known in such cases only to the House-builder. Question. Are vision and revelation the same thing or not? Answer. No. They are different from each other. Revelation 197 is often called both. For, since the hidden is revealed 198, then every vision is called revelation. Revelation is not called a vision. The word “revelation” is mostly used about the knowable, about what is experienced and understood by the mind. Vision happens in all sorts of ways, for example, in images and images, as it happened in ancient times in the Old Testament, in deep sleep or in a waking state, and sometimes with complete accuracy, and sometimes, as if in a ghost and somewhat indistinctly, which is why the one who has a vision often does not know whether he sees in a waking state or in a sleepy state. You can hear about the intercession through a voice, and sometimes you can see some image, sometimes you (see) more clearly, face to face. And vision, and being together, and questioning, and with it conversation, are holy powers, visible to the worthy and creating revelation. And such visions happen in places that are the most deserted and remote from people, where a person necessarily needs them, because he has no other help and consolation from the place itself. Revelations, felt by the mind, when pure, are acceptable and are only available to those who are perfect and capable of understanding. Question. If someone has achieved purity of heart, what is its sign? And when does a person know that his heart has achieved purity? Answer. When someone sees all people as good, and no one seems unclean and defiled to him, then he is truly pure in heart. For how can the apostolic word be fulfilled, according to which everyone should equally from a sincere heart do great honor for themselves 199 if a person does not achieve what is said, that the good eye will not see evil? 200 Question. What is purity? And where is its limit? Answer. Purity is oblivion of the ways of leading through nature, borrowed from nature in the world 201. And in order to free yourself from them and become outside of them, this is the limit: for a person to come to the original simplicity and original gentleness of his nature and become, as it were, a baby, only without infantile shortcomings. Question. Can anyone ascend to this degree? Answer. Yes. For others came to this measure, just as Abba Sisoes came to this measure, so that he asked the disciple: “Have I eaten or not?” And another one of the fathers came to such simplicity and almost infantile innocence that he completely forgot everything here, so that he would have eaten before Communion if his disciples had not prevented him from doing so; and how his disciples brought the baby to Communion. So, to the world he was a baby, but to God he was a perfect soul. Question. What thoughts and reflections should an ascetic who remains in silence, in his silent cell, have? And what should he constantly do so that his mind has no leisure for vain thoughts? Answer. You ask about thoughts and reflections, how does a person become dead in his cell? Does a person who is zealous and sober in soul really need to ask how he should behave when he is alone with himself? What other activity does a monk have in his cell other than crying? Does he ever have time to turn to another thought from crying? And what activity is better than this? The very stay of the monk and his loneliness, like being in a tomb, far from human joy, teach him that his activity is lamentation. And the very meaning of his name also calls and convinces, because he is called lamenting, that is, filled with sorrow in his heart. And all the saints moved from this life in tears. If the saints wept and, until they moved from this life, their eyes were always filled with tears, then who will not cry? The monk's consolation comes from his crying. And if the perfect and victorious here wept, how can he who is filled with plagues endure so that he may remain without weeping? Whoever has his dead body lying before him and sees that he himself has been killed by sins, should he be taught with what thought to use his tears? Your soul, which is dearer to you than the whole world, has been killed by sins and lies before you - does it really not require crying? Therefore, if we enter into silence and persevere in it, then, of course, we will be able to remain in tears. Therefore, let us constantly pray in our minds to the Lord to grant us weeping. For if we accept this grace, which is better and more excellent than other gifts, then with its help we will achieve purity. And as soon as we achieve it, purity will not be taken away from us until our very departure from this life. Therefore, blessed are the pure in heart, because there is no time when they do not enjoy this sweetness of tears, and in it they always see the Lord. While there are still tears in their eyes, they are granted the vision of His revelations at the height of their prayer, and they have no prayer without tears. This is what the Lord said: “Blessed are those who mourn, for they will be comforted” 202. For from crying a person comes to spiritual purity. Therefore, the Lord, having said “for they will be comforted,” did not explain by what kind of consolation. For when a monk has been vouchsafed, with the help of tears, to cross the realm of passions and enter the plain of spiritual purity, then he receives such consolation. Therefore, if one of those who have received consolation here stretches out onto this plain, then on it he will encounter consolation that is not found here, and then he will understand what kind of consolation he receives at the end of crying, which God gives to those who cry for their purity, because one who continually weeps cannot be disturbed by passions. Shedding tears and crying is the gift of the dispassionate. And if the tears of someone who temporarily weeps and laments can not only guide him to dispassion, but also completely cleanse and free his mind from the remembrance of passions, then what can we say about those who practice this activity with knowledge day and night? Therefore, no one knows the help that comes from crying, except those alone who have devoted their souls to this cause. All saints strive for this entrance 203 because with tears the door is opened for them to enter the land of consolation; and in this country the most good and saving traces of God are depicted in revelations. Question. Since some, due to the weakness of the body, are not able to cry incessantly, what should they do to protect the mind so that passions do not rebel against it when it is not busy with anything? Answer. Passions cannot rise up in the soul and confuse the ascetic if, in his hermitage, removed from all distraction, his heart is not occupied with the things of life, unless he is lazy and careless in his duty. And above all, if he exercises himself in the study of the Divine Scriptures, then, while searching for their meaning, he remains in no way disturbed by passions. For, with the understanding of the Divine Scriptures growing and taking root in him, vain thoughts flee from him and his mind cannot lag behind the desire to read the Scriptures or reflect on what is read, and he does not pay the slightest attention to real life, due to the very great pleasure of his occupation, rising above it 204 in deep desert silence. Therefore, he forgets himself and his nature and becomes, as it were, a person who has gone into a frenzy, does not remember this age at all, is mainly occupied with the thought of the greatness of God and, immersing himself in this with his mind, says: “Glory to His Divinity!” and again: “Glory to His miracles! All His works are wondrous and extraordinary! To what height has He elevated my misery: what has He vouchsafed me to learn, what thoughts to dare, how to delight my soul!” Turning his thoughts to these miracles and always being amazed by them, he remains in constant rapture and, as it were, already tastes life after the resurrection, because silence greatly contributes to this grace. For his mind finds the opportunity to remain in itself with the peace that it acquired in silence. And at the same time, he is stimulated to remember what is in accordance with the order of his life. For, mentally imagining the glory of the future age, and the good things hoped for in store for the righteous who dwell in this spiritual life and in God, and this new restoration, does not contain either in thought or in memory what is in this world. And when he is intoxicated with this, he is again transported from there by contemplation to this age in which he still lives, and in amazement says: “Oh, the depth of the wealth, wisdom, knowledge, meaning, rationality and economy of the unsearchable God, for His judgment has not been tried, and His ways have not been explored!” 205 For, when He prepared another such wonderful age to introduce into it all rational beings and preserve them in endless life, what was the reason for Him to create this first world, to expand it, and to enrich it so much with the fullness and multitude of species and natures, and to give place in it the causes of many passions and what feeds them and what opposes them? And why did he first place us in this world, plant in us the love for a long life in it - and suddenly abduct us from it by death, keep us insensible and immobile for a considerable time, destroy our image, pour out our dissolution, mix it with the earth, allow our composition to collapse, decay and disappear, and so that nothing at all remains of human nature; and then, at the time that He has determined by His venerable wisdom, when He desires, He will raise us up in another image, which He only knows, and will lead us into another state? Not only do we, humans, hope for this, but also the holy angels themselves, who have no need in this world, and, due to the extraordinary nature of their nature, have achieved little less than perfection, are awaiting our rise from corruption, when our race will rise from the dust and its corruption will be renewed. For for our sake they too are denied entry, and they wait for the one-time opening of the door of the new age. And this creation (angels) rests with us from the weight of the body that burdens us, as the apostle says, as the creation itself longs for the revelation of the sons of God, so that it may be freed from the work of corruption into the freedom of the glory of the children of God 207, after the complete destruction of this age in its entire structure and after the restoration of our nature to its original state. And from here he already ascends with his mind to what preceded the creation of the world, when there was no creation, no heaven, no earth, no angels, nothing that was brought into existence, and to how God, by His sole good pleasure, suddenly brought everything from non-existence into existence, and every thing appeared before Him in perfection. And again he descends with his mind to all God’s creatures, pays attention to the wonder of God’s creatures and the wisdom of His works, reasoning with himself in amazement: “What a miracle! How much His economy and providence exceed all understanding, how much His wondrous power is stronger than all His creations! How did He bring this creation - this innumerable multitude of different things - into existence from non-existence? And how will he ruin it again, destroying this wonderful arrangement, this beauty of nature, this orderly flow of creatures, hours and time, this combination of night and day, annual changes, these various flowers growing from the earth, these beautiful city buildings and the embellished palaces in them, this rapid movement of people, this existence, burdened with labor from their entry into the world until their very departure? And how suddenly this wonderful order will cease, and another age will come, and the memory of this first creation will not enter anyone’s heart at all, and there will be another modification, other thoughts, other concerns! And human nature will also not remember at all about this world and about its first way of life, because the human mind will cling to the contemplation of this state, and the minds of people will not have the leisure to return again to warfare with flesh and blood. For with the destruction of this age the future age will immediately begin. And every person will then say the following: “Oh, mother, forgotten by her children, whom she gave birth to, raised and made wise, and who in the blink of an eye were gathered into someone else’s womb and became the true children of the barren woman who never gave birth! Rejoice, O barren child 208, for the children whom the earth has given birth to you.” And then, as if in a frenzy, he reflects and says: “How long will this age last? And when will the future age begin? How much longer will these churches sleep in this form and their bodies be mixed with dust? What will this life be like? In what form will this nature arise and be composed? How will it pass into a new creation? And when he reflects on this, and the like, he comes into delight, amazement and silent silence, and he rises at this hour, and kneels, and with abundant tears sends thanks and praise to the only wise God, always glorified in His all-wise deeds. So, blessed is he who is worthy of this! Blessed is he who has such a thought both day and night! Blessed is he who meditates on this and the like all the days of his life! And if a person, at the beginning of his silence, does not feel the power of such contemplations, due to the soaring of his mind, and cannot yet ascend to the powers of the above-mentioned miracles of God, then let him not become despondent and let him not leave the silence of his silent life! For even the farmer, when he sows, does not immediately see the ear of grain with the sowing of the seed, but the sowing is followed by despondency, labor, exhaustion of his own members, the removal of comrades, separation from loved ones. And when he endures this, another time comes, in which the worker delights, and jumps, and rejoices, and is glad. What time is it? When he tastes the bread 210 obtained by his own sweat, his meditation will be kept in silence. For silence and this above-mentioned patient meditation in silence arouse great and endless sweetness in the heart and bring the mind into inexpressible wonder. And blessed is he who patiently abides in it, because this rich spring opened before him, and he drank from it, and enjoyed it, and will not stop drinking from it always, at all times, at every hour of the day and night, until the end and the last limit of his entire temporary life. Question. What is the main thing in all the labors of this matter, that is, silence, so that a person who has reached this point can know that he has already achieved perfection in life? Answer. That is when a person is honored to remain in constant prayer. For, as soon as he achieved this, he ascended to the height of all virtues and became the abode of the Holy Spirit. And if someone has not undoubtedly accepted this grace of the Comforter, then he cannot freely remain in this prayer, because, as it is said, when the Spirit dwells in one of the people, then he will not stop praying, for the Spirit Himself always prays 211. Then, both in the sleepy and in the waking state of a person, prayer is not stopped in his soul, but whether he eats, drinks, sleeps, or does anything, even in deep sleep, the fragrance and evaporation of prayer are easily emitted by his heart. Then prayer does not leave him, but every hour, although it is not revealed in him outwardly, at the same time, it performs God’s service in him in secret. For one of the Christ-bearing men calls the silence of the pure prayer, because their thoughts are Divine movements, and the movements of a pure heart and mind are meek voices with which they secretly sing of the Hidden One. Question. What is spiritual prayer? And how can an ascetic be worthy of it? Answer. Spiritual movements for strict purity and purity become partakers of the activity of the Holy Spirit. And one out of many thousands of people is granted it, because this is the secret of the future state and life. For he ascends, and the nature remains inactive, without any movement or remembrance of what is here. The soul does not pray through prayer, but through feeling it senses the spiritual things of this age, surpassing human understanding, the understanding of which is possible only by the power of the Holy Spirit. And this is mental contemplation, but not movement and not seeking 212 prayer, although it borrowed its origin from prayer. For through this, some of these people have already achieved the perfection of purity. And there is no hour in which their inner movement is not in prayer, as we said above. And when the Holy Spirit comes, he always finds them in prayer; and from this prayer lifts them to contemplation, which is called spiritual vision. For they do not need the form of prolonged prayer, nor the standing and rite of prolonged service. For them it is enough to remember God, and they are immediately captivated by His love. However, they do not completely neglect standing in prayer, when they give honor to prayer, and, in addition to unceasing prayer, stand on their feet at the appointed hours. For we see Saint Anthony standing at the prayer of the ninth hour, and feeling the elevation of his mind. And another of the fathers, standing in prayer with his hands raised, went into rapture for four days. And many others during such prayer were captivated by a strong remembrance of God and great love for Him and came into admiration. A person is worthy of it when, by keeping the commandments of the Lord, which resist sin, he is freed from sin both internally and externally. Whoever loves these commandments and uses them according to order, it will become necessary for him to free himself from many human affairs, that is, to be stripped of the body and to be outside of it, so to speak, not by nature, but by necessity. He who leads life in the image of the Lawmaker and is guided by His commandments, it is impossible for sin to remain in him. Therefore, the Lord promised in the Gospel to the one who kept the commandments to create a monastery with him 213. Question. What is the perfection of the many fruits of the Spirit? Answer. It is when someone is worthy of the perfect love of God. Question. And how does a person know that he has achieved it? Answer. When the remembrance of God is aroused in his mind, then his heart is immediately aroused by love for God and his eyes are abundantly filled with tears. For love usually brings tears to the memory of loved ones. And he who abides in the love of God never lacks tears, because he never lacks that which nourishes in him the remembrance of God; why even in his sleep he talks with God. For love usually produces something like this, and it is the perfection of people in this life. Question. If, after a lot of work, suffering, and struggle that a person has undergone, the thought of pride is not ashamed to attack him, because it borrows food for itself from the beauty of his virtues and counts on the greatness of the labor he has endured, then how can a person overcome his thought and acquire such firmness in his soul that it does not submit to the thought? Answer. When someone realizes that he falls away from God, like a dry leaf falling from a tree, then he understands the strength of his soul, that is, whether by his own strength he acquired these virtues and endured all the struggles for their sake, while the Lord withheld His help and allowed him alone to enter into the struggle with the devil, and did not walk with him, as He usually participates in the struggle with the ascetic and assists them; then his strength is revealed, or better yet, his defeat and difficulty become clear. For the providence of God always happens to the saints, protecting and strengthening them. Through it he overcomes every rank of people, if it happens in feat and in the suffering of martyrdom, and in other disasters that befall those who suffer for God and for His sake. And this is clear, obvious and undeniable. For how can nature overcome the power of tickling, which is constantly aroused in the members of people, causing them grief and very strong in order to overcome them? And why do others desire victory and love it, but cannot achieve it despite their strong opposition, on the contrary, every day they suffer defeat from bodily tickles and remain in labor, in crying and in exhaustion, working for their souls, while you can comfortably bear the claims of the body, which are so fierce, and not be in great confusion as a result? And how can a body, which in other cases is sensitive to suffering and does not tolerate being stung by a thorn that has pricked its nail, can overcome cutting with iron, endure contrition of members and all kinds of torment, and not be overcome by suffering, without feeling, as nature usually does, even the difference in this torment, if, in addition to natural strength, another force does not come from elsewhere, reflecting from it the cruelty of torment? And since we started talking about God’s providence, we will not be too lazy to bring to mind one soulful story that elevates a person in his struggles. One young man, named Theodore, whose whole body was subjected to torment, asked by someone: “Did you feel the torment?”, answered: “At first I felt it, and then I saw a certain young man who wiped away the sweat of my struggle, strengthened me and gave me coolness during my suffering.” Oh, how great are God's mercies! How close is the grace of God to those who struggle for the name of God, so that they may joyfully endure suffering for Him! Therefore, do not be ungrateful, man, to God’s providence for you. If, finally, it is obvious that you are not a winner, but only, as it were, a tool, the Lord wins in you and you still receive a victorious name, who forbids you at all times to ask for the same power, and to win, and to receive praise, and to confess 215 to God? Haven't you heard, man, how many ascetics from the foundation of the world, being unappreciative of this grace, fell from the heights of life and from the heights of their exploits? Just as many and varied are the gifts of God to the human race in themselves, there is just as much difference in the acceptable gifts and, accordingly, in the degree of those who receive them. There are smaller and greater gifts of God, although they are all lofty and wonderful, but one surpasses the other in glory and honor, and the degree of degree is higher. And also: to devote oneself to God and live virtuously is one of the great gifts of Christ. For many, having forgotten that by this grace they were vouchsafed to become excommunicated from people and dedicated to God, partakers and recipients of His gifts, chosen and awarded the service and sacramental performance of God, instead of constantly thanking God for this with their lips, they deviated into pride and arrogance and think of themselves not as having received the grace of sacramental rites, in order to serve God with pure life and spiritual work, but as giving mercy to God, when they should have judged that God had taken them out from among people and made them His own to know His mysteries. And they do not tremble with all their souls, reasoning in this way, especially when they see how the dignity of those who reasoned similarly before them was suddenly taken away, and how the Lord in the blink of an eye overthrew them from the high glory and honor that they had; and they strayed into uncleanness, lasciviousness and filthiness, like cattle. since they did not recognize their strength and did not constantly keep in mind the One who gave them grace - to perform service before Him, to become included in His Kingdom, to be cohabitants of angels and to approach Him with angelic life, then God removed them from their work and, by leaving silence and changing their way of life, showed them that it was not their power if they observed decorum in life and did not disturb their natural compulsions, demons and other other resistances, on the contrary, it was the power of God’s grace, which produced in them that which the world, due to the difficulty of this, cannot contain or hear, and in which they remained for a long time and were not overcome; why, of course, there was in them a certain power accompanying them, sufficient to help them in everything and protect them. But since they forgot about this power, the word spoken by the apostle was fulfilled on them: as if they had not been tempted to have in their minds God, their Lord, who had collected dust for spiritual service, they were given over to an unskilled mind 216, and, as was proper, they received dishonor for their error. Question. Does it ever happen that someone who suddenly dares to completely renounce cohabitation with people and, out of good jealousy, suddenly goes into an uninhabited and terrible desert, dies of hunger due to the lack of cover and other necessities? Answer. Whoever, before their creation, prepared a home for dumb animals and takes care of their needs, He will not despise His creation, especially those who fear Him, and those who follow Him in simplicity, without inquisitiveness. He who betrays his will in everything to God no longer cares about the needs of his body, about its misfortune and suffering, but wants to remain in a hidden life and lead a humble life, is not afraid of sorrows, but considers alienation from the whole world pleasant and sweet for the purity of life, exhausting himself among the hills and mountains, lives like a wanderer in the circle of dumb animals, does not agree to rest bodily and spend a life full of filth. And when he gives himself up to death, cries and prays hourly so as not to be deprived of God’s pure life, then he receives help from God. Glory and honor to him! May He preserve us in His purity and may He sanctify us with the sanctity of the grace of the Holy Spirit, in honor of His name, so that His holy name may be glorified in purity forever and ever! Amen. Word twenty-two. That a body that fears temptation becomes a friend of sin One of the saints said that a body that is afraid of temptations becomes a friend of sin, so as not to go to extremes and lose its life. Therefore the Holy Spirit compels him to die. For he knows that if he does not die, he will not overcome sin. If someone wants the Lord to dwell in him, then he forces his body to serve the Lord, works in the commandments of the Spirit, written by the Apostle, and keeps his soul from the deeds of the flesh, described by the Apostle 217. The body, having partaken of sin, rests in carnal deeds, and the Spirit of God does not rest in its fruits. For when the body becomes weak in fasting and humility, then the soul is strengthened by prayer. The body usually, when it is much oppressed by the sorrows of silence, suffers deprivations and shortcomings, and is close to losing its life, beg you and say: “Give me a little freedom to live in moderation; Now I walk in the right way, because I have been tested by great suffering.” And as soon as, out of compassion for him, you calm him from his sorrows and give him some rest, and, although not for long, he calms down, little by little he begins to whisper to you with caresses (and his caresses are very strong), until he forces you to leave the desert, and says to you: “We can live well near the world, because we have been tested in many ways; therefore, we can live there according to the same rules as we live now. Just tempt me, and if I am not what you want, we can return. Behold, the desert does not flee from us.” Don’t believe him, although he will beg you strongly and make many promises. It won't do what it says. When you bow to his request, he will plunge you into great falls, from which you will not be able to rise and come out. When you become despondent from temptations and are fed up with them, say to yourself: “Again you desire uncleanness and shameful life.” And if the body tells you: “It is a great sin to kill yourself,” then answer it: “I kill myself because I cannot live uncleanly. I will die here so that again I will not see the true death of my soul, death for God. It is better for me to die here for the sake of integrity and not live a bad life in the world. I arbitrarily chose this death for my sins. I put myself to death because I have sinned against the Lord; I will no longer anger Him. What is there to me in a life that is far from God? I will endure this bitterness, so as not to be alienated from heavenly hope. What does God have to do with my life in this world if I live in it badly and anger God?” Word twenty-three. Message written to a brother who loves silence Since I know that you love silence and that the devil, knowing the will of your mind, under pretexts of good entangles you in many ways, until he crushes and overcomes you in virtue, which contains many types of good, then so that I, as a member closely connected with you, good brother, can help your good desire with a useful word, I took care to write what I myself acquired from men wise in virtue, and in The Scriptures, and from the fathers, and from our own experience. For if a person does not neglect both honors and dishonor, and for the sake of silence endures reproach, desecration, harm, even beatings, does not become a laughing stock and those who see him do not consider him a holy fool and a fool, then he will not be able to remain in the good intention of silence, because if a person once opens the door for some reason, then the devil will not stop exposing to him some of the these motives, under many pretexts, for frequent and countless meetings with people. Therefore, if you, brother, truly love the virtue of such silence, which does not tolerate dispersion, rejection, or separation, and with which the ancients conquered, then you will find, in this case, the opportunity to fulfill your laudable desire, as soon as you become like your fathers and accept the intention in yourself to show their lives. But they loved complete silence, did not care to show love to their loved ones, did not try to use their strength to calm them down, and were not ashamed to avoid meeting those who were considered respectable people. So they walked and were not condemned by wise and leading people as neglecting brothers, contemptuous, or careless, or devoid of reason, which was said in their justification by those who worship silence and hermitage more than community with people. “A person,” he says, “who experiences the sweetness of silence in his cell, does not run away from meeting him as someone who neglects his neighbor, but for the sake of the fruit that he gathers from silence.” “Why,” he asks, “Abba Arseny indulged in flight and did not stop when he met someone?” Abba Theodore, if he met someone, his meeting was like a sword. He did not say greetings to anyone when he was outside his cell. But Saint Arseny did not greet even those who came to him with greetings. For at one time one of the fathers came to see Abba Arseny, and the elder opened the door, thinking that it was his servant, but when he saw who the newcomer was, he threw himself on his face and begged for a long time to get up, with the assurance of the newcomer that he would accept the blessing and leave, the saint refused, saying: “I will not get up until you leave.” And he didn’t get up until he left. And the blessed one did this so that if one day he gave them his hand, they would not return to him again. Look at the continuation of the word, and then you will not say that perhaps Arseny neglected this father or someone else due to his insignificance, but for the sake of his honor he showed partiality to another and talked with him. On the contrary, Arseny equally ran away from everyone: both small and great. One thing was before his eyes - for the sake of silence, to neglect communication with people, whether it be a great or small person, and for the sake of the honor of silence and silence, to bear reproach from everyone. And we know that the archbishop, Blessed Theophilus, came to him, and with him was the judge of that country, who had a desire to see the saint and honor him. But Arseny, when he sat before them, did not even with a small word honor their high rank, although they really wanted to hear his word. And when the archbishop began to ask him about this, the good old man was silent for a while and then said: “Will you keep my word if I tell you?” They agreed by saying, “Yes.” The elder told them: “If you hear that Arseny is here, do not approach there.” Do you see the wonderful disposition of the old man? Do you see his disdain for human conversation? Here is a man who has known the fruit of silence. The blessed one did not reason that the universal teacher and head of the Church had come, but imagined the following in his thoughts: “Once and forever I died for the world, what is the use of a dead man alive?” And Abba Macarius reproached him with a reproach filled with love, saying: “Why are you running from us?” The elder presented him with a wonderful and praiseworthy excuse, answering: “God knows that I love you, but I cannot be together with both God and people.” And he was taught this wonderful knowledge by no other person than the voice of God. For it was said to him: “Run away from people, Arseny, and you will be saved.” Let no idle and conversation-loving person be so shameless as to refute this, distorting Arsenie’s words, and let him not say, contrary to this, that this is a human invention and was invented for the benefit of silence. On the contrary, this is a heavenly teaching. And let us not think that this was said to Arseny in the sense of running away from the world, and not in order to run away from his brothers! After he left the world, went and settled in the monastery, he again prayed to God, asking how he could live virtuously, and said: “Show me the way, Lord, how to be saved,” and thought that he would hear something different, but the second time he heard again the same Master’s voice: “Run, Arseny, be silent and silent. And, although there is a lot of benefit (he was told) in meeting and talking with the brethren, it is not so much useful for you to talk with them as to run away from them.” And when blessed Arseny accepted this in Divine revelation, and since, when he was still in the world, he was commanded to run, and then, when he was with the brethren, the same thing was said, then he was convinced and knew that in order to acquire a good life, it was not enough for him to run only from worldly things, he must run away from everyone equally. For can anyone resist and contradict the Divine voice? Yes, and the divine Anthony was told in revelation: “If you want to remain silent, go not only to Thebaid, but even to the inner desert.” Therefore, if God commands us to run away from everyone and to love silence so much, when those who love Him abide in it, who will pretend to be any pretext for being in conversation and getting close to people? If flight and caution were useful to Arseny and Anthony, how much more useful are they to the weak? And if God honored those, both in word and in sight, and whose help the whole world needed, more for their silence than for helping the entire brotherhood, or better yet, all of humanity, then how much more is silence necessary for someone who is not able to protect himself well? We also know about another certain saint that his brother became ill and was imprisoned in another cell. And since the saint, throughout his illness, overcame his compassion and did not come to see him, the sick man, approaching his departure from life, sent to tell him: “If you have not come to me until now, then come now so that I can see you before my departure from the world, or come even at night, and I will kiss you and leave you.” But the blessed one did not agree even at this hour, when nature usually demands our compassion for each other and transgresses the determination of the will, but said: “If I go out, I will not purify my heart before God, because I was negligent in visiting my spiritual brothers, but I preferred my nature to Christ.” And his brother died, and he did not see him. Therefore, let no one, out of laziness of thoughts, pretend that this is impossible, let no one overthrow and turn his silence into nothing, rejecting God’s providence for him. If the saints have conquered nature itself, no matter how strong it is, and if Christ loves it when silence is honored while His children are neglected, then what other necessity could you have that you could not neglect when you fall under it? This commandment, which says: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, 218 more than the whole world, and nature, and everything that is in nature, is fully fulfilled when you remain in your silence. And the commandment to love one’s neighbor is contained within him. Do you want, according to the Gospel commandment, to acquire in your soul love for your neighbor? Get away from him, and then the flame of love for him will kindle in you, and you will rejoice when you see him, as when you see a bright angel. Do you also want those who love you to thirst to see you? On certain days only have a meeting with them. Experience is truly a teacher for everyone. Be healthy. To our God be thanksgiving and glory forever and ever! Amen. Word twenty-four. Epistle 219 to a certain brother, natural and spiritual, who, living in the world and wanting to see Isaac, urged and begged in his letters to come to him We are not as strong as you think, blessed one; and perhaps you do not know my weakness and the fact that my death is not difficult for you, 220 and therefore, as if inflamed by nature according to its custom, you constantly ask me for something that we should care about, something that you should not desire either. Do not ask me, brother, for this, which only gives peace to the flesh and its wisdom, but take care of the salvation of my soul. A little more time, and we will pass from this age. How many faces will I meet when I come to you! How many human customs and places will I see until I return to my place! How many reasons for thoughts will my soul receive when meeting people! How much embarrassment she will suffer from the passions that have awakened in her, from which she has calmed down somewhat! This is not unknown to you either. That it is harmful for a monk to see the worldly, you yourself know it. And look what a change occurs in the mind of someone who has been silent with himself for a long time, when he suddenly falls into it again, and sees and hears what is unusual for him. If someone who is in asceticism and is still fighting with his opponent is harmed by meeting with monks when they are not close to his dispensation, then consider into what well will we fall, having acquired knowledge through especially long experience? Oh, if only we could get rid of the sting of our enemy! Therefore, do not ask me to do this unnecessarily. Let us not be deceived by those who claim that there is no harm for us from hearing and seeing something, for we are supposedly the same in our thoughts in the desert, and in the world, and in the cell, and outside it, and we do not change in our meekness, and do not accept bad change, and when meeting with persons and things we do not feel the anxiety of passions. Those who say this, even if they accept wounds, do not know this, but we have not yet achieved this mental health, for we have stinking ulcers on ourselves, and they will boil with worms if there is no care for them for one day, and they remain unbandaged, are not covered with a plaster and tied with bandages. Word twenty-fifth. About the three methods of knowledge, about the difference in their doing and concepts, about the faith of the soul, about the mysterious wealth hidden in it, and about how much the knowledge of this world differs in its methods from the simplicity of faith A soul that travels the paths of life and the path of faith and often succeeds in this latter, if it turns again to the methods of knowledge, soon begins to limp in faith, and its spiritual strength is lost in it, which was revealed in a pure soul by the reciprocity of assistance 222 and, due to simplicity, was not included in the study of everything that is in it and to it 223. For the soul, having once given itself up to God with faith and having experienced His assistance through repeated experience, no longer cares about itself, but is bound by amazement and silence, and does not have the opportunity to return again to the methods of its knowledge and use them in action, so that otherwise, if they resist, it will not lose God’s providence, which secretly vigilantly watches over the soul, cares for it and constantly follows it with all ways - not to lose it because the soul has gone mad, dreaming that it itself can provide enough for itself by the power of its knowledge. For those in whom the light of faith shines no longer reach such shamelessness as to again ask God in prayers: “Give us this” or: “Take that from us,” and they do not care at all about themselves, because with the spiritual eyes of faith they hourly see the Fatherly providence with which that true Father enshrines them, Who with His immeasurably great love surpasses all fatherly love, especially everyone can and has the power to help us to an abundance, to a greater extent than we ask, think and imagine. Knowledge is contrary to faith. Faith in everything 225 that relates to it is a violation of the laws of knowledge, however, knowledge that is not spiritual. The definition of 226 knowledge is that it does not have the power to do anything without searching and research, but, on the contrary, it seeks out whether it is possible for what it thinks and wants to be. What does faith do? She does not agree to abide in someone who approaches her in the wrong way. Knowledge without searching and without its own methods of action cannot be known. And this is a sign of wavering in the truth. And faith requires a single, pure and simple way of thinking, far from any tricks and search for methods 227. Look how they oppose each other. The house of faith is an infant thought and a simple heart. For it is said: in the simplicity of your heart you glorified God 228, and: unless you turn and become like children, you will not enter the Kingdom of Heaven 229. Knowledge puts a snare in the simplicity of the heart and thoughts and resists it. Knowledge is the limit of nature and protects it in all its paths. And faith makes its procession above nature. Knowledge does not dare to allow anything destructive to nature to occur, but moves away from it, and faith easily allows it and says: “Tread on the asp and the basilisk and cross the lion and the serpent” 230. Knowledge is accompanied by fear, faith by hope. To the extent that a person is led by methods of knowledge, to the same extent he is bound by fear and cannot be granted liberation from it. And whoever follows faith soon becomes free and autocratic, and as the son of God he freely enjoys everything with authority. He who loves this faith disposes of every created nature, like God, because faith is given the opportunity to create a new creation, in the likeness of God, as it is said: as you please, and all things will appear before you 231. Often she can produce everything from non-existence. And knowledge cannot produce anything without substance. Knowledge does not have such shamelessness 232 as to produce what is not given by nature. And how can he do this? The flowing nature of water on its ridge does not accept traces of the body, and whoever approaches the fire burns himself, and if he has the audacity to do so, then trouble will follow. Knowledge carefully protects itself from this and does not agree to exceed the limit in this regard. Faith, however, autocratically transgresses everything and says: “If you pass through fire without being burned, the rivers will not cover you” 233. And faith often did this before all creation. And if knowledge had an opportunity here to tempt itself in this, then, without a doubt, it would not have decided to do so. For many, by faith, entered the flames, harnessed the burning power of the fire and walked unharmed in the midst of it, and walked along the ridge of the sea as if on dry land. And all this is above nature, contrary to the methods of knowledge and showed that it is vanity in all its methods and laws. Do you see how knowledge preserves the limits of nature? Do you see how faith rises above nature and paves the way for its progress there? These methods of knowledge ruled the world for five thousand years or a little less, or even more than that, and man was not at all able to lift his head from the earth and recognize the power of his Creator, until our faith shone and freed us from the darkness of earthly work and vain submission after the vain soaring of the mind 234 . And even now, when we have found a calm sea and an inexhaustible treasure, we again desire to turn to small springs. There is no knowledge that is not in poverty, 235 no matter how much it is enriched. But neither earth nor heaven can contain the treasures of faith. The one whose heart is strengthened by the hope of faith never loses anything. And when he has nothing, he owns everything by faith 236, as it is written: “Everything you ask in prayer as a believer, you will receive” 237, and also: “The Lord is near. Don’t worry about anything” 238. Knowledge is always looking for ways to protect those who acquire it. And faith says: “Unless the Lord builds the house and preserves the city, it labors in vain and builds in vain.” 239 He who prays with faith never uses or resorts to methods of self-preservation. For knowledge praises fear in every place, as the Wise One said: Blessed is the soul of him who fears 240. What is faith? It is said: they were afraid, and they began to drown 241; and it is also said: do not partake of the spirit of work into fear, but partake of the Spirit of procreation into the freedom of faith and hope in God 242; and again: do not be afraid of them and do not flee from their presence. Fear is always accompanied by doubt, and doubt is accompanied by seeking, and seeking by accepted methods, and accepted methods by leading. And in the research and search itself, fear and doubt are always known, because knowledge does not succeed in everything at all times, as we showed before. For the soul often encounters various accidents, fierce attacks and many dangerous cases, in which knowledge and the methods of wisdom cannot help at all. But, on the other hand, in difficulties that cannot be averted by all the forces and the utmost limit of human knowledge, faith is not in the least overcome by any of these difficulties. For is human knowledge enough to help in any way in obvious battles with invisible natures and with bodily forces, as well as with many other things? Do you see the weakness of the power of knowledge and the strength of the power of faith? Knowledge forbids its disciples to approach everything alien to nature. But notice the power of faith in this: what does it offer to her students? It is said: in my name you will create demons; take the serpent; Even if you drink mortally, it will not harm you 243. Knowledge, according to its laws, invites everyone who walks its path to find the end of every task, before it begins, and then begin, so that if it turns out that the end of the task is found with difficulty within the limits of human strength, they do not work in vain and so that it does not become clear that the task is difficult and impossible to accomplish. What does faith say? Everything is possible for a believer 244 because nothing is impossible for God. What ineffable wealth, what a sea of ​​wealth in the waves of faith and in the wonderful treasures overflowing by its power! What boldness, what sweetness and hope the procession with her was filled with! How light are her burdens! And how much sweetness there is in making it! Question. Who is likened in his deed to the one who was honored to taste the sweetness of faith and again turned to spiritual knowledge? Answer. To the one who found a precious pearl and exchanged it for a copper ovol; to the one who left sovereign freedom and returned to a state of poverty, filled with fear and slavery. Knowledge is irreproachable, but above it is faith. If we reproach, we will not reproach the knowledge itself. Let this not happen! But we reproach the fact that it uses different methods in which it goes against faith 245, and that it approaches the ranks of demons. Subsequently, we will consider this clearly, and also: how many steps does knowledge ascend to in these ways? What difference opens at each stage? By what thoughts is knowledge aroused in each method when it adheres to them? In which of these ways, when it follows them, does it resist faith and go out of nature? And what difference is there in it? And to what extent (when he returns to his original goal) does he come to his nature and take the step to faith through good living? And to what extent does the difference of this state extend? And how does one move from this to the higher? And what are the ways of this other, or first 246 degree? And when knowledge is coupled with faith, becomes one with it, is clothed with fiery thoughts, is ignited in spirit, acquires the wings of dispassion and from serving the earthly, using other methods, ascends to the region of its Creator? However, for the time being it is enough for us to know that faith, and its steps, and walking in them are above knowledge. Knowledge itself is perfected by faith and acquires the power to ascend the mountain, to feel that which is above all sensation, to see its radiance, elusive by the mind and knowledge of creatures. Knowledge is the step by which a person ascends to the height of faith, and, as soon as he reaches it, he no longer needs it. For it is said: “Now we understand in part, we think in part 247. When the perfect comes, then the hedgehog will be partially abolished” 248. So, even now faith, as it were, presents before our eyes the reality of perfection, and by our faith we understand this incomprehensible, and not by search and the power of knowledge. These are the works of righteousness: fasting, almsgiving, vigil, shrine 249 and everything else done bodily; love for one's neighbor, humility of heart, forgiveness of 250 wrongdoings, thinking about good things 251, studying the sacraments hidden in the Holy Scriptures, reflecting the mind on the most perfect deeds, how to maintain the limits of spiritual movements and other virtues performed in the soul. All this needs knowledge, because knowledge protects it and teaches order in it. And all these are just steps along which the soul ascends to the mountainous heights of faith - and these are called virtues. But the life of faith is higher than virtue, and doing it is not labor, but complete peace, and consolation, and words in the heart, and it is accomplished in the thoughts of the soul. Her work also includes all the wonderful types of spiritual life, the passage of which gives a feeling of spiritual life, and sweetness, and spiritual pleasure, and lust, and joy in God, and everything else that in this life is given to a soul worthy of the grace of that bliss, and that, as if indicated by faith in the divine Scriptures, is accomplished here by God, rich in His gifts. Confusion. Someone will say: if all these blessings, and the deeds of virtue that have been counted before, and avoidance of evil, and discernment of subtle thoughts arising in the soul, and struggle with thoughts, and opposition to irritable passions, and everything else, without which faith itself cannot show its strength in spiritual activity - if all this is accomplished by knowledge, then why is knowledge considered contrary to faith? Resolution of doubt. We answer: three are the mental ways in which knowledge ascends and descends, and there is a change both in the ways in which knowledge is conducted and in the knowledge itself, and through this it harms and helps. The three ways are body, soul, spirit. And if knowledge in its nature is one, then in relation to these areas of the mental and sensory it becomes refined, changes its ways and the doing of its thoughts. Finally, listen to the order of this work and the reasons why it harms and helps. Knowledge is God’s gift to the nature of rational creatures, given at the beginning, at their creation, and by its nature it is simple and indivisible, like sunlight, but in accordance with its doing it acquires changes and divisions. Word twenty-six. About the first degree of knowledge When knowledge follows carnal desire, then it brings together the following methods: wealth, vanity, decoration, bodily peace, zeal for verbal wisdom, suitable for ruling in this world and exuding renewal in inventions, arts, and sciences, and everything else that crowns the body in this visible world. And according to these distinctive features, as we have said and distributed, knowledge becomes contrary to faith. And it is called naked knowledge, because it excludes all concern for the Divine, and due to the predominance of the body, it introduces irrational powerlessness into the mind, and all its concern is completely about this world only. Here is the concept of this knowledge about itself: it, without any doubt, is a mental power that secretly rules a person, Divine guardianship, overseeing him and completely caring for him. Therefore, he does not attribute the government of the world to God's providence, but everything good in man, his salvation from what is harmful to him and his natural guarding against misfortunes and from many of the opposites that secretly and openly accompany our nature, seem to him to be a consequence of his own zeal and his own methods. This is the concept of self-reflective 253 knowledge. It dreams that everything happens according to its design, and in this it agrees with those who claim that there is no control over this visible world. However, it cannot remain without constant care and without fear for the body, and therefore it is overcome by cowardice, sadness, despair, fear from demons, fear from people, rumors of robbers, rumors of deaths, care in illness, anxiety in poverty and lack of necessities, fear of death, fear of suffering and evil animals, and everything else similar to this and likened to the sea, in which hourly, day and night, the waves are restless and rush towards the swimmers, since this knowledge does not know how to cast care of itself on God in the hope of faith in Him. And therefore, in everything that concerns himself, he is busy inventing means and tricks. When the methods of his inventions in one case turn out to be invalid, and he does not see the mysterious Providence in this, then he argues with people who interfere and resist him. In this knowledge the tree of the knowledge of good and evil is planted, uprooting love. And it looks for the small misdeeds of other people, their guilt and weaknesses, and sets up a person to teach, to contradict in words, to invent crafty means and tricks; it also resorts to other methods that are offensive to humans. There is arrogance and pride in him, because he appropriates every good deed to himself, and does not attribute it to God. Faith attributes its works to grace, and therefore cannot be exalted, as it is written: I can do all things through Christ who strengthens me 254, and also: not I, but the grace of God, which is with me 255. And what the blessed apostle said: reason is puffed up 256, he spoke this about this knowledge, not dissolved by faith in God and hope in Him, and not about true knowledge. Let this not happen! True knowledge perfects the soul of those who acquire it in humility, as it perfected Moses, David, Isaiah, Peter, Paul and other saints who were granted this, according to human nature, perfect knowledge. And in saints like these, their knowledge is always absorbed by extraordinary contemplations, Divine revelations, high contemplation of the spiritual, inexpressible mysteries, and their soul in their eyes is considered ashes and dust. Other knowledge, as is characteristic of it, is arrogant, because it walks in darkness, values ​​​​its property in comparison with what is on earth, and does not know that there is something better than it. Everyone is drawn into exaltation because they are on earth, weighing their lives with their flesh, relying on their deeds and do not think in their minds about the incomprehensible. And they are exposed to this while they swim in these waves. But the saints succeed in the glorious Divine virtue, and their work is sorrowful, and their thoughts do not deviate into the care of inventions and vain things, because those who walk in the light cannot err. Therefore, all who have wandered away from the light of the knowledge of the Son of God and have deviated from the truth walk along these paths. This is the first degree of knowledge in which a person will follow carnal lust! We condemn this knowledge and recognize it as contrary not only to faith, but also to every practice of virtue. Word twenty-seven. About the second degree of reference When a person, having left the first degree, is occupied with spiritual thoughts and desires, then, in the light of the nature of the soul, both with bodily feelings and mental thoughts he performs the following, above-mentioned 257 excellent deeds, namely: fasting, prayer, almsgiving, reading the Divine Scriptures, various virtues, struggle with passions, etc. For all good deeds, all various good states discerned in the soul, and wonderful forms of service in the court of Christ, in this second degree of knowledge, are accomplished by the work of his power 258 by the Holy Spirit. And it shows the heart the paths that lead us to faith, through it we collect parting words for the future age. But here, too, knowledge is still bodily 259 and complex. Although this knowledge is the path that leads and carries us to faith, however, there is also a higher degree of knowledge. And if anyone succeeds, he will find the opportunity, with the help of Christ, to be elevated to this level, when he lays the foundation of his work in silent distance from people, in reading the Scriptures, in prayer and in other good deeds, by which everything related to the second knowledge is accomplished. And it is through him that all good things are produced; it is called conducting affairs, because through sensual affairs, through the mediation of bodily senses, it accomplishes its work on the external level. Amen. Word twenty-eighth. About the third degree of knowledge, which is the degree of perfection Listen, then, to how a person becomes refined, acquires spirituality, and becomes likened in life to invisible forces, who carry out their service not through sensual deeds, but through thoughtfulness of the mind. When knowledge rises above the earthly and above the care of doing earthly things, and begins to test its thoughts in what is hidden from the eyes within, and, in a certain way, begins to neglect that which causes the indecency of the passions, and grief spreads, and follows faith in the care of the future age, and in the desire for what is promised to us, and in the search for the hidden mysteries, then faith itself absorbs this knowledge, and turns and gives birth again, so that it becomes entirely spirit. Then it can soar on wings in the realm of the incorporeal, touch the depths of the intangible sea, imagining in the mind the Divine and wonderful actions of government in the natures of mental and sensory beings, and explore the spiritual secrets comprehended by simple and subtle thought. Then the inner feelings are aroused to spiritual activity, in accordance with the state that exists in this life of immortality and incorruptibility, because even here, as if in secret, it 260 received mental resurrection, as a true testimony of universal renewal. These are three methods of knowledge with which the entire course of a person in the body, in the soul, in the spirit is associated. From the time a person begins to distinguish evil from good, and until he leaves this world, the knowledge of his soul remains in these three measures. And the fullness of all untruth and wickedness, and the fullness of truth, and in order to touch the depth of all the secrets of the spirit, produces a single knowledge in the said three measures, and in it is contained every movement of the mind, when it ascends or descends in good, or in evil, or in the middle, between good and evil. The fathers call these measures: natural, unnatural and supernatural. And these are the three directions along which the memory of the rational soul rises and falls when, according to what has been said, either by nature one does the truth, or above nature admires its memory, in the contemplation of God, or outside of nature goes to feed pigs 262, as one who has squandered the wealth of his prudence, working with many demons. Cumulative overview of the three knowledges The first degree of knowledge cools the soul for the work of walking in God. The second warms the soul for a rapid flow to that which is at the level of faith. The third is peace from doing (which is the image of the future), enjoying the mysteries of the future in a single ever-teaching of the mind. But, since nature cannot yet completely rise above the state of mortification and the burden of the flesh, and perfect itself in this spiritual knowledge, which is higher than other deviating knowledge, then this knowledge is not able to serve towards perfection, which has no lack; A person cannot be in the world of death and completely abandon the nature of the flesh. But while a person lives in the flesh, he remains in a transitional state from one knowledge to another. Then suddenly his soul, like a poor and beggar, begins to perform service on the second, average degree of virtue, which is embedded in nature and can be produced with the help of bodily nature; then he remains, like those who have received the Spirit of sonhood, in the sacrament of freedom, enjoys the grace of the Spirit, who according to the dignity of Gives it, and again returns to the humility of his deeds, and these are the essence of deeds performed with the help of the body. And grace preserves them so that the enemy does not captivate it 263 with the baits found in this evil age, and with confused and enticing thoughts, 264 because a person, while imprisoned under the veil of the doors of the flesh, has no hope. For in this imperfect age there is no perfect freedom. Every act of knowledge consists of doing and continuous exercise; The work of faith is not accomplished by works, but is fulfilled by spiritual thoughts, in purely spiritual action, and it is above the senses. For faith is more subtle than knowledge, just as knowledge is more subtle than sensible things. All the saints who have been deemed worthy to acquire this life (and this is admiration for God), by the power of faith, abide in the delight of this supernatural life. We do not understand faith as the kind of faith that a person believes in the distinction of the venerable and Divine Hypostases, in the special 265 nature of the Divinity Himself that surpasses everything, and in the wonderful economy 266 perfected in humanity by the perception of our nature (although this faith is extremely high), but faith that shines in the soul from the light of grace, strengthening the heart with the testimony of the mind, so as not to it wavered in the certainty of hope, far from any conceit. And this faith is revealed not in the increased hearing of the ears, but in spiritual eyes that see the mysteries hidden in the soul, the invisible and divine riches hidden from the eyes of the sons of the flesh and revealed by the Spirit, feeding from the table of Christ, in the teaching of the laws of Christ, as the Lord said: “If you keep My commandments, I will send you the Comforter, the Spirit of truth, whom the world cannot accept, and who you are.” teach all truth" 267. He shows a person this holy power that dwells in him at all times, this cover, this mental fortress, which always covers a person, repelling everything harmful from him, so that it does not come close to his soul or body. The bright and spiritual mind invisibly senses this power with the eyes of faith. It is known to the saints more than through their experienced communion with it. This power is the Comforter Himself, with the strength of faith, like fire, kindling the members of the soul. And the soul rushes forward, neglects 268 all danger in hope of God, rises on the wings of faith above visible creation and is always, as it were, intoxicated, in amazement before Divine care, in simple contemplation and invisible examination of the Divine nature, training the mind to be attentive to thinking about His mysteries. For until He 269 comes, Who is the performer of the sacraments, and until we are clearly worthy of the revelation of them, faith between God and the saints sacredly functions the ineffable sacraments, which, by the grace of Christ Himself, may we also be worthy of, here - as a pledge, and in the most real truth - there, in the Kingdom of Heaven with those who love Him! Amen. Word twenty-nine. About other images and understanding of the differences in knowledge 270 Knowledge that deals with the visible or perceives its order through the senses is called natural. Knowledge, which resides in the realm of the mental and by its own power comprehends the nature of the incorporeal, is called spiritual, because it receives sensation by the spirit, and not by the senses, and the birth of these two 271 comes into the soul from the outside, and it understands them. But knowledge that has reached the Divine is called supernatural, and it is more unknown and higher than knowledge. And the soul receives contemplation of this knowledge not from a substance that is outside of it, as in the first two types of knowledge, but immaterially, inside itself, tuna, quickly and beyond expectation, it appears and it opens from the very inside, because, according to the word of Christ, the Kingdom of Heaven is within you, 272 and you cannot expect it in a certain image, and it does not come with observance, but within the image imprinted in the innermost mind, it reveals itself by itself, without thinking 273 about it, because the mind does not find substance in it. The first knowledge is born from incessant study and diligent study; the second comes from a good life and reasonable faith, and the third is inherited by faith alone, because it abolishes knowledge, deeds come to an end and feelings become unnecessary for use. Therefore, knowledge is honored to the extent that it descends from this limit; and the more he descends, the more he is honored. And when it reaches the earth and earthly things, then knowledge rules over everything, and without it, every work is lame and imperfect. When the soul raises its contemplation to the mountain, and extends its thoughts to the heavenly, and desires that which is invisible with bodily eyes and that is not in the power of the flesh, then faith operates in everything, which may the Lord Jesus Christ grant to us, blessed forever, amen 274. Word thirty. About the image of prayer and other things that are necessary for constant remembrance and in many respects useful if the reader retains this with reasoning For a person, during his prayerful request, to be confirmed in his trust in God is the best part of the grace of faith. The firmness of faith in God is not the same as sound confession, although it is the mother of faith; on the contrary, the soul sees the truth of God through the power of life. When in the Holy Scriptures you find faith united with works, then do not take reasoning about it for reasoning about right confession, because faith, leading to certainty in hope, is never achieved by people who are not baptized 276 or whose minds are corrupted to the truth. For the certainty of faith in people who are high in soul is revealed to the extent that their morals conform their lives to the commandments of the Lord. Continuous study of Scripture is light for the soul, because it shows the soul useful reminders to beware of passions and to remain in the love of God through purity of prayer, and also outlines before us a peaceful path in the footsteps of the saints. However, do not doubt the power of the prayers of our poetry, when, during prayers or hourly reading, they are not followed by strong excitement and incessant contrition. The word spoken from experience must be accepted, although the one who spoke it is an unlearned person, because the royal treasures are greater than anyone else on earth, but they do not neglect to accept in addition an ox taken from a beggar; and from small streams the rivers overflow and become great in their course. If the remembrance of the good, when we bring it to our minds, renews virtue in us, then it is obvious that the remembrance of debauchery, when we remember it, renews the shameful desire in our mind, because the remembrance of both shows and outlines in our thoughts the difference between the most remembered things, as if with a finger it points out to us either the shamelessness of our thoughts, or the height of our life, and strengthens us in our thoughts and movements and gums and ears. We are busy with them in the secrets of our mind, and in this mental occupation the lot of our life is depicted, so that, of necessity, we constantly see ourselves. So, not only this activity harms the one who has it, but along with it the vision, as well as remembrance, which makes up for it, also harms. And it is not just the practice of virtue that will greatly help the one who practices this practice, but also the mental image formed by the recollection of persons who have labored in virtue. And this makes it clear why very many who have reached the degree of purity are honored to see certain saints always in night vision; and during the day, every hour in the mental exercise of the mind, the vision of these saints, imprinted on their souls, becomes a source of joy for them. And therefore, they begin to practice virtues with ardor, and the flame to lust for them burns in them in abundance. And they say that holy angels take upon themselves the likenesses of some venerable and good saints, and in a sleepy dream they show these likenesses to the soul, during the soaring of its thoughts, to its joy, enrichment and joy, and during the day they constantly set them in motion, when the soul considers its thoughts; and its work is made easier by the joy of the saints, and from this it prospers in its course. This happens when there is continuity of fighting. Whoever has the habit of occupying his thoughts with evil, with the assistance of demons, it appears in its likeness. Demons take on their likeness and show the soul dreams that terrify it, and moreover, with the help of daytime recollection, acting through it. And sometimes with this terrible vision, terrifying the soul, they soon bring it to exhaustion, and sometimes they also present to it the difficulty of living in silence and solitude, and something else. Therefore, brethren, as for attentiveness to our remembrances and the conclusion from them about the state of our soul, from now on we will begin to constantly discuss the difference in the remembrances that occupy us, which of them attract our attention and which ones we immediately drive away from ourselves, as soon as they approach our thoughts: whether those that are in us by the premeditation of demons who plunge this food into passions, or those that are due to lust and irritability, or those that are from the holy angels, giving us a wave of joy and knowledge, as well as remembrance, awakening us with thoughts during the approach of the holy angels to us, or those that are in us from impressions previously received by the senses, and by which thoughts are aroused in the soul, attracting us to one thing. Through knowledge of this difference, let us gain experience in two things: in observing remembrances and in doing the things they remind us of, and we will try to ensure that both are followed by a specific prayer. Love, aroused by something material, is like a small lamp fed by oil, which maintains its light, or a stream flooded with rain, the flow of which stops with the impoverishment of its constituent substance. Love, which has God as its culprit, is like a spring gushing out of the earth: its flows are never stopped (for God is the only source of love) and its substance does not become scarce. About how you should pray without your thoughts spinning Do you want to enjoy poetry during your service and accept the feeling of the words of the Spirit spoken by you? Put completely aside the number of verses, do not take into account the knowledge of the measure in the verses, say them as a prayer, leave the usual reading and understand what I am saying to you and what is said on the basis of experience, as if in the book of one of the men guided by God: let your mind deepen in the study of the words of the Spirit until your soul is awakened by wonder at the economy to their great understandings and through this is moved to praise or useful sorrow. And if there is anything in prayer, internalize it for yourself; and when your mind is established in this, then confusion will give way and go away. For in slave labor 277 there is no peace of mind, and in the freedom of children there is no rebellious confusion; Confusion usually takes away the taste for meaning and understanding, and plunders thoughts like a leech sucking life out of bodies with the blood of their members. And confusion, if possible, would be decently called the chariot of the devil, because Satan always has the custom, like a rider, to sit on the mind, take with him a bunch of passions, with them enter the unfortunate soul and plunge it into confusion. But understand this also wisely: when versifying your psalmody, do not seem to be borrowing words from another, so as not to think that you are constantly multiplying the work of teaching, and not to become completely distant from the tenderness and joy gleaned from the verses; but pronounce the words of your petition on your own behalf with tenderness and reasonable understanding, as one who truly understands his matter. Notice what gives rise to despondency and what gives rise to soaring of the mind Dejection comes from a soaring mind, and a soaring mind comes from idleness, reading and vain conversations, or from a satiated belly. About the fact that one should not contradict evil 278 thoughts, but submit oneself before God If someone does not contradict the thoughts secretly planted in us by the enemy, but through prayer to God cuts off conversation with them, then this serves as a sign that his mind has acquired wisdom by grace, that his true knowledge has freed him from many matters, and that by finding the short path that he has achieved, he has stopped long-term soaring on a long path, because not at all times we have the strength to so contradict everything that opposes us. thoughts to stop them; On the contrary, we often get an ulcer from them that cannot be healed for a long time. For you go out to teach those 279 who are already six thousand years old. And this 280 serves as a weapon for them, with which they will be able to strike you, despite all your wisdom and all your prudence. But when you defeat them, even then the impurity of thoughts will defile your mind and the stench of their stench will remain in your sense of smell for a long time. Having used the first method 281, you will be free from all this and from fear, because there is no other help except God. Tears during prayer are a sign of God’s mercy, which the soul has received in its repentance, a sign that the prayer has been accepted and has begun to enter the field of purity with tears. For if thoughts about the transitory are not taken away from people, and they do not reject worldly hope from themselves, and disdain for the world is not aroused in them, and they do not begin to prepare a good farewell for their departure, and thoughts about what will happen there do not begin to arise in their souls, then the eyes cannot shed tears, because tears are the result of unalloyed and low-flown reflection, many frequent and steadily abiding thoughts, remembrance of something subtle 282 happening in the mind and with this remembrance bringing the heart into sadness. This is why the tears multiply and become more intense. About needlework and the love of money When, during your stay in silence, you turn to handicrafts, do not turn your father’s commandment into a veil for your love of money. To avoid despondency, let you have a small task that does not disturb your mind. If you want to do more work for alms, then know that prayer, in its rank, is higher than alms, and if for the sake of bodily needs, then, if you are not insatiable, what God gives you is enough to satisfy your needs. For He never leaves His workers to suffer want of temporal things. The Lord said: “Seek first the Kingdom of God and His righteousness, and all these things will be added to you 283 before you ask.” One of the saints said: “The order of your life is not to satisfy the hungry, and so that your cell becomes a host for strangers. This is the work of the laity: it is more appropriate for them, as a wonderful thing, and not for hermits, free from visible worries and keeping their minds in prayer.” Word thirty-one. About hermitage and the fact that we should not come into fear and be afraid, but strengthen our hearts with trust in God and have boldness with undoubted faith, because we have God as our guardian and guardian If, when you find yourself worthy of a hermitage, which in the kingdom of freedom has light burdens, then the thought of fear does not force you, according to its custom, to change your thoughts in a variety of ways and engage in them. But be even more confident that your Guardian is with you and that your wisdom will fully assure you that, together with all creatures, you are under one Lord, who with one wave sets everything in motion, and shakes, and tames, and arranges. Not a single slave can harm any of the slaves like him, without the permission of the Provider and Manager of all. And you immediately rise up and dare. If freedom is given to others, it is not in every matter. For neither demons, nor destructive beasts, nor vicious people can fulfill their will for harm and destruction, unless the will of the Ruler allows this and does not give this place to a certain extent. He doesn’t even allow freedom to put everything into action. And if it had not been for this, no flesh would have survived. The Lord does not allow the power of demons and people to approach His creation and fulfill its will on it. Therefore, always say to your soul: “I have a Guardian who protects me, and not a single creature can appear before me, unless commanded from above.” Be sure that they will not dare to appear before your eyes and force you to listen with your ears to their threats. For if it were allowed from above from the Most Heavenly, then there would be no need for word or words, but their will would be followed by deeds. Say also to yourself: “If it is the will of my Lord that the evil ones should prevail over His creation, then I accept this without being upset, like one who does not want the will of his Lord to remain unfulfilled.” And thus, in your temptations you will be filled with joy, as someone who has known and clearly felt that the Master’s beck is nourishing you and controlling you. Finally, strengthen your heart in trusting in the Lord, and do not fear from the fear of the night, from the arrow flying in the days 284. For it is said that faith in God and in wild animals makes the righteous gentle, like sheep 285 . You will say: “I am not righteous, that I should trust in the Lord.” But you really went out into the desert, full of sorrows, to do righteousness, and for this you became obedient to God’s will. So, when you carry out this labor, you work in vain, because God only desires human labor when you offer Him a sacrifice of love - your sorrow. This prudence is demonstrated by all who love God, exposing themselves to sorrows out of love for Him. For those who deign to live in Christ Jesus, in the fear of God, choose sorrow for themselves and endure persecution. And He makes them the owners of His secret treasures. About the benefits that temptations bring to those who endure them with gratitude and courage One of the saints said: “There was one hermit, a venerable old man, and I came to him one day, being in sadness from temptations. He lay sick; Having greeted him, I sat down next to him and said: “Pray for me, Father, because demonic temptations greatly sadden me.” He opened his eyes, looked at me carefully and said: “You are young, child, and God does not leave you without temptations.” I answered him: “Yes, I am young, but I endure the temptations of strong men.” And he continued: “So God wants to make you wise.” I objected: "How can he make me wise? I taste death every day." And he said to this: “God loves you, be silent! He gives you His grace.” Then he added: "Know, child, for thirty years I fought with demons and after the twentieth year I saw no help for myself at all. But when I had lived through the fifth of the last ten, then I began to find peace. And over time it increased. And when the seventh year passed, and the eighth came after it, the peace extended to a much greater extent. During the thirtieth year, and when it was already coming to an end, the peace became so strong that I don’t even know the extent to which it increased." And he also added: “When I want to get up to perform God’s service, God allows me to perform one more glory 286, and as for the rest, if I stand for three days, I am in amazement with God and do not feel the least bit of labor." This is the kind of insatiable peace generated by a difficult and long-term task! That keeping the tongue not only makes the mind rise to God, but also promotes abstinence There was one old man who ate food twice a week and told us: “On the day on which I talk to someone, it is impossible for me to maintain the rule of fasting according to my custom, but I am forced to allow fasting.” And we understood that keeping the tongue not only makes the mind rise up to God, but also open deeds done with the help of the body secretly provides great strength for their accomplishment, and also enlightens 287 in secret work, as the fathers used to say, because keeping the mouth makes the conscience rise up to God, if only one observes silence with knowledge. This saint had a constant habit of spending the night in vigil. For he said: “On that night that I stand until the morning, I sleep after psalmody, and upon awakening from sleep, on this day I am, as it were, a person who does not belong to this world; no earthly thoughts enter my heart and I have no need for certain rules, but all this day I am in amazement 288 . So, one day I wanted to take food, after four days had passed before in which I had not eaten anything. And when I went to the evening service, so that I could taste it after it, and stood in the courtyard of my cell, while the sun was still high, then, having started the service, I only performed it with consciousness during the first glory, and after that I remained in it, not knowing where I was, and remained in this position until the sun rose again the next day and warmed my face. And then, as the sun began to greatly disturb me and burn my face, my consciousness returned to me, and behold, I saw that another day had already arrived, and I thanked God, reflecting how much His grace is poured out on man and what greatness He vouchsafes for those who follow Him. After this, glory and splendor are due to Him alone forever and ever!” Amen. Word thirty-two. About how the secret inner sobriety in the soul is preserved and where drowsiness and coldness come to the mind, and quench the holy ardor in the soul, and mortify the desire for God, depriving the soul of ardor for the spiritual and heavenly Whoever has good desires cannot be prevented from fulfilling them by opposition, unless the evil one finds a place for a bad pretext in those who want good. This happens for the following reason. Every thought of a good desire, at the beginning of its movement, will be followed by a certain jealousy, its ardor likened to fiery coals, and it usually protects this thought and does not allow any resistance, obstacle or obstacle to come close to it, because this jealousy acquires great strength and unspeakable power to protect the soul at every hour from relaxation or from fear, with aspirations of any kind towards it embarrassing circumstances. And just as that first thought is the power of holy desire, naturally planted in the nature of the soul, so this jealousy is a thought driven by an irritable force in the soul, given to us by God for the benefit of observing the natural limit, for expressing the concept of our freedom by fulfilling the natural desire found in the soul. This 289 is a virtue, without which no good is produced, and it is called zeal, because from time to time it moves, excites, inflames and strengthens a person - to neglect the flesh in sorrows and in the terrible temptations that beset him, to constantly betray his soul to death and to enter into battle with rebellious force for the sake of accomplishing the work that the soul strongly desired. For someone clothed in Christ called this zeal in his words a dog and the guardian of the law of God, that is, virtue, because virtue is called the law of God. This power of jealousy is strengthened in two ways, awakened and ignited in the keeping of the house, and also in two ways it is brought to exhaustion, drowsiness and laziness. Namely: awakening and ignition occurs when a certain fear occurs to a person, causing him to fear for the good that he has acquired or intends to acquire, so that it is not stolen, that is, destroyed by some incident or consequence thereof. And this is awakened in man by Divine providence; I mean fear in all worthy workers of virtue, abiding in the soul for its awakening and jealousy, so that it does not indulge in slumber. When this fear is aroused in nature, then jealousy, which we call a dog, flares up day and night like a blazing furnace and awakens nature. And, like cherubs, he awakens and hourly listens to what is around him, and, as the person mentioned above says, if a bird passes near him, he begins to move and barks with the fastest and unspeakable swiftness. And when this fear is about the body, then it becomes satanic 291 because a person has wavered in his faith in the providence of God and has forgotten how God cares and provides for those who strive for the sake of virtue, hourly watching over them, about which the Holy Spirit speaks through the mouth of the prophet: “The eyes of the Lord are on the righteous,” etc. 292; and again: “The Lord is the power of those who fear Him” 293. And the Lord Himself, as if on His own behalf, said to those who feared Him: “No evil will come to you, and no wound will come near your body.” 294 But when there is fear about the soul because of what happens to virtue and what follows it, and precisely the fear that it will not be stolen and for some reason will not suffer damage, then this thought is divine, good care, sorrow and languor occur according to God's providence. And there is another way, that is, the strength and ignition of the dog are revealed when the desire for virtue increases most in the soul. For to the extent that lust grows in the soul, to the same extent this dog, that is, natural zeal for virtue, is inflamed. The first reason for cooling it down 295 is when lust itself decreases and ceases in the soul. And the second reason is when some thought of confidence and courage enters the soul and takes hold in it, and a person begins to hope, think and hold on to the thought that there is no reason for him to be afraid of being harmed by some force; and therefore he lays down the weapon of jealousy and becomes like a house without guards; the dog falls asleep and leaves the guards for a long time. Quite a few mental homes are robbed by this thought. And this happens when the purity of this illumination with holy knowledge fades in the soul. Why is she darkened? Of course, because some subtle thought of pride secretly entered the soul and nestled there; or the person began to indulge more in the care of the transitory or the frequent seductive communication with the world for him. Or does this happen from the womb - this master of all evil. Every time an ascetic enters into communication with the world, his soul immediately becomes exhausted. The same thing happens when he comes into contact with many who involuntarily crush his soul with vanity. In short, the mind of a fleeing ascetic, when he enters into communication with the world, is likened to a helmsman who calmly sails on the sea and suddenly falls into the middle of reefs and is wrecked. To our God be glory, power, honor and splendor forever! Amen. Word thirty-three. About many changes that follow the mind and are tested by prayer To prefer a good will is the business of the wisher; to complete the choice of good will is God’s work. For this, man needs God's help. Therefore, let us make sure that the good desire that appears in us is followed by frequent prayers, and we will ask (God) not only to help us, but also to discern whether this will serve to please the will of God or not. For not every good desire enters the heart from God, but only that which is useful. Sometimes a person desires good, but God does not help, because some desire similar to this comes from the devil, and is considered to serve to help, and yet, it is often not according to a person’s measure. The devil himself intends to do harm to a person and forces him to seek what he wants when either he has not yet achieved a life corresponding to it, or the desire is alien to his way of life, or the time has not yet come when it is possible to fulfill it or begin to fulfill it, or the person is not strong enough in deed, or knowledge, or body, or the circumstances of the time do not contribute to us in that time. And the devil in every way, as if under the guise of this good deed, either confuses a person, or harms his body, or hides snares in his mind. However, as I said, let us diligently perform frequent prayers when a good desire appears in us, and let each of us say to himself: “Thy will be done, until I complete this good deed that I wanted to do, if it pleases Your will. For in this matter, to desire is convenient for me, but to fulfill the matter without the gift sent by You, I cannot, although from You both this and that, both the desire and the hedgehog, 296 because without Your grace I would not have decided to accept this desire that was aroused in me, or I would have been afraid of it.” For this is the custom of those who desire good things - when reasoning the mind, to use prayer as an aid to action and to the acquisition of wisdom, to distinguish truth from falsehood. And what is good is distinguished through many prayers, doing 297, storing 298, unceasing striving, with the help of frequent tears, humility and heavenly help, especially when a person has resistant thoughts of pride, for they do not allow God’s help to reach us, but we bring them into inaction through prayer. Word thirty-four. About those who live closest to God and spend their days in a life of knowledge One elder wrote various sayings and thoughts on the walls of his cell, and when they asked him: “What does this mean?” - answered: “These are thoughts of truth coming to me from the angel who is with me, and natural right thoughts arising in me; I write them down at the time of their appearance, so that when I am darkened, I can deal with them and they will save me from delusion.” Another elder was pleased with his thoughts that instead of a transitory world he was granted undying hope, and the elder answered them: “While I am still on the way, it is in vain to praise me: I have not yet completed the journey.” If you work in beautiful virtue and do not feel that you are receiving help from it, then do not be surprised. For until a person humbles himself, he does not receive a reward for his work. The reward is given not for doing, but for humility. He who offends the latter loses the former. He who has previously received the reward for good deeds has an advantage over those who practice virtue. Virtue is the mother of sadness, and from sadness humility is born, and grace is given to humility. The reward is no longer for virtue and labor for its sake, but for the humility that is born from them. If it becomes scarce, then the first 299 will be in vain. The practice of virtue is keeping the commandments of the Lord. Abundance of doing is a good state of mind. It consists of humility and keeping 300. When the strength of the first 301 becomes scarce, this 302 is accepted instead. Christ does not require the making of commandments, but the correction of the soul, for which he legitimized the commandments to those under the law. The body acts equally with both the gums and the ears 303, and the mind, as it wants, either is right or sins 304. Some people live in the wisdom of God by deeds, while others commit sin, as if under the guise of something divine. In others, who protect themselves, even shortcomings are guardians of the truth. Gift without temptation is destruction for those who accept it. If you do good before God and He gives you a gift, beg Him to give you knowledge of how much it is appropriate for you to humble yourself, or to assign a guard to you over the gift, or to take it from you, so that it will not be the cause of your destruction. For it is not harmless for everyone to keep wealth. A soul that has taken upon itself the care of virtue and lives with caution and in the fear of God cannot be without sorrow every day, because virtues are associated with sorrows. Whoever avoids sorrows is, undoubtedly, completely separated from virtue. If you desire virtue, then surrender yourself to all sorrow. For sorrows give birth to humility. God does not want the soul to be without care. Whoever wishes not to have care is, by his wisdom, outside the will of God. We do not mean concern for the physical, but for that which troubles subsequent good deeds. Until we achieve true knowledge, that is, the revelation of the Mysteries, through temptation we approach humility. He who abides in his virtue without sorrow, the door of pride is open to him. So, who wants to be without sadness in his thoughts? Without insults, the mind cannot remain in humility, and without humility, it cannot purely engage in prayer to God. First, a person’s thoughts move away from proper care, and after this the spirit of pride approaches him. When a person remains in pride, then the providential angel, who is near him and arouses in him concern for righteousness, moves away from him. And when a person offends this angel and he leaves, then a stranger approaches the person 305, and from that time he no longer has any concern for righteousness. Before contrition comes pride, says the Wise One, 306 and before talent comes humility. The measure of pride visible in the soul is the measure of contrition with which God admonishes the soul. I don’t mean pride when a thought appears in the mind or when a person is temporarily overcome by it, but pride that constantly resides in a person. A proud thought will be followed by contrition, and when a person has loved pride, he no longer knows contrition. To our God be glory and glory forever! Amen. Word thirty-fifth. About love for the world The word spoken by the Lord is true that it is impossible for a person to acquire love for God with love for the world, and it is not possible, when communicating with the world, to enter into communication with God, and with care for the world to have care for God. As soon as we leave God due to vanity or, often, due to a lack of what is needed for the body, many of us deviate in other directions. Others have expressed their consent to work for the Kingdom of Heaven and do not remember the promise that the Lord spoke: “If you apply all your care to the Kingdom of Heaven, I will not deprive you of the visible nature that satisfies your needs, but everything will come to you along with the rest. For I will not leave you to take care of yourselves 307 » 308 . The Lord cares about the soulless birds created for us; will he really care about us? This is impossible. Whoever cares about the spiritual or about something that serves the spiritual, bodily things are provided to him without worrying about how much and when he needs it. And whoever cares about bodily things beyond need, involuntarily falls away from God. If we try to take care of what serves for the glory of the name of the Lord, then the Lord will take care of both 309 according to the extent of our achievement. However, let us not try to tempt God in the physical, in exchange for our spiritual deeds, but let us direct all our deeds towards the hope of future blessings. Whoever, out of love for his soul, has once given himself over to virtue and desired to complete its practice, does not after this worry about the physical, whether he has it or not. In relation to this 310 God often allows the virtuous to be tempted by something 311 and allows temptations to arise against them from everywhere: he strikes them in their body, like Job, plunges them into poverty, causes people to retreat from them, defeats them in what they have acquired 312; only no harm comes to their souls. For it is impossible that, when we follow the path of righteousness, we will not encounter sadness, that the body will not languish in illness and suffering, and that it will remain unchanged, if only we love to live in virtue. If a person spends his life according to his own will, or indulging in envy, or destroying his soul, 313 or doing anything else harmful to him, then he is subject to condemnation. And when he walks the path of righteousness, and is already making his procession to God, and has many like himself, and something like that comes across him 314, then it is not appropriate for him to deviate from his path, but he must joyfully, without inquisitiveness, accept it and thank God that he sent him this grace and that for God’s sake he was deemed worthy to fall into temptation and become an accomplice in suffering with the prophets, apostles and others saints who endured sorrow for this path. Whether from people, from demons, or from the body, temptations will come to him (it is impossible for them to come and be allowed without God’s beckoning), let this be for him a reason for righteousness. For it is impossible for God to show a benefit to someone who desires to be with Him in any other way than by sending temptations to him for the sake of the truth, because a person cannot by himself, without the grace of Christ, be worthy of this greatness, that is, for these divine works, enter into temptation and rejoice. Saint Paul testifies to this. For this is such a great thing that the apostle clearly calls it a gift, when a person is prepared to suffer for the sake of hope in God. Paul says: “This has been given to us from God, not only to believe in Him, but also to suffer for Him.”315 So Saint Peter wrote in his epistle: “When you suffer for the sake of righteousness, you are blessed 316, because you have become partakers of the passions of Christ 317.” Finally, then you should not rejoice when you live in abundance, but in sorrows you should lower your face and consider them alien to the path of God. For his path 318 from time immemorial and from generation to generation has been paved by the cross and death. Where did you get this idea from? 319 Find out from this that you are outside the path of God and are moving away from it. Do you want to follow in the footsteps of the saints or do you intend to arrange for yourself a different, special path and walk along it without suffering? The way of God is a daily cross. No one ascended to heaven living coolly 320. As for the cool path, we know where it ends. God is not pleased that those who have devoted themselves to Him with all their hearts should be careless. His concern should be about the truth. And from this it is known that he is under God’s providence, when God constantly sends him sorrows. Providence never allows those living in temptation to fall into the hands of demons, especially if they kiss the feet of the brethren, cover up and conceal their guilt as if it were their own. Whoever wants to have no worries in this world 321 and desires this, but also wants to practice virtue, is not on its path. For the righteous not only strive in good deeds of their own free will, but also involuntarily endure strong struggles with temptations, as a test of their patience. A soul that has the fear of God in itself is not afraid of anything that harms it physically, because it trusts in God from now on and forever and ever. Amen. Word thirty-six. About the fact that one should not desire or covet unnecessarily to have in one’s hands any obvious signs The Lord does not, at every time when He is close to His saints, to help them, unnecessarily, clearly show His power in some deed or sensory sign, so that the help provided to them does not become useless and does not lead to any harm. And he does this, providing for the saints and wanting to show them that he does not stop His secret care for them even for an hour, but in every matter he allows them, to the best of their ability, to show their feat and work in prayer. If the work overcomes them with difficulty, when they are exhausted and are unable to complete the work, because their nature is insufficient for it, He Himself does it according to the greatness of His power; and, as He Himself knows, they receive proper help, and, as much as possible, strengthens them in secret until they are strengthened against their sorrow. For he does so that by the knowledge 322 which he bestows upon them, their manifold sorrows are resolved, and by the understanding of it he encourages them to glorify, which is useful in both cases. If the matter requires discovery 323, then for the sake of necessity he does this too; and His ways are the most wise, sufficient in poverty and need, and not any random ones. He who unnecessarily dares to do this or prays to God and desires to have miracles and powers in his hands is tempted in his mind by the scolding demon and turns out to be boastful and weak in his conscience. For in sorrow we must ask for God’s help. It is dangerous to tempt God unnecessarily. And whoever desires this is not truly righteous. And what the Lord created with good will is found among many saints. But whoever wants and desires this according to his own will, without need, falls, losing his guard, and crawls in the knowledge of the truth. For if the one who asks is heard in this, as he dared to ask God for it, then the evil one finds a place in him and leads him to even more of what he asked. But the true righteous not only do not desire this, but also refuse when it is given to them; and not only in front of people, but also secretly, for themselves, they do not want this. For, behold, one of the holy fathers, for his purity, by grace, received the gift of foreknowledge of those coming to him and prayed to God (and other saints prayed with him, asked for this by the elder) so that this gift would be taken from him. If some of them accepted gifts, they accepted them out of need 324, or out of their simplicity; and others were encouraged to accept God's call 325, and, of course, not without special reasons. When blessed Saint Ammun went to greet Saint Anthony the Great and got lost on the way, look what he then said to God 326, and also what God did to him 327. Remember about Abba Macarius and the others. True righteous people always think to themselves that they are unworthy of God. And that they are truly righteous, this can be seen from the fact that they recognize themselves as damned and unworthy of God’s care, and confess this secretly and openly, and are wise to this by the Holy Spirit, so as not to be left without the care and labor appropriate to them while they are in this life. God kept a time of rest for them in the next century. And those who have the living Lord within them, for this reason, do not want to be at peace and free from sorrows, although from time to time they are given consolation in the spiritual. It is not virtue that a person, when he reaches it 328, does not have care and labor in it; but behold, the habitation of the Spirit is to constantly force oneself to work, although there is a way to do the work in peace, because such is the will of the Spirit: in whom He dwells, not to accustom those to laziness. On the contrary, the Spirit encourages them not to seek rest, but to devote themselves more to work and the greatest sorrows. Through temptations the Spirit strengthens them and causes them to draw closer to wisdom. This is the will of the Spirit, that His beloved should remain in labor. It is not the Spirit of God that lives in those who are at rest, but the spirit of the devil, as one of those who love God said: “I swore that I was dying every day.” This is what distinguishes the sons of God from others, that they live in sorrows, while the world rejoices in pleasure and peace. For God did not deign that His beloved should rest while they were in the body, but rather He wanted them, while in the world, to remain in sorrow, in hardship, in labor, in poverty, in nakedness, in loneliness, need, illness, humiliation, in insults, in contrition of heart, in a weary body, in renunciation of relatives, in sad thoughts, to have a different appearance, than all creation, a place of residence that is not similar to an ordinary human one, a monastic dwelling, which is silent, not visible to human eyes, and does not contain anything that makes a person happy here. Monks cry, but the world laughs. They sigh and the world rejoices. They fast, and the world enjoys luxury. They work day and night and indulge in exploits in cramped conditions and toil. Some of them are in voluntary sorrows, others are in labor, struggling with their passions; some are persecuted by people, and others are in poverty from passions, from demons and from other things. And some were expelled, others were killed, others went to hell 329 and so on. And the word of the Lord was fulfilled on them: “In the world you will be sorrowful, but in Me you will rejoice” 330. The Lord knows that it is impossible for those living in bodily peace to abide in His love, and therefore He forbade them peace and pleasure in it. Christ our Savior, whose love overcomes bodily death. May He show us the strength of His love! Word thirty-seven. About the reason why God allows temptations to befall those who love Him As a result of the love that the saints showed for God by suffering for His name, when He contains them in cramped conditions, but does not depart from those whom He loves, the heart of the saints acquires the boldness to look at God with an uncovered face and ask Him with hope. Great is the power of bold prayer. Therefore, God allows His saints to be tempted by all sorrow and, on the other hand, to receive through experience proof of His help and how much God provides for them, because as a result of temptation they acquire wisdom; allows (this) so that, while remaining ignorant, they would not be deprived of training in both, but from experience they would acquire knowledge of everything and would not suffer ridicule from demons, because if he had tempted them in one good thing, then they would have lacked training in the other part, and they would have been blind in battles. And if we say that God teaches them without their own knowledge of it, then this already means to say that God wants to make them like oxen and donkeys, having no freedom in anything, and that a person, if he is not first tempted by the test of evil 331, has no concept of good, so that when he encounters good, with knowledge and freely use it as his property. How pleasant is knowledge that is borrowed from experience and from exercise, and what strength it gives to those who have acquired it within themselves through long-term experience; This is known by those who have experienced the assistance of knowledge, as well as the weakness of nature and the help of God's power, and are confident in this. For only then will they know when God, having first withheld His power from assisting them, brings them into consciousness of the weakness of nature, the cruelty of temptations, the cunning of the enemy and the one with whom they are fighting, with what nature they are endowed and how they were protected by God's power, how many journeys they have made, how much God's power has elevated them and how much they are weak in the fight against any passion if this power is removed from them, so that from all this they acquire humility, draw closer to God, begin to expect His help and remain in prayer. And where would they have accepted all this if they had not gained experience about many bad things, having fallen into this bad thing, by God’s permission, as the apostle says: let me not be exalted for the many revelations, for I have become a foul of the flesh, an angel of Satan 332! But in temptations, repeatedly experiencing God's help, a person acquires firm faith, from here he becomes fearless and acquires boldness in temptations from the very exercise that he had. Temptation is useful for every person. For if the temptation was useful to Paul, then let every mouth be stopped and the whole world be guilty of God 333. Ascetics are tempted to add them to their wealth; relaxed - to protect themselves from harm; immersed in sleep - to prepare them for awakening; far away - to bring them closer to God; theirs to God - so that they may rejoice with boldness. Every untaught son receives wealth from his father's house to no avail. That is why God first tempts and torments, and then shows the gift. Glory to the Lord, Who through bitter medicine brings us to the opportunity to enjoy health! There is no person who would not grieve during training, and there is no person who would not find the time bitter when he drinks the poison of temptation. Without them it is impossible to acquire a strong will 334. But we are not able to endure temptations. For how can a clay vessel stop the flow of water if Divine fire does not strengthen it? If, humbly asking with unceasing desire, we submit to God with patience, then we will receive everything in Christ Jesus our Lord. Amen. Word thirty-eighth. About how to find out by the thoughts aroused in a person what degree he stands at A person, while in negligence, fears the hour of death, and when he approaches God, he fears the meeting of the Judgment; when he moves forward completely 335, then both fears are absorbed by love. Why is this? Because when someone remains in the knowledge and life of the body 336, he is horrified by death; when he is in spiritual knowledge and good life, his mind is occupied every hour with the remembrance of the future Judgment, since he stands right by nature, moves in spiritual order, remains in his knowledge and life 337, and is arranged well in order to draw closer to God. But when he achieves this knowledge of the truth, as a result of the movement in him of the understanding of the mysteries of God and as a result of the affirmation of the hope of the future, then both this bodily man, like an animal, fearing the slaughter, and the rational man, fearing the judgment of God, are consumed by love; he who has become a son is adorned with love, and not frightening is admonished with a rod. And I and my father’s house will serve the Lord 338. Whoever has achieved the love of God does not want to stay here again, because this love destroys fear 339. And I, beloved, since I have fallen into foolishness, I cannot keep a secret in silence, but I become mad 340 for the benefit of the brethren, because such is true love: it cannot keep anything secret from its beloved. When I wrote this, my fingers repeatedly stopped at the charter and I could not tolerate the sweetness that invaded my heart and silenced my feelings. However, blessed is he who always has his thoughts on God, who has refrained from everything worldly and has remained in the conversation of his knowledge with Him alone. And, if he does not lack patience, he will not be slow to see the fruit for long. The joy of God is stronger than this life, and whoever has found it will not only not look at suffering, but will not even look at his life, and there will be no other feeling there, if this joy really existed. Love is sweeter than life, and the understanding of God, from Whom love is born, is sweeter than honey and honeycomb. It is not sadness for love to accept a hard death for those who love. Love is a product of knowledge, and knowledge is a product of mental health, and mental health is strength that comes from prolonged patience. Question. What is 341 management? Answer. Feeling of immortal life. Question. What is immortal life? Answer. The feeling of God, because love comes from knowledge, and the knowledge of God is the king of all desires, and to the heart that accepts it, all sweetness on earth is superfluous. For there is nothing like the sweetness of the knowledge of God. Fill my heart, O Lord, with eternal life! Eternal life is consolation in God, and whoever has found consolation in God considers worldly consolation unnecessary. Question. How does a person know that he has received wisdom from the Spirit? Answer. From wisdom itself, which in his innermost being and in his feelings teaches him humble morals, and in his mind it is revealed to him how humility will be accepted. Question. How does a person know that he has achieved humility? Answer. From the fact that he finds it disgusting to please the world with his communication with him or his word; and in his eyes the glory of this world is hateful. Question. What are passions? Answer. The impulses that are produced by the things of this world, prompting the body to satisfy its unnecessary needs; and these battles do not cease as long as this world stands. But a person who has been honored with Divine grace, has tasted and felt something higher than this 342, does not allow these affections to enter his heart, because in their place another, better desire has established itself in him, and neither these very affections nor what they generate come close to his heart, but they remain ineffective - not because there are no longer passionate affections, but because the heart that receives them is dead to them and lives on something else; not because a person has ceased to preserve reasoning and his deeds, but because there is no anxiety in his mind from anything, for his consciousness is saturated, having enjoyed something else 343. A heart that has received into itself a sense of the spiritual and a clear contemplation of the future age is in the same way in its consciousness towards the remembrance of passions as a person who is satiated with expensive food, towards other food that is not similar to the one offered to him, that is, does not pay attention to it at all, does not desire it, and, moreover, abhors it and turns away from it, not only because it is vile in itself and disgusting, but also because the person was satisfied with the first, best food that he ate - not like someone who squandered his share and then coveted the births, since he had already squandered his father’s wealth in advance, which he had 344. And besides, the one who is entrusted with the treasure does not sleep. If we preserve the law of sobriety and the work of reasoning with knowledge, the fruit of which is life 345, then the struggle with the attacks of passions will not come any closer to the mind. What prevents them from entering the heart is not struggle, but the saturation of consciousness and the knowledge with which the heart is filled, and the desire to contemplate the miracles found in the soul. This is what prevented battles from approaching the heart - not because, as I said, the heart has withdrawn from storage and matters of reasoning, which protect the knowledge of truth and the light of the soul, but because the mind, for the reasons stated above, has no struggle. For the food of the poor is vile to the rich, and, likewise, the food of the sick is vile to the healthy; wealth and health come from sobriety and care. While a person lives, he needs sobriety, guardianship and vigilance in order to preserve his treasure. If he leaves the limit assigned to him 346, he will become sick and will be robbed. You should not work until you see the fruit, but you must strive until the very end. For often a ripe fruit is suddenly killed by hail. Whoever interferes in everyday affairs and indulges in conversations, it is still impossible to be sure that his health will remain in him. When you pray, say this prayer: “Grant me, O Lord, to truly be dead to converse with this world.” And know that you have combined all the petitions in this; try to fulfill this task in yourself. For if prayer is followed by action, then, indeed, you stand in the freedom of Christ. And mortification of oneself for the world consists not only in removing a person from communication in conversation with what is in the world, but also in not lusting after worldly goods in the conversation of one’s mind. If we train ourselves to think well, we will be ashamed of passions as soon as we encounter them. And those who have experienced it themselves know this. But we will also be ashamed of approaching passions due to the reasons that cause them. When, out of love for God, you want to accomplish some deed, set death as the limit of this desire, and thus you will actually be honored to ascend to the level of martyrdom in the struggle with every passion and will not suffer any harm from what meets you within this limit, if you endure to the end and do not relax. The thoughts of a weak mind make the strength of patience weak, and a strong mind even imparts strength to the one who follows its thoughts, which nature does not have. Grant me, Lord, to hate my life for the sake of life in You! The life of this world is like those who take out some letters only from those inscribed on a table, and when someone wants and desires, he adds to them and subtracts them, and makes a change in the letters. And the future life is like manuscripts inscribed on blank scrolls, sealed with the royal seal, in which nothing can be added or subtracted. Therefore, while we are in the midst of change 347, we will be attentive to ourselves and, while we have power over the handwriting of our life, which we write with our own hands, we will try to make additions to it with a good life, we will begin to erase in it the shortcomings of the previous life 348. For while we are in this world, God does not put a seal on either good or bad, until the very hour of our departure, in which the work in our fatherland ends 349 and we depart for a foreign country. And, as Saint Ephraim said, “it is fitting for us to reflect that our soul is like a ready ship that does not know when the wind will blow on it, and an army that does not know when the trumpet will sound. And if,” he says, “this happens for a small gain, in such cases that, perhaps, will return again, then how should we prepare and equip ourselves before that terrible day, before this bridge and before this door of the new century?” May the Mediator of our life, Christ, grant us the readiness to be confirmed in this confession of our aspirations. To him be glory, worship and thanksgiving forever and ever! Amen. Word thirty-nine. About why spiritual people see through knowledge into something spiritual, in proportion to bodily fatness, how the mind can rise above it, what is the reason for not freeing itself from it, when and to what extent can the mind remain without daydreaming during the hour of prayer Blessed is the honor of the Lord, who opens the door before us, so that we have no other request than the desire to rush to Him. For, in this case, we leave everything and the soul rushes after His One, so that it has no care that would prevent it from contemplating the Lord. To the extent, beloved, the mind abandons the care of this visible and is preoccupied with the hope of the future, in accordance with its elevation above the care of the body and above the thought of this care, to the same extent it becomes refined and enlightened in prayer. And to the extent that the body is freed from material bonds, the mind is also freed. And to the extent that the mind is freed from the bonds of care, to the extent it is enlightened, and to the extent it is enlightened, to the same extent it becomes refined and rises above the concepts of this age, which bears the images of puerility. And then the mind learns to contemplate in God, according to Him, 350 and not as we see. If a person does not first become worthy of revelation, he cannot see it. And if he does not achieve purity, his concepts cannot become enlightened in order for him to see what is hidden. And until he is freed from everything visible, seen in the visible creation, he will not be freed from concepts about the visible, and will not become pure from darkened thoughts. And where there is darkness and confusion of thoughts, there are passions. If a person does not free himself, as we said, from this and from the reasons for that, then the mind will not gain insight into the unseen. Therefore, the Lord first of all ordered to take up non-covetousness, to move away from worldly rebellion and to renounce the care common to all people, saying: “Whoever does not renounce all humanity and all that is his own, and does not deny himself, cannot be My disciple.” So that the mind does not suffer harm from everything: from sight, from hearing, from caring about things, from their destruction, from their multiplication, from man, and in order to bind it with a single hope in God, the Lord rejected from us all care of wisdom by renouncing everything, so that as a result of this we would desire an interview with God. But prayer still needs exercise so that the mind can remain in it for a long time. After non-acquisitiveness, which frees our thoughts from bonds, prayer requires staying in it, because with the passage of time the mind acquires the habit of exercise, learns how to reflect thoughts from itself, and through long experience learns what it cannot borrow from another source. For every present life 352 borrows growth from the life of the previous one, and the previous one is required to gain the subsequent one. Prayer is preceded by hermitage, and hermitage itself is necessary for the sake of prayer, and prayer itself is necessary in order to acquire the love of God for us, because as a result of prayer, reasons are found for us to love God. We must also know, beloved, that every conversation carried out in secret 353, every care of a good mind about God, every meditation on the spiritual is established by prayer, and is called the name of prayer, and under this name is brought together, whether you mean various readings, or the voice of the mouth in praise to God, or caring sorrow for the Lord, or bodily bowing, or psalmody in poetry, or everything else from which the entire teaching of pure prayer is made up, from which the love of God is born, because love comes from prayer, and prayer comes from being in seclusion. We need solitude so that we have the opportunity to talk privately with God. But hermitage is preceded by renunciation of the world. For if a person does not first renounce the world and does not get tired of everything worldly, then he cannot be alone. And thus, renunciation of the world is again preceded by patience, and patience by hatred of the world, and hatred of the world by fear and love. For if the fear of Gehenna does not frighten the heart and love does not lead to the desire for bliss, then hatred for this world will not be aroused in the heart. And if he does not hate the world, he will not tolerate being outside its peace. And, if patience is not preceded in the mind, then a person will not be able to choose a place full of severity and not inhabited by anyone. If he does not choose a hermit’s life, he will not be able to remain in prayer. If he does not constantly talk with God, does not remain in these reflections united with prayer and in all types of prayer teachings that we have said, then he will not feel love. So, love for God comes from conversation with Him, and prayerful meditation and teaching is achieved by silence, silence by non-covetousness, non-covetousness by patience, patience by hatred of lusts, and hatred of lusts by fear of Gehenna and the hope of bliss. He hates lusts who knows their fruit, and what they have in store for man, and what bliss he is not allowed to achieve for the sake of lusts. Thus, every life is connected with the previous one, and from it it borrows an increase and passes into another, higher one. And if one life becomes impoverished, then the next one cannot appear and be visible, because everything is destroyed and perishes. What is beyond this is the measure of words 354. To our God be glory and glory forever! Amen. The fortieth word. About prayer, bowing, tears, reading, silence and psalmody Do not call the duration of a simple, collected and long prayer idleness because you left out the psalms. But more than exercises in poetry, love bowing in prayer. Prayer, when he gives you his hand, replaces God’s service. And when during the service itself you are given the gift of tears, do not call the enjoyment of them idleness in prayer, because the grace of tears is the fullness of prayer. While your mind is distracted, read instead of praying. But, as has been said, not all writing is useful. Love silence much more than action. If possible, prefer reading to standing, for reading is the source of pure prayer. Do not indulge in negligence under any circumstances, but be sober from the soaring of your mind. For psalmody is the root of life. However, know also that physical deeds are much more useful than poetry, performed with the soaring of the mind. And mental sadness 355 surpasses bodily labor. During times of negligence, be sober and gradually arouse jealousy in yourself, because it greatly awakens the heart and warms the thoughts of the soul. Against lust, in times of negligence, irritability helps nature, for it stops the coldness of the soul. Negligence, as a rule, comes to us for these reasons: either from the burden of the belly, or from a multitude of affairs. Dignity in doing is the light of wisdom. This is nothing more than leading. Let every prayer that we perform at night be more honorable in your eyes than all the deeds of the day. Do not burden your belly, so that your mind does not become clouded and you are not in confusion from the soaring of thoughts when you get up at night, and your limbs do not relax, and you yourself do not find yourself filled with female relaxation, and on top of this, so that your soul does not become darkened and your understandings do not become clouded, and so that, due to the darkening, you do not become completely unable to gather them together for poetry, and so that you do not become dull in you have a taste for everything, and the verse of psalmody has not ceased to delight you, while the mind, with the lightness and brightness of thought, usually tastes its diversity with pleasure. For when nighttime orderliness is disturbed, then in daytime activities the mind is confused, and walks in darkness, and does not, as usual, enjoy reading, because whether the mind turns to prayer or to teaching, a storm appears on the thoughts. The sweetness given to ascetics during the day flows into a pure mind from the light of night’s work. Every person who has not experienced prolonged silence by experience should not expect to learn anything more about the benefits of asceticism, although he is great, wise, and teaching, and has many merits. Be careful that your body does not become too weak, and this causes negligence to grow stronger against you, and the taste for doing it to do so does not cool in your soul. Everyone should, as it were, weigh their life on scales. At a time when you are full, beware of giving yourself freedom even in small things. Let your sitting be chaste while satisfying your natural needs. Most of all, during your sleep, be chaste and pure, and strictly observe not only your thoughts, but also your members. Keep yourself from conceit during good changes in you. Diligently reveal your weakness and ignorance regarding the subtlety of this conceit to the Lord in prayer, so as not to be abandoned and not to be tempted in anything shameful, because fornication follows pride, and deception follows conceit. Do handicrafts according to your needs, or better yet, to keep you in your silence. Do not faint in your trust in your Provider, for His economy among His relatives is marvelous. For in the uninhabited desert, it is not with human hands that he arranges the affairs of those who live by trusting in Him. If the Lord visits you in the physical without your labor, when you strive to take care of your soul, then, through the trick of the murderer-devil, then the thought arises in you that the reason for all this providence, without a doubt, is in you 356. And then, along with this thought, God’s providence for you ceases, and at that very hour very many temptations rush at you: either from the abandonment of you by the Provider, or from the resumption of illnesses and ailments that arise in your body. God stops His care not just because a thought arises, but because the mind stops on this thought. For God does not punish or judge a person for an involuntary movement, even if we temporarily agree with the thought. If at that very hour we pierce the passion within us and contrition appears in us, then the Lord will not punish us for such negligence; He punishes for negligence, to which the mind really indulges in such a way that it looks at it insensitively and recognizes it as something proper and useful, and does not consider it a dangerous concern for itself. Let us always pray to the Lord like this: “Christ, fullness of truth, let Your truth shine in our hearts and let us know how to walk in Your way according to Your will!” When a certain evil thought is sown in you, either from among those who come from afar, or from among those who were occupied with you before, and often appears in your mind, then recognize it as true that it is hiding a net for you. But you wake up and sober up in time. And if the thought is from the right side and good, then know that God wants to give you a certain way of life, and therefore this thought, beyond the usual, is aroused in you. If the thought is darkened and you doubt it and cannot clearly comprehend whether it is your own or a thief, a helper or a slanderer hiding under a good guise, then arm yourself with diligent and immediate prayer against it, with much vigil both day and night. Do not tear him away from yourself, and do not agree with him, but with diligence and fervor, make a prayer for him and do not be silent, calling on the Lord. He will show you where this thought comes from. Word forty-one. About silence Love silence above all, because it brings you closer to fruition; the tongue is weak to depict it. First, let us force ourselves to silence, and then from silence something will be born in us that will lead to silence itself. May God grant you to feel something born of silence. If you begin with this life, I cannot even say how much light will shine for you from here. Don’t think, brother, that - as they say about the wonderful Arseny, when his fathers and brothers visited him, who came to see him, and he sat with them in silence and in silence let them go from him - he did all this completely of his own free will and that at first he did not force himself to do it. From practice in this activity, over time, a certain sweetness is born and forces the body to remain silent. And many tears are born in us in this life and in wonderful contemplation the heart feels something in them, differently - at other times with difficulty, and at others with surprise, because the heart diminishes, becomes like a baby and, as soon as it begins to pray, tears flow. Great is the man who, through the patience of his members, acquired this wonderful skill internally in his soul. When you put all the deeds of this life on one side, and silence on the other, then you will find that it outweighs on the scales. There is a lot of human advice, but when someone approaches silence, the work of keeping them will become unnecessary for him, and the previous works will turn out to be unnecessary, and he himself will turn out to have surpassed these works, because he has approached perfection. Silence helps silence. How is this possible? Living in a crowded monastery, it is impossible for us not to meet someone. And the equal-angel Arseny, who loved silence most of all, could not avoid this. For it is impossible to meet with the fathers and brothers who live with us, and this meeting happens unexpectedly: a person needs to go to church or some other place. This blessed man saw all this, and namely, that it was impossible for him to avoid this while he lived near the human monastery. And when it was often impossible, at his place of residence, to withdraw from intimacy with people and monks living in those places, then by grace he was taught this method - unceasing silence. And if, out of necessity, he opened his door to some of them, they were amused only by the sight of him, and verbal conversation and the need for it became unnecessary for them. Many of the fathers, by seeing this, were brought into a position to protect themselves and increase spiritual wealth, taking advantage of the lesson that the sight of the blessed one served for them. And some of them tied themselves to a stone, or tied themselves with a rope, or tormented themselves with hunger while the desire to go to people was born in them, because hunger helps a lot in taming the feelings. I have found, brother, many fathers, great and wonderful, who, more than about deeds, took care of the orderliness of feelings and bodily habits, because from here comes the orderliness of thoughts. Many reasons occur to a person outside of his will, which force him to go beyond the limits of his freedom. And, if he is not protected in his feelings, previously acquired by an unrelenting skill, then it may happen that for a long time he will not enter into himself and will not find his original peaceful state. Prosperity of the heart is constant thinking about your hope. Prosperity in life is renunciation of everything. Remembrance of death is a good bond for external members. The bait of the soul is the joy produced by hope flourishing in the heart. The increment of knowledge is the constant tests to which the mind is daily subjected internally, as a result of twofold changes 360. For, if from solitude sometimes despondency is born in us (and this, perhaps, is allowed according to God’s discretion), then we have the excellent consolation of hope - the word of faith, which is in our hearts. And one of the God-bearing men said well that for a believer, love for God is sufficient consolation even in the death of his soul. For, he says, what harm will sorrow cause to one who, for the sake of future benefits, neglects pleasure and peace? I give you, brother, this commandment: let alms always take precedence over you, until you feel in yourself the alms that God has for the world 361 . Let our mercy be a mirror so that we can see in ourselves that likeness and that true image that exists in God’s nature and in the essence of God. Let us be enlightened by this and similar things, so that with enlightened will we may move toward living according to God. A cruel and unmerciful heart will never be cleansed. A merciful man is the doctor of his soul, because, as if with a strong wind, he disperses the darkness of passions from his insides. This, according to the Gospel word of life, is a good debt given by us to God 362. When you approach your bed, tell her: “This night, perhaps, you will be my coffin, bed; and I don’t know if this night, instead of a temporary sleep, an eternal, future dream will come to me.” Therefore, while you have legs, follow the doing, before you are bound by bonds that can no longer be resolved. While you have fingers, crucify yourself in prayer before death comes. While you have eyes, fill them with tears before they are covered with dust. Like a rose, as soon as the wind blows on it, it fades, so if within you you breathe on one of the elements that make up your composition, you will die. Set it in your heart, man, that a departure awaits you 363, and constantly say to yourself: “Behold, a messenger has already come to the door, who will go behind me. Why am I sitting here? My exile is eternal, there will be no return.” He who loves conversation with Christ loves to be alone. And whoever loves to stay with many is a friend of this world. If you love repentance, love silence. For without silence, repentance does not reach perfection, and if anyone contradicts this, do not enter into competition with him. If you love silence - the mother of repentance, then love with pleasure the small physical deprivations 364 and the reproaches and insults that will be poured on you for silence. Without this preparation you will not be able to live freely and unperturbed in silence. If you neglect the above, 365 you will become a partaker of silence according to the will of God and you will remain in silence for as long as it pleases God. The love of silence is an incessant expectation of death. Whoever enters into silence without this thought cannot bear what we must endure and endure by all means. Understand also, O prudent one, that we choose solitary living with our souls, silence and seclusion, not for deeds that extend beyond the rules, not in order to do them. For it is known that this, due to bodily zeal, is facilitated by more communication with many. And, if this had been necessary, then some of the fathers would not have given up living and communicating with people, and others would not have begun to live in tombs, and others would not have chosen to seclude themselves in a secluded house, where, most of all, having weakened the body and leaving it unable to fulfill the rules they imposed on themselves, with impossible weakness and bodily exhaustion, they happily endured their entire lives with the still serious illnesses that befell them, from which they could not they could stand on their feet, or say the usual prayer, or glorify with their lips, but did not even perform a psalm or anything else performed with the body; and instead of all the rules, only bodily weakness and silence were enough for them. This is how they behaved all the days of their lives. And with all this imaginary idleness, none of them wanted to leave their cells and, due to their failure to fulfill their rules, go somewhere else or to church - to cheer themselves with the voices and services of others. The one who feels his sins is better than the one who raises the dead with his prayer when his abode is among a crowd of people. He who spends one hour sighing for his soul is better than the one who benefits the whole world with his vision. He who is worthy to see himself is better than he who is worthy to see angels. For the latter enters into communication through the eyes of the body, and the former through the eyes of the soul. He who follows Christ in solitary weeping is better than he who boasts of himself in assemblies. Let no one expose what the apostle said: I prayed that I would be excommunicated from Christ 366. Anyone who has accepted Pavlov’s power is commanded to do so. And Paul, for the benefit of the world, was given water by the indwelling Spirit, as he himself testified that he did this not of his own free will. For he says: “... my needs are upon me, and woe to me if I do not preach the gospel” 367 . And Paul's election was not to show him an image of his repentance, but to preach the gospel to mankind; For this purpose he also received superabundant strength. However, we, brothers, will love silence until peace is killed in our hearts. Let us always remember death, and in this thought draw closer to God with our hearts, and neglect the vanity of the world, and worldly pleasures will become despicable in our eyes; with pleasure in a sick body let us endure the everlasting idleness of silence in order to be worthy of pleasure with those who, in the dens and abysses of the earth, 368 look forward to the glorious revelation of our Lord from heaven. To Him and His Father and His Holy Spirit be glory, and honor, and power, and splendor forever and ever! Amen. Word forty-two. An epistle to one of Isaac’s beloved ones, in which he offers: a) the teaching about the mysteries of silence and that many, due to ignorance of these mysteries, are negligent about this wonderful work, but most of them stick to staying in their cells, according to the legend circulating among the monks, and b) a brief summary of what relates to the legend of silence Since I am forced by duty to write to you, brother, about what is necessary, then with my letter, according to our promise given to you, I inform your love that I have found you, by the severity of my life, having prepared myself to go into silence. Therefore, everything that I heard about this work from sensible men, after I combined the collection of their sayings in my mind with the closest experience that I actually had, I imprint in a short word in your memory; only you yourself, after carefully reading this epistle, help yourself with your usual diligence, because with wise understanding, not along with ordinary reading, you must begin to read the words collected in this epistle of ours and, due to the great power hidden in it, with other reading, accept it, as it were, some kind of light; and then you will find out what it means to remain in silence, what the doing of it consists of, what secrets are hidden in this doing, and why some belittle the value of truth in public life and prefer it to the sorrows and feats of silent sojourn and monastic life. If you wish, brother, to find incorruptible life in your short days, then let your entry into silence be with prudence. Enter into the study of his work, and not for the sake of the name alone, enter this path, but delve into it, go deeper, strive and strive with all the saints to comprehend what the depth and height of this life is. For in every human undertaking, from the beginning of its doing to the end, some method and hope of accomplishment are presupposed, and this prompts the mind to lay the foundation of the undertaking. And this goal strengthens the mind to bear the difficulty of the matter; and in looking at this goal, the mind borrows for itself some consolation in action. And just as someone tirelessly strains his mind until the end of his work, so the venerable work of silence becomes a haven of secrets with a deliberate goal, to which the mind carefully looks from beginning to end in all its long and difficult labors. Just as the eyes of a helmsman are fixed on the stars, so one who lives in solitude, throughout his entire journey, directs his inner gaze to the goal towards which he set out to go in his mind from that first day on which he decided to travel along the fierce sea of ​​silence, until he finds that pearl for which he set off into the intangible abyss of the sea of ​​silence; and attention filled with hope relieves him of the burden of his work and the cruelty of the dangers that he encounters in his journey. And whoever, at the beginning of his silence, does not assume this goal in himself for his upcoming work, acts unreasonably, just like someone who fights with the air. Such a person never gets rid of the spirit of despondency throughout his life; and one of two things happens to him: either he cannot bear the unbearable burden, is overcome by it and completely leaves silence, or he patiently remains in silence, and the cell becomes a prison house for him, and he languishes in it, because he does not know the hope of consolation generated by the practice of silence. Therefore, wanting this consolation, he cannot ask with heart disease and cry during prayer. Our fathers, filled with pity and loving their sons, left us signs of all this for the needs of our lives in their writings. One of them said: “For me, the benefit of silence is that when I leave the house in which I live, my mind rests from the preparation of war and turns to better work.” In a similar way, another said: “I strive in silence so that the verses may be enjoyed for me when reading and praying. And when my tongue becomes silent from the sweetness of understanding them, then, as if in some dream, I come to a state of compression of my feelings and thoughts. And also, when, while moving away during this silence, my heart calms down from the rebellion of memories, then waves of joy are constantly sent to me by inner thoughts, which, beyond expectation, suddenly come to the delight of my heart. And when these waves approach the ship of my soul, then from the broadcasts of the world and from carnal life they plunge it into true miracles, into the silence that abides in God.” And another also said: “Silence cuts off pretexts and reasons for new thoughts and, within its walls, leads to dilapidation and fading of the memories of what we have done before 369. And when the old substances in thought become dilapidated, then the mind, correcting them, returns to its rank.” And another said: “You will understand the measure of what is hidden 370 in you from the difference in your thoughts, but I am talking about constant thoughts, and not randomly aroused and passing in an hour. There is no one who carries a body who would come to his home without being separated from two, good or bad, changes; and, if he is diligent, then - from minor changes and with the help of nature (because fathers are the fathers of those born), and if he is careless, then - from high changes and with the help of the leaven of that grace that was in our nature” 371. And another said: “Choose for yourself a delightful work, unceasing vigil at night, during which all the fathers put off the old man and were granted renewal of mind. In these hours the soul feels this immortal life, and by the sensation of it it takes off the garments of darkness, and receives the Holy Spirit into itself.” And another said: “When someone sees various faces and hears various voices that do not agree with his spiritual occupation, and enters into conversation and communication with them, then he cannot find free time for the mind to see himself in secret, to bring to mind his sins, to purify his thoughts, to be attentive to what comes to him 372, and to converse intimately in prayer.” And again: “It is impossible to subordinate these feelings to the power of the soul without silence and alienation from people, because the rational soul, being essentially united and associated with these feelings and with its thoughts, is involuntarily carried away if a person is not awake in secret prayer.” And again: “Oh, how much pleasure it brings, how it cheers, pleases and cleanses the soul by waking up, together with prayer and reading! This is best known to those who are engaged in this at all times of their lives and live in the strictest asceticism.” Therefore, you, a person who loves silence, place these indicative gestures of your father’s words before you as a certain goal, and direct the course of your work towards getting closer to them. And first of all, manage to find out what you most need to coordinate with the purpose of your work. For without this you cannot acquire knowledge of the truth; and by this try to show your patience in abundance. Silence is the sacrament of the future age, and words are the tools of this world. A fasting person tries to liken his soul to spiritual nature through silence and incessant fasting. When a person, in his divine work, excommunicates himself to remain in his innermost being, then he is initiated into these sacraments and his service is filled with the Divine sacraments, and through them, with the invisible Powers and the sacred power that dominates creatures. And if some excommunicated themselves for a time in order to enter into the Divine mysteries, they were marked with this seal. And some of them were entrusted, for the renewal of those at the middle level, with the discovery of secrets hidden in the unknown silence of the Lord, because to serve such secrets would be indecent for a person whose belly is full and his mind is outraged by intemperance. But the saints did not dare to converse with God and did not ascend to the innermost mysteries, except when their members were weak, with a pale complexion from love of greed, 373 and from a silent mind, and when they renounced all earthly thoughts. For when, over a long period of time, in your cell, in the midst of labor, in the midst of preserving the secret, and in the midst of abstaining your feelings from every encounter, the power of silence dawns on you, then you first experience joy, which without reason takes possession of your soul from time to time, and then your eyes will be opened, so that, according to your purity, you can see the strength of God’s creation and the beauty of creatures. And when the mind is guided by the miracle of this vision, then both night and day will be one for it in the glorious wonders of God’s creatures. And for this reason, the feeling of passions in the soul itself is stolen by the sweetness of this vision; and in this the mind ascends to two more degrees of mental revelations, which are in the order following it, starting with purity and higher. May God grant this to us too! Amen. Word forty-three. About different items and what is the need for each of them The spiritual feeling is of such a quality that it absorbs contemplative power, like the apple of the body’s eyes, which have sensual light within it. Mental contemplation is natural knowledge combined with the natural state, and it is called natural light. Holy power is the gift of the sun to prudence, placed between light and contemplation. Natures are something in between, contemplated by the discerning in the light. Passions are, as it were, some kind of solid essence; they occupy the middle between light and contemplation, and prevent one from distinguishing the variety of things during contemplation. Purity is the lightness of the mental air, the depths of which inspire our inner nature. If the mind is not healthy in its nature, then knowledge is not effective in it, just like the bodily sense, when it is damaged for some reason, loses sight. If the mind is healthy, but there is no knowledge in it, then without it the mind does not discern spiritual things, just as an eye, healthy in its entirety, is often weak in relation to sensory vision. And, if in all this something is preserved, which is characteristic, but not close to grace, then in the matter of discernment all this will remain ineffective, as in the hours of the night, since then there is no sun, the eyes are unable to make out objects. And when everything (i.e., both the eye and vision) is healthy and perfect in itself, and acts well, and sees those things that were not distinguished or do not differ, then what was said is fulfilled: in Your light we will see light 374 . If the grace of the mental Sun is close, excites desire, encourages and makes one awake, but there is no purity in the mind, then it is like empty air, which is opaque 375 from the density of clouds and dark substances, conveniently ascending to the sunlight, which amuses us with the sweetness of seeing it. Since vision is weak in discernment, nature is weak in activity. The soul is prevented from feeling the sweetness of the second Sun shining over everything by the physicality superimposed on it, which covers the insights of truth, so that they do not reach us. So, with compulsion we seek out all this that we have said, both because it is difficult to find all this in one person as a whole, without deficiency and reproach, and because many cannot achieve perfection in any spiritual knowledge. This deficiency occurs for the following reasons: due to the insufficiency of the mind, due to the disorder of the will, due to a position that does not correspond to the goal, due to the impoverishment of purity, due to the lack of a teacher and guide, due to the withholding of grace (it is said: it is absurd for a stingy man to have wealth and the possession of great things 376), due to obstacles from circumstances, from place and morals. Truth is the sensation of God, which a person tastes in himself through the sensation of the feelings of the spiritual mind. Love is the fruit of prayer and from its contemplation it raises the mind to its insatiable lust, when the mind remains in prayer without despondency and a person prays with the mind, only in silent thoughts, ardently and fervently. Prayer is the mortification of thoughts of lust of carnal life. For he who prays diligently is the same as he who dies to the world; and to remain patiently in prayer means for a person to deny himself. Therefore, in the selflessness of the soul, the love of God is found. Just as from the seed of the sweat of fasting the ear of chastity grows, so from satiety - debauchery and from satiety - uncleanness. With a hungry and humble belly, shameful thoughts cannot penetrate into the soul. Every food we consume adds moisture and becomes a natural strength within us. And when the instrumental members, due to the tension of the whole body that has taken place in them, become full and at the same time you happen to see something bodily, or something is involuntarily aroused in the heart along with a thought, then from the thought something pleasant suddenly comes into motion and spreads throughout the whole body. Although the mind of a chaste and immaculate person is strong in his thoughts, nevertheless, by this sensation that occurs in the members, his mind is immediately indignant, and, as if from some high place, he descends from the place on which he stands; and the holiness of his thoughts wavers, and his bright chastity is desecrated by the rebellion of passions that entered the heart when the members were inflamed. Then half of his strength is exhausted, which is why it can be said that he forgets the first goal of his hope and, before entering into the struggle, without a struggle he turns out to be a captive, without the efforts of his enemies he becomes subject to the lust of the weak flesh. The will of a good person is forced to do all this by a strong desire for constant satiation. Even though he remained firmly in the haven of chastity, satiety nevertheless inclines him to indulge in what he would never want to allow into his heart. And as soon as one thought falls asleep, it is surrounded by a gathering of thoughts containing empty and shameful dreams, and this pure bed makes it a den of fornication and a disgrace of visions. When, in the rapture of his thoughts, he joins in conversation with them, he will defile his venerable members even without the approach of his wife. What sea is agitated and boils so much from a storm, as the mind is troubled, subjected to the force of the waves, from the satiation of the belly stirred up on it by the sea of ​​its flesh? How your beauty and chastity are illuminated by reclining on the bare ground, by the labor of hunger, which robs you of sleep, due to the suffering of the flesh, which, when abstaining from food, between the ribs and the belly becomes like a deep ditch! Every food we take in, and every resting place, forms in us shameful likenesses and ugly ghosts; and they are born, come out, become visible in the hidden region of our mind and irritate us to secret communication with shameful deeds. And the emptiness of our belly and thoughts makes us a deserted country, untroubled by thoughts and silent from all rebellious thoughts. The belly, filled with satiety, is a region of ghosts, and satiety makes it open to four gates for absurd dreams, although we will be alone in the desert. For they say that satiety desires many things. When you are honored with Divine grace and spiritual dispassion, then understand that it is not due to the non-appearance of ugly thoughts in you or the non-excitation of carnal thoughts (it is impossible for anyone to live without them), nor due to thoughts that are conveniently overcome by you (because, of course, the thought is not defiled or disturbed by them, no matter how extremely lofty it may be), but because of the thoughts of better mental activity, the mind is not left in the need to carry on with them abuse and destroy them; but, as soon as a thought penetrates, the mind rapaciously admires the approach to them by a certain force, outside the will, which, by skill and grace, holds the leaven inside the heart, which is the abode of the mind. One is the mind of an ascetic, and another is the rank of the priesthood. The mind, which by heavenly grace has died to the world, has simple thoughts about only a few objects, without struggle or achievement. Perfection, associated with flesh and blood, reigns supreme over the thoughts arising from flesh and blood, but does not bring them and other thoughts inherent in nature to complete inaction. While a person’s life-giving thought still beats with elemental life, the foundation of his mind in every movement and inclination borrows change from the four moistures. To our God be glory forever and ever! Amen. Word forty-four. How a prudent person should remain silent Listen, beloved, if you want your deeds not to be in vain and your days not to be idle and not devoid of benefit, which the prudent hope from silence, then let your entry into it be with reasoning, and not in the hope of something, 377 so that you do not become like many. On the contrary, let there be a goal in your thoughts towards which to direct the affairs of your life. Ask those who know more about this, and, moreover, those who know from experience, and not from mere speculation. And do not stop doing this until you have learned the deeds of silence in all paths. With every step you take, find out whether you are following the path or have deviated from it and are following some path outside the real road. And by obvious deeds alone, do not be convinced that you are accurately living a silent life. If you want to gain something and comprehend it through your own experience, then let there be secret signs and omens in your soul at every step you take, and by them you will recognize the truth of your fathers and the charm of the enemy. Until you become wiser on your path, let this little thing serve you: when, during silence, you notice in your mind that your thought can freely act with the thoughts of your gums 378 and there is no compulsion in its power over any of them, then know that your silence is correct. And also, when you perform a service 379, if during various services you are, as far as possible, from soaring your mind 380, and suddenly the verse on your tongue is stopped, and this imposes the shackles of silence on your soul, without the participation of your freedom, and this follows a long stay in silence, then know that you are stretching forward in your silence, and that meekness has begun to deepen in you. For silence alone without righteousness is worthy of condemnation. One life among the wise and prudent is recognized as, as it were, the only member excommunicated from the assistance of other members. And again, if you notice in your soul that with every thought that arises in it, with every remembrance and during contemplations that happen in your silence, your eyes are filled with tears and tears without compulsion wet your cheeks, then know that an opening has begun to appear before you as a barrier to the destruction of those who resist. And if you find in yourself that at times your thought, without prior thought, outside the usual order, plunges inside you and remains in this state for about an hour or some time, and then you notice that your members seem to be in great exhaustion and peace reigns in your thoughts, and the same thing is always repeated with you, then know that a cloud has begun to overshadow your tabernacle. If, when you have spent enough time in silence, you find thoughts in your soul that divide it into different parts and take possession of it, and, as if forcibly, every hour it is surrounded by these thoughts, and its thought is always raised to what it has done, or wants to embark on vain searches, then know that you are working in vain in silence, and your soul spends its time in the soaring of the mind, and The reasons for this can be external or internal negligence about what should be done, and even more so about vigil and reading. And you immediately arrange your business 382. If, when you enter these days 383, you do not find peace from the passions that trouble you, then do not be surprised. If the depths of the world, after the sun's rays move away from it, remain warm for a long time, and also the smell of medicine and the smoke of the world, spreading in the air, remain for a considerable time before dissipating and disappearing, then all the more passions, like dogs accustomed to licking blood in a butcher's shop, when they are not given their usual food, stand at the door and bark until the strength of their former skill is crushed. When negligence begins to creep into your soul like a thief and in darkness it returns, and the house 384 is close to being filled with darkness, then the following signs appear: you will secretly feel within yourself that you are exhausted in your faith, you are superior in what is visible 385, your hope 386 is diminished, you suffer a loss in someone close to you, and your whole soul is filled with reproach. in your mouth and in your heart against every person, and against every thing, and against everything that you encounter in your thoughts and feelings, and against the Most High Himself, and you are afraid of bodily harm, for which reason cowardice takes possession of you every hour, and at times your soul is excited by such fear that you are frightened and run from your shadow, because with unbelief you have eclipsed faith (by faith we mean not the basis of the common confession of all, but it mental power, which with the light of the mind strengthens the heart and with the testimony of conscience arouses in the soul great hope in God, so that it does not worry about itself, but carelessly casts its care in everything on God). When you stretch forward, you will find the following clear signs close to your soul: you are strengthened in everything by hope and enriched by prayer, your mind never lacks what serves to benefit 387, no matter what you encounter, you feel the weakness of human nature, and each such case protects you from pride. On the other hand, the shortcomings of your neighbor become unworthy of attention in your eyes, and with the same desire 388 you desire to leave the body with which you would remain in the next century. About every sorrowful adventure for us, which encounters you openly and secretly, with all caution, far from conceit, you find that in justice and in court all this has come closer to you 389. And for everything you will bring confession 390 and thanksgiving. These are the signs of those who are sober, cautious, who remain in silence and who want to achieve strictness of life. The weakened have no need for these subtle signs of the downfall that threatens them, because they are far from the hidden virtues. When one of them begins to penetrate your soul, understand at that hour which side you have begun to lean towards, for you will soon find out what kind of community you are. May God give us true knowledge! Amen. Word forty-fifth. On the order of subtle prudence Be always attentive to yourself, beloved, and among your incessant affairs, consider the sorrows that you encounter, and the desolation of your location, and the subtlety of your mind, along with the coarseness of your knowledge, and the long duration of your silence, along with many healings, that is, temptations brought by the true Doctor to the health of the inner man, and at other times, by demons, sometimes by illnesses and bodily labors, and sometimes with fearful thoughts of your soul, terrible memories of what will happen in the end, 391 sometimes with the instillation and obligation of grace of heartfelt warmth and sweet tears, and spiritual joy, and everything else - I will say this without multiplying words. Do you completely notice in all this that your ulcer has begun to heal and close? That is, have passions begun to wear out? Make a sign, and constantly enter into yourself, and see: what passions, according to your observation, have become exhausted before you, which of them have disappeared and completely retreated from you, and which of them have begun to fall silent as a result of your spiritual health, and not as a result of the removal of what troubled you, and which ones have you learned to overcome with your mind, and not by depriving yourself of what serves as the reason for them? Pay attention also to whether you really see that in the midst of the festering of your ulcer, living flesh, that is, spiritual peace, began to grow. Which passions gradually and which rapidly compel, and at what intervals? Are these passions physical, or mental, or complex and mixed? And do they stir up darkness in their memory, like the weak, or do they rise up against the soul with strength? And, moreover, in a sovereign or Tat 392 manner? And how does the king, the mind, which controls the senses, pay attention to them? And when they strain their strength and enter into battle, does he fight with them and render them powerless with his strength, or does he not even look at them and put them at nothing? And which of the former 393 were erased, and which were formed again? Passions are aroused either by some images, or by a feeling without images and memory without passionate movements and thoughts, and then they do not produce irritation. From all this one can also determine the degree of structure of the soul. The first 394 did not come into dispensation, because the soul still has a feat ahead of them, although it reveals its strength against them, and the second reached the dispensation about which Scripture spoke, saying: “David sat in his house, and God gave him rest from all his enemies around him” 395 . Understand this not about passion alone, but together with natural passions, desire and irritability, and about the passion of love of glory, which depicts and mentally imagines faces and excites to lust and desire, and also about the passion of love of money, when the soul enters into communication with it secretly and, although it does not agree to enter into the act itself, but imagines in the mind images of objects to which the love of money is directed when collecting wealth, and makes the soul think about them, and produces there is a desire in her to possess them, along with everything else. Not all passions fight by attacking thoughts. For there are passions that show only sorrow to the soul: negligence, despondency, sadness do not attack with the attack of thoughts and pleasure, but only impose heaviness on the soul. The strength of the soul is tested in victory over passions that wage war by attacking thoughts. And a person must have a subtle understanding of all this and know the signs, so that with every step he takes, he is aware of where his soul has reached and in what country it began to walk: whether in the land of Canaan or beyond the Jordan. But pay attention to this too. Is the knowledge of the spiritual light sufficient to discern this, or does it discern this in darkness, or is it completely devoid of such an ability? Do you really find that the rational part of the soul has begun to purify itself? Does the floating of thoughts in the mind occur during the hour of prayer? What passion troubles the mind as it approaches prayer? Do you feel within yourself that the power of silence has enveloped your soul with meekness, silence and peace, which is born in an unusual way in the mind? Does the mind constantly admire, without the participation of the will, the concepts of the incorporeal, the explanation of which is not allowed to enter into the senses? Does joy suddenly flare up in you, with its incomparable pleasure making your tongue fall silent? Does a certain sweetness constantly flow from the heart and attract the mind completely? Does at times imperceptibly enter into the whole body a certain delight and joy, which the carnal language cannot express until everything earthly is considered dust and vanity with this remembrance? For this first pleasure flowing from the heart, sometimes at the hour of prayer, sometimes during reading, and sometimes, also, as a result of unceasing teaching and duration of meditation, warms the mind, and this last most often happens without all this, and many times during the sharing, and also often at night, when you are between sleep and awakening, as if sleeping and not sleeping, awake and not awake. But when a person finds this delight, beating throughout his whole body, then he thinks at that hour that the Kingdom of Heaven is nothing other than this. See also, has the soul acquired the power that consumes sensory remembrances with a force that captures the heart of hope, and strengthens the inner feelings with an inexplicable conviction of certainty? And the heart, without care that it is not captivated by earthly things, is it awakened by unceasing conversation 396 and continuous heartfelt work performed with our Savior? Try to gain understanding in the difference between His voice and conversation when you hear. The opportunity to quickly taste this brings continuous silence to the soul through its incessant and constant activity. For, due to the negligence of those who receive it and after it is acquired, this 397 is lost again and is not acquired again for a long time. And will anyone, relying on the testimony of his conscience, dare to say about this the same thing as blessed Paul said: “I know that neither death, nor life, nor the present, nor the future, nor anything else can separate me from the love of Christ” 398, that is, neither physical nor spiritual sorrows, nor hunger, nor persecution, nor nakedness, nor loneliness, nor seclusion, nor trouble, nor the sword, nor the angels and forces of Satan with their evil tricks, nor the glory that is abolished 399 by its attack on man, nor slander, nor reproaches, nor suppression, inflicted without reason and in vain? If you have not begun to see in your soul, brother, that all this, in some way, is in excess or is becoming scarce, then your labors, and sorrows, and all your silence are a useless burden on yourself. And if miracles are performed by your hands, and they raise the dead, this cannot be compared with this, and immediately move your soul and with tears beg the One who saves everyone to remove the veil from the door of your heart and destroy the darkness of the storm of passions on the inner firmament, so that you will be worthy to see the ray of that day 400, so that you will not be like a dead man, eternally remaining in darkness. Constant vigil, together with reading, and frequent bows, performed successively by someone, will not slow down the zealous in giving these blessings. And whoever found them, found them precisely by these means. Those who want to find them again have the need to remain in silence, and, at the same time, in doing what we have said, and, moreover, not to become attached to anything other than their soul, not even to a single person, with their thoughts, but to practice the internal practice of virtue. But also regarding the deeds themselves: only in some of them do we find a partly true feeling close to us, which confirms us in relation to other things. He who remains in silence and has experienced the goodness of God by experience does not need much assurance; on the contrary, his soul does not suffer at all from unbelief, like those who waver in the truth, because the evidence of his mind is enough for him to reassure himself more than countless words that are not justified by experience. To our God be glory and glory forever! Amen. Word forty-six. About true knowledge, about temptations and about the need to know for sure that not only people who are short, weak and untrained, but also those who have been granted dispassion for a long time, who have achieved perfection in their way of thinking, who have partially approached the purity associated with mortification (who have become above passions, while they are in this world, by God’s permission from the union of their life with passionate flesh, remain in struggle and because the flesh suffers anxiety from passions, because) 401 by mercy there is an allowance for them for their fall into pride How many times do others every day break the law and heal their souls through repentance, and grace accepts them, because in every rational nature change occurs in an indefinable way and changes occur with every person hourly. And the sensible person finds many opportunities to understand this. But the trials that accompany him every day can best make him wiser in this if he remains sober, and observes himself in his mind, and learns what change in meekness and condescension his thought takes every day, how suddenly from his peaceful state he comes into confusion when any reason for this is not removed, and how a person is in great and unspeakable danger. And Saint Macarius, with great foresight and diligence, clearly wrote this as a keepsake and as an instruction to the brethren, so that during a change to the contrary they would not fall into despair, because with those who stand at the level of purity, like cooling with air, falls always happen, even if they do not have negligence or disorder of life; on the contrary, even when they observe their rank, falls happen to them that are contrary to the intention of their own will. And Blessed Mark, as having experienced exact experience, testifies to this and expounds this at length in his writings, so that no one would think that Saint Macarius said this in his epistle by chance, and not from actual experience, and so that from these two witnesses the mind would undoubtedly receive consolation for itself in times of need. Therefore, what now? “Changes,” he says, “happen in everyone, like in the air.” Understand this word “in each,” because there is one nature 402, and lest you think that he said this about the lower and worse, while the perfect are free from change and steadily stand on the same degree without passionate thoughts, as the Euchites say 403, he therefore said: “in each.” How is this, blessed one? However, you say, there is cold and soon then heat, also hail and, a little later, a bucket. This is what happens in our exercise: sometimes there is warfare, sometimes there is help from grace; sometimes the soul is overwhelmed, and cruel waves rise up against it, and again a change occurs, because grace visits and fills a person’s heart with joy and peace from God, with chaste and peaceful thoughts. He points here to these thoughts of chastity, making it clear that before them there were bestial and unclean thoughts; and gives advice, saying: if these chaste and modest thoughts are followed by an invasion of the opposite, let us not grieve and despair; Let us also not boast during the rest of grace, but during the time of joy we will begin to expect sorrow. He advises us not to be sad when misfortunes follow, showing that the mind should not avoid them, but joyfully accept them as natural and characteristic of us. Let us not give in to despair, like a person who expects something that surpasses the feat itself, and perfect and unchangeable peace, and, at the same time, does not allow exploits and sorrows, and the movement of something contrary to occur in him, which 404 and the Lord our God did not find it fitting to give to this nature in this world. Macarius gives this advice so that we do not become completely idle, left with nothing to do, and with this thought we do not relax in despair, and do not remain motionless in our course. “Know,” he says, “that all the saints were in this work 405. While we are in this world, after these labors we secretly receive abundant consolation, because every day and every hour we are required to experience our love for God in struggle and feat against temptations. And this means that we should not be sad or discouraged in our feat. And thus our path becomes successful. And whoever wants to turn away or evade this becomes the prey of wolves” 406. It is truly worthy of surprise in this saint that with such a short word he confirmed this thought 407 and proved that it was full of reason, and completely destroyed doubt in the mind of the reader. He says: whoever turns away from this and becomes the prey of wolves, he wants to go the wrong way, and has decided in his mind to pursue this, and intends to walk his own special path, which the fathers did not pave. But he also teaches us to expect sorrows during times of joy. When, through the action of grace, great thoughts suddenly arise in us and, as St. Mark said, we are in amazement at the mental contemplation of the Supreme Nature, when angels approach us and fill us with contemplation, then everything contrary is removed and during the entire time during which a person is in such a state, peace and indescribable silence continue. But when grace overshadows you and the holy angels protecting you approach you, and at this approach all those who tempt you will retreat, do not become arrogant and do not think in your soul that you have reached an unstormable harbor and unchangeable air, and have completely left this depth of the opposite winds, and there is no longer an enemy and an evil meeting, because many have dreamed of this and fallen into trouble, as blessed Neil said. Or don’t think either that you are higher than many and it is appropriate for you to be in such a state, but not at all appropriate for others, due to the insufficiency of their life; or because they do not have sufficient knowledge, they are deprived of such gifts, but you have the right to this, because you have achieved the perfection of holiness, and spiritual degree, and unchangeable joy. On the contrary, consider better the unclean thoughts in yourself and those indecent images that were established in your mind during the overwhelm, in the hour of confusion and disorder of thoughts, which shortly before this rebelled against you in blind darkness; Think about how quickly you strayed into passion, and talked with them in a clouded mind, and were not ashamed or horrified by the Divine vision, talents and gifts that you received. And know that all this - to our humility - was brought upon us by God's Providence, which provides for each of us and arranges what is useful for whom. And if you are exalted by His gifts, He will leave you, and you will completely fall in that in which you will be tempted by thoughts alone. So, know that to stand is not yours or your virtue’s business, but this will be accomplished by grace, which carries you in the palm of its hand, so that you do not fall into fear. Put this into your thoughts during times of joy, when your thoughts are exalted, as our holy father said; and cry, and shed tears, and fall down at the memory of your sins during the time of remission, so that you can be freed by this 409 and gain humility through that. However, do not despair in thoughts of humility; by propitiation 410 make your sins forgivable. Humility and doing nothing makes many sins forgivable. On the contrary, without humility, deeds are useless, and they even prepare a lot of bad things for us. By humility, as I said, make your iniquities forgivable. What salt is to all food, humility is to all virtue; it can break the strength of many sins. So, one must grieve for him 411 unceasingly in thought, with humility and with sadness in reasoning. And if we acquire it, it will make us sons of God, and present us to God without good deeds, because without humility all our deeds, all virtues and all deeds are in vain. So God wants a change in thought. Thought makes us both better and obscene. He alone 412 is enough to, without needing helpers, stand before God and speak for us. Give thanks and silently confess to God that you have received a nature so weak and capable of evasion - and, with the assistance of grace, to what extent you sometimes rise, what gifts you are honored with and in what ways you are above nature; when something is allowed to happen, how condescending do you become and acquire a bestial mind! Keep in mind the poverty of your nature and the speed with which changes will follow in you, as one of the holy elders said. “When,” he says, “the thought of pride comes to you, saying to you: “Remember your virtues,” you say: “Look, old man, at your fornication.” I understood the fornication with which, when you allow yourself to be tempted, you are tempted in your thoughts, that grace works with everyone, either leading us into battle, or showing us help when something is useful for us. Look how well this wonderful old man expressed this thought. “When,” he says, “the thought of pride comes to you about the height of your life, say: “Look, old man, at your fornication.” From this it is clear that the elder said this to a man of high life. For it is impossible for people to be disturbed by such thoughts 413, except those who stand at a high level and have a life worthy of praise. It is also clear that this passion rises in the soul after a virtue has been accomplished in order to deprive the soul of doing it. And, if you like, you can learn from one epistle of the same Saint Macarius at what level the saints stand and what is allowed to tempt them in this. This message is as follows. Abba Macarius writes to all his beloved children and clearly teaches what God’s economy is about them during battles and gracious help, because it is pleasing to God’s wisdom to teach the saints in this way while they are in this life, in the struggle 414 with sin for virtue, so that their gaze at all times is raised to God and with the constant aspiration of their gaze to God, holy love grows in them Him, when they will constantly strive for God from the attack of passions and fear of deviation 415, and will be confirmed in faith, hope and His love. And this is really said now not to those who stay with people, go to all sorts of places and are always devoted to shameful and unclean deeds and thoughts, nor to those who, out of silence, observe the truth, are caught up in their actions and feelings every hour, are at all times in danger of falling (because the necessity that encounters them not at all according to their will plunges them into involuntary misfortunes), cannot completely protect not only their thoughts, but also their feelings their own, but - to those who are able to observe their bodies and thoughts, are completely far from rebellion and communication with people, in renunciation of everything and from their souls they have found the opportunity to protect their minds with prayer, they accept changes in grace-filled views, without leaving a silent life, and live under the arm of the Lord's knowledge, secretly wise in spirit to silence, moving away from worldly things and the vision of some objects, and have acquired the mortification of the worldly thoughts. For passions do not die from this, but their thoughts die 416 as a result of removal from worldly things and with the assistance of grace. And may this grace preserve us at this limit! Amen. Word forty-seven. General content of this chapter and about prayer The briefly expressed thought of this chapter is the following: hourly we must know that in these twenty-four hours of the day and night we have a need for repentance. The meaning of the word “repentance,” as we learned from the actual nature of things, is this: it is, with prayer filled with contrition, an unrelenting petition approaching God to leave the past and a prayer to preserve the future. Therefore, our Lord indicated the support of our weakness in prayer, saying: “Wake up, watch and pray, so that you do not fall into misfortune 417. Pray and be not lazy, being watchful and praying at all times 418 . Ask and you will receive; seek and you will find; push, and it will be opened to you. “Everyone who asks receives it, and everyone who seeks finds it, and it will be opened to the one who asks.”419 He especially confirmed His word and moved us to greater diligence with the parable of a friend who came to his friend at midnight and asked him for bread; The Lord says: “Amen I say to you, even if he does not give it to him, he is not his friend, but because of his recklessness 420, he will rise up and give it to him, as he demands.”421 And you pray and do not be careless. What an unspeakable encouragement to boldness! The Giver encourages us to ask Him to give us His Divine gifts. And although He Himself, as He knows, organizes everything that is beneficial for us, yet these words of His are filled with great power to arouse boldness and hope in us. Since the Lord knows that before death He will not take away from us the opportunity to deviate, that this change is very close to us, namely, the transition from virtue to vice, that man and his nature conveniently accept the opposite, he commanded us to be careful and strive in constant prayer. If there were a land of authentication in this world, then as soon as a person reached it, his nature would then become higher than need and his doing would be higher than fear, and God would not have commanded us to strive in prayer, doing this by His providence, because in the next century they do not bring prayers to God with requests for anything. In this homeland of freedom, our nature does not accept change and deviation on pain of resistance, because everything is perfect. Therefore, I commanded 422 not only for the sake of prayer and self-preservation 423 ourselves, but also because of the subtlety and incomprehensibility of what always meets us and is not comprehended by the knowledge of our mind in those states in which we often find ourselves involuntarily at all times. For, although our thoughts are very firm and attached to good, nevertheless, His providence has repeatedly left us at the limit of temptations and plunged us into them, as Blessed Paul said: “Because of the abundance of revelations, let me not be exalted, since the evildoer of the flesh, the angel Satan, plays dirty tricks on me. And for this I prayed to the Lord three times, that he would depart from Me; and I said: “My grace is sufficient for you, for My power is made perfect in weakness” 424. So, if this is Your will, Lord, and our infancy requires all this to guide and awaken its own by You, and not when a person is intoxicated with Your love, like me, and is drawn after the good, so that he does not look at the world at all, because of the rapture of You in which he is, even when, in addition to this, You have given me to achieve revelations and contemplations that cannot be explained in carnal language, You have given me to see and hear the voice of service Spiritual 425 and be made worthy of Thy contemplation filled with holiness; but even with all this, I, a perfect man in Christ, am not sufficient to protect myself, because there is something that, due to its subtlety, cannot be comprehended by my strength, although I have acquired the mind of Christ, therefore I rejoice, Lord, in weaknesses, in sorrows, in prisons, in bonds, in needs, whether from nature, from the sons of nature or from enemies 426 him, but, rejoicing, I now endure my weaknesses, that is, the weaknesses of my temptations, so that the power of God may dwell in me. If, after all this, I need the rod of temptation, so that Your dwelling in me may be expanded and I may be kept close to You, then I know that no one is loved by You more than me, and therefore You have exalted me above many. And He gave me to know Your wonderful and glorious powers in a way that I did not give to any of my friends, the apostles. And he called me a chosen vessel 427, as one who can preserve the order of Thy love. For all this and, especially, in order for the work of preaching to prosper and extend forward, if I were freed from the bonds of temptation, You, as far as I know, would grant me freedom if this were useful for me. But You deigned that I should not be without sorrow and care in this world, since for You it is not so important that the work of preaching Your Gospel in the world should multiply, but that I should benefit from my temptations, and that my soul would be kept healthy by You. So, if all this, the prudent one, is a great gift of temptations, because the more exalted a person is and, in the likeness of Paul, has entered into the spiritual, the more he still needs fear and caution, and reaps the benefit from the temptations encountered with him, then who is this, who has reached the land of certification, full of predators 428, and has accepted something to become steadfast to him, which was not given to him holy angels, so that not without us they will receive perfection 429 - accepted that which is contrary to everything spiritual and physical, and wants to be completely unchangeable, wants temptation not to approach him in his thoughts? The order of this world is this thought, expressed, as it were, in all the Scriptures: if every day we constantly accept thousands of blows, then let us not be faint-hearted, and let us not stop in the course of the field 430, because in one unimportant case we can delight in victory and receive a crown. This world is a competition and a field for competition. This time is a time of struggle. But in the country of struggle and during the competition, there is no law, that is, the king does not set a limit for his warriors until the competition is over and until every person is brought to the door of the King of the kings and there, tested in the competition, who did not allow him to be defeated, and who turned his back. For many times it happens that a person, unfit for anything, due to his lack of skill, is constantly defeated and deposed, and at all times shows powerlessness, but sometimes he suddenly steals the banner from the hands of the army of the sons of giants - and his name is exalted, and he is praised much more than those who labored and became famous in victories, and receives a crown and expensive gifts more than his comrades. Therefore, let no one remain in despair! Let’s just not neglect prayer, and let’s not be too lazy to ask for help from the Lord. Let us firmly believe in our thoughts that while we are in this world and left in the flesh, even if we ascend to the vault of heaven, we cannot remain without deeds and labor, and be without care. This 431 (forgive me) is perfection, and anything more than this is unreasonable thinking. To our God be glory, and power, and splendor forever! Amen. Word forty-eighth. On the difference of virtues and the perfection of the entire field The perfection of the entire field lies in the following three things: repentance, purity and self-improvement. What is repentance? Leaving the former 432 and sadness 433 about it. What is purity? Briefly put: a heart that has mercy on all created nature. What is self-improvement? The depth of humility, that is, the abandonment of everything visible and invisible (visible, i.e., everything sensory, and invisible, i.e., mental) and care about it. At another time he was again asked: “What is repentance?” - and said: “A contrite and humble heart.” - “What is humility?” - and said 434: “A severe, voluntarily accepted death for everything.” - “And what is a merciful heart?” - and said: “A person’s heart is kindled about all creation: about people, about birds, about animals, about demons and about every creature. When remembering them and looking at them, a person’s eyes shed tears from the great and strong pity that envelops the heart. And because of his great patience, his heart is diminished, and it cannot bear, or hear, or see any harm or small sorrow endured by the creature. And therefore, for the dumb, and for the enemies of the truth, and for those who harm him, he offers prayer every hour with tears, so that they may be preserved and purified; and also for the nature of reptiles he prays with great pity, which is immeasurably aroused in his heart due to his likeness to God in this.” And he was also asked: “What is prayer?” - and said: “Freedom and the abolition of the mind from everything here, - a heart that has completely turned its gaze to the lust of what is hoped for in the future. But whoever is far from this sows mixed seed in his field and is like one who yokes an ox and a donkey together” 435. And he was also asked: “How can a person acquire humility?” - and said: “By unceasing remembrance of sins, by hope approaching death, by poor attire, by choosing at all times the last place and in any case willingly accepting the most inferior and humiliated affairs, not being disobedient, maintaining constant silence, not liking going to meetings, wanting to remain unknown and not counted 436, not having any business at your complete disposal 437 , hate conversations with many people, do not love profits and, above all, elevate your thoughts from any censure and accusation of any person and from competition, not to be the kind of person whose hands would be on everyone and on whom everyone would have hands 438, but to go about his business alone in solitude and not take care of anything in the world except himself. In short, a wandering life 439, poverty and solitude - this is what gives birth to humility and purifies the heart.” The sign of those who have achieved perfection is this: if they are handed over to be burned ten times a day for their love for people, they are not satisfied with this, as Moses said to God: “If you forgive them their sin, forgive it; Otherwise, blot me out of Thy book; and, as the blessed Apostle Paul says: “I prayed that I might be excommunicated from Christ according to my brethren,” 441, and so on; and again: “Now I rejoice in sorrow for you pagans” 442. And the other apostles, for their love for human life, accepted death in all its forms. The end of all this together is God and the Lord. Out of love for creation, He gave His Son up to death on the cross. For God loved the world, for He gave His only begotten Son to die for it, 443 not because He could not redeem us in any other way, but He taught us His abounding love and by the death of His only begotten Son He brought us closer to Himself. And if He had something more precious, He would have given it to us in order to thereby acquire our race for Himself. And, out of His great love, He did not deign to restrict our freedom, although He was strong to do this, but He deigned that through the love of our own hearts we would draw closer to Him. And Christ Himself, out of His love for us, was obedient to His Father in joyfully accepting reproach and sorrow upon Himself, as Scripture says: instead of the joy set before Him, He endured the cross, being careless about the shame 444. That is why the Lord, on the night on which he was betrayed, said: “This is My body, which is given for life for peace” 445; and: “This is My blood, which is shed for many for the remission of sins” 446; and also says: “For them I consecrate to Myself” 447. This is how all the saints achieve this perfection when they become perfect and become like God through the outpouring of their love and love for mankind to everyone. And the saints strive for this sign - to become like God by perfection in love for their neighbor. This is what our fathers and monks did, when for this perfection they always accepted into themselves the likeness filled with the life of our Lord Jesus Christ. They say that Blessed Anthony never decided to do anything more useful for himself than for his neighbor, in the hope that the benefit of his neighbor was the best thing for him to do. They also tell about Abba Agathon, as if he said: “I would like to find a leper and take his body from him, and give him mine.” Do you see perfect love? And also, regarding what he had outside of him, he could not resist so as not to give peace to his neighbor. And one more thing: he had a knife; the brother, having come to him, wished to have it, and the abba did not allow him to leave his cell without this knife. Such and so on are written about such men. But why am I saying this? Many of them, for the sake of their neighbors, betrayed their bodies to beasts, sword and fire. No one can ascend to the level of this love unless he secretly feels his own hope. And those who love this world cannot acquire love for people. When someone acquires love, he puts on God Himself. And the one who has acquired God must not only not agree to acquire anything else with Him, but also put off his body. If someone puts on love for the world in this world and in this life, he will not put on God until he leaves this. For God Himself testified to this, saying: “Unless anyone forsakes everything and hates his own soul, he cannot be My disciple.”449 You should not only leave it, but also hate it. And if someone cannot be a disciple of the Lord, then how will the Lord dwell in him? Question. Why is hope so sweet, and its life, and its deeds are easy, and its deeds are quickly accomplished in the soul? Answer. Because a natural desire awakens in the souls of the saints and gives them to drink from this cup, and intoxicates them with its beauty 451. Therefore, they no longer feel labor, but become insensitive to sorrows and throughout their procession they think that their procession is through the air, and they do not walk in human feet, because they do not see the difficulty of the path, there are no hills and streams before them, and the sharp path will be smooth for them, etc. with his finger, at every moment, he points out to them the distant and invisible, as if looking at it speculatively with the hidden eye of faith, and because with the desire of the distant, as if by fire, all parts of the soul are kindled, and they impute what is absent as what is present. The whole extent of their thoughts stretches there, and they always hasten to reach there; and when they approach the accomplishment of any virtue, they do not work partially on it alone, but suddenly and completely perform it in all parts, because these giants do not make their procession in a royal way, like all the others, but choose short paths for themselves, along which others clearly quickly come to the monastery. Hope itself kindles them, as it were, with fire, and they cannot give themselves rest in the rapid and incessant flow, accomplished with joy. What was said by the blessed Jeremiah happens to them, for he says: “Rekokh: I will not remember His name; below I will speak to someone in His name. And it was like a fire burning in my heart and piercing into my bones” 453. This is how remembrance of God acts in their hearts, intoxicated by the hope of God’s promises. Brief paths of virtues are universal virtues, because they do not have a large distance between many paths of life from one path to another: they do not wait for place or time, do not allow waste, but immediately get down to business and fulfill it. Question. What is human dispassion? Answer. Dispassion does not consist in not feeling passions, but in not accepting them into oneself. As a result of the many and various virtues, obvious and hidden, acquired by the saints, the passions have weakened in them and cannot easily rise up in the soul; and the mind does not need to constantly be attentive to them, because at all times it is filled with its own thoughts, as a result of reflection and conversation about the best images that are consciously aroused in the mind. And as soon as passions begin to be aroused, the mind is suddenly delighted by the approach to them with some understanding that has entered the mind, and the passions, as Blessed Mark said, remain in it, as it were, idle. The mind, by the grace of God, performing virtuous deeds and approaching knowledge, feels little of what constitutes the bad 455 and unreasonable part of the soul. For knowledge delights him in height and alienates him from everything in the world. And because of the integrity of the saints and the subtlety, flexibility and sharpness of their minds, as well as because of their feat, their mind is purified and turns out to be enlightened, according to the dryness of their flesh. And, as a result of teaching them silence and a long stay in it, the inner is easily and quickly given to everyone and leads to delight in contemplation. At the same time, they usually abound in contemplations, and their minds never lack objects of understanding, and they are never without something that produces the fruit of the spirit in them. Long-term practice erases the memories in their hearts, which arouse passions in the soul, and the power of the devil’s power is abolished. For when the soul does not become friends with the passions by thinking about them, then, since it is occupied with other concerns, the power of the passions cannot hold its spiritual feelings in its claws. Question. What are the benefits of humility? Answer. Just as conceit is a waste of the soul in its daydreaming, which leads it to soar and does not prevent it from soaring in the clouds of its thoughts, so that it whirls throughout creation, so humility gathers the soul into silence and it concentrates in itself. Just as the soul is unknowable and invisible with bodily eyes, so the humble person is not known among people. And just as the soul inside the body is hidden from sight and from communication with all people, so a truly humble person, due to his separation from everyone and deprivation 456 of everything, not only does not want to be seen and known by people, but even this is his will - if possible, from himself, plunge inside himself, enter into silence and dwell in it, completely leaving all his previous thoughts and feelings, to become something, as it were, non-existent in creatures that have not yet come into existence, completely unknown even to their very soul. And while such a person is hidden, enclosed in himself and separated from the world, he remains entirely in his Master. The humble man never stops 457 to look at meetings, crowds, excitement, noise, revelry, troubles and pleasure, the consequence of which is intemperance, does not get involved in speeches, conversations, cliques and dispersion of feelings, but prefers to everything to be separated from everyone in silence, secluded and separated from all creation, taking care of himself in a silent country. In everything, belittlement, non-covetousness, need, poverty are desirable for him. What he wants is not to have a lot for himself and to be in continuous business, but to remain free at all times, not to have worries, not to be indignant at things here so that his thoughts do not come from outside him. For he is sure that if he gets involved in many things, he will not be able to remain without confusion of thoughts, because with many things there is a lot of worries and a collection of complex thoughts. And man, in the world of his thoughts, ceases to be above all earthly concerns, with the exception of small, most necessary needs, and loses his thought, which is preoccupied only with its best thoughts. If needs do not cease to keep him from his best thoughts, then he reaches a state in which he both suffers and does harm - and from that time on, the door to passions is opened, the silence of prudence is removed, humility flees, and the door of peace is closed. For all this, the humble person constantly protects himself from many things and then finds himself at all times in silence, in peace, in peace, in meekness, in reverence. In a humble person there is never fussiness, haste, confusion, hot and light thoughts, but at all times he remains at peace. If the sky were to cling to the earth, the humble would not be horrified. Not every silent person is humble, but every humble person is silent. He who is not humble in wisdom is not humiliated, but you will find many who are not humble in wisdom. This means what was said by the meek and humble Lord: “Learn from Me, for I am meek and humble in heart, and you will find rest for your souls” 458. The humble person remains at peace at all times, because there is nothing to move his mind or terrify him. Just as no one can frighten a mountain, so his mind is unafraid. And, if I may put it this way (and perhaps it is not inappropriate to say this), the humble man is not of this world, 459 because in sorrow he is not horrified and does not change, and in joy he is not surprised and does not expand. But all his joy and true joy are in his Master. Humility is followed by meekness and concentration in oneself, that is, chastity of feelings, proportionality of voice, laconicism, neglect of oneself, poor clothing, a non-arrogant gait, lowering of the eyes, superiority in mercy, rapid outpouring of tears, a solitary soul, a contrite heart, immobility to irritation, unsquandered feelings, smallness of property, belittling in every need, enduring everything, patience, lack of fear, firmness of heart, which comes from hating temporary life, patience in temptations, weighty and not light thoughts, quenching of thoughts, keeping the secrets of chastity, modesty, reverence, and above all this - incessant silence and the constant accusation of ignorance. The humble man never encounters such a need that would lead him to confusion or embarrassment. The humble man sometimes, being alone, is ashamed of himself. I am amazed that a truly humble person does not dare to pray to God when he begins to pray, or to consider himself worthy of prayer, or to ask for anything else, and does not know what to pray for, but only remains silent with all his thoughts, awaiting only mercy and the will that will come for him from the Face of the venerable Majesty, when he bows his face to the ground and the inner vision of his heart is lifted up to the exalted. the gates to the Holy of Holies, where is He whose habitation is darkness, Who dulls the eyes of the seraphim, Whose virtue prompts the legions to stand tall, Who pours silence upon all their ranks. And he only dares to speak and pray like this: “According to Your will, Lord, be it with me!” We will say the same about ourselves. Amen. Word forty-nine. About faith and humility Do you, little man, want to find life? Keep faith and humility in yourself, because with them you will find mercy, and help, and words spoken in the heart by God the Guardian, who is secretly and openly with you. Do you want to acquire this, that is, the sacrament of life? Walk with God in simplicity, not in knowledge 460 . Simplicity is accompanied by faith, and refinement and resourcefulness of thoughts are followed by conceit, and conceit is followed by distance from God. When you stand before God in prayer, in your thoughts become like an ant, like a reptile on the ground, like a leech and like a babbling child. Do not say anything from knowledge before God, but with your childish thoughts draw closer to Him and walk before Him, so that you may be worthy of that paternal Providence that fathers have for their children, babies. It is said: “The Lord bless the babies” 461. The baby approaches the snake, takes it by the neck, and it does not harm him. A baby walks naked all winter, when others are clothed and covered, and the cold enters all his members, but he sits naked on a day of cold, winter cold and frost, and does not get sick. For the body of his simplicity is covered with another invisible garment by this hidden providence, which guards his tender members so that no harm comes near them. Do you now believe that there is some hidden providence by which a tender body, inclined by its tenderness and weak constitution to immediately accept any harm, is protected among those that resist it and is not overcome? It is said: “The Lord bless the little ones,” and not only those little in body, but also those wise in the world who abandon their knowledge, rely on this all-sufficient Wisdom, by their will become like infants and then learn this wisdom, which is not felt from the works of learning. And the God-wise Paul beautifully said: “Whoever thinks he is wise in this world, let him be, for he will be wise” 462. However, ask God to give you the measure of faith. And if you feel the pleasure of it in your soul, then it is not difficult to tell me that there is nothing to turn you away from Christ. And it is not difficult for you every hour to be taken into captivity far from earthly things and to hide from this weak world and from the memories of what is in the world. Pray for this without laziness, ask for this with fervor, beg for this with great zeal until you receive it. And also pray so as not to become exhausted. You will be worthy of this if you first, with faith, force yourself to cast your care on God and replace your care with His providence. And when God sees this will in you, that with all the purity of your thoughts you trusted God Himself more than yourself, and forced yourself to trust in God more than in your soul, then this unknown power will dwell in you and you will tangibly feel that power is undoubtedly with you - that power that, having felt in themselves, many go into the fire, and are not afraid, and, walking on the waters, do not waver in their thoughts fear of drowning, because faith strengthens spiritual feelings and a person feels in himself that, as if something invisible convinces him not to listen to the vision of terrible things and not to look at the vision that surpasses the senses. Perhaps you think that such spiritual knowledge is acquired by someone with this spiritual vision? Not only is it impossible to receive this spiritual knowledge with this spiritual knowledge, but it is not even possible to sense it with feeling, or to be granted it by any of those who zealously practice spiritual knowledge. And if some of them want to get closer to this knowledge of the Spirit, then until they renounce this spiritual knowledge, and all the twists and turns of its subtleties, and its complex methods, and put themselves in an infantile way of thinking, they will not be able to approach, even if only a little, to spiritual knowledge. On the contrary, the skill and concepts of spiritual knowledge are a great obstacle for them until they erase this little by little. This knowledge of the Spirit is simple and does not shine through in the thoughts of the soul. Until the mind frees itself from the thoughts of many and comes to the single simplicity of purity, it will not be able to feel this spiritual knowledge. This is the order of this knowledge - to feel the pleasure of this life of this century, therefore it discourages many thoughts. This spiritual knowledge, except for a multitude of thoughts, cannot cognize anything else acceptable in the simplicity of the mind, according to the word of the One who said: “Unless you turn and become like children, you cannot enter the Kingdom of God” 463. But, behold, many do not come to this simplicity, but because of their good deeds we hope that they will have a share in the Kingdom of Heaven, since from the meaning of the Gospel beatitudes, which the Lord depicted in different ways, we can understand that with these beatitudes He showed us many changes in different types of life, because every person on every path in which he walks towards God opens before himself all those measures 464 door of the Heavenly Kingdom. But no one can receive this spiritual knowledge unless he is converted and becomes like a child. For from now on only this delight in the Kingdom of Heaven is felt. They say about the Kingdom of Heaven that it is spiritual contemplation. And it is not acquired by the works of thoughts, but can be tasted by grace. And until a person purifies himself, he does not have sufficient strength to hear about it, because no one can acquire it by studying it. If you, child, achieve the purity of heart produced by faith in silence from people and forget the knowledge of this world so that you will not even feel it, then spiritual knowledge will suddenly appear before you, without searching for it. Build a pillar, they say, and pour oil on it, and you will find treasure in your depths 465. If you are entangled in a network of spiritual knowledge, then it is not inappropriate for me to say that it is more convenient for you to free yourself from iron bonds than from this network; and you will always be close to the snares of delusion, and you will never understand how to have boldness before the Lord and trust in Him; at every hour you will walk on the edge of a sword and in no way will you be able to be without sorrow. In a feeling of weakness and in simplicity, pray that you may live well before God and be without care. For as the shadow follows the body, so mercy follows humility. Therefore, if you want to live by this, then do not give your hand to weak thoughts. If all harm, all malice and all dangers surround and frighten you, do not worry about it and do not care about it. If you once entrusted yourself to the Lord, who is all-sufficient to protect you and look after you, and if you follow Him, then do not worry about anything like that again, but say to your soul: “For me, every work is sufficient for Him to whom I once committed my soul. I’m not here, He knows that.” Then you will actually see the miracles of God: you will see how at all times God is close to deliver those who fear Him, and how His providence surrounds them, although invisible. But because this Guardian 466 who is with you is invisible to your bodily eyes, you should not doubt Him as if He does not exist, for He often reveals Himself to your bodily eyes so that you may have boldness. As soon as a person rejects all visible help and human hope, and with faith and a pure heart follows God, grace will immediately follow him and reveal its power to him in various help. First he opens it - in this obvious way, touching the body, and helps him with providence for him, so that in this he can most of all feel the power of God's providence for him. And by understanding the obvious 467 he will also be confident in the hidden, as is characteristic of the infancy of his thoughts and his life. For how else could he be prepared for what he needed when he didn’t even care about it? Many blows approaching him, often full of danger, pass by when the person did not even think about them; Meanwhile, grace imperceptibly and very miraculously reflects this from him and protects him, like a bird feeding its children, which spreads its wings over them so that no harm comes close to them. Grace allows him to see with his own eyes how close his death was to him and how he remained unharmed. This is how he teaches him about the unseen, revealing to him the intricacy of thoughts and thoughts that are difficult and incomprehensible. And a person can easily find the understanding of them, the mutual connection between them and the charm of their 468, and to which of these thoughts a person is attached, how they are born one from the other and destroy the soul. And grace puts to shame before his eyes all the insidiousness of demons and the abode of their thoughts, puts into him the mind to discern the future, in his simplicity a hidden light shines in order to fully feel the power of thoughts in subtle thoughts, and, as if with a finger, shows him what he would have suffered if he had not known this. And then the thought is born in him that every thing, small and great, he should ask for himself in prayer from his Creator. When Divine grace confirms his thoughts so that in all this he trusts in God, then little by little he begins to enter into temptation. And grace allows temptations to be sent to him, corresponding to his measure, in order for a person to bear their burden. And in these temptations, help is tangibly approaching him, so that he does not fear until he gradually learns and acquires wisdom, and in trusting in God begins to despise his enemies. For it is impossible for a person to gain wisdom in spiritual battles, to know his Provider, to feel his God and to be intimately established in faith in Him except by the strength of the test he has passed. As soon as grace sees that a certain conceit has begun to appear in a person’s thoughts and he has begun to think highly of himself, he immediately allows temptations to intensify and become stronger against him, until he recognizes his weakness, resorts to God and cleaves to Him with humility. Thus a man comes to the measure of a man, perfect in faith and trust in the Son of God, and is elevated to love. For the wonderful love of God for a person is known when he finds himself in circumstances that destroy his hope. This is where God shows His power in saving him. For man never knows the power of God in peace and freedom, and nowhere has God palpably demonstrated His effectiveness except in the land of silence and in the desert, in places devoid of conversations and confusion, such as those that exist among people. Do not be surprised that when you begin to practice virtue, cruel and strong sorrows are poured out on you from everywhere, because even that which is not accompanied by difficulty is not considered a virtue. For, for this very reason, as Saint John said, it is called virtue (ἀρετὴ): “Virtues,” he says, “usually encounter difficulties; it is worthy of blame when it is tied to peace.” Blessed monk Mark said: “Every virtue is called a cross when it fulfills the commandment of the Spirit.” Therefore, all who want to live in the fear of the Lord and in Christ Jesus will be persecuted 469. For, He says: “If anyone wants to come after Me, let him deny himself, and take up his cross, and come after Me” 470. He who does not want to live in peace, having lost his soul for My sake, will find it 471. For this purpose, He preceded you and offered you the cross, so that you would determine death for yourself and then send your soul to follow Him. Nothing is as strong as despair 472: it does not know that anyone has defeated it with its gums or with its hands. When a person in his thoughts cuts off hope in relation to his life, then there is nothing more impudent than him. None of the enemies can resist him, and there is no sorrow, the hearing of which would exhaust his wisdom, because any sorrow that happens is easier than death, and he bowed his head to accept death. If in every place, in every deed, at every time, in everything that you would like to do, you doom yourself in your mind to work and sorrow, then not only at all times will you prove to be daring and not lazy in order to resist every inconvenience that presents itself to you, but from the power of your mind, thoughts that frighten and terrify you will flee from you, usually generated in a person by thoughts directed towards peace 473. And everything that is difficult and inconvenient for you will seem convenient and easy to you. You will often encounter things that are contrary to what you expected, and perhaps nothing like this will ever happen to you. You know that the hope of peace at all times has made people forget what is great, good and virtue. But even those who live in this world for the body cannot fully achieve the fulfillment of their desires if they do not decide in their minds to endure sorrow. And, since experience testifies to this, there is no need to convince of this with words, because in every generation before us, and even to this day, not from anything else, but from this very thing 474, people are exhausted and not only do not gain victory, but are even deprived of the best. Therefore, let us say briefly that if a person neglects the Kingdom of Heaven, it is for no other reason than the desire for a small local consolation. And this is not the only thing that happens to him, but often strong blows and terrible temptations are prepared for every person who follows his own will, and his thoughts go towards this, because lust rules him. Who doesn’t know that birds also approach the net with peace in mind? In comparison with the knowledge of birds, perhaps our knowledge of what is hidden or hidden by circumstances, place or something else is more meager, in which the devil initially catches us with the promise of peace and thoughts about it. But, having in mind that the speech should flow as desired, I deviated from the goal that I suggested in my speech at the beginning, namely, that at all times we should set the goal in our thoughts - sorrow in every matter with which we want to begin the path to the Lord, and carefully affirm the end of the journey at this beginning. How often does a person, when he wants to start something for the Lord’s sake, ask: “Is there peace in this? Is it possible to conveniently walk this path without difficulty? Or perhaps there are sorrows on it that cause languor to the body? Here, as everywhere, through thick and thin, we strive for imaginary peace by all means. What are you saying, man? You want to ascend to heaven, accept the Kingdom there, communication with God, peace in the bliss there, communication with angels, immortal life, and you ask: isn’t this path difficult? Strange thing! Those who desire what is in this transitory age swim over the terrible waves of the sea, dare to travel along arduous paths - and do not at all say that there is labor or sorrow in what they want to do. And in every place we ask about peace. But if at all times we imagine in our minds the path of the cross, then let us think about what kind of sadness is not easier than this path? And is anyone yet convinced that no one has ever won victory in battle, no one has even received a perishable crown, no one has achieved the fulfillment of his desire, even if it was praiseworthy, no one has served in any way in the affairs of God and has not succeeded in any of the praiseworthy virtues, if he did not first neglect the labors of sorrows and did not reject from himself the thought that encourages peace, from which negligence is born, despondency, laziness and fear, and from them - relaxation in everything. When the mind becomes jealous of virtue, then the external senses, such as sight, hearing, smell, taste and touch, do not yield to victory over such difficulties that are alien to them, extraordinary, beyond the limit of natural powers. And, if at any time natural irritability reveals its activity, then bodily life is neglected more than the skills 475. For when the heart is jealous in spirit, the body does not grieve over sorrows, does not become afraid and does not shrink from fear, but the mind, like adamant, with its firmness resists all temptations. Let us also become zealous with spiritual zeal for the will of Jesus, and all negligence, which gives rise to despondency in our thoughts, will be driven away from us, because zeal gives birth to courage, spiritual strength and bodily diligence. What kind of power is there in demons when the soul stirs up its natural strong jealousy against them? And also zeal is called a product of jealousy. And when she puts her power into action, she gives the soul an insurmountable strength. And the very crowns of confession, which ascetics and martyrs receive for their patience, are acquired by these two deeds - jealousy and zeal, which are generated by the power of natural irritability - they do not feel suffering in the fierce sorrow of torment. May God give us such zeal to please Him! Amen. Word fiftieth. About the benefits of escaping from the world Truly stubborn, difficult and inconvenient is the feat that we accomplish in the midst of everyday affairs. No matter how much a person can become invincible and strong, however, no matter how quickly that which serves as the reason for the battle of battles and exploits approaches him, his fear does not leave him and threatens him with a quick fall even more than during obvious warfare with the devil. Therefore, as long as a person does not move away from what causes his heart to be confused, the enemy always has the opportunity to attack him. And if he dozes off a little, the enemy will easily destroy him. For when the soul is overwhelmed by harmful encounters with the world, these very encounters become sharp pricks for it, and it is, as it were, naturally overcome when it encounters them. And therefore, our ancient fathers, who walked these paths, knowing that our mind will not at all times be able and able to stand steadily in one place and guard its guard, but at other times cannot even discern what harms it, they reasoned wisely and, like a weapon, put on non-covetousness, which, as it is written, is free from all struggles (so that, thus, with his poverty a person could get rid of many falls), and went into the desert, where there are no everyday activities that serve as the cause of passions, so that when they become exhausted, they do not encounter reasons for falls, I mean irritation, desire, rancor, glory, but so that the desert makes all this and so on easy. For they strengthened and protected themselves with it, like an insurmountable pillar. And then each of them could accomplish his feat in silence, where feelings in the encounter with something harmful did not find help for themselves to assist our opponent. It is better for us to die in achievement than to live in failure. Word fifty-one. About how a person with a change in his external lifestyle can achieve a change in his innermost thoughts While a person remains in non-covetousness, the thought of exile from life constantly comes to his mind and he always puts his thoughts on life after the resurrection, at all times he prepares there in every possible way and acquires patience against all honor and bodily peace sown in his thoughts 477; and the thought of disdaining the world constantly vibrates in his mind, and he dares with his mind, and acquires at all times a strong heart in order to face every danger and every fear that causes death; He is not even afraid of death, because every hour he fixes his gaze on it, as if it is approaching, and awaits it; His care, with all undoubted hope, is placed in God. And if he encounters sorrows, then he, as it were, is sure and knows for sure that the sorrows will bring him a crown, and he endures them with all joy, accepts them with joy and joy. For he knows that God Himself, for useful reasons, intends them for him in His implicit providence about things unknown to us. If, through the action and cunning of this sage for any evil, he happens to acquire something transitory for any reason, then at that very hour love for the body begins to awaken in his soul; he thinks about a long life, every hour thoughts about carnal peace arise and come into force in him, he overcomes the bodily and seeks within himself whether it is possible for him, in any way, to have with himself everything that constitutes this peace for him, and he emerges from this freedom, which does not submit to any thought of fear; hence, in any case, he dwells on thoughts that lead to fear, and invents reasons for fear, because this firmness of heart was taken away from him, which he acquired when in his non-acquisitiveness he was above the world, and which he was enriched in his soul, since he became the heir of this world according to what he acquired. He is subject to fear according to the law and economy determined by God. To serve what our members are prepared for, we enslave ourselves to that and, according to the word of the Apostle, we are obliged to work with all fear 478 . Above all passions is self-love; above all virtues is disdain for peace. Whoever gives up his body to rest, in the land of peace, causes it sorrow. He who enjoys in his youth becomes a slave 479 in old age and groans in his last days. Just as it is impossible for one whose head is in the water to inhale the thin air flowing into this empty depth 480, so it is impossible for one who immerses his thoughts in local worries to inhale the sensations of this new world. Just as the stench of death upsets the physical composition, so does an obscene spectacle upset the world of the mind. Just as it is impossible for there to be health and sickness in one body, and one not being destroyed by the other, so it is impossible for there to be an abundance of money and love 481 in one house, and one of them not destroying the other. Just as glass cannot remain intact when it collides with a stone, so when a saint happens to remain and talk with his wife, he cannot remain in his purity and not become defiled. Just as trees are uprooted by a strong and constant stream of water, so the love for the world is eradicated in the heart by the influx of temptations directed at the body. Just as medicine destroys the impurity of bad juices in the body, so the cruelty of sorrows cleanses the heart from evil passions. Just as a dead person cannot feel the affairs of the living, so the soul of a monk, buried in silence, as in a coffin, is deprived of that breeze that usually appears, like smoke, when sensing anything used by people. Just as it is impossible for someone who spares his enemy during a battle to remain unharmed, so it is impossible for an ascetic to save his soul from destruction if he spares his body 482 . Just as a child is amazed by terrible sights and, having run away (from them), holds on to the edges of his parents’ clothes, calling on them for help, so the soul, to the extent that it is oppressed and crushed by the fear of temptation, hastens to cleave to God, calling on Him in unceasing prayer. And while temptations continue to attack her one after another, prayer increases; and on the contrary, when he receives liberation, he indulges in soaring thoughts. As those who are handed over to the hands of judges for punishment for an atrocity, if they, as soon as they approach torture, resign themselves and immediately confess to their unrighteousness, the punishment is reduced, and soon, after minor sorrows, they are released; if some criminals are stubborn and do not confess, then they subject them to new tortures, and although in the end, after many tortures, when their body is covered with wounds, and they confess involuntarily, they do not receive any benefit from it - so do we, when for our sins, carelessly committed by us, mercy 483 delivers us into the hands of the righteous Judge of all and commands us to be stretched out under the rod of temptations, in order to ease our punishment there, if, as soon as the rod of the Judge approaches us, we humble ourselves, remember our iniquities and bring them to confession before the Avenger 484, we will soon be delivered from short-term temptations; and if we become hardened in our sorrows and do not confess that we are guilty of them and are worthy to endure even greater ones (sorrows), but we begin to blame people, and sometimes demons, at other times God’s truth, and assert that we do not deserve such deeds, and we will think and say this, and not think that God knows better than ourselves and knows us, that His judgments are throughout the whole earth, and without His command is not punished man, then everything that happens to us will cause us constant sadness, our sorrows will increase, and one after another they will, like a rope, bind us until we know ourselves, humble ourselves and feel our iniquities (for without feeling them, it is impossible for us to achieve correction); and finally, tormented by many sorrows, we will bring confession without benefit to ourselves, when, as a rule, there is no longer any consolation. But this - to feel our sins - is God’s gift, entering into our thoughts when God sees that we are tired of manifold temptations, so that, despite all our misfortunes and sorrows, we would not depart from this world without receiving any benefit. And the fact that we do not understand temptations is not due to difficulty 485, but because of foolishness. Often others, being in similar circumstances, depart from this world guilty and not confessing their sins, but denying them and accusing 486; the merciful God waited to see if they would somehow humble themselves in order to forgive them and create deliverance for them; and would not only deliver them from temptations, but would also forgive them their sins, being appeased by a small heartfelt confession. Just as another person, having brought a great gift to the king, is rewarded by him with a tender gaze, so to the one who has tears in his prayer, the great King of the ages, God, forgives every measure of sin and rewards him with a benevolent gaze. Just as a sheep, leaving the fence and wandering separately 487, stops at the lair of wolves, so a monk, leaving the meeting of his friends, under the pretext of staying in silence, constantly comes and goes, and approaches spectacles and theatrical disgraces, passing through cities. Just as a person who carries a valuable pearl on his shoulder and walks a path on which there are robbers and about which there is a bad rumor, is in fear every hour so as not to be attacked, so the one who carries the beads of chastity and walks in the world along the enemy’s path has no hope of getting rid of robbers and robbers until he comes to the abode of the tomb, that is, to the land of hope. And can he who carries with him a pearl of great price not be afraid? So this one does not know in what place, from where and at what hour they will attack him and suddenly deprive him of his hope 488, and at the door of his house, that is, during his old age, he will be robbed. Just as a person who drinks wine on the day of mourning, having drunk, forgets all sadness about his difficult situation, so one who is intoxicated with the love of God in this world, which is the house of mourning, forgets all his labors and sorrows, and because of his intoxication becomes insensitive to all sinful passions. His heart is strengthened by hope in God, his soul is light as a feathered bird, his mind every hour rises from the earth, above all human things, soars with the ever-teaching of his thoughts and enjoys among the immortals of the Almighty. To him be glory and power forever and ever! Amen. Word fifty-two. About night vigil and various ways of doing it When you wish to attend the service of vigil, then, with the assistance of God, do as I tell you. Bow your knees, as is customary, and rise, and do not immediately begin your service, but when you have first prayed and completed the prayer 489, and have marked your heart and members with the life-giving sign of the cross, stand silently for a while until your feelings calm down and your thoughts are calmed. After this, lift your inner gaze to the Lord and with sadness beg Him to strengthen your weakness, so that your poetry and the thoughts of your heart may become pleasing to His holy will. And say silently in the prayer of your heart thus: “Lord Jesus, my God, who looks upon His creation, You, to Whom my passions are clear, and the weakness of our nature, and the strength of our adversary, You Yourself protect me from his malice, because his power is powerful, but our nature is poor and our strength is weak. Therefore, You, Good One, Who know our weakness and have borne the difficulties of our powerlessness, save me from the rebellion of thoughts and from the flood of passions and make me worthy of this holy service, so that I do not corrupt its sweetness with my passions and do not appear shameless and impudent before You.” We must behave with all freedom during our service, without any childish or embarrassed thoughts. And if we see that there is little time and morning will overtake us before the end of the service, then of our own free will, with knowledge, we will leave one or two glory from the usual rule, so that there is no room for confusion, so as not to lose the taste for our service and not to read the psalms of the first hour out of order. If, when you are performing a service, a thought speaks in you and begins to whisper to you: “Hurry a little, for you have a lot to do, you will soon be free,” do not join this thought. And, if this bothers you more, then immediately go back one glory or as much as you want and repeat each verse containing a type of prayer 490 with meditation many times. And, if the thought again confuses and oppresses you, leave the poetry, kneel in prayer and say: “I do not want to calculate words, but to reach abodes, for any path that you do not lead me to, I will go quickly.” This people, who cast a calf in the desert, walked through it for forty years, crossing mountains and hills, ascending them and descending from them, but did not see the Land of Promise even from afar. If, when you are in vigil, prolonged standing overcomes you with its long duration, and you become exhausted from powerlessness, and a thought tells you, or rather, a malicious one says in your thought, as in a serpent: “Finish, because you cannot stand,” then answer him: “No, but I will sit for one kathisma 491, and this is better than sleep. And if my tongue is silent and does not pronounce a psalm, but my mind learns with God in prayer and in conversation with Him, then wakefulness is more useful than any sleep.” The vigil is not entirely either standing or the poetry of psalms alone. On the contrary, some spend the whole night in psalms, others - in repentance, prayers of the touched and prostrations to the ground, and others - in tears and sobs about their sins. They say about one of our fathers that for forty years his prayer consisted of one speech: “I sinned like a man, but you forgive like God.” And the fathers heard how he repeated this verse with sadness, and yet he cried and did not stop, and this one prayer was with him instead of service day and night. And yet, some people verse a little in the evening, but spend the rest of the night in singing troparions, and others in doxology and reading. Another makes it a rule not to bend the knee, like the one who was attacked by a lustful thought 492. To our God be glory and power forever and ever! Amen. Word fifty-three. About what honor humility has and how high its degree is I want to open my mouth, brethren, and speak about a lofty subject - about humility, but I am filled with fear, like one who knows that he intends to talk about God according to his own mind. Humility is the robe of the Divine. The Word made human was clothed in it and through it became part of us in our body. And everyone clothed in it truly became like Him who Descended from His height, who hid the virtue of His greatness and covered His glory with humility, so that the creation would not be overwhelmed by the vision of this. For the creature could not have looked at Him if He had not received part of it 493 and thus began to talk with it, and could not have heard the words from His lips face to face. That is why the children of Israel could not hear His voice when He spoke to them from the cloud, and they said to Moses: “Let God speak to you, and let you tell us His words, and let not God speak to us, lest we die.”494 And how could the creature openly accept the sight of Him? The vision of God is so terrible that the intercessor 495 said: “I am afraid and trembling” 496 because this virtue of glory appeared on Mount Sinai; the mountain smoked and shook from the fear of the revelation that was on it, so that the animals that approached the lower parts of the mountain died, and the children of Israel, having purified themselves, according to the command of Moses, prepared and equipped themselves for three days to become worthy to hear the voice of God and see God's revelation, but when the time came, they could not accept 497 the vision of His light and the strength of the voice of His thunder. Now, when by His coming He poured out His grace upon the world, He did not descend in cowardice, not in fire, not in a terrible and strong voice, but like rain on a fleece and like a drop quietly dripping onto the ground, and we saw Him talking to us in a different way, that is, when He, as if in a treasury, hid His greatness under a veil of flesh 498 and among us talked with us in her, having made her to Himself by His wave in the bosom of the Virgin and Mother of God Mary, so that we, seeing that He is talking to us as one of our kind, would not be horrified when we look at Him. Therefore, everyone who put on that robe 499 in which the Creator Himself was visible, having put on our body, has put on Christ Himself, because he, too, wished to put on, according to his inner man, the likeness in which Christ was visible to His creation and lived with it, and in this likeness he is visible to his fellow servants, and with this he was adorned instead of the robe of honor and external glory. Therefore, the creature, verbal and dumb, looking at every person clothed in this likeness, worships him as a ruler, in honor of its Master, Whom it saw clothed in this same likeness and lived in it. For what creature will not reverence, looking at the humble one? However, until the glory of humility was revealed to everyone, this spectacle filled with holiness was neglected. Now his greatness has shone before the eyes of the world, and every person honors this likeness, wherever it is seen. In this way, creation was honored to receive the vision of its Creator and Creator. Therefore, it is not despised 500 by the enemies of truth, and, even if the one who acquired it was poorer than any creature, nevertheless, having learned it, he is adorned with it, like a crown and purple. A person who is humble and wise is never persecuted with hatred, hurt by words or despised. Because his Lord loves him, he is loved by everyone. And he loves everyone, and everyone loves him. Everyone desires him, and in every place, wherever he approaches, they look at him as an angel of light and give him honor. If a wise man or a mentor begins to speak, they will fall silent, because they give up the place to speak to the humble one. Everyone's eyes are fixed on his lips, waiting to see what word will come out of them. And every person awaits his word as the word of God. His brief word is the same as the words of the sages in which they express their thoughts. His words are sweeter to the ears of the wise than honey and honey to the throat. Everyone accepts him as a god, although he is uneducated in his words, humiliated and homely in appearance. He who speaks contemptuously of a humble man and does not recognize him as a man, opens his mouth, as it were, to God. But while the humble is despised in his sight, he is honored in every creature. Does the humble man approach the destructive 501 beasts, and as soon as they turn their gaze on him, their ferocity is tamed; They approach him as if they were their master, bow their heads, lick his hands and feet, because they felt from him the fragrance that emanated from Adam before his crime, when the animals were gathered to Adam and he named them in paradise. This was taken away from us, but Jesus renewed and gave it to us again by His coming. This is how the fragrance of the human race is anointed. Does the humble one also approach the deadly reptiles - and as soon as the feeling of his hand approaches and touches their body, the causticity and cruelty of their deadly bitterness ceases, and with his own hands he crushes them like locusts. If he approaches people, they listen to him as if they were the Lord. And what am I saying about people? Even the demons, with all their impudence and malice, with all the loftiness of their pride, approaching him, become like dust, all their malice loses its power, their intrigues are destroyed, their evil deeds remain ineffective. Now, since we have shown the greatness of the honor of humility from God and the power hidden in it, we will now show what humility itself is and when a person is worthy to accept it in the perfection that it achieves. Let us also make a distinction between someone who is apparently humble in wisdom and someone who has been granted true humility. Humility is a certain mysterious power, which, after completing the entire Divine life, perfect saints will receive. And not otherwise than only to those who are perfect in virtue, this power is given by the power of grace, since they can receive by nature by the definition of God, because this virtue contains everything. Therefore, not every person, no matter who he is, can be considered humble in wisdom, but only those who have been worthy of this rank that we have said. Not everyone who is by nature modest and silent, or prudent, or meek has already reached the degree of humility. But the truly humble person is the one who has something in his secrets that is worthy of pride, but is not proud, and in his thoughts regards it as dust. And the one who humbles himself when remembering his falls and misdeeds and remembers them until his heart is contrite and his mind, when remembering them, descends from the heights of proud thoughts - although this is commendable - we will not call him humble, because he still has a proud thought and has not acquired humility, but only manages to bring it closer to himself. And although, as I said, this is commendable, humility does not yet belong to him; He only desires humility, but he has no humility. The one who is completely humble is the one who does not need to invent ways of being humble with his wisdom, but in all this, completely and naturally, has humility without labor; and, although he has accepted into himself a certain great gift that exceeds all creation and nature, he looks at himself as a sinner, at a person who means nothing and is despicable in his own eyes; and, although he entered into the secrets of all spiritual beings and became completely perfect in the wisdom of all creation, he recognizes himself as meaningless. And this one, not subtly, but without coercion, is like that in his heart. Is it possible for a person to become like this and by nature to change himself like this or not? So, do not doubt that the power of the sacraments received by a person accomplishes this in him, in every virtue, without his labors. This is the power that the blessed apostles received in the form of fire. It was for her that the Savior commanded them not to leave Jerusalem until they received strength from above 502. This Jerusalem is virtue, strength is humility, and the power from above is the Comforter, that is, the Spirit of consolation. This is what is said about Him in the Divine Scripture, that mysteries are revealed to the humble. It is this Spirit of revelations, revealing mysteries, that the humble of wisdom are privileged to receive within themselves. This is why it is said by some saints that humility perfects the soul with Divine contemplations. So, let a person not dare to think in his soul that he himself came to the measure of humility and for the sake of one thought of tenderness that arose in him at some time, or for the small tears that flowed from him, or for one good quality that he has by nature or which he mastered with effort - he acquired that which constitutes the fullness of all secrets, that serves as the repository of all virtues, and all this, I say, he acquired small deeds, and not this talent. On the contrary, if a person has conquered all opposing spirits and there is not a single deed of any virtue left that he has not clearly accomplished and acquired, if he has defeated and conquered all the strongholds of his opponents and after that he has felt in himself in spirit that he has accepted this gift, when, according to the word of the Apostle, the Spirit obeys his spirit 503 - then this is the perfection of humility. Blessed is he who has acquired it, for he kisses and embraces the bosom of Jesus every hour. If a person asks: “What should I do? How to purchase? What is the way to become worthy to accept humility? So, I force myself and, as soon as I think that I have acquired it, I see that, behold, thoughts contrary to it are turning in my mind, and that’s why I now fall into despair.” To this questioner the following answer will be given: “It is sufficient for a student to become like his teacher, a slave - like his master” 504. Look how He who commanded it and bestows this gift acquired humility, and imitate it, and you will find it. He said: “The prince of this world is coming, and in Me he will find nothing” 505. Do you see how, with the perfection of all virtues, one can acquire humility? Let us be jealous of Him who gave the commandment. He says: “Foxes have wounds, and birds of the air have nests; But the Son of Man has no place to bow his head” 506. He says this, who of all who are perfect, sanctified, and made complete in every generation, has glory together with the Father who sent Him, and with the Holy Spirit, now and always and unto the ages of ages. Amen. Word fifty-four. About various subjects, in questions and answers Question. Is it good to distance yourself from everything that irritates passions? And is such flight, when the soul avoids wars and chooses peace for itself, recognized as a victory or defeat of the soul? Answer. Let's answer this briefly. A monk must in every possible way avoid everything that irritates evil passions in him, especially - cut off in himself the causes of passions and what triggers and from which increases, even the smallest passions. If the time comes to resist passions and fight them, when snares are set for us in spiritual contemplation 507, then we will do this not jokingly, but skillfully. And a person should always turn his thoughts away from passions to natural good, which the Creator put into nature, although the devil perverted the truth with evil temptation. And, if it is proper to say so, then he should flee not only from the bothersomeness of passions, but also from his feelings, and immerse himself in his inner man, and remain there in solitude, constantly working in the vineyard of his heart, until he brings his deeds into agreement with the monastic name given to him in his secrecy and openly. And perhaps, by being close to the inner man, we will come into perfect union with the knowledge of our hope, Christ living in us. For when our mind dwells there 508 in solitude and as a hermit, then it is no longer he who wages war with the passions, but grace, unless the passions themselves come into action in him 509 . Question. If a person does something for the sake of spiritual purity, and others, without understanding, are seduced by his spiritual life, then should he withdraw from his Divine life because of the temptation or do what is useful for his intention, although it is tempting for those looking at him? Answer. Let us also say about this that if someone, according to the rules that he received from the fathers who came before him, does something that serves to purify his mind, and assumes this goal in himself - the achievement of purity, and others, who do not know, are tempted by his intention, then it is not he who is responsible, but those who are tempted. He does not abstain, or fast, or live in strict seclusion, and does what is useful for his purpose, so that others will be tempted, but in order to purify his mind. And those who are tempted blame him for ignorance of the purpose of his life and sin against the truth, because, being in negligence, they were unable to comprehend the spiritual goal that he assumed for himself, that is, the purity of his soul. Blessed Paul wrote about them, saying: “The word of the cross is foolishness to those who are perishing” 510. What now? Since the word of the cross was imputed to foolishness by these, who did not feel the power of the word, should Paul have been silent and not preached? But to this day, the teaching of the cross serves as a stumbling block and a temptation for Jews and Greeks, so should we also remain silent about the truth, so that they are not offended? But Paul not only did not remain silent, but even cried out loudly, saying: “Let me not boast except in the cross of our Lord Jesus Christ” 511. This praise of the cross was expressed to the saints not in order to seduce others, but because the preached power of the cross is great. Therefore, you, saint, carry out your life in accordance with the purpose that you have proposed for yourself before God, for which your conscience is not condemned, and test your life according to the Divine Scriptures and according to the commandments that you received from the holy fathers 512. And if you are not accused by them, then do not be afraid of what others have been tempted by. For no person can equally inform everyone 514 or please everyone and (at the same time) in his secretness work for God 515. Blessed is that monk, O blessed one, who truly strives for the purity of his soul with all his strength and in the lawful way in which our fathers marched towards purity, according to the degrees of it by which they ascended in rank and degree, and he will rise to approach it in the wisdom and patience of sorrow, and not through alien degrees of tricks 516. Purity of the soul is the original gift to our nature. Without purity from passions, the soul is not cured of the ailments of sin and does not gain the glory lost by crime. If someone has been worthy of purification, that is, mental health, then his mind really and truly accepts joy with a spiritual feeling, for he becomes a son of God and a brother of Christ, and does not have time 517 to feel the good and bad that meets him. May God grant us to know His will, so that, always fulfilling it, we may come to His eternal rest, according to the grace and love of our Lord Jesus Christ, to whom befits all glory, honor and worship now and forever and ever. Amen. Word fifty-five. Message to St. Simeon the Wonderworker Your message, saint, is not just written words; on the contrary, in it, as in a mirror, you depicted and showed your love for me. And as you imagined me, so you wrote, and by your very deeds you showed that you love me excessively, and therefore, out of strong love, you forgot your limits. For what I had to write to your reverence, and what I, if I cared about my salvation, should have asked you and learned the truth from you, you warned me to write about this, out of [your] great love. Or, perhaps, I did this out of a trick of wisdom, so that with the subtle and spiritual questions that you offer me, I would awaken my soul from the negligence in which it was deeply immersed. However, because of this love, for which you have forgotten the measure of me, I forget my poverty, and therefore I pay attention not to what I may be capable of, but to what your prayer can do. For when I forget my limits, and you beg God with your prayers to make your request come true, then, without a doubt, what you asked for in prayer will be given from God to you, as His sincere servant. So, the first question in your message is the following. Question. Should one keep all the commandments of the Lord, and is there no way for one who does not keep them to be saved? Answer. It seems to me that there is no need to ask anyone about this. For, although there are many commandments, one must nevertheless keep them. Otherwise, the Savior would not have needed to give them, because the Lord, as I think, did not say or do anything unnecessary, for which there would be no reason and for which there would be no need. For the purpose of His coming, when He gave us His life-giving commandments as cleansing medicines in our passionate state, was to cleanse the soul from the evil produced by the first crime and restore it to its primitive state. What medicine is for a sick body, so are commandments for a passionate soul. And it is clear that the commandments were given against passions, for the healing of a criminal soul, as the Lord clearly says to His disciples: “If you have My commandments and keep them, you will love Me; but he who loves Me will be loved by My Father, and I will love him and appear to him Myself. And we will come to him and make our abode with him” 518. And again: “By this the world understands, because you are my disciples, if you love one another” 519. It is clear that love can be acquired after mental health, but a soul that has not kept the commandments is not healthy. Keeping the commandments is even lower than spiritual love. And since there are many who keep the commandments out of fear or for the sake of reward in the future, and not out of love, the Lord urges many to keep the commandments out of love, which give light to the soul. And one more thing: may people see your good deeds and glorify your Father in heaven 520. But good deeds, as the Lord taught, cannot be visible in the soul if the commandments are not kept. And that the commandments are not difficult for those who love the truth, the Lord said about this: “Come, all you who labor and are heavy laden, and I will give you rest. For My yoke is easy, and My burden is light” 521. And that all the commandments must be preserved by us diligently, and He Himself commanded about this, saying: “Whoever destroys the unity of these little commandments and teaches it to men, he will be called the same in the Kingdom of Heaven” 522. After all this, legitimized for our salvation, I cannot say that we should not keep all the commandments. And the soul itself will not be able to become pure if it does not preserve them. The commandments were given by the Lord as medicine to cleanse from passions and sins. You know that evil came to us from the transgression of the commandments. So, it is clear that health is restored again by keeping them. And without doing the commandments, until, first of all, we follow this path leading to spiritual purity, we should neither desire nor expect purification of the soul. And do not say that God, even without doing the commandments, can, by grace, grant us spiritual cleansing, for these are the Lord’s judgments and the Church does not command us to ask for anything like that. The Jews, during their return from Babylon to Jerusalem, followed the naturally laid out path, and thus came to their holy city and saw the miracles of the Lord. But Ezekiel, supernaturally, by the action of revelation, was caught up and arrived in Jerusalem, and in Divine revelation became a spectator of the future renewal. A similar thing happens in relation to spiritual purity. Some, through the well-trodden and legal path, through keeping the commandments in a difficult life, through their own blood come to spiritual purity, while others are rewarded with it through the gift of grace. And the wonderful thing is that it is not allowed to ask in prayer for the purity given to us by grace, and to renounce the life that is carried out in doing the commandments. For to that rich man who asked the Lord how I would inherit eternal life 523, the Lord clearly said: “Keep the commandments” 524. And when the rich man asked: “What are the commandments?” - firstly, he commanded him to refrain from evil deeds and thus reminded him of the natural commandments 525. When he wanted to know even more, he said to him: “If you want to be perfect, sell what you have and give to the poor, and take up your cross and come after Me” 526. And this means: die to everything that you have, and then live in Me; come out of the old world of passions, and so you will enter the new world of the Spirit; take off and strip away the knowledge of evil morals and tricks, and so you will be clothed with the simple knowledge of the truth. For the Lord, having said: take up your cross 527, taught man to die for everything in the world. And when He killed the old man in him, that is, the passions, then he said to him: “Come after Me.” It is impossible for the old man to walk in the path of Christ, as Blessed Paul said: “For flesh and blood cannot inherit the Kingdom of God, but corruption will inherit incorruption 528; and again: “Put off the old man, which is decaying in lusts, and then you will be able to put on the new man, renewed by the knowledge of being like Him who created him” 529 ; and again: “The wisdom of the earth is enmity against God: for it does not obey the law of God, for it can do less. For those who are in the flesh practice carnal wisdom and cannot please God through spiritual wisdom” 530. But you, saint, if you love the purity of your heart and the spiritual wisdom you have spoken, adhere to the Lord’s commandments, as our Master said: “If you love to take it into your belly, keep the commandments” 531 - out of love for the One who gave them, and not out of fear or for the retribution of a reward. For we taste the sweetness hidden in truth not when we do the truth, but when the love of truth consumes our heart, and we become sinners not when we commit a sin, but when we do not hate it and do not repent of it. And I do not say that any of the ancients or people of recent times, without keeping the commandments, achieved purity and was worthy of spiritual contemplation; on the contrary, it seems to me that anyone who did not keep the commandments and did not follow in the footsteps of the blessed apostles is not worthy to be called a saint. Blessed Basil and Blessed Gregory, about whom you said that they were lovers of the desert, pillars and light of the Church, and praised silence, came into silence not when they were idle from doing the commandments, but lived first in the world 532 and kept the commandments that those living in society were supposed to keep, and then they came to spiritual purity and were honored with spiritual contemplation. Truly, I am sure that when they lived in cities, they received strangers, visited the sick, clothed the naked, washed the feet of the working people, and, if someone served their field alone, two walked with him 533. And when they kept the commandments necessary for social life, and their minds began to feel 534 the original steadfastness 535 of Divine and mysterious contemplations, then they became jealous - and went out into desert silence, and from that time on they remained with their inner man 536, which is why they became contemplatives and remained in spiritual contemplation until they were called by grace to become shepherds of the Church Christ's. Regarding what you said, that the great Basil sometimes praised cohabitation with many, and sometimes solitude, I note that truly zealous people acquire benefit for themselves in two ways, each according to his strength, according to the difference and according to the goal that he assumed for himself. For in cohabitation with many there is sometimes benefit to the strong, and sometimes to the weak; the same thing happens in the desert. Whoever has achieved spiritual health, whose mind is at one with the Spirit, and who has mortified himself for human life, living with many is not harmful if he is sober in his affairs. And he 538 does not live with many in order to benefit himself, but in order to benefit (others), because God called him (to this) in the name of the other fathers. But it is also useful for the weak, who still needs to grow, feeding on the milk of the commandments, to cohabit with many until he learns, is educated, suffers from temptations, falls and in a large number of cases rises, and acquires mental health. There is no baby who is not fed with streams of milk, and not a single monk, without being nourished by the milk of the commandments, has succeeded, conquered passions, and has not been granted purity. And in a similar way, the desert, as we said, is sometimes useful for the weak and those fleeing 539, and sometimes for the strong: and first, so that the substance they find (in the world) 540 does not contribute to the passions flaring up and increasing in them; and the strong - because they are not surrounded by matter 541 and will not meet the battle of the evil one 542. Indeed, as you said, the desert lulls passions. But what is required of a person is not just this (to lull his passions), but also to eradicate them, that is, to overcome them when they persist against us 543. Passions that have been put to sleep awaken as soon as a reason for them to come into action is encountered. How can you know, you say, that it is not only the desert that lulls passions? Note that during illness and great weakness, passions do not attack us much. And not only that, but they even often put one another to sleep when one gives way to the other. For the passion of vanity forces the lustful passion to give way to it, and, again, the lustful passion tames the passion of the love of glory. So, let us not only wish for the desert because it lulls the passions, but let us wish that, in the absence of the sensory and at a distance from everything, we might manage in it, and that the inner, spiritual man in Christ would be renewed in us, so that at every hour we could be observers of ourselves, and that our mind would become alert and guard itself every hour, and the remembrance of his hope would not be stolen from him. This, it seems to me, is enough for your first question, if only the need insisted on this. Let's also talk about the second one, and he was next. Question. Why did our Lord, in order to make us like the greatness of the Heavenly Father, ordain mercy for us, but monks prefer silence to mercy? Answer. Here's the answer. It is good that from the Gospel you presented an example and a sample of research about this great life - silence. We stand against mercy 544, but we do not try to turn it into nothing, as something unnecessary. The Lord, in order to make us like the Heavenly Father, appointed us mercy, because it brings those who do it closer to God. And we, monks, do not honor silence without mercy, but try, as much as possible, to remove ourselves from care and rebellion. It is not that we want to resist necessity when it meets 545, but we care about silence in order to remain in the mind of God, by which we can most of all restore purity to ourselves after confusion and draw closer to God. If, when for a certain time there is a necessary need for us, the brethren should not neglect it. Therefore, let us constantly force ourselves at all times to be inwardly merciful to every rational nature. For this is how the teaching of the Lord instills in us, and this is the difference between our silence, and not (it happens) as it should. And we must not only preserve this inner mercy of ours, but when the very circumstances of affairs and need call upon us, we must not neglect to prove our love 546 openly, and, especially if the silent ones have not determined themselves to be completely silent - not even to meet with anyone, but follow the rule of those who assign silence for themselves for one or seven weeks. For such people, even during the time prescribed by the rule, do not restrain themselves from acts of mercy towards their neighbors, unless they are extremely cruel, harsh and inhuman, and remain silent hypocritically and for show. For we know that without love for one’s neighbor the mind cannot be enlightened by Divine conversation and love. And what wise monk today, having food and clothing and seeing his neighbor hungry and naked, will not give him what he has, but will save some of it? Or else, who, seeing that a person of one flesh with him is languishing in illness, poor from exhaustion and in need of charity, out of love for silence, will prefer the rule of seclusion to love for his neighbor? When there is nothing like this 547, let us keep in our minds love and mercy for the brethren. For only when things are close 548 does God require us to fulfill and show love in reality. Therefore, it is clear that if we have nothing for ourselves, we are not allowed to plunge ourselves into care and rebellion for the sake of the poor, but if we have anything, this is required of us. Also, if, according to our accepted type of life, we move away from cohabitation with people and from seeing them, then we should not leave our cell and place of monastic and hermitic stay, and give ourselves up to wandering around the world, visiting the sick and spending time in such matters. For it is clear that in such cases there is a transition from higher to lower. If someone lives in the company of many and is close to people in the place where he is with them, and through the labors of others finds peace in times of health or illness, then he himself is obliged to do the same, and not to put on a false appearance of his silence, so that he himself fully demands peace from others, but as soon as he sees in difficult circumstances the son of his flesh, bearing the same image as himself, or better yet, sees the defeated and suffering Christ, he must move away and hide from him. Everyone like that is merciless. And do not bring to my memory John of Thebaid and Arsenius, do not say: “Which of them used himself for such things or took care of the sick and poor, but did not care about his silence?” Don’t even get close to any of the affairs of such men. For if you are far from all peace and communication with people, as far as they were, then the Lord commands you to neglect such things. If you are far from this perfection and at all times remain in bodily labors and in communication with people, then why do you neglect the commandments (which you must keep to the best of your ability), imagining as an excuse that you are living the great life of the saints, which you have not even approached? And I will not be so negligent as not to remember the act of Saint Macarius the Great, which serves as a reproof for those who neglect their brethren. Macarius once went to visit a sick brother. And when the Great asked the sick man if he wanted anything, and he answered: “Some soft bread” (and then all the monks, for the most part, baked bread for themselves once a whole year - this was the custom in that place), this blessed man, already ninety years old, immediately got up, went from the monastery to Alexandria and took the dry bread, which he took in leather clothes, exchanged for soft bread and brought it to his brother. But something even greater was done by Abba Agathon, like the great Macarius, a man who was the most experienced of all the monks of that time, and who most of all revered silence and silence. So, this wonderful man, during a great bargaining, came to sell his handicrafts and in the market place he found one sick wanderer lying down, rented a house for him, stayed with him, worked with his hands and spent what he received for it on him, and served him for six months until the sick man recovered. This same Agathon (as they tell about him) said: “I would like to find a leper and give him my body, and take it for myself.” This is perfect love. Those who fear God, beloved, willingly desire him and take care to keep the commandments. And, if it turns out in fact that the search for them falls into their hands 549, then they are exposed to danger for their sake. The Life-Giver connected and concluded the perfection of the commandments in two commandments, which embrace all the others - in love for God and, similar to it, love for creation, that is, in love for the image of God. And the first satisfies the goals of spiritual contemplation, and the second – contemplation and activity. For the Divine nature is simple, uncomplicated, invisible, natural, has no need for anything, for consciousness in its ever-teaching nature has no need for bodily activity and the action of anything, and in the dullness of ideas 550, its activity is simple and is found in a single part of the mind, in accordance with the simplicity of the venerable Cause, which is higher than the sensation of the senses of the flesh. And the second commandment, that is, love for mankind, due to the duality of nature, requires that care for the work of the mind be special, that is, what we fulfill invisibly in consciousness, we similarly want to fulfill physically, and not only openly, but also secretly. And a commandment performed by deeds requires fulfillment in consciousness. Just as a person is composed of two parts, that is, of soul and body, so everything in him requires double care, in accordance with the duality of its composition. And, since activity everywhere precedes contemplation, it is impossible for anyone to rise to the realm of this higher 551 if the deed itself does not first fulfill the lower 552. And now not a single person dares to say about acquiring love for his neighbor that he succeeds in it with his soul, if he has left that part which, to the best of his ability, in accordance with the time and place that brings the occasion to the matter, is fulfilled bodily. For only with this fulfillment does contemplative love become certain and make itself known. And when we are, as far as possible, faithful and true in this, then the soul is given the strength to reach in simple and formless thoughts to the great region of lofty and Divine contemplation. And where a person does not have the opportunity to show love for his neighbor in visible and physical deeds, there it is sufficient before God for our love for our neighbor, accomplished only in thought, especially if a reclusive and silent life, and success in it, remain sufficient in doing it 553. If we are poor in all parts of silence, then we will make up for the deficiency by adding a commandment to it, that is, sensory activity. And we will fulfill this, as a replenishment of the peace of our life, by the exertion of our body, so that our freedom does not turn out to be an excuse for subjugating ourselves to the flesh, when we begin to work in vain under the name of a hermit. For it is clear that one who has absolutely no communication with people and is completely immersed in thought in God, when he is dead to everything, at a distance from this, is not commanded to help and serve people. But whoever maintains the rule of silence for seven weeks or one week, and after fulfilling his rule comes together and enters into communication with people, and is comforted with them, but does not care about his brothers who are in sorrow, thinking thereby to continuously maintain the weekly rule, he is merciless and cruel. And it goes without saying that due to a lack of mercy, and due to conceit, and due to false thoughts, he does not deign to participate in such matters. He who neglects the sick will not see the light. Whoever turns his face away from someone who mourns, his day will be darkened. And whoever despises the voice of the afflicted, his sons in blindness will grope for his houses. Let us not disgrace the great name of silence with our ignorance. For every life has its time, place, and difference. And then God knows whether everything he does will be pleasing 554. Without this, the work of all who care about the measure of perfection is vain. Whoever expects his weakness to be consoled and visited by others, let him humble himself and work together with his neighbor at the time when he endures temptation, so that he can complete his own work with joy in his silence, being far from all conceit and from demonic delusion. One of the saints, a wise man, said: “Nothing can so deliver a monk from the demon of pride and assist him in maintaining chastity when lustful passion is kindled, as to visit those who lie on their beds and are overcome by the sorrow of the flesh.” The great angelic work of silence is when, for the sake of the need for humility, he adds such prudence to himself. For we are robbed and plundered where we do not know. I said this, brethren, not in order to make us careless about the work of silence and neglect it. For everywhere we urge silence and now 557 we do not find ourselves contradicting our words. Let no one take or deduce anything separately from what we have said, and, putting everything else aside, let no one unreasonably hold this one thing in his hands. I remember in many places I said, praying that if someone happens to be completely idle in his cell due to the need of our weakness that befalls us, then because of this he should not think about completely leaving the cell, and external work should be considered better than cell work. What I didn’t call a perfect way out is if the time comes when we need to go out for a few weeks, and during that time acquire the peace and life of our neighbor - and you would begin to call this idleness and recognize it as an indecent occupation. But if someone thinks of himself that he is perfect both by his presence before God and by his distance from everything visible - above all those living here, then let him rationally refuse this too. Great is the work of reasoning about what is accomplished with the help of God. And God, in His mercy, will allow us to fulfill His word, which He spoke, saying: “As you will, let men do to you, and you do likewise to them.”558 Glory and honor to him! Amen. You also wrote in your letter that a monk who wants to love God is most of all obliged to take care of the purity of his soul. And you said perfectly well, if you have sufficient strength to do so. And since you also say that the soul does not have boldness in prayer, since it has not yet overcome the passions, then it seems to me that there is a contradiction in both, although I am ignorant. For if the soul has not conquered passions, then how can it care about purity? since even the rule of spiritual truth does not command her, when she has not overcome her passions, to covet what is higher than her. For it is not from what a person desires that it is known that he loves, but from what he loves, a conclusion is drawn about what he desires: love naturally precedes lust. (What a person does not love, he will not lust after). Passions are a door closed in front of purity. If someone does not open this closed door, he will not enter the immaculate and pure region of the heart. And what you said, that the soul does not have boldness at the hour of prayer, is said fairly. For boldness is higher not only than passions, but also purity. The order of this succession is as I say: patience with self-force struggles with passions for purity. Therefore, if the soul overcomes passions, it acquires purity, and true purity means that the mind acquires boldness in the hour of prayer. Will we really be subject to reproach, asking in prayer for this spiritual purity, which we are now talking about, and our request is a matter of pride and conceit if we ask God for what the Divine Scripture and our fathers prescribe to us, and why does a monk go into hermitage? But I think, saint, that just as a son does not doubt his father and does not ask him in such words: “Teach me art” or: “Give me something,” so it is not appropriate for a monk to reason and ask God: “Give me this and that.” For he knows that God’s providence for us is higher than that of a father for his son. And therefore, we should humble ourselves, cry about those causes of sins that are beyond our will, whether they were done by thought or by deed itself, and with a contrite heart say in the words of the publican: “God, be merciful to me, a sinner,” 559, secretly and openly do what the Lord taught, saying: “When you have done all that is commanded you, say, as we are unworthy servants: you must create, you must create, you must create” 560 so that your conscience will testify to you that you are incapable and have a need for pardon. You yourself know that it is not actions that open this closed door of the heart, but a contrite heart and humility of the soul, when you overcome passions with humility, and not with exaltation. For the sick person first humbles himself and takes care of recovery from his ailments, and then strives to become a king, because purity and mental health are the kingdom of the soul. What kind of kingdom of the soul is this? Just as a sick person does not say to his father: “Make me a king,” but first takes care of his illness, and upon recovery, his father’s kingdom becomes completely his kingdom, so a sinner who brings repentance, receiving the health of his soul, enters with the Father into the realm of pure nature and reigns in the glory of his Father. Let us remember how the holy Apostle Paul describes his sins and places his soul in the very last and lowest place, saying: “Christ Jesus came into the world to save sinners, of whom I am the first. But for this reason he had mercy, so that in me he would be the first to show all His long-suffering 561. For at first I was a persecutor, a troublemaker and a blasphemer, but I received mercy, because I had done something ignorant in unbelief.”562 When and at what time did he say this? After great deeds, filled with the power of deeds, after preaching the gospel of Christ, which he preached throughout the whole world, after multiple deaths, various sorrows, which he suffered from Jews and pagans. And he still looked at his first deeds, not only did he not consider himself to have achieved purity, but he did not even think of recognizing himself, as he should have, as a student. For he said: “I am not worthy to be called an apostle, for I have persecuted the Church of Christ” 563. And when, more than anyone else, he won victory over the passions, he said: “I mortify my body and enslave it, so that if I preach to others, I myself will not be enslaved” 564. If you say that the apostle in other places tells great things about himself, then let him himself convince you of this. For he says that he did this not voluntarily, not for his own sake, but for preaching. And when he talks about this for the benefit of the faithful, he presents himself as devoid of all reason for such praise, crying out and saying: “You are forcing me” 565 and again: “I do not speak according to the Lord, but as if in madness, in this part of the praise” 566. This is the just and true rule that St. Paul, the righteous and just, gave us. So, let us preserve it and be jealous of it. Let us renounce seeking high things from God when He does not send or grant it, because God knows the vessels chosen to serve Him. For blessed Paul, even after that, did not ask for the kingdom of his soul, but said: “I prayed that I would be excommunicated from Christ” 567. How can we dare, even before the time known to God, to ask the soul for the Kingdom, without keeping the commandments, without overcoming passions and without paying off debt? Therefore, I beg you, saint, do not let this even enter into your thoughts, but most of all, acquire patience for everything that happens to you 568. And in great humility, and in contrition of heart for what is in us 569 and for our thoughts, we will ask the Lord for forgiveness of our sins and spiritual humility. One of the saints wrote: “Whoever does not consider himself a sinner, his prayer is not accepted by the Lord.” If you say that some fathers wrote about what spiritual purity is, what health is, what dispassion is, what vision is, then they did not write so that we would expect this ahead of time, for it is written that the Kingdom of God will not come with 570 expectations. And in those who had such an intention, they acquired pride and downfall. And we will bring the area of ​​the heart into order through works of repentance and a life pleasing to God; The Lord comes by itself if the place in the heart is clean and not defiled. What we seek with observance, I mean God’s lofty gifts, was rejected by the Church of God, and those who accepted it acquired pride and fall for themselves. And this is not a sign that a person loves God, but an illness of the soul. And how can we strive for God’s high gifts, when the divine Paul boasts of his sorrows and honors fellowship in the sufferings of Christ as God’s high gift? You also wrote in your letter that your soul loved love for God, but you did not achieve love, although you have a great desire to love, and moreover, desert hermitage is desired for you. And by this you showed that the beginning of heartfelt purity has been laid in you, and that the remembrance of God is diligently kindled and warmed in your heart. And this is a great thing, if true; but I would not want you to write this, because this does not belong to one degree 571. If he said this for the sake of a question, then the question required a different order. For whoever says that his soul does not yet have boldness in prayer, because it has not overcome passions, dares to say that his soul has fallen in love with the love of God? There is no way to be aroused in the soul by Divine love, following which you mysteriously flow in hermitage, if it has not overcome the passions. You said that your soul did not overcome passions and fell in love with the love of God, and there is no order in this. Whoever says that he has not overcome passions and has fallen in love with the love of God, I don’t know what he is saying. But you will say: I did not say “I love,” but “I loved love.” And this does not take place if the soul has not achieved purity. If you want to say this just for the word, then you are not the only one saying it, but everyone is saying that they want to love God; and not only Christians say this, but also those who worship God wrongly. And everyone pronounces this word as his own, however, when pronouncing such words, only the tongue moves, but the soul does not feel what it is saying. And many patients do not even know that they are sick. For evil is an illness of the soul, and delusion 572 is the death of truth. And very many people, although ill, declare themselves healthy and deserve praise from many. For, if the soul is not cured of evil and is not brought into natural health, in which it was created to be born from the health of the spirit, it is impossible for a person to desire the supernatural gifts of the Spirit, because the soul, while it is sick with passions, does not sense the spiritual with its feelings and does not know how to desire it, but desires only by hearing the ears and according to the Scriptures. So, I rightly said above that those who desire perfection should keep all the commandments, because the secret doing of the commandments heals spiritual strength. And it should not be simple and haphazard. For it is written that without bloodshed there is no abandonment 573. But first, in the incarnation of Christ, our nature received renewal, participated in Christ’s suffering and death, and then, after renewal through the outpouring of blood, our nature was renewed and sanctified and became capable of accepting new and perfect commandments. And if these commandments had been given to people before the shedding of blood, before the renewal and sanctification of our nature, then perhaps the newest commandments, like the ancient commandments, would only cut off vice in the soul, but could not destroy the very root of vice in the soul. Now it is not so: on the contrary, the subsequent secret work and new and spiritual commandments, which the soul keeps in observance of the fear of God, renew and sanctify the soul and secretly heal all its members. For it is obvious to everyone what passion each commandment silently heals in the soul, and their reality is felt by both the healer and the healed, as was the case with the bleeding wife. You know, beloved, that if the passionate part of the soul is not healed, is not renewed, is not sanctified in secret, is not bound by the life of the Spirit, then the soul will not acquire health and will not be freed from what it encounters in creation that saddens it. And this healing can be accomplished by grace, as it was with the blessed apostles, because by faith they were perfected in the love of Christ. And sometimes it happens that the soul acquires health legally. For whoever, by doing the commandments and the difficult deeds of true life, has overcome passions, let him know that he has legally acquired mental health, and has been milked with milk 574 from the flesh of this world, and the custom of his former impressions has been cut off from him 575, and has been reborn, as originally, in the spiritual, and by grace has been seen in the realm of the Spirit, in the thoughts of the inner man, and has received it into himself the world is new, uncomplicated. When the mind is renewed and the heart is sanctified, then all the thoughts that arise in it are aroused in accordance with the nature of the world into which it enters. First, the desire for the Divine is awakened in him, and he longs for communication with angels and the revelation of the mysteries of spiritual knowledge, and his mind senses the spiritual knowledge of creatures, and the contemplation of the mysteries of the Holy Trinity, as well as the mysteries of the venerable economy for our sake, shines in him, and then it completely enters into unity with the knowledge of the hope of the future. So, from what I have written to you, understand your condition. If the soul, when confined in the region of passions, could truly love God, it would not have much need to ask and inquire about the mysteries of the spiritual world. But it is clear that training and knowledge 578 in the presence of passions are not beneficial and are not sufficient to open the door closed in the face of purity. If passions are taken away from the soul, then the mind is enlightened and settles in the pure place of nature, and has no need for questions, because it clearly sees the benefits found in its place. For just as our external senses, not as a result of learning and questioning, sense the natures and things in contact with them, but each sense naturally, and not with the help of questions, senses the thing it encounters (because there is no teaching mediating between the sensed and the sensed 579: no matter how much you talk to the blind about the glory of the sun and the moon, about the host of stars, about the shine of precious stones, he accepts, and judges, and imagines the beauty that they have, only in name, knowledge and his reasoning is far from the sweetness delivered by the vision itself); So, in a similar way, imagine spiritual contemplation. For the mind that looks into the innermost mysteries of the Spirit, if it is in its natural health, fully contemplates the glory of Christ, and does not question or study, but enjoys the mysteries of the new world, above its free will, in proportion to the ardor of faith and hope in Christ, as blessed Paul wrote: “Even if we see, why do we also hope? We are waiting patiently” 580. So, we must wait and remain alone and with simplicity in our inner man, where there are no imprints of thoughts, no views on anything complex, because the mind, what it looks at, also accepts images. When he looks at the world, then, in accordance with the modification of the images through which he rushes, he receives from them in the same number images and similarities, which, according to their multitude and the difference in their change, arouse thoughts in him; when thoughts are excited, they are imprinted on the mind. If the mind penetrates with its gaze into the inner man, where there is nothing that could serve as a change in images and where the complex is not separated from another complex by the otherness of the image, but everything is one Christ, then it is clear that the mind then accepts simple contemplation, without which nothing else sweetens the soul’s throat and causes the soul to acquire boldness during prayer, because this is the food of the soul’s nature. And when the mind becomes in the area of ​​knowledge of the truth, then it has no need for questions. For just as the bodily eye does not first inquire and then look at the sun, so the spiritual eye does not first enter into inquiry and then contemplate the knowledge of the Spirit. Thus, that mysterious contemplation that you desire, saint, is revealed to the mind after acquiring mental health. To desire, through research and questioning, to understand such mysteries is the foolishness of the soul. For blessed Paul was not guided by science or any other material method (of knowledge) when he said that he saw and heard mysteries and ineffable verbs, which no man should speak, 581 but was caught up by rapture into the spiritual realm and saw the revelation of mysteries. So, you, saint, if you love purity, cut off from everyone the love that is poured out 582 on everyone and, having entered the vineyard of your heart, work in it, destroy passions in your soul, try not to know human evil. Purity looks at God, shines and blossoms in the soul not as a result of questions, but as a result of ignorance of the evil of any person. If you want your heart to become a repository of the secrets of the new world, then first enrich yourself with bodily deeds, fasting, vigil, service, asceticism, patience, laying down your thoughts, and so on. Attach your mind to reading the Scriptures and delving into them; write the commandments 583 before your eyes and pay off the debt of passions when you are defeated and when you win. And through constant conversation, prayer and supplication, and deepening in prayer, eradicate in your heart every image and every likeness that you have previously perceived. Accustom your mind to always delve into the mysteries of the Savior’s economy and leave asking for knowledge 584 and contemplation, which, in their place and in their time, are above their expression in words 585, continue doing the commandments and labors in acquiring purity; and ask the Lord in prayer for the sorrow kindled by fire for everything (which He put into the hearts of the apostles, martyrs and fathers), may it sink into your heart, and may you be worthy of intelligent living. The beginning, middle and end of this life is the following: cutting off everything 586 by unity in Christ. If you desire to contemplate the mysteries, cultivate the commandments within yourself by deed itself, and not by mere desire to know them. Spiritual contemplation operates in the realm of purity within us 587 . And you first strive to understand how you should enter the realm of the mysteries of the Spirit, and then begin. The first of the secrets is purity, achieved through the effectiveness of the commandments. Contemplation is the spiritual contemplation of the mind, which consists in the fact that it comes into amazement and comprehends what has been and will be. Contemplation is the vision of the mind, brought into amazement by the economy of God in every generation and generation, and comprehending the glory of God and the burdens of the new world. At the same time, the heart is contrite and renewed, and, like babes in Christ, a person is brought up with the milk of new and spiritual commandments, done without evil, accustomed to the mysteries of the Spirit and to the revelations of knowledge, ascending from knowledge to knowledge, and from contemplation to contemplation, and from comprehension to comprehension, and is taught and strengthened mysteriously until he is lifted up to love, united with hope, and not joy will be established in him, and he will not be exalted to God and crowned with the natural glory of his creation, in which he was created. Through these pastures of the Spirit the mind ascends to the revelations of knowledge, and falls, and rises, and conquers, and is conquered, and is burned out 588 in the cave cell, and thus is purified, and mercy befalls it, and it is actively granted that contemplation of the Holy Trinity, which you desire. For there are three contemplations of natures in which the mind is elevated, exerts its activity and is trained: two contemplations of created natures, rational and irrational, spiritual and physical, and also contemplation of the Holy Trinity. Therefore, first there is contemplation of every creature that has come into being, and the mind penetrates it with the revelation of knowledge, and what is not subject to the senses, there is mental contemplation. And the mind has contemplation for contemplating itself, in which 589 external philosophers ascended with their minds when representing creatures. Therefore, the contemplation of the sons of the mystery of faith is associated with faith and grazes in the meadow of the Scriptures: it gathers together the mind from all external soaring and binds it with the unity of Christ, like Basil the Great and Gregory, and its contemplation occurs 590 in the mysterious words laid down in the Scriptures. And words that are not comprehended by knowledge are accepted 591 by us with the help of faith, and we receive knowledge about them in contemplation, which happens in us after purification. For the mysteries of the Spirit, which are beyond knowledge and which are not felt by either the bodily senses or the rational power of the mind, God gave us faith, by which we only know that these mysteries exist. And from this faith hope is born in us regarding them. By faith we confess that God is Lord, Master, Creator and Creator of all things, and by knowledge we decide that we must keep His commandments and understand that the old commandments are kept by fear, as He Himself said, but the life-giving commandments of Christ are kept by love, according to what was said: “I have kept the commandments of My Father and abide in His love” 592 . Therefore, it is clear that the Son keeps His Father’s commandments not out of fear, but out of love, and therefore commands us to keep His commandments out of love, as He says: “If you love Me, you will keep My commandments. And I will pray to the Father, and he will send you another Comforter” 593. The coming of the Comforter calls the gift of revelation of the secrets of the Spirit; Therefore, in receiving the Spirit, whom the apostles received, there is all the perfection of spiritual knowledge. And the Lord confessed and promised, begging His Father, to give them a Comforter, so that, after they fulfilled the commandments and cleansed themselves, He would remain with them forever. You see that for keeping the commandments the mind is awarded the grace of mysterious contemplation and revelations of the knowledge of the Spirit, and not, as your wisdom assumed, that the act of keeping the commandments serves as an obstacle to the contemplation of the Divine mysteries performed in silence. Therefore, I beg you: if you feel in your soul that you have reached the realm of love, keep the new commandments out of love for Him who gave them, and not out of fear, like blessed Paul, when he was inflamed with Divine love, he said: “Who will separate me from the love of Christ? Is it tribulation, or prison, or persecution, etc.?” And he also adds: “We have learned that neither death, nor life, neither the present nor the future can separate me from the love of God, which is about Christ Jesus our Lord” 594. And, so that no one would think that he desired a great reward, or honor, or the abundant giving of spiritual gifts, as your shrine desires, he said: “I prayed that I would be excommunicated from Christ,” 595 so that those that were alien to him would be appropriated. And so that you know that he, like your reverence, was not looking for mysterious and hermitic contemplation, but desired that 596 which others were often granted by grace, listen to what he says in another place: “Even if I speak with the tongues of men and of angels, I am not an imam of love, but there is a ringing brass, or a clanging cymbal. And even if an imam prophecy, and I know all the secrets, and all the mind, and even if an imam has faith, as if he left mountains, but I am not an imam for love, I am nothing” 597, because the lawful door that leads into this is love. If we acquire love, it leads us into this. If we are worthy of this 598 by grace without love, then we will certainly lose it someday, because the acquisition and guardianship of the exalted saints and the Divine life is love. As soon as a monk is deprived of love, his heart is immediately deprived of peace, and it is the village of God, and for him there is a door of grace, by which our Lord will enter and leave, according to what He said: “I am the door of life, and through Me man will enter into life and find pasture” 599 for the nourishment of his spiritual life, where neither evil nor delusion 600 hinders him, but to all ascents revelations of knowledge and mysterious contemplations Divine love introduces him and brings him down, like those who have the freedom of Christ. And in order to know the truth of this, namely, that spiritual life really is Divine contemplation of the mind, listen to the great Paul. For he cries: this is displeasing to me 601 without love; and if I do not enter contemplation through the lawful gates of love 602, then I will not desire it; and if it were given to me by grace, when I did not acquire love, then I do not covet it, because I did not enter to him 603 through the natural door, which is love. Therefore, first I must acquire love, which is the initial contemplation of the Holy Trinity, and after that, and without giving, in a natural way, I will have contemplation of the spiritual. Understand, then, the wisdom of blessed Paul, that he abandoned all the gifts imparted by grace and asked for the most essential foundation of things, which accepts the gifts and preserves them, as someone says. The gift of contemplation of creatures was also given to Moses, and many were vouchsafed it, however, not with confirmation 604, but in revelation. I, who have been baptized in the Holy Spirit and filled with grace, want to receive within myself the feeling of Christ living in me. For Christ, by His Hypostasis, made the renewal of our nature; we are clothed in Him with water and the Spirit, and in an ineffable sacrament He united us with Himself and made us members of His body; but here - in the form of only a pledge, but in the new world He naturally imparts life to the other members. Why, therefore, do you desire and strive for contemplation before love, when the divine Paul rejected it without love? For, having said that “doing the commandments serves as an obstacle for me to contemplation,” you clearly blasphemed love for your neighbor, and preferred contemplation to it, and you desire to see it where it is not seen. While we cannot yet see contemplation, wise one, contemplation itself shows us itself in its place. Just as, with natural age, the soul accepts the improvement of knowledge and senses what exists in the world, and day by day it learns more and more about this, so in the spiritual, a person accepts spiritual contemplation and Divine sensation, and learns this to the extent that the mind grows in the life of the mind and extends forward. When he comes to the region of love, then he contemplates the spiritual in its place. But no matter how much effort a person makes for the spiritual to descend upon him, it does not submit. And if he boldly dreams and raises his gaze to the spiritual, and reaches it with his understanding at the wrong time, then his vision will soon become dull and instead of the real thing he will see ghosts and images. As soon as you fully comprehend this with your rational mind, you will not seek contemplation at the wrong time. If it seems to you that even now you see contemplation, this contemplation is the shadow of a ghost, and not contemplation, because everything mental has a similarity and a dreamy image, but there is also true contemplation. For, behold, even in complex natures there is dreaming, and sometimes true contemplation is possible. If contemplation is true, then light is found and what is contemplated is seen to be close to reality. And when the opposite of this happens, then the eye sees a shadow instead of reality: it sees water where there is no water, it sees buildings raised up and hanging in the air, while they stand on the ground. According to such a physical phenomenon, think the same about the mental. If the vision of the mind is not purified by doing the commandments, by the deeds of silent living, if it does not acquire 605 the perfection of the light of love, if it does not succeed in the age of Christ’s renewal, if through the improvement of knowledge it does not approach spiritual natures to the degree at which it seeks angelic spiritual life, then it will not be possible to become a true spectator of Divine contemplation. Nevertheless, those similarities of the spiritual that the mind thinks to form for itself are called a ghost, and not reality. And this, that the mind sees one thing instead of the other, comes from the fact that it has not been purified. For the nature of truth remains always unchanged and never changes into likeness; The reason for dreaming these images is weakness, and not purity of mind. This also happened with external philosophers, because they considered spiritual that which they did not accept the true teaching from God. From the accumulation and movement of their thinking power, from the understanding of their thoughts, they concluded in their conceit that they are something, and at the same time, they reasoned how they exist 606 so that the discovery of their origin and the change in the likeness would be made for them by both. And they talked about this in inappropriate conceit, they divided the one God in polytheism, they spoke and agreed among themselves in the vanity of their thoughts, and they called this dream of the madness of their thoughts the speculation of natures. Therefore, true contemplation of the sensual and supersensible natures, and the Holy Trinity Itself, comes in the revelation of Christ. Christ taught him and showed him to people, when initially in His Hypostasis He renewed human nature, returned and gave it the first freedom, and paved the way for us to ascend to the truth through His life-giving commandments. And nature is only then capable of becoming a spectator of true, and not dreamy, contemplation, when a person initially, through suffering, work and sorrow, puts off the old, passionate person, just as a newborn baby takes off the clothes taken out of his mother’s womb. Then the mind is able to be reborn spiritually, to be seen in the world of the Spirit and to accept the contemplation of its fatherland. Therefore, now the contemplation of creatures, although it is sweet, is only a shadow of knowledge. And the sweetness of his 607 is no different from dreams in a dream. Therefore, the contemplation of the new world with the spirit of revelation, with which the mind is spiritually delighted, is an action of grace, and not a shadow of knowledge, and its sweetness is inseparable from that which the Apostle described, saying: eye has not seen, nor ear heard, nor has breathed into the heart of man, what God has prepared for those who love Him, but God has revealed it to the saints by His Spirit: for the Spirit searches all things, even the deep things of God 608 . And this contemplation becomes the food of the mind until it strengthens and comes to a state of accepting contemplation higher than the first contemplation, because one contemplation transfers a person to another contemplation until the mind is introduced into the region of perfect love. For love is the container of the spiritual and is established in the purity of the soul. When the mind becomes in the area of ​​love, then grace acts, the mind accepts spiritual contemplation and becomes a spectator of the unseen. In two ways, as I said, the gift of revelations of mental contemplation is given: sometimes it is given by grace, for the ardor of faith, and sometimes - for doing the commandments and for purity. By grace, like the blessed apostles, who, not by doing the commandments, purified their minds and were granted the revelation of contemplation, but by the fervor of faith, because in simplicity they believed in Christ and, without hesitation by doubt, followed Him with a burning heart. And when Christ completed His venerable economy, He sent them the Comforter Spirit, cleansed and perfected their minds, effectively killed the old, passionate man within them and effectively revived in them a new, spiritual man, and they received the sensation of both. So blessed Paul was renewed mysteriously and then accepted the contemplation of the revelation of the mysteries, but at the same time he did not rely on it. Although he effectively received grace and gift, he spent the entire time of his life in order to, if possible, repay the grace that he was honored with when the Lord talked with him, as with His own, on the way and sent him to Damascus. It is not written that Jesus spoke with him explicitly, but it is written that Ananias said to him: “Brother Saul, our Lord Jesus Christ appeared to you on the way, sending me to you, so that your eyes may see and be filled with the Holy Spirit” 609. And when he baptized him, he was filled with the Holy Spirit and felt the hidden mysteries of revelation, as this happened with the holy apostles when Jesus was with them, and said to them: “The imam has many things to say to you, but you cannot bear them now, but when the Holy Spirit comes, He will guide you into all truth and will tell you what is to come.” And blessed Paul, obviously, then, when he received the Holy Spirit and was renewed by Him, he was granted the mysteries of revelation, began to contemplate with the spirit of revelations and enjoyed contemplation, heard ineffable verbs, saw contemplation, the highest of nature, enjoyed the contemplation of heavenly powers and enjoyed the spiritual. And let it not be what the heretics, called Euchites 611, claim in their madness, as if he achieved this ascent by his own desire! (The mind cannot ascend there at all.) On the contrary, Paul was delighted with the spirit of revelations, as he himself wrote in the Epistle to the Corinthians, in spite of these vain people who likened themselves to the holy apostles, confessed the dreams of their thoughts and called them spiritual contemplations. This applies to many heretics, that is, it is close to Origen, to Valentin, to the son of Dissanov, to Marcion, to Manes and to other ancient leaders of harmful heresies that began from the time of the apostles and are even found in places to this day. So, since some people, corrupted by demonic dreams, wanted to corrupt 612 the teaching of the blessed apostles, the divine apostle was forced to turn into nothing the boasting of the heretics, who boasted about the shadow of the work of the demons that appeared to them, when with humility and great fear he describes his Divine contemplation, attributing it to the person of another. For he says: “Before the age of fourteen, a man knew about Christ—whether apart from the body or in the body, we do not know, God knows—he was caught up into paradise, and he who heard the verbs that a man should not speak” 613. Therefore, he says that he was delighted with admiration, and did not arbitrarily ascend with his mind into contemplation, to the third heaven. He wrote that he saw contemplations; He said that he heard verbs, but what words or images of contemplation there were, he could not write. For when the mind, through the spirit of revelation, saw this in its place, then it did not accept permission to say it in a place that was not proper for this. And even if I wanted to say this, I could not, because I did not see it with my bodily senses. What the mind receives with bodily senses, it can again explain with them in the physical realm, but what it tangibly contemplates, or hears, or feels within itself, in the realm of the Spirit, when it returns to the body, it is not able to retell, but only remembers that it saw it, but how it saw it, it does not know how to tell clearly. And this denounces the false writings, the so-called revelations, composed by the leaders of heresies, corrupted by demonic dreams, about the abodes in the firmament, into which the mind is raised for self-willed understanding, and about the ascension of the mind to heaven, and about the places reserved for Judgment, and about the manifold images of the heavenly powers, and about their effectiveness. All this is the shadow of a mind intoxicated with conceit and driven mad by demonic activity. That is why blessed Paul, with a single word, closed the door in the face of all contemplation and brought its shutter 614 inside silence, where the mind, even if it could announce this, would not have received permission to do so. For he said that all contemplations that the tongue is able to detect in the bodily region are dreams of spiritual thoughts, and not the action of grace. So, your reverence, remembering this, may he watch over the dreams of deep thoughts. And monks of the subtle mind who seek vain glory, desire new discoveries and do everything for show are most often subjected to this abuse. Someone named Malpa, who came from Edessa, at one time invented the heresy of the Euchites, while he lived a high life and endured the most difficult labors and sorrows. For they say that, being a disciple of blessed Julian, called Sheba, he went with him for a short time to Sinai and Egypt, and saw the great fathers of that time, saw blessed Anthony, heard from him the mysterious words spoken by him about the purity and salvation of souls, heard subtle questions about the passions, in which Anthony explained that the mind, after its purification, has contemplation of the mysteries of the Spirit and that the soul can by grace to be worthy of dispassion when by doing the commandments he is stripped of old passions and comes to the health of his primitive nature. And when Malpa, in the flower of his youth, listened to these words, he ignited like fire, came to his city, when the passion of love for glory was kindled in him, and chose a hermitage for himself, and devoted himself to deeds, severe sorrows, and unceasing prayers. And when the passion of exorbitant love of glory flared up in him, that is, the hope of reaching that height 615 about which he had heard, since he had not learned the art of confronting the enemies of the truth, did not understand the intrigues, deceptions and tricks of the adversary, with which he drags the strong and strong into destruction, he hoped only for deeds, for sorrow, for non-covetousness, for asceticism, for abstinence, without acquiring self-abasement, humility, heartfelt contrition - these insurmountable weapons in the resistance of the evil one, not remembering the Scripture, which says: when you do the deeds, keep the commandments, endure sorrows, consider yourself indecent slaves 616 - and only he was kindled by a high self-conceit, based on the making of his life, and burned with a desire for the heights that he heard about - then after a lot the time when the devil saw that he had no practice of humility, but only longed for contemplation in order to feel the mysteries he had heard about, he appeared to him in immeasurable light, saying: “I am the Comforter, and was sent to you from the Father to make you worthy to see the contemplation that you desire for your deeds, to give you dispassion and for the future to give you peace from deeds.” In return for this, the evil one demanded worship from this unfortunate man. And this fool, because he did not feel the scolding of the evil one, immediately accepted him with joy, and bowed to him, and immediately became under his authority. And the enemy, instead of Divine contemplation, filled him with demonic dreams, made him stop working for the truth, puffed him up and mocked him with the vain hope of dispassion, saying to him: “Now you have no need for deeds, for the suffering of the body, in the fight against passions and lusts,” and made him the leader of the heretical Euchites. When they multiplied, and their vile and unjust teaching was revealed, they were expelled by the then bishop. And someone else, named Asina, in the same city of Edessa, having composed many trifles 617, which are sung to this day, led a high life and recklessly bound himself to the most difficult deeds until he became famous 618. The devil seduced him, took him out of his cell and placed him on the top of a mountain called Storium, made an agreement with him, showed him an image of chariots and horses, and said to him: “God sent me to take you to heaven, like Elijah.” And as soon as he fell into the deception of his infant mind and climbed onto the chariot, this whole dream collapsed, he fell from a great height, fell from there to the ground and died a death worthy, together, of laughter and crying. It was not in vain that I said this here, but so that we may know the reproach of demons who thirst for the destruction of the saints, and not lust at the wrong time for the heights of intelligent living 619, otherwise we will be ridiculed by our crafty adversary, for even now I see that young men, filled with passions, fearlessly talk nonsense and teach about the secrets of dispassion. Regarding people who are filled with passions, and enter into the study of the relationship of the corporeal and incorporeal, and do not differ from the sick who teach about health, one of the saints wrote: “Blessed Paul, when he learned about the disciples who despised the commandments and did not overcome the passions, but lusted after the bliss of contemplating the mysteries, which is possible after cleansing, he said to them: “First put off the old man.” passions, and then desire to be clothed in a new man, renewed by the knowledge of mysteries in the likeness of the Creator 620, and do not desire that vision of mine and the other apostles, effectively accomplished by grace, because God wills and has mercy, and He wills and hardens 621 For who will resist His face or resist His will sometimes? freely, sometimes it requires works and purification, and then sends the gift, and sometimes even after works and purification it does not give here, but stores it in order to bestow contemplation in its place.” We find that He does this also in relation to a lesser gift, in comparison with this 622 - I mean the forgiveness of sins. For behold, in baptism tune forgives and demands absolutely nothing except faith; when repenting of sins after baptism, he does not completely forgive, but demands work, sorrows, sorrows, contrition, tears, long-term crying, and then forgives. Tune forgave the robber for one confession with a word on the cross and promised him the Kingdom of Heaven, but he also demanded faith and tears from the sinner, and from the martyrs and confessors, along with their heartfelt faith, he demanded sorrow, torture, planing, torment, and various deaths. So, let your holiness, having been convinced of this and the like, look at the first and the last, and let it not seek contemplation when it is not the time for contemplation. And while you are imprisoned in the place of the body, be diligent in matters of repentance and an opponent of passions, patient in doing the commandments, and beware of demonic reproach, as well as those who preach immutable perfection in this passionate and comfortable world. This is not given even to the holy angels, these servants of the Father and the Spirit, and they await renewal in the future 623 in order to be freed from the work of incorruption into the freedom of the children of God 624. For is perfection possible here, where the sun rises and sets among the clouds, sometimes there is a bucket, and sometimes there is drought, sometimes there is joy, and sometimes there is lamentation? What is contrary to this is part of the wolves 625, as one of the saints said. May God confirm the foundation of our life with the true affirmation and His holy teaching. To Him befits glory, power and splendor now and to the endless ages of ages! Amen. Word fifty-six. About love for God, about renunciation of the world and about rest in God The soul that loves God has its rest in God and in Him alone. First renounce all external union, and then you will be able to be in union with God with your heart, because union with God is preceded by renunciation from substance. Bread is given to the baby as food after he has been fed with milk: a person who wants to succeed in the Divine must first remove himself from the world, like a baby from his mother’s embraces and suckles. Bodily work precedes spiritual work, just as dust preceded the soul blown into Adam. He who has not achieved bodily work cannot have spiritual work, because the latter is born from the first, like an ear from a grain of wheat. And whoever does not have spiritual activity is deprived of spiritual gifts. The suffering endured in the present age for the sake of the truth cannot be compared with the pleasure that is prepared for those who suffer for the sake of good. Just as those who sow in tears are followed by handles 626 of joy 627 , so suffering for the sake of God will be followed by joy. The bread produced by sweat seems sweet to the farmer; so too is doing for the sake of righteousness to the heart that has accepted the knowledge of Christ. With good will, endure both humiliation and humility in order to gain boldness before God. A person who with knowledge endures every cruel word, when he himself has not first done an injustice to the one who spoke it, thereby places a crown of thorns on his head, but he is blessed because he is crowned incorruptibly in a time that he does not know. He who with knowledge flees from vain glory has sensed in his soul the future age. Whoever says that he has left the world and quarrels with people because of some need, so that he would not lack anything for his repose, is completely blind, because, having voluntarily left his whole body, he fights and quarrels over one of its members. He who runs from peace in this present life, has a mind that has already looked ahead to the future age. And whoever is bound by covetousness is a slave of passions. Do not think that the mere acquisition of gold and silver is covetousness, but also anything else to which your will is attached. Do not praise someone who suffers physically, but who is given free rein to his senses, I mean hearing, gaping and uncontrollable lips and scattered eyes. When you set limits for your soul, so as to arrange yourself with mercy 628, teach your soul not to look for justification in other matters, 629 so that it does not turn out that you are doing with one hand and wasting it with the other, for there the need is for compassion, and here for the breadth of the heart. Know that leaving sins to debtors is an act of justice. Then you will see silence and lightness everywhere in your mind. When you surpass the path of justice, then you will cleave to freedom in every matter 630. One of the saints said about this: “The merciful is blind if he is not just; I understand that I must give to another from what I have obtained through my own efforts and labors, and not from what I have obtained through lies, untruths, and tricks.” And yet, he said in another place: “If you want to sow among the poor, then sow from your own. And if you intend to sow from someone else’s, then know that these are the most bitter tares.” And I add that if a merciful person is not above his own justice 631, then he is not merciful, that is, a merciful person not only gives people alms from his own, but also joyfully endures injustice from others and shows mercy to them. And when justice prevails through alms, then he is crowned not with the lawful crowns of the righteous, but with the gospel crowns of the perfect. For to give to the poor from your property, to clothe the naked, to love your neighbor as yourself, not to offend, not to lie - this was also proclaimed by the old law; The perfection of the gospel economy commands this: do not torture from him who takes yours, and give to everyone who asks 632. And one must joyfully endure not only the unrighteous taking of any thing and other external things, but also lay down one’s very soul for one’s brother. This one is merciful, and not the one who only shows mercy to his brother with alms! But he is also merciful who hears or sees something that saddens his brother and has compassion in his heart, and, equally, he who, having been strangled by his brother, will not be so shameless as to respond and sadden his heart. Almost doing a vigil to find you consolation close to your soul. Engage in reading in silence, so that your mind is always raised to the wonders of God. Love poverty with patience in order to gather together your mind from soaring. Hate the spacious life 633 in order to keep your thoughts serene. Refrain from many 634 and take care of one soul of yours in order to save it from the waste of inner silence. Love chastity, so as not to be ashamed during your prayer before God. Acquire purity in your deeds, so that your soul is illuminated in prayer and the remembrance of death kindles joy in your mind. Beware of the small 635 so as not to fall into the big. Do not be lazy in your work, so as not to be ashamed when you stand among your friends, and not to find yourself without travel supplies 636, so that your friends leave you alone in the middle of the road. Conduct your affairs with knowledge, so as not to be diverted by them from your entire course 637. Gain freedom in your life to free yourself from the storm 638. Do not bind your freedom to what serves for pleasure, lest you become a slave of slaves. In your attire, love poor clothes, in order to disparage the thoughts that arise in you, that is, the arrogance of the heart. He who loves brilliance cannot acquire humble thoughts, because the heart is internally imprinted in the likeness of external images 639. Who, loving idle talk, knew how to acquire a pure mind? Who, seeking to capture human glory, could acquire humble thoughts, or who, being intemperate and dissolute in body, could become pure in mind and humble in heart? When the mind is carried away by feelings, then it eats animal food with them 640. And when the feelings are carried away by the mind, then they partake of angelic food with it. Humility is followed by abstinence and self-restraint, and vanity is the servant of fornication and the work of pride. Humility, due to constant self-restraint, comes into contemplation and adorns the soul with chastity, and vanity, due to constant rebellion and confusion of its thoughts, collects filthy treasures from everything it encounters and defiles the heart. It also looks at the nature of things with an obscene gaze and occupies the mind with shameful dreams, while humility spiritually limits itself to contemplation and excites the one who has acquired it to praise. Do not equate those who do signs, wonders and powers in the world with those who are silent with knowledge. Love the ineffectiveness of silence more than the satiation of the hungry in the world and the conversion of many nations to the worship of God. It is better for you to free yourself from the bonds of sin than to free slaves from slavery. It is better for you to make peace with your soul in the unanimity of the threefold composition within you, that is, body, soul and spirit, than to pacify those who differ in their views with your teaching. For Gregory says: “It is good to theologize for the sake of God, but it is better for a person to make himself pure for God.” It is better for you, being a leader and experienced, to be tongue-tied than to flow out teachings like a river from the sharpness of your mind. It is more useful for you to take care to resurrect the deadness of your soul from passions by moving your thoughts towards the Divine than to resurrect the dead. Many performed powers 642, raised the dead, labored in the conversion of the lost, and performed great miracles; by their hands many were brought to the knowledge of God, and after all this they themselves, who had revived others, fell into vile and vile passions, killed 643 themselves, and for many they became a temptation when their deeds became obvious, because they were still in mental illness and did not care about the health of their souls, but set out into the sea of this world to heal the souls of others, while they themselves were still weak, and had lost hope for their souls on God 644 in the above manner 645 . For the weakness of their feelings was not able to meet and endure the flames of things that usually enrage the ferocity of passions, for they also needed protection, namely, so as not to see women at all, not to indulge in peace 646, not to acquire silver and other things, not to rule over others and not to be superior to anyone. It is better to be considered uneducated because you have little ability to argue, than to be considered one of the wise because of your shamelessness 647. Be poor for the sake of humility and do not be rich for the sake of shamelessness. Convict those who hold teachings contrary to yours by the power of your virtues, and not by the persuasiveness of your words. With meekness and calmness of your lips, stop the shamelessness of the disobedient and make it fall silent. Reprove those who are incontinent with the nobility of their lives, and those who have shameless feelings with the self-control of their eyes. All the days of your life, wherever you go, recognize yourself as a wanderer, so that you can be able to get rid of the harm caused by freedom in circulation. At all times, think about yourself that you know nothing, in order to avoid being blamed for the suspicion that you want to establish the opinion of another in your own way. Always bless with your mouth, and they will not slander you, because from slander comes slander, and from blessing comes blessing. In every matter, consider yourself poor in order to teach, and throughout your life you will prove wise. Do not teach to others what you yourself have not achieved, 648 so that you are not ashamed of yourself and, when your life is compared, your lies are not revealed. If you begin to tell someone something useful, then speak as a student, and not with authority and shamelessness, and judge yourself in advance and show that you are lower than him, so that you can show those who listen the order of humility and encourage them to listen to your speech, and begin to do it, and you will be honored in their eyes. If you can, then in such cases speak with tears in order to benefit both yourself and those listening to you, and the grace of God will be with you. If you have received the grace of God and have been worthy to enjoy the sight of the destinies of God and visible creatures, which constitutes the first degree of knowledge 649, then prepare yourself and arm yourself against the spirit of blasphemy. But do not stand in this country without weapons, lest you die soon from those who lie in wait and deceive you. Let your weapons be tears and unceasing fasting. Beware of reading heretical teachings, because this most often arms the spirit of blasphemy against you. And when you fill your belly, do not have the shamelessness to enter into the study of any Divine objects and concepts, so as not to repent. Understand what I am telling you: in a full belly there is no knowledge of the mysteries of God. Often, and not knowing enough, read in the books of teachers about the providence of God, because they guide the mind to discern order in the creatures and affairs of God, strengthen it with themselves, with their subtlety prepare it for the acquisition of luminous thoughts and ensure that it goes in purity to the understanding of God’s creatures. Read the Gospel, bequeathed by God for the knowledge of the whole universe, in order to gain you guidance from the power of His providence for every generation, and so that your mind is immersed in the wonders of God. Such reading helps your intention. Let your reading be in silence, undisturbed by anything; and be free from much care about the body and from everyday rebellion, so that you can taste the sweetest taste in your soul with a sweet understanding that surpasses all feeling, and so that your soul feels this through its abiding in that 650. Let not the words of well-skilled people 651 be for you like the words of hypocrites and those who sell the word of God, so that you do not remain in darkness for the rest of your life, lose the benefit of these words, and during a battle do not become confused, like one who is confused 652, and do not fall into a pit under the guise of good. Whatever you intend to delve into, let the following be for you a sign of entry 653 inside. When grace begins to open your eyes to the sensation of seeing objects in their reality 654, then your eyes will immediately begin to shed tears in streams, so that your cheeks will be washed more than once with a multitude of them. And then the battle of feelings subsides and hides inside you. If anyone teaches you anything contrary to this, do not believe him. Apart from tears, do not look for another, more obvious sign in the body. When the mind rises above creatures, then tears and all excitement and sensation cease for the body. You have found honey and eaten in moderation, but you are not so full that you vomit 655. The nature of the soul is flexible and easy; sometimes, enraptured, she desires to ascend high and learn what is above her nature. Often something is realized from reading the Scriptures and looking at things. When she is allowed to do so and compares herself with what she has comprehended, then it turns out that in the measure of her vision she is lower and less than what her knowledge has extended, and therefore, in her thoughts she is clothed in fear and trembling, and in fear, as if ashamed of having dared to touch her highest spiritual objects, she hastens to return again to her insignificance. Due to the fear inspired by objects 656, some kind of fear comes over it, and prudence gives instructions to the mind of the soul so that it learns silence, and not be shameless, so as not to perish, and does not look for what is superior to it, and does not inquire into what is higher than it. Therefore, when the power to understand is given to you, understand, and do not touch the mysteries with shamelessness, but worship, glorify and give thanks in silence. Just as it is not good to eat a lot of honey, so it is not good to enter into the study of 657 the words of God, so that if you want to peer into distant objects, without yet approaching them due to the inconvenience of the path, your power of vision will not be exhausted and your power of vision will not be damaged. For sometimes, instead of reality, you see some kind of ghosts, and the mind, when it becomes despondent from searching for it, forgets its intention. Therefore, Solomon said beautifully that just as a city is unfenced, so is an impatient man 658. So, man, cleanse your soul, throw off concern for what is outside your nature, and hang the veil of chastity and humility over your thoughts and movements, and through this you will find what is inside your nature, because mysteries are revealed to the humble. If you intend to devote your soul to the work of prayer, which cleanses the mind, and to staying awake at night in order to acquire a bright mind, then move away from the sight of the world, stop talking with people and do not want to accept, as is customary, friends into your cell, even under the pretext of benefit 659, except those of the same kind, like-minded with you and your fellow soldiers; be afraid of disruption of spiritual conversation 660, which, as a rule, is aroused involuntarily, after cutting off, and renunciation, and the complete cessation of external conversation. Pair alms with your prayer, and your soul will see the light of truth. For to the extent that the heart ceases to be disturbed by external objects, to the same extent the mind can, through the understanding of thoughts 661, reach the comprehension of Divine deeds and amazement (by them). For the soul usually quickly replaces (human meetings with conversations with God and the words of God and) 662 one conversation with another, if we try to show little diligence. And in order to replace one interview with another, engage in reading the Scriptures, which opens the way for you to the subtlety of contemplation, and the lives of the saints, although at first you will not feel the sweetness due to the darkening closeness of things. And when you begin to pray and practice your rule, then instead of thinking about what you have seen and heard in the world, you will find in yourself thinking about the Divine Scriptures that you have read, and by this reflection the memory of the worldly will be brought into oblivion, and thus the mind will come to purity. This is what is written to mean that the soul receives help from reading when it begins to pray, and is also enlightened by prayer through reading. And reading, again, instead of external embarrassment, provides food for different types of prayer, and therefore by reading the soul is enlightened in order to always pray without laziness and without embarrassment. It is as indecent for carnalists and gluttons to enter into the study of spiritual subjects as it is for a harlot to talk about chastity. An extremely sick body is disgusted and does not tolerate fatty foods, and the mind, occupied with worldly things, cannot approach the study of the Divine. Fire does not ignite in damp wood, and Divine ardor does not kindle in a heart that loves peace. A harlot does not abide in love for one thing, and a soul attached to many things does not abide in Divine teachings. Just as someone who has not seen the sun with his own eyes cannot describe its light to someone just by hearing and does not even feel its light, so has not tasted in his soul the sweetness of spiritual affairs. If you have anything extra beyond your daily needs, give it to the poor and go boldly to offer your prayers, that is, talk with God like a son with his father. Nothing can bring the heart closer to God than almsgiving, and nothing produces such silence in the mind as arbitrary poverty. It is better for many to call you ignorant because of your simplicity, than to be wise and perfect in mind because of your glory. If someone, sitting on a horse, stretches out his hand to you to accept alms, do not refuse him, because at this time he is, without a doubt, poor, like one of the beggars. When you give, give with generosity, with tenderness on your face and provide him with more than what he asked for. For it is said: send your piece on the face of the poor, and in a short time you will find reward 664. Do not separate the rich from the poor and do not try to distinguish the worthy from the unworthy, let all people be equal for you for a good deed. For in this way you can also attract the unworthy to goodness, because the soul, through the bodily 665, is soon drawn into the fear of God. And the Lord shared meals with tax collectors and harlots, and did not separate the unworthy from Himself, so that in this way he would draw everyone into the fear of God, and so that through the physical they would come closer to the spiritual. Therefore, with beneficence and honor, make all people equal, whether someone is a Jew, or an infidel, or a murderer, especially since he is your brother, of the same nature as you, and has not wandered from the truth without knowledge. When you do good to someone, do not expect retribution from him - God will reward you for both. And if it is possible for you, do good, and not for the sake of future reward. If you place the limit of poverty on your soul, and, by the grace of God, you are freed from cares, and by your poverty you become above the world, then be careful not to covet the acquisition of poverty for the sake of giving alms, do not plunge your soul into confusion by taking from one and giving to another, do not destroy honor by your dependence on people, asking from them, and do not lose the freedom and nobility of your mind in care for the things of life, because your degree is higher than the degree of the merciful; no, please don't be addicted. Almsgiving is like raising children, and silence is the height of perfection. If you have any property, squander it suddenly. If you don’t have anything, don’t want to have it. Cleanse your cell of luxury and excess, and this will lead you to abstinence involuntarily, even if you didn’t want to. The scarcity of things teaches a person to abstain, and when we allow ourselves to indulge in things, then we will not be able to control ourselves. Those who have won the victory in the external battle have also gotten rid of internal fear, and nothing forcibly oppresses them, they are not bothered by the battle threatening them in front or behind, 667 I mean the battle raised on the soul by feelings and negligence, such as by hearing and tongue, or when we give and take. All this, entering the soul, produces blindness in it. And when external turmoil sets in, she cannot be attentive to herself in the secret warfare raised against her, and defeat internal uprisings with silence 668. And when someone closes the gates of the city, that is, the feelings, then he fights within and is not afraid of those in ambush outside the city. Blessed is the one who knows this, and remains in silence, and does not bother himself with many things, but has replaced all bodily activity with the work of prayer, and believes that as long as he works with God and entrusts care to Him day and night, he will not lack anything necessary, because for God he withdraws from distraction and from labor. If someone cannot remain in silence without handicraft, then let him work, using handicraft as a benefit, and not for profit, out of greed. Handicraft is intended for the weak, but for the more advanced it is a cause of confusion. For the fathers ordained that the poor and cowardly should engage in work, but not as a necessary task. While God inwardly brings your heart to tenderness, constantly bow and genuflect. Do not allow your heart to worry about anything when the demons begin to convince you 670 to do other things, and then watch and wonder what will happen to you from this. Nothing else in ascetic labors is so important and difficult and does not arouse such envy in demons as if someone casts himself before the Cross of Christ, praying day and night, and happens with his hands tied back 671. If you want not to cool down in your ardor and not become impoverished with tears, direct yourself towards this, and blessed are you, man, if you take care of what is said to you day and night and do not seek anything else other than this. Then the light will shine within you, and your righteousness will soon shine, and you will be like a blooming garden and like a source of never-failing water. Look at the benefits that a person receives from asceticism. It often happens that a person kneels in prayer, and his hands are raised to heaven, his face is fixed on the Cross of Christ, and he gathers all his thoughts together in prayer to God, and while a person prays to God with tears and tenderness, at that very hour a source suddenly begins to beat in his heart, pouring out delight, his limbs relax, his eyes close, his face droops to the ground and his thoughts change, so that he cannot bow down from the joy that is awakening throughout his whole body. Pay attention, man, to what you read. For if you do not strive, you will not gain, and if you do not strike the doors with ardor and continually watch, you will not be heard. Who, hearing this, would desire external righteousness 672 except one who is unable to remain silent? However, if someone cannot practice silence (because by the grace of God it is given to a person to be inside the door 673), then let him not leave another way, lest he otherwise lose both ways of life 674. Until the outer man dies to everything worldly, not only to sin, but also to every bodily activity, and also the inner man to evil thoughts, and the natural movement of the body is exhausted so that sinful sweetness is not aroused in the heart, until then the sweetness of the Spirit of God is not aroused in man, his members will not accept purity in this life, Divine thoughts will not enter his soul and will remain imperceptible and invisible. And until a person abolishes in his heart the care of worldly things, except for the necessary needs of nature, and leaves it to God to take care of this, spiritual rapture will not be aroused in him and he will not experience that consolation 675 with which the apostle 676 was consoled. I said this without cutting off hope, as if if someone does not reach the height of perfection, then he will not be worthy of God’s grace and will not receive his consolation. For, indeed, when a person despises the inappropriate 677 and completely moves away from it and turns to the good, he will soon feel help. If he uses a little effort, he will find consolation for his soul, receive remission of his sins, be honored with grace and receive many benefits. However, he is less in comparison with the perfection of the one who separated himself from the world, found in his soul the secret of the bliss there and achieved what Christ came for. Glory to Him with the Father and the Holy Spirit, now and always and unto ages of ages! Amen. Word fifty-seven. About withdrawal from the world and from everything that confuses the mind God showed great honor to people by the twofold teaching 678 which He bestowed upon them, and everywhere he opened the closed door for them to enter into saving knowledge. Do you want a faithful witness to what has been said? Be yourself and you won't die. And if you want to know this from the outside, then you have another teacher and a witness who will unmistakably guide you on the path of truth. A confused mind cannot avoid oblivion, and wisdom does not open its door to such. Whoever, with precise knowledge, was able to comprehend to what equality the common end of all leads, has no need for another teacher to renounce the things of life. Initially, the natural law given by God to man is the consideration of His creatures. The written law was added after the fall. He who does not voluntarily withdraw from the causes of passions is involuntarily drawn into sin. The causes of sin are the following: wine, women, wealth, bodily health; however, not because these are sins by nature itself, but because nature is conveniently inclined by this into sinful passions, and therefore a person must carefully guard against this. If you always remember your weakness, you will not exceed the limit of caution. Poverty is disgusting to people, but a high-hearted soul and an arrogant mind are much more disgusting to God. People have respect for wealth, but God has a humble soul. When you want to begin good deeds, first prepare yourself for the temptations that will befall you, and do not doubt the truth. For it is the enemy’s custom, when he sees that someone has begun a good life with ardent faith, to meet him with various terrible temptations, so that, coming from this into fear, he cools down in his good will and no longer has the ardor to approach godly deeds. And the opponent does this not because he has such power (then no one could do anything good), but because God allows him, as we learned from the righteous Job. Therefore, prepare to courageously face the temptations that are sent to the virtues 679, and then begin to practice them. And if you are not prepared to face temptations, then refrain from doing virtues. A person who doubts that God is a helper in good deeds is afraid of his shadow, and in times of prosperity and abundance he languishes with hunger, and in the silence that surrounds him, he is filled with storms. But whoever trusts in God is strong in heart, and his honor is evident to all people, and his praise is before all his enemies. The commandments of God are higher than all the treasures of the world. Whoever acquires them 680 finds God within himself. He who always rests in the care of God has acquired God as a steward 681. Whoever desires to fulfill the will of God will have heavenly angels as guides. He who is afraid of sins will make a terrible procession without stumbling, and during the darkness he will find light before him and within himself. The feet of one who fears sins are protected by the Lord, and during the creeping, the mercy of God precedes him. Whoever considers his sins to be small will fall into something worse than before and will suffer sevenfold punishment. Sow alms in humility, and you will reap mercy in judgment. When you have destroyed something good, acquire it again. Ovol 682 you owe a debt to God, He will not take pearls from you instead; for example, if you have destroyed chastity, God will not accept alms from you if you are in fornication, because He wants your body to be holy, since you have violated the commandment. Will you really, thinking of leaving the acquisition of the world, fight for something else? Did you leave what you planted and did you come to fight with others? 683 Saint Ephraim said that during the harvest you will not fight the heat with winter clothes. So, everyone will reap what he sows. And every ailment is cured with its own medicines. You may be overcome by envy - why are you trying harder to fight sleep? While the offense is still small and has not matured, destroy it before it spreads and matures. Do not indulge in negligence when the shortcoming seems small to you, because later you will find in him an inhuman ruler and will run before him like a bound slave. And whoever first resists passion will soon dominate it. He who can joyfully endure an insult, even having in his hands the means to repel it, has received consolation from God through faith in Him. And whoever with humility endures the accusations brought against him has achieved perfection and the holy angels marvel at him. For there is no other virtue so high and difficult. Don't believe yourself that you are strong until you are tempted and find yourself unchangeable. So test yourself in everything. Acquire right faith in yourself, so that you can trample on your enemies. Let your mind not be arrogant and do not rely on your strength, so that you are not allowed to fall into natural weakness, and then by your own fall you will understand your weakness. Do not trust your knowledge, so that the enemy does not use it to catch you with his cunning. Let your tongue be meek, and let dishonor never befall you. Have sweet lips, and everyone will be your friend. Never boast in your speech about your deeds, lest you be put to shame. In everything that a person boasts about, God allows him to change, so that he can be humbled and learn humility. Therefore, you must leave everything to God’s foreknowledge and not believe that there is anything unchangeable in this life. Having become this way, constantly raise your eye to God, because the protection and providence of God embraces all people, but it is invisible, except for those who have cleansed themselves from sin and always think about God, and, moreover, about Him alone. Mostly, God’s providence is revealed to them when, for God’s sake, they enter into great temptation. For then they feel the providence of God, as if seeing it with their bodily eyes, in accordance with the measure and cause of the temptation that befalls each of them, and this 684 is in order to arouse these ascetics to courage, as was the case with James, Joshua, the three youths, Peter and other saints, to whom he appeared 685 in some human form, encouraging and strengthening them in piety. If you say that this was given from God to the saints by special providence, and they, according to their dignity, were granted such visions, then let the holy martyrs be for you models of courage, who, often many together, and sometimes alone, in many and different places, fought for Christ and, with the strength that came upon them, courageously endured in their mortal bodies planing with iron and all kinds of torment, unbearable for nature. For the holy angels clearly appeared to them, so that everyone would understand how on those who for the sake of God endure every temptation and every sorrow in every possible way, God’s providence abundantly reveals itself to demonstrate their valor and to shame their enemies. For as much as the saints took courage at such visions, their opponents were irritated and driven into a frenzy by their patience. Is it necessary to say something about ascetics who are alien to this world and about hermits? They turned the desert into a city and turned it into a village and an abode of angels. According to the improvement of their lives, angels always came to them and, as servants of the one Lord, sometimes in company, stayed with those who all the days of their lives loved the desert and, out of love for God, had their dwellings in the mountains, dens and abysses of the earth. And since they, having left the earthly, loved the heavenly and became imitators of the angels, then the holy angels themselves, in justice, did not hide their appearance from them for this and fulfilled their every desire, from time to time they appeared to them, teaching them how they should live, and sometimes explained what they were perplexed about; sometimes the saints themselves asked them what needed to be done; sometimes the angels guided those of them who were mistaken on the path; sometimes they delivered those who fell into temptation; sometimes, in the event of sudden misfortune and threatening danger, they were rescued from this, saving them, for example, from a serpent, or from a (falling) rock, or from an arrow, or from a thrown stone; sometimes, if the enemy was clearly attacking the saints, they appeared visibly and said that they had been sent to help them, and gave them courage, courage and joy; and at other times they performed healings through them, sometimes they healed the saints themselves who had undergone some kind of suffering; sometimes their bodies, exhausted from not eating, were given supernatural strength by the touch of a hand or words and strengthened them; sometimes they brought them food: bread and even vegetables 686 or some other food eaten with bread; and to some of them the time was announced, and to others the manner of their repose. And is it necessary to list the many things that prove the love of the holy angels for us and their every possible care for the righteous? They look after us like older brothers look after younger ones. This was said so that everyone could understand that the Lord is near to all who call on Him in truth, 687 and to see what His providence is for those who have dedicated themselves to pleasing Him and follow Him with all their hearts. If you believe that God is looking after you, why should you worry and worry about the temporary things and the necessities of your flesh? And if you do not believe that God provides, and therefore, apart from Him, you yourself take care of what you need, then you are the most pitiful of all people. Why do you live and will you live? Cast your sorrow upon the Lord, and He will nourish you 688. And do not be afraid of the fear that finds 689. Whoever has once devoted himself to God forever spends his life in peace of mind. Without non-acquisitiveness, the soul cannot free itself from the rebellion of thoughts and, outside the silence of feelings, it will not feel peace in thought. Without entering into temptation, no one will acquire spiritual wisdom. Without diligent reading, he will not understand the subtlety of thoughts. Without silence of thoughts, the mind will not move into the hidden mysteries. Without the trust of faith, the soul cannot boldly venture into temptation. Without experiencing the clear protection of God, the heart is unable to hope in God. If the soul does not taste with knowledge 690 the sufferings of Christ, then it will not have fellowship with Christ. Consider as a man of God the one who, out of great mercy, killed himself for a necessary need. For whoever has mercy on the poor has God as his guardian. And whoever becomes poor for God’s sake will find endless treasures. God has no need for anything, but is delighted when he sees that man gives rest to His image and honors it for His sake. When someone asks you for what you have, do not say in your heart: “I leave this for my soul to rest in; God will give him from another place what he needs.” Such words are appropriate for unrighteous people and those who do not know God. A righteous and good man does not yield his honor to another and will not allow the time of grace 691 to pass idle. A poor and needy person is supplied by God, because the Lord does not leave anyone; but you, having sent the poor one away from you, have deviated from the honor given to you by God and removed His grace from yourself. Therefore, when you give, have fun and say: “Glory to You, God, that you have made me worthy to find someone to put to rest!” If there is nothing to give you, rejoice and, thanking God, say: “I thank You, my God, that you have given me this grace and honor to become poor for the sake of Your name and have made me worthy to taste the sorrow laid on the path of Your commandments, in sickness and poverty, as Your saints who walked this path tasted!” And when you are sick, say: “Blessed is he who has been found worthy to be tested by God in that for which we will inherit life.” For God sends illnesses for the health of the soul. One of the saints said: “I noticed that a monk who does not work pleasingly to the Lord and does not strive zealously for the salvation of his soul, but carelessly learns virtues, is certainly allowed by God to fall into temptation, so that he does not remain idle and from his much idleness he does not deviate into the worse.” Therefore, God plunges the lazy and careless into temptations, so that they think about temptations and not about vain things. God always does this to those who love Him, in order to enlighten, make wise and teach them His will. And when they beg Him, He will not quickly heed them, until they are exhausted and until they firmly understand that this happened to them because of their negligence and laziness. For it is written: Whenever you stretch out your hands to Me, I will turn My eyes away from you; and even if you increase your prayer, I will not hear you 692. And although this is said about others, in any case, it is written in general about those who have abandoned the path of the Lord. But since we say that God is abundantly merciful, then why, when we constantly ask en masse and in temptation, are we not heard, but does He despise our petition? This, of course, is what the prophet teaches us, saying: “The hand of the Lord is not small to show mercy, and the Lord is not hard of hearing to hear. But our sins separated us from Him, and our iniquities turned away His face, so as not to hear” 693. Remember God at all times, and He will remember you when you fall into trouble. Your nature has become receptive to passions, many temptations in the present world, and evil is not far from you, but it flows inside you and under your feet. Do not leave the place where you have stood - when God wills, you will be freed from this. Just as the eyelids are close to each other (before the eyes), so temptations are close to people, and God has wisely arranged this for your benefit, so that you constantly strike at His door, so that the fear of sorrow will instill the remembrance of Him in your mind, so that you draw closer to Him in prayer and your heart is sanctified by the constant remembrance of Him. And when you beg, he will hear you, and you will understand that the one who delivers you is God, and you will know the One who created you, who provides for you, who preserves you, and who created two worlds for you: one as a temporary teacher and mentor, the other as a fatherly home and an eternal inheritance. God did not create you inaccessible to the deplorable, so that you, desiring to be God, would not inherit the same thing that was inherited by the one who was originally a star, and later, for exaltation, became Satan. And also He did not create you steadfast and motionless, 694 so that you would not become similar to the nature of inanimate creatures, and so that the good in you would not remain unprofitable for you and not deserving of reward, like natural bestial advantages in dumb ones. For it is easy for anyone to understand how much benefit, gratitude and humility are born from the fact that these thorns are sharpened against you. Therefore, it is clear that it is in our will to strive for good and avoid evil, and that we will internalize the honor and dishonor that flow from this. Shamed by dishonor, we are afraid, but excited by honor, we give thanks to God and reach out to virtue. God has multiplied these pestuns so that you, freed from them, made inaccessible to sorrows and becoming above all fear, do not forget the Lord your God, do not deviate from Him and do not fall into polytheism, like many who, although they were servile to you and struck by the same sorrows, in one instant of time, due to temporary and insignificant power or health 695, not only fell into polytheism, but also foolishly dared themselves call them gods. That is why God allowed you to be in sorrow. And sometimes he allows it so that you, by evading, do not anger Him, and so that He, having subjected you to punishment, does not destroy you from His presence. I will not talk about wickedness and other blasphemies generated by prosperity and fearlessness of life, when no one else dares to say what was said before 696. Therefore, through sufferings and passions, God increased the remembrance of Him in your heart, and through the fear of the opposite, He prompted you to approach the gates of His mercy, and through deliverance from this He instilled in you love for Him, and by putting love in you, He brought you closer to the honor of adoption and showed you how rich His grace is. For how would you know such His providence and care if you had not encountered anything contrary? Therefore, love for God can most of all be increased in your soul by this very thing, that is, by understanding His gifts and remembering the abundance of His providence. All these blessings are generated for you by sorrows, so that you learn to give thanks. So, remember God, so that He always remembers you, and, remembering, He will save you, and you will receive all bliss from Him. Do not forget Him, soaring with your thoughts in vanity, so that He does not forget you during your battles. Be obedient to Him in your abundance, so that in sorrows you may have boldness before Him in heartfelt and constant prayer to Him. Purify yourself before the Lord, always having the remembrance of Him in your heart, so that, having spent a long time without remembering Him, you will not be found lacking boldness when you come to Him. For boldness before God comes from frequent conversation with Him and many prayers. Communication with people and being with them occurs through the body, and communication with God occurs through spiritual remembrance, attentiveness in prayers and burnt offerings. By maintaining the remembrance of God for a long time, the soul is at times brought into amazement 697 and wonder. For the hearts of those who seek the Lord will be glad. Seek the Lord, you condemned ones, and be strengthened in hope; seek His face by repentance 698, and be sanctified by the sanctity of His face, and be cleansed from your sins. You who are guilty of sins, flow to the Lord, who can forgive sins and despise transgressions. For with an oath He uttered through the prophet: “As I live,” says the Lord, “I do not want the death of a sinner, but to be converted... and I live to be him” 699; and again: “I have stretched my hands all day long to people who do not repent and speak against people” 700; and again: “Where are you dying, O house of Israel? 701 Turn to Me, and I will turn to you 702 "; and again: “On the day on which a sinner leaves his way and turns to the Lord and does justice and righteousness, I will not remember his iniquities, but while he lives, he will live,” says the Lord 703. “And if a righteous man forsakes his righteousness and, having sinned, commits unrighteousness, I will not remember his righteousness, but I will lay his trespass before him, and in the darkness of his deeds, remaining in them, he will die” 704. Why is this? Because a sinner will not stumble in his sin on the day on which he turns to the Lord, and the righteousness of the righteous will not deliver him on the day on which he sins, if he continues in such sin. And God said this to Jeremiah: “Take yourself a scroll of books and write what I said to you: from the day of Josiah king of Judah until this day... all the evil that I have said I will bring upon this people, so that, having heard and feared, man will forsake his evil way and turn and repent, and I will take away their sins” 705 . And Wisdom said: “Whoever covers his sin will be good for nothing, but whoever confesses his sins and forsakes them will be awarded mercy from God” 706. And Isaiah says: “Seek the Lord, and when you have sought, call on Him, and when you come near, let the sinner leave his ways, and the unrighteous man leave his counsels, and turn to Me, and I will have mercy on you. For My advice is not like your advice, My ways are not like your ways 707. If ... you listen to Me, the good earth will destroy 708. Come to Me and listen to Me, and you will live by your soul 709. When you keep the ways of the Lord and do His will, then trust in the Lord and call on Him. And again I say to you, he says: “Behold, I have come” 710. When temptation comes upon the unrighteous, he has no hope to call on God and expect salvation from Him, because in the days of his repose he moved away from the will of God. Before you start fighting, seek help for yourself, and before you get sick, seek a doctor. Before sorrow comes upon you, pray to God, and in times of sorrow you will find Him and He will hear you. Before you crawl, call and beg; and before you begin to pray 711, prepare vows, that is, provisions for the journey from here. Noah's ark was built in a time of peace, and its trees were planted in a hundred years; and during the wrath the unrighteous perished, but it became a covering for the righteous. Unrighteous lips are blocked from prayer 712 because the condemnation of conscience makes a person lacking boldness. A good heart joyfully sheds tears in prayer. In whom the world is dead, they joyfully endure insults, and in whom the world is alive, they cannot tolerate insults, but, driven by vanity, they become angry and, from an unreasonable movement, become confused or overwhelmed by sadness 713. Oh, how difficult it is to fulfill this virtue, and what glory it acquires from God! Whoever wants to succeed in this virtue, that is, while accepting insults, to be generous, he needs to move away from his own 714 and become a wanderer, because in his homeland it is impossible to succeed in this virtue. It is common for some great and strong to endure the suffering of this virtue among their own, and also for those for whom this world has died and who have renounced the hope of all real consolation. Just as grace is close to humility, so painful adventures are close to pride. The eyes of the Lord are on the humble, to make them glad. Humility always receives mercy from God, but hard-heartedness and lack of faith encounter terrible cases. Humble yourself in everything before all people, and you will be exalted before the princes of this age. Preface everyone with your greeting and bow, and you will be honored more than those who bring Sufir 715 gold as a gift. Humble yourself and you will see the glory of God in yourself. For where humility grows, there God’s glory flows. If you try to remain in obvious humiliation, then God will make sure that you are glorified by all people; If you have humility in your heart, then in your heart God will show you His glory. Be convenient in your greatness, and not great in your smallness. Try to be neglected, and you will be filled with God's honor. Do not strive to be honored, being internally filled with ulcers 716. Despise honor in order to become respectable, and do not love honor so as not to be dishonored. He who pursues honor runs away from him. And whoever runs away from honor, it overtakes him from behind and becomes a herald of his humility for all people. If you despise yourself so as not to be honored, then God will proclaim about you. If you suffer reproach for the truth, then God will command all His creatures to praise you and they will open before you the door of the glory of your Creator and praise you, because you truly have His image and likeness. Who has seen a man shining with virtues, who appears to people to be insignificant, bright in life, wise in knowledge and humble in spirit? Blessed is he who humbles himself in everything, for he will be exalted. For whoever humbles and humbles himself in everything for God’s sake is glorified by God. Whoever hungers and thirsts for His sake, God will intoxicate him with His blessings. He who endures nakedness for the sake of God is clothed by Him with the robe of incorruptibility and glory. He who becomes poor for God's sake is comforted by His true riches. Humble yourself for the sake of God, and without your knowledge your glory will increase. Throughout your life, recognize yourself as a sinner, so that you may be righteous throughout your entire life. Be ignorant in your wisdom, and do not appear wise while being ignorant. If humility elevates a simple and unlearned person, then what honor, think, will it bring to the great and respectable? Flee vanity and you will be glorified. Fear pride and you will be exalted. Vanity is not given to the sons of men, nor is arrogance given to the offspring of women. If you have voluntarily renounced everything worldly, then don’t quarrel with anyone over insignificant things. If you are disgusted by vanity, then run away from those who are chasing after it. Flee from covetousness, as well as from covetousness itself. Move away from those who seek pleasure, as well as from pleasure itself. Flee from obscenity, as well as from obscenity itself. For if the mere recollection of what was said disturbs the mind, then how much more is it looking at them and spending time with them? Get close to the righteous, and through them you will get closer to God. Treat those who have humility, and you will learn their morals. For if the view of such is beneficial, how much more is the teaching of their lips? Love the poor, so that through them you too may receive mercy. Do not get close to lovers, so as not to be forced to stand outside your silence. Without disgust, endure the stench from the sick, and especially from the wretched, because you too are covered with body. Do not rebuke those who are grieving in heart, lest their rod 717 strike you, and you will seek comforters but will not find them. Do not disparage the crippled, because we will all go to hell equally honest. Love sinners, but hate their deeds and do not despise sinners for their shortcomings, so that you yourself do not fall into the temptation in which they are. Remember that you too are involved in earthly nature, and do good to everyone. Do not rebuke those who demand your prayer and do not deprive them of softened words of consolation, so that they do not perish and their souls are not collected from you. On the contrary, imitate the doctors who heal inflammatory diseases with cool medicines, and the opposite with intoxicating medicines. When you meet your neighbor, force yourself to show him honor beyond his measure. Kiss his hands and feet, embrace them often with great honor, place them on your eyes and praise him even for what he does not have. And when you are separated from him, say everything good and something honorable about him. For by this and similar things you will attract him to goodness, you will make him feel shame from the greeting with which you greeted him, and you will sow the seeds of virtue in him. From such a habit acquired by you, a good image will be imprinted on you, you will acquire much humility in yourself and without difficulty you will succeed in great things. And besides this, if the one honored by you has any shortcomings, he will easily receive healing from you, ashamed of the honor that you showed him. May you always have this character - to be friendly and respectful to everyone. Do not irritate anyone 718 and do not hate anyone, either for their faith 719 or for their bad deeds, but beware of reproaching or reproaching anyone with anything, because we have an impartial Judge in heaven. If you want to convert someone to the truth, then grieve for him, both with tears and with love, say a word or two to him, and do not become angry with him, and let him not see a sign of enmity in you. For love does not know how to be angry and irritated with anyone, or to reproach someone with passion. The indication of love and knowledge is humility, which is born from a good conscience about Christ Jesus our Lord. To him be glory and power with the Father and with the Holy Spirit, now and ever and unto ages of ages! Amen. Word fifty-eighth. About what God allowed for the benefit of the soul, so that it was accessible to passions, and about ascetic deeds To crawl towards something sinful reveals human weakness, because God allowed the soul to be accessible to passions for the benefit of the soul. For He did not consider it useful to place it above the passions before rebirth. And for the soul to be accessible to passions is useful for wounding the conscience, but to remain in passions is impudent and shameless. There are three ways in which every rational soul can approach God: either by the fervor of faith, or by fear, or by the admonition of the Lord. And no one can approach God’s love unless he is led in one of these three ways. Just as rebellion of thoughts is born from gluttony, so from verbosity and disorderly conversations - unreason and frenzy 720 of the mind. Concern about the affairs of life confuses the soul, and confusion by them confuses the mind and deprives it of silence. It is fitting for a monk who has devoted himself to heavenly work to always and at all times be outside of all worldly worries, so that, immersed in himself, he does not find in himself anything that belongs to the present age. For, having become idle from all such things, he can study the law of the Lord day and night without entertainment. Bodily labors without purity of mind are the same as a barren womb and withered breasts, because they cannot come closer to the knowledge of God. They tire the body, but do not bother to eradicate passions in the mind, and therefore they will not reap anything. Just as he who sows among thorns cannot reap anything, so he who destroys himself through rancor and covetousness cannot succeed in anything, but groans on his bed from much vigil and from the difficulty of his affairs. And the Scripture testifies, saying: “For people who have done the truth and have not neglected a single one of the Lord’s commandments, seek from Me righteousness and truth, and want to draw closer to Me, God, saying: “Why have we become silent and have not seen?” Humbled yourself and didn’t take away the ecu?“ During the days of your fastings, do your wills 721, that is, your evil thoughts - and offer them as burnt offerings to idols - and the evil thoughts that you recognized in yourself as gods, moreover, you bring to them the most precious of all sacrifices - your free will 722, which you had to devote to Me through your good deeds and a clear conscience.” The good soil pleases its worker with fruit bearing even up to a hundred. If the soul has shone with remembrance of God and vigilant vigil day and night, then the Lord arranges a cloud there to protect it, overshadowing it during the day and illuminating the night with fiery light; in its darkness a light will shine. Just as a cloud blocks the light of the moon, so the vapors of the womb drive God’s wisdom out of the soul. And like the flame of fire in dry wood, so is the body when the belly is full. And just as one combustible substance applied to another increases the fiery flame, so the variety of brushes increases the movement in the body. The knowledge of God does not dwell in a voluptuous body, and whoever loves his body will not receive God’s grace. Just as in the diseases of birth a fetus is born that brings joy to the one who gave birth, so with the labor of the larynx 723 a fruit is born in the soul - knowledge of the mysteries of God, but for the lazy and voluptuous - the fruit of shame. Just as a father cares for his children, so Christ cares for the body that suffers for His sake, and is always near his lips. The acquisition of doing things done with wisdom is priceless. That wanderer 724 who, with his thoughts, has become outside of everything worldly. He who weeps 725 who, in the hope of future blessings, spends all the days of his life in greed and thirst. That monk who is outside the world and always prays to God to grant him future benefits. The wealth of a monk is the consolation found in crying, and the joy of faith shining in the recesses of the mind. He is merciful who in his thoughts does not distinguish one from another, but has mercy on everyone. He is a virgin who not only has kept his body undefiled by carnal intercourse, but is even ashamed of himself when he is alone. If you love chastity, drive away shameful thoughts by reading and prolonged prayer, and then you will have a weapon against natural impulses, and without this it is impossible to see purity in the soul. If you want to be merciful, train yourself first to neglect everything, so that the mind does not get carried away by the weight of it and does not go beyond its limits. For the perfection of mercy is shown in the patience of one who chooses to endure insults; The perfection of humility is to bear false accusations with joy. If you are truly merciful, then when what you have is unjustly taken from you, do not grieve internally and do not tell about the damage to strangers. Let it be better that the damage caused by those who have offended you be absorbed by your mercy, just as the astringency of wine is absorbed by a lot of water. Prove the abundance of your mercy by the benefits that you repay to those who have offended you, just as blessed Elisha did with his enemies who intended to take him captive. For when he prayed and blinded them with darkness, he showed them what power he had, and when, having given them food and drink, he allowed them to leave, he proved to them what his mercy was. He who is truly humble, when offended, does not become indignant and does not say anything in his own defense about what he was offended about, but accepts slander as the truth, and does not try to assure people that he has been slandered, but asks for forgiveness. For others voluntarily brought upon themselves the name of prodigals, without being such; others endured the name of adulterers, being far from adultery, and testified with tears that they bore the fruit of sin, which they did not do, and with tears they asked those who offended them for forgiveness for the iniquity that they did not commit, when their soul was crowned with all purity and innocence. Others, so as not to glorify them for the excellent rules of life that they observed in secret, were presented in the image of holy fools, having been dissolved with Divine salt and unshakable in their silence, so that at the height of their perfection the holy angels had heralds of their virtues. You think about yourself that you have humility. But others accused themselves, and you, accused by others, cannot stand this and consider yourself humble. If you want to know whether you are humble, then test yourself in what has been said: do you not become confused when you are offended? 727 The Savior calls the many abodes of the Father the different measures of understanding of those installed in that country, that is, the differences and diversity of spiritual gifts that are enjoyed according to the measure of understanding. For it was not the difference of places, but the degrees of talents that He called many abodes. Just as everyone enjoys the sensual sun, in proportion to the purity and acceptability of the power of vision, and just as from one lamp in one house the illumination can be different, although the light is not divided into many illuminations, so in the next century all the righteous are inseparably settled in one country, but each in his own measure is illuminated by one mental sun and, according to his dignity, attracts to himself joy and gladness, as if from the same air, from the same place, seat, vision and image. And no one sees the measure of his friend, both higher and lower, so that if he sees the superior grace of a friend and his own deprivation, this would not be a cause of sadness and sorrow for him. Let this not happen where there is neither sorrow nor sighing! On the contrary, everyone, according to the grace given to him, rejoices internally in his own measure. But the spectacle 728, located outside of all, is one, and the place is one, 729, and besides these two degrees there is no other intermediate degree, I mean one degree - the mountain, the other - the low, and in the middle of them there is diversity in the difference in rewards. If this is true (as indeed it is true), then what is more meaningless or unreasonable than such speech: “It is enough for me to avoid Gehenna, but I do not care about entering the Kingdom?” For to escape Gehenna means to enter the Kingdom, just as to lose the Kingdom means to enter Gehenna. Scripture has not given us three countries, but what does it say? When the Son of Man comes in His glory... and He will set the sheep on His right hand, and the goats on His left side 730. He did not name the host three, but two: one - the right hand, the other - the left. And he divided the boundaries of their various abodes, saying: “And these (i.e., sinners) go into eternal torment, but the righteous in the eternal life 731 will be enlightened like the sun” 732. And again: “From the east and the west they will come and lie down in Abraham’s bosom in the Kingdom of Heaven; the sons of the kingdom will be driven out into utter darkness, where there is weeping and gnashing of teeth,” 733 which is more terrible than any fire. Have you not understood from this that the state opposite to the heavenly degree is that painful Gehenna? It is a wonderful thing to teach people the goodness of God, to attract them by the continuity of God’s providence and to lead them from error to the knowledge of the truth. For this was the mode of action of Christ and the apostles, and it is very high. If a person, with such a way of life and frequent communication with people, feels in himself that his conscience is weak when looking at what exists, and his silence is indignant, and his knowledge is darkened, because his mind still has a need for protection and subordination of feelings, and, wanting to heal others, he ruins his own health, and, leaving his own free will of his own, comes into confusion of mind, then let him remember such the apostolic word, inspiring us that there is solid food for the perfect 734, and let him turn back, so as not to hear from the Lord what was said in the parable: “Physician, heal yourself” 735. Let him condemn himself and protect his health, and instead of his sensual words, let his good life serve, and instead of the voice of his mouth, let his deeds teach. And when he finds out that his soul is healthy, then let him benefit others and heal with his health. For when he is away from people, then he can do more good to them through zeal for good deeds than he can do with words, being himself weak and in greater need of healing than they are. If a blind man leads a blind man, they will both fall into a pit 736. Solid food is appropriate for those who are healthy, who have trained senses, who are able to accept all kinds of food, that is, relief from all senses, 737 and, due to perfect training, do not see harm to the heart from any encounters. When the devil wants to defile the minds of such people with prodigal memories, then he first tests their patience with the love of vanity, and the origin of this thought does not seem to be passion. This is what he usually does with those who guard their minds and in whom it is impossible to quickly implant any indecent thoughts. When he pulls a person out of his stronghold 738 and he begins to converse with his first thought 739 and move away from this stronghold, then the devil confronts him with something reminiscent of fornication and seduces his mind into indecent deeds. And at first he is embarrassed by their sudden attack - by the fact that the previous chastity of thoughts met with such objects that the ruler was far from viewing - the mind. And, if the devil does not defile him completely, then at least he degrades him from his former dignity. But, if the mind steps back and prevents the first attack of thoughts 740, which serves as the cause of the invasion of second thoughts, 741 then it can conveniently, with the help of God, overcome passion. It is better to turn away passions by remembering virtues than by resistance, because passions, when they emerge from their domain and are raised up for battle, imprint their images and likenesses on the mind. This warfare acquires great power over the mind, greatly disturbing and confusing thoughts. And if he acts according to the first rule we said, then there will not be a trace of passions in the mind, after driving them away. Physical labor and teaching in the divine Scriptures protect purity, while labor is supported by hope and fear. Hope and fear are strengthened in the mind by distance from people and unceasing prayer. Until a person accepts the Comforter, he needs the Divine Scriptures so that the remembrance of good will be imprinted in his thoughts and the striving for good will be renewed in him by constant reading, and will protect his soul from the subtlety of sinful ways, because he has not yet acquired the power of the Spirit, which removes the delusion that steals soul-helping remembrances and brings him closer to coldness through the distraction of the mind. But when the power of the Spirit descends into the spiritual power operating in a person, then instead of the law of the Scriptures, the commandments of the Spirit take root in the heart, and then one secretly learns from the Spirit and has no need for the aid of sensory substance. For while the heart learns from substance, error and forgetfulness immediately follow the teaching, but when the teaching is taught by the Spirit, then remembrance remains unharmed 743. There are good thoughts and good intentions, but there are evil thoughts and an evil heart. The first degree 744 is the movement that occurs in the mind like the wind raised in the sea and raising the waves; the second degree 745 is the support and foundation. And according to the firmness of the foundation, and not according to the movement of thoughts, there is a reward for good and evil. The soul is never at rest from the movement of changeable thoughts. If for each of them, although it has no basis in the depths of your heart, you assign a reward, then you will be close to changing both your good and your opposite a thousand times a day. The wingless chick is the mind that, through repentance, has recently emerged from the shackles of passions and during prayer strives to rise above earthly things, but cannot, and, on the contrary, still steps on the face of the earth, not having the strength to fly. However, with the help of reading, doing, fear and caring for various virtues, he gathers his thoughts together. For he cannot know anything other than this. And this preserves the mind for a short time without defilement and confusion, 746 but later memories come and disturb and defile the heart, because a person has not yet felt that calm air of freedom into which, after a long time 747, he leads the mind into oblivion about earthly things, for he has acquired only bodily wings, that is, virtues that are performed externally, but has not yet seen the contemplative virtues and not vouchsafed the sensation of them, and they are those wings of the mind on which a person approaches the heavenly and moves away from the earthly. As long as a person serves the Lord with something sensual, the images of this sensual are imprinted in his thoughts and he represents the Divine in bodily images. When he receives a sense of the inner, then, as he senses it, the mind, from time to time, will rise above the images of things. The eyes of the Lord are on the humble in heart and His ears are on their prayer 748. The prayer of the humble man, as it were, directly from mouth to ear. During your silence, cry out with good deeds of humility: “Lord, my God, you enlighten my darkness” 749. When your soul comes close to emerging from darkness, then let this be a sign for you: your heart is burning and, like fire, it flares up day and night, and therefore you regard the whole world as waste and ashes, you do not even desire food from the sweetness of new, flaming thoughts that are constantly aroused in your soul. Suddenly a source of tears is given to you, like a stream, flowing without compulsion and mixing with every thing you do, that is, during your reading, and your prayer, and your meditation, and when you take food and drink - and in every thing you do it turns out that you have tears mixed with it. And when you see this in your soul, be trustworthy, because you have crossed the sea, and be so diligent in your deeds, guarding yourself so carefully, so that grace increases in you from day to day. Until you achieve this in yourself, you have not yet completed your path and have not entered the mountain of God. If, after you have found and accepted the grace of tears, they stop and your fervor cools down without any change in anything else, that is, without bodily weakness, then woe to you: you have ruined something by falling either into conceit, or into negligence, or into relaxation. But what follows tears after accepting them, and what happens to a person after this, we will write about this later, in another place, in the chapters on providence, how we are enlightened in this from the fathers, to whom such secrets were entrusted, and from the Scriptures. If you have no business, do not talk about virtues. More precious than any prayer and sacrifice before the Lord are sorrows for Him and for His sake, and more than all fragrances is the smell of their sweat. Consider any virtue performed without bodily labor to be a soulless miscarriage. The offering of the righteous is the tears of their eyes, and the sacrifice pleasing to God is their sighs during vigils. The righteous, oppressed by the weight of their bodies, will call to the Lord, and with pain they will send up prayers to God, and in response to the cry of their voices, the holy ranks will come to their aid - to encourage them, to console them with hope, because the holy angels, approaching the holy men, are accomplices of their sufferings and sorrows. Good deeds and humility make a person a god on earth, and faith and alms ensure that he soon approaches purity. It is impossible for one soul to have both ardor and contrition of heart, just as in intoxication it is impossible to control one’s thoughts. For as soon as this ardor is given to the soul, tearful contrition is taken away from it. Wine is given for joy, and fervor for spiritual joy. Wine warms the body, but the word of God warms the mind. Those who are inflamed with ardor are delighted by thinking about what they hope for and prepare their thoughts for the future age. For, just as those who are drunk with wine imagine some perverted likenesses of things, so those who are intoxicated and warmed by this hope do not know either sorrow or anything worldly. All this and other similar things that are prepared for those who walk the paths of virtue happen to people who are simple-hearted and have ardent hope after constant practice and after acquiring purity. This is accomplished at the beginning of the journey by the faith of the soul, for the Lord does whatever He wants 751. Blessed are those who, for the love of God, have girded their loins for the sea of ​​sorrows with simplicity and an inquisitive disposition, and do not turn back 752. They are soon saved to the harbor of the Kingdom, rest in the villages of those who have labored well, are comforted from their suffering and filled with the joy of their hope. Those who set out on the obstinate path 753 with hope do not turn back and do not stop to enter into research about this. But when they cross the sea, then, looking at the difficulty of the path, they give thanks to God for delivering them from cramped conditions, rapids and such roughness on the way, while they did not even know it. And of those who think a lot, want to be very wise, indulge in delays and fearful thoughts, prepare themselves and want to provide for harmful causes, the majority find themselves always sitting at the door of their house. The lazy one, sent on a journey, will say: “There is a lion in the paths, but robbers are on the way” 754 - like those who said: “I saw the sons of giants there and ran before them, like fools” 755. These are those who, at the time of their death, find themselves still on the road: they always want to be wise, but do not at all want to make a beginning. But an ignoramus, setting off on a voyage, swims across with the first ardor, without taking the least care of the body and without reasoning with himself whether or not there will be any success from this work. Take heed to yourself, so that your excess of wisdom does not become a drag on your soul and a snare before your face; on the contrary, having placed your trust in God, courageously begin a path full of blood, so that you do not always find yourself poor and deprived of God’s knowledge. The fearful, observant wind does not sow 756. It is better to die for God than to live in shame and laziness. When you want to begin God’s work, first make a will, as a person who can no longer live in this world, as one who has prepared for death and despairs of this life, as one who has reached the time of his 757 term. And indeed, keep this in mind so that the hope of extending your present life does not prevent you from struggling and winning, because the hope of extending this life weakens the mind. Therefore, do not at all manage 758 to the point of excess, but give faith a place in your mind; keep in your memory many days of the future and inscrutable centuries after death and the Judgment, and may relaxation never come to you, according to the words of the Wise One, that a thousand years of the present age is not equal to one day in the age of the righteous 759. Begin every good deed with courage, and do not approach such deeds with double-mindedness; Do not waver in your heart in trusting in God, lest your labor become useless and your service become burdensome. On the contrary, believe in your heart that the Lord is merciful and gives grace to those who seek Him, as a Rewarder, not according to our deeds, but according to the zeal and faith of our souls. For he says: “As you believed, so be it for you” 760. The actions of those who live according to God are the following: one beats his head 761 all day long and does this instead of performing a service, that is, hours. Others combine the number of their prayers with constant and prolonged kneeling. Another substitutes his many tears for his services and is content with that. Another is busy delving deeper into his thoughts and at the same time applying the rule 762 determined for him. Another torments his soul with hunger, so that he is unable to perform services. And others, zealously studying the psalms, make this service continuous. Another spends time reading, and his heart warms. Others are given into captivity by trying to understand the Divine meaning in the Divine Scriptures. Others, enraptured by the wonderful meaning of the verses, remain 763 engulfed in ordinary reflection and silence 764 . The other, having tasted all this and was satisfied, returned back and remained inactive. And another, having tasted only a small something and became arrogant 765, fell into error. One was prevented from maintaining the rule by his serious illness and impotence, and another by the dominance of some habit, or some desire, or lust, or vanity, or covetousness, or an addiction to collecting material things. Another stumbled, but rebelled and did not turn his back 766 until he received a pearl of great value. Therefore, always make the beginning of God’s work with joy and zeal, and if you are pure from passions and hesitations of the heart, then God Himself will lead you to the top, and will help you, and make you wise, in accordance with His will, and you will receive perfection in amazement. To him be glory and power now and ever and unto ages of ages! Amen. Word fifty-nine. About the order of monastic life, about the abbreviation 767 and its differences and about why and how virtues are born from one another From doing with compulsion 768 is born immeasurable ardor, inflamed in the heart by ardent thoughts that first appear in the mind. And this doing and keeping refines the mind with its ardor and imparts vision to it. And this vision gives rise to the above-mentioned ardent thoughts in the depths of the spiritual vision, which is called contemplation. And this contemplation gives rise to ardor, and from this ardor, produced by the grace of contemplation, a stream of tears is born, at first - to a small extent, that is, in one day a person’s tears flow many times and then become scarce, and then incessant tears follow, and from incessant tears the soul receives pacification of thoughts; from the pacification of thoughts, he rises to purity of mind, and with purity of mind, a person comes into the vision of the mysteries of God, because purity is hidden in pacification from warfare. After this, the mind reaches the vision of revelations and signs, as the prophet Ezekiel saw. This depicts the three degrees by which the soul approaches God. The beginning of all this is a good intention before God and immutable types of deeds of silence; they are generated by much cutting off and removing oneself from the affairs of life. There is no great need to talk about each type of these matters, because they are known to everyone; however, since the description of them is not useful, and even, as I argue, rather useful for those reading, then one should not be lazy to describe them. This is hunger, thirst 769, reading, all-night vigil and sober vigil, according to each person’s strength, and many bows, which should be performed both during the day and many times at night. Let the smallest measure be for you to make thirty bows at once, then bow to the honorable cross and then finish. But there are also those who, due to their strength, add (bows) to this measure. Others spend three hours in a single prayer, having a sober mind and throwing their face to the ground, without compulsion and soaring thoughts. And these two types reveal and show the abundance of goodness, that is, the grace that is given to each person according to his dignity. What other way of praying and remaining in it, free from compulsion - I find it fair not to announce and not to depict the order of this prayer either in spoken words or in writing, so that the reader, finding himself not understanding what he is reading, does not consider what is written to have no meaning 770 or, if he turns out to know this, does not begin to humiliate the one who does not know the order in this, and in the latter case there would be no reproach, but in the first - laughter. And then, according to the saying of the Apostle, which he said about those who prophesy, I too will find myself a foreigner in such matters 771. Therefore, whoever wants to understand this, let him follow the path described above and consistently go through mental work 772. And when he begins to do this in practice, then he will recognize this by himself and, of course, will not require a teacher. For they say: sit in your cell, and this in itself will teach you everything. To our God be glory forever! Amen. Word sixtieth. About the various methods of warfare that the devil wages against those who walk on the narrow path that exceeds the world Our opponent the devil has an ancient custom: with those entering this feat he cunningly diversifies his struggle - according to the way they are armed 773, and, taking into account the intention of the person, he changes the method of his struggle. Those who are lazy in will and weak in thoughts, he pays special attention to those and from the very beginning strongly attacks them, so that he sets up strong and strong temptations against them, so that at the beginning of the path he can force them to experience all the ways of his wickedness, so that from the first exploit they are overcome by fear, their path seems cruel and difficult to pass, and they said this: “If the beginning of the path is so difficult and difficult, then who can withstand it to the very end, many who are in the midst of it, difficulties? And from that time on, they can no longer rebel again or move forward or even see anything else, out of oppressive concern about this. And little by little the devil intensifies his cruel warfare against them in order to put them to flight. It’s better to say that God Himself allows the devil to overcome them and will not help them in anything, because they entered into the Lord’s feat with doubt and coldness. For God says: “Cursed is everyone who does the work of the Lord with negligence and who forbids the blood of his hand” 774; and again: “The Lord is near to those who fear Him” 775. For God commands to go against the devil without fear and coldness, saying: “Just begin to destroy him, and rush to battle with him, and fight with him courageously, and I will put your fear on all your enemies under heaven,” says the Lord 776. For if you do not voluntarily die a sensual death for the goodness of God, then you will inevitably die spiritually - for God. Therefore, if this is your fate, without burden 777, voluntarily accept temporary suffering for God in order to enter into the glory of God. For if you die physically in the Lord’s feat, the Lord Himself will crown you, and God will bestow upon your honorable remains the honor of martyrs. Therefore, as I said above, those who at the very beginning were careless and relaxed, and did not dare to give themselves up to death, from now on in all battles turn out to be weak, and not courageous. It’s better to say that God allows them to be persecuted and defeated in battles, because they did not truly seek Him, but, as if by tempting and mocking, they tried to do the work of God. Therefore, the devil himself recognized them from the beginning and tested them in their thoughts, what they are like, that is, fearful and self-loving, and most of all they spare their body. And that is why, as it were, he drives them away with a storm, since he does not see in them the spiritual power that he usually sees in saints. For, according to a person’s will to strive for God and the intention to strive for a goal for His sake, God assists, helps, and shows him His providence for him. But the devil cannot approach a person or bring temptations upon him unless the person is remiss and God does not allow (temptations) to befall him. Or, if someone allows himself to have shameful thoughts through conceit and exaltation, or thoughts of doubt and double-mindedness, then the devil asks for such as temptation. But he does not ask beginners, simple and inexperienced, from God, like the saints and great ones, to tempt them. For he knows that God will not allow such people to fall into his hands (since God knows that they do not have sufficient strength against the devil’s temptations), unless they have one of the above reasons, and then the power of God’s providence moves away from them. This is the first method of the devil's warfare. About the second method of devilish warfare But those who, as the devil sees, are courageous, strong, do not count death as anything, go to work with great zeal, give themselves up to every temptation and death, neglect worldly life, the body and all temptations, the devil does not suddenly come out to meet them and, for the most part, does not show himself to them, hides, gives way to them, and does not meet them at their first aspiration, and does not enter into battle with them. For he knows that every beginning of battle is hot; and he knows that the ascetic has great zeal, and zealous warriors are not easily defeated. The devil does this, not being afraid of them themselves, but he is afraid of the surrounding them, of his terrifying Divine power. Therefore, while he sees them as such, he does not even dare to touch them - until he sees that they have cooled in their jealousy and those weapons that they had prepared for themselves in their thoughts have been laid aside by changing the Divine words and remembrances that promote and assist them; during their laziness, he pays attention to them, when they deviate somewhat from their first thoughts, and on their own they begin to invent something that serves to overcome them in themselves with the caresses 778 of their wisdom emanating from them, and from themselves, for their souls, they dig a ditch of destruction from laziness with the resulting soaring of thoughts, from which coldness reigned in them, that is, in their thoughts and hearts. And the devil, when he refrains from attacking them, does this involuntarily, not because he spares them or is ashamed of them, for he imputes them to nothing. On the contrary, I reason that a certain force surrounds those who strive for God with fiery zeal, set out to heroic deeds with infantile feelings, renounce the world without hesitation, but hope in God, believe in Him and do not know with whom they are fighting. Therefore, God repels the cruelty of the devil’s wickedness from them so that it does not approach them, and the enemy is curbed, seeing the Guardian always protecting them. For if they do not reject the reasons for help, that is, prayers, labors and humility, then this Intercessor and Helper will never move away from them. Look and write this down in your heart, because voluptuousness and love for peace are the reasons for indulgence. And if someone remains in unflagging abstinence from this, then God’s assistance never leaves him and the enemy is not allowed to fight him. If it happens that it is allowed to fight with him in order to admonish him, then holy power accompanies and supports him, and he is not afraid of demonic temptations, because his thoughts are bold, and he neglects temptations for the sake of this power. For this Divine power itself teaches people, just as someone teaches some small child to swim; and when he begins to drown, he carries him out of the water, because the child floats above the hands of the teacher; and when he begins to feel timid, lest he drown, the one who carries him in his arms calls out to him with encouragement: “Don’t be afraid, I’m carrying you.” And just as a mother teaches her little son to walk, moves away from him and calls him to her, and when, going to his mother, he begins to tremble and, due to the weakness and youth of his legs and limbs, to fall, his mother comes running and carries him in her arms, so the grace of God carries and teaches people who, purely and in simplicity, have given themselves into the hands of their Creator, have renounced the world with all their hearts and follow the Lord. And you, a man who sets out after God, at every time of your exploit, always remember the beginning, and the first zeal at the beginning of the path, and those fiery thoughts with which you left your home for the first time and entered into battle. So test yourself every day, so that the ardor of your soul does not cool down in the jealousy that flared up in you at the beginning, and so that you do not lose one of the weapons that you were equipped with at the beginning of your feat. And constantly raise your voice among the military camp, encourage and encourage the children of the right hand of the country, that is, your thoughts, to courage, and show others, that is, the enemy side, that you are sober. And therefore, if at first you see the aspiration of the tempter frightening you, do not weaken: it may be useful to you, because the One who saves you does not allow anyone to approach you for nothing if he does not arrange something for your benefit. But do not show negligence 780 at the beginning, so that, having shown negligence here, you will not fall when you go forward, and you will no longer be unable to resist the sorrows that come upon you, I mean sorrows due to hunger, weakness, terrible dreams and other things. Do not pervert the intentions of your hero 781, because He will give you help against the enemy, so that the enemy does not find you as he expects. But constantly call on God, weep before His grace, lament and work until He sends you a helper. For if one day you see the One who saves you near you, you will no longer be defeated by your enemy who resists you. Up to this point, two methods of fighting the devil have been described. About the third method of enemy warfare with the strong and courageous Therefore, when the devil, after all this, rises up against someone, he no longer has the strength to fight him, or better yet, to fight against those who strengthen him and help him; With this assistance, a person rises above the enemy, borrows strength and patience from the promoter 782, so that the gross and material body defeats the incorporeal and spiritual. When the enemy sees all this power that a person has received from God, he sees that a person’s external feelings are not overcome by visible things and audible voices, and his thoughts are not weakened by his caresses and seductions, then this deceiver wants to find some way to alienate the angel helping him from the person; better to say, this deceiver wants to blind the mind of the person who is being helped, so that he turns out to be helpless, and to arouse in him thoughts of pride, so that he thinks to himself that his entire strength depends on his own strength and that he himself acquired this wealth for himself, and with his strength saved himself from the enemy and the murderer. And sometimes he argues that he defeated the enemy by accident, and sometimes that he defeated due to the enemy’s powerlessness (I am silent about other images and thoughts of blasphemy, at the mere memory of which the soul falls into fear); sometimes the enemy, under the guise of revelations from God, unleashes his charm on the environment, and in dreams shows something to a person, and also during his wakefulness he is transformed into a bright angel and does everything to be able to little by little convince a person to be at least a little like-minded with him, so that the person will be delivered into his hands. If a prudent person firmly holds his thoughts, or better yet, retains the remembrance of what is helping him and directs the eye of his heart to heaven so as not to see those whispering this in him, then the enemy again tries to invent other ways. About the fourth counter-enemy battle So, he has this one thing left 783 because nature has an affinity with it, and therefore with this 784 he mainly hopes to cause death to man. What is this trick? In the following: to attack a person through his natural needs. The mind of an ascetic is often blinded by the vision and approach of sensory things, and is easily defeated in the struggle when it comes close to them, and much more so when they are before a person’s eyes. For the fierce devil uses this method with knowledge and experience, that is, he learned this experimentally from many strong and powerful ascetics who fell from this, and he does it cunningly. Although he cannot force a person to commit 785 in practice, due to the firmness of his silence and due to the remoteness of his home from reasons and causes for sin, however, he intensifies to arouse the mind of ascetics to daydreaming and tries to form in them false dreams under the guise of truth; so that they come to lust for the dreamed thing, it creates tickles in them and urges them to dwell on shameful thoughts, agree to them, get off guilty of them, so that through this their helper retreats from them. For the enemy knows that a person’s victory, and his defeat, and his treasure, and his protection, and everything for the ascetic lies in his thought and is accomplished in a short moment, if only the thought would move from its place, and from that height descend to the earth, and with the will to show its consent for one moment, as happened with many of the saints, with a dreamy presentation of female beauty. If they approached the world one or two miles or a day's journey, the enemy often resorted to actually bringing women to them. And, since he cannot catch those who are far from the world in this net, in his dreams he shows them female beauty, showing it to them either in elegant dresses and in a seductive form, or obscenely - in the form of a naked woman. By this and similar things, some were actually defeated by the enemy, while others, through the carelessness of their thoughts, were desecrated by dreams and through this they fell into the depths of despair, strayed into the world, and their souls lost heavenly hope. Others were stronger than them and, enlightened by grace, defeated the enemy and his dreams, trampled on carnal pleasures and turned out to be skilled in the love of God. Often, too, the enemy made them dreamily see gold, precious things and golden treasures, and sometimes he actually showed it to them in the hope that, perhaps, with such various dreams he would have time to stop one of them during it and trap one of them in one of his nets and among his own. But Thou, O Lord, Lord, Who knowest our weakness, do not lead us into such temptations, from which even the stronger and more skilled hardly emerge victorious after such a struggle! And all this is allowed to the tempter the devil in order to wage war with the saints through temptations, so that through such temptations the love of God may be tested in them; are they really God-loving, and abide in the love of God, and truly love God; and when they approach these things, do they try, out of love for God, to neglect them and humiliate them; Those who are deceived by them do not yield to them victory over themselves. And in this way they are tempted, so that through this they become known not only to God, but also to the devil himself, because it is desirable for him to tempt and tempt everyone, if possible, and to ask God for temptation, as he asked the righteous Job. And when there is a small allowance from God, the tempter the devil approaches uncontrollably, but according to the strength of those tempted by him, and not according to his own desire, the lawless devil attacks them. And through this, those who are true and firm in the love of God are tested: do they neglect all this, and is it considered nothing in their eyes in comparison with the love of God? Are they always humbled, give glory to the One who assists them in everything and the Author of their victory, and surrender themselves into His hands during the feat, saying to God: “You are strong, Lord, this is Your feat, You fight and win in it for us.” Then they are tempted like gold in a furnace. Likewise, false lovers of God are explored and recognized in such temptations, and they, having given place to their enemy and become guilty, fall away from God like rubbish, for the carelessness of their minds or for their pride, because they were not worthy to receive the power that acted in the saints. The force assisting us cannot be overcome. For the Lord is omnipotent and stronger than all, and at all times he is victorious in his mortal body when he goes together with the ascetics to battle. If they are defeated, then it is clear that they are defeated without Him. And these are those who, by their own will, through their own foolishness, have exposed themselves from God, because they have not been granted the power to help the victors, and even feel deprived of that ordinary, their own strength that they had during their strong battles. How do they feel it? They see that their fall seems pleasant and sweet in their eyes and that it is difficult for them to withstand the cruelty of the fight against their enemy, which they had previously resolutely overcome with jealousy by the desire for natural movement, which at that time was accompanied by ardor and speed. And now they do not find this in their souls. And those who are careless and weak at the beginning of the feat, not only from these and similar struggles, but also from the noise of tree leaves, come into fear and confusion; and with little need, hunger in case of lack and slight weakness they overcome, renounce the feat and return back. True and well-skilled ascetics are not satisfied with grains and vegetables and, even eating dry roots, do not agree to taste anything before the appointed hour, but in bodily exhaustion and distress they lie on the bare ground, their eyes can barely look from the excessive exhaustion of the body, and if from this need they are close to being separated from the body, they do not yield victory over themselves 786 and do not leave the strong of will, because they wish and desire better to compel themselves out of love for God and prefer to work for the sake of virtue than to have a temporary life and any rest in it. And when temptations come upon them, they rejoice all the more because they are perfected by them. Even in the midst of the difficult labors that befall them, they do not waver in the love of Christ, but until the end of this life they ardently desire to withstand difficulties with courage and do not retreat, because through this they are perfected. To our God be glory forever and ever! Amen. Word sixty-one. About what is useful for a person to bring him closer to God in his heart, what is the true reason for secretly bringing help closer to him, and what again is the reason that brings a person into humility Blessed is the man who recognizes his weakness, because this knowledge becomes for him the foundation, root and beginning of every good improvement. As soon as someone recognizes and truly feels his weakness, then he raises his soul from the relaxation that darkens this knowledge, and becomes rich in caution. But no one can feel his weakness unless even a small temptation is allowed upon him, something that tires either the body or the soul. Then, comparing his weakness with God's help, he immediately recognizes its greatness. And also, when he considers the many measures he has taken: caution, abstinence, protection and protection of his soul, in which he hoped to find confidence for it, and does not find it - even his heart does not have silence from fear and trembling, then let him understand and know then that this fear of his heart reveals and shows the indispensable need for him of some other helper. For the heart, with the fear that strikes it and struggles within it 788, testifies and makes known the lack of something; and this proves that it cannot live with hope, because, as it is said, God’s help saves. But he who knows that he needs God’s help makes many prayers. And to the extent that he multiplies them, the heart is humbled. For everyone who prays and asks cannot help but humble himself. But God will not despise a contrite and humble heart 789. Therefore, the heart, until it humbles itself, cannot stop soaring; humility brings it together. And as soon as a person humbles himself, mercy immediately surrounds him. And then the heart feels Divine help, because it acquires a certain power of hope awakening in it. When a person feels that Divine help will help him, then his heart is immediately filled with faith. From this he understands that prayer is a refuge of help, a source of salvation, a treasure of hope, a pier that saves from anxiety, a light for those in darkness, a support for the weak, a cover during temptations, help in a decisive moment of illness, a shield of deliverance in battle, an arrow sharpened against enemies, and simply say: it is revealed that all the multitude of these blessings has access through prayer; and therefore from now on he delights in the prayer of faith. His heart rejoices from hope and does not remain in its former blindness and with the simple broadcast of his lips. But when he understands this in this way, then he will acquire in his soul prayer like a treasure, and out of great joy the form of his prayer will change into voices of gratitude. And here is the word spoken by the One who determined each thing to have its own image: “prayer is joy that sends thanksgiving.” He understood this prayer to be performed in the knowledge of God, that is, sent from God, because then a person does not pray with difficulty and fatigue, like any other prayer, which a person prays before experiencing this grace, but with heartfelt joy and surprise, he constantly exudes grateful movements with innumerable genuflections; and from many excitements to knowledge, from surprise and amazement at the grace of God, he suddenly raises his voice, singing songs and glorifying God, sends thanks to Him and in extreme amazement sets his tongue in motion. Anyone who has reached here in reality, and not dreamily, has actually put many signs into himself and through long self-examination has recognized many features, he knows what I am saying, because this is not disgusting 790. And from now on, let him stop thinking about vain things, let him remain relentlessly before God in unceasing prayer, with fear and fear, so as not to lose God’s great help. All these benefits are born in a person from the knowledge of his own weakness. For, out of a great desire for God’s help, he approaches God, remaining in prayer. And to the extent that he approaches God with his intention, to the same extent God approaches him with His gifts and will not take away grace from him for his great humility, because he, like a widow before the judge, relentlessly cries out to protect him from his rival. Therefore, the generously loving God withholds gifts of grace from him, so that this would serve as a reason for a person to draw closer to God, and so that for the sake of his needs, a person would constantly remain before the One who pours out what serves for good. And God fulfills some of his requests very quickly, namely those without which no one can be saved, while others are slow to fulfill. And in other circumstances he reflects and dispels the scorching power of the enemy 791, and in others he allows him to fall into temptation, so that this test, as I have already said, would serve as a reason for him to draw closer to God, and so that he would learn and have experience in temptations. And this is the word of Scripture: The Lord forsook many nations, did not destroy them, and did not deliver them into the hands of Joshua the son of Nun, in order to teach the children of Israel with them, and so that the tribes of the children of Israel would heed their lessons and learn to fight 792 . For a righteous man who does not recognize his weakness, his deeds are, as it were, on a razor’s edge, and he is not at all far from falling and from the corrupting lion, I mean the demon of pride. And he who does not know his weakness lacks humility, and whoever lacks it has not achieved perfection, and he who has not achieved it is always in fear, because his city is not built on iron pillars and on copper thresholds, that is, on humility. No one can acquire humility otherwise than by the means in which a contrite heart and humble thoughts about oneself are usually acquired. That is why the enemy often finds a trace of a reason to seduce a person. For without humility a man’s work cannot be accomplished, and the seal of the Spirit has not yet been attached to the handwriting of his freedom; it would be better to say that until now he is a slave and his work has not surpassed fear, because no one can correct his work without humility and come to his senses without temptation, and without admonition no one achieves humility. Therefore, the Lord leaves the saints reasons for humility and contrition of heart in fervent prayer, so that those who love Him will draw closer to Him through humility. And he often frightens them with the passions of their nature and the inclinations of shameful and unclean thoughts, and often with reproaches, insults and reproaches from people; sometimes - illnesses and bodily ailments; and at other times - by poverty and the scarcity of necessary necessities, then by the torment of strong fear, abandonment, obvious abuse of the devil, which usually frightens them, then by various terrible incidents. And all this happens in order to give them reasons for humility and so that they do not fall into the sleep of negligence, either because of the ailments in which the ascetic is, or for the sake of future fear. Therefore temptations are necessarily useful to people. But I say this not in the sense that a person should voluntarily relax himself with shameful thoughts, so that remembering them serves as a reason for him to humility, and as if he should try to fall into other temptations, but in the sense that he should be sober in doing good at all times, guard his soul and think that he is a creature and therefore is easily subject to change. For every creature requires God’s power to protect itself, and anyone who demands protection from another reveals thereby natural weakness. And whoever has recognized his weakness must, of necessity, humble himself in order to receive what he needs from the One who is able to give it. And if he had known and seen his weakness from the beginning, he would not have been negligent. And, if he had not been careless, he would not have fallen into sleep, and in order to awaken, he would not have been handed over to those who insulted him. So, one who walks the path of God must thank God for everything that happens to him, reproach and shower his soul with reproaches, and know that the Provider allowed this to happen only because of his own negligence, in order to awaken his mind, or because he became proud. And therefore, let him not be embarrassed, let him not give up the field and feat, and let him not stop reproaching himself, so that no greater evil befalls him, because there is no unrighteousness with God, who exudes truth. Let this not happen! To him be glory forever! Amen. Word sixty-two. About the words of divine Scripture that encourage repentance, and that they were spoken out of human weakness, so that people would not perish by falling away from the living God, and that they should not be understood as a reason to sin That courage in repentance, which the fathers showed by their deeds 793 and laid down in their divine Scriptures 794, and that power of it, which is depicted in the Writings of the apostles and prophets, we should not understand as an aid to sinning and destroying the inviolable decrees of the Lord, which from the days of old by the mouth of all the saints in all the scriptures and statutes were determined by the power of God for the destruction of sin. For in order to gain us hope through repentance, they came up with the idea of ​​removing the fear of despair from our feelings, so that every person would hasten to repent and would not sin fearlessly. For God by all means in all the Scriptures instilled fear and showed that sin was hateful to Him. For how did the race contemporary with Noah perish in the flood? Was it not for lust, when people furiously desired the beauty of the daughters of Cain? At that time there was no love of money, idolatry, sorcery 795 and wars. Why were the cities of Sodom burned with fire? Is it not because they gave up their members to lust and impurity, which, by their will, controlled them all 796 in all their foul and reckless deeds? Was it not because of the fornication of one man that twenty-five thousand sons of the firstborn of God, Israel, fell into death in an instant? Why was this giant Sampson rejected by God? Is it because he desecrated his holy members by living with a harlot? For this reason God withdrew from him and gave him over to his enemies. But David, a man after God’s heart, who for his virtues was deemed worthy to bring forth from his seed the Promise of the Fathers and that Christ might shine from him for the salvation of the entire universe, was not punished for committing adultery with one wife, when he saw her beauty with his own eyes and took an arrow into his soul? For this, God raised up a battle against him in his house and drove him out from his loins, although David repented with many tears, so that he wet his bed with tears, and God spoke to him through the prophet: “The Lord has taken away your sin” 797 . I intend to remember some before him. Why did the wrath of God and death come to the house of the priest Eli, a righteous elder who had shone with the priesthood for forty years? Is it not because of the iniquity of his children, Hophni and Phinehas? For he himself did not sin, and they sinned not according to his will, but because he had no zeal to punish them for their crime before the Lord, and the father loved them more than the commandments of the Lord. So, so that no one thinks that the Lord shows His anger on those alone who spent all the days of their lives in iniquity for this reckless sin, He shows His zeal on those close to Him: on priests, judges, princes, people sanctified by Him, to whom He entrusted miracles. This makes it known that God never ignores how quickly those who transgress His statutes appear, as it is written in Ezekiel: He said to the man whom I commanded to destroy Jerusalem with an invisible sword: begin with those who stand before My altar and do not pass by the old man and the young man 798. And this shows that those who walk in fear and reverence before Him and do His will are close and dear to Him, and that valiant deeds and a clear conscience are acceptable before God. He also humiliates those who despise the ways of the Lord, and rejects them from His presence, and takes away His grace from them. For why did the sentence suddenly come out against Belshazzar and, as it were, strike him with his hand? Was it because he encroached on the inviolable offerings 799 to Him, which he stole in Jerusalem, and drank from them himself and his concubines? Likewise, those who have dedicated their members to God and again dare to use them for worldly affairs perish from an invisible blow. Therefore, in the hope of repentance, with the courage given to us by the divine Scriptures, let us not despise the words and threats of God and anger God with the incongruity of our actions and desecrate the members that we once forever consecrated to the service of God. For, behold, we too are sanctified to Him, like Elijah and Elisha, like the sons of the prophets and other saints and virgins, who performed great miracles and talked face to face with God, and all those who came after them, such as John the Virgin, and Saint Peter, and the rest of the evangelists and preachers of the New Testament, who sanctified themselves to the Lord and received the mysteries from Him - one of the lips Him, others through revelation - and became mediators of God and men, and preachers of the Kingdom in the universe. Word sixty-three. About how the kindness of monastic life is protected, and about the rite of glorifying God The monk in all his appearance and in all his deeds should be an edifying example for everyone who sees him, so that because of his many virtues, shining like rays, even the enemies of the truth, looking at him, even reluctantly recognize that Christians have a firm and unshakable hope of salvation, and flock from everywhere to him as to a real refuge, and so that from this the horn of the Church will be raised against her enemies and many they would be moved to emulate monastic virtue and leave the world, and the monk would become worthy in everything for the kindness of his life, because monastic life is the praise of the Church of Christ. Therefore, a monk must have excellent traits in all respects, that is, contempt for the visible, strict non-covetousness, complete disregard for the flesh, high fasting, remaining in silence, orderliness of feelings, protection of vision, cutting off all discord about anything in this age, brevity in words, purity from resentment, with prudence - simplicity, with prudence, insight and quickness of mind - gentleness and simplicity. He should know that real life is vain and empty, and that true and spiritual life is close; must not be known or condemned by people, not bind oneself to friendship or unity with any person; have a silent place of residence; always run away from people, remain in prayers and readings with unflagging patience; not to like honors and not to rejoice in gifts; not to become attached to this life, to courageously endure temptations, to be free from worldly desires, from intelligence and remembrance of worldly affairs, to always care and reflect on one true country, to have a mournful and wrinkled face, to constantly shed tears day and night; Above all this, maintain your chastity, be clean from gluttony, from small and large shortcomings. Here, briefly speaking, are the virtues of a monk, testifying to him of his complete deadness to the world and of his approach to God. Therefore, at all times we must take care of these virtues and acquire them. If someone says: “What is the need to list them, and not talk about them generally and briefly?” - then I will answer: “This is necessary so that when someone who cares about his life seeks in his soul any of the above-mentioned virtues and finds himself poor in any of the above, he recognizes from this his insignificance in every virtue and this enumeration would serve for him in the form of a reminder. But when he acquires in himself everything listed here, then he will be given knowledge about other things that I have not mentioned. And he will be the source of praise to God for holy people. And here, even before his passing from life, he will prepare a place of consolation for his soul. To our God be glory forever! Amen. Word sixty-four. About the change and vicissitudes that happen in those who walk the path of silence established by God Whoever has decided in his mind to live in silence, let him rule himself decorously and spend the rest of his days practicing silence according to the order thereof. When it happens that your soul is internally confused by darkness (and this is usually in the order of silence determined by God’s grace), and just as the sun’s rays are obscured from the earth by the darkness of clouds, your soul is deprived of spiritual consolation and the light of grace for some time, due to the cloud of passions overshadowing the soul, and the somewhat joyful power in you is diminished and an unusual darkness overshadows your mind - do not be embarrassed by the thought and not Give your hands to spiritual ignorance, but endure, read the books of teachers, force yourself to prayer and wait for help. She will come soon, without your knowledge. For, just as the face of the earth is revealed by the rays of the sun from the airy darkness that envelops the earth, so prayer can destroy and dispel the clouds of passions in the soul and illuminate the mind with the light of joy and consolation, which it usually generates through our thoughts, especially when it borrows food from the Divine Scriptures and has wakefulness that illuminates the mind. Constant immersion in the writings of saints (teachers) fills the soul with incomprehensible surprise and Divine joy. To our God be glory forever! Word sixty-five. About the silent ones: when they begin to understand how far they have stretched themselves with their deeds in the boundless sea, that is, in a silent life, and when they can somewhat hope that their labors have begun to bear fruit I will tell you something, and do not doubt it, do not neglect my other words as something unimportant, because those who delivered this to me are truthful people, and I, both in this word and in all my words, am telling you the truth. If you hang yourself by the eyelids, then until you achieve tears through this, do not think that you have already achieved something in the passage of your life. For to this day your innermost serves the world, that is, you lead a worldly life, and you do God’s work with the outer man, but the inner man is still barren, because his fruit begins with tears. When you reach the region of tears, then know that your mind has come out of the prison of this world, put its foot on the path of the new age and began to smell that wonderful new air. And then he begins to shed tears, because the illness of the birth of a spiritual baby has approached, since the common mother of all, grace, hastens to mysteriously give birth to the soul a Divine image for the Light of the future age. And when the time of birth comes, then the mind begins to be excited by something there 801, like the breath that a baby draws from within the members in which it usually feeds 802. And, since he does not tolerate what is still unusual for him, he suddenly begins to induce the body to scream, mixed with the sweetness of honey. And to the extent that the inner baby is nourished, to the same extent there is an increase in tears. But this rite of tears that I have described is not the same as occurs at intervals 803 among those who are silent, because everyone who remains in silence with God experiences this consolation from time to time, sometimes when he is in mental contemplation, sometimes when he is occupied with the words of the Scriptures, sometimes when he is in prayerful conversation. But I’m not talking about this type of tears, but about the kind that happens to someone who cries continuously day and night. But whoever actually and accurately found the truth of these images found it in silence. For his eyes become like a spring of water until he is two years old or more, and then he comes to pacification of his thoughts; by pacifying his thoughts, as much as nature can partly accommodate, he enters into that peace about which Saint Paul spoke, 804 and from this peaceful repose the mind begins to contemplate mysteries, for then the Holy Spirit begins to reveal heavenly things to him, and God dwells in him, and resurrects the fruit of the Spirit in him, and therefore, somewhat unclearly and, as it were, guessingly, a person feels in himself the change 805 that he should accept internal nature during the renewal of all kinds. I wrote this as a keepsake for myself and for everyone reading this work, as I understood from the understanding of the Scriptures, from what was told by truthful lips, and a little from my own experience, so that it would serve me to help me, through the prayers of those who would benefit from it, because I spent a lot of work on it. But listen also to what I will now tell you and what I have learned from unlying lips. When you enter the area of ​​pacification of thoughts, then many tears are taken away from you, and then tears come to you in moderation and at the appropriate time. This is the most accurate truth; in short, this is what the whole Church believes. Word sixty-six. The fact that the servant of God, who has become poor in the world and has gone out to seek God, out of fear that he has not achieved an understanding of the truth, should not stop searching and cool off in the ardor generated by the love of the divine and the study of the mysteries of God; about how the mind is polluted by passionate recollections There are three ranks by which a person excels: the rank of beginners, the rank of intermediate and the rank of perfect. And whoever is in the first rank, although the way of thinking is inclined towards good, however, the movement of thought is in passions. The second rank is something between the state of passion and dispassion: both the spiritual and spiritual thoughts are aroused in a person equally, and, as already said, he does not cease to exude both light and darkness. If he stops for a short time from frequently reading the Divine Scriptures and imagining in his mind divine thoughts, the representation of which inflames him to the images of truth to the best of his ability, with external guarding, from which both internal preservation and sufficient action are born, then a person is carried away in passion. If he feeds his natural ardor with what has been said above and does not abandon the search, research and desire for this from afar, although he has not seen this, but, according to the instructions of reading 806 Divine Scriptures, he nourishes his thoughts and keeps them from deviating into the land of the world, and does not accept into himself under the image of the truth any sowing of the devil, and moreover, he will lovingly preserve his soul and will ask God with patience, in the most difficult times. prayer, then God Himself will fulfill his request and open His door to him, especially for his humility, because the revelation of secrets happens to the humble. And if he dies in this hope, then, even if he did not see this land up close, however, I think, his legacy will be with the ancient righteous who hoped to achieve perfection and did not see it, according to the apostolic word 807, because they worked all their days and rested in hope. But what can we say? If a person does not achieve the goal of entering the land of promise, which is the image of perfection, that is, in order to clearly, to the best of his natural ability, comprehend the truth, then will this really be forbidden to him and he will remain in the last rank 808, in which all intentions are diverted to the land of the world? Or, just because he has not comprehended the whole truth, will he remain in obscurity 809 of the last rank, which neither knows nor desires this? Or is it appropriate for him to rise to this middle path that I said? For, although he did not see it 810 except in the mirror, nevertheless, he hoped from afar and with this hope attached himself to his fathers, although he was not worthy of perfect grace here, however, by the fact that he always partook of it, abided in it with his whole mind and longed for it all his life, he could cut off evil thoughts; and, since God filled his heart with this hope, he departs from this world. Everything that has humility is beautiful. Constant spiritual instruction of the mind in the love of God, guided by the understanding of the Divine Scriptures, protects the soul within from former evil thoughts and preserves the mind by remembering future blessings, so that it does not relax from its negligence and, instead of the better, does not engage in remembering worldly things, because from this the ardor of its wonderful movements gradually cools, and it falls into vain and unreasonable desires. To our God be the glory! Word sixty-seven. About the types of hope in God, about who should hope in God and who hopes recklessly and unreasonably There is hope in God with heartfelt faith, and it is beautiful, combined with prudence and knowledge; and there is another hope, different from that one, a consequence of lawlessness, and it is false. A person who has no concern at all about perishable things, but wholly, day and night, entrusts himself to the Lord, does not care about anything worldly, due to his great zeal for virtues, uses all his time for the pursuit of the Divine and therefore neglects preparing food and clothing for himself, preparing a place to live for the body and everything else - such a person has excellent and reasonable hope in the Lord, because the Lord will prepare for him what is necessary. And this is the truly true and wisest hope. And it is right for such a person to hope in God, because he has become His servant and is diligent in His work, and does not indulge in negligence for any reason. Such a one is worthy for God to show His care in a special way, because he has kept the commandment of God, which says: “Seek first the kingdom of God and His righteousness, and all these will be added to you 811; and do not please the flesh in lust 812.” For with this dispensation of ours, 813 the world, like some slave, will prepare everything for us, without a doubt it will obey us as rulers, and will not resist our words and our will. Such a person, in order not to interrupt his unceasing presence with God, does not indulge in worries about the necessary needs of the body and, out of the fear of God, does not care about anything else, except for this one thing, so that he can be free from all such concerns, small and great, aimed at pleasure and soaring 814 of the mind; and yet he miraculously receives it without worrying or working about it. But a person whose heart is completely buried in earthly things, who always eats dust with the serpent, never cares about what is pleasing to God, but is tired and weakened by everything bodily, does not commit a single virtue, due to constant relations with people and distraction in pleasures, and presents any excuses for this 815 - such a person has truly fallen away from goodness due to this laziness and idleness. And when he is oppressed by poverty in something, or by death, and depressed by the fruits of his iniquities, then he, too, may say: “I will put my trust in God, and he will make me careless, and give me relief.” Until this hour, you, fool, did not remember God, but offended Him with the lewdness of your deeds, and the name of God for your sake, as it is written, was blasphemed by the pagans 816; and now do you dare to say with open lips: “I will place my trust in Him, He will help me and take care of me!” To the shame of such, God spoke well through the prophet: “Day by day they seek Me and understand My ways, as men who have done righteousness and have not forsaken the judgment of their God ask... My judgment is righteous" 817. Among these is this madman, who did not even approach God with his thoughts, but, as soon as he became surrounded by sorrows, raised his hands to Him with hope. Such a person would have to be burned on fire many times in order to admonish him in every possible way, because he has not done anything that would make him worthy to have trust in God. On the contrary, for his cruel deeds and for his negligence about what is due, he is worthy of punishment; and God, being long-suffering, by His mercy alone endures him. Therefore, let him not deceive himself, let him not forget what his life is like, and let him not say that he hopes in God, for he will be punished, because he does not have a single act of faith. Let him not direct his steps into idleness and let him not say: “I believe that God will give me what I need,” as one who spends his life in the works of God, or let him not recklessly plunge into the well, never having God in his thoughts. Otherwise, after falling away 818, he will say: “I will put my trust in God, He will deliver me.” Do not flatter yourself, fool: hope in God is preceded by work for God and sweat shed in doing it. If you believe in God, then you do well. But this faith also requires works, and hope in God comes from suffering for virtue. Do you believe that God provides for His creatures and is omnipotent? May your faith be accompanied by appropriate action, and then God will hear you. Do not try to hold back the wind with your handful, that is, faith without works. Often someone, without knowing, walks a path where there are fierce beasts, or murderers, or something similar; and so, the general providence of God is that he saves him from such harm, or, until a fierce beast passes by, he somehow slows down the traveler’s procession, or someone meets him and forces him to deviate from the path. And yet, sometimes a fierce serpent lies on the way - and is invisible, but God, not wanting to betray a person to such a temptation, makes the serpent suddenly begin to hiss and move away or crawl in front of the traveler, and he, seeing this, isware and is saved from the serpent. Although a person is unworthy of this due to secret sins known to him alone, nevertheless, God takes him away from trouble, by His mercy. And it also often happens that a house, or a wall, or a stone falls, noisily moving from its place, and others are sitting there, and God lovingly commands the angel to stop and hold this place from falling until those sitting there stand up or until he takes them away with something, so that no one remains in place; and as soon as they leave, he immediately lets them fall. And if it happens that another is caught, he makes sure that he does not suffer any harm. For by this he wants to show the infinite greatness of His power. All this, and similar things, are the work of God’s providence, general and extending to everything; the righteous person has over him an inseparable providence 819. For God commanded other people to manage their affairs according to reason and to combine their knowledge with God’s providence; the righteous person does not need this knowledge to manage his affairs, because instead of this knowledge he acquired faith, which overthrows every heap that is charged to the mind of God 820, and none of the things listed above will be afraid, as it is written: the righteous is like a lion who trusts 821, daring in everything by faith, not because he tempts the Lord, but because he looks at Him and, as it were, armed and endowed with the power of the Holy Spirit. And, since his constant concern is about God, God also says about him: “I am with him in sorrow, I will destroy him and glorify him; I will fill him with long days and show him My salvation” 822. He who is relaxed and lazy in His work cannot have such hope. But whoever abides in God in everything and always, draws closer to Him through the goodness of his deeds and constantly directs the gaze of his heart to His grace, he can say about himself what the divine David said: “My eyes have vanished from the hedgehogs who trusted in my God.”823 To Him be due glory, honor and worship forever! Amen. Word sixty-eight. On renunciation of the world and abstinence from freely treating people When we love to escape from the world and withdraw from worldly affairs, then nothing separates us so much from the world, mortifies our passions, does not excite and revive us for the spiritual, like crying and heartfelt, with reasoning, pain. For the face of the reverent imitates the humility of the Beloved. And, on the contrary, nothing makes us so much accomplices of the world, both those living in the world, and those who in the world are given over to drunkenness and fornication, and nothing removes us so much from the treasures of wisdom and knowledge of the mysteries of God, as laughter and bold soaring of thoughts. And this is the work of the prodigal demon. But since I have come to know through experience your wisdom, beloved, I beg you to protect yourself with love from the attack of the enemy, so that with the wit of your speeches you do not cool down in your soul the ardor of love for Christ, who for your sake tasted the gall on the tree of the cross, and so that the enemy, instead of sweet reflection and boldness before God, does not begin to fill your soul with many dreams while you are awake, and to captivate it with absurd ones during your sleep. dreams, the stench of which the holy angels of God cannot tolerate. And then you will become a cause of fall for others, and a sharp prick for yourself 824. Therefore, force yourself to imitate the humility of Christ, so that the fire He throws at you will quickly ignite, by which all the movements of this world that kill the new man and desecrate the courts of the holy and almighty Lord are eradicated. For I dare say with Saint Paul that we are the church of God 825 . Therefore, as God Himself is pure, let us cleanse His church, so that He may desire to dwell in it. And just as He Himself is holy, let us consecrate the church, decorate it with all sorts of good and honest deeds, perfume it with the fragrance of the peace of God’s will, with pure and heartfelt prayer, which cannot be acquired by communication in frequent worldly unrest. And thus, the cloud of His glory will overshadow the soul, and the light of His greatness will shine inside the heart, and all the inhabitants of the village of God will be filled with joy and gladness, and the arrogant and shameless will disappear from the flame of the Holy Spirit. Therefore, constantly reproach yourself, brother, and say: “Alas, damned soul! The time for your separation from the body has come. Why do you rejoice in what you must leave today and what you will not see forever? Pay attention to your previous life, think about what you did, why you did it and what your deeds were, with whom you spent the days of your life or who took advantage of the labor of your work on earth, whom you cheered with your battles so that he would come out to meet you when you left the world, whom you delighted during your course so that you could rest in his haven, for whom you suffered in poverty, working so that you could come to him with joy, Whom did you acquire as a friend in the next century, so that he would receive you during your departure, in what field did you work for hire, and who will give you your wages at sunset when you leave?” Test yourself, soul, and consider in what land your inheritance is and whether you have passed the field, which brings sorrow to the fruitful workers; with groaning and sorrow, cry out and cry, in which your God will rest more than sacrifices and burnt offerings. Let your lips exude painful voices, with which the holy angels delight; wet your cheeks with the tears of your eyes, so that the Holy Spirit may rest in you and wash you from the filth of your vice; propitiate your Lord with tears so that he may come to you; call Mary and Martha, let them teach you lamentable voices. Cry to the Lord: “Lord Jesus Christ, our God, who wept over Lazarus and shed tears of sorrow and compassion over him, accept the tears of my sorrow. By Your suffering heal my passions; Heal my wounds with Your stripes; With Your blood, cleanse my blood and blend with my body the fragrance of Your life-giving Body. May the bile that your enemies gave you to drink sweeten my soul from the sorrow that my opponent gave me to drink. May Your body, stretched out on the tree of the cross, lift up my mind to You, carried away by demons below. May Your head, bowed on the cross, lift up my head, strangled by the adversaries. May Your all-holy hands, nailed by the infidels to the cross, lead me to You from the abyss of destruction, as Your all-holy lips promised. May Thy face, which has received the blows and spitting from the damned, illuminate my face, defiled by iniquities. May Thy soul, which, having been on the cross, Thou gavet up to Thy Father, guide me to Thee by Thy grace. I do not have a sick heart to seek You; I have neither repentance nor contrition, by which children are introduced into their own inheritance. I have no consoling tears, Vladyka. My mind has been darkened by the affairs of this world and I do not have the strength to raise my gaze to You with pain. My heart has grown cold from many temptations and cannot be warmed by tears of love for You. But You, Lord Jesus Christ God, treasure of good things, grant me complete repentance and an untiring heart, so that with all my soul I may go out to seek You. For without You I will be alien to all good. Therefore, O Good One, grant me Your grace. May the Father, childless and eternal, who brings You out from His bosom, renew in me the features of Your image. I left you - don’t leave me. I have departed from You - You come to seek me and lead me into Your pasture, number me among the sheep of Your chosen flock, feed me with the grain of Your Divine mysteries along with those whose pure heart is Your abode and in it the leafing of Your revelations is visible - this is consolation and this joy for those who have labored for You in sorrows and in various torments. May we also be worthy of this oblation by Your grace and Your love for mankind, our Savior, Jesus Christ, forever and ever! Amen". Word sixty-nine. About the fact that it is useful for the silent to not have worries and that entrances and exits are harmful A man of many cares cannot be meek and silent, because the necessary reasons for the affairs that burden him force him involuntarily, even if he did not want to, to engage in them 826 and spend time in them, and waste his silence and silence. Therefore, a monk must place himself before the face of God and always immutably raise his eye to God if he truly wants to protect his mind, purify and stop the small movements creeping into him and learn in the silence of thoughts to distinguish between what is incoming and what is outgoing. The numerous cares of the monks serve as a sign of their relaxation in readiness to do the commandments of Christ and reveal their impoverishment in the Divine. Without liberation from worries, do not look for light in your soul, nor for silence and silence when relaxing your feelings. Where there are worries about business, do not multiply your worries - and you will not find soaring in your mind or in your prayer. Without unceasing prayer you cannot get closer to God. After the labor of prayer, placing new care on the mind produces a waste of thoughts. Tears, hitting oneself on the head during prayer and falling on one’s face with fervor awaken in the heart the fervor of its sweetness, and the heart soars with praiseworthy enthusiasm to God and cries out: “My soul thirsts for Thee, the mighty, living God; When will I come and appear before Your face, O Lord?” 827 Whoever drank this wine and then lost it, he alone knows in what disastrous state he was left and what was taken away from him due to his relaxation. Oh, what an evil it is for those living in silence to see people and talk with them! Truly, brethren, it is much worse than for those who do not keep silence. Just as strong ice 828, suddenly covering tree buds, dries them out and destroys them, so meetings with people, even if they were very short-lived and allowed, apparently for a good purpose, dry up the flowers of virtues, which have just blossomed from the dissolution of silence, tenderly and abundantly surrounding the tree of the soul, planted with the outgoing waters of repentance 829. And just as strong frost, covering the greenery that has barely grown from the ground, burns it, so a conversation with people burns the root of the mind, which has begun to produce from itself the seed of virtues. And if, as a rule, a conversation with people who are in some ways abstinent, and in others who have only minor shortcomings, is usually harmful to the soul, then isn’t talking and meeting with people who are ignorant and stupid, not to mention the laity, much more harmful? Just as a noble and respectable man, when he gets drunk, forgets his nobility and his fortune is dishonored, and his honor is ridiculed for the alien thoughts that entered him from wine, so the chastity of the soul is indignant at the sight of people and conversation with them, and forgets the way of protecting itself; in a person’s thoughts, the intention of his will is erased and every foundation of a praiseworthy dispensation is eradicated. Therefore, if conversation and dispersion of oneself with one who is in silence, which occurs when thoughts are floating, or even one approach to this, just to see or hear what enters through the gates of sight or hearing, are sufficient to produce in a person coldness and darkening of the mind for the Divine, and if a short hour can cause so much harm to an abstinent monk, what can we say about constant meetings and long-term contact with this? The evaporation emanating from the womb does not allow the mind to receive Divine knowledge, but darkens it like fog rising from damp earth and darkening the air. Likewise, pride does not understand that it walks in darkness and has no concept of wisdom. For how can she understand this when she remains in her darkness? That is why, with her darkened thoughts, she exalts herself above all others, being the most insignificant and weakest of all, and being incapable of knowing the ways of the Lord. The Lord hides His will from her, because she did not want to walk the path of the humble. To our God be glory forever and ever! Amen. Word seventieth. About the paths that bring one closer to God and are revealed to a person from the pleasantness of the deeds of night vigil, and about the fact that those who do it eat honey all the days of their lives Do not think, man, that in all monastic work there is any activity more important than night vigil. Truly, brother, it is both more important and necessary for the abstinent. If the ascetic is not distracted and disturbed by bodily affairs and concern for the transitory, but he keeps himself from the world and vigilantly guards himself, then his mind will soar in a short time, as if on wings, and will rise to the delight of God 830, will soon come to His glory and, by its ease of mobility and ease, floats in knowledge that exceeds human thought. If a monk stays on vigil with prudence, then do not look at him as a flesh-bearer. For this is truly the work of the angelic order. It is impossible for those who spend their whole lives in this occupation to be left by God without great gifts for their sobriety, alertness of heart and caring aspiration of their thoughts towards Him. The soul that labors to remain in this vigil and lives decently will have cherubic eyes to constantly lift up its gaze and contemplate the heavenly spectacle. I think that with knowledge and prudence, he who has chosen this great and divine work, and who has decided to bear this burden, is impossible not to strive in this glorified, chosen work 831 and not to protect himself during the day from the rebellion of the gatherings and from worrying about affairs, in fear of otherwise losing the wondrous fruit and the great pleasure that he hopes to receive from this. Whoever is negligent about this, I will boldly say that he does not know why he is working, abstains from sleep, torments himself with prolonged poetry, straining his tongue and all-night standing, while his mind does not participate in psalmody and prayer, but, as if driven by habit, works recklessly. And if this is not so, as I said, then why is he deprived of the opportunity, with his constant sowing, on which he works, to reap the greatest benefits and fruit? For if, instead of these worries, he had practiced reading the Divine Scriptures, which strengthens the mind, especially serves to irrigate prayer, helps vigil, with which it is closely connected, and gives light to understanding, then in this reading he would have found a leader on the right path, he would have found that which sows the substance that nourishes prayerful contemplation, and that keeps thoughts from soaring, does not allow them to spin and to live in the vain, constantly sows in the soul the remembrance of God, points out the paths of the saints who have pleased God, and makes the mind acquire subtlety and wisdom - in a word, it would gain the mature fruit of such deeds. Why, man, do you dispose of yourself so unreasonably? At night you perform the all-night vigil and tire yourself with psalmody, hymns and prayers, but does it really seem difficult and not small to you, through short-term diligence during the day, to be worthy of God’s grace for your suffering in another? Why do you bother yourself: you sow at night, and during the day you dissipate your labor, and you find yourself fruitless; Are you wasting the vigilance, sobriety and ardor that you have acquired, are you wasting your work in vain in rebellious relations with people and affairs, without any valid excuse? For if your nighttime exercise were consistent with your daytime activities and the fervor of your heartfelt conversation, and there would be no gap between one and the other, then in a short time you could fall to the breasts of Jesus. But from this it is clear that you live unreasonably and do not know why monks need to stay awake. You think that this was established only so that you can work, and not for anything else that arises from here. But whoever has been vouchsafed by grace to understand that in the hope of which the ascetics resist sleep, force nature, and in the waking state of their bodies and thoughts bring their petitions every night, he knows the power that comes from daytime guarding, knows what help it gives the mind in the silence of the night and what power over thoughts, what purity and care 832 bestows upon him spontaneously and without struggle, and allows him to freely experience the nobility of words. But I say that if the body, due to its weakness, were weakened and could not fast, then the mind with one vigil can acquire the structure of the soul and give insight to the heart to the knowledge of spiritual power, unless 833 daily reasons 834 are destroyed from entertainment. Therefore, I beg you, who wish to acquire a sober mind before God and the knowledge of a new life, not to be negligent in staying on vigil throughout your entire life. For through them your eyes will be opened to see all the glory of this life and the power of the path of righteousness. And if (which may not happen!) a thought of weakness appears in you again and perhaps begins to nest in you, because your Helper, who usually allows you to change in everything like this, whether hot or cold, for any reason: either because of the weakness of the body, or because you are unable to endure the labor of the long psalmody, zealous prayer, and numerous kneeling, which you are accustomed to always perform, then I lovingly beg you: if this does not become in you and you are not able to do this, then, although sitting, stay awake and pray in your heart, but do not fall asleep and use all measures to spend this night without sleep, sitting and thinking about good things. Do not harden your heart and do not darken it with sleep, and by grace the former ardor, lightness, and strength will come to you again, and, leaping, you will please God, thanking Him, because this coldness and such a burden is allowed to be tested and tempted by a person. And if he arouses himself with ardor and shakes it off with little compulsion, then grace approaches him, as it was before, and another power comes to him, in which all good and all kinds of help are hidden. And the man marvels in amazement, remembering the former burden and the lightness and strength that had come over him, and imagining this difference, and the ease of mobility, and how suddenly he accepted such a change within himself. And from now on he manages and, if such a burden comes upon him, he recognizes it from his previous experience. And if a person does not strive at first, he cannot acquire this experience. Do you see how smart a person is when he arouses himself somewhat and endures during the battle, unless his physical nature is exhausted? But this is no longer a struggle, but a necessity of weakness, for in this case there is no benefit for nature to struggle; in all other cases, it is good for a person to force himself to do everything that is useful for him. So, constant silence together with reading, moderate eating and vigil soon arouses the thought to amazement, unless there is some reason that breaks the silence. Thoughts that arise in the silent ones by themselves, without deliberate effort, make both eyes, with tears flowing from them and washing their cheeks with their abundance, become like a baptismal font. When your body is tamed by abstinence, vigil and attentiveness of silence 835, but you feel that your body, without natural movement, is in the acuteness of lustful passion, then know that you are tempted by the thought of pride. Therefore, mix ashes into your food, stick your belly to the ground and examine what you have been thinking about, understand the change in your nature and your unnatural deeds, and then, perhaps, God will have mercy on you, send you light so that you can learn humility and your evil will not grow in you. Therefore, let us not stop striving and making efforts until we see repentance in ourselves, we gain humility and our heart rests in God. To him be glory and power forever and ever! Amen. Word seventy-one. About the power and effectiveness of sinful evils, how they are produced and how they cease Until someone truly hates the causes of sin from the heart, he is not freed from the pleasure produced by the action of sin. This is the most fierce struggle, resisting a person even to the point of blood; in him his freedom is tempted in the unity of his love for virtues. This is the force that is called irritation and militia, from the smell of which the damned soul is exhausted, due to the inevitable militia that occurs against it. This is the power of the greatness of sin, with which the enemy usually confuses the souls of the chaste, and forces pure movements to experience something that they have never experienced at all. Here, beloved brethren, we show our patience, heroism and zeal. For this is a time of invisible feat, about which they say that the monastic order always defeats them. When confronted with this abuse, a pious mind soon becomes confused, if not very angry. In these times - times of martyrdom - You, Lord, the source of all help, are able to strengthen the souls who joyfully betrayed themselves to You, the heavenly Bridegroom, and out of pure, and not insidious, motives, with reason entered into a holy covenant with You. Therefore, grant them the strength to boldly destroy fortified walls and every exaltation that rises against the truth, so that they do not remain unsuccessful in their own intention due to unbearable and intolerable coercion at a time when the struggle is about blood. In this fierce battle there is not always a victory for chastity, because a person is left without help even for the sake of temptation. But woe to the weak, who are tempted in this testing battle, because this battle has acquired the greatest strength as a result of the habit 836 it received from those who betray themselves to defeat by combining 837 with their thoughts. Beware, beloved, of idleness, because known death is hidden in it, for without it it is impossible to fall into the hands of those who seek to capture a monk. On that day God will judge us not for the psalms, not for our abandonment of prayer, but for the fact that by omitting this we give entrance to demons. And when they find a place for themselves, they enter and close the doors of our eyes, then they will painfully and uncleanly carry out on us that which subjects their workers to Divine condemnation and the most severe punishment; and we become their assistants for the omission of this unimportant 839, but which, as it is written by the wisest, for the sake of Christ becomes worthy of care. Whoever does not submit his will to God will submit to His enemy, and therefore this 840, which seems small to you, will be counted towards you as a wall protecting us from those who take us captive. The performance of this 841 inside the cell was established by the wise, who maintain the church rite, to protect our life by the Spirit of revelation. The omission of this 842 is considered unimportant by the unwise. since they do not take into account the harm that occurs from that, then both the beginning and the middle of their path is unbridled freedom, which is the mother of passions. It is better to try not to omit these small things 843 than to give room for sin by not wanting to constrain yourself. For this inappropriate freedom will end in cruel slavery. While your feelings are alive, then in order to meet everything that happens, consider yourself dead, because in all your members the sinful kindling will not diminish and you will not be able to acquire salvation for yourself. If one of the monks says 844 in his heart that he is wary of this, then it means he does not want to understand when they strangle him. Whoever deceives his friend is, according to the law, worthy of damnation, and whoever deceives himself, what punishment will he suffer for the fact that, knowing the evil of the evil deed, he hides behind ignorance? And, what does he know, this shows a conviction of conscience. That is what torments him, what he knows, what he pretends to be unaware of. Oh, how sweet are the occasions for passion! A person can sometimes cut off passions; away from them he enjoys the silence and has fun when they stop; he cannot deny the causes of passions. Therefore, we are tempted and, although we are saddened, when we are in passions, we love that the reasons for them remain in us. We don’t want sins for ourselves, but we accept the reasons that lead us to them with pleasure. Therefore, the latter are made guilty of the effectiveness of the former. He who loves reasons for passions, unwittingly and reluctantly becomes an assistant and enslaves to passions. He who hates his sins ceases to sin, and whoever confesses them will receive remission. It is impossible for a person to abandon a sinful habit if he does not first acquire hostility towards sin, and it is impossible to receive remission before confessing his sins. For confession of sins is the cause of true humility; humility is the cause of contrition that follows in the heart from shame. If we do not hate what is worthy of reproach, then while we carry it in our souls, we cannot feel the stench and stench of its effectiveness. Until you reject from yourself what is inappropriate, until then you will not understand how much shame you are covered with, and you will not understand the shame of this. When you see your burden 845 on others, then you will understand the shame that lies on you. Get away from the world, and then you will recognize its stench. And if you don’t leave, you won’t understand (how stinking it is); on the contrary, rather, you will clothe yourself with its stench in a fragrance and consider the nakedness of your shame as a veil of glory. Blessed is he who has withdrawn from the world and its darkness, and listens to himself alone. For insight and prudence cannot act in or serve one who spends his life in vain affairs. And how will his indignant rationality be able to discern what should be? Blessed is he who has come out of the darkness of his rapture and sees in others how insatiable they are with this intoxicating child! Then he will know his own shame. In the meantime, a person carries within himself the child of the intoxication of his sins, how magnificent everything he does seems to him! For, as soon as nature leaves its order, it makes no difference whether it is intoxicated with wine or with lusts, 846 because both lead it out of its proper state, and both produce the same kindling in the body that contains it, although the methods are different, but the mixture 847 is the same. And, although the change 848 is the same, the differences in the causes are not equal, and they also differ in the susceptibility of each 849. Every joy is followed by pain, and every pain for the sake of God is followed by joy. If everything that is in this world is subject to corruption, and corruption both here and in the next century, and during the exodus, happens from opposite causes 850, and especially from indecent lust or from, counteracting this lust, suffering through holiness 851, then God arranges this too out of love for mankind, so that either during the journey itself, or at the end of it, we can taste this torment, and then, by His rich mercy, pass it 852 - as a kind of reward, and another 853 - as a pledge. For (God) does not forbid acquiring good things even until the last hour; the evil actually forbids by the fact that the one worthy of torment is subjected to punishment, as it is written. The one punished here for his shame tastes his Gehenna 854. Beware of your own freedom, which precedes vicious slavery. Beware of consolation that precedes warfare. Beware of the knowledge that precedes a meeting with temptations, and, what most often happens, the desire (of this meeting) before repentance. For if we are all sinners and no one is above temptation, then not one of the virtues is above repentance, because the work of repentance can never be perfect. Repentance is always appropriate for all sinners and righteous people who want to achieve salvation. And there is no limit to improvement, because perfection and the most perfect are truly imperfect. Therefore, repentance until death is determined neither by time nor by deeds. Remember that with every pleasure comes disgust and bitterness. Beware of joy that is not accompanied by a reason for change. For everything that has a hidden view from above, you cannot comprehend and know the limit and the reasons for its change. Be afraid of those whom you assume to be on the straight path, because they, as they say, walk outside the path. He who wisely knows how to steer the ship of the world has put changeability into everything in the world, and what is outside of this is a shadow. The weakening of the limbs is followed by frenzy and confusion of thoughts, by immoderate activity - despondency, and by despondency - frenzy. But one frenzy is different from another. The first frenzy from weakness is followed by prodigal warfare, and the frenzy from despondency is followed by leaving one’s silent abode and moving from place to place. Moderate work done with difficulty has no price. Derogation in this 855 increases sweetness, and excess 856 increases frenzy. Endure the foolishness of your nature, 857 which overcomes you, brother, because you are prepared to be in that wisdom, which has the eternal crown of superiority. Do not be afraid of confusion in Adam’s body, destined to be in that pleasure, the knowledge of which is here above the mind of the carnal, - to be when the heavenly Image comes, that is, the King of the world. Do not be embarrassed by the change and confusion of nature, because this is temporary suffering, for the one who accepts it with pleasure. Passions are like little dogs that are used to being in meat markets and run away from one voice, and if they don’t pay attention to them, they attack like the biggest lions. Destroy small lust so as not to harbor thoughts about the power of kindling it, because temporary patience in small things removes danger in great things. It is impossible to overcome the great unless you overcome the unimportant. Remember, brother, that rank 858 in which you will be and in which - not this life, as it were, moving and moving through the moisture, but a life that crushes deadness. In that life there is no ignition of dissolution 859, which, through the indulgence of voluptuousness, causes labor to the infant nature. Endure the labor of asceticism into which you were put on trial, in order to receive a crown from God and rest in peace after your departure from this world. Remember this joy, which has no end, and life, which does not indulge (the passions), and the order of perfect and immutable economy, and that captivity, which compels us to love God and dominates nature. 860 May we also be worthy of the grace of Christ Himself, to Whom be glory with the beginningless Father and the All-Holy Spirit, now and ever and forever. Amen. Word seventy-two. On guarding the heart and the subtlest contemplation If you are alone in your cell and have not yet acquired the power of true contemplation, then always learn by reading troparions and kathismas, remembering death and hoping for the future. All this brings the mind together and does not allow it to spin until true contemplation comes, because the power of the spirit is more powerful than passions. Learn about the hope of the future, remembering God; try to understand well the meaning of the troparia and beware of everything external that prompts you to lust. And at the same time, keep the little 861 that you do in your cell. Always test your thoughts and pray so that throughout your life I may gain your eyes; from this joy will begin to flow out to you, and then you will find sorrows that are sweeter than honey. No one can overcome passions, except through tangible, visible virtues; and no one can overcome the soaring of the mind, except by immersion in spiritual knowledge. Our mind is light and, if not bound by any thought, does not stop floating. And without improvement in the above-mentioned virtues, it is impossible to acquire this storage, because if one does not defeat one’s enemies, there cannot be peace, and if peace does not reign, how can one acquire what is stored within the world? Passions serve as an obstacle to the hidden virtues of the soul, and if they are not first overthrown by the obvious virtues, then the inner virtues are invisible behind them. For he who is outside the wall cannot live with him who is inside the walls. No one sees the sun in darkness and virtue in the nature of the soul, with the ongoing rebellion of passions. Pray to God to make you feel the desire of the Spirit and His lust. For when this feeling and desire of the Spirit come to you, then you will retreat from the world and the world will retreat from you. It is impossible for anyone to feel this without silence, asceticism and staying in the reading designated for this. Without this, do not look for that either, for if you look, then it gradually changes and becomes corporeal. He who understands - yes he understands! The all-wise Lord deigned that we should eat this bread in sweat; And he did this not out of malice, but so that we would not have indigestion and die. For each virtue is the mother of the next virtue. Therefore, if you leave your mother, who gives birth to virtues, and go to look for daughters before you find their mother, then these virtues turn out to be vipers for the soul. If you do not reject them from yourself, you will soon die. Word seventy-three. On the signs and actions of love for God Love for God is naturally ardent and, when it attacks someone without measure, it makes that soul enthusiastic. Therefore, the heart of one who has felt this love cannot contain and bear it, but, according to the quality of the love that has found it, an extraordinary change is seen in it. And here are the tangible signs of this love: a person’s face becomes rosy and joyful, and his body warms up. Fear and shame recede from him, and he becomes, as it were, enthusiastic. The power that gathers the mind together flees from him, and he becomes, as it were, amazed. He considers terrible death to be a joy; the contemplation of his mind does not allow any suppression 863 in thoughts of heavenly things. And in absence, not visible to anyone, he talks as if he were present. His natural awareness and vision pass away, and he does not sense the movement excited in him by objects, because, although he does something, he does not feel it at all, since his mind floats in contemplation and his thought always seems to be talking with someone else. The apostles and martyrs once reveled in this spiritual rapture; and some went around the whole world, toiling and suffering reproach, while others poured out blood like water from their truncated members; in severe suffering they were not faint-hearted, but endured them valiantly and, having become wise, were recognized as insane. Others wandered in deserts, in mountains, in dens, in the abysses of the earth, and in disorder, they were the most comfortable. May God vouchsafe us to achieve this madness! If, before entering the city of humility, you notice in yourself that you have calmed down from the rebellion of passions, then do not trust yourself, for the enemy is preparing some kind of snare for you; on the contrary, after peace, expect great anxiety and great rebellion. If you do not go through all the abodes of virtues, then you will not find peace from your labor and you will not have rest from the enemy’s machinations until you reach the abode of holy humility. Grant us, O God, to achieve this by Your grace! Amen. Word seventy-four. About the types of virtues Asceticism is the mother of holiness, from which is born the first experience of the sensation of the mysteries of God, which is called the first degree of spiritual knowledge. Let no one deceive himself and let no one dream of predictions 864. For a defiled soul does not enter the pure kingdom and is not united with the spirits of saints. Conceal the kindness of your chastity with tears, fasting and inner silence. A little sorrow for the sake of God is better than a great deed done without sorrow, because voluntary sorrow gives proof of faith through love, and a work of peace is the result of a pre-eminence of consciousness 865. Therefore, the saints, out of the love of Christ, showed themselves to be skillful in sorrows, and not in peace, because what is done without labor is the truth of worldly people, who give alms from the outside, but do not gain anything in themselves 866. But you, ascetic and imitator of the sufferings of Christ, strive within yourself so that you may be worthy to taste the glory of Christ. For if we suffer with Christ, then we will be glorified with Him 867. The mind will not be glorified with Jesus if the body does not suffer for Christ. Therefore, whoever neglects human glory is made worthy of the glory of God, and his body is glorified along with his soul. For the glory of the body is chaste submission to God, and the glory of the mind is the true contemplation of God 868. True submission is twofold: in deeds and in reproach. Therefore, when the body suffers, the heart also has compassion with it. If you do not know God, it is impossible for you to arouse love for Him. You cannot love God if you do not see Him. And seeing God is a consequence of knowing Him, because seeing Him does not precede knowing Him. Grant me, Lord, to know and love You, not with the knowledge that is acquired through training with waste of the mind, but grant me with that knowledge in which the mind, contemplating You, glorifies Your nature in contemplation, secretly stealing the sense of the world from thought. Grant me to rise above the vision of the will that gives rise to dreams, and to see You, bound by the bonds of the cross, in this second part of the crucifixion of the mind, which, free from the influence of thoughts on it, rests in the unceasing, supernatural contemplation of You. Make my love for You grow in me, so that, following Your love, I may leave this world for me. Arouse in me the understanding of Your humility, with which You lived in the world, in this monastery, in which You clothed yourself from our members through the mediation of the Holy Virgin, so that in constant and unforgettable remembrance of this I may accept with sweetness the humility of my nature. There are two ways to ascend to the cross: one is by crucifixion of the body, and the other is by entering into contemplation; the first is a consequence of liberation from passions, and the second is a consequence of the effectiveness of the deeds of the spirit. The mind does not submit unless the body submits to it. The kingdom of the mind is the crucifixion of the body; and the mind does not submit to God if freedom is not subject to the mind. It is difficult to teach anything high to a beginner or an infant. Woe to you, city, in which your king is young 869. Whoever submits himself to God is close to having everything submit to him. He who knows himself is given knowledge of everything, because to know himself is complete knowledge of everything; and, as a result of the submission 870 of your soul, everything will be subject to you. While humility reigns in your life, your soul submits to you, and with it everything will submit to you, because the peace of God is born in your heart. But while you are outside of it, not only passions, but also circumstances will constantly pursue you. Truly, Lord, if we do not humble ourselves, You do not cease to humble us. True humility is a product of knowledge, and true knowledge is a product of temptation. Word seventy-five. About unceasing fasting, and about gathering himself together, and about the consequences of this, and about how, through making distinctions, he learned 871 the correct use of all such things Having been tempted for a long time in the gums and ears, having tested myself many times in these two ways, having taken upon myself countless blows from the enemy and having been granted great help in secret, over the course of many years I have gained experience, and, by the grace of God, I have experienced the following. The foundation of all that is good, the return of the soul from captivity to the enemy, the path leading to light and life - all this is contained in these two methods: to gather oneself together and always fast, that is, wisely and prudently make it a rule for oneself to abstain from the womb, to remain in one place forever, to ceaselessly abolish 872 and think about God. Hence the submission of feelings; hence the sobriety of the mind; hence the taming of the fierce passions aroused in the body; hence the meekness of thoughts; hence the bright movements of thought; hence the diligence towards acts of virtue; hence the high and subtle understandings; hence the tears that know no measure, flowing at all times, and the memory of death; hence pure chastity, completely far from any dream that tempts thought; hence the sharpness of vision and the sharpness of understanding what is far away; hence the deep, mysterious understandings that the mind comprehends with the help of divine words, and the internal movements occurring in the soul, and the discrimination and reasoning of spirits - from holy powers and true visions - from vain dreams. Hence that fear in the ways and paths, which in the sea of ​​thought cuts off laziness and negligence, that flame of jealousy, which tramples all danger and overcomes all fear; that ardor that neglects all lust, and blots it out in the mind, and, along with everything else, brings into oblivion all remembrance of what is transitory; in short, hence the freedom of a true person, spiritual joy and resurrection with Christ in the Kingdom. If anyone neglects these two methods, then let him know that he will not only lose everything that has been said before, but he will also shake the very foundation of all virtues by neglecting these two virtues. And just as they, if someone holds them within himself and remains in them, are the beginning and head of Divine work in the soul, the door and path to Christ, so if someone retreats and moves away from them, he will come to these two opposite vices, I mean bodily wandering and dishonest gluttony. This is the essence of the beginning of the opposite of what was said above, and they give place to passions in the soul. And the first principle of one reason 873 first of all releases submissive feelings from the bonds of self-collection. What happens next from this? Inappropriate and unexpected adventures, close to falls, a rebellion of strong waves 874, a fierce inflammation excited by the sight of the eyes, taking possession of the body and imprisoning it in chains, a convenient creep in thoughts, uncontrollable thoughts leading to a fall; lukewarmness 875 in the desire for the things of God and the gradual weakening of the distinction of silence 876, and the complete abandonment of the rule of one’s life; Due to the fact that it constantly appears to a person in involuntary and diverse visions and is encountered when moving from country to country, from place to place, there is a renewal of forgotten vices and learning of others that he did not know before. And the passions, which, by the grace of God, had already been mortified in the soul and destroyed by the oblivion of the memories stored in the mind, again begin to move and force the soul to do them. This is what (if we do not talk or go into detail about everything else) is revealed as a result of this first reason, that is, the wandering of the body and impatience in enduring the misfortunes of silence. What happens as a consequence of another reason, that is, if we have started the business of pigs? What kind of business is this for pigs, if not to allow the belly to know no bounds and to constantly fill it, and not have the specified time to satisfy bodily needs, as is typical for rational people? And what comes next from this? Hence - heaviness in the head, great burden in the body and relaxation in the muscles, and from this - the need to leave the service of God, because there comes laziness to throw around in it 877, and negligence about the usual bows, darkness and coldness of thought, a mind that has grown dull 878 and incapable of prudence from confusion and great darkness of thoughts, thick and impenetrable darkness, prostrate throughout the whole soul, great despondency in every divine work, as well as in reading, because man does not taste the sweetness of God’s words, great idleness from necessary affairs 879, an uncontrollable mind, wandering throughout the earth, a large accumulation of juices in all members, at night, unclean dreams of nasty ghosts and inappropriate images, filled with lust, which penetrates into the soul and in the very soul fulfills his desires uncleanly. And the bed of this accursed person, and his clothes, and even his whole body are desecrated by many shameful impurities, which flow from him, as if from a source, and this happens to him not only at night, but also during the day, because the body always exudes impurities and defiles the thought, so for this reason a person turns away from chastity. For the sweetness of excitement is felt throughout his whole body with a constant and unbearable kindling. And he has seductive thoughts that depict beauty before him and irritate him at all times, and excite the mind to combine with them. And a person, without any hesitation, combines with these thoughts, thinking about them and lusting after them, due to the darkening of his mind. And this is the very thing that the prophet said: this is the reward for sister Sodom, who, in luxury, ate bread to the full, etc. 880 And about this it was said by one of the great sages that if someone richly nourishes his body with pleasures, he will subject his soul to battle; and if one day he comes to his senses and takes on the labor of forcing himself in order to master himself, then he will not be able to do this, due to the strong irritation of bodily movements and because the irritations and excitements are strong and compulsory, which captivate the soul with their lusts. Do you see the subtlety of these godless 881 in this? And he also says: bodily pleasure, due to the softness and tenderness of youth, causes passions to soon be acquired by the soul, and death surrounds it, and thus a person falls under the judgment of God. And the soul, which always learns to remember what is due, rests in its freedom; her worries are small, she does not repent of anything, caring for virtue and holding the reins of passions; maintaining virtue, it leads to growth, to carefree joy, to a good life and to a safe harbor. Bodily pleasures not only intensify passions and stir them up in the soul, but even uproot it from its very roots, and, at the same time, inflame the belly to intemperance and the boundlessness of extreme debauchery, and force it to untimely satisfy bodily needs. The one overcome by this does not want to endure a small hunger and control himself, because he is a prisoner of passions. These are the shameful fruits of gluttony. And the above-described fruits of patience, staying in one place and in silence bring great benefit to the soul 882. Therefore, the enemy, knowing the times of our natural needs, prompting nature to satisfy itself, knowing that from the wandering of the eyes and the rest of the womb the mind comes into a whirlwind, tries and intensifies at such times to encourage us to make an addition to the natural needs, and to sow in us images of evil thoughts, in order, if possible, to strengthen the passions of nature for the sake of an intensified struggle and to drown a person in the fall. And, because the enemy knows the times, so we must know our weakness and the strength of our nature, that it is not sufficient to resist the aspirations and movements in these times, and the subtleties of thoughts, which in our eyes are lightly like dust, so that we cannot see them 883 and resist what meets us; and because of the many trials to which we have been miserably exposed more than once and with which the enemy has tempted us, we must manage in the future and not allow ourselves to be defeated, in order to fulfill the will of our peace and not allow ourselves to be overcome by hunger, but if hunger exhausts and oppresses us, let us not move from the place of our silence and go to places where this could easily happen to us, and prepare for ourselves pretexts and ways to leave deserts. For these are obvious plans of the enemy. If you remain in the desert, you will not be tempted, because you will not see any women or anything harmful to your life in it, and you will not hear obscene voices. What is the way of Egypt to you if you drink the water of Geon? 884 Understand what I am telling you: show the enemy your patience and experience in small things, so that he does not look for great things from you 885. Let this little be an indication for you how to overthrow your opponent, so that he does not have time and he does not dig great tunnels for you. For whoever does not listen to the enemy in order to move five steps away from the place of his silence, can he obey and leave the desert or approach the village? Who does not agree to look out the window from his silent cell, will he agree to leave it? And whoever you can barely convince in the evening to taste very little food, will the thoughts of eating catch him before the time? Whoever is ashamed to fill himself with something cheap, will he desire expensive dishes? Whoever you can’t convince to look at your own body will be caught by curiosity to see other people’s beauties? Therefore, it is clear that someone, at first neglecting the small, is defeated and thus gives the enemy a reason to attack him in the great. Whoever does not care that his temporary life continues, even for a short time, will he be afraid of the bitterness and sorrows that lead to the death he desires? This is a judicious battle, because the wise do not allow themselves to imagine great deeds, but the patience they show in small things protects them from falling into great labors. Therefore, the devil tries to first make sure that unceasing heartfelt prayer is abandoned, and then instills disregard for the established times of prayer and the rules performed physically. And thus, at first the thought indulges in weakness to taste some small amount of food and something most insignificant and insignificant ahead of time, and after falling into violation of one’s abstinence, a person creeps into intemperance and fornication. First, he is overcome by the desire (it would be better to say, it seems unimportant in his eyes) to look at the nakedness of his body or at some other beauty of his members, when he takes off his clothes, or when he goes out for bodily needs, or enters the water and relaxes his feelings, or boldly puts his hand under his clothes and begins to touch his body, and then rises up against it, and so on, one after another. And whoever previously guarded the stronghold of the mind and grieved over one of the things that was said, then opens wide and dangerous entrances to himself, because thoughts (I will say likewise), like water, while they are restrained from everywhere, maintain their good order, and if little of their stronghold comes out, they cause destruction of the fence and great devastation. For the enemy stands before our eyes day and night, taking notice, waiting and watching through which entrance of our feelings is open for him to enter. And when we are negligent in any of the above, then this cunning and shameless dog shoots his arrows at us. And sometimes nature itself loves peace, freedom, laughter, soaring thoughts, laziness and becomes a source of passions and an abyss of rebellion, but sometimes the enemy secretly puts this into the soul. But we will therefore replace our great labors with small labors, which we regard as nothing. For if these labors, neglected by us, as shown, prevent many great feats, inconvenient labors, confused struggles and serious wounds, then who would not hasten with these small preliminary labors to find sweet peace for themselves? Oh, how amazing you are, wisdom, how you foresee everything from afar! Blessed is he who has found you. For he is free from the negligence of youth. If someone buys a cure for great passions for a small price or a small thing, then he does well. For one day one of the wise men, swaying from weakness and feeling this, quickly corrected himself, suddenly sitting up; the other, looking at him, laughed at this. But he answered: “I am not afraid of this, but I am afraid of negligence, because small negligence often leads to great dangers. And by the fact that I violated the order and soon corrected myself, I showed that I was sober and did not neglect even what was not scary.” This is wisdom - in the small and insignificant, no matter what a person does, he must always be sober. He prepares for himself great rest and does not sleep, so that nothing nasty happens to him, but he cuts off the reasons for this in advance 886 and for the sake of unimportant things endures minor sorrow, destroying the great sorrow with it. But the reckless prefer small, near peace to the distant Kingdom, not knowing that it is better to endure torment in asceticism than to rest on the bed of the earthly kingdom and be condemned for laziness. Death is desired by the wise, so as not to fall under the accusation that they performed any of their deeds without sobriety. This is why the Wise One says: “Be awake and sober for the sake of your life,” because the sleep of the mind is akin to true death and is its image. And the God-bearing Basil says: “Whoever is lazy in something small, do not believe that he will excel in something great.” Don’t be discouraged when it comes to what life will bring you, and don’t be too lazy to die for it, because cowardice is a sign of despondency, and negligence 887 is the mother of both. A fearful person makes himself known that he suffers from two ailments, that is, love of the body and lack of faith. And love of the body is a sign of unbelief. But whoever neglects this confirms to himself that he believes in God with all his soul and expects the future 888. If someone has approached God without dangers, exploits and temptations, then you too imitate him. Heartfelt boldness and disregard for dangers occur for one of these two reasons: either because of hardness of heart, or because of great faith in God. Hardness of heart is followed by pride, and faith is followed by humility of heart. A person cannot gain hope in God if he has not previously fulfilled His will to a greater extent. For hope in God and courage of the heart are born from the testimony of conscience, and only with the true testimony of our mind do we have hope in God. The evidence of the mind is that a person’s conscience does not condemn him at all, as if he had neglected something to which he is obliged to the best of his ability. If our heart does not condemn us, the imam's boldness towards God 889. Therefore, boldness is a consequence of success in virtues and a good conscience. Therefore, it is a painful 890 thing to servile the body. Anyone who, at least partially, feels hope in God will not agree to work for this cruel ruler - the body, out of necessity. Glory to our God forever and ever! Amen. Word seventy-six. About silence and stillness A person always remains silent and maintains silence for the following three reasons: either for the sake of human glory, or out of ardent zeal for virtue, or because a person has some kind of Divine conversation within himself and his mind is drawn to it. Therefore, if someone does not have one of the last causes, then of necessity he suffers from the first illness 892. Virtue is not the manifestation of many and various deeds performed bodily, but a wise heart in its hope, because it is connected 893 with deeds according to God by a right mind. The mind can do good without physical deeds, but the body, without heartfelt wisdom, even if it does something, cannot benefit from it. However, a man of God, when he finds it convenient to do a good deed, will not resist, so as not to prove his love for God by the work of his doing. The first rank 894 is always on time, the second 895 is often on time, and sometimes not. Do not think that it is of little importance for a person to always be far from the causes that excite passions. Glory to our God forever and ever! Amen. Word seventy-seven. About bodily movement Movement in the lower members of the body, which occurs without intensified thoughts of senseless voluptuousness, which is excited with inflammation and involuntarily drags the soul into disaster, is, without a doubt, a consequence of the satiety of the belly. If the belly observes, perhaps, moderation in food, but the members involuntarily, in any way, begin to move, then know that the source of passion is in the body itself. And in this struggle, consider it a strong and irresistible weapon to move away from the sight of women, because the enemy cannot produce in us what nature is able to do with its strength. For do not think that nature forgets what was naturally sown into it by God for the birth of children and for the testing of those who are in this feat. But moving away from objects of desire mortifies lust in the members, produces oblivion about it and destroys it. Thoughts about objects that are distant are different, they pass only in thought and produce a slight and barely perceptible movement. The thoughts that, by the vision of an object, plunge the mind into self-forgetfulness, excite passions by the proximity (of the object), feed lust in a person, like oil fuels the burning of a lamp, ignite a passion that is already dead and extinguished, and disturb the abyss of the body with the movement of the ship of thought. That natural movement that lives in us, in fact, for the sake of childbearing, without the addition of anything from the outside, cannot confuse our will and distract it from purity, and disturb chastity, because God did not give nature the power to overcome the good will rushing towards Him. But when someone is excited either by irritability or lust, then it is not a natural force that forces him to go beyond the limits of nature and step out of his duties, but what we add to nature at our own discretion. Whatever God created, He created everything beautifully and proportionately. And as long as the measure of natural proportionality is correctly preserved in us, natural movements cannot force us to deviate from the path 896; on the contrary, only decorous movements are aroused in the body, which only let us know that there is a natural passion in us, but do not provoke passion and confusion, thereby preventing the flow of chastity, and do not darken the mind with irritability, and do not lead from a peaceful state to an angry state. If we sometimes get carried away by the sensual (from which irritability usually takes on an unnatural desire) and indulge in either eating or drinking in excess quantities, or getting close to women and looking at them, or talking about them, which ignites and quickly spreads the fire of lust in the body, then we change our natural meekness into ferocity, or because of the abundance of moisture in the body, or because reason for seeing different things. Sometimes there is a movement in the members due to God’s permission for our conceit, and it is no longer the same as the one indicated above. For we call those battles free, and in them the path of common nature is visible. We know about this battle, which happens as a result of being allowed to do so because of our conceit, that when we have been attentive to ourselves for a long time and have worked, even considering ourselves to be somewhat successful, we are allowed to endure this battle in order to learn humility. Other battles, which are beyond our strength without this reason, come from our laziness. For nature, when through gluttony it accepts into itself some addition to the sensual, no longer agrees to maintain the order that was established at its creation. Whoever voluntarily rejected sorrows (asceticism) and the endless stay in the cell is forced to love sins. For without sorrows we cannot free ourselves from the deceptions of wisdom. To the extent that these labors increase, the battles decrease, because sorrows and troubles kill voluptuousness in passions, and peace nourishes and increases them. So, I clearly understood that God and His angels rejoice when we are in need, and the devil and his workers rejoice when we are at rest. If in sorrows and oppression the commandments of God are fulfilled, and we have despised them, then it already means that we manage to neglect those who commanded the commandments Himself because of the passions born from our peace, and we bring into inaction the cause of virtue, that is, oppression and sorrow, and, as we acquire peace for ourselves, we give place in ourselves to passions, because in an oppressed body thoughts cannot be indulged vain soaring. When someone joyfully endures labors and sorrows, then he can greatly curb his thoughts, because these thoughts are rendered inactive by labor. When a person remembers his previous sins and punishes himself, 897 then God takes care to put him to rest. God rejoices that for deviating from the path of God he himself imposed punishment on himself, which serves as a sign of repentance. And the more he puts pressure on his soul, the more his honor is increased by God. Any joy, the cause of which is not virtue, immediately arouses lustful movements in the one who has acquired it. Understand that we said this about all passionate, and not about natural, lust. To our God be glory forever and ever! Amen. Word seventy-eighth. About the types of different temptations and about how much sweetness the temptations that occur and are endured for the truth have, and by what degrees a prudent person ascends Virtues are successive to one another, so that the path of virtue is not difficult and difficult, so that one can succeed in them in order 898 and find relief for oneself in this, and so that, thus, the very sorrows endured for the sake of good become endearing as something good. For no one can acquire real non-covetousness unless he convinces and prepares himself to endure temptations with joy. And no one can endure temptations except someone who is convinced that for the sorrows he has prepared himself to participate in and endure, he can accept something that surpasses bodily peace. Therefore, in anyone who has prepared himself for non-covetousness, the love of sorrows is first aroused, and then the thought comes to him not to be acquisitive about the things of this world. And everyone approaching sorrow is first strengthened by faith, and then approaches sorrow. Whoever renounces the material, but does not renounce the effectiveness of the senses, I mean sight and hearing, will prepare himself for deep sorrow and will be in deep misery and sorrow. It’s better to say: what is the benefit of depriving yourself of sensory things and pleasing your senses with them? For from the passions produced by these things, a person suffers the same thing that he previously suffered when possessing them in practice, because the remembrance of the skill for them does not leave his mind. And if mental representations of things without the things themselves produce a painful feeling in a person, what can we say about actually approaching them? So, hermitage is wonderful, because it helps a lot, 899 greatly tames thoughts, by its very stay (in hermitage) it puts strength into us and teaches us great patience in the necessary sorrows that befall a person. Do not try to take advice from a person who does not lead the same lifestyle as you, although he is very wise. It is better to entrust your thought to an unlearned person who has experienced the matter experimentally, than to a learned philosopher who argues based on his research without having experienced it in practice. What is experience? Experience does not consist in the fact that a person will only approach certain things and look at them without accepting knowledge about them, but that after handling them for a long time he will actually experience their benefits and harm. For often a thing outwardly seems harmful, but its entire internal content turns out to be full of benefit. Consider the same thing about the opposite, that is, often a thing seems to have benefit, but is internally full of harm. That’s why many people suffer losses from seemingly profitable things. And from these 900 the testimony of knowledge is not true. Therefore, use an advisor who knows how to patiently discuss what requires reasoning. Therefore, not everyone who gives advice is worthy of trust, but only those who have previously managed their freedom well and are not afraid of condemnation and slander. When on your path you find unchanging peace, then be afraid, because you are far from the straight path trodden by the suffering feet of the saints. For while you are still on the way to the city of the Kingdom, let the following be a sign of your approach to the city of God: you will encounter strong temptations, and the more you approach and succeed, the more the temptations that come upon you multiply. Therefore, as soon as you feel various and strong temptations in your soul on your way, know that at this time your soul has actually secretly entered another, higher level and grace has been multiplied by it in the state in which it is placed, because, in accordance with the greatness of grace, to the same extent God leads the soul into the sorrow of temptation, and does not lead it into worldly temptations, which happen to others to curb vice and obvious deeds; Also do not understand bodily disturbances by temptations, but temptations that are appropriate for monks in their silence and which we will examine later. If the soul is weak and does not have sufficient strength for great temptations, and therefore asks not to enter into them, and God will listen to it, then probably know that to the extent that the soul does not have sufficient strength for great temptations, it is equally insufficient for great gifts, and just as access to it is forbidden to great temptations, so great gifts are forbidden to it, because God does not give a great gift without a great one. temptations 901. Gifts are determined by God in proportion to temptations, according to His wisdom, which those created by Him do not comprehend. So, through the cruel sorrows sent to you by God’s providence, your soul comprehends what honor it has received from the greatness of God. For as much as there is sorrow there is also consolation. Question. How then? Is the temptation first and then the gift, or is the gift first, and then the temptation? Answer. Temptation does not come if the soul does not first secretly accept greatness, more than its own measure, and the Spirit of grace it previously received. This is evidenced by the temptations of the Lord Himself, and likewise by the temptations of the apostles: they were not allowed to enter into temptations until they received the Comforter. Whoever partakes of good things, it is fitting for him to endure their temptations, because after the good comes his sorrow. This is how it pleased the good God to do with everyone. And, although this is true, that is, grace comes before temptation, however, the feeling of temptation, for the test of freedom, certainly preceded the feeling of grace. For grace in no one ever precedes the trial of temptation. Grace precedes in the mind, but delays in feeling. So, during these temptations, it is appropriate to have two opposite and in no way similar sensations, that is, joy and fear: joy - because we find ourselves walking along the path laid out by the saints, or better yet, by the Life-Giver Himself of everything, as is clear from considering the temptations; We should have fear as to whether it is because of pride that we endure this temptation. However, the humble are wise by grace and can discern and understand all this, that is, some temptations come from the fruit of pride and some from blows 902 inflicted 903 by love. Temptations during prosperity and growth of a good life differ from temptations allowed to admonish the pride of the heart. Temptations of God's friends who are humble in wisdom The temptations that come from the spiritual rod to the prosperity and growth of the soul, and by which it is trained, tested and introduced into feat, are the following: laziness, heaviness in the body, relaxation of the members, despondency, confusion of the mind, the thought of bodily weakness, temporary suppression of hope, darkening of thoughts, impoverishment of human help, lack of what is needed for the body, and the like. From these temptations a person acquires a solitary and orphaned soul, a contrite heart with much humility. And from here it is known that man began to lust after the Creator. The Provider balances temptations with the strengths and needs of those who receive them. Dissolved with these are consolation and invasions, light and darkness, battles and help, in short, cramped conditions and space. And this serves as a sign that a person, with the help of God, succeeds. Word seventy-nine. About pride Temptations of God's enemies who are proud The temptations that happen by God's permission to shameless people, who in their thoughts exalt themselves before the goodness of God and insult God's goodness with their pride, are the following: obvious demonic temptations that exceed the limits of spiritual strength; taking away the power of wisdom that people have; a burning sensation within oneself of a lustful thought, allowed to affect them in order to humble their exaltation; rapid irritability; the desire to put everything according to one’s will, to argue in words, to blame; contempt of heart 904 ; a complete delusion of the mind; blasphemy against the name of God; holy fools, worthy of laughter, or better yet, tears, thoughts, and the fact that people neglect them, their honor turns into nothing, and secretly and openly, in various ways, they are inflicted shame and reproach from demons; the desire to be in communication and dealing with the world, to constantly talk and recklessly talk idle, to always look for news, as well as false prophecies; promise much beyond one's strength. And this is the essence of spiritual temptation. Temptations of the body include: painful, ever-present, confusing, intractable adventures, constant encounters with bad and godless people; either a person falls into the hands of rapists, or his heart is suddenly and always without reason set in motion by fear 905; or he often suffers terrible, body-crushing falls from cliffs, from high places and from something similar; or, finally, he feels impoverished in what helps the heart with Divine power and the hope of faith; in short, everything impossible and beyond their strength befalls them and those close to them. All this, which we have outlined and listed, belongs to the temptations of pride. Their beginning appears in a person when someone begins to appear wise in his own eyes. And he goes through all these disasters as he assimilates such thoughts of pride. So, according to the nature of your temptations, draw conclusions about the ways of the subtlety of your mind. If you see that some of these temptations are mixed with the temptations mentioned before, then know that, as much as you have them, pride penetrates into you just as much. Listen to another method 906. Every difficult circumstance and every sorrow, if there is no patience with it, leads to greater torment, because patience in a person averts disasters, and cowardice is the mother of torment. Patience is the mother of consolation and a certain strength, usually generated by the breadth of the heart. It is difficult for a person to find this strength in his sorrows without the Divine gift, acquired by the persistence of prayer and the outpouring of tears. Whenever it pleases God to subject a person to great sorrows, he allows him to fall into the hands of cowardice. And it gives rise to a force of despondency that overcomes him, in which he feels the depression of the soul, and this is a taste of Gehenna; This induces a spirit of frenzy in a person, from which thousands of temptations emanate: embarrassment, irritation, blasphemy, complaints about fate, false thoughts, relocation from one country to another, and the like. If you ask what is the cause of all this, then I will say: your negligence, for you yourself did not bother to seek a cure for this. There is only one cure for all this; with the help of only this, a person finds quick consolation in his soul. What kind of medicine is this? Humility of heart. Without it, no one will be able to destroy the barrier of 907 these evils; rather, he will find that the disasters have overcome him. Don't be angry with me because I'm telling you the truth. You have not sought humility with all your soul. But, if you want, enter its region, and you will see that it will free you from your evil. For, in proportion to your humility, you are given patience in your troubles, and in proportion to your patience, the severity of your sorrows is lightened and you receive consolation; as your consolation increases, your love for God increases, and as your love increases, your joy in the Holy Spirit increases. Our generous Father, when He deigns to alleviate their temptations, does not take away their temptations, but gives them patience in temptations. And they accept all these blessings with the hand of their patience for the perfection of their souls. May Christ God grant us, by His grace, in a grateful heart, to endure all evil out of love for Him! Amen. Word eightieth. On the explanation of the types of virtue and what is the strength and what is the difference between each of them Corporal virtue in silence cleanses the body of the material in it, and the virtue of the mind humbles the soul and cleanses it from gross destructive thoughts, so that it does not engage in them passionately, but rather remains in its contemplation. This contemplation brings her closer to nakedness of the mind 908, which is called immaterial contemplation. And this is a spiritual virtue, for it lifts the thought from the earthly, brings it closer to the first contemplation of the Spirit, and concentrates the thought in God and in the contemplation of the unspeakable glory (and this is the excitement of ideas about the majesty of the nature of God), and separates the thought from this world and from the sensation of it. In this way we are confirmed in this hope prepared for us and we make sure of its fulfillment 909 - and this is the debate 910 about which the apostle spoke 911, that is, a confirmation by which the mind is mentally brought into joy about the hope promised to us. Listen to what this means and how this or that happens (from what has been said). Bodily living according to God refers to bodily deeds that are performed to cleanse the flesh through virtuous activity, through obvious deeds by which a person is cleansed of carnal impurity. Mental living is a matter of the heart, consisting in constant thinking about judgment, that is, about the truth of God and God's sentences, also in unceasing prayer of the heart and in thinking about the providence and care of God, private and general, about this world and in protecting oneself from secret passions, so that any of them does not intrude into the hidden and spiritual realm. All this is a matter of the heart, and this is what is called intelligent living. In this matter of life, called spiritual activity, the heart becomes refined, weaned off communication with unnatural, destructive life, and then sometimes begins to be excited to reflect on the vision of sensory things created for the needs and restoration of the body, and to understand how their service gives strength to the four elements in the body. Spiritual living is activity without the participation of the senses. It is described by the fathers. As soon as the minds of the saints accept it, material (hypostatic) contemplation and the plumpness 912 of the body are taken away from the environment, and contemplation becomes spiritual 913 . I call the creation of the first nature material contemplation, 914 and from this material contemplation man is conveniently raised to the knowledge of solitary life, which, according to a clear interpretation, is wonder at God. This is that high state of enjoying future blessings, which is given in the freedom of immortal life, in life after the resurrection, because human nature there will never cease to marvel at God, without having any thought at all about creatures, for if there were something like God, then the mind could move towards this: sometimes - towards God, and sometimes - towards creation. And since all the beauty of creation in the future renewal is lower than the beauty of God, how can the mind by its contemplation depart from the beauty of God? So what? Will the need to die, or the burden of the flesh, or the memory of relatives, or natural need, or disasters, or obstacles, or unknown soaring, or the imperfection of nature, or being surrounded by the elements, or meeting one with another, or despondency, or tedious bodily labor, sadden him? Not at all. But, although all this happens in the world, nevertheless, at the time when the veil of passions is removed from the eyes of the mind and he sees the future glory, the thought immediately rises in delight. And, if in this life for such matters 915 God had not set a limit on how long exactly to delay in them, and if this had been allowed to a person, then throughout his entire life he would not be able to escape from there, from the contemplation of this, and even more so (he would not be able to) where everything counted above 916 is not available. For this virtue has no limits, and we will actually and materially 917 enter into the royal courts, if we are worthy of it for our life. Therefore, how can the mind move away and move away from this wondrous and divine contemplation and descend onto something else? Woe to us that we do not know our souls and what kind of life we ​​are called to, and we consider this life of weakness, this state of the living, these sorrows of the world and the world itself, its vices and its repose, to be something significant. But, Christ, the only omnipotent one! Blessed...he has his intercession with you; put ascension in your heart 918. You, Lord, turn our faces away from this world to lust after You, until we see what the world is and stop believing the shadow as reality. Having created again, renew, O Lord, in our minds zeal before death, so that at the hour of our exodus we may know what our entry and exit into this world was, until we complete the work to which, by Thy will, we were originally called in this life, and so that after this we may have hope in a thought filled with hope - to receive, according to the promise of the Scriptures, the great blessings that Thy love has prepared in the second restoration, memory which are preserved by faith in the sacraments. Word eighty-one. About cleansing the body, soul and mind Purification of the body means immunity from carnal defilement. Purification of the soul is liberation from secret passions arising in the mind. Purification of the mind is accomplished by the revelation of secrets. For he is cleansed of everything that, due to its abundance, is subject to feeling. Small children are innocent in body, dispassionate in soul, but no one will call them pure in mind. For purity of mind is perfection in staying in heavenly contemplation, to which, without the participation of the senses, we are aroused by the spiritual power of the heavenly decorations, the countless wonders of this heavenly world, the lives of which are separated from each other, subtle in their invisible service, abiding in the understanding of divine revelations, constantly, every hour, changing 919. May our God Himself vouchsafe us to always contemplate Him with an unveiled mind, and then directly, forever and ever! Glory to him! Amen. Word eighty-two. Containing useful objects filled with spiritual wisdom Faith is the door of the sacraments. Just as physical eyes see sensual objects, so faith looks at the hidden with spiritual eyes. We have two spiritual eyes, as the fathers say, just as there are two bodily eyes, but the use of each of the spiritual eyes for contemplation is not the same: with one eye we see the secrets of God’s glory hidden in natures, that is, the power and wisdom of God and the co-eternal providence of God for us, comprehended from the greatness of His control over us, and, like this, with the same eye we contemplate the heavenly ranks that serve us. With another eye we contemplate the glory of the holy nature of God, when God deigns to lead us into spiritual mysteries and opens a sea of ​​faith in our minds. Word eighty-three. About repentance As grace upon grace 920, repentance was given to people after baptism. For repentance is the second regeneration from God. And that gift, the pledge of which we received from faith, we accept through repentance. Repentance is the door of mercy, open to those who earnestly seek it; through this door we enter into God's mercy; Apart from this entrance we will not find mercy; All of us, according to the word of Divine Scripture, have sinned and are justified by His grace 921. Repentance is the second grace and is born in the heart from faith and fear 922; fear is a fatherly rod that controls us until we reach the spiritual paradise of blessings, and when we reach it, then it leaves us and turns back. Paradise is the love of God, in which there is enjoyment of all the blessings, where blessed Paul was fed with supernatural food and, as soon as he ate from the tree of life there, he exclaimed, saying: “Whose eye has not seen, nor ear heard, nor breathed into the heart of man, what God has prepared for those who love Him” 923. Adam was removed from this tree by the advice of the devil. The tree of life is the love of God from which Adam fell away; and from then on joy no longer greeted him, but he worked and labored in the land of thorns. Those deprived of the love of God, even if they walk in righteousness, eat that bread of sweat in their deeds, which the first-created One was commanded to eat after he fell away. Until we find love, our work is on the ground of thorns; and, although our sowing is the sowing of righteousness, however, we both sow and reap among the thorns, and are wounded by them every hour, and, no matter what we do to justify ourselves 925, we live by the sweat of our brow. And when we find love, then we will begin to eat the bread of heaven and strengthen our strength without work and labor. The heavenly bread is Christ who came down from heaven and gave life to the world, 926 and this is the food of angels. He who has found love eats Christ every day and hour and becomes immortal from this, for it is said: “Whoever eats of this bread that I will give him will never see death forever” 927. Blessed is he who eats of the bread of love, which is Jesus. And that he who tastes love tastes Christ, who is God above all, John testifies to this, saying: “There is a God of love” 928. So, he who lives in love reaps life from God and in this still world, in what is felt here, smells that air of resurrection. The righteous will enjoy this air after the resurrection. Love is a kingdom; the Lord mysteriously promised the apostles that they would taste it in His Kingdom. For what is said: “Let ye eat and drink at the table of My Kingdom” 929—what else does it mean if not love? Love is enough to nourish a person instead of food and drink. This is the wine that gladdens the heart of man 930. Blessed is he who drinks this wine! The intemperate drank it and were ashamed; sinners drank and forgot the ways of stumbling; the drunkards drank and became fasters; the rich drank and desired poverty; the poor drank and became rich in hope; the sick drank and became strong; The ignorant drank and became wiser. Just as it is impossible to cross a large sea without a ship and a boat, so no one can achieve love without fear. We can cross the stinking sea between us and the spiritual paradise only on the boat of repentance, on which there are oarsmen of fear. But if these oarsmen of fear do not rule the ship of repentance, on which we sail across the sea of ​​this world to God, then we will drown in this stinking sea. Repentance is a ship, and fear is its helmsman, but love is a divine harbour. Therefore, fear takes us onto the ship of repentance, transports us across the stinking sea of ​​life and guides us to the divine pier, which is love. All who labor and are burdened with repentance come to this haven. And when we achieve love, then we have reached God, and our path is complete, and we have come to the island of the other world, where the Father, the Son and the Holy Spirit are. Glory and power to him! And by His fear He will make us worthy of His glory and love! Amen. Word eighty-four. About how great is the measure of knowledge and the measure of faith There is knowledge that precedes faith, and there is knowledge generated by faith. The knowledge that precedes faith is natural knowledge, and the knowledge generated by faith is spiritual knowledge. There is natural knowledge, distinguishing good from evil, and it is called natural prudence, with which we naturally, without learning, recognize good and evil. God put this (prudence) into rational nature, and with the help of teaching it receives growth and replenishment. There is no person who does not have it. This is the power of natural knowledge in the rational soul; this is the distinction between good and evil, which is constantly brought into action in the soul. Those deprived of this power are lower than rational nature, but those who have it have spiritual nature in its proper state, and in them nothing of God’s given nature has been destroyed, to the honor of His rational creatures. The prophet reproaches those who have lost this cognitive power, distinguishing good from evil, saying: “A man of honor has no understanding” 931. The honor of rational nature is prudence, distinguishing good from evil, and the prophet rightly likened those who have lost it to senseless cattle, lacking reason and prudence. By this (prudence) we can find the way of God. This is natural knowledge: it precedes faith and is the path to God. Through it (prudence) we learn to distinguish good from evil and accept faith. And the power of nature testifies that it is fitting for a person to believe in the One who created all this, to believe the words of His commandments, and to fulfill them. From faith the fear of God is born, and when He accompanies deeds and gradually ascends to action, then it gives birth to spiritual knowledge, which we said is born from faith 932. Natural knowledge, that is, the distinction between good and evil, implanted in our nature by God, itself convinces us that we must believe in God, who brought everything into being, and faith produces fear in us; fear compels us to repentance and action. This is how spiritual knowledge is given to a person, that is, a sense of mysteries, which gives rise to the faith of true contemplation. Thus, it is not just from faith alone that spiritual knowledge is born, but faith gives birth to the fear of God, and when we begin to act in the fear of God, 933 from the action of the fear of God spiritual knowledge is born, as St. John Chrysostom said: “When someone acquires the will that follows the fear of God and the right way of thinking, then he will soon receive the revelation of the hidden.” He calls spiritual knowledge the revelation of the hidden. It is not the fear of God that gives birth to this spiritual knowledge (for what is not in nature cannot be born), but this knowledge is given as a gift to the practice of the fear of God. When you carefully examine the practice of the fear of God, then you will find that it is repentance. And the spiritual knowledge that follows it is the same thing that we said, that we received the guarantee of it 934 in baptism, and the gift of it we accept through repentance. And this gift, about which we said that we accept it through repentance, is spiritual knowledge given as a gift to the practice of fear. Spiritual knowledge is the feeling of the unseen. And when someone senses this invisible and in many respects superior thing, then it receives from this the name of spiritual knowledge, and in its sensation another faith is born, not contrary to the first faith, but confirming that faith. They call it contemplative faith. Hitherto there was hearing 935, and now contemplation; contemplation is more certain than hearing. All this is born from this natural knowledge, distinguishing between good and evil. It is the good seed of virtue, and it has already been spoken about. And when we darken this natural knowledge with our voluptuous will, then we are deprived of all these benefits. This natural knowledge in a person will be followed by an ever-present wounding of conscience 936, an incessant remembrance of death and a certain painful concern until its very end, and after it - sadness, despondency, fear of God, natural shame, sadness about one’s previous sins, due diligence 937, remembrance of the common path 938, concern for guiding oneself towards it, tearful entreaty from God's good entry into this gate, through which every nature must pass, is contempt for the world and a strong struggle for virtue. All this is acquired through natural knowledge. Therefore, let everyone compare his deeds with this. For when it turns out that a person has acquired this, then it means that he is following the natural path, and when he surpasses this and achieves love, then he becomes higher than nature and struggle, fear, labor and fatigue in everything recede from him. These are the consequences of doing what is natural. And we find this in ourselves when we do not darken this knowledge with our voluptuous will. And we remain at this level until we reach love, which frees us from all this. Let everyone, on the basis of what we have said, compare and test himself where his progress is: in what is unnatural, or in what is natural, or in what is supernatural. Based on these indicated ways of living, anyone can clearly and quickly determine the direction of their entire life 939; when he does not find himself in the state we call natural, as we have determined, and he is also not in the supernatural, then it is clear that he has fallen into the unnatural 940. But to our God be glory forever! Amen. Word eighty-five. Containing useful advice, which he lovingly spoke to those who listened to him with humility. A good thought 941 does not sink into the heart if it is not from Divine grace; an evil thought does not approach the soul, except for temptation and testing. A person who has reached the point of knowing the extent of his weakness has achieved the perfection of humility. The gifts of God attract a person to a heart that is stirred to unceasing thanksgiving. Temptation is brought to the soul by a murmuring thought that is constantly stirred up in the heart. The Lord tolerates all kinds of human infirmities, but He does not tolerate a person who always grumbles and does not leave him without admonition. The soul, far from any illumination of knowledge, indulges in such (murmuring) thoughts. The lips that always give thanks receive blessings from God; and if the heart remains in gratitude, grace descends into it. Humility precedes grace, and conceit precedes punishment. He who is proud 942 is allowed to fall into blasphemy, and he who exalts himself in the goodness of his deeds is allowed to fall into fornication, and he who exalts himself in his wisdom is allowed to fall into the dark nets of ignorance. A person, far from any remembrance of God, carries in his heart a thought against his neighbor, troubled by an evil memory. Whoever, while remembering God, honors every person, then, by the wave of God, secretly finds help for himself from every person. He who defends the offended finds God as his champion. He who stretches out his hand to help his neighbor receives the arm of God to help himself. Whoever accuses his brother of his vice finds an accuser in God. He who corrects his brother in his cage heals his own vice, but he who accuses someone before the congregation increases the soreness of his own ulcers. He who heals his brother in secret makes the power of his love evident, and he who disgraces him before the eyes of his friends shows the power of envy in himself. A friend who reproaches in secret is a wise physician, but the one who heals in the eyes of many is in reality a scolder. A sign of compassion is forgiveness of any debt, and a sign of an evil disposition is bickering with someone who has sinned 943. He who admonishes with the aim of making him healthy, admonishes with love, but whoever seeks revenge has no love in him. God admonishes with love, and does not take revenge (let this not happen!); on the contrary, he means that His image should heal and not retain anger until the time 944. This type of love is a consequence of rightness and does not deviate into the passion of revenge 945. A righteous sage is like God, for he punishes a person, not at all taking revenge on him for his sin, but so that either the person will correct himself or others will be afraid. What is not like this is not admonition. He who does good for the sake of reward soon changes, and he who, by the strength of his knowledge, is surprised at the contemplation of the knowledge that is in God, even if he is mortified by the flesh, he does not exalt himself in his thoughts and never deviates from virtue. He who enlightens his mind with a reward worthy of God (to us) 946 has descended both in soul and body into the depths of humility. For, before someone approaches knowledge, he ascends and descends in his life; when he approaches knowledge, he ascends entirely in height, but no matter how much he ascends, the ascent of his knowledge does not reach perfection until that age of glory comes and a person receives its full 947 wealth. For, no matter how much a person perfects himself before God, he still goes behind Him, but even in the true age God shows him His face, and not what He is, for the righteous, no matter how much they enter into contemplation of Him, see His image, as in a mirror, and there they see the manifestation of reality. A fire ignited in dry wood is difficult to extinguish; and if God’s warmth 948 appears and subsides in the heart of one who has renounced the world, then its ignition is not extinguished and it is faster than fire. When the power of wine enters the limbs, the mind forgets the exact knowledge of everything, and the remembrance of God, when it takes possession of the pasture in the soul, destroys the remembrance of everything visible in the heart. The mind that has acquired the wisdom of the Spirit is the same as a man who finds a ready-made ship in the sea: when he boards it, he carries it away from the sea of ​​this world and delivers it to the island of the next century. The feeling of the future century in this world is the same as a small island in the sea: those who approach it are no longer bothered by the waves of visions of this century. The merchant, when his lot 949 is over, hurries to return to his house; and the monk, while there is still time for his work, grieves over the separation from this body, and when he feels in his soul that he has redeemed the time 950 and accepted his pledge, he longs for the future age. While the merchant is at sea, there is fear in his limbs, lest the waves rise against him and the hope of his work is drowned; While a monk is in the world, fear rules his life, so that a storm does not awaken against him and his work, on which he works from youth to old age, does not perish. The merchant looks at the earth, and the monk looks at the hour of death. A sailor, when he walks in the middle of the sea, looks at the stars and guides his ship according to the stars until he reaches the pier, and the monk looks at prayer, because it corrects him and directs his procession to that pier, to which his life is directed by hourly prayer. The sailor looks out for an island where he can anchor his ship, supplies himself there with what he needs for the journey, and then heads to another island. Such is the procession of a monk while he is in this life: the monk moves from island to island, that is, from knowledge to knowledge, and with this change of islands, that is, knowledge, he prospers until he leaves the sea and his procession reaches that true city, in which its inhabitants no longer engage in purchasing, but everyone calmly enjoys their wealth. Blessed is the one whose purchase 951 did not go to waste in this vain world, in the midst of this great sea. Blessed is the one whose ship is not broken, and he reaches the pier in joy. A naked diver dives into the sea until he finds a pearl; and the wise monk, stripped of everything, goes through life until he finds the pearl in himself - Jesus Christ, and when he finds Him, he no longer acquires anything that exists with Him. Pearls are kept in treasuries, and the monk's pleasure is observed in silence. It is harmful for a virgin to be in public gatherings and with crowds, and for a monk’s mind to be in conversations with many. The bird, wherever it is, strives to go to its nest - to raise its children there; and the prudent monk hurries to his place - to create the fruit of life in it. The snake, when its whole body is crushed, protects its head; and a wise monk at all times protects his faith, which is the beginning of his life. Clouds cover the sun, and a lot of talking darkens the soul, which has begun to be enlightened by prayerful contemplation. The bird called Erodius 952, according to the wise, rejoices and rejoices at the time when it leaves the inhabited places and reaches the desert and settles in it; so the soul of a monk receives heavenly joy at the time when it withdraws from people, comes and dwells in the land of silence, and there awaits the time of its departure. They say about a bird called Sirin 953 that everyone, hearing the sweet sound of its voice, is so captivated that, following it through the desert, from the sweetness of its singing, he forgets his very life, falls and dies. This is similar to what happens to the soul: when heavenly sweetness flows into it from the sweet sound of God’s words, sinking through the senses into the mind, the soul completely rushes after this sweetness, so that it forgets its bodily life and the body is deprived of its desires, and the soul ascends from this life to God. A tree, if it does not first shed its old leaves, does not grow new branches; and a monk, until he erases from his heart the remembrance of his past, does not bear new fruits and branches of Christ Jesus. The wind fattens the fruits on the trees and in the fields 954, and care for God fattens the fruits in the soul. In the shell in which the pearl is born, as they say, some semblance of a spark is produced by lightning, and it receives matter from the air, and until then it remains ordinary flesh, until the heart of the monk receives into itself with the understanding the heavenly substance, his work 955 is something ordinary and in its shells 956 does not contain the fruit of consolation. A dog that licks a saw drinks its own blood and, due to the sweetness of its blood, is not aware of harm to itself; and the monk, who is inclined to revel in vanity, drinks his life and does not feel harm to himself from the sweetness felt for an hour. Worldly glory is a rock in the sea, covered with water, and it is unknown to the swimmer until the ship bottoms out on it and is filled with water; Vanity does the same to a person until it drowns and destroys him. The fathers say about him that (through him) the passions that have already been defeated by it and emanating from it return again to the vain soul. A small cloud covers the circle of the sun, and the sun after the cloud is especially warm; and a little despondency darkens the soul, but after it comes great joy. Do not approach the words of the sacraments contained in the Divine Scripture without prayer and asking for help from God, but say: “Grant me, Lord, to receive the feeling of the power contained in them.” Consider prayer the key to the true understanding of what is said in the Divine Scriptures. When you want to draw closer to God with your heart, first show Him your love through bodily labors: in them lies the beginning of life. For the heart draws much closer to God through the meagerness of necessities, by accustoming itself to one type of food, and thus this approach follows bodily deeds. For the Lord also laid them as the foundation of perfection. Consider idleness to be the beginning of darkening of the soul, and darkening upon darkening 957 - a gathering place for conversations. The reason for the first is the second. If useful speeches, when there is no measure for them, produce darkness, then how much more than vain speeches? The soul is damaged by many long conversations, even if they had in mind the fear of God. So, the darkening of the soul comes from disorder in life. Measure and a well-known rule in life enlighten the mind and drive away confusion. Confusion of the mind from disorder produces darkness in the soul, and darkness produces confusion. Peace is a consequence of good order, and from peace light is born in the soul; from the world, clean air shines in the mind. As the heart, having withdrawn from the world, approaches the wisdom of the Spirit, it receives joy from God to the same extent and in its soul feels the difference between the wisdom of the Spirit and worldly wisdom, because in the wisdom of the Spirit silence takes possession of the soul, and in worldly wisdom there is a source of soaring thoughts. And, upon acquiring the first wisdom, you are filled with great humility, meekness and peace, reigning over all your thoughts. From now on, your members will calm down and the confusion and violent impulses in them will cease. With the acquisition of the second wisdom, you will acquire pride in your wisdom, and perverted thoughts unspeakable, and confusion of mind, shamelessness of feelings and arrogance. Do not think that a person attached to the physical will have boldness before God in prayer. A stingy soul will be deprived of wisdom, but a merciful soul will be made wise by the Spirit. Just as oil serves to give light to a lamp, so almsgiving nourishes knowledge in the soul. The key to divine gifts is given to the heart by love for one's neighbor, and, as the heart renounces the bonds of the body, the door of knowledge opens to the same extent. The passage of the soul from world to world 958 is the acceptance of understanding. How beautiful and praiseworthy is love for our neighbor, if only its care does not distract us from the love of God! How sweet is the conversation with our spiritual brothers, if only we can also maintain a conversation with God! So, it is good to take care of this as long as proportionality is observed in this, that is, until under this pretext 959 the secret work, and life, and constant conversation with God are not lost. The latter is hindered by the observance of the former; the mind is not sufficient to conduct two interviews. Meeting worldly people in a soul that has renounced them for God’s work produces confusion. Continuous conversation with spiritual brothers can be harmful, and it is harmful to look at worldly people 960 from afar. Bodily activity is not hindered by 961 encounters with anything of the senses. But whoever desires to reap the joy of doing the unseen as the fruit of pacification of thought, even without vision, the mere sounds of the voice disturb the peace of his heart. Internal death is impossible without rendering the senses inactive. Physical life requires the awakening of feelings, and spiritual life requires the awakening of the heart. Just as the soul is by nature better than the body, so the soul is better than the body. And just as the original creation of the body preceded the breathing of life into it, so physical deeds precede spiritual deeds. A small life, constantly continuing 962, is great strength; and a soft drop, constantly falling, breaks through the hard stone. When the time approaches for the spiritual man to rise within you, then a deadening of everything is awakened in you, a joy that is not similar to that of a creature is kindled in your soul, 963 and your thoughts are contained within you with the same sweetness that is in your heart. And when peace is ready to rise in you, then the soaring of your mind, low and fickle wisdom, multiplies in you. I call peace the passions that this soaring gives rise to; when they are born and reach maturity, they become sins and kill a person. Just as children are not born without a mother, so passions are not born without the soaring of the mind, and the commission of sin does not happen without the assistance of passions. If patience increases in our souls, this is a sign that we have secretly received the grace of consolation. The power of patience is stronger than joyful thoughts that sink into the heart. Life in God is the overthrow of 964 feelings. When the heart lives, 965 feelings are overthrown. The resurrection of feelings is the death of the heart; and when they are resurrected, this is a sign of the deadness of the heart to God. Conscience does not receive justice from virtues performed between people. The virtue that someone does through others cannot purify the soul, because it is imputed before God only as a reward for deeds. The virtue that a person creates in himself is imputed to perfect virtue and achieves both, that is, it is imputed to reward and produces purification. Therefore, get away from the first and follow the second: leaving the first without care for the second is a clear falling away from God. But the second replaces the first, even if the first does not exist. Rest and idleness are the death of the soul, and more demons can harm it. When your body is weak and you force it to do things beyond its strength, then you introduce darkness after darkness into your soul and bring great confusion into it. And, if the body is strong and you give it over to peace and idleness, then all kinds of evil arise in the soul that dwells in this body; and even if someone strongly desired goodness, it would soon take away from him the very thought of goodness that he had. When the soul is intoxicated with the joy of its hope and the joy of God, then the body does not feel sorrows, although it is weak, for it bears an extreme burden and does not faint, but enjoys and contributes to the pleasure of the soul, although weak. This happens when the soul enters into this joy of the Spirit. If you keep your tongue, then God will give you, brother, the grace of heartfelt tenderness, so that with its help you can see your soul, and with it 967 enter into the joy of the Spirit. If your tongue overcomes you, then believe me in what I tell you: you will not be able to get rid of the delusion. If your heart is unclean, let your lips be pure, as Blessed John said. When you want to instruct someone to goodness, first repose him physically and almost with a word of love. For nothing brings a person to shame and forces him to give up his vice and change for the better, like bodily goods and the honor that he sees from you. To the extent that someone has entered into a feat for the sake of God, to the extent that his heart accepts boldness in his prayer. And to the extent that a person is entertained by many things, to the same extent he is deprived of God’s help. Do not grieve over bodily injuries, because death will completely take them from you 968. Do not be afraid of death, because God has prepared for you to become above it. To him be glory and power forever and ever! Amen. Word eighty-six. About the angelic movement 969, awakened in us by God's providence for the advancement of the soul in the spiritual The first thought, which, according to God’s love for mankind, sinks into a person and guides the soul to life, is the thought that sinks into the heart about the outcome of this nature. This thought is naturally followed by contempt for the world, and this begins in a person every good movement that leads him to life. And, as it were, what foundation is laid in man by the Divine power accompanying him when he desires to manifest life in him. And if a person does not extinguish this thought that we have said in himself with worldly connections and vanity, but grows it in silence, and remains in it with contemplation, and engages in it, then it will lead a person to deep contemplation, which no one is able to depict in words. Satan greatly hates this thought and attacks with all his might to destroy it in man, and if it were possible, he would give him the kingdom of the whole world, just to erase such a thought from a person’s mind with entertainment, and if he could, as has been said, he would do it willingly. For this flatterer knows that if this thought abides in a person, then his mind no longer stands on this land of deception and his intrigues do not approach the person. Let us understand this not about that first thought, which by its reminder awakens the memory of death in us, but about the completeness of this matter, when it implants in a person the inseparable memory of death and when, by constant thinking about it, a person is put into a state of incessant surprise. For the first thought 970 is something bodily, and this last is spiritual contemplation and wondrous grace. This contemplation is clothed in bright thoughts. And whoever has it is no longer curious about this world and is not attached to his body. It is absolutely true, beloved, that if God had granted people this true contemplation for a short time, then there would be no continuity in this world 971. This contemplation serves as a bond that nature cannot resist, and for the one who receives constant reflection on this into his soul, it is the grace of God, which is stronger than all individual deeds and which is given to those who are in the middle degree, in the rightness of their hearts, desiring repentance. It is given precisely to those about whom God knows that it is truly appropriate for them to move away from this world to a better life according to His good will, which He found in them. This grace grows and remains in them in their hermitage and solitary church. Let us ask for this contemplation in prayers, for its sake we will perform long vigils and with tears we will beg the Lord to grant it to us as a grace incomparable to anything, and we will no longer be exhausted in the labors of this world. This is the beginning of the thoughts of life, bringing about the fullness of truth in a person! Word eighty-seven. About the second work in man 972 Another activity after this happens when a person goes through a good life well, and reaches the ascension to the level of repentance, and approaches the experience of contemplation and doing it 973. When he receives from above the grace to taste the sweetness of the knowledge of the Spirit, the beginning of this work is as follows: a person is first convinced of God’s providence for man, is enlightened by His love for creation 974 and is amazed at the structure of rational beings and God’s great care for them. From this begins the divine sweetness in him, the ignition of love for God, kindling in the heart and scorching spiritual and physical passions; and a person feels this power within himself as soon as he begins to think rationally about all created natures and about every object he encounters, enter into research about them and reason spiritually. Therefore, a person, with such strong and divine diligence and a good conscience, then begins to be aroused by Divine love and immediately becomes intoxicated with it, like wine; his members relax, his thoughts remain in amazement, his heart is taken captive to God; and thus, as I said, he is likened to one drunk with wine. And to the extent that internal sensations intensify, this contemplation intensifies. And to the extent that a person tries to live a good life, to preserve himself, to spend time in reading and prayer, to the same extent their strength is confirmed and strengthened in him. And it is absolutely fair, brothers, that over time he has to forget 975 about himself, that he wears this body, and does not know whether he is in this world. This is the beginning of spiritual contemplation in a person, and this is the beginning of all revelations to the mind! And with this beginning the mind grows and strengthens in the innermost; they are elevated to other revelations that exceed human nature; in short, by his hand all the divine contemplations and revelations of the Spirit that the saints receive in this world, and all the gifts and revelations that only nature can know in this life are communicated to man. This is the root of our feeling, implanted in us by our Creator! Blessed is the man who preserved this good seed, as soon as it fell into his soul, and grew it, and did not waste it from himself with vanity and soaring thoughts about the transitory and perishable. To our God be glory forever! Amen. Word eighty eight. About the change of light and darkness that happens in the soul at any time, and about its deviation towards the gums or ears Let us look, beloved, into our souls during prayer: is there contemplation in us when reading verses containing teaching and prayer? It is a consequence of true silence. And while we are in darkness, let us not be embarrassed, especially if the reason for this is not ours. Attribute this 976 to the providence of God, acting for reasons known to the only God. For at other times our soul languishes and is, as it were, among the waves, and whether a person reads the Scripture, or performs a service, and in whatever work he undertakes, he accepts darkness after darkness. Such a person moves away (from the peaceful dispensation) and is often not allowed to even approach it; and he does not believe at all that he will get a change (for the better) and that there will be (again) the world. This hour is filled with despair and fear; hope in God and the consolation of faith in Him completely leave the soul, and it is completely filled with doubt and fear. Those who have endured temptation in this wave of this hour know from experience what change will follow when it ends. But God does not leave the soul in this state for the whole day, because it would lose Christian hope; on the contrary, it will soon create an excess 977. If the alarming state of this obscuration continues longer, then soon expect a change in life from its environment 978 . And I will offer you, man, and give advice: if you do not have the strength to control yourself and fall on your face in prayer, then cover your head with your mantle and sleep until this hour of darkness passes for you, but do not leave your church. Those who wish to lead an intelligent life and in their journey seek the consolation of faith are especially exposed to this temptation. Therefore, this hour torments and tires them most of all with doubts of the mind, which follows with the force of blasphemy, and sometimes doubts about the resurrection and other things come upon a person that we should not even talk about. We have learned all this many times through experience and, to the consolation of many, we have described this struggle. Those who are engaged in bodily affairs are completely free from these temptations. A different despondency comes upon them, known to everyone, and in its effect it is different from these and similar temptations. Health and healing (of those who suffer from it) are exuded by silence. This is a consolation for him! In communication with others, he never accepts the light of consolation, and this despondency is not cured by human conversations, but is lulled to sleep for a while, and after that it rises up against the person with greater force. And he needs an enlightened person who has experience in this, who would enlighten him and strengthen him in any case in time of need, but not always. Blessed is he who endures this without leaving the door 979 . For after this, as the fathers say, he will achieve great peace and strength. However, this struggle does not end in one hour and not soon, and grace does not suddenly come in fullness and settle in the soul, but gradually, and from it the first 980 is born: temptation for a time and consolation for a time; and in this state man remains until his departure. And in order to become completely alien to this and be completely comforted, let’s not even hope for this here. For God has deigned that our life here should be arranged this way, and that those who walk this path should remain in this 981. To him be glory forever and ever! Amen. Word eighty-nine. About the harm of reckless jealousy, hiding behind the guise of divine jealousy, and about the help that comes from meekness and other moral qualities A jealous person never achieves peace of mind, and one who is alien to peace is alien to joy. For if peace of mind is called perfect health, and jealousy is contrary to peace, then, consequently, the one in whom there is evil jealousy suffers from a serious illness. Apparently, you, a man, reveal your jealousy against other people’s illnesses, but in reality you have deprived your soul of health. Therefore, work harder to improve the health of your soul. If you want to heal the weak, then know that the sick have more need to care for them than to reproach them. But you don’t help others, and you plunge yourself into a serious, painful illness. Jealousy in people is recognized not as one of the types of wisdom, but as one of the mental illnesses, and precisely - it is limited in the way of thinking and great ignorance. The beginning of Divine wisdom is modesty and meekness, which is characteristic of a great soul and bears the infirmities of people. For it is said: “You who are strong bear the infirmities of the weak 983 and correct the sinner with a spirit of meekness 984.” The apostle counts patience and peace among the fruits of the Holy Spirit 985. A heart filled with sadness about weakness and powerlessness in obvious, physical affairs replaces all bodily affairs. Physical deeds without the sadness of the mind are the same as an inanimate body. He who grieves at heart and gives freedom to his feelings is like a sick person who suffers physically, but whose mouth is open to any food that is harmful to him. He who grieves at heart and gives freedom to his feelings is like a man who, having an only-begotten son, little by little kills him with his own hands. Sorrow of mind is a precious gift from God. He who endures it as he should is like a man who carries a shrine in his members. A person who has given free rein to his tongue to speak about people, both good and bad, is not worthy of this grace. Repentance and relationships with people are the same as a broken barrel. Ambition and, together, strangulations are the same as a sword dipped in honey. Chastity and conversation with a woman are the same as a lioness and a sheep in the same house. Deeds without mercy before God are the same as a man who kills his son before his father. He who is weak in soul and corrects his friends is like a man whose eyes are blind and shows another the way 986. Mercy and justice in one soul are the same as a person who worships God and idols in the same house. Mercy is the opposite of justice. Justice is an equalization of exact measures, because it gives everyone what they deserve, and in retribution does not allow inclination to one side, or partiality. But mercy is sadness aroused by grace, and compassionately bows to everyone: whoever is worthy of evil is not repaid (with evil), and whoever is worthy of good, he is filled with abundance (abundantly). And, if in one there is a part of justice, then in the other there is a part of malice 987. Just as hay and fire cannot stand to be in the same house, so justice and mercy cannot be in the same soul. Just as a grain of sand cannot maintain balance with a large weight of gold, so the demands of God’s justice do not maintain balance in comparison with God’s mercy. Like a handful of sand thrown into the great sea, the same is the fall of all flesh, in comparison with the providence and God's mercy. And just as a source of abundant water is not blocked by a handful of dust, so the mercy of the Creator is not overcome by the vices of creatures. Being vindictive and praying is the same as sowing in the sea and waiting for the harvest. Just as it is impossible to put a barrier to the lordship of fire so that it does not ascend upward, so nothing prevents the prayers of the merciful from ascending to heaven. What is the flow of water in a sloping place, such is the strength of irritability when it finds access to our mind. He who has acquired humility in his heart has become dead to the world, and having become dead to the world, he has become dead to the passions. Whoever has become dead in heart for his loved ones, the devil has become dead to him. Whoever has found envy has found the devil with it. There is humility from the fear of God, and there is humility out of love for God: some are humble out of fear of God, others out of joy. And the one who is humble through the fear of God is accompanied at all times by modesty in all members, the orderliness of feelings and a contrite heart, and the one who is humble through joy is accompanied by great simplicity, a growing and uncontrollable heart. Love does not know shame, therefore it does not know how to give members the appearance of decorum. It is natural not to be ashamed of love and to forget your limits. Blessed is he who has found you, the haven of all joy! The assembly of the humble is loved by God, like the assembly of the seraphim. A chaste body is more precious before God than a pure sacrifice. For these two virtues, that is, humility and chastity, prepare a deposit in the soul from the Trinity. Walk reverently before your friends; when you do this, you will benefit both yourself and them, because the soul often throws off the reins of caution under the pretext of love. Beware of conversations, because they are not useful at all times. In meetings, prefer silence, because it prevents much harm. Observe the womb, but not as eyesight 988, because internal warfare is undoubtedly easier than external. Do not believe, brother, that inner thoughts can be abandoned without bringing the body into a good and orderly state. Fear habits more than enemies. He who feeds a habit 989 is the same as a person who gives food to fire, because the measure of the strength of both 990 depends on the amount of substance. If a habit demands something one day and its demand is not fulfilled, then another time you will find it weak; and if once you fulfill her will, then the second time you will find that she attacks you with much greater force. Keep this in mind regarding everything, because the help of precaution is more important to you than the help of the deeds themselves. He who loves laughter and loves to make fun of people will not be your friend, because he leads you to the habit of indulging in relaxation. Do not make your face happy with someone who is dissolute in his life, but be careful not to hate him; If he wants to rebel, give him your hand and take care until death to acquire him. If you are still weak, then turn away from this healing, for it is said: give him the end of your rod, and so on. 991 Speak carefully to someone who is highly intelligent and suffers from envy. For, as soon as you say something, he gives your words in his heart whatever interpretation he pleases, and in what is good in you, he finds a means to cause others to stumble; and your words in his mind are distorted in accordance with his illness. When someone begins to argue with his brother in front of you, make your face sad. As soon as you do this, you will find yourself protected both before God and before him. If you give something to someone in need, let the cheerfulness of your face precede your giving and comfort his sorrow with a kind word. When you do this, then your gaiety in his mind overcomes your giving, that is, (it) is higher than satisfying the needs of the body. On the day when you open your mouth and begin to say something against someone, consider yourself dead to God and vain in all your affairs, even if your thought prompts you to say, apparently, something that is just and constructive. For what need does a man have to destroy his own building and repair the building of his friend? On that day on which you grieve for someone suffering from some illness, for a good or evil person, suffering physically or mentally, consider yourself a martyr and look at yourself as someone who suffered for Christ and was deemed worthy to become a confessor. For remember that Christ died for sinners, not for the righteous. Look how great this thing is - to grieve for evil people and do good to sinners more than the righteous! The Apostle remembers this as a matter worthy of surprise 992. If you can justify yourself in yourself, in your soul, then do not worry about looking for another justification. Let bodily chastity and purity of conscience precede you in all your deeds. For without them, every work is vanity before God. In any matter, if you do it without reflection and study, know that it is vain, although decent, because God imputes righteousness according to prudence, and not according to foolish actions. The righteous man who is unwise is a lamp in the (light of) the sun. The prayer of the vindictive is sowing on a stone. An unmerciful ascetic is a barren tree. Reproof from envy is a poisonous arrow. The flatterer's praise is a hidden network. A stupid advisor is a blind guardian. Staying with the foolish is a wound to the heart. Conversation with intelligent people is a sweet source. A wise counselor is a wall of hope. A stupid and unreasonable friend is a repository of harm. It is better to see a man living with weeping women than a wise man following a fool. It is better to live with animals than with people of bad behavior. It is better to be with kites 993 than with a covetous and insatiable man. Better be a friend to a murderer 994 than to a lover of controversy. It is better to talk with a pig than with a glutton, because a pig's trough is better than gluttonous lips. Live better with lepers than with proud people. Let them persecute you, don’t persecute you; let them crucify you, do not crucify; let them offend, do not offend; let them slander you, do not slander you; be meek and not zealous in evil 995 . Self-justification is not a matter of Christian life; there is not even a hint about it in the teachings of Christ. Rejoice with those who rejoice and weep with those who weep, 996 for this is a sign of purity. Be sick with the sick, shed tears with the sinners, rejoice with the repentant. Be friendly with all people, but remain alone in your thoughts. Take part in the suffering of everyone, but with your body be far from everyone. Do not reprove or vilify anyone, even those who are extremely bad in your life. Spread your garment over the sinner and cover him. If you cannot take upon yourself his sins and bear punishment and shame for him, then at least be patient and do not shame him. Know, brother, that this is why we need not to leave the doors of our cells, so as not to know the evil deeds of men, and then in the purity of your mind you will see holy and good people in everyone. If we begin to reprove, admonish, judge, investigate, punish, reproach, then how will our life differ from city life? And if we do not leave this, what will be worse than being in the desert? If you are not silent in your heart, at least be silent in your tongue. If you cannot keep your thoughts in order, then at least make your feelings well-ordered. If you are not alone in your thoughts, then be alone in your body. If you cannot labor with your body, at least grieve with your mind. If you cannot stay awake while standing, then stay awake while sitting or lying on your bed. If you cannot fast for two days, fast at least until the evening. And if you can’t until the evening, then at least beware of satiety. If you are not holy in your heart, then at least be pure in your body. If you do not weep in your heart, then at least clothe your face with weeping. If you cannot have mercy, then say that you are a sinner. If you are not a peacemaker, then at least do not be a lover of rebellion. You cannot become zealous, at least in your way of thinking do not be like a lazy one. If you are not a winner, then do not exalt yourself in thought above those who are subject to responsibility. If you are not able to stop the mouth of someone slandering your friend, then at least beware of communicating with him. Know that if fire comes out from you 997 and burns others, then God will seek at your hand the souls burned by your fire. If you do not throw into fire, but agree with the one who throws you and enjoy it, then at the Judgment you will be his accomplice. If you love meekness, remain in peace. And if you are worthy of peace, you will rejoice at all times. Seek reason, not gold; put on humility and not fine linen; gain peace, not a kingdom. Only one who has humility is intelligent, and one who does not have humility will not be intelligent. The humble-wise is only peaceful, and the non-peaceful is not humble-wise; and peaceful - only rejoicing. In all the paths that people walk in the world, they do not find peace until they come closer to hope in God. The heart is not pacified by labor and stumbling until hope comes into it, pacifies the heart, and sheds joy into it. It was about her that venerable and holiness-filled lips spoke: “Come to Me, all you who labor and are heavy laden, and I will give you rest 998 . Come closer,” He says, “to hope in Me, and you will rest from labor and fear.” Hope in God lifts the heart, but fear of Gehenna crushes it. The light of the mind generates faith, and faith generates the consolation of hope, and hope strengthens the heart. Faith is a revelation of the understanding 999, and when the mind is darkened, faith is hidden, fear dominates us and cuts off our hope. Faith, which comes from teaching, does not free a person from pride and doubt; The one that liberates is the one that is seen by the understanding 1000 and shines (in the mind), and is called the knowledge and manifestation of truth. As long as the mind understands God as God, the manifestation of the understanding 1001 does not bring fear closer to the heart. When we are allowed to fall into darkness and lose this understanding, then until we humble ourselves, there is fear in us, until it brings us closer to humility and repentance. The Son of God endured the cross, therefore we sinners will boldly rely on repentance. For if only the (external) appearance of repentance in King Ahab turned away anger from him 1002, then the truth of our repentance will not be useless for us. If one kind of humility in him, without truth (repentance), turned away anger from him, then will it not even more turn away from us, who are truly grieving over our sins? The sorrow of the mind is sufficient to replace all bodily activity. Saint Gregory says: he is the church of grace who is united with God and is always preoccupied with the thought of His judgment. What does it mean to have concern for His judgment, if not to always seek His repose, if not to grieve and constantly worry about the fact that we cannot achieve perfection, due to the weakness of our nature? To have unceasing sadness about this means to constantly carry in your soul the remembrance of God, as Blessed Basil said. Undistracted prayer produces a clear thought about God in the soul. And our instilling God within ourselves through remembrance is the instilling of God in us. Thus we become the church of God. This is care and a contrite heart to prepare rest for Him! To him be glory forever! Amen. Word ninetieth. About involuntary evil thoughts arising from the relaxation and negligence that preceded them Others strengthen the body and want to give it a little rest for the sake of the cause of God, until they gather their strength, and again return to their work. Therefore, in the few days of our rest, let us not completely destroy our protection and let us not surrender our souls to ruin, like people who have no intention of returning to their work again. Others, during the time of peace, are struck by the arrows of the enemy: these are those who, by the boldness of their will, collect substance 1003 for their souls and in the holy land, that is, in prayer, they see themselves dressed in unclean clothes. And this is the very thing that moves in their soul at the hour of thinking about God and prayer. What we acquired during our negligence brings us to shame during our prayer. Sobriety helps a person more than business, and resolution 1004 harms him more than peace. From peace, domestic battles arise and disturb a person, but he has the opportunity to stop them. For when a person leaves peace and returns to the place of business, these battles are taken away from him and removed. But what is generated by resolution is not the same as what is generated by relaxation and peace. For while a person remains in the realm of his freedom during rest, he can return again and govern himself by establishing his rule, because he is still in the realm of his freedom. But by giving himself permission, he leaves the realm of his freedom. If a person had not completely rejected self-care, then he would not have been violently and involuntarily forced to submit to what does not give him peace, and if he had not completely gone beyond the limits of freedom, then circumstances would not have happened to him that forcibly bind him to what he is unable to resist. Do not give, man, freedom to any of your feelings, so as not to reach the point where it is impossible to return to freedom again. Peace harms only the young, but permission harms both the perfect and the old. Those who, as a result of peace, reach evil thoughts, can again return to protecting themselves and establish themselves in their high life, but those who, in the hope of work, neglected to protect themselves, are led captives from the high life into a licentious life 1005. Another, although defeated in an enemy country, dies during peace. Another goes out under the pretext of buying his life 1006 - and receives a sharp sting in his soul. We will not grieve when we slip in something, but when we become stagnant in something, because creep often happens to the perfect, and stagnation in it is complete deadness. The sadness that we feel at our attempts is imputed to us by grace instead of pure work. Whoever, in the hope of repentance, creeps a second time, walks deceitfully with God; death unexpectedly attacks him, and he does not reach the time in which he hoped to fulfill the deeds of virtue. Everyone who gave free rein to their feelings also gave free rein to their hearts. The work of the heart serves as a bond for the outer members. And if someone deals with it with prudence, following the example of the fathers who lived before us, then this happens clearly by the following three phenomena in him, namely: he is not attached to bodily acquisitions, does not like gluttony, and irritability is completely far from him. Where these three phenomena take place, that is, bodily (whether small or great) acquisitiveness, hot temper and overcoming gluttony, there (let it be known to you), even if a person was apparently like the ancient saints, his permission for the external comes from intolerance in the internal, and not from the difference in the neglect of his soul 1007. Otherwise, why not, neglecting bodily things, acquire meekness? Reasonable neglect is followed by: disconnection from anything, neglect of peace and desire for people 1008. And if someone willingly and joyfully accepts damage 1009 for the sake of God, then he is clean internally; if someone does not neglect anyone for their physical shortcomings, then he is truly free; If someone does not look with pleasure at someone who honors him or is not indignant at someone who dishonors him, then in this life he has become dead to the world. Maintaining prudence is better than any living, no matter how and to what human extent it is carried out. Do not hate the sinner, because we are all guilty; and if you rebel against him for God’s sake, then weep for him. And why do you hate him? Hate his sins and pray for himself, in order to become like Christ, Who had no indignation against sinners, but prayed for them. Don't you see how He wept for Jerusalem 1010? And the devil laughs at us in many ways; why should we hate someone who, like us, is ridiculed by the devil who laughs at us? And why do you, man, hate a sinner? Is it because he does not have righteousness like you? But where is your truth when you don’t have love? Why didn't you cry for him? But you drive him away. Others, out of ignorance, are excited to anger, considering themselves capable of judging the affairs of sinners. Be a preacher of the goodness of God, because God feeds you, unworthy, and because you owe Him a lot, but His exaction is not visible on you, and for the small deeds you have done, He rewards you with great ones. Do not call God just, for His justice is not known by your deeds. Although David calls Him just and just 1011, His Son revealed to us that He is even more good and gracious, for He says: “He is good to the wicked and the wicked” 1012. And why do you call God just, when in the chapter about the reward of workers you read: “Friend, I will not offend you... I want to give to this last one, as I did to you. Even though your eye is evil, for I am good” 1013? Why, also, does a person call God just, when in the chapter about the prodigal son, who prodigally squandered his wealth, he reads that at one contrition, which the son (the father) showed, came and fell on his neck, and gave him power over all his wealth? 1014 For no one else said these things about God, so that we might doubt Him, but the Son of God Himself testified these things about Him. Where is God's justice? Is it because we are sinners and Christ died for us? And, if He is so merciful, then we will believe that He does not accept change. Let us never imagine this iniquity, so as to call God unmerciful: the property of God does not change like the dead, and God does not acquire what He does not have; does not lose what He has; does not receive increase, like creatures. What God had from the beginning, he always has, and will have to infinity, as Blessed Cyril said in his interpretation of the book of Genesis. “Fear Him,” he says, “out of love, and not because of the cruel name given to Him 1015. Love Him as you must love Him, and not for what He will give you in the future, but for what we have received in the present world, created for our sake. For who is able to repay Him? Where is His reward for our deeds? Who prompted Him to bring us into being in the beginning? Who pleads with Him for us when we do not remember Him? When we did not yet exist, who brought this body of ours to life? And again, where does the thought of knowledge fall into the dust? Oh, how wonderful is the mercy of God! Oh, how amazing is the grace of God and our Creator! What a force that dominates everything! What immeasurable goodness by which He again raises the nature of us sinners to re-creation! Who has the strength to glorify Him? He raises up the criminal 1016 and His blasphemer, He renews the foolish dust, makes it rational and verbal, He makes the scattered and insensitive mind and wasted feelings into a rational nature and worthy of Divine thought! The sinner is not able to imagine the grace of his resurrection. Where is Gehenna that could make us sad? Where is the torment that frightens us in various ways and conquers the joy of His love? And what is Gehenna before the grace of His resurrection, when it will raise us from hell, cause this corruptible to be clothed with incorruptibility, 1017 and raise up those who fell into hell in glory?” Come, you sensible ones, and be amazed! Who, having a wise and wonderful mind, will worthily marvel at the mercy of our Creator? There is a reward for sinners 1018, and instead of a righteous reward, He rewards them with resurrection; and instead of the corruption of bodies that have trampled upon His law, He clothes them with the perfect glory of incorruptibility. This mercy is to resurrect us after we have sinned, higher than mercy is to bring us into being when we did not exist. Glory, Lord, to Your immeasurable grace! Behold, Lord, the waves of Your grace silenced me, and I had no thought left of gratitude to You! 1019 With what lips shall we glorify You, O good King, Who loves our life? Glory to Thee for these two worlds which Thou hast created for our growth and enjoyment, leading us from everything that Thou has created to the knowledge of Thy glory! Glory to You from now on and forever. Amen. Word ninety-one. About patience out of love for God and how help is obtained through patience To the extent that a person neglects this world and is jealous of the fear of God, to that extent God’s providence approaches him, and a person secretly feels the intercession of providence, and pure thoughts are given to him to understand it. And if someone voluntarily loses worldly goods, then to the extent that he is deprived of them, to the same extent God’s mercy accompanies him and God’s love for mankind supports him. Glory to the One who saves us with our gums and lips, and with all this gives us the opportunity to gain our life! For even the souls of those who are too weak to acquire life for themselves by their own will, He leads through involuntary sorrows to virtue. And this beggar Lazarus, not by his own will, was deprived of the blessings of the world, and his body was stricken with ulcers, and he endured two bitter sufferings, each of which was worse than the other, however, afterwards he was honored in Abraham’s bosom. God is close to the grieving heart of those who cry out to Him in sorrow. If He sometimes subjects someone to bodily deprivation and other sorrows, then the enduring of this turns to help us, just as a doctor in a serious illness restores health by cutting his limbs. The Lord shows great love for mankind towards the soul of the mourner, commensurate with the severity of the suffering in his grief. Therefore, when the desire for the love of Christ is not so victorious in you that from the joy of Christ you are dispassionate in all your sorrow, then know that the world lives in you more than Christ. And when illness, poverty, exhaustion of the body and fear of what is harmful to the body disturb your thoughts and interfere with the joy of your hope and care for the Lord, then know that it is the body that lives in you, and not Christ. It’s easy to say: whatever love allows and prevails in you, that’s what lives in you. If you have no shortage of what you need, and your body is healthy, and you are not afraid of anything contrary, and you say that you can purely go to Christ, then know that you are sick in mind and deprived of tasting the glory of God. I judge you not because you already are, but more so that you know how much you lack in perfection, although you have a certain part of the life of the former holy fathers before us. And do not say that there is no person whose mind would completely rise above weakness, when his body is overwhelmed by temptations and sorrows, and whose love for Christ would overcome the sadness of the mind. I will not bring to memory the holy martyrs, so as not to faint before the depth of their suffering. I will not say how much their patience, supported by the power of Christ’s love, overcame great sorrow and bodily illness. Let us leave this aside because the mere memory of this plunges human nature into grief and outrages us with the greatness of the deed and the wonder of the spectacle. Let's look at the godless, so-called philosophers. One of them made it a law in his thoughts to remain silent for several years. The Roman Emperor, surprised by this rumor, wanted to put it to the test. Therefore, he ordered him to be brought to him and, when he saw that he was resolutely silent when asked any question and did not answer, he became angry with him and ordered him to be put to death for not respecting the throne and the crown of his glory. But the philosopher was not afraid, but, on the contrary, kept his law and silently prepared for death. The emperor gave the order to the executioners: “If he is afraid of the sword and breaks his law, put him to death, and if he resists his will, return him to me alive.” So, when he approached the appointed place and those who received the order, inflicting insults, forced him to break his law and not be subject to death, then he reasoned: “It is better for me to die in one hour and preserve my will, for the sake of which I have struggled for so long, than to be overcome by the fear of death, to scold my wisdom and be reproached for timidity in the face of extremes encountered.” And without embarrassment he prostrated himself to be beheaded by the sword. This was reported to the emperor; the emperor was surprised and released him with honor. Some completely trampled natural lust, others easily endured slander; some endured severe illnesses without sorrow, while others showed their patience in sorrows and great disasters. And if they endured this for the sake of empty glory and hope, then shouldn’t we, monks, who are called to communion with God, endure much more? May we be worthy of this, through the prayers of our Most Holy Lady Theotokos and Ever-Virgin Mary and all who, in the sweat of their deeds, have pleased Christ! All glory, honor and worship are due to Him with His beginningless Father and with the ever-present, one-natural and life-giving Spirit, now and forever! Amen. That is, while the senses care about external objects. The thought is dark; according to the Syriac text, this place after the word “internal” reads like this: “...reason is the cause of freedom, and the fruit of both is inclination. Without the first, the second is impossible, and where there is no second, the third is, as it were, restrained by a bridle.” Those. in the matter of God's providence. That is, with the distraction of the mind by earthly things. According to the Syriac text, this passage reads like this: “... for the internal movements are hindered by the senses that should serve them when they [the internal movements] perceive their object.” This refers to evil thoughts caused by external objects that excite passions. – Note. lane Those. love for God is replaced by love for earthly things (according to the Syriac text). – Note. lane That is, the soul’s desire for virtue exceeds the body’s passion for visible objects (according to the Syriac text). Meaning: the totality of good deeds, concentrated in mercy (according to the Syriac text). Those. with the glory of the Godhead, which alone shines (according to the Syriac text). Those. in constant keeping of the commandments. And precisely when he says: “Be merciful, as your Father is merciful” (Luke 6:36); and again: “If you want to be perfect, go, sell what you have and give to the poor, and have treasure in heaven, and come after Me” (Matthew 19:21); and: “Be ye therefore perfect, even as your Father in heaven is perfect” (Matthew 5:48). According to the Syriac text, the thought is different: “... but it simply taught us that here, without changing our nature and changing place, we cannot receive a feeling of bliss from them.” Of course, it is probably old age, when many types of temptations are inaccessible or lose their seductiveness, and, therefore, it is not necessary to overcome oneself and exercise free will in order to resist them. According to the ancient Slavic translation: “alien obscene thoughts.” See: Proverbs 6:27: “Can a man take fire into his bosom, lest his robe be burned?” Bodily deprivation, inevitable in the fight against passions. He is held back by punishment. In the Syriac text, this entire passage (after the words “moves in the material”) reads like this: “This material direction of it is a passionate state, or an imprint of external activity. For the mind involuntarily also imagines those things through which it performs virtues, and by them is to a large extent stimulated to worry and to collect thoughts. For, even if the goal is directed towards good, the mind can still, due to lack of exercise, be active in the direction of the body, although not in a passionate way and until the secret influence of mental images prepares for it grief due to a stronger flame, thanks to God, which usually cuts off vain memories. In Greek it reads: φυσικά (natural), but according to ancient Slavic manuscripts it is better to read: ψυχικά (spiritual). According to the ancient Slavic translation: “... passions are outside the nature of the soul.” That is, “the flesh desires what is contrary to the spirit, and the spirit desires what is contrary to the flesh; they oppose each other.” According to the Syriac text, the meaning is this: “Why does satisfying the passions of the body give it growth and strength, while satisfying the passions of the soul harms it, although they supposedly should be characteristic of it?” The words “peculiar to him” are not in the Greek edition; they were supplemented from an ancient Slavic manuscript. In the Syriac text this passage reads like this (after the word “opposite”): “... then everything that gives benefit and joy to the body must be considered as alien to the nature of the soul and imposed on it only through borrowing, if it appropriates it for itself, for what belongs to the nature of the soul is deadly to the body.” Those. conducting and doing virtues without love and fear. In the Syriac text: "bathe in them." That is, those who are children of the mysteries of God. Performer of carnal lust. Of course, the work of fasting and heroism. The words “to sweep aside the rest” are added from the ancient Slavic translation. More precisely: without a cape (ἃνευ έπιῥῥιπαρίου). In Greek: ἳνα μή πάντοτε φάγης; but in Serbian and ancient glory translation: “yes always yes” - without denial. This should not be done because brothers... That is, in such action. Freedom to use feelings trained in goodness. That is, in the matter of reasoning one’s thoughts. You won't have time in either one or the other. Compare: Ps.125:6 (glories). The handle is a bunch of compressed bread, a sheaf. – Note. ed. In the ancient and Slavic translations, instead of the words “in one’s doing,” it reads: “in one’s vision.” That is, angelic and spiritual. Spiritual bodies are here called the most ethereal and immaterial entities, which are called uncomplicated nature. By this we mean intelligence, as the editor of the Greek text, Nikephoros Theotokis, thinks. In the Greek text there is no negation before the word “necessity,” but since without it the meaning is incorrect, in the translation we followed the opinion of the publisher of the Greek text, Nikephoros Theotokis, who suggests adding this negation. “Although the Greek book says affirmatively ἒχει (“to have”), the meaning of what follows and the beginning of the 4th Word show that the translation of Elder Paisius “not to have” is more correct” (note to the translation of Paisius). Greater (greater) – greater. – Note. ed. That is, through the cessation of prayer, the earth of our heart becomes coarser. In Greek The text says: “against Him.” The translation “on them” is taken from St. Paisia. “All-wise” in Greek. no edition; inserted by us from the translation of St. Paisiya (Velichkovsky). That is, a small amount of food. That is, the wisdom of silence. To these words the publisher is Greek. text Nikifor Theotokis made the following note: “This is either chastity from bodily passions, but not spiritual and conscience; or integrity, but not perfect and complete; or so-called purity, but not really existing.” The words “invisible... mysterious” in Greek. there is no text (there is only the word “this”), but they are in the translation of St. Paisia. Instead of “revelation,” perhaps we should read “vision,” as Nikephoros Theotokis suggests. St. Isaac distinguishes here between the type of knowledge of beings by nature and the type of knowledge of beings through nature. The first is not contrary to purity, but the second must be forgotten to achieve purity. The type of knowledge of beings through nature is the knowledge of things not simply by nature, but with the admixture of thoughts resulting from the use of things not by nature, but by passion. Thus, the idea of ​​gold in thoughts as a creation of God is knowledge of things by nature, and the idea of ​​gold with selfish lust is knowledge of things through nature. That is, to receive the gift of crying. That is, over the vain thoughts of this life. In the Greek [text] speech is without negation; but here the ancient Slavic and Serbian translations are preferred. From outside - from outside. – Note. ed. In the Syriac text it means “answer.” – Note. ed. You consider it convenient that this could lead to my death. That is, with all the actions of the soul. That is, audacity, arrogance. That is, from submission to vanity, which follows the vain soaring of the mind. In Greek and in the ancient Slavic translation it reads: “to nature,” but in St. Paisius we read: “resisting faith.” Those. We partly know, partly we imagine. The text of the Epistle to the Corinthians says: we know in part and we prophesy in part. According to Greek άδολεσχούσης. This is approximately the same as “philosophizing.” So according to the translation of St. Paisia. According to Greek The text reads like this: “... in the contemplation of God is outside of nature, or comes from...”. Those who deviate from the proper direction. Only characteristic of the Divine. Another difference in knowledge. Types of knowledge, natural and spiritual. Without taking care of him. Those who have not been clothed with Christ (see: Gal.3:27), who have not received the Spirit (see: John 3:5). In subtracting only what is required. The word “evil” is added from the ancient Slavic translation. That is, the experience of tempting demons and your daring refutation of evil thoughts. That is, by praying to God, cutting off conversation with thoughts. One third part of kathisma. That is, in spiritual delight. The words “about the body, then it becomes satanic” are supplemented from the ancient Slavic translation. Virtue and work for it. According to your mood. That is, about the spiritual and the physical. That is, that sorrows are alien to the path of God. To live without a feat for the truth. In Greek it reads: ούκ έκίνει (did not encourage), but in ancient Slavic without negation: “without struggling.” “I pray to You, Lord my God, do not destroy Your creation!” “And there appeared to him as it were a human hand hanging from heaven, showing him the way.” See: Memorable stories about the asceticism of the holy and blessed fathers. About Abba Ammun of Nitria. Here, as below, the word “bad” should mean temptations and sorrows. A courageous dispensation of the soul. That is, he will become completely close to God. That is, he philosophizes and lives according to the flesh. Higher than pleasure in the things of this world. Those. sobriety and guardianship. To think about God is godly. The point, apparently, is that more could be said about this, but there is a limit to words. About your sins and shortcomings. So according to the Greek text; at St. Paisiya (Velichkovsky): “in myself.” So with Rev. Paisiya (Velichkovsky). According to the Greek text: “what kindness you have towards the world,” but this reading, although confirmed by the ancient Slavic translation, gives a worse meaning. See: Matthew 25:40; Proverbs 19:17. Deprivation of something required by the body. That is, deprivations, reproaches and insults. That is, previous impressions. That is, your internal structure. The general meaning of this passage is this: if a person is zealous, then he is freed from small obstacles from attachment to the sensual, and, moreover, he is freed from them thanks to his nature, which is pure (just as the purely God-created nature that produced him, so is he, his son). And if he is careless, then he is freed from great obstacles from attachment to the sensual, and, moreover, freed from them with the help of Divine grace given to us, according to the words of the Apostle: and when sin increased, grace began to abound (Rom. 5:20). (From the notes to the Greek text.) That is to the thoughts that come to him. Here: abstinence in food. – Note. ed. In the ancient Serbian translation it reads: “who is not illuminated,” although in Greek it is said without negation: ὂστις διαυγής. Those. not for reasons alien to the essence and direct purpose of silence. One, without other feats and virtues. Rather, try to arrange order in your work. Your spiritual well-being. You abound in visible things. Here is Greek. the text should be corrected as follows: εύρίσκεις έν δικαιοσύνῃ καί κρίσει εἶναι πάντα ἑγγύς σου, according to Serbian translation: having found everything close to you in truth and judgment. That is, from the radiance of the unsetting Sun - Christ. The words in brackets are borrowed from the ancient Serbian translation. Euchites (from Greek), or Messalians (from Syriac), translated as those who pray, were the heretics of the 4th century who denied the trinity of Persons in the Divinity and considered their prayer the only means to salvation. This heresy arose in some monastic communities in Syria and Asia Minor. The Euchite monks argued that, having achieved through prayer the infusion of the Holy Spirit in them, they are forever freed from passions and inclinations towards evil and do not need any exploits to curb the body, nor the reading of the Holy Scriptures, nor the sacraments, nor any law at all. They spent their time in idleness, avoiding all kinds of work, as degrading spiritual life, and feeding only on alms; at the same time, feeling within themselves the imaginary presence of the Holy Spirit, they indulged in contemplation and, in the heat of a frustrated imagination, dreamed that they were contemplating the Divine with their bodily eyes. That is, about acquiring humility. An ancient Slavic translation shows that instead of έν τῷ αίῶνι one should read έν τῷ άγῶνι. Wed: Luke 21:36; Col.4:2. Perseverance. – Note. ed. This probably refers to the powers of heaven. That is, repentance and humility. The words “What is humility?” – and said” supplemented from the ancient Slavic translation. Of course, one’s own will, not subordinate to the will of another, for example, a spiritual father. Shown in the Gospel beatitudes. Through knowledge of industry in the explicit. That is, when a person defines himself in grief until death. Resisting the urges of ambition and self-indulgence. See: Rom.6:16; Hebrews 2:15. By giving him extra peace. In the Syriac text: "...the whole verse, containing the full meaning." When we are subtly tempted by a spiritual vision. However, the passions themselves do not move in him so strongly that they can motivate him to fulfill them in practice. From this indescribable spiritual joy, born from purity. The word “feel” is supplemented from the ancient Slavic and Serbian translations. That is, in internal work. That is, living with many. From community with people and from worldly affairs. That is, worldly affairs that feed passions. Those. worldly affairs that feed passions. Those. monks, preferring silence to mercy, become, as it were, opponents of the latter. Those. we do not refuse to provide mercy in case of real need. If there are no such cases. When similar cases are near us. Those. they will have an opportunity to actually fulfill the commandments. Those. in embodiment, implementation of their deeds. Of course there are sorrows and temptations. Of course there are passions and infirmities. Because there is no order or consistency in this. Knowledge of the mysteries of the spiritual world. Between feelings and objects. Understanding the secrets of the spiritual world. Which cannot be expressed in words. At St. Paisius (Velichkovsky) after this it was added: “... where Christ lives, the Head of our life.” An ancient Slavic translation shows that here instead of γεύεται one should read γίνεται. They become clear to us. From the ancient Slavic translation it is clear that here instead of τήν λύπην it should be read την πύλην. Those. not as a permanent state. That is, how they came into being. On the Euchites, see note. 403. That is, when you put mercy at the foundation of all your virtues. That is, do not be sinful in other respects if, for example, while doing good to the poor, you do not forgive offenses. In the Syriac text this passage has the following meaning: “But this will happen when on your path you rise above the point of view of only duty and justice, and give freedom the opportunity to act in everything.” The Syriac text says: “And I say that the merciful even then is not truly merciful if he has not yet risen above simple justice.” That is, excessive peace in life. From dealing with many people. Without good deeds that accompany us into the future life. That is, so as not to abandon the path of virtue altogether. The Syriac text says: “... because the inside of the heart must necessarily agree with the outer way of acting.” That is, he is carried away by passions. In the Syriac text: "...inflames the mind with impure thoughts." In the Syriac text: “miracles.” That is, hope for salvation. In the Syriac text: “by the passions mentioned above.” In the Syriac text: “to enjoy life.” In the Syriac text: “It is better for stupid people to accuse you of being uneducated than for smart people to accuse you of insolence.” That is, in reading the Gospel. In the Syriac text: “as in the night.” The ancient Slavic translation shows that instead of: τοῦ μή είσελϑεῖν it should be read without negation: τοῦ είσελϑεῖν. There is no denial in the Syriac text either. That is, the true appearance of objects (as stated in the Syriac text). Of course, a daring, spontaneous exploration of the secrets hidden in Scripture. In the Syriac text: “even for pious purposes.” That is, an interview with God, which is discussed below. Either directly inspired by God to man, or contained in the Holy Scriptures. The words in brackets are supplemented from the ancient Slavic translation; they are not in the Syriac text either. In the Syriac text: “for your frugality.” Compare: Eccl.11:1. In our text: “Cast your bread upon the waters, for after many days you will find it again.” In the Syriac text: “Then God will reward you double.” The battle from behind, or the external struggle, is the confusion that is produced in the soul by occupation, dissipating it with external things, which prevents it from carrying out the battle from the front, or the internal struggle against itself, with undivided attention. In the Syriac text this passage reads as follows: “Those who were victorious in the external struggle also removed internal fear; and no (enemy) coercion can forcibly take them into captivity, tormenting them with abuse from front and behind. External struggle I call that which a person incites recklessly against his own soul, through the senses, namely, through taking and giving, hearing and seeing, speaking and gluttony, and through the fact that he constantly imposes on his soul many pressing matters, so that it, blinded by the confusion that oppresses it from the outside, is not able to clearly see the hidden war raised against it - and overcome the confusion arising within with calmness. her." The reading of the Greek text is confirmed by ancient translations - Slavic and Serbian. In the Syriac text: "straitened." In the Syriac text: "...when a man lies on his face day and night with his hands folded back." By external righteousness we mean active life, as opposed to contemplative life. That is, an active and contemplative life. In the Greek text the word “παραπληξίας” - “madness” appears here, and the corresponding word appears in the Syriac text. But in the translations of Latin, ancient Slavic, Serbian and St. Paisius is given the word “consolation,” which is preserved in our translation from the previous edition. The Syriac text says this: “...and it (the heart) does not feel that madness for which the apostle was blamed, when they said that many books made him mad.” Here, obviously, the words of the Acts of the Apostles (26:24) are understood: “When he (Apostle Paul) defended himself in this way, Festus said in a loud voice: “You are crazy, Paul! Great learning is driving you to madness.” We do not undertake to decide which reading is true. See: Gal.2:20; 2 Corinthians 12:3–4. In the Syriac text: “...he will cast away his sins.” Here we mean revelation that is natural in nature (see: Rom. 1:20) and revelation that is supernatural in the written law. Those. fulfilled them. In the Syriac text: “...whoever has received His laws into his heart will find the Lord in them.” (“In them” is also read in one Greek manuscript). In the Syriac text: “...he becomes a fellow-fellow of God who always dwells in meditation on Him.” Ovol - a small change coin of the ancient Greeks. – Note. ed. In the Syriac text: “Do not leave unjust gain in its place, and do not fast in its place! Do not leave crime in its place and do not fight against something else. Injustice is eradicated by mercy and renunciation, but you leave the plant in its place and fight against something else, as the great holy teacher Ephraim says.” Special detection of fishery. Actually: lupins are vegetables with intoxicating properties. That is, based on the experience of personal life. That is, a convenient opportunity for a good deed. In the Syriac text: "...because of some wealth, short-term power and little eloquence." In the Syriac text: "...even if the above-mentioned sin is not committed." See: Ezek.18:21–24; 33:14–18. In the Syriac text: "...before you are thrown into confusion." Translated according to the Syriac text: “...sin stops the mouth during prayer.” In the Syriac text: “...whose thoughts are completely occupied with the care of this life, either out of empty vanity he will immediately be inflamed with anger, or he will plunge into gloomy thoughts that are aroused by it (vanity).” Sufir is the same as Ophir (1 Kings 22:48), a gold-bearing area in India. In the Syriac text: “...do not be angry with anyone.” That is, for weakness of faith or for wrongness of faith. The Greek reading “τό ύμέτερον σῶμα” - “your body” - is justified by the Serbian translation, but contradicts the translation of St. Paisiya: “autocracy” and the Syriac text. St. Paisius probably read αύτεξούσιον instead of σῶμα. We have followed him in our translation and the Syriac text, in which the whole passage is clearer than in the Greek (where, apparently, the phrase “and offer them as burnt offerings to idols” was in the wrong place: it should immediately follow the words “your will”). In the Syriac text this passage reads: “On the day of your fast you do your will and offer all your idols. And by this we mean sinful thoughts and evil thoughts, which you consider in your soul to be idols, making daily the most precious sacrifice to them, namely, your high free will, which you should devote to Me, through good deeds and a holy disposition of the heart.” Those. abstinence and fasting. Those. an ascetic who died for the world. This word in Syriac also means monk. This passage is translated according to a Greek variant, consistent with the ancient Slavic translation. In the Syriac text: “object of contemplation.” From the ancient Slavic translation it is clear that instead of χαρά it should be read here as χώρα. In the Syriac text it is the same: “place”. Attacks of all thoughts through feelings. That is, with a thought of vanity. He will reject the enemy of the thought of vanity. Those. good or evil intentions (in the Syriac text: “good will” and “evil will”). The word “embarrassment” is not in the Greek text, nor is it in the Syriac text, but in St. Paisia ​​it is. Here the ancient Slavic translation is preferred to the Greek text “μετά μικρόν χρόνον”. In the Syriac text: "...(of free air) which can hold the mind for a long time in calm composure without recollection of external things." A comparison with the Syriac text shows that there is an irregularity in the Greek: the words “after constant work and after acquiring purity” are placed in the wrong place and should be placed after the words “paths of virtue”; and indeed the Greek text is not clear. In the Syriac text this passage reads as follows: “...this happens to those who have a pure heart and ardent hope, and they taste much already at the beginning of the path, through the faith of the soul, which in other cases only after long labors of purification should be given to those who pass in order the separate degrees of the path of virtue. For the Lord can do whatever He wants.” Those. do not flee. In the Syriac text: “...who simply and without thinking, out of ardent love for God, commit themselves to the sea of ​​afflictions and do not turn back.” That is, live not only by your mind, but also by faith. Or: “...hits his head on the ground.” In the Syriac text: “...the delight of the sayings keeps the lips moving in their usual course.” Here the preferred interpretation is τυφωϑείς, consistent with the ancient Slavic translation and the Syriac text. The Greek text says τυφλωϑείς - “blinded.” Instead of συντομίας - “reduction”, perhaps we should read συντονίας - “tension”. The words "thirst" in Greek. There is no text, it was added from the translation of St. Paisia. The Greek text contains the word “ἀνόνητα” - “useless”; St. Paisius, apparently, had the reading “ἀνόητα” - “unreasonable”, “without meaning”, which we accepted here. The Greek text states; “Let him do the work that is in accordance with reason.” But St. Paisius, apparently, had the reading: “ἀκολούϑως” and “τῆς διανοίας” - “consistently let the thought do the work,” which is what we accepted here. In the Greek text: “τῶν ὂπλων αὐτοῦ” – “the armor of one’s own” (i.e. the devil). At. Paisius, apparently, had the reading of “their weapons” - “αὐτῶν”, which is what we have accepted here. The preferred reading here is one that agrees with the ancient Slavic translation. The last method of temptation. That is, it is not contrary to the truth. The words “they showed by their deeds” are not in the Greek text; they are taken from the translation of St. Paisia. The words “idolatry, sorcery” are supplemented from the ancient Slavic translation. Belonging to the next century. In the sense of “[coming] from the inside,” leaving the mother’s womb and acquiring a new, external, way of breathing, instead of the umbilical cord, from which the baby “usually feeds.” – Note. ed. Those. recollection of what was read in the Scriptures. Finds some excuses to apologize. That is, the righteous person is under the special providence of God. During icy conditions, i.e. during a rapid transition from thaw to frost. – In the Syriac text: “frost.” In the Syriac text: “he will ascend to God in his joy.” That is, due to failure to protect oneself during the day. That is, attentive (diligent) silence. By accepting them, agreeing with them. Of course there are prayer rules. All the same, nature is outside its rank in both cases. Mixing wine and lusts with the body, i.e. their effect on the body. Transition from one state to another. According to each person’s ability to perceive these reasons. There is no corruption in the next century. By decay we mean, perhaps, a change of state; everyone will be subject to it either in this life, or during the exodus from it, or in the next century; those who lived among pleasures will accept the change from fun to punishment; those who lived among sufferings for the sake of Christ, opposite to contemptible pleasures, will accept the change from sorrows to rest. God, out of His infinite love for mankind, also arranges that on this path of life or at the end of it, people receive a premonition of this change: those devoted to voluptuousness - a premonition of punishment, and those who suffered for His sake - a premonition of rest. The first is reward for voluptuousness, the second is the guarantee of eternal peace (from the notes to the Greek text of Nikephoros Theotokis). That is, due to the desire for holiness. According to another reading: “one’s own shame.” In Serbian translation: “eat from your own Gehenna.” That is, do not be embarrassed during his outrage. That is, kindling nature. In the Syriac text: “...let no one deceive himself or be deceived by visions,” i.e. Let him not think that without first purifying his soul he can achieve spiritual knowledge. In the Syriac text: “...and a deed done in peace comes from a satiated mood” (i.e., from mental boredom?). In the Syriac text: “...who try to justify themselves through their (possessions?), but do not themselves strive for perfection.” In the Syriac text: “...the exaltation of the body is the humble submission of (it) to God, and the exaltation of the spirit is the contemplation of the truth about God.” Neither hot nor cold. Regarding his superiority. That is, due to their abandonment. The words “they bring great benefit to the soul” are added from the ancient Slavic translation. According to the ancient Slavic translation, here instead of ἐαυτοὐς it is better to read ἀυτοὐς. Of course, probably the bliss of the future life. At St. Paisius added: “earthly and perishable.” Love of human glory. Achieving non-covetousness. People. - Of course, probably those people who, as said above, will just come up and look at things. Translation of St. Paisia ​​shows that in this place he read “τῶν τικτομένων”, and not “τῶν τυπτόμενων”, as is read in the Greek text. The ancient translations, Slavic and Latin, confirm the reading of the printed Greek text. A heart that despises everything, despises everything. In Greek The text says: “...by the fear of God.” But St. Paisiya does not have the last word, and we also omitted [this word] as not corresponding to the meaning of the place. Those. way to conclude about temptations. The ancient Slavic translation, which does not agree with the Greek text, is retained here. In the Syriac text: “When the minds of the saints reach the contemplation of their nature, the plumpness of the body disappears and therefore the contemplation becomes spiritual.” A soul without a body has its own substance, just as a body without a soul. But one without the other does not constitute a person, but only the combination of both of them forms one substance of a person. Therefore, the connection of the soul with the body is called substantial (material). By “material contemplation” the Holy Father means the contemplation of the soul located in the body. Therefore, he adds that if this material contemplation and the fatness of the body (i.e., the substance of the body) are eliminated, then contemplation becomes spiritual, for when the soul is removed from the body, material contemplation ceases (i.e., contemplation in the body) and spiritual contemplation begins (i.e., contemplation of the soul naked from the body). This happens after death, as the Holy Father states below, saying: “This is a high state, which is given in the freedom of immortal life.” By the words “creature of the first nature,” we probably mean the very creation of human nature, which was first not in the order of creation, but in the dignity and mercy of God: it was during the creation itself that the soul, united materially with the body, began to think and contemplate (from the notes to the Greek text of Nikephoros Theotokis). Above the listed obstacles. The whole place is pretty dark. In Syriac this expression means: “supreme grace.” No matter how many works of righteousness they have done. In the Syriac text: “...when a person then begins to do it (fear) and makes some progress in doing it, then from this arises spiritual knowledge, which we said earlier that it is generated by faith.” In the Syriac text: "...when we begin to make it." That is, knowledge (according to the Syriac text) or fear of God (according to the Greek text). Those. faith comes by hearing (see: Rom. 10:17). In the Syriac text: “striving for what is due.” In the Syriac text: "...on the basis of the definitions clearly stated above, a person can easily judge his entire life process." In the Syriac text: “...that which is lower than nature.” In the Syriac text: “movement”, but the Greek translator everywhere replaces it with the word “ἒννοια” - “thought”. In the Syriac text: "...to the proud of knowledge." That is, reproof, reproach of the sinner. In the Syriac text: “...until the time when correction is impossible, because He does not seek vengeance for Himself.” In the Syriac text: “...this is a sign of love: correction based on love is done for the sake of improvement and does not have the goal of revenge.” That is, whoever learns from God's reward. That is, the heat with which he burns towards God. This expression found in the New Testament (see: Eph.5:16; Col.4:5) - “ἑξαγοράζεσϑαι τὸν καιρόν” - means “to take advantage of the time.” Heron (in Syriac text: "stork"). In Greek [text] there are no words “in the trees and in the fields.” That is, the heartfelt work of a monk. That is, the greatest obscuration. From the material world to the spiritual world. Under the pretext of love for neighbors. In the ancient Slavic and Serbian translations, the speech is without negation: “And bodily action forbids...”, etc. That is, an average but constant lifestyle. That is, not the same as the creature produces. The Greek reading “ό Θεός ἀναλαμβάνει” is replaced here by another “ό ϑάνατος ἀναλαμβάνει”, which agrees with the Old Slavic and Serbian translations. That is, the first thought about death. In the Syriac text it is a continuation of the previous word. – Note. ed. In the Greek text: “...with my love for the Creator.” In our translation, the reading of St. Paisiya (Velichkovsky). According to the ancient Slavic translation, the printed reading “τοῦ μνημονεῦσαι” should be corrected as follows: “τοῦ μὴ μνημονεῦσαι”. That is, sometimes in temptation, sometimes in consolation. At St. Paisiya after the word “great” stands: “...and strong souls and the firmest wisdom.” At first glance, it may seem strange to think that there is a part of evil in justice, but this idea is correct, you just need to understand it correctly. Let's take this case. A man was engaged in murder, robbery, theft for many years and then fell into some misfortune. Anyone who does not pity this criminal, but subjects him to proper punishment, will be just, but will not be merciful. Thus, one who wants to be just cannot be merciful. Therefore, Rev. Isaac says that mercy is the opposite of justice. And, if justice is opposite to mercy, then it means that there is unmercifulness in it, that is, malice. This does not mean, of course, that justice is a vice, no, it is a virtue and one of the properties of God, but it only means that it is lower than mercy, because, as the Apostle James says (2:13), mercy is exalted over judgment (from the note of Nikephoros Theotokis). Bridle your womb, and even more so, your eyesight. “If you are still weak,” that is, weak in soul, and if, by giving a helping hand to someone who is dissolute in his life, you can fall into the same passions to which he is subject, then you should even turn away from providing such help, so that, wanting to heal another, you yourself do not fall into an even worse illness. And what the words “give him the end of your rod” mean and who they belong to is unknown (from the note of Nikephoros Theotokis). We think that the last words represent the beginning of a proverb or saying, the meaning of which is probably this: “... give him the end of your staff, and he will draw you to him along with it,” i.e. the meaning is the same as in our proverb: the claw gets stuck - the whole bird is lost; in other words, once you start doing something bad, you won’t stop there. With birds of prey feeding on corpses. Hoping to fix it. That is, the gift of understanding from God. That is, understanding revealed from God. See: 1 Kings 21:27–29. St. Isaac wants to say by this that Ahab’s repentance was expressed only externally: he tore his clothes, and put sackcloth on his body, and fasted, and slept in sackcloth, and walked sadly. This is what it says in the Hebrew text of this passage in the book of Kings, which, apparently, was used by St. Isaac, but in the Greek text there are words that are not in the Hebrew, and from which it is clear that Ahab’s repentance was not only external, namely: it is said that he was touched before the Lord, walked and wept. Under the pretext of spiritual benefit. That is, not because his soul neglects other things. Desire to communicate with people. That is, not due to the fact that people gave Him the name “cruel.” In the Serbian translation, this passage reads like this: “...or the punishment of the sinner says, what is it?” That is, every thought in me fell silent, overcome by gratitude to You.