Илия Экдик

This divine father Elijah, who was also called Ekdik (protector), is Elijah of Crete, interpreter (σχολιαστής) of theological (θεολογικών) words of St. Gregory the Theologian, or another, is unknown. However, judging by the chapters presented, it is clear that he was an extremely wise man both in external wisdom, and especially in [our] spiritual wisdom; and his word is expressive and strong. For anyone who is sensible can easily understand [this] from the power of his words and the [abundant] glory of virtue received (απέκτησε) by him. In these chapters we have seen and admired (θαυμάσαμε) the abundant fruits of moral and cognitive (γνωστικής) teaching, and truly enjoying them, like a kind of foliage covering (σκέπη) the fruit, and splendor (υπέροχο), giving goodness (χάρη) and beauty (ωραίων) to the sayings (λέξεων), with which the author (συγγραφέας) excellently decorated them (the sayings). Having prepared it, he (the father) offers them for lunch, to the delight of those who love reading; and lovingly invites you to enter this beautiful and fragrant garden, planted with many tall plants from spiritual words and filled with sweet streams of divine (θείας) wisdom, and asks you to sit in the shade [of this garden], so that they will enjoy not only the streams of active wisdom, but also taste the fruits of speculation to satiety. “Instructive words”, carefully and laboriously collected by lovers of wisdom or composed by a humble presbyter, as a source of dew of instructive words, you will find here if [you can] sincerely read. A collection of flowers, elaborated and collected by Elijah the Lesser, the presbyter and Ekdik. You can find a source that exudes the dew of moralizing words here if you read it properly 1. A Christian who truly believes in God should not carelessly indulge in carelessness, but should always expect temptation and be ready to meet it, so that when it comes, he should not be amazed or embarrassed, but gratefully endure the burden of sorrow, keeping in mind (understanding) what he says to the Prophet in Psalmody: test me, Lord, and try me (Ps. 25:2), and what, in another Psalm, the Prophet does not He said: Your teaching will pervert me, but it will correct me completely (Ps. 17:36). 2. The beginning of good is fear of God, and the end is love of God. 3. The beginning of all good is active mind and meaningful doing. Why is neither doing without reason good, nor reason without action unsuccessful. 4. The work of the body is fasting and vigil, and the work of the mouth is psalmody. But prayer is better than psalmody, and silence is more precious than words. The work of hands is what is done by them without complaint; and the legs do what they do at the first wave (παρακίνηση). 5. All this is preceded (προηγείται) by mercy and truth, the origin of which is humility, and from it (αυτήν) proceeding, according to the Holy Fathers, prudence, without which not one [of the above-mentioned virtues] can see (achieve) its end. Doing that despises the yoke of reason (λόγου) turns out to be like a calf, uselessly wandering here and there around useless things (πράγματα); and a mind that throws off the honest clothes of action is not seen as decent, although it manages in every possible way to appear so. 6. A courageous soul, like a wife holding two burning lamps, active and contemplative, throughout her life does what is required. The opposite of this happens to a soul pampered by pleasures. 7. Voluntary (εκούσια) suffering is not enough for the soul to achieve absolute liberation from malice (κακία), if in addition it is not melted down (πυρώνεται) and involuntary (ακούσια). The soul, if for complete cleansing from sin it does not pass, like a sword, through fire and water (Ps. 65:12), that is, through voluntary and involuntary suffering (πόνους), cannot remain unscathed when encountering unpleasant accidents. 8. Just as for voluntary temptations there are three mutually related (καθολικότερες) reasons: health, wealth and fame, so for involuntary temptations there are also three reasons: losses, illnesses and slander. All this happens for some to create, and for others to destroy. 9 . Associated with the soul (συνδέεται) are desire and sadness, while with the body are pleasure and pain. The cause of pain (πόνου) is pleasure; wanting to avoid the painful (επίπονη) feeling (αίσθηση) of pain (οδύνης), we resort to pleasure. The cause of sadness is desire. 10. The virtuous (ενάρετος) has good (καλό) in reality, while the vain is artificial (επίπλαστο). The evil of the ascetic (αγωνιστή - the opponent) concerns superficially, but the sensualist deeply. 11. The action of the soul is abstinence with simplicity and simplicity acting with abstinence (abstinence). 12. The activity of the mind is prayer in contemplation (θεωρία), and in prayer contemplation [of God]. 13. It is not often and not intentionally that someone who hates evil is not in good rank; to those who still cherish the causes of evil, this happens often and willingly. 14. Those who are not inclined to repent often sin. And those who are not inclined to sin know repentance, but it is not often required. 15. Let feeling and conscience follow the spoken word, so that the Divine peaceful Word will not be ashamed to be with them, due to insolence (αυθάδεια) or excess of spoken [words]. 16. He who does not make his soul unjust by deeds cannot yet be said to keep it undefiled by words; and about the one who keeps it pure from words, it cannot yet be said that he does not defile it with thoughts. For he who sins does it in three ways (i.e., by deed, by word, and by thought). 17. You cannot see the face of virtue well while you still imagine the appearance of sin with pleasure. This latter will then seem hateful to you when you desire to taste the first, and you alienate (detach) your face from such an image. 18. Demons first fight the soul with thoughts, not deeds; but, of course, the main thing is that they have business in mind. The cause of deeds is hearing and sight, and the cause of thoughts is habit (συνήθεια) and demons. 19. The sinful part of the soul is threefold, manifesting itself in deeds, words and thoughts. And the benefit of non-sinning is sixfold (εξαπλό): for for it it is necessary to keep the five senses and the spoken word intact. He who does not err in word is perfect; he can bridle the whole body, says St. Jacob (James 3:2). The same can be applied to other parts (μέρη) of the soul {the five senses - Theophan}. 20. The wordless part of the soul is divided into six parts: five senses and the spoken word, which, when dispassionate, sobers all other parts, inseparably dividing into them, and when passionate, defiles them all. 21. Neither the body can be cleansed without fasting and vigil, nor the soul without mercy and truth; and neither does the mind without contemplation and conversation with God (that is, without prayer). The last pair [of virtues] is the most important. 22. Mutually protected by the above-mentioned virtues, the soul preserves its strength, which is patience, from temptation. Save your souls through your patience, says the Lord (Luke 21:19). If she is in a different position; then, like a city that is not fenced [with walls], when a noise is heard from a distance, it is shaken by blows of fear. 23. Not everyone who is intelligent (φρόνιμοι) in words is also intelligent in spiritual deeds; but everyone who is intelligent in the spiritual is also intelligent in the external. For this is external (body, feelings, position), although it keeps everyone on rent (takes taxes from everyone); not everyone, however, pays the same taxes to him; others completely abandon it. 24. Reasonableness, by nature inseparable, is divided, however, into different parts: for one is given more, and another less, until active virtue, growing, with the help of generic (γενικές, general) virtues, fulfills for each of them all possible good. For many, due to a lack of active life and rationality, receive a reduction (of measures, parts). 25. In what is natural, not many will be found wise (φρόνιμοι, wise), but in what is unnatural (παρά φύση) many will be found. For because of the fear (δέος) of the unnatural, they have abandoned all their natural wisdom, and have here a little wisdom (φρόνηση). Most of all it is used (i.e., mentality) in excesses (περιττά) and in preferences that do not agree with nature. 26. The communers of the blessed (εύλογη) silence are time and measure; his meal consists of truth; by virtue of which the father of lies, having come to the soul, the wanderer (who has withdrawn from everything), does not find in it anything of what he usually looks for. 27. The truly merciful is not the one who voluntarily gives away excess; but who willingly gives up what is necessary to the plunderers. 28. Some acquire immaterial wealth through material wealth through constant giving of alms; and others are alienated from the material by immaterial things; by being in the feeling (or tasting) of inexhaustible [good]. 29. It is pleasant for everyone who is rich to have good things, but it is regrettable if someone who, according to God’s dispensation, has received wealth, is not allowed to enjoy it longer. 30. The soul looks healthy on the outside, but illness, as a rule, is hidden in the depths of its feelings. If now (τώρα) it is in every possible way (πρέπει) that illness outwardly (έξω) comes out (βγει) through reproof (ελέγχων), and inside appears to health by renewal of the mind; [then] the one who rejects reproof is insane and is not ashamed to lie painlessly {in relaxed insensibility} in the hospital. 31. Do not be offended by the one who operated (χειρούργησε) on you against your will (i.e., brought out the evil hidden in you by reproof); but, looking at the discarded uncleanness, curse yourself {humiliate}, and bless the one who was the cause of such divine (θεία) looking at you (οικονομία). 32. Do not lose heart, looking at the difficulty of your [mental] illness; but using the most effective medicines of difficult feats against her, remove yourself from her if you [sincerely] care about the health of your soul. 33. Do not avoid (αποφεύγεις) the timely reproof that wounds you (έλεγχο). But approach it, and it will show you how good (καλό) your feeling has been purified (καθαρίζει), and you will taste [the food of the spirit] sweet from health, after you have destroyed the bitterness of the [evil] that is swept away. 34. The more you feel your mental illnesses, the more grateful you are to the one who pointed them out to you with his denunciations. For through this he became the cause of your complete purification, without which the mind cannot enter the pure region of prayer. 35. When someone denounces you, you must either remain silent or answer meekly, not in order to insist on your own, but in order to correct the mistake of the accuser, who was tempted, perhaps, out of ignorance of the matter. 36. The one who brings repentance to the one who has grieved with righteous reproof (έλεγχο) before his calling does not lose anything that is due [to the righteous]. And if he asks for forgiveness after being called [to repentance], he loses half the fruit (καρπό). He receives all that is expected [from the fruits] who, because of the sadness of reproof, never abandons others and does not isolate himself. The one who places recognition of his sin above himself also adds a reward to himself. 37. Just as the high-wise does not know his shortcomings, so the humble-wise does not know his good qualities: for in the first, everything is hidden by evil (κακή) recklessness (ανοησία), and in the second, godly humility. 38. The proud person does not want to be compared (μετριέται) in goodness with his equals (ίσους). But in comparison with those who exceed his shortcomings, he considers his own lesser (υποφερτό, tolerable). 39. Reproach (ψόγος) makes the soul strong, and praise weakens it and makes it lazy towards good. 40. The basis of wealth is gold, and virtue is humility. And like one who is deprived of gold, he is poor, although outwardly he does not seem so; Likewise, one who strives without humility is not virtuous. 41. Just as a merchant without gold is not a merchant, even if he was very capable of it; So, without humility, a person who strives will not receive the good fruits of virtue, even if he relies very much on his prudence (φρόνηση). 42. He who cares (ανεβαίνει, rises) about humility lowers his exaltation, and he who does not have humility ascends. He does not voluntarily tolerate being equal with those lesser (in relation to him) and is sad when he is not allowed (δίνουν) to excel (πρωτοκαθεδρία). 43. It is good for an ascetic to think less about himself than is consistent with his spiritual (πνευματική) work, so that out of the fear [of God] he can do even more. Thus, he will be held in high esteem by people, and he will be found to be a worker without shame (2 Tim. 2:15). 44. He who fears (φοβάται) to be alien to those at the wedding supper must either be guided by all the commandments of God in order to succeed (κατορθώνει), or take care of only humility. 45. Add abstinence to simplicity, and combine truth with humility, and you will find yourself a table companion with truth, at the table of which every other virtue loves to come. 46. Truth without humility is blind, for this reason even bickering has a leader, but the working person has nothing to rely on except to be strengthened by rancor. 47. A good (αγαθό) disposition testifies to the beauty of virtue, and the decency of the members indicates a peaceful soul. 48. The first good is not to sin in anything; second, do not be ashamed to reveal your sin; but also not to be shameless in it, but to humble yourself more, and when reproached, reproach yourself, and willingly accept penance. When this is not the case, then everything offered to God is not durable. 49. With voluntary suffering, it is necessary to accept involuntary suffering, which comes from demons (δαίμονες), damage (ζημίες) and illnesses. He who does not humbly accept these latter, but is dissatisfied with them and is grumbling, is like someone who wants to eat his bread without salt, but with honey alone, and who wants not only to live in satiety, but also with pleasure. 50. Being a master, the one who accepts the image of a slave (Phil. 2:7) is the one who, with Divine words, washes the stained clothes [of the soul] of his neighbor, and mends the torn ones by applying patches. Let him, however, beware who does not do this as a slave (out of vanity), so that along with the reward for this, he does not lose the inherent dignity of power. 51. As faith is the substance of things hoped for (Heb. 11:1), so is wisdom for the soul, and humility for virtue. And it is amazing how self-perfect goods (αγαθά), soul and virtue are incomplete (ατελή) without the above properties: faith, wisdom and humility. 52. The Lord will guard your entrance, it is said, and your exit (Ps. 120:8), - by abstinence regarding food and language. For whoever is abstinent in the food that comes in, and in the use of the word that goes out, avoids the lust of the eyes and irrational (παράλογο) anger, about which the ascetic should be most concerned, so that they do not break through. From this activity receives strength, and contemplation receives firmness. 53. After all, some are attentive to the entry of food, but careless about the outcome of words. Such people do not know how, according to Ecclesiastes, to remove anger from the heart and lust from the flesh (Eccl. 11:10); through which, as a rule, the heart is created purely from the Spirit that renews us. 54. The severity of food is found in the poor quality of food, and the impeccability of words is revealed in the best quality of silence. 55. Kindle your belly with the meagerness of food, and test your heart with abstinence of words; and your powers of desire and irritability will always be in the service of good. 56. Carnal pleasures disappear among fasting people when their body grows old. At the same time, the desire to enjoy food remains in the one who could not fairly pacify it [by fasting]. That is why it is necessary to get rid of the shame of the guilty [of this passion], so as not to be left without the virtue of abstinence, clothed in shame. 57. The ascetic needs to know when and with what foods he should feed the body that is at war [with the soul], and when he should strengthen it [with food] as an exhausted friend, and as during illness. So as not to mistakenly offer him friendly food when he is an enemy and enemy food when he is a friend, and, having irritated him with both, and not find him, during temptation, on the side of the fighting enemies. 58. When the one receiving food prefers nutrition to pleasure [of the larynx], then the grace of tears visits him and begins to console him so that he forgets about any other sweetness, being completely saturated with the incomparable sweetness of these tears. 59. The one who seeks convenience (άνεση) has his tears dry up, but the one who loves the narrow path is exhausted. 60. Neither the sinner nor the righteous are without sorrow; but the first one grieves that he has not yet completely abandoned sin, and the second one that he has not yet reached perfection. 61. Prayer and silence are among the virtues within our power; and fasting and vigil are among the virtues that are not [completely] in our power; since they also depend on the composition of the body. So, whatever is easier for the ascetic to undergo is necessary. 62. The home of the soul is patience, for it is supported by it; and her property is humility, for she feeds on it. 63. If you were not patient in your work, you will not be honored with praise. And if earlier you did not notice pain (οδύνη) from pleasure, you cannot avoid sadness (λύπη). 64. Do not bind yourself to the small, and you will not be enslaved by the big: for it does not happen that a greater evil is formed before a lesser one. 65. Looking to the great ones, you will be afraid of the small [deeds], but you will be despised by the smaller ones if you renounce the big ones. 66. You cannot achieve great virtues without reaching the pinnacle of virtues that correspond to your strength. 67. In whom mercy and truth reign, everything in them is pleasing to God; for the second does not judge anyone without mercy, and the first does not show love to anyone without truth. 68. He who mixed (αναμείξεις) abstinence with simplicity, will be a partaker (εννοήσεις) of future (μέλλουσα) bliss. 69. You will not completely see the passions fighting you if you do not first stop cultivating the land from which they borrow their food. 70. Some try to purify the substance (ύλη) of the body, while others try to purify the soul. For the first abstain from sin by action, and others from the passions themselves. There are very few who abstain from [carnal] desire. 71. Defilement for the body is rooted in passions, for the soul - in voluptuousness, and for the mind - in addiction. The culprit for the first is touch, for the second - other feelings, for the last - the disposition to the forbidden (αντίθετη, the opposite). 72. The voluptuous is close to the passionate, the partial is close to the voluptuous, and the dispassionate is far from both. 73. Passionate (Εμπαθής) is the one whose attraction to sin is stronger than his thoughts (λογιστικού), although he does not yet sin outwardly; voluptuous is the one whose action (ενεργεί) of sin is weaker than reason (λογισμού), although it is possessed by passion within; partial is the one who is freely, or better yet slavishly, attached to both; a dispassionate person is one to whom such various movements and states of sin are unknown (who does not know their subtleties). 74. Passion is destroyed from the soul by fasting and prayer, voluptuousness by vigil and silence, addiction by silence and attention. Dispassion is formed (συνίσταται) by the memory of God. 75. From the lips of dispassion, like a honeycomb, drip the words of eternal life (Song. 4:11). So, who will be worthy to touch his lips with his lips, and settle in the midst of his breasts (Song.1:12, 13), and feel the sweet aroma (μυρωδιά) of his clothes (Song.4:10)? That is, someone who is prudent in his exploits, striving for dispassion, is able to better recognize the aromas of virtues known to us through the senses. 76. It is possible that many may be naked from the clothes of self-love; from the clothes of love-adornment (φιλοκοσμίας) - few, and from the clothes of vanity, which is said to be the last thing, only the dispassionate are found naked. 77. Every soul will lose its visible body; from the body of sin - not many of those who have enjoyed the sweets of this life. 78. All living will be dead [physically], and only those who have hated it with all their soul will be dead to sin. 79. Who, before the general death of the body, saw himself naked from sin? Who has known himself and what is his nature (φύση) before the future exposure (γύμνωση)? The soul (ψυχή), wounded by divine desire (έρωτα) (Song. 2:5), knows how to unite (Ξέρει) with prayer with the Bridegroom (Θεό). 80. The rational soul, being on the verge of (μεταίχμιο) sensual and intellectual (νοερού) light, with the help of one can see and do the bodily, with the help of the other - the spiritual. But since the mental light in her has darkened, and the sensory light has become clearer, due to the habit established towards it from the beginning (πτώση - fall), then she cannot completely stretch out her vision to Divine things, unless during prayer she is all with mental light. And the soul is forced to be on the verge of darkness and light, by inclination [revolving] in darkness [sensual], turning with a dream (aspiration) towards the light [smart]. 81. A mind full of passions cannot enter inside the narrow gate of prayer before it leaves the worries (μέριμνα, worries) caused by the inclination towards [apparently] significant (αισθητά), but will always suffer (υποφέρει), exercising at these gates (i.e., busy with these worries). 82. Let prayer abide with the mind, like a ray in the sun, without which sensual worries, like waterless clouds rushing around, prevent (εμποδίζουν) the mind from achieving enlightenment (lit. “show its lordship”). 83. Voluntary hunger is the power of prayer. It consists in not hearing or seeing anything other than what is necessary. The one who did not take care of this did not strengthen the building of fasting, and the one who did not confirm [onago] split (ρωγμές) the building of prayer. 84. If the mind does not abandon all unnecessary concern for the sensory, then it cannot strive for the heavenly; cannot understand his rank (αξίωμα). 85. Fasting is a symbol (σύμβολο) of the day because of its clarity (obviousness), and prayer is a symbol of the night because of its invisibility (invisibility). He who goes through both, as he should, combining each of them with the other (by fasting during the day and praying at night - Greek), will be able to reach the desired city, from where illness, sadness and sighing will be removed (Is. 35:10). 86. A spiritual feat can usually be accomplished without corresponding bodily labor. After all, blessed is he who chooses the best—spiritual work. Whoever has it, makes up for the lack of external work with it, living a life of prayer, hidden for others, but obvious for God. 87. The Apostle calls us to endure by faith, to rejoice in hope, to remain in prayer (Rom. 12:12), so that the good of joy may also remain in us. If so, then it follows that he who does not have patience does not have faith. He who does not rejoice does not have good (καλές) hope, for he has rejected the cause of joy - prayer, and does not remain in it. 88. If the mind, occupied with worldly thoughts, initially acquired great friendship (φιλία) with them, how much intimacy (οικειότητα) would it not receive with continuous (συνεχή) prayer? For in what, it is said, the mind lingers, in that it expands (ευρύνεται). 89. As in ancient times, having fallen from its dwelling (κατοικία), the mind forgot about its [glorious] lordship; so now, having forgotten about everything here, he must again reach out there in prayer. 90. What a mother’s withered breasts are to a baby, so is a prayer that does not give him any consolation to the mind. When it happens otherwise (that is, it fills the mind with consolation); then he becomes like a baby falling asleep in the arms of his mother with pleasure. 91. There, that is, on the sorrowful (πένθιμο) bed (κρεβάτι) of a virtuous life, according to the Song of Songs, the bride said a prayer to her desired (εραστή) (carried away by herself), I will give you my breasts (Song. 7:13), if you give yourself entirely. 92. One who has not renounced everything material cannot become friends with prayer. 93. In addition to life and breathing, stand apart from everything else in prayer if you want to be only (μόνο) with the mind. 94. The testimony of a God-loving mind is mental prayer and a timely word of rational thought, and so that a single (ενιαία) taste is free [from] feeling. In these three, [as] they say (λέγεται), the good (καλά) of the soul occurs (spiritual powers are healed). 95. The nature of the person praying must be leveled and softened in order to readily accept the development [of the mind], as happens in children. So do not be careless (αμελείς), who wants to unite with her. 96. Not everyone has the same goal in prayer; but some one, and others another. One prays so that, if possible, his heart will always be in prayer, another - so that he can ascend higher and higher in it; third, in order to [acquire the skill] not to be interrupted in prayer by thoughts; nevertheless they pray, [speaking generally], either to be preserved in goodness, or not to be drawn into evil. 97. If no one is not humbled by prayer: for everyone, when he prays, is contrite in humility; it is obvious that he who outwardly displays [proud] insolence does not pray in humility. 98. As you pray, remember the widow who inspired the hard-hearted judge to give her justice; and you will not lose heart (Luke 18:3), not quickly receiving what you ask for (asked for in prayer). 99. Prayer [internal] will not be with you if you are often distracted by external thoughts and conversations (ομιλίες). She turns to someone who is giving up a lot for her. 100. If the words of prayer do not penetrate the depths of the soul, then tears will not wash the cheeks of the face. 101. The ears of the farmer who did not leave seeds on the surface of the earth (that is, planted them in the ground) will sprout (βλαστήσουν). And the tears of a monk who does not go through the words of prayer without much difficulty (that is, makes special efforts) will flow. 102. The key to the Kingdom of Heaven is prayer. He who holds it properly sees the benefits promised to his friends. Whoever only sees the present has not yet taken courage in it. 103. During prayer, the mind cannot speak boldly before God: You have broken my bonds, I will offer you a sacrifice of praise (Ps. 116:7, 8); if he, by lust for the best (θείων, divine), has not rejected timidity and laziness (ραθυμία), excessive sleeping (πολυυπνία) and excess eating (καλοφαγία), which cause sins. 104. He who leaves his mind to wander during prayer stands outside the first veil (Heb. 9:2, 3); the same one who practices single-movement (μονολόγιστη) prayer 9 (moved by a single thought) - inside the first veil (into the holy). The only one who penetrates inside the second veil (into the Holy of Holies) is the one who, having peace of natural (φυσικών) thoughts (λογισμών), observes (σχετικά) peace (ειρήνη, peace), which surpasses all understanding (Phil. 4:7), and is rewarded certain epiphanies (θεοφάνειας) from there. 105. When the soul, having abolished everything external, unites with prayer, then it is as if some flame surrounds it and makes it all, like iron, permeated with fire. And then the same soul remains inviolable, like a red-hot iron that no one can touch. 106. Blessed is the one who in this life has been rewarded with such measure (μέτρα) as to see the nature of the mortal (πήλινο, clay) body glowing (πύρινο) with grace. 107. For beginners, the law of prayer is heavy, like a certain tyrant (αφέντης); and for those who succeed, like desire (έρωτας), pushing the hungry to a luxurious feast. 108. For those who live an active life well, prayer sometimes, like a cloud overshadowing them, tames their scorching thoughts, and sometimes, as if watering them with drops of rain, it shows them spiritual contemplations (θεωρίες). 109. Sweet is the melody (μελωδία) of a guitar (κιθάρας) played by someone (κάποιον). A soul that is not in tune (does not agree) with prayer and the secret invitation (προσφώνηση) of the Spirit (Πνεύματος) cannot be touched. This is determined (διαπίστωση) by the divine Paul: for we do not know what or how we should pray (Rom. 8:26), etc., this leads the one who prays. Whoever reads these words will have his mind enlightened, rising to the height of intelligent (γνωστικής) contemplation. Will be darkened again if he returns to passion 1. A reasonable person (γνωστικός) needs to know when his mind is in the area of ​​meaning (νοημάτων), when in the area (χώρο) of thoughts (λογισμών), and when in the area (χώρο) of feelings. And in this last (τελευταίο) again, when in the substance (πράγματα) it is found in time, but rather no longer in time. 2. When the mind is not in meanings, it is entirely in thoughts; being in thoughts, one is not in meaning; being in feelings, it is found with everyone (βρίσκεται). 3. Through understanding (νόημα, meaning) the mind comes to the mental; through thought - to a reasonable (λογικό) word, and through a feeling of imagination (φαντασίας) - comes to action. 4. When the mind gathers into itself, it sees nothing from either feeling or thought, but only (γυμνά) the naked (γυμνά) minds (νοερά) of spirits (πνεύματα) and the divine radiance (λάμψεις), exuding peace and joy. 5. The mind (περιεχόμενο, content) of a thing (πράγματος) is one thing, the word (έννοια, representation) [of an object] is another, and the third is perceived (αντιληπτό). And the first is nature, the second is accidental [property of nature], and the third is the difference (διαφορά) of the subject (υποκειμένου, subject). 6. A mind that travels many paths seems insatiable. And he who is gathered by prayer to one, is seen as oppressed before reaching perfection, begging the one to whom he belongs to be released to that from which he came. 7. The mind, brought down from above, will not return there again if it does not completely despise the lower (κάτω, lower), devoting itself to Divine activities (ασχολία, occupations). 8. If you cannot unite your soul with its inherent thoughts, [then] at least force your body into solitude so that you can always think about the wretchedness (suffering) to which it is subject. So, over time and with the grace of God, you will be able to return to the first dignity (αξίωμα) of divine (θείας) nobility. 9 . The doer can easily subordinate the mind to prayer; contemplator - a prayer to the mind. The first closes the feeling from imaginary images, the second transfers the soul to what is hidden in the forms (σχήματα) of words. And the first obeys his mind not to know the flesh of the word, but the second comprehends the incorporeal words. The disembodied words in the flesh are their properties and essence. 10. When you free your mind from all addiction to bodies, food and money; then whatever you do, everything will be counted as a pure gift to God. And you will be rewarded by the fact that the eyes of your heart will be opened and you will clearly learn in it the words (λόγους) of God, which will seem sweeter than honey and honeycomb to your intelligent larynx, because of the sweetness they emit (γλυκύτητα). 11. You cannot make your mind the highest desire for bodies, money and food, if you do not lead it into the pure land of the righteous, in which, taking root in the memory of death and God, it will destroy in the earthly (γήινη) heart every uprising of earthly desires. 12. There is nothing more terrible than the thought of death, and nothing more amazing than the memory of God; [after all] the first is the giver of saving sorrow, and the second fills with joy. For the Prophet David sings: I remembered God and was glad (Ps. 77:4); and the Wise One teaches: remember your end, and you will never sin (Sir.7:39). No one can learn the second if he has not received the tart (στρυφνότητας) experience of the first. 13. Until the mind sees the glory of God with a revealed face (2 Cor. 3:18), until then the soul cannot proclaim in its feeling: I will rejoice in the Lord (Ps. 103:34), I will rejoice in His salvation, which He will send (στείλει) to me (μου) (Ps. 34:9). Because the veil of self-love lies on her heart, so that the foundation (θεμέλια) of the world, which is the logoi (λόγοι) of creatures (δημιουργημάτων), is not revealed to her. This veil is not removed from the soul without voluntary and involuntary labor (κόπους). 14. Not after the flight from Egypt, which is [the suppression of] sin in action, and not after crossing the sea against the inclination, I say, to slavery [of sin]; but after being in the wilderness, which is in the midst of actions (ενεργήματα) and movements of malice (after enduring all kinds of sorrows), the leader of the people of Israel was able to see the promised land, which is dispassion, sending as spies (κατασκόπους) visual (οπτική, visual) and its contemplative (θεωρητική) power. 15. Those who sit in the desert, that is, in the inactivity of passions, learn by hearing only about the blessings of the blessed promised land; those spies (observers in knowledge) receive some simple (απλή) ideas (ιδέα) of contemplation of the visible (ορατών). Those who are worthy to enter into it (into the earth) will be satisfied with all the feelings (αίσθηση) flowing from it, like milk and honey, of the first, I say, and the second contemplation (θεωρίας). 16. He who has natural bodily movements has not yet been crucified with Christ; and the one who bears bad (κακές, evil) spiritual memories (ενθυμίσεις) did not die with Him. So how will he be resurrected with Christ to walk in newness of life (Rom. 6:4)? 17. The three most essential (most important) virtues [correspond to:] fasting, prayer and silence; whoever has [the desire] to stop prayer [for a while] needs to rest in some natural (φυσική) contemplation (θεωρία); for those who want to end the silence - in a moralizing conversation; for those who wish to stop fasting - in permitted (επιτρέπεται) food. 18. While the mind remains in the divine, it preserves the divine likeness, while remaining good and merciful. When it abides (βρεθεί) in the tangible (αισθητά, sensory), if it descends (κατεβαίνει) appropriately and in good time, providing and receiving experience, it returns to itself again, gaining (ξαναβρίσκοντας) its strength (ευρωστία). If he descends at the wrong time and unnecessarily, he is like an imprudent military commander (στρατηγός), who loses a lot of strength in battle. 19. The paradise of dispassion hidden within us is an image of paradise that will greet (υποδεχθεί) the called righteous. However, not all those who were unable to enter the inner paradise will find themselves outside of Paradise. 20. The sensual sun sends its rays from the closed house [-ball] [to everyone]; and the mental [sun] cannot emit sweet rays on the soul, which is waiting for it, but does not have closed feelings from [everything] visible. 21. A reasonable person (Γνωστικός) is one who descends to the tangible (αισθητά) with greatness (μεγαλοσύνη), and arranges the ascent of the soul with humility. 22. A bee, flying around the meadows, finds sources of honey there; and the soul, bypassing different centuries (αιώνες), from there pours sweetness (χύνει) into the mind. 23. A deer eating a snake goes to water sources to extinguish the burning sensation (κάψιμο) of the poison, and the soul, wounded by divine arrows, is constantly drawn to the One who wounded it with desire (έρωτα). 24. In a solitary life, simple thoughts are born (γεννιούνται), and in a bifurcated life, various (πρόσθετοι, additional) thoughts are born. But in a much silent soul, thoughts are driven away, only disembodied minds approach it, revealing words about providence and judgment, as a kind of foundation (θεμέλια) of the earth. 25. In a bifurcated life, men and women usually cannot see each other in simplicity. This happens only in a solitary life, where, thanks to Jesus Christ, the difference between male and female is not recognized (Gal. 3:28), due to the divine (θείας) likeness (ομοιώσεως). 26. Thoughts - neither from the unreasonable (άλογο) part of the soul (for the dumb have no thoughts), nor from the intelligent (angels do not have them either). They (thoughts) are a creation of the mind (λογικής), using its imagination (fantasy) as a ladder, they ascend from feeling to mind, and from it (feelings) they broadcast to that (mind), and descend from mind to feeling, leaving what they told the mind. 27. Just as some who swim up from the depths cannot hold on to anything, so will evil thoughts be acquired, while their ship of malice will be sunk by tears. 28. Depending on the quality of the soul, thoughts gather around it either like pirates to drown it, or like [good] oarsmen to help it in case of danger. Some drag the ship of the soul into the abyss of inappropriate thoughts (λογισμών), while others try to lead it to peaceful shores, choosing the nearest path [to salvation]. 29. A soul that wants to cast off the seventh and last thought - vanity, cannot do this unless it is stripped of the six (έξι) previous ones, and cannot enter the eighth, which, you know, the apostle calls a heavenly dwelling, [and] in which one can be clothed with sighs (2 Cor. 5:2), due to liberation from matter. 30. Perfect prayer is [usually] driven by angelic thoughts. To the middle prayer - spiritual; and to the initial (εισαγωγική) - natural-reasonable (φυσιολογικοί). 31. Just as the quality of the grain is [usually] manifested in the ear, so the purity of contemplation is in prayer. The first ear [serves] to drive away birds that eat seeds, as if surrounding the spine with spears (άγανα). And the second one is wise in temptations, ceasing thoughts. 32. The visible [parts] of the soul, due to their action, are likened to the silvery wings of a dove. Invisible (intelligible) [parts], due to contemplation - shining like gold, between the shoulders (Ps. 67:14). Therefore, the soul, so unadorned, cannot fly and calm down (Ps. 54:7) to where the dwelling of all those who rejoice is (Ps. 86:7). The same chapters are practical and contemplative A meadow here filled with the fruits of spiritual practice and contemplation 33. Long ago the ancient [people] were commanded to bring the firstfruits of the threshing floor and the winepress to the church (Ex. 22:29). And now we must offer to God, as the first fruits of active [virtue], abstinence and truth, and as the first fruits of contemplative virtue, love and prayer: with these, cutting off the aspirations of unreasonable (παράλογης) lust and anger, and with these, vain thoughts (σκέψεις) and slander (επιβουλές, threats) from a neighbor. 34. The beginning of active virtue is abstinence and truth, the middle is chastity and humility; the end (perfection) of her peace of thoughts and sanctification (αγιασμός) of the body. 35. The point [is] not only to simply do good (καλά), but also to do it as it should, that is, so that the doer observes [in relation to what is done] both time and measure. 36. Contemplation is not only to see (θεωρεί) in the mind that beings (όντα) are corporeal, but also [to see] their logoi and what they are intended for (αποβλέπουν). 37. Just as an action (deed) without contemplation is not solid, so contemplation without a [corresponding] action (deed) is not true. For it is necessary, both for a deed to be imbued with contemplation, and for contemplation to be affirmed by action: so that for some it is necessary to weaken evil, and for others to be able to demonstrate virtue in the strength of (με) good will (διάθεση) of kindness (καλοσύνης). 38. The result of an active life is the mortification of passions, and the end of a rational life (γνωστικών) is the contemplation of virtues. 39. Like matter in relation to form (μορφή) {slav. “the vision of the eyes”}, so an action in relation to the vision of the mind (contemplation). And as the eyes lead to the face, so does contemplation lead to action. 40. In the field of active virtue, many run, but one receives the reward (1 Cor. 9:24), - the one who wants to achieve contemplation before the end of it (life?). 41. The active in prayer takes the drink of tenderness, and the contemplative drinks from the cup of power (Ps. 23:5). The first is wise by nature (φυσικά), and the second does not even know himself during prayer. 42. The active person does not have the strength to be in spiritual contemplation for a long time, because he is there as a guest, and he quickly leaves this house (i.e., contemplation). 43. When all active (doers) pray, they enter into the gates of God’s commandments. [A] Contemplatives enter the courts of virtues with songs when they praise. The first give thanks because they are freed from shackles, and the second, as if they had taken captive the enemies fighting against them. 44. It is necessary to match the power of action with the power of contemplation, so that not, like a ship with unequal sails, it will suffer from strong winds, due to their excessiveness, or due to their smallness in relation to the ship. 45. Consider pious thoughts as the rowers of the mental (imaginary) ship, and the vital (ζωτικές) forces of the soul as the oars: anger, desire, intention and will (βούληση). They are always needed by the active, but not always by the contemplator. For during prayer, having told everyone to “rejoice,” he determines himself to be the helmsman, and stays awake in contemplation all night, offering praise to the One who holds everything. And sometimes he catches (πιάνει) a love (ερωτικό) song and sings in his soul, looking from afar at the high waves and noisy movements in the stormy (τρικυμισμένης) sea, marveling at the Divine (Θεού) courts (κρίσεις) and excuses. 46. He who is between action and contemplation, sails neither with oars alone, nor with mental sails only, but with both, as sailors (ναυτικοί) use on their journey (ταξίδι); sweetly bearing both the labors of doing, in proportion to contemplation, and the words (λόγους) of imperfect contemplation [uses], because of the help from doing. 47. The contemplator has a nature (φύση) in accordance with his will, floats without much effort, as if carried by the current. And the agent acquires an assimilation (i.e., nature) that resists his will, suffers a great storm from many thoughts, and can almost come to the danger of despair, due to their fury (σφοδρότητα). 48. A field that is not cultivated (καλλιεργήθηκε) well is, as a rule, not fruitful and does not give clean fruit to the sower (γεωργό). And the doer, if he does not diligently perform virtue and does not obviously (επίδειξη), will not see great and pure fruit from prayer. 49. Thought (Η διάνοια), cultivated (τρίβεται, wiped away) from the incessant actions of prayer, is like constantly pressed (πατιέται) earth. This earth becomes smooth, and thought becomes straight (ευθεία). And the earth becomes suitable for receiving bare (ευαίσθητα, sensitive) feet, and thought - for pure prayer. 50. In material things, the mind has a thought as an assistant, but in immaterial things, if it does not leave it, it will attract (lit. will have) Satan who does dirty tricks (2 Cor. 12:7) 51. The active one has a veil over his heart during prayer, due to the knowledge (γνώση) of the sensual (attention to the sensual), which (the veil) cannot be removed because of the relationship with him (the sensual). [Only] one contemplator, who does not have such an obstacle, can partially see the glory of God with his open face (2 Cor. 3:18). 52. Prayer that occurs with spiritual contemplation is the promised land where milk and honey flow (Ex. 3:8), the knowledge of words associated with the providence and judgment of God. Prayer with a certain natural contemplation - Egypt, in which those who pray have the memory of material (υλικών) lusts (επιθυμιών). But a simple prayer is manna in the wilderness (Num. 11:7), this manna is not revealed to those who impatiently desire the promised good (καλά). But those who endure in oppressed (στενόχωρη) food leads to better taste, which is not lost. 53. An act with contemplation is like a body with a sovereign Spirit (Ps. 50:14), and an act without contemplation is like flesh united (ενωμένη) with an impermanent spirit (ευμετάβολο). 54. The court of the rational soul is feeling; church – thought (η διάνοια); bishop - mind. So, the mind stands in the yard, interrupted by unreasonable thoughts; in the church, suppressed by timely thoughts; he who is worthy to enter the Divine Sanctuary does not touch any of them. 55. In the house of the active soul there is weeping, pity and grief (Ezek. 2:10), due to the burden of labor; and in the contemplative soul the voice of joy and confession is heard (Ps. 41:5), according to the joy of knowledge. 56. The active one, due to heaviness, has a desire to be resolved and be with Christ (Phil. 1:23); but the contemplative is pleased to remain more in the flesh (Phil. 1:24). And from the joy that one receives from prayer, and from the benefit that occurs for one’s neighbor. 57. For the more gifted (προικισμένους) in the mind (λογικό), contemplation precedes action; for the less gifted, action precedes contemplation. And both ultimately lead to the same end. But this will happen more likely among those for whom contemplation precedes action. 58. Contemplation of mental things is heaven. The intelligent (γνωστικός) enters it by prayer, as if into his own home; and the active one, in relation to it, looks like a passerby (περαστικός), wanting to get inside, but unable to, because the fence exceeds his spiritual age. 59. Bodily passions are like animals, mental passions are like birds. A fence (φράχτη) made of intelligent grapes protects the worker from the former, but not from birds if he has not achieved spiritual contemplation. Even if a lot of effort is put into internal storage. 60. The worker cannot be adorned with perfect moral goodness if, like the patriarch Abraham, he does not leave his house, the natural law, and from his kinship, a self-indulgent life comparable to it. For, in this way, he too, like a seal, will receive circumcision of parental (γενικής, general) pleasure (ηδονής) (Rom. 4:11), because of which a veil is placed on us from birth. preventing us from accepting perfect freedom. 61. In the spring, the foal does not tolerate being in the manger for a long time, in which it eats food; Likewise, a newly trained mind (νεοδίδακτος) cannot endure the narrow confines of prayer for long. More desiring to reach the breadth of overview of natural contemplation, which is found in reading and psalmody. 62. As the loins are girded (Luke 12:35) by fasting and vigil, active virtue retains vital forces; and like burning lamps (Luke 12:35) in silence and prayer, contemplative virtue contains its rational (γνωστικές) powers. And first is rationality (λογισμό) as an educator (παιδαγωγό); and the second [she, as] the decorator of the bride (soul) is the inner (εσωτερικό) word (λόγο). 63. An imperfect mind is not allowed into the abundant vineyard of prayer; he is given access only to the repetition of psalms, just as a beggar receives the remains of grapes (Deut. 24:21). 64. Just as not everyone who is worthy to speak with the King is invited to his table, so not everyone who approaches a prayerful conversation [with God] achieves the prayerful contemplation that it offers. 65. The curb on anger is timely silence; to dumb lust - moderate nutrition; and to an uncontrollable thought - like-minded (μονολόγιστη) prayer. 66. Both the one who dives into the depths in order to get sensual pearls from there, and the one who wants to dive into the depths (βυθό) of knowledge (γνωστικό) in order to find spiritual pearls there, will not achieve what he wants and seeks, unless the first is stripped of his clothes, and the second of everything sensual. 67. The mind, concentrating inside the heart during prayer, is like a groom talking with his bride in the palace (θάλαμο); and he who does not enter into himself, as he who stands outside the bridal chamber, groans and cries: who will bring me into the fortified city (Ps. 59:11)? or: who will guide me (Ps. 107:11) so as not to look at vanity and false worries (Ps. 39:5) during prayer? 68. Like unsalted food for the larynx, so will prayer, performed without contrition (κατάνυξη), look like for the mind. 69. A soul still seeking prayer is like a wife filled with the pangs of childbirth; and the soul that has received prayer is like one that has already given birth, and is filled with joy because of the birth (John 16:21). 70. In ancient times, the Amorites, who lived on Mount Zion, struck down those who ascended the mountain with their stubbornness (Deut. 1:44). Nowadays, evil oblivion drives away those who, before achieving purity (αγνεία, chastity), attempt to ascend to the very top of pure (απλότητας, simple) [and silent] prayer. 71. Demons by nature (φύσεως) experience great hatred of pure prayer. What terrifies them is not the multitude of psalms, as soldiers are terrified by the multitude of external opponents, but the agreement of three: the mind to the word, and the word to the feeling. 72. Simple (ψιλή, subtle) prayer strengthens those who pray like bread, prayer with some kind of contemplation is like anointing oil; and prayer without imagination (formless) is like fragrant wine (ευωδιαστό), with which those who drink insatiably go into a frenzy (Ps. 103:15) (i.e., they become intoxicated). 73. The wild ass, as they say, laughs at the crowds of the city (Job 39:7); and the unicorn cannot be tied by anyone (Job 39:10). The mind, which controls nature and unnatural thoughts (λογισμούς), mocking the vanity of thoughts, prays without falling under the power of any feeling. 74. Threatening dogs with a stick angers them against him. And the one who tries to achieve pure prayer angers (εξαγριώνει) the demons. 75. The ascetic needs to limit his [physical] sense (περιορίζει) to single-minded (μονοειδή, one type) of food, and his mind to single-minded (μονολόγιστη) prayer. For in this way, having become uncontrollable by passions, he will be able to delight in the Lord during prayer. 76. Voluptuous praying, like those stuck in mud, have distracting thoughts like toads; those who have tempered their passion [in part] by contemplation - like nightingales (αηδόνια), delighting them now from one branch, now from another, that is, by moving into various speculations; The dispassionate are characterized by silence and complete silence of thoughts and thoughts when they pray. 77. In ancient times, Mary, the sister of Moses, when she saw the defeat of her enemies, took the drum and sang a song of victory (Ex. 15:20, 21). Now the praise of the soul, which has conquered passions and received the best virtue of love, is sung, [she] sings and plays the guitar (κιθάρα), as if participating in some contemplation, and so, from created beauty (ομορφιά), together with the virtues surrounding it (αρετές), does not cease to rejoice and offer praise to God. 78. When through frequent prayer the words of the psalms linger in the heart of the one praying; then he, like fertile earth, begins to grow from himself, like roses - the contemplation of incorporeal things, like lilies (κρίνα) - the contemplation (θεωρία) of [pure] bodies, and like violets (μενεξέδες) - the contemplation of diverse and unrevealed (ανεξιχνίαστων) divine destinies (αποφάσεων, decisions). 79. The flame, having connected with the substance, carries light, and the soul, having separated from the substance, carries divinity (θεοφόρος). And the first one rises while there is wood; and the second (soul) until it reaches the end (τέρμα) of divine love (έρωτα, desires). 80. The soul, having completely renounced itself and completely devoted itself to prayer, does not go down when it wants to, since it is above creation, but when He who rules our entire (μας) life (ζωή) with measure and weight deems it right. 81. When despondency (ακηδία) is driven away from the soul, and wickedness (πονηρία, cunning) is driven out from the mind (διάνοια), then the mind becomes naked in simplicity, and unhypocritical life (ανυπόκριτη), which is not covered by shameful actions, it sings a new a song to God, thanks, in joy (ευφροσύνης) plays a melody (μελωδία) in honor (εορτάζοντας) of the renewal (εγκαίνια, opening) of the future life. 82. When the praying soul begins to have (έχει) the most divine experience (εμπειρίες), while the bride in the Song says, like her, the following words: My brother (αγαπημένος, beloved) stretched out his hand through the hole, and my insides were stirred by him (Song. 5:4). 83. A warrior, returning from battle, lays down the weight of his weapons. Likewise, the active (πρακτικός) form thoughts (λογισμούς), entering into contemplation. For just as he has no need for weapons outside of battle, so he does not need weapons in thoughts, if he does not secretly dwell in the sensual (is under feeling). 84. The active one sees (θεωρούν) in what external (εξωτερική) position (κατάσταση) the being (όντα) (i.e., their physical body); and contemplative in what nature. Only the clairvoyant (γνωστικοί) see the logoi (λόγους) of beings (όντων) and in both ways (τρόπους). 85. In the properties of the corporeal the incorporeal is recognized, and in the incorporeal the super-essential (υπερούσιος) word, which every struggling (αγωνιζόμενη) soul hastens to achieve. 86. The words of the ethereal are like bones covered with the sensual; they (words) will not be visible to those who have not freed themselves from sensual attachment. 87. A warrior lays down his arms when the battle is over; and the contemplator has thoughts when he ascends to the Lord. 88. The voivode is sad not having received trophies in the war; and he who goes through an active life grieves when he is not vouchsafed spiritual contemplation in prayer. 89. A deer runs to material sources of water (Ps. 41:2) when wounded by a beast; and the soul, struck by the sweet arrow of prayer, strives for spiritual (ασωμάτων, disembodied) insights (λάμψεις) (under the rays of the Spirit). 90. Just as the bodily eye cannot see a grain of wheat, so the active mind cannot see its own nature if they are not exposed: the grain from the shell, and the mind from the relationship with the visible (αισθητά, tangible) surrounding it. 91. The stars disappear with the sunrise; and thoughts leave the mind when it returns to its kingdom. 92. After the end of the activity, spiritual contemplations pour (ξεχύνονται) into the mind, like the sun's rays peeking over the horizon (ορίζοντα). And they seem to come out of the mind as his own, and accepted because of his purity. 93. When the contemplative mind descends from heaven for the sake of the needs of nature, then it speaks to the one who said (Basily the Great): what is more amazing than Divine beauty? And what thought (έννοια) is dearer than the splendor of God? And what love is as strong and uncontrollable as the lust for God in a soul cleansed of all malice? And from the disposition (διάθεση) of the one who says: I am wounded by [Your] love (Song.2:5). 94. He can say: my heart was warmed within me and a fire was kindled in my meditation (Ps. 38:4), he who does not cease to approach God through prayer, and does not desire the human day (i.e., earthly well-being) (Jer. 17:16). 95. The active soul, when it puts aside all evil (κακών), like the bride in the Songs, let it say to the crafty demons and thoughts that force it to look again at vanity and false worries (Ps. 39:5): I have taken off my clothes; How can I put it on? I washed my feet; How can I make them dirty (Song.5:3)? 96. Blessed is the soul that loves God if it can boldly cry out to God: Tell me, O good Shepherd, where do you feed your sheep? and where do you give rest at midday to your rams, so that, following them, I should not go around the flocks of your friends (Song. 1:6)? 97. An active soul, which strives to keep the word of prayer and cannot, like the bride in the Song cries out: at night I looked on my bed for the one whom my soul loved, I looked for him and did not find him, I called him, and he did not hear me. I will get up through persistent (εντατική) prayer and go around the city: I will visit the markets and squares, and I will look for the one whom my soul has loved (Song. 3: 1, 2). Maybe I will find someone who is always here and beyond everything; and I will be satisfied when Your glory appears to me (Ps. 16:15). 98. When the soul is in tears from the joy of prayer, then it fearlessly exclaims, like that bride to the groom: let my brother go down into his garden and eat the beautiful fruits (ακρόδρυα) (Song. 4:16) of consolation, which were created by the labor of my tears. 99. When an active soul, observing the greatness of the beauty of creatures (PremSol.13:5), begins to admire the Creator and take pleasure in it, then it exclaims in surprise: “How have you been adorned, my bridegroom, in the garden (κήπε) of your father (πατέρα)? full of wildflowers and cedars, like the cedars of Lebanon. I love to sit in its shade, and its fruit is sweet in my throat (Song. 2:1-3). 100. If he who has received the King into his house, through this very thing becomes glorious and famous, and is filled with this joy more than any other joy; then how much more should the soul be [filled with joy] when, after its purification, it has received into itself the King of Kings (Rev. 19:16) according to His false promise (John 14:23). However, such a soul must behave with great respect (ευλάβεια) in order to pull out everything that does not serve His acceptance, and accept inside everything that serves to please Him. 101. He who expects to be called by the King in the morning, what else will he care about if not learning the words that he (the King) likes? If the soul follows this, then the soul that does this will not be unprepared for the future judgment. 102. Blessed is the soul that, in anticipation that now its Lord will come, completely values ​​the work of the whole day - and then the night - as nothing, expecting that when morning comes, He will immediately appear to it. 103. God sees everything; God is seen only by those who do not see (θεωρούν) anything [else] during prayer. And those who see God in this way hear from Him; those who are not heard do not see Him. Blessed is he who believes that God sees him. For his foot will not move from its place (θέση) (Ps. 15:8) without His desire. 104. The good of the Kingdom that exists within us (Luke 17:21), which the good-loving eye has not seen, and the ambitious ear has not heard, and which has not come to the heart deprived of the Holy Spirit (1 Cor. 2:9). They are the guarantees of benefits that will be given to the righteous in the future Kingdom from God. He who does not enjoy these fruits of the Spirit here (Gal. 5:2) cannot be worthy of enjoying those in the future (μέλλοντα). 105. The thoughts of the active are like deer. For, as these are sometimes found in the mountains, because of the fear of hunters; and sometimes in valleys, out of desire for what is located in them (valleys). Likewise, these (active ones) cannot always be in spiritual contemplation, due to their weakness; and they do not always remain in natural contemplation, because they [do not always] desire rest. But the thoughts of the contemplative become higher than the earthly contemplations. 106. Drops of dew refresh the earth. And the disposition (διαθέσεις) of the soul in prayer brings tearful sighs from the heart. 107. No one will achieve the contemplation of the deity, understood as the Trinity, and unless he overcomes the duality of matter, becoming above it, and approaches that unit (μονάδα), without making his mind one in the knowable (i.e., desiring with the mind a single knowledge of God, from the duality, the unity of the mind sees the One in the Trinity). 108. It is not so difficult to block the flow of a river so as not to strive downward, as to curb the attraction and dispersion of the mind according to the visible, but by praying, when it wants, to gather towards heaven (ουράνια) and related things. If the first is by nature, then the second is against nature. 109. Those who purify and direct the mind from the visible inward are filled with such amazement and such joy that they cannot contain anything from the earth, even if they were surrounded by everything they desire. 110. And only the named laws of nature are enough to admire them. When again understood and represented as a blooming garden, where (αναβλύζουν) the sweetness of a spiritual holiday (πανδαισίας) flows, like heavenly (ουράνιο) nectar (νέκταρ) from pure (αγνά) flowers (λουλούδια). 111. In refreshed flower meadows, bees surround their queen. And the soul, which is in unceasing tenderness (κατάνυξη, respect, devotion), like friends (φίλες) and loved ones (οικείες), is surrounded by intelligent forces that help fulfill its (της) desires (επιθυμίες). 112. [It is] in the visible world that man is seen as another [certain] world; and in the imaginable world (νοητό) - thought (λογισμός). For man is a messenger (μηνυτής) of heaven and earth, and that which is between them; and thoughts are the interpreter (εξηγητής, interpreter) of the mind and feelings, and what is connected with them. Without which (without mind and feelings) both worlds would be deaf. 113. The freed captive, after a long captivity, does not walk with such joy as the mind, freed from connection with matter, walks with joy and rushes towards the heavenly kindred (οικεία, close) to it. 114. For one who prays inattentively, distracted in prayer, the psalm is imputed (λογαριαστεί) to foreigners (βαρβαρικός, barbarian), and he is a foreigner (barbarian) for the psalm. And both will be for demons - insane (μανιακοί). 115. Those for whom the world is crucified and those for the world are not the same thing (Gal.6:14). For for some, fasting and vigil serve as nails, and for others, non-covetousness (ακτημοσύνη, need) and humiliation (καταφρόνηση, contempt) [by others]. Without the second, the work of the first is useless. 116. No one can pray purely if he is possessed by a beauty-loving and ambitious passion. Because one who is obsessed with them (αισθητά, visible) and vain thoughts, like a bird (σπουργίτη, sparrow), is entwined with ropes and pulled down, and his mind is not able to rise up during prayer. 117. It is impossible for the mind to be peaceful in prayer if it does not first gain fellowship with abstinence and love; for the first of them strives to destroy the enmity of the body against the soul, and the second, the enmity of the soul towards its neighbor, for God's sake, from which peace finally comes that surpasses all understanding (Phil. 4:7), and makes its abode with the one who is thus pacified (John 14:23). 118. He who strives to enter the Kingdom of God (Matthew 11:12) must be abundant in good deeds of his righteousness, in almsgiving through giving from his deprivation (Mark 12:44; Luke 21:4) and in labor for the sake of peace, with the patience of a foregone conclusion (απόφαση), given (παρέχει) by the Lord. 119. Neither the poor in virtue, due to negligence, nor the rich, due to arrogance (οίηση), will reach the haven of dispassion; because neither one nor the other enjoyed the good deeds of righteousness, being between lack and abundance. 120. Neither the earth can make the farmer rich if it does not multiply his seed, returning only what was invested (planted) or with a small increase. Nothing a doer does can make him righteous unless it surpasses his best voluntary aspiration towards God. 121. Not all those who do not love their neighbor hate him; or those who do not hate him love him. And it’s one thing to envy your neighbor’s prosperity, but another becomes an obstacle to his success. And the last stage of malice is not only to grieve (λυπάται) about the property (προτερήματα) of another, but also to denounce his goods as not such. 122. Other passions are physical, and others are spiritual. Some are natural, while others are unnatural. The one who pushes away bodily and natural passions, and does not care about others, is like a person who builds a high and dense fence against animals, but rejoices that the birds eat bunches of verbal (λογικού) grapes (truly glorious), not hidden from them. 123. First the soul imagines evil, then it desires, then it experiences pleasure or regret about it, then it feels, and then it touches it openly or hidden. All stages are accompanied by thoughts, with the exception of the first step; if it is not accepted, then all the evil that follows it becomes ineffective. 124. Those who are close to dispassion hesitate (σαλεύονται) only with fantasies (φαντασίες), while those who are moderately passionate - with desires. In a feeling of evil, there are those who abuse things (πραγμάτων), but regret it. Those who come into contact with evil are those who feel no regret. 125. Pleasure has been established in all bodily members, but it is not equally disturbing in all. One is most [troubled] in the desirable part of the soul, another in the violent, the third in the rational, through gluttony (gluttony), anger (οξυθυμία) and deceit, the causes of all bad passions. 126. It is necessary to open feelings like city gates; but it is also necessary, along with what is necessary, not to allow in (επιτρέπομε) peoples who desire war (Ps. 67:31) and who are the cause of war (μάχης). 127. Pleasure is the mother of desire; bileness (οξυθυμία, hot temper) – anger; wickedness - envy. He who does not oppose the first has no peace with the latter. No one can enter the haven of mitigation (μετριασμού) of passions if he does (εργάζεται) the commandments through coercion (violence against oneself). 128. Those who reflect the adversities of thoughts (λογισμών) do not allow thoughts, like animals, to enter inside the rational (verbal) grape in order to cause harm to it. Those who are in harmony with their thoughts (λογισμούς), but do not enjoy them, simply allow them to enter the vineyard, but [do not allow] them to touch anything in it. Those who are happy to combine with passions through thoughts, but not enough to agree with them, are likened to those who allowed a wild boar to enter the fence (Ps. 79:14) and the field, but not allowing it to be completely satisfied with the grapes. But they find it stronger if they agree with many passions. 129. Those who have not yet achieved simplicity need a fence - abstinence. He who abstains is still not perfect, says [Scripture], he still struggles (1 Cor. 9:25). He is like one who has a vineyard or field not in the midst of other vineyards or arable land, but in a secluded place, and therefore requires a lot of preservation and sobriety. For the grapes of one who has come into simplicity are inviolable for everyone, as if they belonged to some king or other ruler, instilling fear in thieves and passers-by just by hearing [about him]. 130. Many climb to the cross of suffering (κακοπάθειας); but few even accept its nails. For many accept obediently (υπάκουα) their voluntary (θεληματικούς) labors and sorrows (θλίψεις); and of those who go unintentionally (αθέλητους), only some are completely dead for the peace and rest (ανάπαυση) of it. 131. Many took off [themselves] all their clothing of skins (Gen. 3:21), and the last [clothing] was vanity, only those who hated (σιχάθηκαν) his mother - self-indulgence. 132. He who offers (προσφέρονται) bodily comfort and human praise, but does not accept it himself, has been stripped of his last garment - vanity, with much groaning wanting to be clothed with a heavenly dwelling (2 Cor. 5:2), while still here (εδώ) he is worthy to be clothed in the lordship there (λαμπρότητα). 133. One action (ενέργεια), another matter (έργο, work), the second shows the fulfilled sin, and the action is voluptuousness operating inside, but not outside. As well as those who do not leave their land, but pay the oppressors (δυνάστες) the tribute (taxes) they desire. 134. Since taste rests in pleasures, [it is] impossible not to follow all the senses, even if the hypogastric [desires] are cold and peaceful, like those of the elderly, who are not excited because they have faded. But one who is pure (στείρα, sterile) in adultery will not consider himself chaste [only] because he does not bear fruit. It would be reasonable to say that he is chaste if he does not suffer [from this] inside and does not enjoy (θέλγεται) the sight of [this]. 135. The quality (ποιότητα) of the desirable (επιθυμητικού) [beginning] of the soul is tested (ελέγχεται) in food, forms and voices, tempting (θελκτικές) and not tempting (θελκτικές), namely: or simply using taste, sight and hearing; either by abusing them, or by being in an average state. 136. In those whose fear [of God] does not precede, their thoughts are in confusion, like sheep without a shepherd (Mark 6:34). But when fear precedes or follows them, then they are in order and within the fence. 137. Fear [of God] is the son of faith; he himself is the shepherd (βοσκός, shepherd) of fulfilling the commandments. Anyone who has not acquired his mother (i.e., faith) will not be worthy of becoming a sheep of the Lord’s pasture. 138. Some have only the beginnings of good (καλών), others have their middle, and still others have their ends; without them, everyone will be discovered either as a simple (απλός) warrior or as an official (αξιωματικός) without pay (μισθοδοσία). And for this reason, the first (warrior) only protects his own house from those who try to damage it, and the second does not have the corresponding honor (τιμή, price, value) if he collides with someone (όποιους). 139. Those who call us to follow them to the pleasures of the larynx, while we are imperfect, do something similar to those who call us to cut our own healed wounds, or for pleasure to scratch a scab (ξύνομε), or to eat something that causes a fever, or to remove the fence from the vine and allow the wild boar to enter - the wisdom of the flesh so that it eats ( Ps.79:14) our good meanings (έννοιες, concepts) are like bunches of grapes. You should not obey them (πειθόμαστε, make sure), nor bow to the restless (ενοχλητικές) flattery (κολακείες) of people and passions. But strengthen the fence with abstinence until carnal passions stop roaring like animals, and thoughts stop descending like birds and destroying grapes - a soul that flourishes with contemplations of Jesus Christ our Lord, to whom be glory forever. Amen. The text is provided only in Russian, see the source for the original. – Editorial of the ABC of Faith This is what is commonly called the Jesus Prayer, in Greek: μονολόγιστος πϱοσευχή. – Editorial of the ABC of Faith.