Words of fasting

Essay by Rev. Isaac the Syrian's "Words of Fasting" is a collection of instructions, reflections and ascetic teachings addressed to monastics and everyone striving for spiritual perfection. The book is based on the author's personal experience, who spent years in solitude and prayer. The text consists of 91 “Words” (chapters), each of which is devoted to different aspects of spiritual life: prayer, repentance, struggle with passions, silence, humility and love of God. Main themes of the work: - the path of monastic feat. St. Isaac the Syrian reveals the essence of renunciation of the world, obedience, fasting and prayer as means of acquiring grace; - struggle with passions and thoughts. The author describes the beginning of passions, their manifestation and ways of overcoming through sobriety, humility and repentance; - prayer and silence (hesychia). Prayer is considered not just as a formal request, but as living communication with God, contributing to the transformation of a person. Particular attention is paid to inner prayer, smart work and the need for solitude; - humility and repentance. The author emphasizes that without true humility and constant repentance, spiritual growth is impossible; - love for God and neighbor. The highest level of spiritual life, according to the teachings of St. Isaac, there is perfect love that overcomes fear and makes a person like God; - mystical insights and Divine revelations. The author describes the experience of contemplating God and the state of blessed light. This publication presents a translation into Church Slavonic made by St. Paisiy (Velichkovsky). Translation into Church Slavonic by St. Paisiy (Velichkovsky). A short story about Saint Isaac The Monk Isaac was originally from Syria. His fatherland, Nineveh; His parents are unknown and known for no reason. While still very young, he left the world and those in the world, and departed together with his brother according to the flesh to the monastery, which was called Saint Mar-Matthea, where many exist in the body, the angelic guide to the life. In monasteries, therefore, take on the monastic image, and begin to live as befits a monk. And here, having become accustomed to the goodness of the monastic feat, and satisfied with the measure of virtue, I longed for the deepest silence, and my heart was kindled to the desert feat. For this reason, leaving the hostel, they retired to a deserted cell, and began to live in solitude and separation from everyone, listening to themselves alone and to God. His brother according to the flesh, we received the leadership of the Lavra, convincing him with strong petitions through messages, so that he would leave the desert and return to his former monastery; He loved solitude more and more, but did not want to leave the desert. But if brotherly prayer does not force him to do this, then Divine revelation can be accomplished. Saint Isaac, even though he did not obey his brother, who forced him to accept the Priesthood, was unable to resist the Heavenly Father calling him from above, to accept the Hierarchical ordination and feed the Nineveh Church. And so St. Isaac leaves the desert, where his heart loves dearly, and is appointed Bishop of the great city of Nineveh: it is not fitting for a hidden lamp to be hidden in the wilderness, but rather to shine on the pastoral candlestick, shedding the radiant light of virtue. However, this only happened for a short time; As soon as the Ninevites saw the light shining, it was again hidden: for this world is not worthy of such a man as was like the Divine Gregory the Theologian, at the time of his ordination, thinking of flight. Even if this, demonstrating an inflexibility of will, does not seem to befit a Holy man, then no one would dare to blame them for this; yet these men are blameless and Spirit-bearing in everything else; The spiritual one strives for everything, but he himself strives for nothing. (1 Cor. 2:15). Guilt, for the sake of it, the Holy One returned to the desert, this was it. On that very day, when he was ordained Bishop and was sitting in the Bishop’s house, two certain people came to him (the lender and the debtor): the first demanded your debt, the other, even if he had not denied the debt, both asked to wait a short time; but the lender said: if this one dares him to return it to me, he owes it to him, then I will bring him before the judge. The Divine Isaac answered to him: according to the commandment of the Holy Gospel, you must torture what was taken below, then how much more appropriate is it for you to wait some time for this, who wants to return yours. To which the cruel one replied: now leave your Gospel. For this reason, St. Isaac said: if these do not repent of the Gospel commandments of the Lord, then what should the imam do here? Remembering his previous quiet and serene life, which was in silence, and comparing it with the rumors and the heavy burden of the Episcopal rule, left his throne and returned to the desert to his beloved silence, where until his death he remained, struggling against demons and the flesh, and alone, diligent about virtue, even from the life of action and vision is constituted towards a single perfection of the soul. Kolicia, while still in life, was worthy of grace; from the writings of this Saint it is clearly powerful to see. However, having retired into the desert, and fleeing to live together, man did not cease to love his beloved with green love, ever pouring out from the desert an abundant and life-giving stream of teaching, with which he sweetly infused the souls of his fellow men; not just the teacher and mentor of all monks (St. Isaac), but also the haven of salvation for all; as he himself says: “This is true love, which he cannot withstand in some secret from his beloved.” (Word 58) About the time in which Saint Isaac lived, I disagree somewhat: however, this is the most reliable, as he was at the end of the fifth century, as is evident from his thirtieth word (according to the Greek book 33), where the Saint says about the cruelty of demons in spiritual warfare: “against these who have six thousand years, you have ordered to legitimize for yourself.” It is obvious that Saint Isaac wrote this at the beginning of the seventh thousand years from the creation of the world, that is, about 500 years after the birth of Christ. Netsy and from our ancient Saints in Russia are repeatedly testified by the sayings of St. Isaac, as holy and truest, namely: Venerable Nilus of Sorsky in his Charter of the Skete monastic residence (published in Moscow in 1849, pp. 22, 28, 46, 50, 53, 55, 58, 67, 77, etc.) Korniliy Komelsky in his Community Rules, see Histor. church Hierarchies part 4, pp. 631, 692. Joseph of Volokolamsk in his Spiritual Letter. Head. 2, part 3, chapter. 9, part 12. LIKE THE SAINTS OF OUR FATHER ABBA ISAAC THE SYRIN, FASTER AND HERMIT, FORMER BISHOP OF THE CHRIST-LOVING CITY OF NINEVEH, WORDER OF THE FAST [1] , written from him in his own [2] language, spoken [3] from the venerable Fathers of ours, ABBA PATRICIA and ABBA ABRAHAMIA, the wise and silent, who were silent in the Lavra like the Saints of our Father Savva. Sermon 1. On renunciation of the world and monastic life The fear of God is the beginning of virtue; the birth of faith is said to be, and it is sown in the heart, when the mind is separated from the care of this world, to gather its thoughts, wandering from the soaring, into the ever-teaching of the future restoration. Having laid the foundation of virtue, there is nothing better than to keep someone for himself in departing from the things of [5] everyday life, and to remain in the word of light the path of the righteous and holy, which the Spirit of the Psalmist designated and named. As soon as a person is found who can endure honor [6], negligibly [7], and he is not found at all: and this, from the rapid rise of change [8] as if someone were saying, below if anyone’s morals are equal to the angels. The beginning of the path of life, always to learn with your mind the words of God, and to remain in poverty. Even if you get drunk from nowhere, it helps you achieve it: that is, if you get drunk from the teachings of God’s words, it helps you to correct your poverty. The correction of non-covetousness, the abolition [9] allows you to correct the teaching of the words of God. Helping the two sow soon leads to the ascent of every building of virtues. No one can come closer to God, but remove yourself from the world. I say removal from the body [10], but from the things [11] of this world. This is a virtue, but whoever with his mind will be abolished from the world. The heart cannot calm down and be dreamless, as long as certain feelings act. Below, bodily passions are abolished, below evil thoughts disappear except for desert. Dondezh the soul will not acquire drunkenness [12] in the faith of God, in raising [13] the power of its sensation, below the weakness of the senses will be healed, below by force it can trample the visible substance, which is the fence of the internal, [14] and does not feel. Literature, autocracy is the birth, and the fruit of both is deviation [15]. Without the first [16], below the second [17] there is, and where the second walks right, there the third [18] is as if tied with a bridle. Whenever grace multiplies in a person, then, through the desire for righteousness, the fear of death becomes despised, and one acquires much guilt in his soul, as it is fitting to endure sorrow for the fear of God; and when they think of harming the body, they suddenly find it in nature, and the essence is laid down in accordance with the hedgehog, as if they are considered nothing before his eyes by comparison with those who hope from now [19]. And it is not possible, except by allowing temptations, to lead us to the truth. The notification about this from the meaning is known [20], and as God has much providence for man, and there is no man who is not under His providence, and even more so for those who went out to seek Him, and endure passions [21] for Him, the finger-like [22] sees more clearly. When the deprivation of grace increases in a person, then all that is spoken of against is found nearby, and a mind greater than faith is tortured for the sake of torture, and the hope of God does not receive from every thing, and so the providence of God for a person is not conceived [23] to be, but from those who sit down, shoot hedgehogs in the darkness with their arrows, we often sit down in these. The beginning of man's true life is the fear of God; and this one, with the soaring of certain [24] souls, does not obey. For the heart crumbles from the sweetness of God into the service of the senses. By connecting your inner thoughts, he says, with your feelings with the senses [25] serving those. Doubt of the heart brings fear into the soul. Faith, even after cutting off the rules, can strengthen will. Even though the love of the flesh prevails in you, you cannot be daring and fearless because of the many resistances that exist near your loved one. If you desire honor, you cannot lose the wines of sorrow. There is not a single person who is in the business of changing things, who does not acquire in his mind a change to the thing before him. If desire, he says, is the birth of feelings, then let those who profess peace of mind keep silent about other things. He is chaste, not inferior to labor, and during the time of struggle and achievement he says that his thoughts cease from defilement; but he who, by the truth of his heart, disciplines the vision of his mind, who does not look without coldness to lustful thoughts. And when the honesty of his conscience testifies from the vision of his fidelity [26], shame is like a veil, a thought hanging in a secret place, and like a chaste virgin his purity is preserved by the faith of Christ. Nothing is enough to turn away the enterprises of [27] fornication from the soul, and to drive away the movable memories that rise up on the flesh and create a rebellious flame, as if immersed in the lust of teaching, and to drive in the wake of the depths of the minds of the Divine Scripture. When thoughts are immersed in the sweetness of pursuit in the wake of wisdom, embodied in words, in the power by which he receives from them the phenomenon: man leaves this world behind his backbone, and forgets everything that is in it, and destroys all memory, the active images of the incorporation of the world [28] from the soul, and the multiplicity [29] and from the needs of those who exist from custom, the thoughts of those who visit nature, and that same soul remains in horror [30] about new encounters [31], even from the sea of mysteries of the Scriptures. And even if the mind floats on the surface of the waters, that is, the sea of the Divine Scriptures, and is unable to immerse its thoughts in its entire depth, even if it sees all the treasures even in its depths [32], it is enough for it to have this very teaching in its love [33] to tie its thoughts tightly to a single thought of miracle [34], so that I do not forbid myself from striving towards nature body, like someone from the God-bearing speeches. Without it, the heart is weak and cannot tolerate the evil [35] that comes from external and internal battles; and you know that an evil thought is heavy, and unless the heart exercises the mind [36], it cannot endure the confusion of the aspirations of the body [37]. And just as the burden of weight is the sharpness of the guard measuring the hedgehog directly to the confusion of the winds [38], so is shame and fear by the pull of thought. And as fear and shame become impoverished, guilt causes the mind to wander, and here, like autocracy [39], as fear recedes from the soul, the measure of the mind [40] fluctuates here and there. Other things, just as the weight of a measuring rod is weighed down by the heaviest weight, the measure wavers uncomfortably from the blowing of the wind, so the mind, weighed down from the fear of God and shame, bows down uncomfortably from those who shake it; and since there will be an impoverishment of fear in the mind, the maximum we have is due to preposition [41] and change. Be wise to lay the foundation of the fear of God in your journey, and in a few days you will settle at the gates of the Kingdom, except by going around the path. In all that you find in the Scriptures, gain understanding [42] of the words, deepen them for yourself, and discern with great discernment the depth of the understandings of the saints. Instructed by Divine grace in their lives, once they are enlightened, they always feel like a certain mental ray passing through the written verses, and separating before the mind a simple word from the things spoken in the great mind by the spiritual mind [43]. A person who is considered simple in greatness [44], his heart also becomes simpler, and is quenched by holy power [45], which gives the heart a sweet taste in understanding the wondrous soul. Every now and then he goes to his mother-in-law’s custom; and the soul, having a part of the spirit, when it hears the verb, which has the spiritual power hidden within itself, kindled, does not accept its guilt [46]. Not every person is aroused to wonder at a thing that is spiritually spoken and has great hidden power within itself. The word about virtue requires a heart that is abolished [47] from the earth and communion with it. But man, his mind labors in the care of transient things, the things of virtue do not excite his thoughts to lust and seek their acquisition. The detachment of a hedgehog from matter, precedes by its being, like union with God, if the multiplicity of grace is found in some and precedes this, as love covers love. The rank of the custom of looking is different from the rank of human society [48]. You keep the general rank. If grace precedes you, then this is it; Otherwise, then in the way of all people, in the same way, according to the succession [49], ascend to the ascent of the spiritual feast [50]. Anything that is acted upon by vision [51], and is fulfilled by the commandment about it [52], is invisible to the eyes of the body; and every thing that is actionable is difficult to eat. For there is only one commandment, that is, action, requiring both: vision and action, bodily and incorporeal. The addition of both is one. The deeds of one who cares about purity do not prevent feelings from the memory of past sins, but they accept the sadness of memory from the meaning. And from now on memory the passing [53] in thought happens to be more beneficial. The advantage of the soul in acquiring virtue is the part [54] of the visible desire of the married body [55]. Measurement adorns every thing. In addition to more measures, the imperceptible goodness of being is turned into harm. Do you want to join God with your mind in accepting the sensation of its sweetness, not enslaved by feelings? Receive alms [56], even if it is found within you, it will form in you holy kindness, with which you have become like you [57]. The universality of the thing [58] of alms, not at some time mediating [59] to the unity of the glory of the lordship of the Divine, communion creates in the souls. This spiritual union is an unimpressed memory, even with burning love, it is not constantly revived in the heart, from staying with the commandments the power is received for this union, not excessively, less naturally [60]. There [61] the substance acquires the spiritual vision to establish itself in that hypostasis [62]. For this reason, the heart comes into horror [63], as it juxtaposes its deepest feelings, both carnal and spiritual. There is no other path to spiritual love, which forms an invisible image, unless someone first begins to provide, as our Lord said [64] according to the perfection of the Father, thus commanding those who obey Him to lay this foundation. Another is a word that comes from an action, and another is a good [65] word. And besides the art of things [66] the message is the wisdom to decorate one’s words, and to speak the truth without knowing it, and to speak about virtue, but oneself never accept the art of its deeds. The word is a hedgehog of action, a storehouse of hope; but unactual wisdom, the curtain [67] of cold. Just as an artist paints water on the walls, and the water cannot quench his thirst, and like a person who sees the dream of good, so is the unacted word. He who, out of the experience of his work, speaks about virtue, teaches to those who listen to him, just as someone teaches from the property of his purchase, and as from his acquisitions he sows teaching in the ears of those who inspire [68] him, and opens his mouth with boldness to his spiritual children, like the old Jacob who said to the chaste Joseph: “Behold, I have given you one more portion.” thy brethren, I took it from the Amorites with my sword and my bow [69].” Every person, having a desecrated residence, has a temporary life that he desires; and the second from this [70] is devoid of reason [71]. Someone speaks kindly, as if the fear of death offends her husband, she is despised by her conscience; have the good testimony in yourself, this one desires death as much as life. Do not condemn anyone to be truly wise, who enslaves his thoughts about this life and fear. All the good and evil that befalls the flesh, impute sleep to be: not in death alone can you renounce them, but in multitudes, even before death, they leave you and depart. If some of them have fellowship [72] with your soul, then you will not have your gains in this world, and they will go with you into the future; and if they are good, rejoice and thank God in your thoughts; If there are evils, be grieved and sighing, and seek to get rid of them, even though you are in the body. For every good that acts in you mentally and in secret, know that Baptism and faith are your intercessors for this, by which you were called by our Lord Jesus Christ for His good works with the Father and the Holy Spirit; To him be glory, and honor, and thanksgiving, and worship forever and ever, amen. Homily 2. About thanksgiving to God, in which the catechumens are also the main thing [74] Thanks to the receiver encourages the giver to give more than the first. Do not give thanks for the lesser ones, and for the greater ones there are lies and unrighteousness. If you are sick and know your illness, you must seek healing. If you confess your illness, you will come closer to your healing, and you will find it more easily. For a cruel heart, his illnesses multiply, and if he is sick, resist the doctor, his torment will be abundant. We cannot forgive any sin, even unrepentant sin. Below, the gift remains, except for the preposition [75], precisely deprived of thanksgiving. The part of the madman is small before his eyes. Always remember those who are superior to you in virtue, if you see their measures becoming impoverished; and always behold the deepening sorrows of the offended and embittered, so that you may give due thanks for the small and bad things you have received, and you will be able to endure it with joy. During the time of your victory and weakness and laziness, you were bound, and kept from the enemy in the most difficult suffering, and the most difficult work of sin, think in your heart the first time of your diligence, and how you cared even for the thinnest, and how you moved, you showed him, and how zealously you were moved in opposition to those who wanted to stop your journey. In addition, think about the sighs with which you sighed about the sins that came to you from your negligence, and how with all these you received the crown of victory. For with such and such memories, the soul is aroused as if from the depths, and is clothed with the flame of jealousy, and as if from the dead it rises from its drowning, and is elevated, and returns to its former rank by a burning feat, resisting the devil and sin. Remember the fall of the mighty, and humble yourself about your virtues. Remember the cruel sins of those who fell and repented of old, and the height and honor that you have been awarded to this day, and accept boldness in your repentance. Marry yourself, and your enemy will be driven away from your approach. Take peace within yourself, and heaven and earth will have peace with you. Strive to enter into the cage that is inside you, and see the heavenly cage, for both this and that are one, and with one entrance you see both. The ladder of this kingdom is within you, hidden in your soul. Immerse yourself in yourself from sin and you will find ascension there, you will be able to ascend with them. Scripture did not tell us what the things of the future age are: what sense of pleasure do we receive from here, except for the natural change and departure from this world, which taught us to eat more conveniently; Even [76] and by the names of things we desire and glorious, sweet and honest, we have [77] decided to encourage us to lust for them, always saying: “Whom eye has not seen, and ear has not heard,” and so on [78]. In this we should proclaim that the future good is incomprehensible, and they do not have the likeness of wicked things from here. Spiritual pleasure is not a need obtained from the things of these hypostases [79] from outside the souls of those who receive it. Otherwise, then it, “the kingdom of heaven is within you [80]”, and it, “thy kingdom come [81],” show the rest, as the substance of sensory things we acquire within us as a guarantee of the pleasure that exists in them. It is necessary for there to be, like the acquisition of a pledge, and the all-ness of a part. And it, “as in a mirror” [82], even if it does not show hypostasis, it does not at all show the acquisition of likeness. If, then, since there is a true testimony of those who spoke the scriptures, since that very sensation of the mental action of the Holy Spirit exists, then this [83], the rest, and a part are the allness [84] of these. A lover of virtue is not one who does good asceticism, but raises [85] subsequent evil with joy. There is no great thing for anyone to endure sorrows, even for virtue, as if he were inexhaustible with his mind in choosing his good will in the caressing of the act [86]. Any repentance that occurs after the taking away of autocracy, neither joy flows from it, nor is considered to be the reward of those who have acquired it. Cover the one who sins, never having any loss from him: and then you will have the courage to bear the mercy of your Master. Strengthen the weak and saddened at heart, in a word, and as far as your hand is able, the Right Hand that bears everything will strengthen you. Be a companion with the saddened in heart, through the labor of prayer and the tightness of your heart, and a source of mercy will open to your petition. Labor yourself in prayer before God continually, in your heart the thought is pure, filled with tenderness, and God will preserve your mind from unclean and nasty thoughts, so that the path of God will not be reproached for you. Abolish for yourself the reading of the Divine Scriptures for instruction, with a dangerous [87] understanding, lest, not through idleness of mind, your vision be defiled by prodigal alien filth. May you not desire to tempt your thought with lustful thoughts or the faces of those tempting you, never knowing that you will not be defeated by them, and without wisdom, thus become darkened and foolish. May you not hide the flame in your bosom without the strongest sorrows of your flesh. It is inconvenient for youth to eat other than learning [88] to bind themselves under the yoke of the sacred. The beginning of a darkening of the mind, its sign is sometimes seen in the souls, firstly, in laziness of service and prayer; otherwise the path of the soul’s charms cannot be carried, unless it first falls away from somewhere: otherwise one will lose God’s help and conveniently falls into the hands of one’s adversaries. And another thing: when the soul is again without care from deeds of virtue, everyone is attracted to the resistance by this. Transition, from each country or country, happens, the beginning is the opposing parts. The act of virtue is to take care of the spiritual, and not to worry about the vain. Show your weakness before God, and you will not be tempted by strangers, sometimes secluded [89] from your Intercessor. The work of the cross is purely there; and this thing is by the essence of nature, divided into two parts. And again, to endure the sorrows of the flesh, fulfilled by the action of the furious part of the soul, is, and is called an act; firstly, by the subtle work of the mind, and the Divine is acquired by ever-teaching, and by persisting in prayer, and by others, which is accomplished by the desired part, and is called vision. And one thing, that is, the act, cleanses the suffering part [90] of the soul with the power of jealousy; the other thing is an act of spiritual love, which is a natural desire to strain out the mental part of the soul. Every one, before perfect training in the first part, moving on to the second, for the sweetness of it, be more diligent, but I do not say out of laziness, to find anger [92] for not first putting to death your own evils, even on the earth, that is, to heal the weakness of thoughts by the patience of doing the vexation of the cross. I dared to dream in my mind the glory of the cross. This is what was said by the ancient Saints: because before the feelings are silent from weakness, if the mind desires to ascend to the cross, the wrath of God comes. The ascent to the cross, which induces anger, is not the first part of the endurance of sorrows, which is the crucifixion of the flesh; but to ascend into vision, there is a second part, which occurs after the healing of the soul. With it, the mind is defiled by the passions of dishonor, and the thought flows with the mind to dream dreams, the prohibition is forbidden [93], for not being first of a pure mind with sorrows, and subduing the lusts of the flesh, but the hearing is lost, and the ink of writing flows straight to his face [94], who goes on a journey full of darkness, and he himself is blind in his eyes. And those who are healthy in sight, and filled with light, and who have acquired mentors of grace, and those in trouble, are night and day; Sometimes their thoughts are filled with the essence of tears, and in prayer and crying they work all day and night, fear for the sake of travel, and rapids for the sake of the stronger [95], meeting those, and images of truth found mixed with hypocritical images. Even God, he says, comes from himself, without you feeling it. Yes, but if the place is clean and not nasty. If the apple of the eye of your soul is not pure, but you do not dare to look at the surroundings of the sun, lest you lose even that little dawn [96] that already exists, simple faith, and humility, and heartfelt confession, and small deeds, even according to your strength, and you will be cast out into one place of thought, which is total darkness, external from God, bearing the image of hell, as He, deprived of his senses, entered the marriage in filthy robes. From work and storage [97] purity of thoughts, the light of wisdom [98] exudes: and from here we instruct the mind in it through grace, on which feelings have no power, they teach below, they are taught below. Arise within yourself, virtue, being body, vision, soul, both, there is one man, perfect in spirit, united from two parts, sensory and mental. And just as it is impossible for the soul to come into being and birth except for the perfect image [99] of the body from its water: so it is impossible for the soul to come into the second vision, which is the spirit of revelation, formed in the womb of the false, receiving the substance of the spiritual seed, except for the completion of the work of virtue, which is the house of reasoning, receiving revelation. Vision is the understanding of the Divine mysteries hidden in things and wines [100]. Whenever you hear a retreat from the world, or abandonment of the world, or purity from the world, you first demand to understand and understand, not ignorantly, but with mental understanding, what is the namesake [101] of the world, and from how many differences this name is made up; and then you will be able to know your soul, how much it is separated from the world, and how much it is mixed with the world. Peace is a meaningful name [102], attacking spoken [103] passions. If a person does not first know that there is a world, then he reaches below to know, in a number of places he is separated from the world, and in a number of ways he is connected in it. There are many who, in two or three places, have retreated from the world, and have forbidden themselves from them, having become aware of the strangeness of being from the world in their sojourn, for which they do not understand and see wisely, as if in two places the world died, and the rest of their lives live inside the body of the world. Both below you were able to feel your passions [104]: and when you didn’t feel them, you didn’t worry about their healing. Peace is spoken from the torture of the mind, and the creation of a meaningful name, attacking divided passions [105]. And whenever we want to name the universal [106] passion, we call it the world [107]; and whenever we want to separate them into division of their names, passions [108] we call them. And the passions of a part are the currents of the succession of the world. And where passions cease, there the world is one hundred from its succession. The essence of these passions is: the lust of wealth, which is to collect certain things, the pleasure of the body, from which is the passion of conjugation [110], the lust of honor, from which envy flows, the structure of the authorities [111], the arrogance of the splendor [112] of power, decoration and vanity [113], human glory, which is also the cause of resentment, the fear of the body. Where this ceases to flow, there the world will die; and since there some parts remain from these [114], the world remains outside, idle from its composition. As someone said about the saints, that when I live, I die: I live in the flesh, but I do not live in the flesh. And you see in which you live from these, and then you will know in which parts you lived in the world, and in which you died. When you understand that there is a world, then from the difference you understand, in which you connected with the world, and in which you renounced it. And let me tell you briefly, the world is the sojourn of the flesh, and the wisdom of the flesh. And for the hedgehog [115] whoever takes away from these is recognized as having come out of the world. And to alienate oneself from the world is recognized by two things, from the kindest stay [116], and from the differences in the thoughts of the mind itself. Others from them vegetate in your thoughts about things, about them the thought of your thoughts soars, and from these you achieve the measure [117] of your stay: in which nature desires other than labor, and some are the essence of unceasing vegetation, and some are driven by chance; and whether the thought is accepted by the feeling of thoughts that are not at all incorporeal, and if [118] everything materially moves, and this material, dispassionate essence. The seals of the incorporation of deeds, in which the thought involuntarily dreams in everything it does, are virtues, and from them, in addition to weakness, it accepts the guilt of warmth and collection of thoughts with good intentions, having worked physically, learning for its own sake, if it does not do it passionately [119]. And see if [120] the thought is not sick in the meeting of the seals of secret thoughts, flames for the sake of the best [121] like God, which is usually the memory of vain things. These small signs of this chapter are enough for a person to enlighten him, even if he is silent and is excommunicated, instead of many books. Such is the strongest fear of the body in a person, as if the abundance of glorious and honest things remains ineffective [122]. And when the fear of the body comes upon the fear of the soul, then the fear of the body faints before the fear of the soul, like wax from the strength of the flame that exists in it. To our God be glory forever and ever, Amen. Word 3. Oh, how without difficulty the soul enters into the understanding of the wisdom of God and His creatures, even if it becomes silent from the world and worldly cares; then he can understand his nature, and even have hidden treasures within him When the cares of life do not enter the soul from outside, but it remains in its nature, and does not stop working [124] to understand and discern the wisdom of God; Because of its separation from the world, and its silence, it naturally moves it to discern the creatures of God, and from this it rises to God, and is horrified in wonder, and remains with God. Whenever water from outside does not enter into the source of the soul, then the natural water flowing into it, thoughts flow into it, the miracles of God. Whenever a soul finds itself other than these, it either accepts some guilt from some alien memory, or the feelings are driven by confusion from realizing things. When the feelings are closed with silence, and are not allowed to escape, and they promise memory with the help of this, then you will see the natural thoughts of the soul, what they are, and what is the nature of the soul, and what hidden treasures are to be found in oneself. Treasures are the understanding of the incorporeal, moving in it about itself, except for industry and labor, etc. [125]. Man does not know that such thoughts move in human nature: who is his teacher? or is it somehow comprehended, which I have already understood, is impossible to be otherwise explained? Or who would be his teacher for this, since he never learned to eat from anyone else? This is the nature of the soul. By the same token, passions [126] are due to spiritual guilt; The soul is more naturally dispassionate. Whenever you hear mental and physical passions in scripture, then understand that you were guilty for the sake of repentance [127]. Existing external philosophies do not accept this, and neither do the followers of this. But we believe that God created the hedgehog in his image without passion. I say according to the image, not according to the body, but according to the soul, which is invisible. Every image is drawn from the underlying image; It is impossible for anyone to imagine an image without foreseeing the former likeness; It is also appropriate for you to believe, for passions, as foretolds, are not spiritual. If anyone resists what is said, then we ask, and let him answer. Question. What is the nature of the soul? Is there something dispassionate and full of light, or is there something passionate and dark? Answer. Even if the nature of the soul was once transparent and purely blissful light by raising [128], similarly, when it ascends to its former rank [129], this is achieved; the rest, whenever he moves passionately, is beyond his nature, as the disciples of the Church affirm. Moreover, the passions subsequently entered the soul, and it is impossible to righteously decide the soul’s existence even if this passion moves in them. It is obvious that it moves as if it were external, and not as if it were its own: and if in these passions the soul moves without a body, therefore it is said that it is natural, then the rest of the greed, and thirst, and sleep, would be spiritual: it suffers in these, and groans with the body, and in the cutting off of the ear, and fires, and the ill, and the like. Before communion, the soul pains the body, as does the body, and moves with the joy of the body, and accepts its sorrows. To our God be glory and dominion forever, amen. Word 4. About the soul and passions and purity of mind, on question and answer Question. What is the natural structure of the soul, and what is there through nature [131], and what is there more than nature [132]? Answer. The natural structure of the soul is the understanding of God’s sensory and mental creations. Even more than nature [133] there is a movement of vision of the all-essential Divinity. Through nature [134] there is also movement in the passions. As the Divine and Holy Basil said: as the soul, when it finds itself by nature, grief remains; when he is found outside of his nature, he is found down on earth; Whenever there is grief, passionlessness is achieved; Whenever the nature descends from its characteristic rank, then the passions are found in it. Obviously, there are other things, as the passions of the soul are not by nature the soul; Even though the soul moves in such shameful body passions, as in greed and thirst, but because there is no law imposed on it, not only is it worthy of contemplation, but it is about others that are subject to shame. When it happens that someone is commanded by God to do something that seems to be out of place, and in a place of reproach and conviction, he is rewarded with good rewards, like the Prophet Hosea, who killed the harlot, and Elijah the Prophet, who killed with the zeal of God, and like those who killed their parents with the swords by the command of Moses. Otherwise, it is said that it is natural for desire and rage to be in the soul, besides the physical nature, and these are the essence of its passions. Question. Will the desire of the soul ever be kindled in the Divine, by nature, or will it ever be found in the earthly and bodily? And why is spiritual [135] jealous with rage? and what is the verb for natural rage? Is it always possible to get angry for some carnal desire, or envy, or vanity, or about such things, or for something contrary to this? Let the verb answer, and we will follow the imams. Answer. The Divine Scripture speaks many words and puts the names in a multiplicity, which is unusually common: what is the body is spoken of the soul, and opposite the soul is said to be the body, and does not separate these; but with understanding they understand this. Even though the Divinity of the Lord, even though it rests on His all-holy body, things are incomparable with human nature, and on the contrary, it is humbly reeking on His Divinity, which is the essence of humanity. And many, unaware of the Divine mind [137] are here, creeping along with an incorrigible creep. This is both the same as the soul and the same as the body. If virtue and health are more natural for the soul, then passions and illness are the souls that have entered into nature and have come out of their natural health. It is obvious that health pre-exists in the nature of an illness that has occurred: and if this is the essence, as it is the true essence, then virtue naturally exists in the soul, while cases are from outside the nature. Question. Are bodily passions naturally spoken of as bodily, or by chance? And the passions of the soul that exist in it, [138] for assimilation into the body, are they spoken in a natural way, or in an unusual way? Answer. For bodily reasons, no one dares to use unusually common verbs; spiritual things, although it is understood and confessed by everyone that purity is more natural for the soul, it is appropriate to be bold, and to say that passion is more natural than that [139]; The first is illness, the second [140] is health. It is impossible for one nature to be good and evil. The same need does not necessarily [141] precede the other; it is natural, existing before something else; Since every thing is an accident, it is not said to be from nature, but to have come from outside; and to every occasion and occurrence a change follows, but nature does not change, it is lowered down. Every passion for the benefit of existence is given by God. Bodily passions for the benefit and growth of it have settled in him [142], likewise spiritual ones. But when the body is forced to be outside the existence of its abundance, deprived of its inherent properties, and the soul to follow, then it becomes weak and damaged. And when the soul that exists [143] leaves the body, then it too is damaged, according to the Divine Apostle, who says: “The spirit lusts after the flesh, and the flesh against the spirit; these are opposed to each other [144].” Moreover, let no one blaspheme God, for He put passion and sin into our nature. He put it in his nature to grow every time; but when it is in agreement with one another, then it is not found in what is natural, but in what is contrary: if passions were natural in the soul, then why would one be harmed by them? inherent in nature, nature cannot be corrupted. Question. Why, for the sake of bodily passions, which grow and strengthen the body, do they harm the soul: isn’t this inherent in them [145]? And why does virtue torment the body, but restore the soul? Answer. Don’t you see how things from outside of nature are harming this [146]? Every time nature approaches those who exist in it [147], it is filled with joy. Do you want to understand what is characteristic of each of these natures? See, as if helping someone, is characteristic of its essence; harming, alien to the essence and coming from outside. Since it is clear that these passions are the only ones that oppose others, then everything that helps the body, and that weakens it, is characteristic of it. When the soul lives with him, they cannot say what is more natural than that, which is natural for the soul, death is the body. It is unusual - but in common usage, both of these beings are indicated [148], and for the sake of weakness the body cannot free itself from these, but still bears this; having already more naturally joined in his sadness, for the combination of his movement, mixed with the movement of the body with incomprehensible wisdom. But even though they had joined each other, they still separated movement from movement, and desire from desire, and again the body from the spirit. Nature does not change, but each of them even strongly deviates, either to sin, or to virtue, but both of them move with their characteristic desire. And when the soul is raised from the care of the body [149], then all its [150] spirit flourishes in its movements, and in the midst of heaven floats in incomprehensible things. He does not allow [151] the body, which is not to be remembered, even if this happens. And on the contrary, even if the body is caught in sins, the thoughts of the soul do not stop flowing into the mind. Question. What is purity of mind? Answer. He is pure in mind, not one who is ignorant of evil, less than bestial, lower in nature in the rank of infants, less than partial [152]. But this is purity of mind: thoughts that were in the Divine, after the performance of virtues. And we do not dare to say that someone without temptation [153] acquired these thoughts without being clothed with a body. We do not dare to speak even to death about the existence of nature, or not to be harmed. I say the temptation of thoughts, not to obey this, but to begin to struggle against them. Calculation of movements of thoughts The movement of thoughts in a person occurs from four wines: the first is from natural carnal lust; the second, from the dreaming of feelings [154] of the things of this world, even hearing and seeing; third, from enterprises [155], and from mental deviation, even in mind; fourth, from the excuses [156] of the demons, who attack [157] us with all passions, numb wines, even rivers. For this reason, even to death, a person cannot not have thoughts and battles, as long as there is sowing flesh in his belly. Is it possible, before departing from this world and before death, to cease from the effects of one of these four wines? Or whether it is possible to eat without the body looking for what it needs, and whether worldly things will compel you to desire something, you judge. What if there is no place [158] to eat and think of something from such people, since nature demands to eat such things; other passions move in everyone who wears a body, whether they want or not. For this reason, every person needs to preserve himself, not by uniting [159] the verb, the passion that is openly and privately driven in him, not for two, but for many, as I carry a body. Those who have conquered the passions with virtues, even though they are chilled by thoughts and the excuses of the four wines, they are not conquered; They already have strength, and their minds admire the memory of goodness and the Divine. Question. What is the difference between purity of mind and purity of heart? Answer. The other is purity of the mind, and the other is the purity of the heart. After all, the mind is one of the feelings of the soul, but the heart is the one that contains and contains the inner feelings, and this is the root; and if the root is holy, then the branches [160] are holy, that is, if the heart is cleansed, then obviously all feelings are cleansed. For the mind is already diligent in reading the Divine Scriptures, or labors a little in fasting and vigils and silence, then it will forget the first [161] stay and will be cleansed, and will eventually move away from the cold life; but it is not the abiding [162] who will have purity: as soon as it is cleansed, it is also quickly desecrated. The heart is cleansed by many sorrows and deprivations and the removal of communication with all worldly beings in the world, and by killing them from them. Having been cleansed, his purity is not desecrated by small things, but he is afraid of great battles and obvious ones, the terrible ones I say; Because the stoma is strong, it can quickly cook all food that is indigestible for the weak. This is how it was said to be doctors: just as every food of meat, which is indigestible because it is eaten, creates a lot of power in healthy bodies, it will always be received by the ostomy strong. Thus, every purity that is quickly achieved, and in little time, and with little labor, soon departs and becomes defiled. Purity, which has been through many sorrows and acquired over a long time, is not afraid of some moderate attack on a certain particle of the soul: God strengthens that [163]. To him be glory forever and ever, amen. Word 5. About feelings, in them and about their temptation Chaste and collected feelings give birth to peace in the soul, and do not abandon the temptation to accept things [165]. When the feelings of things are not accepted, then there will be victory in addition to feat. If a person becomes negligent, and by reason [166] allows himself to be absorbed, then we are forced to do battle, and even the first purity, even though it is simplest and smooth, is confused [167]. Much of the negligence of a person, or the whole world, for this reason comes from a natural and pure dispensation. For this reason, those who are in the world, and those who mingle with the worldly, cannot be pure in thought, for there is much knowledge of evil [168]. Mali are those who can return to the first purity of thought. For this reason, it is appropriate for every person to firmly guard his feelings and thoughts from excuses at all times. Sobriety [169] for it is necessary to eat a lot, and store and watch. Much simplicity is convenient; Because human nature needs to have fear, it will preserve the limits of obedience to God. Love that is for God moves to the desire to do virtues, and is admired for beneficence [170]. The second spiritual mind is the nature [171] of doing virtues. Both are preceded by fear and love; And again love is preceded by fear. Let everyone say without hesitation that it is possible to acquire the last [172] before doing the first [173], without hesitation he laid the first foundation for the destruction of his soul. This is the way of the Lord, for from these they are born. Do not replace the love of your brother with the love of a certain thing: above all, the Most Honest [174] secretly acquired something to eat. Leave the small one and the great one will be found. Destroy the excessive and dishonest, and you will find the honest. Be dead in your belly, and may you not live in death [175]. Commit to yourself and die in labor, and do not live in negligence. Martyrs are not just for their faith, even though they accepted death in Christ, but also for keeping His commandments. Do not be foolish in your petitions, lest you annoy God by belittling your mind [176]. Be wise in your prayers, and be worthy of glorious ones. Seek the honest from the One who does not envy, and receive honor from Him, the wise one for the sake of your desire. Solomon asked for wisdom to eat, and with it the kingdom of the earth was accepted; even more wisely he asked for food, but I speak from the Great King. Elisha earnestly asked to eat the grace of the Spirit who was his teacher, and sinned in no way. Seek from the King the insignificant, his honor destroys, Israel asked to eat the bad, and the wrath of God is accepted. He gave up eating, marveling at the deeds of God at His terrible miracles, and asked to eat the lusts of his belly. There is still evil in their mouths, and the wrath of God is upon her [177]. Offer your petitions to God according to His glory, so that He may magnify your dignity and rejoice over you. As if someone asks the Tsar for a little pus [178], not only is he dishonored by badness for the sake of his request, since there is a lot of foolishness in showing, but as if the Tsar was annoyed by the request for his sake: in the same way, seek earthly ones in your prayers from God. Behold, the Angels and Archangels, who are the nobles of the Heavenly King, look at you during your prayer, for which you ask the petition of their Lord, and they are surprised and rejoice when they see the earthly one who has left his flesh, and asking for the heavenly ones, as on the contrary, and they grieve for the one who has left heaven, and the one asking for his pus. Do not ask God for things that He Himself provides for to give to us without asking, and not just for His own and kind ones, but also for those who are strange to know Him. “Do not be, he says, like the pagans, saying too much in prayers: for these the pagans are looking for bodily things, says the Lord. But you do not worry about what you eat, or what you drink, or what you put on: for your Father knows that you require these [179].” The Son does not ask the Father for his bread, but seeks the greatest and highest of his Father’s house. For the weakness of the human mind, the Lord commanded the Lord to ask for daily bread. See what is commanded to eat with a perfect mind and a sound soul. Don’t worry, he says, about food and drink and clothing. If he cares about dumb animals and birds, and even the most soulless [180], isn’t he much more concerned about us? “But seek first the Kingdom of God and His righteousness, and all this will be added to you [181].” If you pray to God about a thing, and it takes a long time to hear you, do not grieve: for you are the wisest God. This happens to you, either because you are unworthy to receive a petition, or because you do not follow the path of your heart exactly with your request, but contrary, or because you do not achieve this measure, if you accept that gift, ask for it. It is not appropriate for us to impose great measures on ourselves [182] ahead of time, lest the gift of God be indecent by the speed of [183] ​​its acceptance. Everything that is more conveniently comprehended soon perishes. Every item with heart disease is acquired, protected and stored. Thirst for Christ's sake, so that he may intoxicate you with his love. Close your eyes from the beauty of this life, so that you may be honored by God to have His peace reign in your heart. Abstain from things that your hair can see, so that you will be rewarded with spiritual joy. Unless your deeds are pleasing to God, lest you seek glorious things from Him, lest you become like a man tempting God. According to your being [184], it is fitting for your prayer to be. It is impossible for anyone bound by earthly things to seek heavenly things. And it is impossible for someone who exercises to eat in the world to ask for the Divine. Every person's desire is revealed by his deeds. And for the things for which he shows his diligence, he strives for those things in prayer. The greatest, although he does not practice the worst. Be free, bound by your body, and show your obedience freedom for Christ’s sake. Be wise in your meekness, and do not be deceived. Love humility in all your deeds, so that you can get rid of the incomprehensible snares that are always found outside the path of the humble. Do not turn away from sorrows, but instead enter into the mind of truth. And do not be afraid of temptations; you will gain honesty from them. Pray for the hedgehog not to fall into spiritual temptations, but prepare for bodily ones with all your strength. Apart from these, you cannot draw closer to God: we keep Divine peace within these. When you run away from temptation, you run away from virtue. I say temptation, not of lusts, but of sorrows. Question. Yes, how will it agree: “Pray not to enter into temptation [185],” and it: “Strive to enter through the narrow gate [186]?” And again: “Do not fear from those who kill the body [187],” and: “Whoever loses his soul for My sake will find it [188]?” Why does the Lord encourage us everywhere to temptation, but here He commanded us to pray not to fall into it? What virtue can there be without sorrow and temptation? Or is there a greater temptation to destroy someone else than to bring Him to us for His command? “Whoever, he says, will not accept his cross, and will come after Me, is not worthy of Me [189]. “How is it that in all his teaching he commanded to follow temptations, but then fail to pray the commandment? “Through many sorrows,” he says, “it is fitting for us to enter the kingdom of heaven [190].” And: “in the world you will have sorrow [191].” And: “With this patience, gain your souls [192].” About the subtlety of the path of your teachings, Lord! he is always outside of the world, who is more reasonable and not respected with reason. Once you wished the sons of Zebedee and their mother to sit with you in the kingdom, you said this to those: “Can you drink the cup of temptations that Az imam drink, and be baptized with the baptism in which I am baptized [193]?” And why, O Master, do you command us to pray for the hedgehog not to fall into temptation? What temptations do you command us to pray about and not heed? Answer. Pray, he says, so that you will not be tempted by the temptation of faith. Pray that you do not enter into the temptation of your mind with the demon of blasphemy and pride. And pray, do not, by God’s permission, enter into the obvious temptation of the devil for the sake of thoughts that you have thought in your mind, and for their sake you have allowed [194]. Pray that the Angel of your chastity will not depart from You, so that you will not fight against sin through burning battles, and separate from it [195]. Pray not to fall into the temptation of irritation against someone, or into the temptation of double-mindedness and doubt, by these the soul is raised to great feat. Be prepared to overcome bodily temptations with all your soul, and pass through them with all your hands, and fill your eyes with tears, so that He who protects you [196] will not depart from You. Apart from temptations, the providence of God is not visible, and it is impossible to acquire boldness towards God, and it is impossible to learn the wisdom of the Spirit, and it is impossible for the Divine desire to be established in your soul. Before temptations, like some strange [197] man prays to God. But sometimes he enters into the temptations of love for His sake, and does not accept change [198], then like someone who has a debt to God, and like a sincere friend, he is imputed to be with God. For the sake of His will, defeat His enemy and defeat him. This is it: “Pray not to fall into temptation.” And again, pray not to fall into the obvious temptation of the devil, for your arrogance, but for the hedgehog to love God [199], so that His power will help you, and through you He will defeat His enemies. Pray that you will not fall into this temptation because of the malice [200] of your thoughts and deeds, but may your love for God be tempted, and His power may be glorified in your patience. To him be glory and dominion forever and ever, amen. Sermon 6. About the Lord's mercy, which from the height of his majesty descended to the weakness of mankind, and about their temptations And again, our Lord created providence in the image of His mercy, and according to the measure of His grace, if you are mindful, and commanded to pray for bodily temptations. Seeing that our nature is weak, due to the earthiness and rottenness of the body, and is unable to resist temptation when it is in the midst of them, and for this reason it falls away from the truth, and yields lashes, [202] and is overcome from sorrows, commanded us to pray not to suddenly fall into temptations, if it is possible to please God without them. If suddenly, for the sake of virtue, a person falls into a terrible temptation and does not endure it, then he can perform virtue in time; then it is not proper for us to accept a face lower than ourselves, lower than others [203]. Below fear, for the sake of leaving a noble and honest thing, in which the heart of the soul is hidden, and bring apologies and teach weakness: that is, pray not to fall into temptation. They talk about such people as if they are secretly sinning [204]. If it happens to a person that he finds temptation and is forced to destroy one from these commandments, that is, abandon chastity, or monastic life, or renounce the faith, or not fight for Christ, or abolish one from the commandments, then this one, if he fears and does not valiantly resist the temptation, falls away from the truth. From now on, with all our might, let us despise the body, and surrender our soul to God, and enter, in the name of the Lord, into the feat of temptation. And you saved Joseph in the land of Egypt, and showed him his image and the rule of chastity, and kept Daniel unharmed in the den of lions, and three young men in the fiery furnace, and Jeremiah from the den of thymenia [205] and delivered him, and granted him mercy in the midst of the army of the Chaldeans, and brought Peter out of the prison with the closed door, and saved Paul from the congregation of Judea, and simply say, who are always in every place and country with His servants, and show Your strength and victory to them, and observe them with many miracles, and show Your salvation in them in all their sorrows, May He strengthen and save us, in the midst of the waves surrounding us. Amen. May we have jealousy in our souls against the devil and his officials, who have the Maccabees, and the Holy Prophets, and the Holy Prophets, and the Apostles, and the Martyrs, and the Reverends, and the Righteous Ones, who composed the Divine laws and commandments of the Spirit in lands of terrible and cruel temptations, and rejected the world and the body for themselves, and endured in their righteousness, not having been defeated from the troubles that surrounded them with their souls and bodies, but victoriously and courageously. Their names are written in the lower abdomen even before the coming of Christ, and their teaching is observed by the commandment of God for our teaching and strengthening, as the Divine Apostle testifies, [206] so that we may be wise and learn the way of God, and before the imams tell stories and lives of them, as animate and living images, and we will receive an image from them and flow with the flow them, and let us become like them. How sweet are the Divine words of the most intelligent soul, like food that comforts the body. The tales of the righteous are desired in the ears of the meek, like the constant watering of a newly planted tree. Therefore, beloved, have in your mind the providence of God, which from the beginning even to this day provides, as if some kind of good healing for sick eyes, and keep in yourself the memory of these [207] at all times, and think, and worry, and be punished by those [208], so that by learning to accept the memory into your soul of the majesty of the honor of God, and by this you will be able to find in your soul the life is eternal in Christ Jesus our Lord, who was the Advocate of God and man, as from both united, to His glory, which surrounds the Throne of His honor, the angels cannot approach, but for our sake he appeared in the world in a simple and humble manner, as Isaiah says: “I saw Him and was not named for form or kindness [209].” He, who is the Invisible One of every created [210] nature, is clothed with a body and completes the vision for the salvation and life of all those who have been purified by this. To him be glory and power forever and ever, amen. Word 7. About sins, voluntary and involuntary, and those that happen by chance There is a sin that occurs from weakness, to which a person is drawn involuntarily, and there is a sin that occurs by will, and from ignorance. It also happens that someone commits a sin from some chance, and also from staying [212], and from becoming accustomed to evil. These are all images and visions of sins, even if they are all worthy of reproach [213] in essence, but in comparison a hedgehog is found for vengeance [214], one greater than the other. And for some reason [215], there is a great gap, and repentance for this is difficult to accept: for someone, the sin that is near is forgiveness. And like Adam, and Eve, and the serpent, they all received punishment from God of sin, and inherited the oath of many [216] through diversity: so also in their sons, each at his suggestion [217] and lust for sin, and the cruelty of [218] torment. If someone doesn’t even want to follow sin, but because of negligence about virtue we are drawn to it, because we cannot be abolished in it [219], even though it is hard for him to be with sin, but because [220] his torment is hard. If someone who is diligent about virtue happens to be tempted into some sin, then mercy is near to cleanse him, without hesitation. This is also a sin that occurs when a person finds himself diligent about virtue, and remains in that work, and does not sleep at night, worrying about taking advantage of those [221] who are diligent about them: in the days he goes around [222] and bears a burden, and all his concern for virtue is. And he eats too much in these and the gray ones, either for some ignorance, or for the sake of things that resist in his path, that is, virtue, and the waves that rise at all times in his deeds, or for the deviation that can be in him, in order to be tempted by his autocracy [223], he deviates from the preponderance of the measure [224] he is little to the left, and is attracted from weakness in one form sin, for which [225] he grieves and grieves and sighs with illness in his soul, the repentance for this reason that happened to him from those who opposed him. And [226], when a person turns out to be weak and careless about doing virtue, and has left the path [227] and flowed slavishly to obedience to all the sweets of sins, and zealously showing tricks to achieve perfection [228] of it, and he is ready, like a certain slave, to do the will of his enemy, and to prepare the ud of his weapons the devil to all his obedience, and in no way at least heed repentance, come closer to virtue, lower cut off and end his pernicious path. And there are others [229] who, from inclinations and apostasies, may happen on the path of virtue and on the path of righteousness, according to the words of the Father, who say that on the path of virtue and on the path of righteousness, apostasies and resistance and coercion are found, and the like. But [230] there is a spiritual fall, and all-perfect destruction, and complete abandonment. And there is someone from these [231] who is revealed when he falls, so that he will not forget the love of his Father, but even if he happens to fall into the various pits of sin, let him not neglect the good, and not create the course of his death [232], but also overcome, so that he may rise to the feat against his opponents, and the ruined building will begin the foundation every day Yes, he believes, having the prophetic word in his mouth even before his departure from this world: “Let me not rejoice over me, my opponent, for I have fallen, but I will rise again; and if I sit in darkness, the Lord will enlighten me” [233]. And let him never cease from warfare even to the point of death, and let him never give up his soul to victory, until he still has breath in him, even in that very victory. But even if his boat is broken every day, and his burdens [234] suffer from drowning, may he not cease to earn and worry, and borrow, and in other ships, and sail in hope, until the Lord saw his feat, and, having mercy on his contrition, sent down His mercy, and gave him strong movement [235] to endure and resist the scorching arrows of the enemy. This is wisdom given from God. And this is a wise sick man [236], who does not cut off his hope. It is better for us to be condemned for some of the things, and not for abandoning them all. And for this reason, Abba Martinian encourages us not to become lazy in many exploits, and to engage in a variety of battles and frequency [237], even on the path of righteousness, and not turn back, and betray the victory to the enemy to the south in one of the cold ways [238]. As if a certain child-loving father ordered the dean and order, this says: Advice from Venerable Martinian Children, if you are truly ascetic by nature, attentive to virtue, and have spiritual diligence, then desire to imagine your mind as pure to Christ, and do the deed that is pleasing to Him. It is fitting for you [239] not to accept about this all the warfare raised by natural passions [240], and the attraction of this world, and the presence and frequency of demonic evils [241], with which they are accustomed to resist you, and all these baits [242]. And do not fear for the frequency and persistence [243] of the ferocity of this battle, and do not doubt for the persistence [244] of the feat, and do not bow down or tremble from the armies of enemies, and do not fall into the abyss of hopelessness, if you happen to negli [245] and creep for a while and sin. But no matter what you suffer in this greatest battle, and even if you receive it in person and are wounded, in no way will this prevent you from your good intentions. Moreover, remain in the work of your own free will [246], and acquire this desire and praise [247], and may you appear, I say, in this battle of the firmament and immovable and with the blood of your wounds, and may you not cease at all from fighting the hedgehog with your rivals. This is the essence of the advice of the great Elder. Likewise, it is not appropriate for you to weaken or become lazy, for the sake of the image [248], which is theirs. Woe to that monk who lies in his promise, and who stretches out his hand to the devil, always trampling on his conscience, to raise him up in some small or large image of sin, and who cannot stand again in the face of his enemies, with the torn part of his soul. What kind of person is it that is to sit the Judge, when will the friends of his purification settle [249] each other? they, from whom he separated his path, and walked the path of destruction, and fell away from the boldness that is the Reverend to God, and prayers rising from a pure heart, and ascending and passing Angelic powers, and not forbidden, Dondezh will receive his petition, and will return with joy to those who issued it with his lips. And this is the most terrible thing of all, since he [250] here separated his path from them, so Christ will separate him from them on the day he will carry a bright cloud on his shoulders, his body shining [251] with purity, and will carry him into the heavenly gates. For this reason, the wicked will not be resurrected for judgment, since from here [252] their act is condemned, lower than the sinner into the council of the righteous [253], but into the resurrection of judgment. Word 8. About storage and guarding from the weak and careless. And because of their approach, negligence and weakness reign in man, and he is filled with all unclean passions. And about protecting yourself from the approach of the youngest. let the mind not be defiled by lustful thoughts Forbid your lips from slander [256], keep your heart from passions. And cleanse your heart from passions, see the Lord at every hour, His teaching is in God, drives away demons from yourself, uproots the seed of their evil. Visiting his soul at every hour, his heart rejoices in revelation. And collect the vision [257] of your mind inside [258] yourself, in yourself you see the dawn of the Spirit. He who abhors all soaring, sees his Lord within the depths of his heart. If you love cleanliness, the Lord is seen by everyone, so don’t slander anyone, let him hear someone slandering his brother. And if any [259] people boil before you, close your ears and flee from there, lest you hear the words of wrath, and your soul dies from this life. The furious heart [260] is from the mysteries of God: the meek and humble-wise, the source is the mysteries of the new age. This heaven is within you, if you are pure, and within yourself you will see the Angels with their light, and their Lord with them and within them. He who is righteously praised does not become vain [261]: but if his praise [262] delights him, it is a free doer. The humble man has a treasure within his heart, even if there is a Lord. And be careful with your tongue, you will never be robbed of it. The lips are silent, they speak the secrets of God: the one who speaks quickly moves away from the Creator and the Soul of the Good shines more than the sun, and from the visions of Divine revelations it dwells for every hour. And if you follow someone who loves God, you will become rich in the mysteries of God. If you follow the unrighteous and proud, you will move away from God and will be hated by your friends. He who is silent in speech, in all his forms [263] will acquire the rank of humble wisdom [264], and this, in addition to work, will possess passions. Passions are eradicated and driven away by constant teaching about God; and this is the sword that kills you. Just as a dolphin moves and bathes in the silence and silence of the sensual sea, so in the silence and silence of the heartfelt sea from rage and anger [265], mysteries and Divine revelations move in it at all times to its joy [266]. Whoever wants to see the Lord within himself, contrives [267] to purify his heart with the unceasing memory of God: and so with the brightness of his mind to see the Lord at every hour. Just as it happens to a fish that comes out of the water, this also happens to the mind that comes out of the memory of God and soars in the memory of this world. To the extent that a person withdraws from the conversation of men, to the extent that he is made worthy of boldness in his mind with God. And since he cuts away from himself the consolation of this world, the saint is made worthy of the joy of God in the Holy Spirit. And just as fish perish from the depletion of water, so also from the heart of a monk there is intelligent movement, vegetating by God [268], often living and abiding with the worldly. The best is a layman who suffers from worldly and worldly misfortunes, and a monk who suffers from worldly things and abides with worldly things. He is feared by the demon, and desired by God, and by His Angel, who with burning jealousy seek God in your heart night and day, and root out from him [269] the vegetating excuses from the enemy. There is a mental country within his soul that is pure in soul. And the sun shining in it is the light of the Holy Trinity. And the air that its inhabitants breathe is the comforting and all-holy Spirit. His neighbors [270] are the holy and incorporeal nature. And their life and joy and gladness, Christ is light. Also from the light of the Father. Such a one rejoices at the vision of his soul at every hour, and is surprised at his kindness, a hundredfold [271] of the sun’s lordship. This is Jerusalem and the Kingdom of God, hidden within us, according to the word of the Lord. [272] This country, the cloud is the glory of God, into which they will enter with one purity of heart, to see the face of their Master, and their minds will be illuminated by the rays of His Light. Furious, and angry, and glory-hungry, and covetous, and gluttonous, and alive with the worldly, and willing to make his own will, and quick-furious, and filled with passions, such as in the nostrils [273] abide, and feel the darkness, outside the existing land of this life and light. The country is good and humble, and for those who have purified their hearts it will be an inheritance. A person cannot see the kindness that exists within himself, without first even dishonoring and vile being imputing all kindness from outside himself. And he cannot look sincerely to God, Dondezhe will not completely reject the world. He who degrades and belittles himself will become wiser from the Lord, but he who does not realize that he is wise will fall away from the wisdom of God. To the extent that the language of verbosity is defended, to that extent is it illuminated [274] to separate [275] thoughts; Because of verbosity, even the most verbal mind becomes confused. He who becomes poor from worldly things will become rich in God, and someone who is rich will become poor from God. Be chaste and humble, and abhor arrogance, and put away rage from your heart; I believe that whenever he rises to pray, he sees the light of the Holy Spirit in his soul, and leaps [276] into the radiance of His light, and rejoices in the vision of His glory, and in his transformation to that [277] likeness. another work that is so powerful in destroying the armies of unclean demons, like a vision of God. A certain one told me from the Father: for one day, as I sat down, my mind was captivated by a vision; and when I came to my senses, I breathed more deeply. The demon stood opposite, as if he had heard, he was afraid, and as if he had been killed by a certain lightning, and cried out of need, and as if he had been chased by someone, the fugitive ran away. Blessed is he who remembers his outcome from this life, and withholds his assimilation [278] from the pleasures of this world: he will receive much greater bliss in his outcome, and this bliss will not become impoverished from it. This one is born of God, and the Holy Spirit is his nourisher, and from His bosom he plucks animal food, and smells His will for his joy. Bound by worldly things and peace and his peace, and loving his conversation, this one lost his life, and the imam did not say anything about him, but with a sob burst into tears with inconsolable crying: his hearing [279] crushes the hearts of those who hear. You who sit in darkness, lift up your heads, so that your faces may be illuminated with light. Come out from the passions of this world, so that the Light that is from the Father may come to your understanding, and the minister of His sacraments will command you to loosen your bonds, so that you can walk in His footsteps to the Father. Woe to whom we are bound, and from whom we are shut, lest we see His glory. May our bonds be cut off, that we may seek our God. If you want to know the mysteries of man, and have not yet achieved understanding from the Spirit, then you will understand by words, and by being [280] and by living, even if you are wise. Pure in soul, and pure in being [281], this one always speaks with chastity the words of the Spirit, and, according to his measure, speaks both about the Divine and about those who are in him. He who is broken-hearted [282] by passions moves his tongue, and even speaks about spiritual things, but at the same time he speaks passionately [283], so that the unjust may conquer. He is wise and will mark such a thing from the first birth, and the pure one smells its stench. If you dwell in vain talk and care [284] with your soul and body, you are a fornicator, and you are pleased with him and practice with him, you are an adulterer, and you associate with him, you are an idolater. Love even to the young, fornication is abominable before God: there is no band-aid for such contrition. Love everyone equally, mercifully and inseparably, this one has achieved perfection. The youngest, following the youngest, creates reasonable sobs and tears for them. The old man, following the young man, acquired a passion more evil than the passion of the young; He can even talk to them about virtues, but his heart is wounded. The young man is humble and silent, and pure in heart from envy and rage, and stands [285] away from every person and pays attention to himself, he will soon understand the passions of the careless old man. An old man is not equal to one who has an old and a young man; do not live with him with all your might [286], but rather move away from him. Woe feeds your passions in the most careless way, pretending to be pure. Having reached gray hair, through purity of thought and conduct, and control of the tongue, here he enjoys the sweetness of the fruit of the mind, [287] and upon his departure from this body, he receives the glory of God. There is nothing that quenches the fire inhaled from the Holy Spirit into the heart of a monk, to the sanctification of the soul, like communication, and verbosity, and conversation, except this from the children of the mysteries of God, which [288] leads to the return of His mind [289] and drawing closer [290]. Such an interview awakens the soul to life, and eradicates passions and lulls cold thoughts, more than all virtues. Do not make friends lower than those of the herd, unless you are like them [291], and do not cause your soul to stumble, and stray from the path of the Lord. May you be magnified in your heart, uniting you with God and copulating with love, for let not the love of this world take you captive, but its fault [292] and the end is corruption. Staying with ascetics and cohabitation enriches both with the mysteries of God: love, even for the dull and lazy, satiates the belly with satiation and insatiability, in soaring [293], with one and the other. Such a one does not think it is sweet to have food other than his friend; and says: Woe to him who eats his bread alone, for he will not be satisfied. These are the ones who invite each other to feasts and reward each other, like mercenaries. Alas for the vile love of sowing, and the inappropriate [295] and dishonest stay. Run away, O brother, from those who are accustomed to such things, and do not want to eat with them, even if need befalls you. Because their food is disgusting, and they have demonic servants. The friends of Christ's bridegroom do not eat of this. Whoever holds feasts frequently, the doer [296] is a demon of fornication, and defiles the soul of the humble. Bread is bad from a pure meal, cleanses the soul of the eater from all passion. The stench of a glutton's meal, the abundance of foodstuffs and frying pans. The mad and unreasonable are attracted to her, like a dog to a meat-selling place. I will take out the one who endures in prayer, the sweetest meal is all the stench of mosch [297] and the smell of chrism: the lover of God desires this, as if the treasure is priceless. From the table of those who fast, and those who watch and labor for the Lord, receive the medicine of life, and raise up the death of your soul. The Beloved reclines in the midst of them, sanctifying them, [298] and the sorrow of bitterness [299] transforms them into His inscrutable sweetness. His spiritual and heavenly servants overshadow them, and their holy food. We know something from the brethren, this is obvious from seeing. Blessed is he who has kept himself [300] free from all voluptuousness, which separates him from the creator and. Blessed is you who have food, Bread that came down from heaven, and life that gave life to the world. Blessed is he who in his own land has seen the water of the animal [301], which by mercy came from the bosom of the Father, and who has stretched out his eye to Him [302]. Whenever he drinks from Him, [303] he will rejoice, and his heart will prosper, and he will be in joy and joy. He who sees his Lord in his food steals himself [304], and only partakes of Him, not communing with the unworthy, lest he commune with them, and His rays be exposed. If one has the poison of death [305] mixed in one’s food, one cannot partake of this sweet food except one’s friends. Wolf, eating carrion, have [306] friendship for your belly. How much is your gluttony, oh madness, because you want to fill your belly from the table of the careless, from them your soul is filled with all sorts of passions. This protection is sufficient [307] to be able to hold the womb. The stench [308] of a faster is sweetest, and the sight of him gladdens the hearts of the prudent: but the glutton-eater is attacked by fear from his thoughts, and tricks him into not eating with him. The presence of an abstinent person is most kind to God, but his presence is most difficult for the covetous. We greatly praise the silent one from Christ, but those who are captive from demons in games and wanderings will not delight in his approach. Who does not love the humble and meek? but only pride and a slanderer, strangers [309] to his doings. Someone told me from those who were tempted to eat, [310] that in these days, in them I associate with certain people, I eat three smears [311] or four, put them on: if I force myself to pray, my mind does not have boldness towards God, I can look lower to Him. When I separate myself from these into silence, then on the first day I force myself to eat one and the same; in the second, one; Whenever my mind is established in silence, I am forced [312] to bear the whole thing, and I cannot. My mind constantly speaks with boldness to God, without forcing me. And His radiance constantly illuminates me, and attracts me to see and rejoice at the goodness of the Divine light. If it happens during the silence that someone comes and talks with me, for one hour, then it is impossible for me to eat without adding food [313], abandoning the rule [314], and weakening my mind to see the light of it. Behold, you see, my brethren, since patience and solitude are good and useful, and the ascetic gives strength and comfort to him. Blessed is the one who endures in silence for God’s sake, and the only poisonous [315] bread is his, as if he were talking with God. To him be glory and power, now and ever, and forever. Amen. Sermon 9. About the rite of the novices, and the establishment, and what is appropriate for those This is a chaste rite, and dear to God, not to behold this and that world, but always to reach out to those in front, and not to idle talk, but to speak only in need, and to be satisfied with poor clothes according to the needs of the body. And so use the food that makes up the body [319], and not gluttony [320]. Take little from everyone, and not deprive them of all, but choose from them, and from these you want to fill your belly. Greater than any virtue is reasoning. Wine, except [321] friends, or except weakness, or weakness, but do not partake. May you not suppress the word of the one who speaks, and proclaim that you have not been punished [322], but that you are wise, be strong [323]. And if you find yourself anywhere, give less credit to yourself and to the servant of your brothers. Do not expose yourself to anyone from your hands, but do not draw closer to anything physical except for the need of guilt. Whoever comes closer to your body and leave [324] except the blessed one, as if he were guilty. Avoid boldness [325] as you would avoid death. Acquire a chaste order for your sleep, so that the power that watches over you around does not depart from You [326]. And wherever you sleep, even if you eat powerfully, no one will see you. Do not spit before someone. If you get a cough while sitting at the meal, turn your face back and cough. Eat and drink with chastity, as befits a child of God. Do not stretch out your hand to take anything [327] from before your friends without cold. If a stranger sits with you, prompt him to eat once and twice, and offer him a decent meal [328], and not embarrassed. Sit down in a dignified manner and neatly [329] without exposing anything from your deeds. Whenever you see oneself, cover your mouth, lest you see each other again; for having withheld your breath, it will pass away. If you enter the cell of your mentor, or friend, or student, beware of your eyes from the hedgehog that you will not see anything from those who exist there. If you are forced by a thought, take heed, and do not listen to it, and do this. Find yourself in this coldness, strange is the monastic image, and this image of Christ who gave us. Don’t look at the places, in them the secrets are the vessels of your friend’s cell. Quietly open your door and shut it, and [330] your friend. Let you not suddenly come in to someone, but having pushed from outside and been commanded [331], then come in with reverence. Do not hasten in your walk, except for the needs that compel you. Be obedient to everyone in every deed that is good, especially to the covetous, or the lover of money, or the worldly, lest you do so, lest your obedience be the work of the devil. Speak with meekness to everyone, and look towards everyone with chastity, and let not your eyes be satisfied from whose presence. As you walk the path, do not let others precede you. If your friend [332] is ahead of you, then after a little advance, wait for him. Don’t do this, you are crazy and like a swine that has no law. If your friend says to have relations with some who have died, wait for him, and do not force him. Let the one who is healthy before his time say to the one who is sick: Let us do what is required [333]. Yes, do not expose anyone about a certain sin, but you yourself do not mind being guilty of everything, and you are guilty of sins. Do every simple thing with humility, don’t deny it, leave it below. If you are convinced [334] you will laugh, but your teeth will not appear. If you are forced to talk with wives, turn your face away from seeing them and talk to them like this. Move away from the rulers [335] as from fire, and as from the snare of the devil, and from seeing them and talking and seeing them; Let not your heart grow cold from the love of God, and defile your heart with the tempor [336] of passions. And even if you are your sisters in the flesh, protect yourself from strangers. Beware of [337] mixing with your relatives, so that your heart does not grow cold from the love of God. With youthful boldness and conversation, run away from the friendship of the devil. Have one interlocutor and one who fears God, and always listens to himself; food is uba, in its dwelling, and rich, in the mysteries of God. Hide your secrets, your deeds, and your battles from everyone. Do not sit without covering your head before anyone except in need. Go out with chastity to meet the needs of need, as if you are ashamed of the Angel watching over you, and do it with the fear of God, and force yourself even to death, even if your heart does not want to eat. It is better for you to eat mortal poison than to eat food with your wife, even if it were your mother or sister. It is better for you to live with the serpent than to sleep with a young man and hide yourself, even if your brother in the flesh also be. If he speaks to you, I walk in the way of whoever is greater than you, come and let us eat, and do not disobey him. If he does not speak, then keep silent with your tongue, but glorify God with your heart. May you not resist anyone about something, let him quarrel with him, let him lie, let him sneer about the name of the Lord your God. Be despised, not despised. We'll offend you, but don't offend us. It is better to be corrupted bodily [339] with the body than to be stripped [340] of something from the soul. Do not go into court with someone, but endure condemnation to be, not condemned [341]. Do not love with your soul anything from the worldly, but obey the Abbot and the Prince, and avoid mixing [342] with them. This is a net that snares the most careless into destruction. O glutton, who seeks to serve his own belly, it is better for you to put a fiery coal into your belly than the wrangling of Abbots and Princes. Pour your mercy on everyone, and be hidden from everyone. Protect yourself from verbosity, for this is quenched from the heart by intelligent movements that vegetate from God. Flee from dogmatism, [343] as if from a lion you are disobedient: lower than with the Church’s pets in this [344] and come together, lower with strangers. And do not pass through the crowds of angry or quarrelsome people, lest your heart be filled with rage and the delights of darkness take possession of your soul. Do not live with the proud, lest the action of the Holy Spirit be taken away from your soul, and it will be the home of all evil passions. If you preserve this protection, O man, and abolish for yourself the teaching of God, your soul will truly see the light of Christ within itself, and will not be darkened forever. To him be glory and dominion forever, amen. Sermon 10. About the story of the holy men, and their all-venerable words; and about their wonderful stay One day I went to the cell of a certain holy brother, and lifted myself [346] to a certain place for my weakness; May diligence for me work for God's sake. Not having anyone we know there. And seeing this brother at night, she rose up before her time, and the custom of having before the brethren was found on the rule. This one was content with poetry [347], and suddenly, completely in this [348] was, leaving the rule, and falling on his face, and inside a hundred [349] or and multiplying, pushing his head on the ground with ardor, kindled in his heart from grace. And to this day you have stood up, kissed the Lord’s cross, and again bowed to it, and again kissed the cross, and again marked your face, and lived in such customs, as if I were not able in number to comprehend the multitude of his genuflections: who can wipe out the bows of his brother, who did every night? Twenty times you kiss the cross with fear and fervor, with love dissolved with reverence, and then begin poetry. And with one single [350] from the many fervent thoughts, which I kindled with my ardor, when we could not endure the kindling of its flame, we are overcome with joy, crying out, because we are not able to restrain ourselves: as we were much surprised at the grace of his brother, and I will encourage him, and the sobriety that he had about the work of God. From the morning, after the first hour, always sitting down to read, he was like a man in captivity, and during each chapter, reading the south, he fell in multitudes on his face, and in verses, he raised his hands to heaven, and glorified God. By the age of his age he was fourtieth summer. Having the slightest food and a lot of dry food [351]. And for the hedgehog multiply you force your body beyond measure and strength, appearing like a canopy. How can we have mercy on him for the weakness [352] of his face, which is scarce from much lack of eating, and has not two fingers [353]. And they spoke to him in multitudes; have mercy [354] on yourself during your sojourn, O brother, and this good life which you have acquired; and let not you disturb and cut off [355] your life, which is like a spiritual faith [356], and for the desire of little [357] labor, let not you remain [358] and cease from all your progress. Eat in moderation, as you don’t always eat; and do not stretch out your feet beyond your strength, so that you are not at all idle. Byashe is merciful and extremely humble [359], with gentle mercy [360]. Pure by nature, submissive to consolation [361], wise according to God, and for his purity and quietness we were loved by everyone. And I did it with the brothers whenever I demanded it, for three or four days. And from evening to evening [362] she came to her cell: for she was skilled in every service. Whenever you acquire something, even if you demand [363] that, but because of your great shame towards small and great, you cannot decide [364] not to have it. For, as if it were the greatest thing, when you did it with the brethren, you were ashamed of doing it, and it was boring for yourself, not having the sweetness to leave your cell. Such is the residence and stay [365] of his truly wondrous brother. To our God be glory forever, amen. Word 11. About the old man Sometimes he went back to some old, kind and virtuous old man. Velmi loves me. He was ignorant [367] in a word, but enlightened by reason, and deep in heart, and with words that were given to him from grace. He did not often leave his cell, but went to the holy congregation [368]. By being more attentive to yourself and silent. To this I once said: Father, find a thought for me to go to the church vestibule during the week, and sit there and eat in the morning, so that everyone who comes in and out, seeing me, will humiliate me. The elder answered this: it is written that everyone who creates worldly temptation will not see the light. No one in this country knows anything about you, they know your life, but they say that the foreigners are eating in the morning, and even more so [369] that the brethren here are new leaders, who are still weak in their thoughts. And many of them have faith in you, and take advantage of you, and when they see you having done this, they are harmed. The ancient fathers did such things, many for the sake of miracles that I have performed, and for the sake of honor, which I already had, and for the sake of the great name. But this creator has become dishonored, and they will hide the glory of their life, and far away from themselves they will commit the guilt of pride. What is it that compels you to create, what is it? Don't you think that there is an order and a time for everyone to live? You do not have to live like this [370], below this is the name. Just as you live alone from your brethren, and you neither use yourself nor harm others. And again, this view [371] is not useful for everyone, but for the perfect and great one; Beyond this there is [372] a resolution of the senses. It is in vain for the average slaughterer and beginner [373] to eat; First of all, they require a lot of protection and feelings of obedience [374]. The elders have passed the time of protection, and in everything they want, they acquire [375]. Merchants, because they are inexperienced in the greatest things, are guilty of great vain [376] in the worst things, and soon extend themselves to what was before them. And again, as I said, there is an order for every task, and a time is set for every stay. Anyone who begins before his time, even beyond his measure, aggravates the harm to himself, and does not gain. If you wish for this [377], endure the dishonor that comes involuntarily upon you with joy, and without being embarrassed, you begin to hate the dishonorable you. I once ran in conversation with the prudent one, who had tasted of the tree of life, and who had spiritual sweat from the morning of his youth, even until the evening of his old age. And after teaching me many words about virtue, I said to my mother: every prayer, in which the body does not become weary, and the heart is not oppressed in it, is imputed to be a monster [378]. besides the soul there is prayer. And again I say: with a man who is covetous, and set his word to those who want to, and who are crafty in thought, and who are cold in their feelings, neither give nor give anything away, lest you remove from You the purity that You have acquired with much labor, and fill Your heart with darkness and confusion. I once died in the cell of a certain father. This saint did not open to anyone often. And since you see me from the window, as if I myself am, I said: Do you want to come in? and I answered: her, honest father. And after listening to me, and praying, and sitting down, and having a lot of conversation, after asking him: what should the imam do, father, as if some people come to me, and I gain, I use from their conversation, but I am ashamed of telling them not to come. But even from the usual rules they punctuate me a lot, and for this reason I grieve? The blessed old man answered this. “Whenever such people come to you, loving idleness, when they sit a little, do for yourself [380], as if you want to rise up in prayer, and say to the one who is found with worship: brother, come, let us pray, for the time of my rule has already come, and I cannot pass it [381]: there is a heavy burden in me, who wants this at another time fulfill; Sometimes I feel embarrassed, and without need I can’t leave it. Now there is no force [382] to abolish my prayer. And let him not leave him, lest he [383] pray with you. If he says, if you pray and I’ll go, bow to him, and say: for love’s sake, do this one prayer with me, so that I may benefit from your prayer. And when you get up, continue your prayer, and do more than you are accustomed to do [384]. If you do this to those who will come to you, realizing that you are not of the same mind with them, you love idleness, somewhere they will hear that you are there, and will not approach. Behold, do not accept the face of man [385], and ruin the work of God. If someone appears from the Father and is strangely weary, then instead of your greatest prayer the hedgehog is imputed as such [386]. If he is strange from those who love vanity, give him rest according to his strength, and let him go in peace.” A certain speech from the Father, I am amazed that I heard certain people doing handicrafts in their cells, and who were able to do their rule without impoverishment, and not be embarrassed. The speech is worthy of astonishment: truly I say, even if I walk on water, I am embarrassed by my custom, and its order, and an obstacle arises from the fulfillment of my prudence [387]. Word 13. About the questioning of a certain brother The old man asked the same question from a certain brother: “What will I do, because I have a certain thing in abundance, which I demand, either for weakness, or for a deed, or for some guilt, and besides this I cannot live in silence, and seeing someone demanding this, and being overcome by mercy, I give this to him; in abundance, and as someone asked, I do this, for I am compelled by love and commandment, and I give to the one who asks what I need. And to this day my needs [389] cause me to fall into care and confusion; Then my mind is wasted by worrying about silence: negli [390] I am forced to come out of silence and go to seek the same thing. Even if I endure and cannot escape, then I am in great sorrow and confusion of thoughts. For I do not know which of the two I will choose for myself, whether it is a petition that forbids and wastes my silence, peace for the sake of my brother, or whether I should despise that petition and endure it in silence? The elder answered this and said: All alms, or love, or mercy, or anything for the sake of God is unbearable [391] and forbids from silence, and fixes [392] your eye on the world, and plunges you into care, and confuses you from the memory of God, and suppresses your prayers, and leads you into rebellion and fickle thoughts, and forbidding you from the teaching of Divine readings, which is a weapon that delivers you from soaring, and weakening your guard, and causing you to walk in a bounded way, and to gather in solitude, and arousing buried passions in you, and allowing the abstinence of your feelings, and raising your death from this world, and reducing you from the cultivation of the Angel, his work is one care [394], and supplying you with the part of the world: let it perish [395] truth. The fulfillment of the duty of love in repose [396] bodily, from the affairs of the world is, or monks, but the most insufficient beings, and not those who remain in silence, or those who have silence, are mixed in like-mindedness with each other, and take out those entering and leaving. And this is good and amazing. Truly, for those who have chosen to withdraw from the world in body and mind, and to place [397] their thoughts in solitary prayer, by mortifying passing things, and by seeing and remembering things, it is not appropriate to cultivate bodily things, and by the righteousness of obvious things, so that they may be justified, to serve Christ, but by mortifying their lives that are on earth, according to the Apostle’s words, [398] to offer Him a sacrifice of pure and unblemished thoughts, the firstfruits of their [399] cultivation, and the sorrow of their bodies by enduring troubles, future ones for the sake of hope. The monastic residence of the Angels is equal [400]. It is not fitting for us to abandon heavenly cultivation and hold on to things. To our God be glory forever, amen. Word 14. About reproaching a certain brother A certain brother was once reproached for not doing alms, and with boldness [402] and audacity he answered the one who reproached him: A monk should not do alms. And the reproachful one said to him: “He is a monk and he is clear, and he is not subject to giving alms.” He is the one who, with a frank face, can speak of Christ, as it is written: “Behold, we have left everything, and after you we have died [404]. That is, he has nothing on earth, and does not tire himself about bodily things, and does not have anything in his mind from the visible, nor is he concerned about acquiring anything, but if anyone gives him anything, he accepts only one need [405], but about them, even higher than that [406], he does not create a word, and is like a bird in his abiding. Such a person should not give alms. How can you be free from things that you can give to someone else? But even more so, the one who cares about the things of life, both the one who works with his own hands and the one who receives from others, should give [407] alms to him. And if you neglect this, then unmercifulness is resistance to the Commandments of the Lord. If someone does not approach God in secret [408], he does not work for Him in the spirit, and does not care about the obvious, even though the essence is possible for him: what other hope will there be for such a person, with it will he gain his life? Such a person is unreasonable. And the elder said: I am surprised at those who trouble themselves in the matter of silence, for they may be laid to rest in their bodies. And again I say: it is not proper for us to mix the concern for something else with the work of silence: let every work be revered in its place, so that our stay will not be confused. For having care for many, a servant is many: but having forsaken everything and cared for the order of his soul, this is a friend to God. See that those who give alms and fulfill love to their neighbors in the physical [409], these are many in the world: but the work of congregational [410] and good silence, practicing about God, are barely found, and they are rare. Who from those in the world who do alms, or righteousness in the body, is able to achieve only one thing from their gifts, those who are honored by God, who sit in silence? And again he says: if you are a layman, then live in the presence of worldly good things; if you are a monk, then with your deeds, the monks shine with grace through them. If you want to live in one and in others, then you must fall away from these two [411]. The deeds of a monk are this: freedom from the body, physical labor in prayer, and unceasing heartfelt remembrance of God. If you are powerful enough to be satisfied with [412] worldly virtues besides these, you judge. Question. Is it not possible for a monk, who suffers in silence, to acquire these two lives, I say, the care of God, and to carry other cares in his heart? Answer. Because I remember that he will never [413] leave everything in silence to live, and care for his own and only soul, he can live unsparingly [414] in the matter of silence, even if by no means [415] he will be outside of everyday care, even more so if he cares about something else. The Lord has left for Himself in the world those who work for Him, and those who attend to His children, and He has chosen for Himself those who serve before Him. Not because in the single things of earthly kings the differences of ranks can be powerfully seen: by the most glorious existing ones, standing before the king’s face ever since, and by the secrets of those who partake of him [416] existing in external things; but even in them [417] it is powerful to see the Heavenly King. How great is the boldness of the acquisitive, who always converse with Him with sacramental prayer, and how great is the wealth of heaven and earth, and how much do they show their power over every creature, especially those [418] who work for God with acquisitions and worldly things, and with their beneficence please Him, even though this is great and good. It is fitting for us not to receive the image from these meager things of God, but from the sufferers and ascetics of the saints, who lived well, and those who left the worldly life, and cultivated the heavenly kingdom on earth: they alone [419] abandoned the earthly, and raised their hands to the gates of heaven. How did you please the ancient Holy Gods, who prepared for us the path of this life? Like the Saints, John the Thebean, the treasure of virtues, the source of prophecy, is it in the body that he reposes the brethren inside his prison to please God, or through prayer and silence? Because I have already pleased Him [420] so much, I will not contradict him, but it is not enough to do so [421] with prayer and forsaking everyone. For from those who remain in silence and seek good things, some kind of help is obvious to their brethren, I say, to help us with a word in times of need, or to bring prayers for us: besides these, the memory or care of ignorant, worldly things, if it rests in the heart of those who sit in silence, is not [422] spiritual wisdom. It is more: “Render unto Caesar the things that are Caesar’s, and the things that are God’s to the Gods” [423]: and the same as neighbor to neighbor [424], and existing them in every way, it was not said to those who are silent, but to those who live outside. Living in the order of angels, I say, by caring for souls, He is not commanded to please Him with worldly things, that is, taking care of handicrafts, or accepting from someone, and giving to someone else. Moreover, it is not proper for a monk to have concern for things that move and lower his mind from standing there before the face of God. If anyone, contrary to the verb, remembers the Divine Paul, as he did with his own hands, and did alms, we say to him, as Paul is the only [425] powerful, but there was no other known, and powerful in all things, as he is. Show me someone else like Paul, then I will repent. Other things, be careful not to bring things into the midst of cathedral [426] things. Otherwise there is a work of the Gospel [427], and another there is an act of silence. But if you want to remain silent, be like cherubs, not worrying about the things of this life. And don’t imagine anyone else being on earth except you and God, His care is imashi [428], as you learned from your Fathers who were before you. If someone does not harden his heart, and does not firmly hold back his mercy, and is far from the care of all those around him, that is, from it, for God’s sake, and wickedly for the sake of everyday life, and does not remain in prayer and alone in the times assigned to him, then he cannot be free from confusion and care and be in silence. Whenever the thought comes to you about striving for this word [429] of virtue, how to squander from You the silence that exists in your heart, say to him: this way is good for love, and for God’s sake mercy, but for God’s sake I do not want it [430]. Become me, father, as a certain monk said, as if for God’s sake I am following you; and he said, and for God’s sake I am running from You. Abba Arseny, neither for benefit nor for anything else did you answer to anyone. For God's sake, you spoke all day long, and welcomed all the strange people who came. Instead, he chose silence and silence. And for this reason, you talked with the Divine Spirit in the middle of the sea of ​​present life, and with the greatest silence you sailed into ships of silence, as clearly seen by the ascetics who experienced this from God. For the limit [431] of silence is this: silence from everyone. If, in silence, you find yourself filled with confusion, and in business calm your hand [432] body and soul with the care of certain people, then imash the silence of many, so as to please God? you judge. Without abandoning everyone, and removing ourselves from all care, we are told to correct the life of silence in a blasphemous manner [433]. Let our God be the glory. Homily 15. About the difference in the silence of separation, in the power of the mind, and how long to have this power, to move your movements into the difference of images of prayer. And this is the natural limit of prayer; and as long as you have it, pray; and it is a transient limit, this prayer does not exist, even if by naming the prayer it is said that what is being done Glory to him who poured out his gifts abundantly on people. Like fleshly beings, create them to serve Him in the rank of incorporeal natures, and have granted the earthly nature to speak about such mysteries; and even more so, sinners like us, who are not worthy of hearing such words. But by His grace He opened the blindness of our hearts, so that we could understand from our understanding the Scriptures and the teachings of the great Father. Because of your deed, you were honored to take away the temptation of one of the thousand, which I commanded with my hands, and even more so in this copy, which Iam set out to motivate and enlighten our souls, and those who read it will not be aroused to come closer to doing this with the desire of this. Another is the sweetness of prayer, and another is the vision of prayer. The most honest thing is from the first [437] the second [438], a highly perfect person is born from an imperfect child. Sometimes they delight in the verses in their mouths, and there is a countless number of verses in prayer, not allowing the mother-in-law to verse, and there is no saturation. Sometimes, from prayer, a certain vision is born, and the prayer is cut off from the lips, and in that vision it happens that the body is lifelessly terrified [439]. Such a thing is the verb vision of prayer, and not like madness they say: the appearance of a dishonor [440] and the image or image imagined. And again, after seeing the prayer of sowing, the measure is the division of gifts, and even before this there is prayer [441]. The thought has not passed beyond the point that prayer [442] cannot exist, which is higher than that. The movements of the tongue and heart in prayer are the keys, and even now, the entrance to the cage. Let every mouth cease here, and every tongue, and the heart - the guardian of thoughts, and the mind - the pilot of feelings, and thought - the swift-flying bird and the most cold-free, and let all these cunning cease: and here let the seekers abide: before the Lord came to the house. Word 16. On pure prayer Just as all the power of the laws and commandments given to man by God, even to the purity of the heart, is determined [444], according to the words of the Fathers, so are all the images and imaginations of prayer, by which men pray to God, even to the point of pure prayer. And sighs and kneelings, and heartfelt prayers, and the sweetest laments, and all those who are in prayer, imagine, as if they were dead, even to pure prayer they have a limit, and the power to have the mind to move. From the purity of prayer and even to the inner ones, when this limit passes, no one will have this [445], neither prayer, nor movement, nor crying, nor power, nor autocracy, nor prayer, nor desire, nor the sweetness of anything hoped for in this life, or existing in the future. And for this reason, through pure prayer, there is no other prayer. And every sowing [446] movement and every image, even to this point, leads the mind by the power of its autocracy. For this reason, there is a feat in it. According to this limit, there will be horror [447] then, and not prayer: before prayer has ceased, and there is a certain vision, and the mind does not pray through prayer. Every form of prayer is a movement. Whenever the mind enters into spiritual movement, there is no prayer. Sometimes there is prayer, and sometimes there is a vision in it, and sometimes they accept guilt from each other. For now, she is a seed: this, taking the handles, where the reaper is amazed at the unspeakable vision, how even from the smallest and bare grains, even after sowing, such flowers [448] lay before him suddenly with a chill. This one remains in his vision except for any movement. Before all prayer exists, there is supplication, or petition, or thanksgiving, or praise. Test whether there is one or another petition from these, when the mind passes this boundary and enters this country? I ask the one who knows the truth. This reasoning is not in everyone, but in them, the spectators and servants of these things who were, or were punished by such the Father, and were taught the truth from their lips, and in these and such trials passed through their lives [449], on the question and answer about the truth. [450] As soon as from these [451] a person is found alone, having fulfilled the commandments and the law a little insufficiently, and has achieved the purity of the soul; Thus, one out of a thousand is found worthy to achieve, with much protection, in pure prayer, and break this limit, and receive it the sacrament. 3 but many and pure prayers were in no way worthy, but few [452]. Having reached the floor for this sacrament, it is barely found in all generations by the grace of God. There is prayer, supplication and care and a wicked desire, or deliverance [453] from local temptations or future ones, or a desire for the inheritance of the Fathers. Prayer, with which we are helped by God, is man. Within these movements the movements of prayer are determined. The purity of it, and the impurity, is this: when, at the time when the mind is ready to bring one from its movements, even like a river, some strange thought is mixed with it, or a soaring about the comb, then the prayer is not pure: I will not offer it from clean animals to the altar of the Lord, which is the heart, the mental altar of God. Or if someone recalls these spiritual prayers called from the Father, and not understanding the power of the words of the Fathers, and says: this [454] is from the limits of spiritual prayer; then if I am unable to breathe, if I come to the test of understanding, there will be blasphemy, saying to anyone from the creatures, as if spiritual prayer is [455] bowed down at all. Bowing down from below [456] is spiritual: everyone is spiritual, movements are free. And even if hardly anyone prays with purity, what are we talking about spiritually? Before the Holy Father had become a custom, all good movements, spiritual works, and prayers were named. Not by this alone, but by all enlightened minds, good deeds like prayer are considered a habit. And this clearly exists, just as prayer is different, and the things that are done are different. When this verbal spiritual prayer is spoken, in some it is called the path, and in others it is the mind, in others it is the vision of the mind. Do you see how the Fathers scold spiritual things? The very knowledge [457] of names here is compiled [458] by things. The right or true name of the things of the future century, no matter, but there is one simple mind [459] above all naming, and all elements, and sight, sphere [460], and image, and complex names. For this reason, the mind of the soul will always be elevated from this visible world, just as the Fathers want to use manifest ones [461], since no one knows its names. But let the spiritual thoughts confirm on it, they use names and parables according to the words of Dionysius in the Saints, who said: as in parables, we use syllables, and possible names, and the verb for the sake of feelings. When, through the action of the Spirit, the soul moves towards the Divine, then both feelings and actions are superfluous to us, just as the powers of the spiritual soul are superfluous, when the soul is like the Divine, it will be an incomprehensible unity [462], and will be illuminated by a ray of high light in its movements. Other things, brother, believe that the mind has the power to divide [463] its movements even to the place of purity existing in prayer. When he reaches there, and does not return back, or abandons prayer, then prayer occurs, like some kind of intercessor [464] between the spiritual and the spiritual. Whenever something moves, it is in the spiritual land; Whenever he enters the country, he stops praying. For in the future, the saints do not pray with prayer, when their minds are devoured [465] by the Spirit, but with horror [466] they are established in joyful glory. This happens to us too. Whenever the mind is worthy of feeling the future bliss, it forgets itself, and everything that is here, and no one will have a movement about certain things. For this reason, with hope, someone dares to say that every virtue is practiced, and every act of prayer, either in body or in thought, the autocracy of the will instructs and strives, and the very mind of the existing king of passions, with feelings [467]. Whenever the Spirit's control and structure dominates the mind, feelings and thoughts of the builder: autocracy is taken away from nature, and then it is by instruction that one is instructed, and not given instruction. And where then will there be prayer, when the nature cannot have power on itself, but is guided by another force, where no one knows, below the movement of thought, it will be able to correct in whichever it wants, but it is held captive at the time, and is led by it [468] where it does not feel? But then the desire to have will be lower, lower, whether it is in the body, or apart from the body, the message, according to the testimony of Scripture [469]. Otherwise, will there be such a prayer for someone who is captive and does not know himself? For this reason, no one blasphemes, and dares to speak, powerfully to be praying with spiritual prayer. For this courage is abused by those who pray arrogantly, and by the ignorant of reason, and they say lies about themselves: as if they always want, they pray with spiritual prayer. They deign to learn humility and understanding from the Father, and to see the limits of nature, and they do not tolerate the courage of this thought to betray their own. Question. Why, since there is no unspoken prayer, is this grace called the same name of prayer? Answer. Guilty, so to be a verb [471]: during prayer it is given to the worthy, and from prayer they receive guilt [472]. We still do not hope to carry this [473] place of coming, except at such a time, according to the testimony of the Fathers. For this reason, it is called prayer by the same name, because from prayer the mind is instructed in this bliss, and for this prayer it is to be guilty, and at other times it does not have a place, as the Father’s writings show. We have led many from the Saints, as in their lives there are those who stand in prayer and are enraptured by their minds. But if anyone asks: why do these great and unspeakable gifts occur at this time? We say: at this time, more than any other time, man is prepared and prepared to listen to God, and desire and desire mercy from Him. And briefly say, the time [474] of standing at the doors of the Tsars to pray [475], and the petition of the one praying and the prayer of the one acting at this time is appropriately given [476] to be. What other time is there in which man is prepared, and is there for protection, but what time is there in which to pray? Or is it like eating negli [477] while it sleeps, or does something, or is outraged by the mind, to receive one from the tits? Behold, even if in the time of sleep there is no idleness and there is no need for spiritual exercises at every hour, then the essence is not in the preparation of prayer. In multitudes, or they learn about certain creatures, even in this life, or in the vision of [478] creatures, with other useful things. But during prayer, the mind of the mind listens to God alone, and extends all its movements to Him, and brings prayers from the heart with care and constant warmth to Him. And for this reason, at this time, since the only care there is in the soul, it is fitting for Divine propitiation to flow from it. We see that sometimes the priest will prepare himself and stand in prayer, propitiating God, and praying and gathering his mind; Then the Holy Spirit comes upon the bread and wine placed on the altar. And while Zechariah was praying, an angel appeared and foreshadowed the birth of John. Like Petrov, I prayed in the upper room during the sixth hour, moving with a vision that directed the calling of tongues, the shroud blown from heaven and the animals in it. And I prayed to Cornelius, an angel appeared, and a speech was written to him about him. And to Joshua the Son of Nun, I will bow down in prayer, saying to him God. And from the purification, hedgehog from above the ark, from the worthless priest we teach you to be from God by the appearance of each of those who should, during it in the tenderness of the Bishop alone in the summer, entering the terrible time of prayer, to the tribes of all the children of Israel gathered, and standing in the outer tabernacle in prayer, the Bishop always entered the Holy of Holies, and marked himself on his face, hearing the words God, a terrible and unspeakable phenomenon. Oh, what a terrible sacrament it is, even if it is served in these things. Likewise, all visions that appear in the Saints occur during prayer. What other time is holy and appropriate for sanctification and the inward reception of gifts, like the time of prayer, when someone converses with God? At this time, even when there are prayers and supplications to God, and even when there are conversations with Him, man gathers all movements and thoughts from everywhere with need, and thinks about God alone, and his heart is filled with receiving from Him, and from here he understands the incomprehensible. For the Holy Spirit moves [479] in him every time; and from those for whom the substance is prayed, the substance moves in it. With the same attention, prayer is cut off from movement, and the mind is horrified and devoured by horror, and the desires of its petition are forgotten, and its movements are immersed in deep drunkenness, and are not in this world. And then there will be no difference in the soul, below the body, below the memory of the person, as the Divine and Great Gregory said: prayer is purity of mind, which alone is cut off from the light of the Holy Trinity [481] with horror. Do you see how prayer is cut off by horror [482] of the understanding of those born from it in the mind, as predicted at the beginning of this writing, and in many other places? And again in the same words: purity of mind is the lofty movement of the mind, which is like a celestial globe, and during prayer the light of the Holy Trinity illuminates the surface. Question. But when is anyone worthy of all this grace? Answer. During prayer, he says [483], when he puts off the old man and puts on the new grace, then he will see his purity like a heavenly globe. Even the place of God was called from the old age [484] of the children of Israel, when darkness appeared on the mountain [485]. Moreover, as I said, it is not appropriate to express this gift and grace through spiritual prayer, but through the birth of pure prayer sent by the Holy Spirit. Then the mind onama [486] is higher than prayer, and in finding the best, prayer is abandoned. And then, he does not pray in prayer, but is in horror [487] at the incomprehensible things that exist above the mortal world, and is kept silent by the ignorance of everyone here. This is ignorance, which exceeds reason, as it is said. This is what was said about him, blessed is he who has achieved ignorance, inseparable from prayer. May we be worthy of Him through the grace of the Only Begotten Son of God; to Him belongs all glory, honor, and worship, now and ever, and forever and ever, amen. Word 17. About the guilt of the soul, seeking a deep vision, to immerse itself in it from carnal thoughts that come from the memory of things Every thing that is superior to another, having hidden [490] from it, is superior to it. And this, not [491] the veil of some other body of acquisition [492] in nature, that is, in the hedgehog of power and [493] reveal your hiddenness [494]. Every being mentally acquires the differences of inherent things not from outside itself, but from within its own movements. That is, in a hedgehog of brighter power, directly ascend to the elevation [495] of the first light, or according to another order, which apparently does not have a difference in place, but according to the purity of the elevation [496] and superiority, or according to the measure of minds, according to the strength of the elevation [497] of the heavenly beckons and forces. Mentally, every being is hidden from those who exist below it, not by nature alone from others, but by virtues of movement. And I say this about those, even about the orders of the Holy Powers, and spiritual orders, and demonic ones. The first are from the middle, and these are from the third, by nature and place and movement. Each of the ranks about himself, and to himself with his mind, from each other are secrets: either they see, or they don’t; from the lower ones - by nature. The sight of the incorporeal is not carried from outside them, as if they were corporeal, but to see each other, within the meaning of their movements, is said to be virtues and the measure of movements. For this reason, even if they are respected by equal parts, then even if they are absent from each other, they see each other, not by dreaming, but by true vision, and by true nature. Is [498] the guilt of all, even above this difference is the One worshiped. The demons, even though they are evil spirits, are not the same from others in their secret ways; they do not see the two ranks that exist above them: beyond spiritual vision, light is movement; and this [499] himself is therefore a mirror and an eye. When the movements are darkened, then do not overlook the ranks higher than those that exist, but they see each other, even though they are spiritual ranks, according to their own rank. And oh my gosh, this is what it is. The souls, being completely defiled and gloomy, cannot see either others or themselves; If they are cleansed and return to the ancient creation [500], then these three ranks will see clearly: both the lower one, I say, and he who is higher, and to themselves, and only others. Not as if they change in a bodily way, and then they see either angels, or demons, or just others; but by their very nature they see and by spiritual rank. If you say that it is not possible for a demon or an angel to see this, unless they change and imagine, then the rest [501] is not seen by the soul, but by the body. And if there is such a thing, then what is the need for cleansing? Behold, even though they are not pure, demons appear in time, and so do Angels, but they also see with their bodily eyes, when they see, where there is no need for purification. In both cases, the soul is not so purified, but it sees spiritually with the natural eye, that is, with the discerning eye, that is, with the intellective eye. And since the souls are one and see others even in the body, let them not be surprised. Because I clearly indicate to you, for the sake of truth, testifying, I say the blessed Athanasius the Great, who wrote in his copy about the Great Anthony: as, he says, while standing once the Great Anthony in prayer, he saw a soul [502], exalted with much honor, and he was honored to receive such glory. Byshe this blessed Ammun is from Nitria; The mountain, in which Saint Anthony abided, was distant from Nitria, a distance of thirteen days [503]. The rest of this image [504] appears about the three prophesied ranks, as if they are separated from each other, their spiritual natures see each other; and as if distance and bodily feelings do not prohibit seeing each other. In the same way, souls, when they are cleansed, do not see the physical, but the spiritual: but then there is clearly a bodily vision, and even one sees before them. Things that exist far away require different vision. The highest ranks are many in existence [505] countless, and are named according to their difference and rank. Why have the Beginnings, and the Power, and the Power been discredited? Dominions bo negli [506] as venerable. Even the little ones are [507] from those subjugated by those, as St. Dionysius, Bishop of Athens, said. They are the greatest in power and intelligence, and even the most private in the majesty of their inherent ranks. As far as ranks extend from the ranks, the Dondezh has reached the unity of the great one and the strongest above all, the head of existence and the foundation of all creation. I say the head, not the Creator, but the head of the miracles of God’s works. Much lower are the providences of the wisdom of God, their Creator and ours. And to the extent that they are inferior, to the extent that they are subject to this, they are inferior. I say the lower ones, but by height and lowness, not by place, but by strength and intelligence, according to the measure they have, following the greater and lesser reason. All these intelligent beings are named by the Divine Scripture with nine spiritual names, and these things have been defined as three. The first order of slaughter, on the Thrones of the Great and High and Holy, and the many-eyed Cherubim, and the six-winged Seraphim; the second, on Dominion, and Strength and Power; and the third, on the Beginnings, Archangels, and Angels. These ranks are said from the Hebrew language: Seraphim, warmers and scorchers; Cherubim, strong in understanding and wisdom; Thrones, the elevation of God and peace. Having been called by these names, these things were done from their actions. Thrones, they say honestly; Dominions having a region over every kingdom; The principles that control the air; Powers with tongues, and with every man: Powers, strong and strong, and fearful with their vision; Seraphim, sanctifying: Cherubim, bearing; Archangels, guardians of Bodia; Angels, we are sending. On the first day, the essence of the nine intelligent natures was created, with silence and a single voice, which is Light; on the second day, the firmament; and on the third day God created the gathering of the waters, and the growth of the former; and in the fourth, the division of Light; and in the fifth, birds, and creeping things, and fish; and the sixth, animal, and human. The position of the world is only longitude and latitude. Beginning, East; end, West; right hand, North; south, south. And like a bed, lay the whole earth, and the highest Heaven, like a skin, and a kamara [508], and a vault. The second heaven, like a circle, is attached to the first, and likewise attached to heaven and earth; The ocean is like a belt surrounding heaven and earth, and within it are high mountains, reaching to heaven; and the sun will pass behind the mountains all night; and the great sea, within the depths of these mountains, contains a hedgehog like half and a quarter of dry land. Let our God be the glory. Word 18. About the vision of the nature of the incorporeal by question and answer Question. By how many images [510] and differences does human nature accept the vision of the nature of the incorporeal? Answer. Every simple and subtle nature of spiritual bodies falls into comprehension [511] of the sense of human nature according to three differences: either in the debel [512] hypostasis, essentially; or in the subtlety of the hypostasis, immaterially; or in true vision, which is essential vision. And first of all, feelings have power; on the second, the soul looks more closely; on the third, the power of the nature of thought. And again, desire and thought both on one and on the other [514] have power, and on desire and spiritual praise, and on this, in which this has arisen, desire is the first guilt. And this, the offspring of autocracy, even if in times of need both autocracy and will are silent, there is no place for it to act, and it stands there: and it shows one by one, and there is something other than the will of the one who raises it, and besides the true mind. Outside of feelings, the essence of all cases is acceptable, without will. These three images serve as Holy Powers to communicate to us, to our teaching, and to strengthen our life [515]. The evil spirits of the demon cannot stir in us [516], except for two images, and sometimes they approach us for destruction, and not for benefit. In the third way, they cannot approach us to deceive us; Without the demons, they do not at all have the power to stir up natural thoughts in our minds: it is not possible for the son of darkness to approach the light. The Holy Angels have this [517] to move and enlighten them. They are false thoughts, the fiends of darkness, the possessor and creator: first, from the enlightening ones, light rises; from the dark ones, darkness. Question. And what kind of guilt [518] is there, as if one were given slaughter [519] there is nothing like that? Answer. Everyone from these teachers, the mind, teaches it, first of all he sees in himself, and learns, and accepts, and tastes, and then he can offer it to his students. The first teachers [520] teach the danger [521] of things from the inherent sound mind, they, like [522] from the very beginning, can comprehend by quick comprehension of the mind the fastest and purest; Demons have speed, but not light. Another is speed, and another is light. The first without the second leads to destruction of the one who has acquired this. This [523] shows the truth, she [524], the truth is a dream. Even before the light shows the truth of things, and as we live, it increases and decreases. The Holy Angels, from their inherent intelligence, pour out on us about the movements of things [525], but first they taste it, and posture it, and then they teach it to us. And on the contrary, the second teacher [526] moves in us [527] according to the measure of his understanding about the movement of things. Because they do not exist in them, there is no need to stir up right thoughts in us. Believe otherwise, as if we had already died, as if below, if only we had been able to raise the power, they could have taught us the truth of the vision, even if they had been in it from the beginning. And again, about one of them, according to the opinion [529], which is governed, to encourage those who are taught, either from these, or from those who oppose [530]. I hold this truly, as our mind and, apart from the intercession of the Saints, the Angel, on its own, can move toward good without teaching (the minds of evil without the intercession [531] of demons are not accepted by feelings, they move lower in them), and on its own [532] cannot commit evil. Good, but evil is planted in nature, no matter. Anything that exists strangely [533], and comes from outside, requires some kind of intercessor to comprehend one’s own mind [534]. Inside, the vegetating, unlearned walks [535] in nature, even if only a little [536]. And if there is such a nature, which moves towards good from itself, then it is possible for its growth and light to exist even without the vision of Angels. Our teachers are just as we are each other. The lower ones, from those who perceive on those who have more light, and thus are united on others, will reach the Dondezh to this unity, which has a teacher, the Holy Trinity. And he himself again, the first rank, boldly speaks, as if not from himself, but from the teacher, to have an intercessor, Jesus Onago, from the Worthless he lifts up and gives to the lower ones. Because it is so incapacitating, like our mind, that we do not have [537] the natural strength to move towards the Divine vision. And by one derogation [538] we are equal to all heavenly natures [539]: since grace moves in us and in them. It is strange to nature [540], to the human mind, and to the Angelic: the vision of the Divine is not counted with other visions. For all things verbal, the first and the middle, this vision is not by nature, but by grace moves in all things, in heavenly and earthly things: but it is not nature that has comprehended this thing, like other things. Even the vision in the mind, in which the heavenly order moves, and the vision, before the carnal coming of Christ, does not have the power to enter into this sacrament: when the Word was incarnate, the door was opened about Jesus, as the Apostle says. But even if we are cleansed and purified, then I am insensible, which is true, as we are human beings who through revelation and knowledge lead to this ever-present vision, which is truly a revelation of the sacraments, without their intercession [541] our thoughts cannot approach. Surely our mind has such a power, greater than the highest beings: even directly from the Ever-Existing One, revelations and visions are received. And she [542] is in the image, and not naked from it [543]; and again our mind is similar [544]. By teaching each rank from another [545] in all observation and knowledge from the first to the second, and thus, the Dondezh will pass the sacrament to all ranks. Many people stand in the first rank [546] from the sacraments, and do not move on to others. No one else can except onago [547] inside to receive the majesty of the sacrament of onago. But some of the sacraments come from the first order, they are revealed to the second order, and there they are kept silent, and others do not understand them. And some even up to the third and fourth; and again, growth and diminishment happen in revelations, appearing to those who have the Holy Angel. And if it [548] is like this, since we, apart from those, and without intercession, can we receive such a sacrament? But from those times a feeling of the revelation of some kind of sacrament enters the mind of the Saints; and when God allows from rank to rank to reveal itself to the highest and the lowest, according to this image, when something from the Divine beck is allowed, then even to human nature it will reach something completely [549] worthy. By these [550] the Holy Ones receive within themselves the light of vision even to the glorious Ever-Present, the untaught, I say, sacrament, and from each other. The souls are of service to those who exist in preparation for being the heir of the life they are sent [551]. But in the future this rite [552] will be abolished; Then our thoughts cannot accept anything else. Surely our mind has such a power, greater than the highest beings: even directly from the Ever-Existing One, revelations and visions are received. Jonah [553] is in the image, and not naked from it [554]; and again our mind is similar [555]. We teach each rank from another [556] in all observation and knowledge from the first to the second, and so, the Dondezh will pass the sacrament to all ranks. Many people stand in the first rank [557] from the sacraments, and do not move on to others. No one else can except onago [558] inside to receive the majesty of the sacrament of onago. But some of the sacraments come from the first order, they are revealed to the second order, and there they are kept silent, while others do not understand them. And some even up to the third and fourth; and again, growth and diminishment happen in revelations, appearing to those who have the Holy Angel. And if it [559] is like this, since we, apart from those, and without intercession, can we receive such a sacrament? But from those times a feeling of the revelation of some kind of sacrament enters the mind of the Saints; and when God allows from rank to rank to be revealed to the highest and the lowest, according to this image, when something from the Divine beck is allowed, then even to human nature it will reach something completely [560] worthy. By these [561] the Holy Ones receive within themselves the light of vision even to the glorious Ever-Present, the untaught, I say, sacrament, and from each other. The souls are of service to those who exist in preparation for being sent as heirs to the life [562]. But in the future this rite [563] will be abolished; then, for no one else receives the revelation of the glory of God, to the praise and joy of his soul; but to each one it will be given of itself, according to its dignity from the Lord, according to the measure of his valor, and he will not receive the gift from anyone else, as here. It is not because there is a lower teaching, a lower teaching, a lower demand to fill your derogation from another. There is only one Giver, He is there, directly bestowing on those who receive, and from Him those who receive receive heavenly joy. There they will cease to be in the ranks of those who teach and those who are taught, and the speed of everyone’s desire depends on the One [564]. I say, as torment in Gehenna, one is wounded by the beating of love. And since the torment of love is bitter and green, that is, even if they feel that they have sinned against love, they suffer great torment of all kinds of terrible torments. For it is sadness, which stings the heart from sin that is against love, and is the cruelest of all torments that happen. There is no place for anyone to eat [565], as sinners in Gehenna are deprived of the love of God. Lyuba, the offspring of the mind of truth, which is confessed [566] is given to everyone in general. Love acts by its own power, according to a special image: sinners are tormenting, just as here it happens to each other from each other: those who have observed what is proper, are joyful in themselves. And this, according to my word, is torment, like in Gehenna - repentance. He intoxicates the souls of the sons of the highest [567] with his pleasure. Question. Someone was asked, when will anyone know that he has received remission of his sins? Answer. And I answered him: he will always feel in his soul that he completely hates you from his heart; and always in his obvious [568], in opposition to the idea [569], governs himself. Such a one trusts that he has received from God the forgiveness of falls, even from sin, as if he has already hated sin, from the testimony of conscience, which he has in himself, according to the words of the Apostle, who says: conscience is not condemned, it is its own witness [570]. May we receive remission of our sins through the grace and love of mankind of the Beginning Father, with the Only Begotten Son, and the Holy Spirit. To him be glory forever and ever, amen. Sermon 19. About the image and parable of the present about the week and Sabbath of the mind The Sunday sacrament is of the mind of truth, which is not accepted with flesh and blood, (even if) it surpasses thoughts. There is no eighth in this world [572], below is the Sabbath truly. The river, God rested on the seventh day, He showed reverence from the flow of this life. He is not a coffin, he is a body, and he is from the world. Six days in cultivating this life by keeping the commandments are completed: and the seventh, in the tomb, is completely completed; and the eighth in its outcome [574]. Just as those who are honored here receive the sacraments of the Week in parables, and not that physical day itself, so the sacraments of the Sabbath are received in parables by the ascetics, and not that true Sabbath itself, which is veneration from everyone who is sorrowful, and peace is perfect from those who suffer [575]. God has given us the sacrament, and not the true action, to live here. The Sabbath is true and incomparable, the tomb is, expressing and signifying perfect reverence from the sorrows of the passions and the cultivation of those who resist it [576]. All humanity there is a Sabbatarian, both soul and body. In six days God created the composition of this world, and composed the elements, and gave their composition to the ever-moving [577] movement towards service; and they will not cease from flowing before destruction. And from the power of them, I say the primeval elements, we formed our bodies. But below that I will give a cessation from their movement, below the bodies of our former ones, the hedgehog will cease from cultivation. The limit of the cessation from him [578] has been set in us, Dondezh will follow the inherent affinity of this first, which is permission from this life. This is what Adam said: “By the sweat of your brow, eat your bread.” and how long? “until you returned to the earth, from it you were taken [579].” Even thorns and thistles will grow for you; even the sacraments are the cultivation of this life; From that night, in which he sweated [580] is the Lord, he changed his sweat from thorns and thistles to sweat in prayer together and in the cultivation of righteousness. For five thousand and five hundred years and many more, he left Adam to work on it; before, even before that, the way of the saints had not been revealed, as the Divine Apostle spoke [581]. In the last days he came and commanded autocracy to change his sweat, and from everything he did not command cessation, but change: because of the love of mankind upon us, for the presence of our suffering on earth. If we cease to strive for this [582], then the thorns of the imams’ harvest are no longer needed; from the very prayer, cessation, cultivation is the incorporation of the earth, even [583] thorns grow by nature. Truly, passions are thorns, and from the seeds that vegetate within us. Until now we have worn the image of Adam, out of need and passion [584]. It is impossible for the land to be idle without vegetating due to its inherent nature. The offspring [585] of it is, the earth of our bodies, as it is the testimony of God: “earth, from it you were taken.” [586] She, the thorns, will grow; this, the verbal one, is passion. Even though the Lord has shown us in His sacrament all the differences [587] of His look, and even until the ninth hour the heel does not cease from work and labor, which is the sacrament of cultivation to our whole belly, but on the Sabbath there is rest in the tomb: where are those who say that in this life there is a Sabbath, that is, reverence from the passions? There is a great week, as you say [588]. Our Sabbath is the day of burial: there our nature is truly Sabbathed. Every day there is need for us to pluck out thorns [589] from it, until this land stands. And because of our continuance in this cultivation, the thorns become scarce: for it has not been completely cleansed from these. And if this is so, as if it were temporary laziness, or a little negligence, these thorns multiply, and their face is covered, and your seed is suppressed, and your work to do does not exist: the rest must be cleansed every day. For from this multitude of thorns cessation grows: let us be cleansed by the grace of the Consubstantial and Only Begotten Son of God, to Him be glory with the Beginning Father and the Life-giving Spirit forever, amen. Sermon 20. It is necessary to remind the one who sits in his cell every day, and the one who deigns to pay attention to himself. Some of the brethren wrote this, and I took it out before me, and reminded myself with this and said: “Thou hast waited in madness for thy life, O shamed man, and worthy of all evil; but beware of this [591] day, which is left over from your days that passed away in vain and inactively good, and became rich in evil. Do not ask about this world, below about its existence, below about the monks, below about their deeds, and what they are, below about the amount of their work, and do not worry about the wickedness of such. You came out of the world mysteriously, and you were imputed as if you were dead in Christ, so that no one may live in the world, even less so in the world: for let peace precede you, and you will live in Christ. Be ready and prepared for all reproach, and all annoyance and reproach and reproach from everyone. And accept all this with joy, for you are truly worthy of it. And endure every sickness and every sorrow and misfortune, even from demons, whose will you did, with thanksgiving. And valiantly endure every need, and what happens naturally, and sorrows. And with trust in God, endure the deprivation of needy bodies, little by little, to be put to death. And we are willing to accept all this with hope in God, without expecting deliverance from here, or from any other consolation; but cast your care upon God, and in all your temptations judge yourself, as if this being is guilty. Do not be tempted by wickedness, but reproach someone from those who insult you: you have fallen asleep from the weaned tree [592], and you have acquired various passions. Accept the bitterness with joy, let it shake you a little, and then enjoy it. Alas for you and your evil glory; Thou hast forsaken thy soul, as if it were not condemned, full of all sin, and yet thou hast condemned it in word and thought. You are enough, you are enough of this swine food, which is what you have been feeding on until now. What is it to you and as a human being, about filth, are you not ashamed to deal with them, since you lived silently? If you take heed of this and hold it all together, then through the help of God you will be saved. Otherwise, you will go to a dark country, and to the villages of demons, whose will you have made a cold face. Behold, I have testified to you about all these. If God moves people righteously against you, to reward you instead of the annoyances and reproaches that you have already thought and spoken against you, then it is time for the whole world to be abolished against you. Stop everything else from now on, and endure the retribution that comes to you.” He reminds himself of all these things, brother, all day long, so that when he finds temptation or sorrow, he can endure it with thanksgiving and take advantage of it. May we also endure with thanksgiving what we find, and receive the benefit of the grace of a man-loving God: To Him be glory and dominion forever, amen. Word 21. About various wines: question and answer Question. By what bond does a person’s heart restrain itself, without an evil mother-in-law? Answer. Sometimes I will learn from wisdom and take precedence over animals in teaching [595]. Otherwise, the bond is stronger than the outrage of the mind. Question. How long is this limit, the mother-in-law of subsequent wisdom? and in what way is that teaching carried out? Answer. It is truly impossible to reach this limit by procession; Zana and Holy impoverishment are the essence of its perfection. The journey of wisdom has no end; and until now it rises, the Dondezhe will unite the Gods and the next one. And this is its sign: for its understanding is endless; Zana Wisdom, himself is God. Question. What is the first path and beginning that allows us to approach their wisdom? Answer. To pursue [596] the wisdom of God with all your might, and to be exhausted by your pursuit even to the end, and your very life will always be self-constrained and sacrificed, without being remiss, for the love of God. Question. Who is worthy of being called intelligent? Answer. If you truly understand that there is a limit to this life, there is a limit you can create through your sin. What knowledge or understanding is greater than this, from whom can anyone gain the wisdom to come forth from this life into incorruption, not possessing one, defiled by the stench of lust, below the defilement of the soul from its sweetness [597]? Even if a certain person, refining his understanding, enters into the mysteries of all natures, and abounds in invention and understanding with all intelligence, and his soul is defiled by the filth of sin, and does not acquire evidence of the hope of his soul, but imagines himself to be good at reaching the haven of hope, this world will not be more foolish than it. Until the hope of this world, his deeds carried him [598] with an incessant flow towards him [599]. Question. Is the cue stronger [600] in truth? Answer. Be kind to temporary sorrows, in which the life and the glory of his victory are hidden, and did not desire space, in which is hidden the stench of cold, which solders the one who finds him [601] with a cup of sighing. Question. Is it harmful to travel to God if someone deviates from good deeds for the sake of temptation? Answer. It is not possible for anyone to approach God without sorrow, and his truth cannot be preserved unchanged without it. And if anyone cuts off the deeds that increase that [602], he also cuts off the one that preserves that [603], and like an unguarded treasure is found, and like an ascetic having his weapons naked, when the ranks of his enemies surround him, and like a ship is found without its vessels [604], and like a helicopter city, cut off [605] from him to the source of water. Question. Who is enlightened in his understanding? Answer. Whoever has achieved to find the hidden sorrow in the sweetness of this world and has forbidden his lips from drinking from this cup, and is constantly searching for the salvation of his soul; without ceasing from this flow, Dondezhe will renounce this world, closing the doors of his feelings, lest the love of this life [606] enter into him and steal his hidden treasures from him. Volros. What is the world? and how do we understand it? and how does he harm those who love him? Answer. The world is a harlot, even with the desire of her kindness she attracts those who see to her love. And it [607] is partly his love, and entwined with it, cannot be removed from his hand; Dondezhe will pull him [608] away from his belly. And when he is naked from all, and carried away from his house on the day of his death, then the man [609] recognizes him to be truly a deceiver and a charmer. When someone struggles and wants to come out of the darkness of this world, then the Dondezhe is hidden in him, he cannot see its entanglements. And so this world not only holds its disciples and its children and those bound within itself, but also the non-covetous and ascetics and those who have broken its bonds, and those who were by no means above it, begin to catch them in their deeds with certain images [611], and tramples them, and puts them under its own feet. Question. What shall we do to the body when it is surrounded by illness and hardship: its will soon weakens, even from the desire for its Good, and from its first strength? Answer. This happens in multiplicity among some: for their sex [612] went forth in the footsteps of the Lord, and their sex [613] remained in the world, and their heart was not cut off from those here, but divided within themselves. And then again, they will foresee: then again, back [614]. And like the one who cannot sleep, like the Wise One, he advises those who are divided and approaching the path of God, saying: Let not two hearts approach him [615], but like you sow and like you reap, approach him [617]. And the Lord does not completely deny the world, but separate beings, and by word, or even more by thought, returning back, through the fear of sorrows, knowing, and as if the desires of the flesh have not yet rejected from themselves, when the desire has turned away the weakening of thoughts from them, the word is defined by the speech: “Whoever wants to come after Me, let him first deny himself and take up his cross: and so on.” [618]." Question. And what then is there to deny oneself? Answer. Yes, as if preparing to ascend to the cross, one thought accepts death in his thoughts and so proceeds as if a person does not even think about having a part of life in the life of this present century, so he fulfills what is said. Cross, for every sorrow the will is ready [619]. And when you want to teach about these things, this is the essence, he says: although he is alive in this world, he will destroy this true one from his life: he who destroys himself here for My sake will find himself there [620]; that is, walk the way of the cross and place your feet on it [621]. If anyone still cares about this life, he has destroyed himself from the hope of this, but for the sake of it he has gone away to mourn: for this care does not leave him to approach this sorrow, even for God’s sake, but by his presence in it [622] it attracts him little by little, and takes him away from the midst of the feat of a life that is truly most Divine and blessed. And this thought grows in him, Dondezhe will defeat him. If you destroy your soul with your thoughts, for My love, this one will be preserved blameless and unharmed in your eternal life. And this is it: he who destroys his soul for My sake will find it. The rest from here [623] prepare your soul from yourself for consumption completely from this life. And if you destroy yourself from this life, then he says to you on this path [624]: And I will give you, he says, eternal life [625], as I promised you. If you remain in this life, then I will show you my promise here, and the announcement of future blessings: then you will find an eternal life, when you despise this life. And when you enter, with such preparation, into a feat, then everything is despised before your eyes, the unforgivable is painful and sorrowful. When the mind is prepared in this way, then there is no achievement lower than sorrow during the misfortune of death. For this reason, it is well known that it is proper to lead, as if a person does not hate his life and peace in this world, desires for the sake of a future and blessed life [626]; then it is by no means possible for Nan to endure all kinds of sorrows and illnesses at all times. Question. In what way does a person cut off his first custom, and instill in himself [627] a life of poverty and fasting? Answer. Being alive, the body does not repent except for its needs [628]. And even if the mind is so obsessed [629] with the wines [630] of pleasure and relaxation, the mind cannot restrain itself from such things, the said body will not be removed from all [631] who create relaxation. But when he begins to see a vision of pleasure and things, and sees little of every hour of guilty [632] relaxation, their burning lust is aroused in him, and this irritates him as if it were liquefying him [633]. For this reason, for the sake of all wisdom and great goodness, I must follow the existing [634], the Redeemer Lord of the commandment, to be naked and depart from the world [635]. First of all, a person must overcome the guilt of relaxation from himself, and thus approach this matter. But the Lord Himself, when He began to wage war with the devil, defeated him in the dry desert. And Paul advises those who take up the cross of Christ to leave the city: let us come with Him, he says, outside the city, and accept His reproach; as if there was suffering outside the hail [637]. Because if anyone separates himself from the world and those who are its essence, a person soon forgets his first custom and life, and does not work much in these times. As soon as he gets closer to the world and its things, it soon weakens the strength of his mind. In the same way, it is appropriate to lead, as if he helps the great one, and instructs him towards prosperity, even in this suffering struggle of salvation (it is fitting, then, to help in this struggle): to be in poverty and deprivation of the structure of the monk’s cell; and may his cell be empty [638] and empty of all the desires for peace that move within him. Whenever the guilt of relaxation is kept away from a person, he does not suffer from intense internal and external warfare, and so without difficulty a person wins from afar even though he has [639] sweetness, even more so when he is close to the possessor, which moves him towards desire. Where is the feat here? Whenever a person [640] demands the composition of his body, then his needs are despised, and at the time of need, his little food intake he sees with desire, and with little he subjugates the body [641], and this he sees as something despised; and it is not for the sweetness of the meat that he approaches him, but for nature to intercede [642] and strengthen him. This guilt [643] soon elevates someone into fasting with a sorrowless and sorrowless thought. It is appropriate for a diligent monk to quickly run away from all those who advocate [644] the monk, and not to mix with those who advocate him, but also to refrain from simply seeing them, and to move away from their approach as best he can. And I say this not only about the belly, but also about all of them, even in temptation and battle [645], by whom the monastic freedom is attacked and tempted. Whenever a person comes to God, he makes a covenant with God, to withdraw from all these; This is the essence: if you don’t see the face of a woman, if you don’t see the beautiful face, and if you don’t desire or enjoy anything, and if you don’t see the decoration of clothes, and if you don’t see any order of the world, you don’t hear their words, you don’t torture them about them [646]. Passions acquire much power from the approach of all things that weaken the ascetic and change his mind and his thoughts. And if the visions of good people move the will of beings in jealousy, to deviate [647] from doing them, then it is obvious that the opposite force has the power to captivate the thought in that. And even if many things do not happen to a silent thought, it throws battles into the feat, and this is a great vanity, but someone will throws himself into confusion from the world. And even if someone from the Elders is a faster and ascetic, having seen a fool like a chewer, he considers this to be harmful to his thoughts and futile in his asceticism: who can be negligent about others [648], but sometimes this Saint could not bear to hear and congratulate his brother? The wise Elder has already experienced that even if I think in this night that something like this exists here, it is a great vanity. And for this reason, I didn’t go inside, and I said to them: I am not afraid of children, but why do I want to bring abuse on myself in vain? The memory of such creates confusion in thought that is useless. For each of the pleasures of this body, flattery is due, and a person must have a great struggle in those, and he must keep it for himself, and diminish his struggle, even in them, from the hedgehog [650]: just as when they approach, even if a person is forced to do something good, but in both cases he suffers from them in vain and willingly. We see a lot of former medical [651] in the earth's cover, and in the summer heat for the sake of no one knows that news; When they receive moisture from the water, and smell the power of the coldness of the air, then every species appears where it is buried in the earth: so man, when he is always in the grace of silence, and in the warmth of abstinence, truly rests from many passions [652]. If he comes into the things of this world, then he sees how each passion arises, and raises his head, and even more so if he smells the stench of peace [653]. This said, let no one dare to [654] live as long as he lives in his body until he dies; and let me show you how to run away and remove someone from the wines of malice [655] greatly helps in the feat of fasting. Moreover, things that bring us cold [656] with their memory, we should always fear them, and not trample our conscience and despise it. Otherwise, the body [658] will go into the desert, we will encroach, and we will create patience. Most of all, let anyone, anywhere, strive to move away from the wines of war, (even if there are no people [659] and we are oppressed, otherwise there is no fear), so that not when the need comes, the approaches will fall for the sake of those. Question. Who has cast aside all care from himself and entered into the feat, which is the beginning of it in the battle of sin? and where does this struggle begin? Answer. This is known to everyone, for the labor of fasting is the beginning of every struggle against sin and lust, and even more so the sin that exists within us is opposed to the struggle within us. And the sign [660] of the hatred of sin, and its lust, from this is seen in those who oppose this invisible battle: they begin with fasting, and with it the nightly vigil promotes fasting. Whoever loves this conjugation [661] communion throughout your whole belly, this is a friend of chastity. Just as the peace of the womb is the beginning of all evils, and the relaxation of sleep, the reviving lust of fornication; So is the holy path of God, and the basis of all virtues, fasting, and vigil, and vigor in the service of God, in the crucifixion of the body all night, resisting the sweetness of sleep. Fasting is the protection of all virtues, and the beginning of asceticism, and the crown of abstinence, and the goodness of virginity and sanctification, and the lordship of chastity, and the beginning of the path of Christianity, and the mother of prayer, and the source of chastity and reason, and the teacher of silence, and the precedent of all good deeds. Just as the desire for light follows healthy desires, so the desire for prayer follows fasting, which occurs with reason. Whenever someone begins to fast, from this he desires to come to the conversation of God in his mind. For a fasting body cannot tolerate falling asleep on its bed all night. When the seal of fasting is placed on a person’s lips, then his thoughts are taught with tenderness, and his heart exudes prayer, and decrepitude lies on his face, and cold thoughts are far away from him; joy is not seen in his eyes, and the enemy is lust and vain conversations. You will never see someone fasting with reason, enslaved by evil [662] desires. It is a great house to fast for every good, even with reason; and if you neglect it [663], every good thing shakes: out of this there is a commandment, laid down to our nature from the beginning to protect the taste of this food [664], and from there the beginning of our creation fell. Otherwise, from [665] consumption [666] comes first, from there [667] the ascetics begin in the fear of God, when they begin to keep His laws. But the Savior, when the world was seen in the Jordan, began from here. After His baptism, His Spirit led Him into the wilderness, and He fasted forty days and slept forty days. Likewise, all who set out to follow Him lay the beginning of their achievement on this basis. There is a weapon, made from God, fasting. And whoever neglects him will not be reproached? And even though the One who has set forth the Law fasts, who does not require those who keep this Law to fast? For this reason, even until now the human race has not known this victory, and the devil is lower when he accepts the temptation of [668] subduing himself from our nature; but with this weapon I am exhausted from the beginning. Our Lord is the Chief and Firstborn of this victory, to give the first crown of this victory to the head of our nature. And when the devil sees this weapon on someone from a man, he is afraid of the resister and tormentor, and he thinks and remembers the victory of his onago, hedgehog in the desert from the Savior, and his strength is crushed, and the vision of this weapon given to us by our Voivode burns. What is the strongest weapon from this, and what gives the heart boldness to fight against spiritual wickedness, like the greed that happens for Christ? As much as the body labors and suffers during this time, a regiment of demons surrounds a person, and so much does his heart intercede out of hope. [669] And put on this weapon of fasting; it burns with jealousy at all times. And the zealot Elijah, who was always zealous about the Law of God, remained in this matter of fasting. For he who has acquired that [670] remembers the commandments of the Spirit. Fasting is an intercessor for the Old Law and the grace given to us from Christ; and he who neglects him, and in other struggles is weak and negligent and weak, and the beginning and sign of evil [671] of relaxation shows his souls, and from the beginning he gives cloaks [672] and a place of victory to those who champion him; naked and unarmed he enters into this feat, and it is clear that he proceeds from it without victory: without having been clothed in the warmth of the greed of fasting. This is fasting, and if you remain in it, your mind will not be shaken, and you will be ready to embrace and avert fierce passions. It is said about the many Martyrs, that on the day of the day he expected to receive the crown of martyrdom, even if he had foreshadowed, or from a revelation, or this message from one of his friends, in the night she did not eat anything, but from evening until morning I stood vigil in prayer, praising God in psalms and songs and spiritual songs, and with joy and I look forward to this hour with joy, like those who have prepared for marriage, waiting to carry the sword in their fast. And we, having already been called to the invisible Martyrdom, are sober when we receive the crowns of consecration, and never let our enemies give a sign of rejection on any part of our body. Question. How many and many these things are, they are negligible, but they do not feel the peace and quiet of their passions [674], and the peace of their thoughts. Answer. The passions hidden in the souls, brother, are not corrected by bodily labors; these labors are prevented below the mind from passions constantly aroused by [675] feelings. These labors protect a person from lusts, lest he be overcome by them, and from the charms of demons: but they do not give peace and silence to the soul. Work and work then impart dispassion to the soul, and mortify the souls of the earth, and bestow peace of thoughts, when we partake of silence, then the outer feelings will cease from confusion, and will remain in the practice of wisdom (silence) for a certain time. Until then, a person will not be deprived [676] of meeting people, and will not be able to gather himself to himself, and will not be able to know his passion. Silence, like the speech of Saint Basil, is the beginning of the purification of the soul. Sometimes the external minds [678] cease from the external state [679] and care that is in the external country, then the mind turns away from external cares and soaring, and calms down about itself, and the heart is aroused to experience thoughts that are within the soul; and if he endures these good things, little by little a person comes to walk into spiritual purity. Question. And is it not possible for the soul to be purified by living outside the doors? Answer. Is a tree soldered every day when its roots dry up? and a vessel that receives daily supplements when it becomes scarce? And even if purity is nothing else, but it is free to hide [681] from life, and to withdraw from its custom, how and when does it desire to [682] purify itself with its soul, which, by itself or otherwise through feelings, renews the memory of the old custom in itself, even if a thing is the knowledge of evil [683]? When can your soul be cleansed of this? or when will he abstain from external resistance [684], so that he will not see it for himself? If the heart is defiled every day, then when is it cleansed from defilement? but can it resist any external action, and how much more can it cleanse the heart, when it stands in the midst of the army, and waits every day to hear the frequent news of war? And how dare he preach peace to his soul? If he moves away from this, then little by little the first [685] inner one can be quenched. Since the Dondezh, the river is not blocked from above, and the lower waters do not dry it up. When someone comes to silence, then the soul can judge the passions and test its wisdom with reason. Then the inner man is spiritually aroused into action, and day by day he feels the hidden wisdom in his soul [686]. Question. What is the essence of the well-known notes and signs that are approaching [687], from them and in the same image does anyone feel as if they have begun to see within themselves the fruit hidden in their souls? Answer. Whenever someone is worthy of the grace of those many tears that happen without coercion. As if a certain limit is set for the tears of the mind between the physical and the spiritual, and between passion [688] and purity. Even if someone does not accept this gift, then there is still in the outer man the effect of his work, and he has not yet felt at all [689] the action of the secret actions of the spiritual man. Whenever someone begins to leave the physical body of the present age, and within the limit of this existing nature is seen passing [690], he will reach tears into this grace. And from the first abode of the secret man’s residence these tears begin, and bring him to the perfection of God’s love. And as much as Onamo [691] prospers, he becomes rich in those things; I drink from the Dondezhe in my food, and in my drink from their many stays. And this is a sign of knowledge [692], as if his mind had departed from this world and felt the presence of this spiritual world. As much as a person approaches this world with his mind, he is diminished by these tears. And when the mind is completely in this world, it is completely deprived of these tears. And this sign is that a person is buried in passions. The essence of a certain kind of tears, burning; and the essence of tears, fattening. All the tears that come from tenderness and the essence of the heart for sins, these dry up the body and burn, and in multiplicity, and the very thing that is sovereign feels the harm from these in their outcome. And first of all, in this rank of tears, a person in need [693] reaches, and with these the door is opened for him to enter into the second rank, the best of this, which is a land of joy, through which a person receives mercy. And who is this [694]? Tears, I say, these, shed from the mind, even decorate and fatten the body, and without coercion come from themselves. And not exactly, as they say, they make a person’s body fat, but they also change a person’s vision. For my heart, he says, is rejoicing, my face is blooming: but I am in sorrow, he laments [695]. Question. What is the resurrection of the soul, as the Apostle says, “if you rise with Christ [696]?” Answer. When he said to the Apostle, “The river God shall shine out of darkness into light, he shall shine forth in our hearts [697],” showing that this is appropriate to describe the soul as resurrection, coming out of oldness, that is, let there be a new man, having nothing of the old man, as he says, “and I will give them a new heart, and a new spirit [698].” Then Christ will be formed in us by the Spirit of wisdom and revelation of the knowledge of Him. Question. What is the abbreviated power of the act of silence? Answer. The silence of external feelings kills, but internal movements resurrect. External life acts in the opposite direction, that is, external feelings elevate, and internal movements mortify. Question. What is the fault [699] of visions and revelations, as some see, some work even more than those, and only vision does not work in them? Answer. The faults of these are many. And you are from them, watchful, and for the sake of society [700]: but you are for the comfort of the weak and for boldness and teaching. And first of all, for the mercy of God to the human race, all these things are, and according to three images of people these things are built, as if they were the most numerous: either to the simplest, and the most gentle, or to some completely holy ones, or to those who have the burning jealousy of God, and those who have despaired of the world [701], and those who have completely renounced, and those who have departed from the habitation of mankind, and in the wake of God we follow [702] those who have left, not expecting [703] any help from those visible: and fear attacks them from their solitude, or the misfortune of death from hunger, or from illness, or from some situation and sorrow surrounds them, as if they were approaching despair. For there is consolation for such, but not for those who surpass them in labor; their first fault is this: purity and impurity of conscience, I say. The second fault is known to be this: if anyone has human consolation, or from something visible, such consolation does not come to him, unless [704] by looking at some society for the sake of [705]. We have this word about hermits. And there is only one witness from the Father, having prayed for this and heard: “Consolation and human conversation are sufficient for you.” And in this way, someone was always in solitude, and living the life of a hermit, enjoying every hour of consolation from grace, but when he approached the world, he sought it [706] according to custom, and did not find it; and prayed to God to reveal his guilt, saying: food, Lord, for the sake of the Bishopric, has it departed from Me? Is it grace from Me [707]? and it was said to him: neither, but God will create providence for those who are in the desert, and make them worthy of such consolations. It is not possible for there to be visible consolation from man, and with it to receive divine and mysterious consolation that is invisible from grace, unless it is for some kind of hidden viewing, and the only one who arranges it is aware of it [708]. Question. Is a thing both vision and revelation, or neither? Answer. Neither; but the essence is different. Revelation is spoken multiply but two sima [709]: before something secret appears. Every vision is spoken and revealed; revelation, vision is not spoken. Revelation is more abundantly about those who are known, and those who are tempted from the mind [710], and those who are understood. Vision happens in every way, as in an image and image, as in ancient times, as in a deep dream, or in vigor. And then again, it is known; But then it’s like a ghost and it’s not clear. In the same way, you yourself see the multiplicity, you don’t know whether you see it while you are awake or while you sleep. It is powerful to hear intercession with a voice, and then to see a certain image, and then more clearly face to face. The vision, and the conversation, and the question, and with it the conversation of power, are holy, visible worthy, and creating revelations. And in the most desolate places, and in places far from people, such things happen, where people need [711] to demand them, for which they have no other intercession or consolation from that place. Revelations, perceived by the mind through purity, are both pleasant [712] and the only ones that are perfect and intelligible. Question. If someone has achieved purity of heart, what is a sign of that? and when does a person know that his heart has come to purity? Answer. When all people see the goodness of being, and do not see anyone being unclean and filthy, then one is truly pure in heart. How can the word of the Apostle be fulfilled, saying that he should do great things for himself [713] all equally from a pure heart, if he does not achieve what is said: for the eye of good will not see the evil one [714]? Question. What is purity, and how long is there a limit to it? Answer. Purity is oblivion of the images of the mind [715], existing through nature, acquired [716] in the world from nature. The limit to be free and to be found outside of those is this: for a person to receive simplicity and gentleness in the first place of his nature, and like a baby to have some kind of existence, just except for the shortcomings of infants. Question. And is it powerful for anyone to come to this rank? Answer. To her [717]: Behold, I have not come to this measure, just as Abba Siso also came to this measure, as did his disciple, whether he had eaten or not. And someone from the Father came to such simplicity and gentleness, almost childishly, as if he had forgotten so much here, just as he had eaten before communion, if he had not been forbidden by his disciples. And he led his disciple, like a child, to receive communion. And peace be upon this, he was a child, but his soul was perfect before God. Question. What kind of meditation and ever-teaching should an ascetic have in his silence, sitting in silence? and what should he do, lest his mind be lost in vain thoughts? Answer. You ask about meditation and ever-teaching how it is for a person to be dead in his cell. A person who is meticulous and sober in soul, does he require questions about himself [719], how to abide? What else is the teaching of a monk in his cell, just cry. Is it because of crying that one is prevented from contemplating another thought? And is there any better teaching than this? And that very seat of a monk, and his solitude, the semblance of being in a tomb, separated from human joy, teaches him that crying is his act. And the very name of his name motivates and encourages him to do this: he is called deplorable [720], that is, bitter [721] at heart. But all the Saints left this life weeping. And if the Holy One weeps, and their hair is filled with tears ever since, until the end of this life, who has not wept? The monk's consolation is born from his crying; and even though weeping here in perfection and victory, filled with sores, how can he endure to be silent from the weeping [722]? Having your dead body lying before you, and yourself being killed in vain by your sins, does it require teaching, with which thoughts you will use tears [723]? Your soul has been killed by sins, and what lies before you is better than the whole world, and does it not require crying? If we enter into silence and endure in it with patience, we can continue to mourn in every way. For this reason, let us pray to the Lord with unceasing thought that He will give us this. If we receive this grace, which is better than other gifts and superior, then we enter into purity; and when we delve into it, purity cannot be taken from us, even before our departure from this life. The blessed ones are pure in heart, for there is no time in which they do not enjoy the pleasures of these tears, so [724] they see the Lord forever; and even to the tears that are in their hands, the visions of His revelations are made worthy of the height of their prayer, and thus there is no prayer without tears, and this is spoken from the Lord: “Blessed are those who mourn, for they will be comforted [725].” From crying, anyone passes into the purity of the soul. For this reason, the Lord says that they will be comforted without saying any consolation. Whenever a monk is worthy to cross the land of passions with tears and achieve spiritual purity in the field, then he receives such consolation [726], which does not come from those who have found it here, thus [727] he receives consolation that is not found here [728], and then he understands that the end of crying rises [729], which through purity God gives to those who cry. It is impossible for anyone to be incessantly crying, to be cold from passions. The dispassionate have this gift to shed tears and cry. And even if for a time the tears of a weeping and weeping person can not only lead to dispassion, but wipe away his mind [730] and free him from the memory of passions: what do we talk about them night and day with the mind of those who have this to do? No one knows the help that comes from crying, only they are one, having given their souls to this work. All the saints desire this entrance [731], and the door opens before them with tears to enter into the land of consolation, in which the closest traces of God and salvation are imagined through revelation. Question. For the hedgehog of being someone who cannot constantly cry for the weakness of the body, what should one have to preserve the mind, so that the passions that have been abolished [732] for him will not arise? Answer. Passions cannot rise in the soul and confuse the ascetic, whose heart is abolished from worldly things, in his retreat removed from all care, unless he becomes lazy and neglects what is proper. However, even if one ceases [733] in the teaching of the Divine Scriptures, by testing their understandings, one remains unharmed by those passions. Because the understanding of the Divine Scriptures multiplies and remains in him, vanity thoughts flee from him, and his mind cannot deviate from their desires, that is, thoughts [734], below heed this life, the greatest for the sake of the sweetness of his ever-teaching, surpassing this [735] in many of his silences, a hedgehog in the desert. In the same way, he forgets [736] himself and his nature, and it happens like a person who has stepped aside, not creating a memory [737] of this century at all; constantly learning and reflecting on the majesty of God, and saying: “Glory to His Divinity: and again, glory to His miracles: glorious and wonderful are all His works: He raised my badness to such heights, He made me worthy to learn from them, and what are the thoughts of my soul to dare and enjoy.” And being in these miracles, and always marveling, he is always drunk [738], and it is like being in a hedgehog’s presence after the resurrection; Silence greatly contributes to this grace: the mind of his being in himself, in the world that he has acquired from silence, finds room [739] for it; from here he moves with these and into memory according to the location of his stay [740]; for, accepting in his mind the glory of the future age, and the hope kept by the righteous in his spiritual life and moved by God, and this new dispensation [741], he does not think about or remember the creatures of this world. And when he gets drunk with these [742], he again departs from there [743] in his vision of this world [744], in which there is still more, and says surprise: “Oh the depth of wealth and wisdom and knowledge and reason and wisdom and vision of the unexplored God! for His judgment has not been tried, and His ways have not been explored [745].” Sometimes the age is so wonderfully prepared, so that he will introduce all the verbal, and preserve them in endless life, what reason is there to create this world for him first, and spread it, and enrich it with such frequency [746] and a multitude of species and natures, and put in it wines and substances, and the resistance [747] of many passions? And how he first put us in it, and planted in us the love of his many life, and suddenly puts us to death from him, and time preserves us no little in insensibility and motionlessness, and consumes our eyes, and pours out our dissolution [748], and mixes it into the ground, and allows our structure [749] to resolve and melt away, and fade away, Dondezhe will be completely deprived of its human structure; and then at the time he has determined, by his Worshiped Wisdom, whenever he wants, he will raise us up in a different image, his message, and will lead us into a different dispensation. We are not the only people who hope for these, but the Holy Angels themselves, who do not demand this world, for the excellence of their nature, the little ones from the perfection of existence, look forward to our rising from corruption: hedgehog, when our race will rise from the dust, and its aphids will be renewed. For our sake, we are forbidden from introducing it: they are waiting for the opening of the door of this new century before one [750]. For this creation of the angels with us rests from the burden of the body that is in us, as the Apostle says: “And the creation itself looks forward to the revelation of the sons of God, that it may be freed from the work of corruption into the freedom of the glory of the children of God” [751], after the complete destruction of this age, from its entire dispensation, and [752] our nature will be restored in the first arrangement. And from this the rest rises in its mind in the same way before the creation of this world, when there was no creation, below heaven, nor earth, nor Angels, below one from the former; and how suddenly everything from those who carried it into being [753] was produced [754] and always pleased Him; and every thing was made perfect before Him. And again his mind descends upon all the works of God, and he listens to the miracles of His creatures, and the wisdom of His creations, saying with amazement in himself: oh a miracle! how His look and providence surpasses all thought, and His wondrous power strengthens all His creations; and how the creature has produced from those who bear in being, that is, countless different multitudes: and how can it be destroyed from this wondrous order, and from the goodness of natures, and from the flow of orderly creatures: hours, and times, and the copulation of night and day, the prelogues of summer [755], flowers different from the earth, the most kindly buildings of cities and red chambers in them, and the speedy flow of people, their difficult nature from its entry to its exit [756]? and how suddenly this wondrous rite will be abolished, and another age will come, and the memory of the first sowing of creation will not arise in the heart, and there will be a different change, and different thoughts, and different care; and yet human nature cannot remember this world, lower than its first life. Their minds will become attached to the vision of this dispensation, and their minds will not be abolished, and they will turn back the desire to fight blood and flesh. With the destruction of this century, the abiye [757] began to accept the future. And then every person says: O mother! the one who exists is forgotten from her children, whom she gave birth to, and brought up, and became wise, and in the blink of an eye, gathered into an alien bosom, and who were [758] the true children of the barren, never having given birth! The unfruitful one who does not bear fruit rejoices over the children the earth has given birth to for you. And then he learns, like he stepped out, and says: For how long will this age take place? and when does the beginning accept the future? And how long will this church again sleep in this image, and the bodies will be mixed with dust? And what kind of existence is this, and in what form does this nature arise and take place [760]? And in what form does he come into the second creation? And sometimes he learns from these and the blue ones, horror and surprise and silent silence attacks him, he also rises at the hour, and bends his knees, and sends thanksgiving and praises with tears of contentment to the One Wise God, who is ever glorified in his all-wise deeds. Blessed are others who are worthy of such. Blessed is he, and his teaching is this day and night. Blessed is he, who in these same and blue earths shall receive everlasting instruction all the days of his life. If, at the beginning of his silence, a person does not feel the power of such visions, soaring for the sake of his mind, and cannot yet rise to the powers [761] of the foretold miracles of God, let him not become discouraged and leave the silence of his silent stay. It is not always the case that workers sow in the ground, and from [762] sowing the seed, the class sees; before the seed will follow [763] despondency, and labor and illness of one’s own hearts, and cutting off from friends, and separation from like-minded people. After these things have been endured, another time comes, in which time the worker delights and plays, and rejoices and is glad. And what is this [764]? When [765] he eats the bread of his sweat, his daily teaching remains in silence. Much sweetness moves endlessly in the heart, and to unspeakable surprise the mind soon becomes silent and the ever-teaching spoken in it with patience. And blessed is he who endures in him; as if this rich source opened before them, and having written from it, they will enjoy it, and will not stop drinking from it, ever, and always, at every hour of the night and day, until the end and end of all this time of this life. Question. What is the restraint [767] of all the labors of this matter, that is, silence, so that whoever has achieved that will understand that he has achieved the perfection of this life? Answer. Whenever someone is worthy of continued [768] prayer: when he achieves this, he has reached the edge of [769] all virtues, and so on, the dwelling of the Holy Spirit will be. If someone knows that the grace of the Comforter has not been accepted, then he cannot continue to pray this prayer with joy. For the spirit, he says, when it enters into someone from a person, does not cease from prayer. For the Spirit himself constantly prays. Then, when he never sleeps, or in vigil, this prayer is cut off from his soul; but whether he eats, whether he drinks, whether he sleeps, whether he does anything, even in deep sleep, the fragrance and vapor of prayer sow in his heart without difficulty; and then this prayer does not have separation, but throughout his entire hours, in him and with him, [770], and even if such prayer falls silent from outside, it still serves [771] in him secretly. The silence of the pure is called prayer by someone from the Christ-bearing Ones. Their thoughts are still Divine movements: the movements of a pure heart and mind, the voices of the meek ones are, in the image of which they secretly sing to the Secret. Question. What is spiritual prayer? and in what way is the ascetic worthy of sowing? Answer. Mental movements are the essence of the action of the Holy Spirit, participating in a certain chastity and purity. And one of the countless people is honored with this. There is a mystery of the dispensation of the future and of life: it is already exalted, and the nature remains from all the movement and memory of those here, invalid; and the soul does not pray through prayer, but through sensation the soul senses the spiritual things of this age, surpassing human thought; in them you will understand about those who are in the power of the Holy Spirit. The thing itself is mental vision, and not prayer is movement and demand; but from prayer he receives guilt. For this reason, such things have already reached perfection and purity; and there is no hour in which their inner movement is carried in prayer, as if predicted. And when the Holy Spirit comes, He finds them in prayer; and from that very prayer he leads them to vision, which is called spiritual vision. Long prayers do not require an image, nor do many services require lower standing and rank. For the memory of God suffices, and they are taken captive into His love. However, they do not neglect standing in prayer [772] at the end [773], always honoring [774] prayer, and standing with their feet during the revealed [775] hours, except incessantly. I see Saint Anthony standing at prayer at the ninth hour, as if she felt her mind elevated. And another of the Father stretched out his hand, standing in prayer, and went into retreat for four days. And I prayed so often, because of the many memories of God and His love, I was captivated, and I came to the frenzy. This man is honored, when he is caught up in sin, inside and outside, by keeping the commandments of the Lord, which are contrary to sin; Even if someone loves the commandments and uses them according to their order, then he needs to come out of many human things, that is, the body has been united, and outside of him to be, as he says, not by nature, but by need. There is someone living in the image of [776] the Giver of the Law, and if he used His commandments, sin would remain in him. For this reason, the Lord would make his abode with him, the commandments he was promised in the Gospel [777]. Question. What is the perfection of the many fruits of the Spirit? Answer. Whenever someone is worthy of the perfect love of God. Question. And how does anyone know that he has achieved this? Answer. When the memory of God moves in his mind, he moves into His love, and his eyes flow with tears in abundance. It is a custom to shed tears in memory of loved ones. And so he is, never deprived of tears; the substance that leads him to the memory of God never fails; Likewise, in his sleep he talks with God. The custom is the act of love: and this is the perfection of people in this life. Question. Even if, through much labor and suffering and asceticism, a person has acquired it, he does not hesitate [778] to the thought of pride to fight with him, having already accepted the substance [779] from the kindness of his virtues, and thinks about a lot of labor, he has endured it: how will he keep his thought, and gain the strengthening of his soul, if he does not submit to it? Answer. When someone understands that he has fallen away from God like a dry leaf from a tree, then he recognizes the strength of his soul, whether it is by his own strength that he has acquired this virtue, and has endured all the struggles for them, never having the Lord hide His help from him, and he allows that one person to become a brother with the devil, and the Lord does not come with him, as to have the custom of meeting with those who struggle in their feat, and hastening: then his strength appears, and even more so his victory, and his bewilderment. For God’s providence is with the Saints at all times, protecting and strengthening them. And by this, every order of man overcomes, even if a person is in the struggle of martyrdom and his suffering, and in other cruel things that happen in God, and those who endure for His sake. And this is clear and obvious, and they have no doubt. How can this nature overcome the power of the contortions [780] constantly moving in the lands of men, both insulting them, and more powerfully able to defeat them? And how some people desire and love victories, but they themselves cannot [781] always struggle and fight hard, but are overcome by them every day [782], and in illness and crying and labor it is about their souls - can you more easily endure the inconveniences of the body, such is the cruelty of existence, and not be too much oppressed? And how can a brother, with a strong body, resist the cutting of iron, and endure the contrition of the hearts, and endure every kind of torment, and not be overcome by suffering, nor the ulcer of a thorn that gores his nail, and does not feel the difference of this torment, according to the custom of nature - unless some other force besides the natural force came from there, forbidding the strength of torment from him? And since we have talked about God’s providence, it is not appropriate to become lazy and remember some soul-helping story, I exalt a person in his labors. A certain young man named Theodore, having been tormented throughout his body, was asked by someone: how did you feel the torment? answering: “as in the beginning of sensations; Later, I saw a certain young man wiping away the sweat of my struggle, and strengthening me, and giving me coolness in my suffering.” O the bounties of God! How much His grace approaches those who suffer for His name, so that they endure suffering for Him with joy. May you not be unreasonable about God’s providence for you, for man. If there is clearly something else, as if you are not the one who conquers, but as if you are the instrument, the Lord is the one who conquers through you, and you accept the name of victory tuna: who is it that forbids you at all times to ask for strength, and to overcome, and to be praised, and to confess to God [783]? Have you not heard, O man, how many suffered from the creation of the world from the height of those days [784], and from the height of their resistance they fell, having become foolish about this grace? since many and different are the gifts of God to the human race, the multitude and divisions are in the receiving, according to the extent of those who receive. There is malice and majesty in the gifts of God, even though they are all lofty and marvelous, but there is one who surpasses the other in glory and honor; and there is a degree that surpasses degrees. And again, to sanctify God for yourself, and to live in virtue, and this alone is from the great gifts of Christ. For having forgotten so much grace, as if you were worthy to be separated from man, and to be sanctified by God, and the gifts of His participation and succession to be, and to be chosen to be, and to serve and serve God, you were worthy: instead of constantly thanking God with your lips for this, you strayed into pride and arrogance; and not as having received the grace of this service, to serve Him through pure living and spiritual activity, that is, but as God’s grace creating, so they are unable to breathe. Instead of thinking, as if he had received them from people, and made them peculiar to himself into the knowledge of His mysteries. And they do not tremble with all their souls, thinking this, much less having seen this before them, how suddenly this dignity was taken from them, and how the Lord rejected them, in the twinkling of an eye, from the greatest glory and honor that I already had; and strayed into uncleanness and defilement, and into the practice of bestiality. Since we have not yet known our power, below the unceasing remembrance of Him we have given grace, to serve Him, and within the kingdom of His being, and to be an Angel with cohabitants [785], and to draw closer to Him with the angelic residence: turning them away from their work, and showing them by the exchange of their abiding from silence [786], for it is not the power that it endures in the dean. residences, and not be constrained by the compulsion of nature, and demons, and other other resistances; but the power of His grace acting in them, which the world cannot contain or hear due to their inconvenience [787]. Having endured this for a long time in them, and without being defeated, there was no [788] certain power in them, following those, sufficient to help them in all, and to preserve them in all; and having forgotten this power, the word of the Apostle spoken on them was fulfilled: “For not tempting to have God in the mind of their Master, who has bought dust for the spiritual service, (for this reason) he gave them over to an unskilled mind, and retribution [789], which is befitting of their delusions, he accepted in himself [790].” Question. Is there anyone who will ever dare to abstain from cohabitation [791] and suddenly go out into the uninhabited and terrible desert with good jealousy, for this reason he dies of hunger for deprivation of cover and other needs? Answer. Having prepared for dumb animals, before I even created them, dwellings and care for their needs, He will not despise His creation, but those who fear Him, who simply and incuriously followed Him. Place your will in everyone on God, never worry about the needs of your body, and its poverty and suffering, but desire to remain in the mystery of life and endure a humble life [792]; not as if he were afraid of sorrows, but since sweeter and sweeter [793] he does not feel alienation from the whole world, for the purity of his life, toiling between the hills and mountains, and like a wanderer is in the country of dumb animals, and not accepting to rest [794] bodily, and to live with a belly full of filth. And he will always give himself up to death, cry and pray at every hour, so that he will not be deprived of the pure life of God; and then he receives help from Him. To Him be glory and honor, and may He preserve us in His purity, and may He sanctify us with the sanctification of the grace of the Holy Spirit, in honor of His name, who may glorify His holy name in purity forever and ever, amen. Word 22. O hedgehog, like a body that fears temptations, is a friend of sin Someone spoke from the Saints, as if the body is a friend of sin, fearing temptations, let it not be oppressed and die from its own belly. For this reason, the Holy Spirit compels him to die: the message is that unless he dies, he does not conquer sin. If anyone wants the Lord to dwell in him, he forces his body, and serves the Lord, and works in the commandments of the Spirit, written in the Apostle, and keeps his soul from carnal deeds, even as the Apostle wrote [796]. The body, mixed with sin, rests [797] in the deeds of the flesh, and the Spirit of God does not rest in its fruits. When the body is weak and weakened by fasting and humility, the soul is strengthened spiritually [798] by prayer. The custom of having a body, when it is oppressed by the manifold sorrows of silence and is deprived and impoverished [799], as if approaching and dying from its belly, then it prays to you, saying: “leave me a little, but let me live in moderation: now the imam has the right to walk, before the temptation he has accepted such evils.” And when you put him to rest from his sorrows, and give him a little weakening, you began to grieve for him, and even if he rests a little [800], then he whispers more affectionately, a little [801], Dondezhe will cause you to come out of the desert: for the essence of his caresses is strong; and says to you: “We can live well and near the world; We will be tempted a lot. We can, in them as we are, live in them too. Tempt me to the point, and even if I don’t, we can return as you wish. Behold, the desert does not flee from us.” Surely you will not believe him, even if he prays fervently and makes many promises; He does not create as he speaks; and if you give him his request, he will plunge you into a great fall, and you will not be able to rise up from them, and come from them. When you are discouraged by temptation, and satiated [802] from them, you say to yourself: “Are you like uncleanness, and do you desire a cold belly?” And if he says: It is a great sin to kill yourself; You tell him: “Hey, I’ll kill myself, I can’t live uncleanly. I will die here, and may I never again see the true death of my soul, it [803] is from God. It is good for me to eat, so that I may die here for cleanliness, and not let me live with an evil belly in the world. I have chosen this death by will for my sins. I kill for myself, those who have already sinned against the Lord, and let no one anger Him. Why do I want a life that is distant from God? I will endure this bitterness, so as not to be alienated from heavenly hope. What benefit does God have from my life, even in this life, if I live evil in it and anger Him?” Word 23. Message written to a certain brother who loves silence Before I know you, you love silence, and the devil weaves [805] you into many, knowing [806] good, before he knows the will of your mind, until he scatters [807] you, and from the virtue of the possessive of many the image of the good [808], about a good brother, as he does to his identical spouse [809] intercede your good love with a word of benefit, taking care to create [810], even from wise men in virtue, and from the scriptures, and from the Father, and from the temptation of those who have acquired it. If a person does not despise honor and dishonor, and does not endure reproach and reproach and vanity for silence, even to the point of beatings, and there is no laughing, and does not become a fool and whore [811] from those who see him, he cannot endure in the good mind of silence. Even if a single person opens the door to wines [812], the devil does not remain silent, inciting a certain [813] to many people with countless frequent meetings. For this reason, O brother, if you love, you know [814] the virtue of silence, which does not have waste and recoil [815] and suppression in the midst of itself, in which you have conquered the ancients, so you will achieve your praised desire, at some point you will become like your Father, and accept in your thoughts the story of their lives, which you loved. perfect silence, and not bothering to form the love [816] of his relatives, or seeking to extend [817] to himself for their repose, he was ashamed to flee from the meeting of those who were not expected to be honest. And these things went on like this, and not as if they despised the brethren from those who were wise and understanding, but as if they were disdainful, or negligent, or meager in their reasoning, as it was said that one of them should answer, honoring silence and isolation more than meeting people. A man, he says, who understands by temptation the sweetness of silence in his cell, not as if despising his neighbor, runs away from meeting him, but for the sake of the fruit, he is embraced by silence. How Abba ran, says Arseny, and did not rest [818] to catch anyone. Abba Theodore met the scourge, but like a sword there would be no meeting for him [819]. Both below congratulations [820] congratulate someone when you find yourself outside your cell. Saint Arseny, below, coming to him to congratulate [821] congratulates. At some time, someone from the father went to see Abba Arseny, and the elder opened the door, thinking that he was his servant; and when you saw him who was there, he bowed down to himself, and prayed a lot to rise from him, and to be blessed from him and to depart, denying the Holy One, saying: I will not rise until you leave. And don’t get up, Dondezh is leaving. And the blessed one who does this, may he not give those with one hand [822], and they will again turn to him. Look at the adherence to this word, but do not speak, negli [823] for the slightest thing, despise him, or someone else: but for the sake of another, for the sake of his honor, you show partiality and converse with him; but equally acquiring escape from everyone, small and great. Having one thing before your eyes, despise their meeting for silence, great and small, and bear their reproach on yourself from everyone, for the honor of silence and silence. We know that blessed Theophilus Archbishop is coming to him, having with him the judge of that country for honor and for the desire to see the Holy One. When he sat before them, not a word was given [824] to the repose of those honors for their sake, even if there were many who wanted to hear his word. And when the Archbishop prayed to him about this, the kind Elder remained silent for a little while, and according to this he said: And if the river is given to you, will you save it? And she confessed, saying: “to her.” And the Elder spoke to them: “Where you hear that Arseny is, do not approach there.” Have you seen the wonder of this Elder? Have you seen the contempt of human conversation? This is the fruit of silence. And this blessed one did not cry, for he is a man of the Council, and the head of the Church; but I thought of this, because I alone died in the world. What benefits does the dead have to the living? And Abba Macarius reproached him with a reproach filled with love, saying: Why are you running away from us? And the Elder responded with a wondrous and praiseworthy apology, saying: “God knows that I love you, but I cannot be with God and with man.” And I learned to eat this wondrous mind, not from anywhere, but from the Divine voice. “Arseny bo, says, run, man, and be saved.” Let no one, from those who are idle and love conversation, become deprived of their senses and ruin this by the transformation of their words, and say directly [825] that there is a human acquisition [826] about the guilt of silence acquired [827]; The teaching before it is heavenly. And let us not cry, for this was spoken to him about fleeing and leaving the world, and not [828] and fleeing from his brethren. After leaving the world for him, and coming and dwelling in the Lavra, he again prayed to God to see how he can live well: Lord, he says, instruct me so that I may be saved. And I think that there is nothing else to hear. And the Vladychesk’s voice again heard the second one: “Arseny, run, be silent, be silent. And even if, he says, the vision and conversation of the brethren benefits a lot, it does not benefit you to even talk with them, as if you were to run away from them.” And just as this blessed Arseny was received by the revelation of God, just as he was in the world, and he was commanded to flee, but also with his brethren again, the same was commanded to him; Then he affirmed the knowledge that it was not sufficient for him to acquire a life of good, if he ran away from the worldly, but equally from everyone. When can anyone resist and speak against the Divine voice? But the Divine Anthony was also told by revelation: if you want, he says, keep silent, not only go to Thebaid, but also into the inner desert. Even if God commands us to flee from everyone, and if he loves silence, when those who love Him endure in it, who is the one who cannot bear guilt [829] to remain in conversation and the approach of people? Is it useful for Anthony and Arseny to escape and be safe, especially for the weak? And even if these, whose whole world requires your words and vision and their help, God will be the one in silence, multiplying the intercession of the whole brotherhood, more than humanity, how much more is it that cannot preserve goodness for itself? Vema and some other one from the saints, as his natural brother was sick, and was not shut up in another cell; and when he withheld his mercy in all his ills, and did not go out to see him; At the time of his departure from this life, the ambassador said to him: “Even though you have not come to me until now, come now, and let me see you before I depart from the world, or at night, so that I may kiss you and rest.” And the blessed one did not submit below at the hour, in his customary nature to sympathize with each other, and to transgress the limit of his will [831]; but he said: even if I go away, my heart will not be purified before God, because I neglected to visit the spiritual brethren [832], but I consider the nature to multiply Christ. And his brother died, and you did not see him. Yes, no one, through laziness of thoughts, will become overwhelmed by the impossibility of this existence, and will ruin me, and abolish his silence, rejecting [833] the providence of God and others like him. And if such a strong nature has conquered the Holy, and Christ, His children are always careless, loves, and silence is always revered, what other need could there be for you, which cannot be despised from You, having always fallen into nudity? The commandment, which says: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind [835], more than the whole world, and nature, and its beings, is fulfilled in this way, always endure in your silence. And the commandment that speaks of loving one’s neighbor is closed inside him [836]. Do you want to acquire the love of your neighbor according to the Gospel commandment inside your soul? Remove yourself from him, and then the flame of his love will kindle in you, and you will rejoice at the vision of him, like the vision of the Angel of Light. Do you want again, so that those who love you will thirst for you? By the end of the day, see their faces. For truly art is a teacher for everyone. Be healthy. To our God be thanksgiving and glory forever and ever, amen. Homily 24. Message to a certain brother, natural and spiritual, urging and beseeching letters to come to him, living in the world, and eager to see him Not like you are insensible [838], we are strong, O blessed one! And do not weigh my weakness; for my destruction is convenient for you [839], and for this sake, ask from Me ever since, burning from nature according to its custom, about which it is not fitting for us to worry, and for you to take care of it [840]. Do not ask this from Me, but rather give peace to the flesh and its wisdom, O brother, but provide the salvation of my soul [841]. Time is short [842], and we pass away from this world. Will the imam calm down his face when I come onamamo? And depending on the morals of people and places, until I return to my place? And does my soul accept pangs of guilt when it comes to their realization? And no matter how much confusion [843] she suffers from the passions aroused in her, there is little relief from them; and this is so unbearable. The vision of worldly things harms a monk; and weigh this. And see, as soon as you accept a change in your mind, remain silent about yourself for a long time, when you suddenly fall into this, and see and hear something different from your custom. What if the meeting of monks also harms those who are in asceticism, and also the one who fights with his adversary, when he does not agree with his dispensation: think into what a well we are falling [844], so that we can get rid of the core [845] of our enemy, especially after having acquired knowledge through many temptations? For this reason, do not do this without need, but do not ask Me to do it. Let not those who say deceive us: nothing will harm us in any way, whether we hear or see: for we are equal both in the desert and in the world; both in our cell and outside, with our thoughts, and we are not embarrassed [846] by our meekness, and we do not accept evil change, nor do we feel the chilling of passions in the understanding of persons and things. Those who say this, even if they are wounded by an ulcer, lead. We have not yet achieved this spiritual health. Imams are stinking ulcers, and even if they are left for one day, without diligence and are not obligated, and are not covered with bandages, and they will not be burdened with obligations, they will become worm-eaten. Homily 25. About the three forms of the mind and the difference in doing them and understanding them; and about spiritual faith, and the mysterious hidden wealth in it; and how much the mind of this world differs in its images from the simplicity of faith The soul in the paths of life, and on the path of faith, and has corrected this in many ways [848], if it returns again to the image of reason, abiy [849] cries for faith, and from it [850] its mental strength [851] becomes impoverished, from changes [852] intercessions [853] manifested in a pure soul, and remaining untested in it with simplicity in all its her [854]. The soul, as one [855], which has given itself over to God by faith, and through many temptations has accepted the taste of His co-operation, still does not care about itself, but turns to surprise and silence [856], and will return again to the image of its mind, and abide in them, not have power, lest by any resistance it will be deprived of the providence of God, which continually visits and takes away the mystery. the following in every possible way. Without wearing the shoes [857], having become satisfied with your own existence, provide for yourself with the power of your mind. In them, because the light of faith has risen, no one is hesitant [858] to pray for himself, below ask from God: give us this, or accept this from us; Below they take care of themselves in every possible way. Even the intelligent eyes of faith behold the Father's providence at every hour, overshadowing them from the true Father, who by His immeasurable love surpasses all fatherly love, the Strong and Mighty One above all, to help us more abundantly than we ask and think and understand. Reason is therefore opposed to faith; faith is, the resolution in all its [859], laws of reason, let us not say, spiritual. This is the definition [860] of reason, as if one does not have the power to create a thing without torture and testing, but one torments whether it is powerful to be what one thinks and wants. Faith, what? Whenever someone approaches her inappropriately, staying in him does not repent. Reason without torture [861] and ways of living [862] cannot be known. And this is a sign of doubt about the truth. Faith, the wisdom [863] alone, seeks pure and simple, standing apart from all deceit, and from seeking images [864]. See how they resist each other. The house of faith is a childish thought and a simple heart. In simplicity, he says, his heart glorifies God. And, “unless you turn and become like children, you will not enter the Kingdom of Heaven [865].” Reason, however, is both an attacker and a resistance to both. Reason is the limit of nature, preserving in all its paths [866]. Faith, more than nature, acts on its journey. Reason does not attempt to leave every thing that destroys nature [867], but moves away from it. Faith, however, conveniently allows it, and says: tread on the asp and the basilisk, and cross the lion and the serpent [868]. Fear will follow the mind; faith, hope. As long as anyone walks in the image of [869] reason, he is bound by fear, and cannot be granted freedom from it. Follow the faith, there is freedom and is autocratic, and like the Son of God, he uses all things with freedom sovereignly. Man, diligently sowing faith, like God, uses all the natures of this creature [870]. Faith is this power, and to make the new creation in the likeness of God. “For thou hast willed,” he says, “and all things have appeared before thee [871].” And he can create all things by multiplying from those who bear them. The mind cannot create anything without matter. Reason, not given to nature, is not devoid of [872] action. So what? The freshly flowing [873] nature of water does not accept [874] traces of the body on its splash; and come close to the fire to live for yourself, and if he becomes desensitized to this, trouble will follow him. The mind is protected from these by guarding, and there is no repentance for going beyond these limits [875]. Faith, however, passes away with power, and says: even if you pass through fire, it will not burn you, and the rivers will not drown you [876]. This faith has multiplied and created before all creation; and even if the mind had been given a place to be tempted by these things, it would not have been able to submit. By faith you entered many into the flame, and curbed the scorching power of the fire, and walked unharmed in the midst of it, and walked on the splash of the sea, as if on dry land. And all this is more than nature, and is contrary to the image of reason, and indicating it is vain in all its images and its laws. Have you seen your mind, how it preserves the limits of nature? Have you seen faith, how it passes beyond nature and creates the path of its journey? For five thousand years, or a little less, or many more than this, the mind has ruled the world, and it is impossible for man to raise his head from the earth and understand the strength of his Creator; Until then, our faith has risen upon us, and free us from the darkness of earthly work and from the obedience of vain things that come into being [877]. And now again, when we have found a calm sea and an inexhaustible treasure, we desire to turn away from the evil source. There is no reason that does not exist with impoverishment [878], even if it becomes rich in greatness. Heaven and earth cannot contain the treasures of faith. He is not deprived of what he once had [879], having been strengthened in his heart by the hope of faith. And when you have nothing, faith contains everything, as it is written: as you ask in prayer and faith, receive [880]. And again: The Lord is near. Don't worry about anything [881]. The mind constantly seeks [882] images for the keeping of those who acquire it. Faith says: unless the Lord builds the house and preserves the city, the builder labored in vain and labored in vain [883]. A person who prays with faith never uses images [884] and remains in them. Reason praises fear in every place, just as the wise man says: “Fear, as he says in your heart, blessed is he.” [885] What is faith? “They were afraid, he says, and they began to drown [886].” And again: “do not take, he says, the spirit of work into fear, but the Spirit of procreation,” [887] into the freedom of faith and hope of God. And again: “Do not be afraid from them, but rather flee from their presence.” [888] Fear will always follow with doubt, and with doubt, torture: and torture in form, and in form, intellect. And in that very trial and torment, fear and doubt are ever known; It does not always correct [889] the mind in everyone, as it does first by decree. Many souls are beset by adventures, and intimations of cruelty, and guilt [890] are many, full of troubles, for which reason and the image of wisdom cannot help at all. On the contrary, these fierce ones, not comprehended by any power and the limit of human reason, faith can never be overcome by any of them. How does the human mind help in obvious battles, or against invisible nature, and against bodily forces with many others [892]? Have you seen the weakness of the power of reason, and the strength of the power of faith? Reason forbids its disciples to approach all the strange things [893] of nature. Here lies the power of faith, and what betrays those who learn from it. “In my name,” he says, “destroy demons, take up the serpent, even if you drink poison, you will not be harmed [894].” Reason betrays everyone who walks its path according to its law, to test the end in everyone before the beginning, and so begin, so that the end of the thing [895] acquired by the limit of human strength is not inconvenient, they labor in vain, and it is impossible and inconvenient to be if the thing turns out to be. What does faith say? “All things are possible to the believer [896].” God knows nothing is impossible [897]. O wealth inexpressible, and the sea, abounding with its waves, and its wondrous treasures, overflowing from the power of faith! Fill a lot of boldness, and a lot of sweetness and hope to complete the journey that is with her! And its burden, colic is light! And making her colic have sweetness! Question. Having been worthy to taste the sweetness of faith, and again returning to spiritual reason, what is the difference between [898] his thing? Answer. In the one who has found [899] the beads are of great value, and in the one who changed them the coppers are penalized; who left freedom autocratic, and returned to the image [900] of poverty, full of fear and work [901]. Reason is not rooted, but faith is higher than it. And if we reproach, we do not reproach the mind; no it won't. But if you separate the transformed images [902], you walk in them against faith [903], and as if you are related to the ranks of demons; Even now, imams have not yet judged. And these are the circles in which the mind [904] walks in them; and there is some difference that occurs in each of them; and by which thoughts he is aroused in any image, when he remains in them; and which of these images (when one walks in them) resists faith and comes outside of nature; and there is some difference in it [905]; and by which rank (when he turns his first intention) [906] he comes into his nature, and places a degree before faith [907] in good living; and even as long as he achieves the distinction of his rank [908]; and what passes from these to those above them; and the cues are images of the order of onago and other, that is, the first [909]; and when the mind couples with faith, and becomes one with it, and is clothed with fiery thoughts, and is revived in spirit, and acquires the wings of dispassion, and rises from the service of the earthly to the country of its Creator, with other images [910]. However, until now it is fitting for us to know that faith, and its degrees, and their doing, are the highest essence from reason. And this very mind is perfected by faith, and acquires the power to rise up in grief, and to feel an image that transcends all feelings, and to see the dawn, incomprehensible to the mind, and the mind [911] of creatures. Reason is the degree by which someone ascends to the height of faith. And when he reaches near her [912], no one again demands him [913]. Now, he says, we partly know and partly understand; But when that which is perfect has come, that which is in part will be done away with [914]. Faith now, like before our eyes, shows us the truth of its perfection; and by our faith we understand it to be incomprehensible, and not by torture [915] and by the power of reason. These are the works of righteousness: fasting, almsgiving, vigil, shrine [916], and other things performed by the body; love for one's neighbor, humility of heart, forgiveness [917] of sinners, contemplation of these good things [918], testing the mysteries hidden in the holy scriptures [919], teaching the mind in the best deeds, to preserve the limits of the passions of the soul, and other virtues performed by the soul: these all require reason; I keep this and teach them the order. And these are all still degrees, by which the soul ascends to the highest heights of faith, and virtues are designated. The living of faith, more than virtue, and the doing of it [920], are not the essence of deeds, but complete peace, and consolation, and words in the heart, and in the thoughts of the soul; and all these are the wonders of spiritual life, the feeling of which is in their life more spiritual, and sweetness, and pleasure of the soul, and lust, and joy in God, and so on, are given in this life of the soul, more worthy of the grace of the bliss there: and the same in the moment [922] in the Divine Scriptures by faith are accomplished here from God, Rich in His gifts. Does anyone say that if all this is good, and the deeds of virtue, which are presupposed, and the removal from the evil, and the discernment of subtle thoughts growing in the soul, and the struggle with thoughts, and the achievement of irritating passions, and so on, without them, not even faith can show you its strength in the deeds of the soul, even if all the mind does this: how does the mind of faith resist being? And we say that three images are mental, and through them the mind ascends and descends [923]. And just as there is a change in images, in which one walks, so in this [924] there is a change, and for this reason it harms and helps. There are three images: body, soul and spirit. And even if the mind is one by its nature, but in these mental and sensory countries, it becomes more refined and changes its images and the doings of its thoughts. Hear the rest and the order of doing it, and the guilt for whose sake it harms and helps. Reason, a gift [925] is from God to the nature of words, which from the beginning of their creation was given to be, and is simple, and is not divided by its nature, like sunlight is lower, and by its doing it acquires [926] changes and divisions. Word 26. About the first order of reason When the mind follows the carnal desire, then this image collects: wealth, vanity, adornment, bodily peace, diligence in verbal wisdom, befitting the government of this world, and exuding renewal of acquisitions [928], and arts, and teachings, and so on, crowning the body in this visible world. Because of these types, it is opposed to faith, as it is a reflex and a disposition, which is called the naked mind: because naked there is all Divine [929] care, and wordless powerlessness [930] brings to the mind [931], for the hedgehog possessed of being from the body; and his care in this world is complete. This is the measure of this mind: for there is no mental power, and a secret nurturer of a person, and Divine diligence, visiting him, and being perfect about him; and [932] does not impute control to the providence of God, but every good that exists in man, and his salvation from those who harm him, and his natural attention from cruel ones, and preservation from many resistances that follow our secret and open nature, his images seem to be his [933] being. This is the measure of the mind that mocks: with its providence, all being does not feel, according to those who say [934], as if there is no control over this visible thing. Otherwise, it cannot be without constant care and without fear of the body. For this reason, it contains [935] cowardice and sadness, and despair, and demonic fear, and fear from people, and the hearing of robbers, and the hearing of death, and the care of ailments, and the care of poverty and impoverishment of needs, and the fear of death, and the fear of passions [936], and evil animals, and other similar things, which are like the sea, shaken by the waves at every hour of the night and day, and the dwindling nan: there is no knowing how to cast one’s care on God with the trust of faith even in Him. For this reason, cunning and deceit [937] abides in all of his [938]. When the images of his tricks are ineffective due to some kind of guilt [939], and he does not understand the mysterious providence, then he will mix with people who forbid him and resist him. In that very mind there is planted the tree of understanding of the good and the evil, which uproots love. And this one torments the small sins of other people, and their guilt, and their infirmities, and sets a person up for dogmatism, and counter-verbal words, and flattery, cunning, and cunning deceits, and other images that annoy a person. This is inside, and in this there is arrogance and pride: as if he places every good thing on himself, and does not lift it up to God. Faith, on the other hand, imputes its works to grace. For this reason, he cannot ascend, as it is written: “I can do everything through Christ who strengthens me [940].” And again: not I, but the grace of God, which is with me [941]. And the blessed Apostle said that “reason boasts [942],” he speaks about this reason, not dissolved with faith and hope, like in God, and not about the reason of truth. It won't happen. The mind of truth, through humility, creates a perfect soul that acquires one like Moses, and David, and Isaiah, and Peter and Paul, and other Saints who have been granted the same perfect mind, according to the measure of human nature. And from changed [943] visions, and Divine revelations, and from high spiritual visions, and from ineffable mysteries, their mind is always absorbed from such things, and their soul is considered ashes and dust before their eyes. The other mind blindly [944] boasts: it walks in darkness, and from the likeness of those on earth, those existing are tortured [945], and there is no knowledge that there is anything better than it. And all of them admire him with exaltation, for his being on earth and for comparing his life with the flesh, and for establishing himself in his deeds, and also for [946] thinking about the incomprehensible with his mind. The Dondezh are floating in these waves, they are suffering. The Divines perform glorious virtue in holiness; and their work is grief, and their wisdom does not shy away from worrying about acquisition [947], and vain thoughts. Those who walk in the light cannot go astray. For this reason, all who have gone astray from the light of the knowledge of the Son of God, and who have strayed from the truth, pass along these paths. This rank is the first of reason, to which someone [948] will follow the desire of the flesh. This [949] we reproach, and being opposed not only to faith, but also to every act of virtue with the saying of the verb. Word 27. About the second order of reason Whenever someone leaves the first rank and turns to spiritual thoughts and desires, this good prescription makes mental thoughts [951] with feelings even in the body in the light of its nature [952]. This is the essence: fasting, prayer, almsgiving, reading the Divine Scriptures, practicing virtues, fighting against passions, and so on. All good deeds, and good distinctions visible in the soul, and wondrous images served in the court of Christ, are accomplished in this second order of reason by the Holy Spirit by the work of his power. And this [953] corrects the paths of the heart, instructing us towards faith, and thereby [954] we gather directions for this true age. Even to this day, this mind is corporeal [955] and complex. Even if this [956] path is there, instructing us and leading us to faith, there is also an order that is superior to it. And if anyone succeeds, he finds himself raised up to be in that [957] help of Christ: when he lays the foundation of his work [958] in silence, which is from man, and in reading the Scriptures, and prayer, and other good things, they are also accomplished by [959] the second mind, and by this all good things are acted upon, which is also called the mind of things; Before the physical senses, in sensual things, he performs his work in the external order. Amen. Word 28. About the third order of reason, which is the order of perfection How can someone become thinner, and acquire spirituality, and become likened to the residence of invisible forces that serve not as the sensory action of deeds, but are accomplished in the care of the mind, hear. When the mind rises from earthly things, and from the care of their work, and begins to tempt [961] its thoughts in the hidden eyes [962], and in some way despises the things from which the obstinacy [963] of passions comes, and suffers [964] grief for itself, and follows faith with the care of the future age, and the desires promised to us, and the testing of the secret sacraments, then this faith itself absorbs this mind, and turns, and gives birth to it from the beginning [965], as if it were all not [966] spirit. Then he can fly to the countries of the incorporeal wings, and touch the depths of the untouchable sea, contemplating the Divine and wondrous control, even about natures, mental and sensory, and tortures the spiritual sacraments, comprehended by subtle and simple thoughts. Then the inner feelings are aroused into spiritual activity, according to the order that occurs in this abiding of immortality and incorruptibility; before the resurrection is mental, as if in the sacrament, from the local welcomes, as evidence of the true renewal of all. These are three images of the mind, into which the whole course of man is united, body, soul, and spirit. This is how someone begins to reason between evil and good; and even before his departure from this world, this mind of his soul enters into three measures, and the fulfillment of all unrighteousness and wickedness, and righteousness, and touching the depths of all the mysteries of the Spirit, one mind makes the spoken three measures; and this [968] is every movement of the mind, whenever it ascends or descends [969] into good, or evil, or average. These are the measures the Fathers call: nature, through nature, more than nature. And these are the three countries, in which the memory of the verbal soul is raised or lowered, as it is said: as when someone does the truth by nature, or above nature admires the memory of that in the vision of God, or outside of nature he goes to feed a pig, as if he has destroyed the wealth of his reasoning, like doing with many demons. Heading the Three Minds The first rank of reason cools [970] the soul from the works of flowing in the wake of God. The second warms you up for the rapid flow towards those existing in the degree of faith. The third, reverence from doing, which is the image of the future, is one of the ever-teachings of the mind, enjoying in the sacraments of the future. But because it is not possible for nature to rise completely from the rank of death and the burden of the flesh, and to be perfect in that spiritual [971] higher state, another who deviates [972] becomes weak [973] and serves towards that perfection, having no impoverishment; and it is impossible to be in a world of deadness and to leave the carnal nature completely. The Dondezhe still remains in it [974], in the foreground [975] it happens, in this and in that. And as one and only poor and wretched [976] his soul serves in the second rank, the middle one, in virtue, which is more positioned in the nature of being a natural body. And at the time, after receiving the Spirit of sonhood, in the sacrament of freedom, he enjoys the grace of the Spirit, according to the dignity of the One who gave it, and again returns to the humility of his deeds. This is the essence, even the body [977]. And this [978] preserves it, lest the enemy captivate it [979] with flattery found in this evil world, and with confused and evasive thoughts. As soon as a person is under a veil, the door of the flesh is shut inward, and he has no hope; Freedom is not yet perfect in this imperfect world. Every activity of the mind, in action and in touch [980] exists. The work of faith is not carried out in deeds, but in spiritual thoughts, through the naked work of the soul, and is above the senses. Faith is more subtle than reason, just as reason is from sensual things. All the Holy Ones, having been honored to acquire this life, which is a thing of horror [982] about God, by the power of faith remain in the enjoyment of this life, which is more than nature. We say faith, not it, by which someone believes in the difference between the worshiped and Divine Hypostases, and in the fair and inherent [983] nature of the Divinity itself, and in the marvelous sight of the hedgehog in humanity by the perception of our nature, even if this is very high; but faith in it, shining from the light of grace into the soul, as a testimony of the mind, affirming the heart beyond doubt to be in the knowledge of hope, distant from any exaltation: and not by the gift of hearing [984] it shows itself [984] to itself, but by the spiritual tows of the mystery hidden in the souls, and the secret and Divine wealth, hidden from the toes of the sons of the flesh, and revealed by the Spirit to those who feed on the table of Christ with the ever-teaching of His laws, as in the words: “If you keep My commandments, I will send you the Comforter, the Spirit of truth, Whom the world cannot accept, and He will teach you all truth [985].” This shows a person the holy power that lives in him at all times, a cover, a mental fortress that always covers a person, and drives away from him all harm that does not come close to his soul or body, even as the bright and mental mind invisibly senses the eyes of faith, even as saints, multiplied by their temptation, are cognized. She is the force that is the Comforter, living [987] parts of the soul with the strength of faith, like fire. And he strives and despises [988] every misfortune with the hope of God, and with the wing of faith he rises from the visible creation, and like the drunkenness of existence, there is an everlasting wonder in the care of God, and in an uncomplicated vision, and in the perception of the invisible Divine nature, the mind being accustomed [989] to listen to the ever-teachings of its secrets. Until He comes [990], which is the fulfillment of the sacraments, and let us be made worthy of the revelation of them, faith serves [991] between God and the Saints as an ineffable sacrament. May we also be worthy of the grace of Christ Himself, here, as in the vault, and there, in the composition of [992] truth, in the Kingdom of Heaven, with those who love Him. Amen. Word 29. About other images, and the understanding of their differences of mind Reason, living [994] in the visible, or accepting the succession [995] of them with feelings, is naturally called: and what is in the power of the mental [996], and within itself in incorporeal natures, is called spiritual; the feeling [997] is accepted by the spirit, and not by the feelings. And for these two [998], Christmas from outside comes into the souls for their understanding. Being in the Divine [999] is called more than nature, and is more incomprehensible and higher than reason. This vision, not in a substance existing from outside itself, is first [1000] accepted by the soul, but immaterially inside it, freely and unreliably appears and is revealed from the internal; before “The Kingdom of Heaven is within you [1001].” And there is hope in the image [1002], below comes with observation, according to the word of Christ; but the inner image of the secret mind is revealed innocently, except for thinking about it: the mind does not acquire substance in it. The first reason comes from constant teaching, and from the diligence of teaching [1003]; the second, from good living and faith of mind; the third is inherited by faith alone: ​​without it reason is abolished, and affairs are accepted to an end, and feelings become superfluous to needs. As soon as the mind descends from this limit, it can be revered; and more and more come down the tree, and can be venerated even more. And when it reaches the earth and the earthly, then that mind rules over all, and without it every thing is lame and idle. When the soul lifts up the vision of its grief, and extends its thoughts into heaven, and desires those invisible to the eyes of the body, and the flesh does not possess them, then everything is made up of faith: even so may the Lord Jesus Christ, who is blessed forever, grant to us, amen. Homily 30. About the form of prayer, and other needs sought for everlasting memory, and those that use it in many parts, if anyone keeps what I keep with discernment Even if someone knows to be in prayer for the hope of God [1005], this part is the most significant of the graces of faith. The knowledge of that faith in God is not the health of [1006] confession, even if the mother has faith; but a soul that sees the truth of God from the power of living. When you have discovered faith in the holy scriptures, mixed with life [1007], then you have no understanding of the right confession; Faith, which gives a message of hope, is never comprehensible from those who are not baptized, or from those whose minds have been corrupted by the truth. The message of faith is revealed to be high in souls, according to the measure of morals that heed the testament of the commandments of the Lord. The everlasting teaching in Scripture is that souls are light. This will signify [1008] useful memories in the soul to guard against passions, and to remain in love like God, through the purity of prayer; but he also corrects before us the path of the world of the traces of the [1009] Saints. However, let us not doubt the prayers of our verses [1010], unless this is followed by much excitement and constant tenderness, either in prayers or in reading at every hour. The word, from the temptation [1011] of the verb, is necessary to eat and accept, even if the verb is a simple one; Even though the great treasures of the kings of the earth do not despise accepting the application of the supplicant, and from small runoff the rivers are flooded, and become great in their course. Even if the memory of the good renews virtue in us, whenever we think about it, it clearly is, just as the memory of fornication renews cold lust in our thoughts, when we remember it; Before the memory of each of these, the difference between things marks [1013] and outlines in our thoughts, and shows us, like a finger, either the coldness of our thoughts, or the height of our life, and confirms in us thoughts, and movements, or gums, or ears; and we become students of the mystery of our thoughts; and a division [1014] of our life is formed in the teaching of our thoughts, so that we [1015] understand the need for ourselves [1016]. Other than that, it is not just the teaching [1017] that harms the one who has it, but with it the vision and the memory that fills it. And it is not only the doing of virtue that helps the one who performs that velma, but also the dreaming of thought [1018], imagined from the memory of the persons who did it. And from this it is known that the greatest number, who have reached the rank of purity, are worthy to see certain Saints in a nightly vision always, and in the days at every hour there is a substance of joy in them, a mental vision of these [1020] imprinted in their souls; and for this reason they begin to practice virtues with ardor, and an abundant flame flows into them to their desire [1021]. And they say that holy Angels receive the likeness of certain Saints, honest and good, and show them in the dreams of a sleepy soul, by the soaring of its thoughts, to joy and supply [1022] and gladness; and in the days they [1023] constantly move in considering their thoughts; and their doing is made easier by the joy of the Saints; and from this they apply it to their current. So also in the embrace of [1024] abuse. Have the habit of learning from the evil ones, from demons we dream of this likeness [1025]. They accept the likeness and show the soul frightening dreams, multiplying in the memory of the day, in the midst of existence: and then with this terrible vision, frightening the soul, they soon create illnesses; Then again they show them the heaviness of this life, which exists in silence and solitude, and some other things. But we, brethren, about the hedgehog’s memory, and from these to note the structure of the soul, now accept the ever-present discussion about the memory of our teachings, with which [1026] we partake of them, and with which [1027] we drive away from us quickly, whenever it approaches our wisdom: whether [1028] from the providence of demons, casting down matter with passion, or that [1029], even from lust and rage, or from the Holy Angels, the beckoning [1030] of joy, and reason, and memory, even in thoughts, exciting us by their approach to us, or from the enterprises [1031] preceding in feeling, from them thoughts move into the souls, delighting one part of them. We will acquire the temptation of these two [1032] by understanding reasoning, and the vision of them, and their conversation [1033], and the doing of their deeds, and to follow each of them, we will make a specific prayer. It is loved because it comes from certain things, just as a lamp is fed with a little oil, and thus its light is formed; or, just as a stream flows from rain, its flow ceases, and the substance that constitutes it suffers a depletion. She is loved, she is guilty of God, just as a source is flowing, and its flow is never stopped. (For there is only one source of love), and its substance is inexhaustible [1034]. How should you pray without hovering? Do you want to enjoy the versification of your service, and accept the feeling of the words of the Spirit spoken by you, then completely leave off the quantity, and do not put measures in them, and let the verses be spoken as in the form of prayer, and leave the usual mouth [1035], and understand what I say, and what I say in the story [1036], and as if in the reading of someone who is nourished by God: may your thought be understanding in their teaching, until your great soul is aroused in their understanding by the wonder of looking, and from this it will be moved either into praise or into sorrow. And whatever is in prayer, accept it within yourself [1037]. And when the thought is established in these, confusion gives way and moves away. There is no more in making slaves of the world of thought, lower in the freedom of children, the embarrassment of rebellion. The custom of embarrassment takes away the taste of reason and discretion, and captivates [1038] the understanding that is in them, like a leech that sleeps the belly of the body in the blood of their lands. For the chariot of the devil, even if it is possible to exist, must be called confusion. Satan, in his likeness, has taken up the custom of ever giving omnipotence to the mind, and taking with him a collection of passions, and entering into the accursed soul, and drowning it in confusion. But also understand this with reason: do not be in the verses of your psalmody, as if you were receiving words from others, for you would not dare to multiply the work of teaching continually [1039], and from the tenderness and joy that is in them, you will pass away completely; but as if on your own behalf you spoke the words in your prayer with tenderness and understanding of reasoning, as if you truly understood your work. Name where despondency comes from, and where soaring comes from Dejection comes from the soaring of thoughts, and this comes from idleness of work, and reading, and vain conversation, or from the belly being full. For it is not proper to contradict oneself with an evil thought, but to cast oneself before God If you do not contradict the thought [1041] that is instilled in us from the enemy, but by praying to God, cutting off conversation with them, this is a sign that you have found wisdom in your mind from grace, and your true mind has freed you from many deeds. And by finding a short path, which is even more attainable, much of the long journey will be cut off. It is not always possible for imams to overcome the power of all thoughts that resist us, as if to quench those, but we accept in abundance the ulcers from them, which cannot be healed for a long time. Against these, who have six thousand years, introduce legislation for yourself. And this is the preparation [1042] with which they can wound you beyond the measure of your wisdom and your understanding. But even when you defeat them, the filthiness of your thoughts defiles your thought, and the stench of their evil stench lingers for a long time in your sense of smell. First of all, in this way [1043], from all of these and from fear you are free, without help other than God. Tears, even in prayer, are a sign of God’s mercy, and the soul has been granted it by its repentance; and as it was accepted, they began to enter the field of purity with tears. Unless thoughts [1044] are disturbed by transient things, and the hope of this world is not driven away from them, and their contempt is not stirred up by them, and they do not begin to prepare good things for the path of their outcome, and thoughts do not begin to move into the soul about certain things that exist [1045], their eyes cannot water. Tears come from pure ever-teaching and unparalleled, and from thoughts that are many and frequent, and steadily occurring, and from the memory of wicked subtlety that occurs in thought, and sadden the heart with its memory, and from such tears multiply, and especially increase. About needlework and love of money Whenever you turn your hand to work while remaining in your silence, let not the commandment of the Fathers resist the veil of your love of money. Let there be little despondency for your sake, without disturbing your mind: if you wish to use a lot of things for the sake of alms, understand that the highest prayer is its rite. If you have needs for the sake of your body, then even if you are insatiable, you are sufficient to fulfill your needs, as God provides for you. God never left His meager laborers to be transient [1046]. Seek first, says the Lord, the Kingdom of God and His righteousness, and all these things will be added to you [1047], before you ask. Someone spoke from the Saints, saying that this is not the order of your life, to satisfy the hungry, and for your cell to be a friend of strangers. This is because living in the world is, and even more so, it is appropriate as if it were good, and not as a hermit and free from visible cares, and keeping his mind in prayer. Word 31. About departure, and how it is not appropriate to be afraid and intimidated, but to be strengthened in your heart by trusting in God, and to be bold in undoubting faith, as if you have the guardian and guardian of God If you have found yourself worthy of departure, and have a light burden in the kingdom of your freedom, let not the thought of fear, according to its custom [1049], force you into many ways of changing your thoughts and staying with them [1050]. But be more than that, believing that your guardian is with you, and be informed [1051] by your wisdom, it is known that you and all creation are under one Master of nature, with one wave moving and shaking everything, and taming, and arranging, and not a single slander [1052] can harm anyone from their slander, without allowing Provider of all, and Manager. And abiye arise and dare. Even though freedom was given to some, but not in every thing: lower than the demons, nor the corruptible beasts, lower than those existing in malice, people can fulfill their will to consume and destroy, unless the will of the Manager allowed it and gave place to quantity [1053]. It is not because freedom allows freedom to enter into every action; If this had not happened, then all flesh could not have lived. For the Lord does not forsake His creation, so that the power of demons and men may approach it and do their will on it. For this reason, speak always to your soul: the Imam of the Guardian guards me, and nothing from creatures can appear before me, unless there is a command from above. I believe in them, as below the being of your eyes was seen, and your ears were heard, and they dare to commit their own rebuke; If they had already had permission from above from Heaven, they would not have needed words and words, but their own will, and deeds would have followed. Again, say to yourself: for if it is the will of my Lord that the evil one may take possession of His creation, then I accept this fiercely, as if someone does not want to abolish the will of his Lord. And in your temptations you were filled with joy, as if you understood and felt that the mania [1055] of your Master feeds you and controls you. Other things, strengthen your heart to trust in the Lord, and do not fear either from the fear of the night, or from the arrow that flies in the days [1056]. Faith, as it says, tames the righteous even to God, even the wild beasts, like sheep. I am not, he says [1057], righteous, but I will trust in the Lord. But you truly went out into the desert full of sorrows for doing righteousness, and for this reason you became obedient to the will of God. Other [1058], whether you work in vain, when you always endure this labor, it is not as if God wants human labor, but rather you offer Him a sacrifice of love, your sorrow. This reasoning is demonstrated by all who love God, insulting themselves for loving Him. Those who are pleased to live in the passion of God for Christ Jesus choose sorrow and endure persecution, but He, in the power of being, creates their secret treasures. About the forewarning that comes from temptation, enduring it with thanksgiving and courage Someone spoke from the Saints, as if one of the hermits was an honest old man, and he went to him alone, and fled in sorrow from temptations. The same one was ill and lying down, and when I congratulated him, I sat with him, and said to him: pray for me, father, as I greatly grieve from the temptations of demons. He opened his eyes, heard the good, and said: child, you are young, and God does not leave you with temptations. And I said to him: she, I am young, the temptations of strong imams are men. And he again said: other things, God wants to make you wise. And I asked: how can he make me wise? I taste death every day. And he again: God, speaking, loves you, be silent. May God give you His grace. Again, understand, child, that I fought with the demons for thirty years, and ran through the twentieth, without receiving help at all, and suddenly the fifth [1059] of these fled, began to find peace. And I go along the path of time, multiplying [1060]. I followed the seventh [1061], and after him I succeeded the eighth, increasing in number and increase. As I flow through the thirtieth and reach the end, peace has been established, as though no measure of it had ever been known before. And therefore he said: as soon as I rise up to serve, I will leave only the glory [1062] to serve. Otherwise, if the imam stands for three days, I am in horror [1063] with God, and I feel no labor at all. Behold, a matter of much labor and time, such an insatiable peace has given birth to there. As keeping the tongue not only arouses the mind to God, but also helps abstinence One is from the Father, and I eat the second [1064] in the week, and I speak to us, as if on that day, on which I speak with whom, according to my custom, it is not possible for me to maintain the rule of fasting, but I am forced to allow it [1065]. And by understanding, as the preservation of the language, not only arouses the mind to God, but also by obvious deeds, acting with the body, secretly gives great strength to do so. And it enlightens [1066] also in secret [1067] doing, as the Fathers decided: as keeping the mouth awakens the conscience to God, even if someone with reason is silent. Many people had this holy custom during the night vigil; the verb is: as in the night, I stand in it until the morning, after singing I rest [1068]. And when I get aroused from sleep, on that day I feel like someone who is not in this world, and the thoughts of nothing earthly enter my heart, I demand below the established rules, but I am terrified [1069] all day long. One day I was poisoned from days [1070], to the four who passed first, but I tasted nothing at all, and when I rose up for the service of vespers, and so I ate, I stood in the courtyard of my cell, when the sun was strong, and began, as if to the one glory [1071] they felt my service, and from then on, unknown where I am, and beh taco, Until the sun shines again on the coming day, and warms my face. And then, when the sun weighed me down the most and burned my face, my mind turned to me, and behold, I saw that there was another day, and I thanked God for how much His grace is poured out on man, and in which His Majesty vouchsafes those who persecute Him to come. The rest befits the One glory and splendor, forever and ever, amen. Word 32. About the hedgehog from where the secret sobriety that happens inside the soul is kept; and from where sleep enters, and coldness enters the mind, and quenches the holy warmth from the soul, and mortifies the desire for God from the warmth of spiritual and heavenly It is not possible for those who have good desires from resisting [1074] to be forbidden to do this, unless the evil one finds the accommodation of evil guilt in those who desire good. There is this thing about this. Every thought of desire for good, at the beginning of its movement, will be followed by a certain jealousy, like a coal of fiery ardor, and this usually protects this thought, and drives away from those closest to it [1075] all resistance and punctuation and prohibition that occurs. This jealousy has great strength and indescribable strength, to protect the soul at every hour from weakening, or from this to not be afraid of the aspirations of all circumstances [1076]. And this is the first thought, the power of holy desire, naturally implanted in the nature of the soul. This jealousy is a thought driven by the fierce power existing in it [1077], placed in us by God, which is more useful to observe the limit of nature, as if it would give up the thought of its freedom, in fulfillment of the natural desire of the soul; Even [1078] there is virtue, without it goodness cannot be achieved, and jealousy is called; Therefore, it is the one that moves and incites to jealousy, and enlivens, and strengthens a person in time and time [1079], to despise the flesh in the sorrows and terrible temptations that confront him, and to give over his soul to death forever, and to fight with retreating force for the accomplishment of this thing, even if the soul has a strong desire. For there is a certain man clothed with Christ, who is called this dog of zeal in all his words, and the guardian of the Law of God, which is virtue. Virtue is designated by the Law of God. This power of jealousy is confirmed, and aroused, and revived for the keeping of the house [1080], in two ways; and again, he becomes exhausted, and dozes, and becomes despondent, in two ways. That is to say, excitement and inflamation occurs when a certain fear is thought in a person, frightening him about the good, the hedgehog of acquisition, or the hedgehog of acquisition, lest it be stolen, that is, consumed from the wickedness of those who happen and those who follow him. And this moves from Divine providence: I say this fear in all who practice virtue truly, into excitement, and jealousy abiding in the soul, so that it does not slumber. When this fear stirs up in nature, this jealousy, which we have spoken of as a dog, then night and day, like a burning furnace, it warms up and arouses nature; and in the likeness of the Cherubim he is excited, and listens to those around him at every hour; and as a man speaks [1081], even if a bird passes around him, it moves and barks with swift and ineffable aspiration. And this fear itself, when it is about wicked bodily things, then it happens satanically [1082]: having forgotten about the providence of God by faith, and forgot how God is diligent and provides for those who strive for virtue, to visit them at every hour, just as the Holy Spirit from the mouth of the Prophet says: “The eyes of the Lord are on the righteous.” [1083],” and so on. And again, “the power of the Lord is of those who fear Him [1084].” And he [1085] himself, as if on His behalf, spoke to those who fear Him: “No evil will come to you, and no wound will come near your body [1086].” Whenever there is this fear about the soul, for the virtues that follow and those that follow, lest they be stolen or damaged by some wine, then this thought is Divine, and there is good care, and from the providence of God there is this sadness and languor. And again, the second image, that is, the strength and ignition of this dog, is when the desire for virtue in the soul most increases. And since the desire in the soul increases, this dog is also revived, and there is a natural zeal for virtue. The first guilt of his coldness [1087] is when this desire ceases and diminishes in the soul; the second is, when a certain thought of hope and audacity enters the soul, and it remains in it, and the person rejoices in that, and thinks and imagines that he has no fear from something wicked that can harm him, and for this reason he allows the weapons of jealousy in himself, and it happens like a house without guards, and the dog sleeps and leaves the guard [1088]. From this thought, many of the mental houses are robbed; and this happens when the purity of the radiance of that holy mind existing in the soul is darkened. And where does this darken come from, unless some subtle thought of pride had entered the soul and hid there, or a person has followed much of the care of the transient, or the frequent encounter of this world, which seduces him, or from the womb, the mistress of all evils. Always, when an ascetic comes to meet the world, his soul faints, even more so when he conceives his wife [1089]. Likewise, and always [1090] to meet many, united with need [1091] vanity crushing his soul. And even if it is appropriate to speak briefly, the mind is like a fugitive who will never come to the world, or a helmsman sailing in silence on the sea, and suddenly falling into the midst of a rock, and suffering from drowning. To our God be glory, dominion, honor, and splendor forever, amen. Sermon 33. About the many changes that follow the mind and those tempted by prayer If one chooses a good will, the one who desires it is, and if one chooses a good will, God is there, and one requires intercession from Him. For this reason, let us often pray in response to the good desire that is in us. Not exactly praying for intercession, but let him make [1094] a difference in him: whether it is to please His will, or not. Not every good desire comes from God into the heart, but it is beneficial [1095]. Whenever a person desires good, and God does not help him, a certain desire falls like this from the devil [1096]: and then there is no desire to be a help, and in multiplicity there is no measure of it, and the devil himself contrives harm to him, and forces a person to seek it [1097], who has not yet achieved residence, or is alien to his image [1098], or again, is not time is not powerful enough to accomplish this, or to move [1099], or is not satisfied with the thing, either with the mind, or with the body, or time does not give us a hand, and in every way, as if by the guise of it, it confuses him, or harms his body, or hides a net in his mind. However, as soon as we have decided, let us make frequent prayers with diligence for the good desire that is within us, and with each one of us saying: “Thy will be done, until I do the good deed that I desire, whatever it pleases to eat Your will; Even if I desire it, it is convenient for me to eat it, but I cannot do it without the gift that comes from You: even if these two things are from You, both to want and to act. It was not without Thy grace that this desire moved within me, whether I was aware of it or was afraid of it.” This is the custom for those who want good: with discernment of the mind, to do it with prayer to help in doing it, and wisdom, separating truth from lies. Through many prayers, and by doing and preserving, and by unceasing desire for good, the good is reasoned, and by frequent tears and humility, and by heavenly intercession, and even more so by always having the opposite thoughts of pride: these forbid God’s help from us: we abolish this with prayer. Word 34. About those living closest to God, and spending their days in the life of reason A certain elder wrote on the walls of his cell his varied words and thoughts, and the question was asked, what is the essence of this? and speech, these are the thoughts of truth coming from the Angel who is with me, and the natural thoughts of the right moving in me, and I will write them while they are moving, so that during the time of my darkening I will learn from them, and they will deliver me from delusion. And the old man, blessed by your thoughts, for instead of a transitory world you have been vouchsafed unfading hope, the elder answered: Even though I am still on the path, you praise me in vain: I have not yet completed this path. If you do good virtue, and do not feel the temptation of its intercession, do not be surprised: Until then, man will not humble himself, he will not accept the reward of his doing. Reward is not given to doing, but to humility. Offend the second, the first destroys [1101]. Having anticipated and received the reward of good things, this surpasses the doing of virtue by the possessor. Virtue, the mother of sorrows; and from sadness comes humility; and grace is given to humility. The rest, the reward, is not for virtue, nor for the work that goes into it, but for the humility that is born from them. If this [1102] becomes scarce, then the first thing is in vain. Doing virtue and keeping the commandments of the Lord. Abundance of doing is this, a good disposition of the mind: it is formed from humility and from keeping it [1103]. When the strength of the first [1104] becomes poor, then this [1105] happens pleasantly in their place. Christ did not torture the doing of the commandments, but the correction of the soul. For his sake and the verbal commandments [1106] he legalized eating. The body is made equal by the gums and the sides: the mind, as it wants, will either be justified or sin. There are things he does [1107] with the wisdom of God; and there are those who have committed sin, as if in the person of [1108] the Divine. Derogations [1109] in some, who keep for themselves, are the custodians of the essence of truth. Gift without temptation, destruction to those who accept, that is. If you do good before God and He gives you the gift, beg Him to give you the understanding of how it is appropriate for you to humble yourself, or to set a guard over it, or to take it from You, so that you will not be guilty of destruction; Not everyone can save their wealth without harm. A soul that takes care of virtue, and lives with danger [1110] and the fear of God, cannot be without sorrow every day; Beyond virtue, they have sorrows intertwined with them. Coming [1111] from sorrows, everything is undoubtedly separated from virtue. If you desire virtue, expose yourself to all sorrow: for sorrow gives birth to humility; God does not want the soul to be without care: and even though it exists without care, the will of God is found outside of it through its wisdom. We do not say care for the body, but for those who tempt, following good deeds. Until we reach true reason, which is the revelation of the sacraments, through temptation we approach humility. Whoever finds his virtue without sorrow, the door of pride is opened to him. And who else is there, desiring to be without sorrow in his wisdom? The mind cannot abide in humility without guilt [1112], but lower in ever-teaching prayer, pure to God [1113], without humility. First, a person moves away from proper care due to his wisdom, but now the spirit of pride approaches him. And if a person remains in it, then the Angel of Providence [1114] moves away from him and those who are near him, laboring in him for the care of righteousness. And whenever he offends this one [1115] and moves away from him, then the stranger approaches him. And hence there is no single concern for truth in him. Before contrition, pride [1116], says the Wise; and first of all talents, humility. The measure of pride visible in the soul is the measure of contrition and punishment from God inflicted on it. Pride exists, not if that thought ever passes through the mind, nor when someone is overcome by it at some time, but it abides in a person. To him first [1117], tenderness will follow, but this one, even if he loved her [1118], would not know the news of tenderness. To our God be glory and splendor forever, amen. The Word of the Lord truly is, as it says, that no one can acquire God’s love with the love of the world; below, with his fellowship it is possible to have fellowship with God; below, with his care, it is possible to have God’s care. When we leave this Godly need for vanity, or in abundance for poverty, the needs of the body, many turn away from us in other ways: those who confessed to do the same as the Kingdom of Heaven, and do not remember the promise of the Lord, who said: If you make all your care for the Kingdom of Heaven, I will not deprive you of these needs of the visible nature, but everything will come to you with others. I will not leave you to take care of them [1120]. He cares about the soulless birds that were created for us, but would he neglect us? no way. If he cares about the spiritual, or about what comes from them, bodily care is prepared for him, in addition to taking care of them due to their cramped conditions and time. Concerned about bodily matters beyond necessity, by will [1122] he falls away from God. If we strive to take care of these, even for the sake of the Lord, then He Himself will take care of both, according to the measure of our feat. Moreover, we seek the temptation of God [1123], not in the body, for the deeds of our souls, but for the hope of the future, we will turn all our deeds. For the love of his soul alone, he who has given himself over to virtue, and who has desired to accomplish it, does not care about those of the body, whether they exist or not. About them, in abundance, he allows those tempted to be such virtuous people, and a lot of evil from every place leaves to be aroused against him. And he wounds them in their body, like Job, and leads them into poverty, and into the retreat of mankind [1124], and wounds them in the same way as the acquisitive [1125], but no harm comes to their souls. It is not possible, when we always walk the path of righteousness, that we will not be overcome by lamentation, and that our body will not suffer from sickness or sickness, and that we will remain unchanging, even if we love to live in virtue. A person who remains in his own will, or in envy, or in the destruction of his soul [1126], or in any other way that harms him, is condemned. If, however, he always follows the path of righteousness, and makes his procession to God, and has many like himself, and on this path something happens from such [1127], then it is not appropriate for him to deviate from it, but it is appropriate to rise with joy without torture [1128], and to thank God, for he sent him this grace, and was vouchsafed to eat for him [1129] in the temptation to fall, and the companion of being the sufferings of the Prophets and Apostles, and other saints, who endured sorrows on this path: either they come from people, or from demons, or from the body (except for the sign of God to come here, and it is not possible to be allowed), so that guilt may be true for him [1130]. There is no other way [1131] that God can bring favor to those who desire [1132] to be with Him, except to bring temptations for the truth; for not being able to do this [1133] make yourself worthy of this majesty: for this Divine, enter into temptations and rejoice - without a gift from Christ. Saint Paul testifies to this; because this thing is great, as if it were a gift that someone could be prepared to suffer for their hope in God. The verb is, this is given to us from God, so that we not only believe in Christ, but also suffer for Him [1134]. And as Saint Peter wrote in his epistle: when you suffer for the sake of righteousness, you are naturally blessed, as you are quick to share in the passions of Christ [1135]. Otherwise, when you are not always in space, it is fitting for you to rejoice, but to become decrepit in the face of sorrows, and as if you are alien to the way of God, you are not hungry. From eternity and from birth the Cross and death are his path [1136]. Where do you get this [1137]? - Yes, you understand [1138], for you are outside the path of God, and you remain from it [1139]. Do you want to follow in the footsteps of the Saints, or do you want to create a special path for yourself, and walk in it without suffering? The Way of God, the Cross, is everyday. No one else ascends to heaven with weakness. The path of the bosom [1140] wema ends there. He who has devoted himself to God with all his heart, God never wants to be without care. This is what it is, caring for the truth. But from this it is also known that we are provided by God, whenever sorrow comes upon him. Those who are in temptation are never allowed to fall [1141] into the hands of demons. Moreover, they kiss the feet of the brothers and cover their sins, and hide them as if they were their own. Although you want to be in this world without care [1142], and desire this, and desire to remain in virtue, this one [1143] is from this path. The righteous not only strive in good deeds by their own will, but also because of temptations they involuntarily undergo great struggle, being tested for the sake of their patience. The soul, which contains the fear of God, is not afraid of anything that harms the body: it hopes in Him from now on and forever and ever. Amen. Word 36. About the hedgehog, it is not appropriate to unnecessarily desire or seek a certain sign in our hands At all times, when the Lord is nearby for the intercession of His Saints, He does not unnecessarily show His power openly by some deed or a sensory sign: so that our intercession [1145] does not overwhelm us and be done to our detriment; and do this, creating providence for the Saints. Although to show those that below for an hour His secret diligence ceases from them, the feat of showing and laboring in prayer leaves them in every thing according to its strength. If there is a thing that overcomes [1146] its inconvenience the measure of reason [1147] them, when they are exhausted and are left from it [1148], because they are not satisfied with [1149] the nature of it, then He Himself performs according to the majesty of His power, as it should be, and as it is the news, as [1150] they are helped. And as it is possible to secretly strengthen them, Dondezhe will strengthen themselves against their sorrow. With reason, bestowed by him [1151] from Himself, he resolves the diversity of their sorrow, and with his understanding [1152] he arouses their praise, which is used in both ways. If he demands a thing to appear by deed, then he does it out of necessity. The images of Him are the wisest, and they help in poverty and need, and not as if it had happened [1153]. Whoever dares to do this without need, or prays to God and desires miracles and powers to be his hand, is tempted by the mocking demon in his mind, and boasts and is sick in his conscience. In sorrow, it is fitting for us to ask for God’s help; without the need to tempt God, there is trouble, and he who desires this is not truly righteous. It, which the Lord did not do well, is found in many from the Saints. Whoever wants and desires this by his own will, not because of real need, falls from storage and crawls from the mind of truth. If he is heard in this regard, he will be heard, because he is daring towards God, the evil one finds a place in him, and leads him into more of these things. For the righteous women not only do not want these things, but they also turn away from those given to them, and not only do they not want this before the eyes of man, but also secretly within themselves. Behold, one from the Father of the Saints, for the sake of his purity, accepted before grace [1154] the gift of foretelling those who would come to him, and asked God to eat, to those who prayed and to other Saints who begged for this from the Elder, as if that gift would be taken from him. If you did not receive gifts from them, then you received them out of need [1155], or for simplicity’s sake. In others, the Divine Spirit [1156] did not move in them, and it was not at all as if it had happened. Blessed is he Ammun the Holy, when he goes to congratulate the Holy Great Anthony, and gets lost on the way, seeing what he says to God, [1157] and again, what God does for him [1158]. And remember Abba Macarius and others. The righteous of truth always think this within themselves: that they are not worthy of God; and by this they are tempted [1159], as if they are true, as if they have the accursed for themselves, and as if they are not worthy of His diligence; and they confess this secretly and openly, and are wise about this by the Holy Spirit, so that they do not remain [1160] from the proper care for those things, and from doing whatever is essential in this life. The time of your rest will be observed in the future. And those who have the Lord living within them, for this reason do not want to be at peace and get rid of sorrows, even though consolation in time and time [1161] is given in spiritual mysteries. But it is [1162] virtue that when a person achieves this [1163], let him be left [1164] from its care and labor; but this is the village of the Spirit, because it is always necessary to obey [1165] oneself, even if there is an image [1166] of creating a thing with peace. For this is the will of the Spirit: it lives in them, not in laziness to train themselves, but to seek less than peace, but rather to give themselves over to work and abundant sorrow: and in temptation it strengthens them, and brings them closer to wisdom. This is the will of the Spirit, that they may labor in His love. It is not the Spirit of God who lives in those who are at rest, but the spirit of the devil, as someone said to those who love God: I swear that I die every day. With this the sons of God are separated [1167] from others: so they live in sorrow, but peace, in pleasure and peace is enlightened [1168]. For it was not God’s good pleasure that His beloved may rest, who are still in the body, but rather with the desire to be those who are still in this world, in sorrow, in hardship, in toil, and in poverty, and nakedness, and solitude, and need, and ill-health, and humiliation, and strangulation, and contrition of heart, and overworked body, and renunciation from relatives, in sad wisdom, and changed vision [1169] from all creation, and a seat [1170] unlike man, and a monastic village, and silence, and not visible to the vision of people, changed from every thing that amuses here. Tia is crying, but the world is laughing. They lament, but the world rejoices. They fast and the world enjoys. They work during the days, and during the nights they motivate themselves to exploits with hardship and labor. There are none from them, in free sorrows; ini, in the labors of their passions; ini, drive away from people; or in the troubles of suffering, both from demons and from others; and then you drove them out of them; Ovi, you killed him; ini, happened in milotech, and others [1171]. And the word of the Lord was fulfilled upon them, saying, “You will have sorrow in the world [1172], but you will rejoice in Me. The Lord knows that it is impossible for those who exist in the rest of their bodies to remain in His love; and for this reason He forbade them to eat from this rest, and Christ our Savior overcomes His sweetness, His love overcomes more than bodily deaths. May he show us the strength of his love! Amen. Word 37. About hedgehogs for the sake of wines God allows temptations on those who love Him From the love that has shown holiness to God, for which they suffer, even for His name, when it oppresses them, and does not retreat from those loved by Himself, their hearts acquire the boldness to look to Him unveiledly, and ask Him with hope. Great is the power of the prayer of boldness, for this reason God leaves His Saints to be tempted in all sorrow, and to accept the temptation again, and the art of His intercession, and to have great providence for them (as in their troubles their Savior is found) [1174]; as they acquire wisdom from temptations, so that those who were ignorant will not be deprived of training in two parts: so that they may acquire the understanding of all from art, so that they will not be ridiculed by demons. Even if he had taught them accurately in good things, they would have lost a lot of training, and they would have been blind in battle. And if we say that He teaches them without knowing [1175] them, then we say the rest, as if He wants them to be like an ox and a donkey, not having freedom in combing, and as if there is no skill in the good of a person, unless he was first tempted in the art of evil. Yes, when good things [1176] happen to them, they will use them with reason and freedom as if they were their own. How much the mind, which has been received from the experience of deeds and from training, is sweet, and gives so much strength, from its many temptations, having found it [1177] in itself, it is thus recognized by those who have known [1178] and have seen its assistance, as well as the weakness of nature, and the intercession of Divine power. Then they will know, having previously withdrawn His power from them, they will understand the weakness of nature, and the cruelty of temptations, and the cunning of the enemy; and what kind of fighter they fight for, and what nature they are clothed with, and what nature they are preserved by the power of God; and how much they are still, and how much they are exalted by that [1179], and as if the power of God had departed from them, as they faint before every passion, and from all of them they will acquire humility, and will draw closer to God, and will look forward to His intercession, and will endure in prayer. And where did you get all this from, even when you were tempted to acquire many evils, and fell into poverty by God’s permission? as the Apostle says, “Let me not exalt myself because of the multitude of revelations, for I am given the angel Satan, a vile of the flesh [1180].” But someone also acquires a certain faith from temptations, through the temptation of God’s intercession, which he receives in abundance [1181]. From here he is fearless, and he acquires insolence through temptation, from training, which he gains. There is temptation for every person's benefit. If temptation takes advantage of Paul, then every mouth will be stopped, and the whole world will be guilty of God. Ascetics are tempted, so that they may add to their wealth; weaknesses, so that they may save themselves from those who harm them; Those who are sleeping should prepare themselves for excitement; and those who are far away, let them draw near to God: let them dwell [1182] with boldness. Every son is untrained and does not accept wealth from his father’s house, which he should have for help [1183]. For this reason, God first tempts and torments, and also shows talents. Glory to the Lady, who brings us the pleasure of health through tart medicines. No one like him [1184] does not mourn during training. And there is someone who does not feel bitter about the time when temptations are soldered with poison. Without these, it is impossible to dissolve the possessiveness firmly [1185]. But even to endure it is not ours [1186]. How can a poor thing, even from clay, endure the flow of water, unless the fire of God strengthened it? If we obey [1187], asking with humility, with unceasing desire, in patience, everything is acceptable in Christ Jesus our Lord, Amen. Word 38 A person, as much as he is in negligence, is afraid of mortals from time to time [1189]. Whenever he draws near to God, it is from the end of judgment. Whenever we come completely to what is before, then these two are devoured by love. What is this? As when someone stands in the mind and life of the body [1190], he is afraid of death; and when there is a spiritual and good life in the mind, then in the memory of the future judgment his thought moves for every hour; Right stands in the nature itself, and moves in the rank of the soul, and abides in its mind and life [1191], and is well positioned for the approach of God. When his mind reaches the truth through the movement of understanding the mysteries of God, and the affirmation of the hope of the future, then he becomes bodily devoured by love [1192], and in the likeness of an animal, fearing slaughter [1193]; verbal, he is afraid of God’s judgment; the former son is adorned with love, and is not taught with a terrifying rod. “I will also work for the house of my father the Lord [1194].” Having reached the love of God, no one else wants to stay here; This love abolishes fear. Beloved, even though I am a fool, I cannot bear to keep a secret in silence, but I am mad for the benefit of my brothers; Beyond this there is true love, which cannot be tolerated in some secret from its beloved. Whenever I wrote this in abundance, I stood up [1195] for my dust on the charter, and could not stand against the sweetness that fell into my heart, and kept silent the feelings. Moreover, he is blessed, he has ever had the teaching of God, and has kept himself from all worldly things, and has come to Him alone through the communion of his mind, and even if he had endured for a long time, he would not have been able to see much fruit. The joy that is about God is stronger than in the local belly; and having found that one, not only will he not look at the passion, but he will turn lower to his stomach, lower the feeling will be there, even if this truly comes. She is the sweetest love [1196] of the belly, and the sweetest mind like God, from which love is born, more than honey and honeycomb. There is no sorrow [1197] of love, acceptance of those who love is great death. Any birth is reason, and reason, birth is the health of the soul. The health of the soul is the strength that comes from long patience. Question. What is reason [1198]? Answer. The feeling of the belly of the immortal. Question. And what is the immortal belly? Answer. Feeling about Bose; from the mind there is anything it is. The mind, which, according to God, is the king of all desires, and the heart that receives all that is on earth has too much sweetness. The sweetness of knowing God is like nothing else. God! fill my heart with eternal life. The eternal life is the consolation of God; and having found consolation in God, the worldly existence does not feel excessive. Question. How does a person feel that he has received wisdom from the Spirit? Answer. From this [1199], teaching him the secret of it, and in the feelings the image of [1200] humility, and it is revealed to him in his mind how it is acceptable to have humility. Question. How does someone feel that he has achieved this [1201]? Answer. From them, the image is loathed to please the world with its being [1202], or in a word, and the glory of this world is hated before its eyes. Question. And what is the essence of passion? Answer. Apply [1203] the essence that exists in the things of this world, moving the body to its more compelling needs [1204], and they do not cease to be attached, as long as this world exists. Man, having been granted the grace of the Divine, and having tasted and felt something superior to this [1205], does not stop entering this [1206] into his heart. Instead, in place of the excuses, another desire, the best from them, will strengthen. And below these [1207] they approach his heart, below is born from them: but they stand outside the holiday; not because the attachments of passions do not exist, but because the heart that receives them is dead in darkness, and lives in wickedness; not as if he ceased to keep the consideration of matters, but as if he did not carry in his mind the chill of something dishonest: for his conscience would be satisfied [1208] with the pleasure of something else [1209]. The heart, having received the understanding of the spiritual, and the vision of the future age with knowledge, in this way becomes a conscience about the memory of the passions, as if a person were filled with honest food about other food that was not like that set before him, not heeding it at all, desiring it, but even more abhorring and turning away: not just for its vileness and abomination, but also for the satiation of the first the kindest food, you will be nourished with it; not as one who squandered his portion, and who coveted the riches beforehand, began to squander the fatherly wealth that he had [1210]; and again, the one who is sure to have a treasure, does not sleep. Even if we preserve the law of sobriety, and the matter of reasoning with reason, from which the belly is harvested [1211], the feat of advocating passions does not come close to the mind. It is not because of deeds that we are forbidden to enter into the heart, but because of the saturation of the conscience, and from the mind of the soul, which is full of it, and from the desire for visions of miracles found in it [1212]. This prohibition is a reason not to approach it [1213]: not as if we had separated ourselves from keeping, as we did, and the works of reasoning, which preserve the mind of truth and the light of the soul, but as not to have a feat of mind, wine [1214] for the sake of, even foretold. The food of the poor is vile for the rich; likewise food for the sick, for the healthy. But wealth and health come from sobriety and diligence. As soon as anyone lives, he requires sobriety, diligence, and excitement in order to preserve his treasure. If he leaves his [1215] limit, becomes angry and is robbed; and it is not proper to work even before seeing the fruit, but even until the end it is proper to strive. Because the fruit has ripened in abundance, the hail suddenly overthrows. Mix in things [1216], and allow yourself to have conversations, no one believes that his health [1217] will remain in him. Whenever you pray, say this prayer: Lord! make me worthy to be put to death by the conversation of this age in truth. And you say that you have collected all kinds of prayers. Strive and fulfill this in you by deed: if the deed follows prayer, then you have truly become Christ’s free. Mortification from the world is such that no one should retreat from the fellowship of the conversation of his deeds, but he would not desire any of his good things in the conversation of his thoughts. Even if we teach ourselves good things in meditation, we are ashamed of the passions when we suppress them, and those who have acquired the temptation know this within themselves. But even from the wines of passion, the imams are ashamed to approach them. Whenever you wish to pursue something wicked for the love of God, give the definition of death against that desire [1218]. And thus, by deed, you have been worthy to the degree of martyrdom to rebel against each passion, and you will not have any limit of harm from those who kill you inside it, even if you endure to the end, and you will not weaken. Meditation on a weak thought creates strength in patience; the mind is strong, and strength, which nature does not have, gives to his subsequent reflection [1219]. God! make me worthy to hate my belly, for the belly that is in you. The life of this world is like those who inscribe letters on tablets [1220] that still exist; and whenever anyone wants and desires, he adds to them, and takes away, and creates a change in the writings. The life of the future is like manuscripts written in pure books, and sealed with the royal seal; in them there is a lower application, lower impoverishment. As soon as we are in the midst of change [1221], let us pay attention to ourselves; and we always have control over the handwriting of our life, which we have written with our hands, and strive to create in it an application of good living, and we will blot out from it the sins of our first living [1222]. Because in this world we are, God does not set a seal, below about the good, below about the evil, even until the hour of the exodus, in which the work of our fatherland ends [1223], and we are coming into departure. And as Saint Ephrem said: it is fitting for us to think that our soul is like a ready ship, not knowing when the wind comes, and an army, not knowing when the trumpet of war will sound. And even if this, he says, is for a small benefit, even though they were negligible and return again [1224], how much more is it fitting for us to prepare and make arrangements before this vain day [1225], and the bridge, and the door of this century? May Christ, the Intercessor of our life, give us the preparation to establish ourselves on this saying of hope; have glory and worship and thanksgiving forever and ever, amen. Word 39. About how much people's souls with their minds look into a certain spirituality based on the debility of their bodies, and how the mind can ascend from this, and what kind of guilt is there that cannot be freed from it, and when and in what way is it powerful for the mind to remain without dreaming during prayer Blessed is the honor of the Lord, who opens the door before us, so that we may not ask for anything other than to desire Him [1230]: so we abandon everything, and in pursuit of [1231] His soul goes forth, as if we do not have any care, forbidding against [1232] the vision of the Lord. since, beloved, the mind leaves the care of these visible ones, and cares about the hope of the future, as it rises from the care of the body, and its teaching in them [1233]: the ceiling becomes thinner, and becomes transparent in prayer; and since the body is freed from the bonds of things, the mind is also freed; and since the mind is freed from the bonds of care, it becomes increasingly bright, refined, and elevated from the thoughts of this age, which bears images of stupidity [1234]: and then the mind learns to see [1235] about God according to Him, and not as we do. Unless a person is first worthy of revelation, he cannot understand it; and unless he comes into purity, his thoughts cannot be bright, even if he sees the secret; and the Dondezhe is not freed from all the visible, visible in their creation, is not freed from thoughts even about them, below it is idle from dark thoughts: and where there is darkness and weaving of thoughts, then there are passions. Unless a person is freed from these evils and their guilts, he must not look at the secret mind. For this reason, first of all, the Lord commanded us to hold on to non-covetousness, and to retreat from the rebellion of this world, and to renounce the care of all people. Whoever, as I say, does not deny all of humanity, and all his own, and does not deny himself, cannot be My disciple [1236]. For the mind is not harmed by everyone, by seeing, hearing, caring for things, consuming them, cultivating them, by man, and for the hedgehog to bind him [1237] with the only hope in Him [1238], he has turned aside all the care of wisdom by detachment from everyone, but for this sake we desire His conversation [1239]. But prayer also requires training, so that over a long period of time in it, the mind will become wiser. Because of non-covetousness, which frees our thoughts from bonds, we desire [1240] prayer; From time to time, the mind accepts training, and the message [1241] to drive away the thought from itself, and learns from many temptations that it cannot accept from anything else. Every dwelling that occurs [1242], rotation is received from the dwelling that precedes it [1243]. And even before we seek it, we may find those who are according to it [1244]. Retreat precedes prayer; and that very retreat [1245] for the sake of prayer; and that same prayer [1246], may we acquire the love of God, and from it will our guilt be found, may we love God. But this also befits us to understand, beloved, that every conversation in secret [1247] takes place, and every care of good thoughts about God, and every spiritual teaching, is determined in prayer, and is directed in the name of prayer, and within the meaning of this name is contained: either readings would advertise differences, or the voices of the mouth in the praise of God, or sorrowful care for the Lord, or bodies of worship, or psalmody, poetry, or other things, from which teaching comes pure prayer, from which love of God is born. Love comes from prayer, and prayer comes from being a hermit. For this we demand this hermitage, so that we can have a place to learn as one with God. Hermitage is preceded by the renunciation of the world; Unless a person renounces the world first, and is not abolished from all its beings, he cannot be alone; and so the renunciation of the world is preceded by patience; and patience, the hatred of the world; and the world's hatred, fear and love. If the fear of hell does not frighten the heart, and the desire for bliss does not create love, then the hatred of this world will not stir in it; and unless he hates the world, he will not endure its peace outside of existence; and unless patience is first in mind, he cannot choose a place full of ferocity, and those living in it in vain [1249]; and unless he chooses the life of a hermit, he cannot remain in prayer; and if he does not remain in constant learning with God, and does not remain in these thoughts, mixed in prayer [1250], and in the form of teaching, he will not feel love. Other [1251], the love of God, from conversation with Him. Meditation and teaching prayer [1252], by silence, and silence by non-covetousness, and non-covetousness by patience, and patience by hatred of lusts, and hatred of lusts, from fear of Gehenna, and aspirations of bliss. He hates lusts, knowing the fruit from them that is in store for him, and from which bliss we are forbidden for their sake. Thus, each living to the existing is first connected, and from that it receives an application, and passes into another higher one, and if one of them becomes impoverished, it cannot follow it [1253], and see: then they are all ruined and perish; Much of this, the measure is words. To our God be glory and splendor forever, amen. Sermon 40. About prayer and prostration and tears and reading and silence and psalmody May you not utter idleness, the length of prayers that are not soaring, collected and long, for which you will leave psalms. Lots of teachings, poetry, and prostrations in prayer. If he gives you this hand [1255], then he fills the place of service; and when in that service itself you will be given the gift of tears, so that you do not utter the pleasure that is in them, the idleness of being from that [1256]: for the fulfillment of prayer is the grace of tears. During those times when your mind is wasted, keep reading and reading many prayers. Not all writing is useful to eat, as it is spoken. Many things to do, love silence. Almost reading, if you eat powerfully, is better than standing; then the source is pure prayer. Don’t be careless at all [1257]; sober up from soaring. The root of this life is psalmody. Moreover, understand this as well, because bodily deeds are more beneficial than poetry with soaring, but sorrow in the mind [1258] is superior to bodily labor. During times of negligence, be sober and stir up little jealousy. Velmi bo [1259] excites the heart and warms the thoughts of the soul. Against lust, in times of negligence, rage helps nature; destroys the coldness of the soul; Because of these wines, negligence usually comes to us: either from a burdened belly, or from many deeds. The dignity of doing, the light of wisdom. There is nothing else but the mind. Let every prayer you offer at night, all your daily deeds, be most honest before your eyes. May your belly not be burdened, may your thoughts not be troubled, and may you be disturbed by the soaring, when you rise at night, and your joys will weaken, and you, having become married, will be filled with weakening, not exactly, but your soul is darkened and your understanding is indignant, and you cannot gather the darkness into poetry for the sake of it, and the taste of everyone [1260] takes over you, and you do not delight in the verse of psalmody, but with its lightness and brightness of thought the mind usually tastes the difference with the sweetness in it [1261]. When nightly decorum is confused, then the mind is confused in daytime work, and in a temporary darkness, and in reading, as usual, it does not enjoy. For a storm attacks the understanding, even if it moves into prayer, or even into teaching. The sweetness given by the ascetic during the days flows from the light of nightly work onto a pure mind. Let every person who has not accepted the temptation of long silence not strive to learn from himself much about the good things of fasting, even if he is great, wise, and a teacher, having many corrections. Take care so that your body does not become too weak, so that negligence does not take hold of you and make your soul sick from the taste of doing it. As if by yardstick, it is fitting for someone to weigh his life. During that time, you are satiated in tenderness, little guarded against self-indulgence. Let your gray hair be with chastity even in your time of need. Above all, be chaste and pure during your sleep, and guarded, not just by your thoughts, but also by your deeds [1262]. Beware of arrogance during good changes [1263]. Show your weakness and ignorance against the subtlety of that very offering in prayer to the Lord, so that you will not be left tempted to be in bad things. Fornication will follow pride; and exaltation, beauty. In affairs, do your hand according to your need, but rather towards the same alliance [1265] in your silence. May you not become weak in your trust in your Provider, for the sights that are characteristic of Him are wondrous; out in the uninhabited desert he sees those who sit with hope in Him, and not with human hands. When the Lord visits you in your body [1266] without doing anything, when you strive for the diligence of your soul, then a thought moves in you from the trick of the devil’s killer, as if the guilt of this providence is all from You [1267], and then, together with this thought, God’s providence ceases from You, and in that very hour the greatest abundance is poured out on you temptations, or from the carelessness [1268] of the Provider, or from the resumption of illnesses and ailments moving in your body. It is not for the mere movement of thought that God is remiss, but for the existence and mind in that; for an involuntary movement, God does not punish or condemn a person, even if for an hour we agree with him, and if at that very hour we awaken passion for it, and tenderness overtakes us, the Lord does not torment us about such negligence, but about it, the mind is truly accepted, and non-sensually looks at it, and as it is appropriate and beneficial, it is accepted Yes, and don’t worry about it, the care is fierce. We will always pray to the Lord about this. Christ, the fulfillment of truth! may Your truth shine in our hearts, and according to Your will we will understand to follow Your path. Whenever a certain evil thought enters into you, either from those who exist far away, or from enterprises [1270], and often shows itself to the mind, truly understand, as if a snare is hiding you: but be aroused [1271], for a while. If there are [1272] from these existing parts of the gums and good ones, understand that God wants to give you an image of a certain life, and for this reason it is constantly moving in you outside of custom. If there is a dark thought, and you doubt about it, as if you cannot clearly comprehend whether it is your own, or a thief, or an intercessor, or a leader, and as if you have hidden yourself in the image of a blaze, with diligent and speedy prayer you have prepared for the night and day with vigil for many. Do not reject him, but rather agree with him, but pray with care and warmth for him, and do not remain silent in calling on the Lord: and He will show you where it comes from. Love silence above all others; it brings you [1274] closer to fruition; the tongue becomes weary of telling it. First, let us force ourselves to be silent, and then, from silence, something is born in us that instructs us in that very silence. May God give you the feeling of something born from silence. Even if you begin this life, we don’t know how much light will shine on you from here. May you not cry, brother, as if you were talking about the wondrous silence of Arseny, when the Fathers and brethren coming to see him came to him, and sat with them in silence, and in silence let them go, as if he did this by will, but from the very beginning he forced himself to eat. A certain sweetness is born in the heart from learning to do this, over time, and with compulsion instructs [1275] the body to endure in silence, and many tears are born to us in this life, and in a wondrous vision, because the heart feels something in itself [1276] more discerning at the time with difficulty, and at the time with surprise. For the heart diminishes, and becomes like a child, and when it begins to pray, tears flow. There is a great man, whose custom in patience is marvelous within his soul. When you put all the affairs of this life in one country, and silence in another, you will find something superior to the standard. Advice is a lot of human things: whenever someone approaches silence, the work of keeping them will be superfluous to him, and superfluous work will be found. And he is found having risen above them, having already approached perfection; for there is help to silence. What is this? It is impossible for us to eat in the universe of many things that exist for us, unless we have been seated from someone. Below, the equally angelic Arseny, who loved silence above all others, is able to retreat from these. For we have been seated by the Father and the brethren who are with us, and meeting them unexpectedly happens, and every time he goes to church, or somewhere else, this is all the time he sees a blessed man, as if he could not powerfully retreat from these, since there are near the settlement of people: never in a multitude could he move away in the place of his dwelling from the approach of people, and from monks who lived in these places: I learned to eat this image from grace - constant silence. And even when, out of need, he opened his door to someone from them, he immediately rejoiced at his vision, but the conversation of words and his needs [1277] became unnecessary between them. Many from the Fathers with this vision came into the dispensation, which they preserved for themselves, and thus received the addition of spiritual wealth from the teaching, which they received from the vision of the blessed one. And not from them to a stone, or already tied to myself, or from hunger to myself during that time, sometimes I wanted to go to a person: before that, greed is of great use in hiding feelings. The Fathers have found many, brother, great and wondrous, creating many other deeds about the orderliness of feelings, and about the customs of the body, from which the orderliness of thoughts is born. Many desires come from outside [1278] to a person, and they create him from outside the limits of his freedom, and unless he were able to protect his feelings with the incessant custom that preceded him [1279], he would not be able to create it for a long time in himself, and find his first peaceful dispensation. The pre-prosperity of the heart is an ever-teaching about one’s hope. Pre-prosperity of residence is renunciation from everyone. The memory of the death of the bond is the blessings of the external des. Flattering [1280] of the soul is the same joy that comes from hope thriving in the heart. Growth of the mind, constant temptations are the essence, and from these two changes [1281] the mind accepts them within every day. If there is despondency in us at times [1282] there will be solitude for the sake of, and negligence [1283] this is not allowed to be; but imams are the consolation of hope that surpasses, the word of faith, the hedgehog of imams in our hearts. And someone spoke kindly from the God-bearing Ones, as if the love of God is sufficient to provide consolation to the faithful even during the destruction of his soul. Why, he says, do sorrows harm those who have pleasure and peace, those who have future blessings are despised? And this, brother, I command you: may it always be in you that you conquer the weight of alms, until you feel within yourself the mercy that God has for the world [1284]. Let our mirrors see in themselves the likeness and true image that exists in the nature and essence of God. Let us be enlightened about these and those who are so, and be aroused by God through pure will. The heart is cruel and unmerciful, but never cleanses itself. A merciful person is a physician of his own soul: he drives away the darkness of passions, like a violent spirit [1285], from his inner beings. According to the Gospel word of life, this debt of good things to God exists. Whenever you approach your bed, you say to it: O bed! negli in this night were my coffins, and somehow, instead of a temporary sleep, he, the eternal future, will enter into me this night. Even though we are already imash, we are trying to follow the action, before we will be bound by this bond, which cannot be resolved again. Impress your fingers, crucify them [1286] to prayer before death comes. Even though my eyes were filled with tears, I would have been covered with dust. Like a thorn [1287] that is blown up by the wind and fades, so one thing blows up within you from the elements that exist within you, and you die. Set it in your heart to take away [1288], O man, in the hedgehog you will always say: behold, he has reached the doors of the messenger, coming behind me. What am I sitting? departure is eternal, without ever returning. He who loves conversation with Christ loves to be a solitary man; love to stay with many, this friend is of this world. If you love repentance, love silence. From outside [1289] silence there is no complete repentance, and if anyone speaks against this, let him not become covetous with him. If you love silence, mother of repentance, love with sweetness the slight vanity of the body [1290], and the exuding reproaches and insults even about it [1291]; Apart from this preparation, it is not possible to live serenely in silence with freedom. If you despise this, then you become a partaker of silence, according to the will of God, and remain sitting [1292] in it, as God wills. The desire for silence is an everlasting aspiration of death: except for this teaching, one who enters into silence cannot bear what we must endure and bear in every way. And understand this, O wise one, that we did not rule in abundance for deeds, but let us do this, dwell in solitude with our souls, and create silence and seclusion: it is known that, especially with many, communication with many gives a hand to this, zeal for the sake of the body; and if this were necessary, then it would not be that people had left conversation and communication from the Father, but had lived in tombs, but had chosen seclusion in the house for solitude, in which they weakened the body, and left those who could not fulfill their rules, with all weakness and bodily labor: but also serious illnesses, like they endured with sweetness in their whole belly, from them they could not stand on their feet, either offer the usual prayer, or praise the mozha with their lips; but below is a psalm, below is something else from what is done by the body. And the satisfaction of bodily weakness and silence, instead of all the rules; and this image was in all the days of their lives; and for all this unbearable idleness, no one wanted to leave their cell from them, and for the idleness of their work [1293] they had nowhere to go around outside, or in the churches the voices and services of others rejoiced. Having felt his sins, the best is the one who raises the dead with his prayer, when his dwelling is found among many. Sigh for one hour for your soul, the best is the one who benefits the whole world with his vision. He who is worthy to see himself is the best one to be worthy to see the Angels. For this reason, to have fellowship with the eyes of the body: he, too, with the eyes of the soul. Follow Christ with solitary weeping; this is the best one to praise himself in the congregations. And let no one bring to Wednesday the Apostle, who is anathema to being, saying, praying from Christ, and so on [1294]: He who has received the power of Paul is commanded to do it. Paul, from the Spirit who was in him, offered himself for the benefit of the world, as he himself bears witness, as if he did not do this of his own will: for I have need, he says, and woe is me if I do not preach the gospel [1295]. And Paul’s election was not his own image of repentance [1296], but he was pleased to preach the good news to mankind, and he received abundant power. Instead, we will love silence, brothers, until the world dies from our hearts, and we will remember death ever, and with such reflection we will draw closer to God with our hearts, and we will despise the vanity of this world, and its sweetness will be despised before our eyes, and we will endure with the sweetness of a sickly body the everlasting idleness that exists in silence: for may we be worthy pleasure, it is with those in the dens and abysses of the earth [1297] who await the revelation of the praiseworthy Lord from heaven. For to Him, and to His Father, and to His Holy Spirit, be glory and honor and power and splendor forever and ever, Amen. Word 42. Message sent to a certain lover of his. It teaches the same thing about the sacraments of silence, and how many, without leading them, are negligent about this wondrous work, and how many have kept the cell sitting from the succession that circulates among monks, with a brief meeting appropriate for the story of silence Brother, since I was forced by duty to send to you about the necessary needs, I tell your love in my letters according to our promise to you, having previously found you with the danger of [1299] residence, I ordered myself to go to the seat of [1300] silence. Because when I hear from those who are thoughtful about this doing, I will sometimes take into my mind the collection of their words with a close temptation, and with the very things I have tempted, I imagine in your memory in a short word, sometimes you too will help yourself with the conversation of this message, with the diligence that you do; Before you, with the mind of wisdom, approach the reading of the collected words contained in this epistle of ours, beyond [1301] ordinary reading, and like a certain light of acceptance in other reading, many for the sake of the power hidden in it, so that you understand what is the sitting of silence, and what is the doing of it, and what mysteries are hidden the essence of this work, and because some people detract from the truth that lives among people [1302], and even more than that they prefer the sorrows and exploits of a silent, solitary life. If you want to find an incorruptible life in these little days of yours, O brother, then let your entrance into silence be with reasoning. Try to do it, and do not run away for the name [1303], but go deep, and go deeper, and move, and strive to achieve with all the Saints what is the depth and height of this life. Every thing of humanity at the beginning of its work, even to the end, has a certain image, and hope is expected from the work of that thing, moving the mind to the position of its foundation, and this intention strengthens the mind to endure the cruelty existing in it [1304], and a certain consolation is received from it [1305] by the sight of a hedgehog on it [1306]: and like someone holding his mind [1307], even to the end of a thing, so the honest work of silence is the haven of mysteries for a prudent intention, which is what thought looks at from the first building, even before the completion of the building, and in all its long and cruel deeds. And like the eyes of a helmsman looking at the stars, so does the solitary, with his inner vision, throughout the entire course of his procession, look at the intention, which he accepted in his mind on the first day, in which he gave himself up to walk on the cruel sea of ​​silence, Dondezh he will find beads, for his sake he lowered himself to the bottom of the intangible sea of \u200b\u200bpiety: and the attention of hope elevates him from above hardships of work, and cruelties full of troubles that befall him in his journey. Whoever, at the beginning of his silence, does not set this intention within himself to do it properly, does it irrationally, like someone struggling with the air. Such a person never gets rid of the spirit of despondency throughout his entire life; and one of two things happens to him: either he does not endure unbearable hardships, and is overcome, and comes from silence completely, or he endures in it, and the prison house becomes his cell, and he hides [1308] in it, for which he cannot hope for the consolation that comes from practicing silence. For this reason, ask below with heart disease, and cry in prayer, desiring that maybe for them our fathers, filled with mercy, loving their sons, left signs in the scriptures for the needs of our lives. And one of them, speaking: for this is my gain from silence: I will never take myself away from my home in it, my mind is abolished from preparing for battle [1309], and turns to doing something better. The other one is similar: I, speaking, for this reason I flow into silence, so that the reading and prayer may delight me in reading and prayer: and when, through the sweetness of their understanding, my tongue becomes silent, then, as if in some kind of sleep, I fall into hiding my feelings with my thoughts. And again, when with the removal of it, even in that very silence my heart calms down from the confusion of memories, waves of joy are always sent to me, even from inner thoughts unexpectedly coming suddenly into the pleasure of my heart: and when this approaches the ship of my soul, they plunge me from the words of this world and the fleshly belly into true wonder, in the silence of the hedgehog about God. And again, silence, speech, words [1310] and guilt, new-acting thoughts are cut off, and within the walls of their walls they promise and wither the memory of enterprises [1311]: and when old substances promise in thoughts, then the mind turns to its nature, correcting this. And again I say: the measures of your secret [1312], from the difference of your thoughts you will understand, those that are everlasting, and not those that are moved by chance, and that pass away in one hour. There is no one who wears a body, who does not come to his house as a otkhodnik from two changes of good and evil [1313]: if he is careful, then from the slightest [1314] for the sake of nature (fathers, for those who are born are fathers); If you are lazy, then from high kvass for the sake of [1315] this grace that has come into our nature. And choose, he said, for yourself the work of pleasure, constant vigil in the night, by which all the Fathers of the old man were put off, and you were deemed worthy of renewal of the mind. In these hours the soul feels the immortal belly, and by the sensation of it it takes off the garments of darkness and receives the Holy Spirit. And again he says that when someone sees different faces, and hears diverse voices, they are changed [1316] from his spiritual teaching, and converses and converses with such, he cannot be emptied of mind, see for himself in secret, and remember his sins, and purify his thoughts, and heed those things that he finds, and talk in secret through prayer. And packs. It is impossible to subjugate these feelings under the power of the soul other than silence and alienation from people. Beforehand, the intelligent soul with its thoughts is united and hypostasized [1317] with them, and it is brought down without wanting to, unless a person is alert and is not in secret prayer. And packs. Oh, what cheerfulness, through its excitement with prayer and reading, creates pleasure, and amuses, and brings joy, and cleanses the soul! These are the ones who lead this most, in them at all times of their lives living and living with the most dangerous [1319] training. Therefore, O man, love silence, set your gaze [1320], even from the understanding of the words of the Fathers, before you like a certain intention, and direct the course of your work towards the approach of those; and first of all, become wise, which is what is most appropriate in accordance with being in accordance with the intention of your doing: without this, you cannot understand the mind of the truth: and with these you strive to show your patience most abundantly. Silence is a sacrament of the future century. Words, the instruments, are the essence of this world. Man is a faster and tries to make his soul like the spiritual nature, both through silence and unceasing fasting. When a person leaves, by making his Divine abide in his secrecy, these sacraments are completed: and his service is filled with the Divine sacraments, and from these invisible Powers, and the shrine of the Being of the Lady of creatures. If they go away for a while to delve into the Divine Mysteries, then they signify this seal: and from them the secret, hidden by the secret silence of the Lord, will surely be revealed to the renewal of those in the midst. It is more appropriate for a belly full of food and a mind confused by intemperance to serve as such a sacrament. But even the Holy One, not daring to have a conversation with God, lowers himself to the secret sacraments, like the weakness of the hands, and the paleness of the globe [1321], which exists from the work of greed, and a silent mind, and the renunciation of all earthly thoughts. When the power of silence overshadows you over a long period of time in your cell, keeping secrets, and hiding your feelings from every meeting, you first find joy without guilt, contained for a time and time in your soul, and then your eyes are opened to see the strength of God’s creation, and the kindness of creatures, according to the measure of your purity. And when the mind is instructed by the wonder of this vision, then both night and day will be one [1322] to him in the glorious wonders of God’s creations: and for this reason, the feeling of passions is stolen from the very soul by the sweetness of this vision: and thus [1323] it enters into two degrees of mental revelations, existing in the same rank, from purity and higher. May God grant us those too, amen. Word 43. About various wines; is there a need for any of these The feeling is spiritual, which has been transformed into the reception [1325] of visual power, like the apple of the body, having in itself a sensual light. Mental vision is natural reason united with the structure of nature, which is called natural light. Holy power is the gift of the judicious sun, placed between light and vision. There are certain natures that exist among the rational beings from the light in vision. The passions are like some cruel being, even between light and vision, and they forbid from him [1326] the consideration of the differences between things. There is purity, the lightness of the mental air, and from its depths the hedgehog’s nature within us reverberates. If the mind is not healthy by nature, reason does not operate in it; as when the bodily sense is damaged by wine [1327], it loses its sight. If the mind is healthy, but there is no reason, then the mind does not function without it, spiritual differences; like an eye, sound in all its parts, but blind in its sense of sight in its multitude. And if this essence is preserved by those inherent in their own, but grace is not near them, all of them remain ineffective from the meaning of reasoning, as happens in the hours of night: for there is no sun, they remain unexamined [1328]. And when everything is healthy in its essence, and is perfect in its being, in the verb, the eye, and sight, and even things that are not reasoned, or are reasoned, then they act well and see [1329], and this is what was said: “in Your light we will see light” [1330]. If the grace of the mental sun is one and only near, then if it also moves the vision, and encourages, and creates sobriety, there is no purity in it [1331], that is, like the air is thin, not transparent from the whiteness of the clouds, and dark substances comfortably stretching against the light of the sun, about which we rejoice in the sweetness of its vision. Moreover, either the vision is tempting, as if it is outside of existence from reasoning, or the nature is idle from action, or the soul is forbidden to feel the sweetness of the second sun shining on everything, for the taxes of the body, in which the radiance of truth is covered, lest it come upon us. Other needs [1332] are sought, all this said, and for the hedgehog it is inconvenient to find all this in one person, without poverty and guilt, and for the hedgehog not the power of many to achieve the perfection of a certain spiritual mind. Deprivation, then, is true: from dissatisfaction with meaning and from confusion of the will, and from a position inappropriate to intention, and from the impoverishment of purity, and from not being able to find a teacher and mentor, from withholding grace (to a stingy man, he says, it is not good to carry wealth, it is lower than to prevail over the great) [1333], from the prohibition of times and places and images. Truth is a feeling about God, which is in the senses of the spiritual mind, and whoever tastes it within himself. Love is the fruit of prayer, with its vision instructing the mind to its lust, when it endures in it [1334] without despondency: and with the mind, just silent thoughts, it prays eagerly and with warmth. Prayer is the mortification of thoughts of lust in the carnal belly. It is equal to pray more diligently to one who is mortified from the world. This is something to deny oneself, and to endure and remain in prayer. Other things, the love of God is found in the rejection of the soul. Just as from the seed of the sweat of fasting, the class of chastity grows, so also from satiety, fornication, and from filling [1335], uncleanness. But when I am hungry and humbled in my belly, cold thoughts will never enter. All food is consumed, the application of the moisture that is in us occurs, and strength is natural in us, and when the weapons are filled with pleasure from the extension of the entire body that is in them, it will always happen to see something bodily, or if something moves involuntarily in the heart with a thought, suddenly the substance of sweetness moves from it [1336], and is dispersed throughout the whole body. And even if the mind of a chaste and pure person is strong in his thoughts, from the sensation of it, hedgehog in his deeds, his reasoning is confused, and as if from some high place he comes down from his place, on which he stands, and the dignity of his thoughts rotates, and his bright chastity is desecrated by the confusion of the passions that entered the heart with the dissent of the desde, and then the half of his strength he is exhausted, as if he had decided to forget the first intention of his hope, and rather than commit himself to the feat, he finds himself guilty without the feat, and without the labor of his enemies he is guilty of the lust of the weak flesh. With all these, the great will of constant satiation compels the will of a good person. Even if goodness abides in the haven of chastity, it refuses to indulge in something it never wanted to bring to its heart; and when he falls asleep alone, then a congregation of thoughts, containing vain and nasty dreams, surround him, and make his clean bed, an inn for fornication, and a disgrace for ghosts. Whenever he engages in conversation with them through the intoxication of his thoughts, and defiles his venerable uds, except for the approach of a woman. Which sea is so indignant, and lies [1337] from the storm, as the mind is indignant, standing between the strength of the waves excited by the nan in the sea of ​​​​its flesh from the satiety of the belly? O chastity! How bright is your kindness in long life and in the work of hunger, which takes away sleep from you through the suffering of the flesh, creating a deep ditch between the ribs and the belly, for the sake of abstaining from food. All food and all peace are acceptable within us; they imagine the likes of defilement and dreams of cold things, and are born from them and come from them, and are seen in the secret place of our mind, and they desire [1338] for us to secretly join in with things cold. The exhaustion of the belly creates empty space, our wisdom calms thoughts and silences all rebellious thoughts. It [1339] is filled with saturation, it contains ghosts, and it creates for itself four-fold dreams without place, even if we are alone in the desert: saturation, as it says, desires many. Whenever you have been honored with Divine grace and the dispassion of the soul, understand that it is not from this [1340] that you cannot pass through with a vile thought, or the movement of thoughts that exist in the body, for without them it is impossible for anyone to exist; below, from those who are more conveniently defeated by you, the thought is not at all defiled, below is confused, even though this is very high: but from these beings, the actions of the best thoughts do not leave the mind to make war with them and destroy them; but when a thought enters, we are delighted with admiration [1341] from those closest to them, by some kind of need outside the desire that exists, from custom and grace containing kvass inside the heart, which is the house of the mind. In is the mind of the ascetic, and is the rank of the priesthood. The mind, which by the grace of heaven has been put to death by the world, has simple thoughts, just about certain things, without struggle or achievement. Perfection is mixed with flesh and blood, it reigns as a kingdom over those exuding from flesh and blood, and does not abolish me by abolition, and is inherent in nature. Even in this life, even from the elements, the thought of reviving a person beats, from the four moistures, the foundation of his mind accepts change in every movement and deviation. To our God be glory forever and ever, Amen. Word 44. What a prudent person should eat in silence Hear, beloved, if you want, so that your deeds will not be in vain, and your days will not be idle, and you will not be deprived of the acquisition that is hoped for by those who are prudent in silence; but let the intention be set in your thoughts, so that you direct the affairs of your life towards it. And ask more questions to those who know from temptation [1344], and not from reason; and may you not cease [1345], until you have learned in all the paths of his deeds, and every step you set, be tormented, whether you walked that way, or you strayed outside of it, walking in the same path outside of it: and let you not believe that the dangerous life of silence is accomplished by obvious deeds alone. Whenever you wish to gain something, and achieve it through your temptation, let these signs [1346] and omens be secretly in your soul about each step that you believe, and with these you will be able to lead away the truth of the Fathers, or the deception of the enemy. May these little ones be [1347], until you have become wise in your path: Whenever in silence you see in your mind your thought, which is powerful enough to freely act your thoughts with your gums [1348], and there is no violence in its power about any of them, understand that silence is your right. And again, whenever you serve [1349], even if in the diversity of your service you are far from soaring [1350], as far as possible, you are, and suddenly a verse is cut off from your tongue, and it pours on your soul the shackles of silence, outside its freedom, and this will follow the abiding: understand that you will come to the things before you in your silence; and meekness begins to increase in you. Silence is more simple [1351], in the midst of truth it is reproachful. Living is simple, like the only begotten, excommunicated from the help of others, determined from the wise and prudent. And again, if you see in your soul, in every thought moving in it, and in every memory, and understanding, even in your silence, your eyes are filled with tears, and it rains on your cheeks without compulsion, understand that a stronghold has begun to be opened before you [1352], for the destruction of those who resist. And if you find it in yourself, in time and time, I immerse your thought inside you, without thinking about it, outside the order of custom [1353], and whatever it is in the hour, or the hedgehog exists [1354], and to this day you see your pain [1355] as if in many weaknesses, and peace reigns on your thoughts, and this itself remains everlasting for you, understand that it began let the clouds fall upon your tabernacle. Or if, when you have created time [1356] in silence, you find in your soul thoughts that share and possess it, and like with compulsion it is inherited [1357] from them for every hour, and its thought is guided at all times in it, even if it was done from it, or wants to experience vain, Understand that when you work vainly in silence, your soul remains floating, and it receives guilt from the outside, or from internal negligence about what is proper, especially about vigil, and reading, and setting up your work [1358]. If, when you go [1359] in the days of thy [1360], you do not find peace from the chill of passions, then do not be surprised. Even though the depths of the world [1361], the rays of the sun flowing from it, remain in warmth for many hours, and the stench of the doctor again, and the smoke of the world, poured into the air, remains for many hours before being ruined and consumed [1362], unless more than passion, even like dogs who are accustomed to licking blood in meat shops, would ever be forbidden from the substances of their custom stand before the doors barking, Until the power of their first custom is destroyed [1363]. When negligence begins to enter [1364] into your soul in a tame manner, and [1365] turns to its back with darkness, and this house draws near [1366] and is filled with the existence of darkness, then these signs are approaching: you feel in yourself secretly, as if you are exhausted by your faith, and you prevail over the visible [1367], and hope yours [1368] is diminished, and in your neighbor you are vain [1369], and your whole soul is filled with reproaches with your mouth, and with your heart, against every person and thing, and with things [1370], with them you find thoughts and feelings, and on Himself the High One, and are afraid of harm to the body, for whom [1371] cowardice will possess you for every hour, and at time and time, your soul moves with fear, just as you are afraid and forced to be from your shadow. For faith (not this, which is the basis of the confession of all, but the mental power that strengthens the heart with the light of the mind, and the testimony of conscience that moves souls to much trust in God, so that it does not care about itself, but casts its care on God without care in everything), you covered with unbelief. When you come to your previous time [1372], you will find this clear sign in your soul nearby: you are strengthened by hope in everyone, and you are enriched by prayer, and the substance of acquisition does not become scarce [1373] when in your mind, in all things you see, and you feel the weakness of human nature, and from one [1374] of these are kept from pride. But also in another part [1375], the sins of your neighbor are despised before your eyes, and you are in the desire to leave the body with the desire [1376], in which the imams will be in the future. And all the sorrow that befalls us, which comes upon you openly and secretly, you find righteousness [1377], everything is near you with all the news [1378], distant from the offering, and reward and give thanks for all the confession. These are the signs of those who are sober, and those who are guarded, and those who remain in silence, and the dangers [1379] of this life of those who wish to achieve it. Weaknesses, however, do not require these signs of subtle planting of falls, thereby defending them from secret virtues. Whenever one of these begins to penetrate into your soul [1380], understand at that very hour in which part you began to deviate: for you know what kind of squad there is. May God give us true reason. Amen. Word 45. About the order of fine reasoning Be attentive to yourself, O beloved, always, and see the frequency of your deeds [1382], and the sorrows that befall you, and the desert country of your sojourn, and the subtlety of your mind, with the firmness of your mind, and the long length of your silence with many doctors, that is, temptations, guided by the True Doctor to the health of your inner man: during the slaughter from demons; and during illnesses, and in bodily illnesses: and during times, in the fear of the thoughts of your soul, in the memories of fierce things that will be in the last [1383]; at the same time, in the attachment [1384] and obligation of the grace of warmth, and the sweetest tears, and spiritual joy with others, and let me not multiply words. Do you really see in all of these that your scab has begun to be healed and sealed [1385]? This is true, why have passions begun to wear out? Put a sign, and take it out within yourself, and see which one of the passions you see, as if you were exhausted before you, which one of them perished, and retreated from them, and which one began to remain silent from them [1386] for the sake of your soul, and not for the retreat of the frightening ones [1387], and which one learned with the mind to be overcome, and not deprivation of wine [1388]. And listen again, if you see from the inside of the rotting of your scab, as if your living flesh has begun to ascend, which is the world of the soul. And the cue is forced from passions, followed and ardently [1389], and at some time and time. And whether these things are physical, or spiritual, or complex and mixed [1390]: and whether they move in the dark as if weak in the memory, or whether they strongly attack the soul: and whether in a possessive way, or in a tateb [1391] way; and how the king listens to the mind, possessing feelings, his strength [1392]; When they come close and engage in [1393] warfare, does the warfare work with them, and does it make them weak with its strength, or, on the contrary, does it not see with its sight, and imputes it to me [1394]? And some of them have been blotted out from the old ones, and some of them have been recently imagined [1395]. And passions either move in imagination [1396], or in feeling other than imagination, and in memory without passion and thoughts, without encouragement [1397]. And from this again it is powerful to understand the measure [1398] of the soul, what it is worth. They were the first to reach the dispensation; before this, the feat is still due to the soul, even if strength is shown to it: this, as the Scripture says, the verb is used [1399]: “David sat, saying, in his house, and God gave him rest from all those around him [1400].” This is not meant to mean imashi alone from passions, but [1401] with natural passions, desire and rage, and passions of love of glory imagining a person and dreaming, and stimulating lust and desire; and the passion of the love of money again, when the soul secretly joins the soul, even if it does not repent of coming into action, but imagines the dreams of the things of the love of money as the substance of the collection of wealth in the mind, and punishes the soul to learn from them, and the lust in it creates [1402] acquisitions with others. Not all passions are advocating [1403]; The essence of passions and sorrows is that they directly show the soul: negligence, despondency, and sadness are not attacked by excuse or weakness [1404], but they directly impose a burden on the soul. The strength of the soul is tempted by victory against those who fight [1405], and the understanding of all of them is subtle, and it is fitting for a person to have a sign [1406], as if he felt in each foot, he believes where [1407] he has reached, and into which country his soul has begun to advance, whether into the land of Canaan, or beyond the Jordan. Pay attention to this too. Is the mind [1408] satisfied with the light of the soul for these reasonings, or am I reasoning in the darkness [1409], or have I completely lost such things, and have you found them, as if they had begun to purify their words [1410]? Does hovering [1411] give way to the mind during prayer? And what kind of passion confuses the mind from ever approaching prayer? Do you feel within yourself that the power of silence has overshadowed your soul with meekness, and silence, and peace, even more than the custom of giving birth in your mind [1412]? Does the mind, without desire [1413], delight in the minds of the incorporeal, but the essence of feelings is not allowed to interpret about them? Does joy suddenly rekindle in you, silencing your tongue [1414] with its incomparable pleasure? Does some kind of sweetness ever flow from the heart, and attracts the mind from everything [1415] not perceptibly, in time and time [1416]. Does a certain pleasure and joy flow into the whole body, even the tongue of the flesh cannot utter, until all earthly ashes and skills are imputed in this memory? It is the first sweetness of the heart, during the hour of prayer, and during reading, and during the time of constant teaching, and length of thought, it warms the mind; This last one, as it is the most abundant outside [1417] of these, and the greatest number of things in private affairs [1418], and as the most abundant in the night, in the same way, always happens between sleep and wakefulness, as if sleeping, and as if not sleeping, and being awake, and not being awake. Whenever it finds a person pleasure, galloping throughout his whole body, he does not feel such a thing at that hour, as if there is nothing else than the kingdom of heaven, just this. See again, whether the soul has acquired the power of diminishing the sensory memory [1419] with the power of hope, possessing the heart, and strengthening the inner feelings with unspeakable notifications of assurance. And is the heart excited, besides the hedgehog of providence, captivated to be from earthly things in unceasing knowledge [1420] with its unceasing work, existing with our Savior. Acquire the understanding of the difference between His calling and His teaching [1421], when you hear. Soon the taste of these creates for the soul, a silence uninterrupted by its incessant [1422] work and abiding. The packages perish after they have been found [1423] from the negligence of those who receive them, and many times the packages are not found. In this, anyone dares to speak, trusting in the testimony of his conscience, as Blessed Paul said, “I have learned that neither death, nor life, nor the present, nor the future, nor anything else, can separate me from the love of Christ [1424].” Below are the sorrows of the body, and with them the spiritual, below is famine, nor persecution, nor nakedness, nor solitude, nor seclusion, nor misfortune, nor the sword, but neither the angels of Satan, nor his forces with evil images of tricks, nor the glory abolished [1425] by his pretense to those who fight him, nor slander, and reproaches with the blowing of tuna and in vain [1426]. If this, O brother, multiplies in some way, or becomes scarce, and does not begin to appear in your soul, then your labor and sorrows, and all your silence, your labor is useless. And below, if miracles are performed by your hands, and the dead are resurrected, they are counted in this likeness [1427]. And now, therefore, stir up your soul, and with tears beseech the One who saves all, to take away the veil from the door of your heart, and pluck out the darkness of the storm of passions from the inner firmament, so that you may be worthy to see the ray of this day, so that you will not be like a dead man, sitting in darkness forever. Constant vigil with reading, and bows are frequent from succession [1428] from whom, this good gift will not touch those who are diligent [1429]; and having found that [1430], I will gain these. And those who want to gain this again, demand to remain in silence, together with doing these things [1431], and to this [1432] their minds should not become attached to anything, nor to a person, except for their own soul, but in doing internal virtue, do it. But even in those matters themselves, in some [1433] of these we find privately [1434], the feeling is known near us [1435], and we are affirmed by it about others. He who sits in silence and receives the test of God's goodness does not require much exhortation [1436], but below, according to a certain form of unbelief, his soul is ill, as if he were doubting [1437] about the truth. The testimony of his mind is sufficient to convince him more than countless words that exist without skill [1438]. To our God be glory and splendor forever, amen. Word 46. About true reason, and about temptations, and about hedgehogs it is known that they are not just the slightest, and weak, and not trained, but also those who have become worthy of dispassion, and have reached the perfection of wisdom, and near the former purity, in part, with mortification conjugated (and having reached above the being of passions, until now they are in the world this: God gave permission to have a passionate feat in the conjugation of life with the flesh, and to be toil from the passions, for the sake of the flesh;) for the sake of the flesh, there is permission for me with mercy, for the sake of falling into pride According to one and the same, many people transgress [1444], and through repentance they heal their souls, and grace lifts them up. In every divine verbal nature [1445], the preposition [1446] indefinitely passes away [1447], and changes come to every person in all his hours; from many of them [1448] the sensible one gains understanding of this. But if they are with him every day, they can even be wise about these things, if he is sober: and let him observe with his mind and understand how much the change in meekness and simplicity raises his thoughts every day; and how from that world he suddenly turns into confusion, when some guilt [1449] is out of place for him; and how great and indescribable it can be in trouble. And this is what Saint Macarius wrote in reality with much providence [1450] and diligence in memory of the brethren and teaching, so as not to deviate during the change of resistance [1451] into despair; For those who stand in the rank of purity, sins always befall them, just as coldness befalls the air, and besides being in negligence or ruin [1452], not exactly, but always walking according to their rank [1453], they thereby befall sins, resisting the intention of their will. But Blessed Marco also testifies to this, as if this is known from skill [1454], and he puts it in his writings in the composition of abundance [1455], so that a person will not be upset, as if it had happened, and not with true skill, Saint Macarius put it in his epistle, and so that by no means [1456] from two witnesses of such [1457] there will be meaning accepting [1458] your consolation in times of need. What is there now? “Changes, he says, happen in everything, just like in the air.” Understand it in every way: the mind and the nature are one [1459]; let you not cry, as if we are talking about the lowest and smallest ones, but the perfection of freedom is change, and these unwaveringly stand in a single rank without interfering thoughts, as Eutyches also says, for this reason he put it “in each [1460].” How wretched is this, O blessed one? Otherwise, you say jelly, and little by little heat, and little by little hail, and little by little bucket. And in our teaching this happens: warfare, and the intercession of grace, and at times the soul is overwhelmed, and cruel waves rise upon the soul: and again there is a change, visiting grace, and filling the heart with joy and peace from God, and the thoughts of chaste and peaceful ones. This thoughts of chastity are expressed here, fortune-telling even [1461] before these livestock and unclean ones, and advises the verb: if, according to these thoughts of the chaste and meek, an invasion follows [1462], let us not be sad and despair; and on the contrary, during the time of peace let us not boast of grace, but during the time of joy let us bear sorrow. And if adventures follow, we should not grieve, he advises: do not resist us, but with joy [1463], showing that this is natural and our mind accepts [1464]. And let us not become in despair, as if someone had yearned for nothing more than achievement and peace, perfect and unchangeable, and still not accepting achievements and sorrows, below being in ourselves the movement of any of these that are not suitable for the existing [1465] Lord our God to give to our nature in this world. And he does this [1466], so that we will not be completely idle from our work, and with this thought we will weaken into despair, and we will remain motionless from our current. And he says: “Understand that all the saints were in this deed [1467]. We are great in this world, and abundant consolation comes to us in secret; beforehand, every day and every hour, the art of our love for God in struggle and asceticism against temptation is tormented from us. And this means that we should not grieve, and that we should not lose heart in our struggle. And thus our path is corrected. Even if you turn away from these or evade them, this is part of the wolf [1468].” O wonder about this Holy One. How with a small word he established this verb [1469], and his decree is filled with reason, and doubt is completely removed from the thoughts of the one who honors. He, he says, turn away from these, and part of him is a wolf, he does not want to walk [1470]. And even in times of joy there are sorrows to be expected, this teaches. When, from the action of grace, suddenly thoughts of greatness and horror of vision of the thoughts of the Supreme Nature appear in us, as Saint Mark said; When holy angels approach us, we are filled with spiritual visions; and all this opposition departs, and there is peace and silence indescribable during this time, when someone remains in the blue; When grace overshadows you, and holy angels approach you protectively, and for this sake, from your approach [1472] all tempting ones will retreat: so that you do not ascend and groan in your soul, as if you have reached the refuge of the stormy, and into the unchanging air, and you have been completely exalted from this bosom against the winds those who are on it, and there is no pack of the enemy, below the meeting of evil; I thought of this many times and fell into trouble, just as blessed Nile said. Or again [1473], as this one is greater than many, and as if it befits you to be in these, but not otherwise, for the lack of their residence, or as if they are not satisfied [1474], he says, their minds, and for this reason they are deprived of this, but I am in what is appropriate, and as if I have achieved the perfection of holiness, and the degree of spirituality, and to unchanging joy. But above all, think in yourself unclean thoughts, and inappropriate dreams during a storm [1475] planted in your thoughts, and in the hour of confusion and disorder of thoughts, previously small [1476] rising up against you in the absence of vision of darkness; and how soon you turned away to passions, and you talked with them in the darkening of your thoughts, and you were not ashamed of you, you were horrified at the Divine sight, and at the gifts and gifts that you had received. And understand that this is all, for the sake of humility for us, the Providence of God has been brought upon us, who provides and arranges for each of us, as he should eat [1477]. Even if you are exalted about His gifts, He leaves you, and your deeds fall completely, and your thoughts about them alone are tempted. Understand the rest, as this hedgehog is not yours, it is lower than your virtue, but this grace is, carrying you on the palm of its hand, so that you will not be afraid. This, he says, put it into yourself [1478] during the time of joy, when your thought ascends, says our Holy Father, and weep, and shed tears, and fall down in memory of your sins [1479] that occurred during your remission; as if you were delivered from this [1480], and you acquired humility from this. Otherwise, do not despair, but with thoughts of humility and propitiation [1481] forgive your sins. Humility and, in addition to deeds, forgives many sins; this, on the contrary, is useless without it: but they also do a lot of evil to us. Otherwise, with humility, as if you had died, forgive your iniquities. Just as salt is in every food, so humility is in every virtue, and the strength of many sins can be crushed. About this [1482] other thing is necessary to grieve incessantly in my thoughts, with humility, and with sadness of reasoning. And if we acquire this [1483], he makes us sons of God, and besides good deeds, represents us to God. Without him [1484] all our deeds are vanity, both all virtues and all works. God wants other changes in thought, and we have better thoughts; and we are indecent in thought. It is complacent to stand [1485] helplessly before God and speak about us. Give thanks and confess to God silently, for such a nature is weak and convenient for you to evade, and through the assistance of grace, where you rise in time and time [1486], and which gifts you are worthy of, and in which wickedness you are above nature; Whenever you are allowed to go, even to where [1487] you go, and acquire a bestial mind. And remember the damnation [1488] of your nature, and the speed of change that follows you, as someone from the saints, an Elder, said: “Whenever,” he says, the thought of pride comes to you, saying to you: “Remember your virtues, O lords: Elder, behold your fornication.” This is the speech of fornication, which, while you were allowing it in your thoughts, you were tempted, who bestows grace in everyone, either in battle or in intercession, according to what is due to us [1489]. Have you seen this wondrous Elder, how convenient it is to speak this thing [1490]. When, he says, the thought of pride comes to you about the height of your life, you say: Elder, behold your fornication. This clearly exists, as the Elder spoke to a great man; Because of such a thought [1491], it is powerful to be, just like those in the highest rank, and their lives are worthy of praise. And as if this passion, based on the virtue of the deed, rises to expose the soul [1492], that from doing it. And from one epistle of the same Saint Macarius, if you want, you can understand to what extent they stand, and what essence is allowed against them, even if they are tempted by those saints. There is this message. Abba Macarius writes to all his beloved children, where he teaches in reality how they are prepared by God in battles and in the intercession of grace: as by these the Wisdom of God was willing to teach the saints in asceticism against sin, even more so in this life about virtue. For at all times may their vision towards Him be elevated, and by their ever-present vision towards Him, His holy love may grow in them: always from the pressure of passions, and the fear of deviating from the hedgehog, they will flow to Him, and be confirmed in faith, hope, and His love. This is now not abiding with man, and passing to every place, and ever in things and thoughts cold and unclean, but it was truly said to those who exist, below, outside the silence of the truth [1495] passing, deeds and feelings caught by their actions at every hour, at every time, in the misfortune of the fall, the need that occurs is that far from volition, involuntary adventures, not exactly their thoughts, but below their feelings, those who are able to preserve their own perfectly: but those who are able to preserve their bodies, and their thoughts, and are in no way distant from rebellion, and human discourse, and the renunciation of all, and their souls, who have abandoned themselves to preserve their minds in prayer, and changes in the views of those who exist from grace, accepting within the dwelling of silence, and abiding under the arm of the mind of the Lord, and those who have been made wise by the Spirit secretly into silence, by withdrawing from things and visions from others, and having acquired the mortification of thought from the world. For even these passions do not die: thought dies by [1496] removal from things and the haste of grace; May this grace preserve us in this limit. Amen. Word 47. About the same mind of this head, and about prayer The mind is gathered [1498] and this chapter is there to guide us at every hour, as in these twenty-four hours of the night and day we demand repentance. Understanding in the name of repentance, as if we have been led away from the true image of things, is this: prayer diligently at every hour with a prayer filled with tenderness, approaching God for the forgiveness of those who have passed, and a prayer for the preservation of the future. For this reason, our Lord confirmed our weakness in prayer, saying: “Get excited,” he says, “and watch and pray, so that you do not enter into temptation [1499]. And pray, and do not become lazy, and be vigilant at all times, and praying [1500]. Ask, he says, and you will receive; seek, and you will find; press, and it will be opened to you. For everyone who asks receives it, and everyone who seeks finds it, and it will be opened to the one who asks [1501]. Moreover, he affirmed his word to eat, and especially to strive for us to eat, he made it a parable of a friend going to his friend at midnight, and asking him for bread, saying: Amen, I say to you, even if he did not give it to him for friendship, but for his godlessness, when he stood up he would give him everything he asked for [1502]. And you will pray and will not be lazy. O ineffable boldness! The Giver encourages us to ask Him, that the Divine may give us His gifts. Even if He Himself does all the good for us, arranges for us, like the message Himself, both in daring and trusting, the essence of His voice is great. And before I know [1503] the Lord is not taken away from deviation before death; and how much [1504] this change is near, that is, from virtue to malice; and like man, and his nature, which is so resistant to constant prayer, he prompted us to strive and strive to eat. If there had been a land of hope in this world, if man had ever reached it, then his nature would have risen from need, and his work from fear: and he would not have encouraged us to strive for prayer, doing this with His providence. Before, in the future, prayers are brought to God at the request of certain people [1505], before in this fatherland of freedom, our nature does not accept change, below evasion on pain of resistance, and as if there is absolutely everyone [1506]. For this reason, he does not entrust precise prayer and preservation [1507], but also for the subtlety and incomprehension of those that constantly befall us, not comprehended by the understanding of our mind; in these, in them in multiplicity and involuntarily within them we find ourselves at all times. Even if our wisdom is great and well-willed about the good, but when it comes [1508] to the limit of temptations, leave His providence and cast us down, as blessed Papel said: “Let me not exalt myself for the multitude of revelations, for here the dirty trickster of the flesh, the angel Satan, plays dirty tricks on me. And about 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 [1509]. Other things, Lord, if this is Thy will, and with all this our infancy demands to be punished [1510] and to be aroused by You, and not when a person is intoxicated with Thy love, as I am, and is attracted to the trail of good things, as if he does not see the world at all, for drunkenness [1511], he must come to You, and for this, and to achieve this You created me in revelations and visions, not possessing the tongue of the flesh, to speak, and to see and hear the voice of the service of the Spiritual, and to be worthy of Your vision filled with holiness; and yet with all these, I am not content to preserve myself, this man is perfect in Christ, for which there is still a need to be [1512], and for his subtlety, which I cannot comprehend from my strength by those who have acquired the mind of Christ: other Lord, for this sake I rejoice in weaknesses, in sorrows, in prisons, in bonds, in needs, either from nature, or from sons of nature, or from his enemies [1513], now, rejoicing, I endure my weaknesses, but this is, in my temptations, so that the power of Christ may dwell in me. And if with all these I demand the rod of temptation, that Thy dwelling may increase in me, and I may be preserved in Thy nearness, even though I am loved by Thee more than me. And for this reason you have exalted me more than many; and just as you gave me to know your wondrous and glorious powers, you did not give my friends to anyone from the Apostle; and Thou hast called me a chosen vessel, for I am faithful [1514] to preserve the rite of Thy love, and even more prosperous and future in the work of preaching, even if I am always freed from the bondage of temptations; I know that you would have given me freedom, if I had enjoyed it, but you did not deign to be with me without sorrow, less than care in this world. Whenever [1515] You are not zealous, the work of preaching Your Gospel in the world will multiply, as much as I have benefited from my temptations, and when my soul will remain healthy with You. The rest, O wise woman, even if all this [1516] is great, is the gift of temptation. As soon as a person exalts himself and enters into spirituality, in the likeness of Pavlov, he still requires fear and protection, and gains benefit from the adventure of temptations. Who is this who has reached the land of hope, filled with captivity [1517], and is accepted not to deviate, even if he was not given by the Holy Angel, so that they will not be accomplished without us. And this is accepted, which is contrary to everything spiritual and physical, and does not want to be changed at all, and does not let temptation come closer to it in thoughts? The order of this world, this is reason, as it is said in all the scriptures: if we accept plagues a thousand times every day, let us not become faint-hearted, and let us remain from the current in the field [1518]. It is powerful for one small wine [1519] to seize victory and accept the crown for us. This world is a current of achievement, and a field of currents. And this is the time of struggle. And in the land of struggle, and during the struggle, the law is not established: this is, because the King does not set a limit on His warriors, until the end of the feat will be accomplished, and every person will gather at the door of the King of the reigning and will be tortured [1520]. Kolykoshchi [1522] for there is a man who is indecent to the comb [1523], and constantly for his lack of training stands gored and defeated, and at all times in powerlessness, when [1524] he snatches the banner from the hand of the army of the giant sons, and his name is worn out, and he is praised much more than those who labor and are recognized in victories, and accepts the crown and gifts more than all his friends. For this sake, let no one become in despair, but let us not neglect prayer, and let us not be lazy in asking the Lord for intercession. And let us put this in our wisdom, since we are so much in this world that we are abandoned in the flesh, even if we ascend to the circle of heaven, but we cannot exist except for works and labor, and we cannot exist without care. This is perfection [1525]. Forgive me. The greatest result from this is thinking, that is, without reason [1526]. To our God be glory, and power, and splendor forever, amen. Homily 48. About the distinction of virtues and the perfection of the entire course, (and the majesty of alms and human love, in the spiritual image, perfect to the creator of all the saints, who brought upon them the Divine likeness of His rich love, which was poured out on all the sons of man) The perfection of the entire movement is found in these three things: in repentance, in purity and perfection. What is repentance? Leave the first [1530], and mourn for them. And what is purity? In short: the heart is merciful towards every created nature. And what is perfection? The depth of humility, which is the abandonment of all visible and invisible. Visible slaughter, all sensual; invisible intelligent ones, and besides taking care of them. The question is asked again at another time, what is repentance? and speech: the heart is contrite and humble. And what is humility? and speech: purely killing is free [1531] from everyone. And what is a merciful heart? and the speech: the burning [1532] of the heart for every creature, for men, and birds, and animals, and demons, and for every creature, and from the memory of them, and the vision of them, his eyes are wetted with tears, from the many and green alms that contain the heart. And because of much patience, his heart grows weak, and cannot endure, or hear, or see some harm, or the small sorrow that occurs in the creature. And for this reason, for the dumb, and for those who are contrary to the truth, and for those who harm him at every hour, he offers prayer with tears, for the hedgehog to be preserved by them, and to be cleansed by them; similarly about the nature of reptiles from his many alms, moved in his heart immeasurably [1533] in the likeness of God. And the question was quickly asked, what is prayer? And he said: the abolition and idleness [1534] of thought from all those who are here, and the heart, which has completely turned its vision into the desire for this hope of the future; he who is separated from these [1535] sows seed mixed with his own seed, like a husband harnessing [1536] with an ox and a donkey together. And again the question was quickly asked: how can anyone acquire humility? And he said: with the unceasing memory of sins, and with the hope that approaches death, and with thin clothing, and at all times prefer the last place, and in every thing to come to the slightest and desecrated deeds [1537], and by not being disobedient, and by incessant silence, and by not wanting to come to the meeting, and by not wanting to be yourself incomprehensible and irresponsible, and for those who do not hold certain things by absolute arbitrariness [1538], and for those who hate the conversation of many people, and for those who do not like acquisitions; and for now, therefore, exalt your thoughts from all reproach and reproof of every person, and jealousy; and the hedgehog does not have his hand on everyone, and the hand of everyone on him, but is alone alone in his own; and those who do not take care of the wicked in the world, except for themselves; and in short, wandering [1539], and poverty, and solitude: this gives birth to humility and purifies the heart. For those who have achieved perfection, this is a sign. Even if every day they burn ten times for the love of men, they will not be satisfied with it. As Moses said to God: “Even if you forgive them their sin, forgive them; otherwise, blot me out of the book that you wrote in the book [1540].” And like blessed Paul, “he prayed, saying, “Anathema is to be of Christ according to my brethren,” and so on [1541]. And again: “now I rejoice in sorrow” about all the nations [1542]. And the other Apostles, for the love of the belly of men, accepted death in all sorts of ways. The end of all these together is God and the Lord, for love for the sake of creation, He gave His Son to death by the cross. “For God so loved the world, as He gave His only begotten Son to die for it [1543].” It is not as if it were not possible to deliver us in any other way, but by teaching us His surpassing love. And by the death of His Only Begotten Son He brought us closer to Himself. And if he had had something more honest to Himself, He would have given it to us, so that our race would be found in Him. And for His great love, He did not deign to force our freedom even though He was strong enough to create it, but [1544] through the love of our wisdom to draw closer to Him. And Christ Himself obeyed His Father, for the sake of His love for us, to accept annoyance and sorrow with joy, as the scripture says: instead of the joy that he had, he endured the cross, being careless about his shame [1545]. For this reason, the Lord spoke in the night, in pain: “This is My Body for the world, given into the belly, and this is My Blood, shed for many for the remission of sins” [1546]. And “for you, says again, I sacred to myself [1547].” Thus, all Saints will achieve this perfection when they are perfect. And the Gods are likened to those who overflow their love and philanthropy to everyone. And they seek this sign for themselves, to become like God, so that they can be perfect in the love of their neighbor. This is what our Fathers did as monks, always accepting in themselves, according to this perfection, the likeness filled with the life of our Lord Jesus Christ. Blessed, they say, Anthony, never having judged to create in himself something that will benefit him more than his sincere, without having this hope, as the acquisition of his sincere, there is a fair amount of work for him [1548]. And again he spoke about Abba Agathon, as he said: because I wanted to find a leper, and take his body and give mine to him. Have you seen perfect love? And again, he was from outside [1549], not tolerating not putting his neighbor to rest: and again having a chisel, and his brother came to him, and wished for him [1550], he took it from his brothers [1551]; and do not leave him to leave his cell without him. And other things written about them. And what do I say with this verb? from them you have given away many beasts, and swords, and have given your bodies to fire for your neighbor. No one can come to the rank of sowing love unless someone secretly feels his hope [1552]. And they who love this world cannot acquire the love of men. Whenever someone acquires love, he puts on God Himself with it. The one who has acquired God needs to eat, not to submit to acquire anything with Him, but to also put oneself together with one’s body. If he puts on this world, and this life with his love [1553], then he does not put on God, Dondezhe will not leave them. God himself bears witness to this. “Unless someone says, leaves everyone, and does not hate his own soul, he cannot be a disciple of Me” [1554]. And not only leave the hedgehog, but also hate it. And if someone cannot be His disciple, how can God live in him? Question. Why is hope so sweet (for saints) and its abiding, and its deeds are easy, and its deeds come quickly to the soul? Answer. For the hedgehog’s natural desire, I was aroused to be in the souls, and to give them this cup to drink, and to intoxicate them with its beauty [1555]. And for this reason, for the sake of no one, they feel the work, but there are insensible sorrows, and in every course of their procession they are so silent, as if they were the one making the procession in the air, and not the walk of man: the cruelty of the path will never be seen by those, and they will not be before them a hill, and a stream, and thus the sharp path will be smooth, and so on [1556]; and for every hour to listen to the bosom of your Father: and this very hope, like a finger, shows them at every moment, existing far away and invisible, like it is known to those who look at it [1557] with the secret eye of faith; and behind the hedgehog, the part of the soul that is kindled to be, like fire, is the lust of those who exist far away, and the distant, like the present, is inspired to be by those. Therefore, every distance of their thoughts can be extended [1558]; and when this is achieved, they are always forced; and when they approach each virtue, they do not act partly, but they do not act all alone [1559]; They do not make the procession in the royal way, like everyone else, but these giants quickly choose the paths for themselves, and in their image they clearly march quickly to their abode; Even this very hope liquefies them like fire, and they cannot revere the everlasting green current with their joy. And it happens in them, just like what was said about blessed Jeremiah. “For he said, I will not remember him, but below I will say in his name: and it was in my heart, like a burning fire, and entering into my bones [1560]:” this is how the memory of God happens in their hearts, reveling in the hope of His promises. These are the quick [1561] paths of virtues, the restraining [1562] paths are the essence of virtues. For those who do not have [1563] the debt of distance in the paths of many lives from this to this [1564]: below the place, and time, and waste are expected, but they stand and fulfill that. Question. What is human dispassion? Answer. Dispassion, not the ability to not feel passions, but not to accept them: from many and various virtues, such as acquisitions, obvious and secret, the passions are exhausted in them, and cannot comfortably arise in the soul, and the thought does not always require attention to them: before, at all times, it is filled with one’s thoughts from teaching and conversation with the most generous images, with the mind moving in the mind. And when the passions begin to move and become confused, the thought suddenly delights in their approach to the mind of a certain person who has settled [1565] into the mind; and passions remain in him [1566] as if they were idle, as blessed Marco said. The mind, from the grace of God, performs the act of virtues, and, having approached reason, feels little of the malice [1567] and unreasonableness of the soul. His mind admires him to the highest degree, and alienates him from everyone in this world. And for the purity that exists in them, and the subtlety, and the lightness, and the sharpness of their mind, and again for their diligence [1568], their mind is cleansed, and it appears transparent, for the hedgehog of their flesh dries up; and from the exercise of silence, and a lot of staying in it, it is convenient and quickly applied to everyone [1569], and the vision of the hedgehog in them instructs them, to the horror of those in it [1570]. And thus the visions multiply greatly, and the substance of the mind [1571] their thoughts never become scarce. And below, besides these, when even the fruit of the spirit creates in them, they remain; and by long-lasting custom these memories are erased from their hearts, even as they raise passions in the souls and the strength of the power of the devil [1572]. When the soul does not make friends with the passions, by thinking about them, without ceasing to restrain it from other care, the strength of the nails of the passionate cannot control its spiritual feelings. Question. The cue is a fair amount of [1573] humility? Answer. Just as exaltation is a waste of the soul, creating with its dreams the clouds of its thoughts that soar, and does not repent [1574], as if to embrace all creation, so humility gathers it into silence, and the soul copulates within itself. And just as the soul is unknown and visible below the physical eye, so the humble man is not known among men. And just as the soul inside the body is hidden from seeing and mixing with all people, so the true humble-wise one does not exactly want to be seen, and to be known from people, to be separated for his own sake, and to be deprived of everyone [1575]: but this is his will, if it is possible to eat, to immerse himself from himself within himself, and to dwell and enter into silence, and to leave my understanding first with my feelings entirely, and to be like something I carry in creation, and I have not come into existence, and I am not known to exist below my very soul. And as long as such a person is hidden, and hidden, and separated from the world, he is entirely in his Master. The humble one does not rest when [1576] he sees assemblies, and the confusion of peoples, and confusion and voices, and space, and care, and pleasure, from which there is intemperance; lower in words, and in conversations, and voices, and waste of feelings [1577]; but most of all prefer to live alone in silence, secluded and separated from all creation, taking care of themselves in a more silent country; and in all, belittlement, and lack of acquisition, and need, poverty, and poverty, are desired by him, more than in many things, and in frequent affairs; but at all times in the abolition and neglect of the world [1578], without the confusion of those here, let his thoughts not come out from outside him; I am notified in advance that even if he falls into many things, there can be no thoughts other than confusion. There are many things, there are many concerns, and the congregation is a different and complex thought. And it comes from the hedgehog being above the cares of the earth, in the world of his thoughts, perhaps [1579] the small needs of need, and from the thought that has taken care of his only begotten thoughts about his most hefty ones. If he is forbidden to be, his thoughts are hefty and do not leave his needs [1580], then he comes to harm himself and do harm. And from here the door of passion is opened, and the silence of reasoning departs, and humility flees, and the door of the world is shut. For this reason, everything else is constantly kept for itself from many, and at all times it finds for itself in silence and peace and in peace and meekness and reverence. In a humble mind there is never compulsion, and speed, and confusion, below the thoughts of warmth and lightness: but at all times he dwells in peace. Even if the sky cleaves to the earth, the humble man is not afraid. Not everyone is silent and humble, but everyone is humble and silent. The humble one is not hidden, he is not hidden; but the hidden ones who are not humble in wisdom will come to light, many. This is the speech of the meek and humble Lord: “Learn from Me, for I am meek and humble in heart, and you will find rest for your souls [1581].” The humble person is always at peace, knowing nothing moves or terrifies his thoughts. And just as someone cannot frighten a mountain, so his thought below is not afraid. And even if one has powerfully decided, and one should not say this without place, as if the humble one is not of this world, one is neither horrified and changed in sorrows, nor surprised and expanded in joy. But all his joy and true joy are in the existence of his Lord. Meekness follows humility, and collect for yourself: the hedgehog, the chastity of feelings, the moderate voice, few words, self-contempt, thin clothing, walking without insolence, the hedgehog to look down, the hedgehog to exceed in alms [1582], the speed of tears, the solitary soul, the contrite heart, the immobility of rage, the feelings are not wasted, the smallness of things, the smallness of everything it is necessary to endure, patience, not to be afraid, strength of heart, born from the hatred of a temporary life, patience with temptations, thoughts that are heavy [1583], and not light, quenching thoughts, keeping the secrets of chastity, shame, reverence: and above all of these, to always remain silent, to always be accused of foolishness [1584]. The need never befalls the humble-wise, causing him to take revenge [1585], or to become embarrassed. The humble one, when he is once alone, is ashamed of himself [1586]. I am surprised that even if someone is truly humble and wise, he will not even dare to pray to God, never to approach prayer, or to be worthy of it, or to ask for something else, or to pray for something else: but he is silent with all his thoughts, hoping for mercy, and whatever will will come out for him from the Person The Majesty of Onago, worshiped, sometimes bows his face to the ground, and the inner vision of his heart is ascended to the high door of the Holy of Holies. Where He is, His darkness is the village, dulling the Seraphim’s hair, and His virtue prompts the legions to stand at their faces, and pouring silence on all their ranks; and even to this point he dares to say and pray: according to Your will, Lord, so be it for me. And we say this about us. Amen. Word 49. About Faith and Humility O little man, do you want to gain belly? Keep faith and humility within yourself, and then you will receive mercy and help, and words in your heart from God, spoken through the guardian who is with you in secret and in war. Do you want to acquire this, which is the essence of the sacrament of life? Maintain simplicity first [1588], and go with simplicity, and not with reason [1589] before God. Faith will follow simplicity: but subtlety and resistance to the conversion of thoughts, exaltation: this is why we move away from God. Whenever you fall before God in prayer, be in your thoughts like one who is vile, and like one who creeps on earth, like a leech, and like one who whispers. And don’t talk to him about anything with reason, but draw closer to God with the wisdom of an infant, and walk before Him, so that you may be worthy of this Fatherly Providence, which comes from fathers to their infant children. It is said, “God bless the infants [1590].” The child draws near to the serpent, and holds him by the neck, and does not harm him. A baby walks naked all winter, when there are no vestments and coverings, and coldness comes to all his parts, and he sits naked on the day of coldness and frost [1591], and does not get sick, even though his body of ignorance is covered with another garment invisible from the Providence of that secret one, who watches over his youth, so that it does not come near harm to them from scratching. Now believe that there is some kind of secret Providence, in which the young body, soon ready to do any harm for its youth and weak life [1592], is preserved in the midst of those who oppose it, and is not offended by them. Verb, God bless the infants [1593]. And not just this, small in body, but also in the world of the wisdom of existence, leaving their mind, and ascending to Her Wisdom, satisfying, and becoming like babies by their will, and then learning Her wisdom, not the tangible work of learning. And Paul, the wise and divine, spoke kindly: “Think to be wise in this world, let it be so that you may be wise [1594].” Otherwise, ask God to give you the measure of faith. And if you feel its pleasure in your soul, then it is inconvenient for me to say again, as if it is not to be carried, forbidding you from Christ. And you are uncomfortably captive [1595] to be at every hour from earthly things [1596] and to hide from this weak world and the memories of its things. Pray for this without laziness, and pray with warmth, and with diligence make a prayer to many, and you will receive it; and again [1597], so that you do not become weak. Be worthy of these, if first force yourself to return your care to God with faith; and replace your providence with His Providence. And then, when he humiliates your will, as if, with all the purity of your wisdom, you believed in God more than yourself, and you forced yourself to trust in God, multiplying your soul, then it is a power unknown to you that dwells in you. And you will more clearly feel its power, which exists with you without a doubt. They feel the power and many of them enter the fire and are not afraid; even those who walk on water do not doubt in their thoughts whether they will somehow drown. For the first time, faith strengthens the feelings of the soul, and like something invisibly senses, assuring you not to pay attention to the sight of terrible things, below to look at the sight that surpasses the senses. Negli does not think [1598] that it is a spiritual mind, who accepts this spiritual mind? But it is inaccurately impossible for anyone to accept it through the mind of the soul, but through feeling it is possible for anyone to feel it powerfully, or be worthy of it among those who strive to learn it. And if some of them want to draw closer to this mind of the Spirit, they will not reject this, and any appeal of its subtlety, and its multi-tribal art, and will not become in its infantile wisdom, they can come closer to it [1599]; but his custom [1600] is a lot of rebuke to him, and little by little his thoughts will be blotted out by Dondezh. The mind is simple of the Spirit, and does not shine on spiritual thoughts: until the mind is freed from many thoughts, and does not come to the one simplicity of purity, it will not be able to sense its spiritual mind. This is the rank of the onago mind [1601], which allows you to feel the pleasure of the belly of the onago age; For this reason, many thoughts are condemned. This spiritual mind, in addition to the multitude of thoughts, cannot comprehend what is otherwise acceptable by the simplicity of thought, according to the One who says: “Unless you turn, and you become like children, you cannot enter into the kingdom of God” [1602]. But many do not reach such ignorance, but we hope for the good of their deeds, that they will have a share in the kingdom of heaven, as from the mind [1603] of the beatitudes of the Gospel, which he ordained differently, understand for us, as there are many changes in the different lives told to us in those very beatitudes. Every person, in every way [1604], in every way he walks towards Him, opens before himself the door of the Kingdom of Heaven. But no one can receive this spiritual mind unless he is converted, and it will be like a child. From here he feels the pleasure of the Kingdom of Heaven. The Kingdom of Heaven, the vision spiritually, speak as it is. And this [1605] is not found in the deeds of thoughts, but from grace it can be accepted by temptation. And Dondezh a person will not be cleansed, nor will he hear that [1606] he is satisfied. Without teaching, no one can acquire that [1607]. If you have achieved purity of heart, which comes from faith, O child, existing [1608] in silence from man, and hidden from the mind of this world, as if you do not feel it, this abi [1609] will appear before you, except for the test of the hedgehog about it. Set up, he says, a pillar, and pour oil on it, and you will find sprinklings in your bosom. If you are by the power [1610] of your spiritual mind, then there is no point in saying to the world that it is more convenient for you to free yourself from the iron bonds than from that; and you will never stand away from the snares of delusion, and you will never understand to accept boldness and trust in the Lord, and you will walk at every hour on the edge of a sword, and you will not be able to exist except for sorrow. Pray with weakness [1611] and simplicity, so that you may live well before God, and be in addition to being cared for. Just as the shadow [1612] of the body will follow, so too will mercy follow humility. Otherwise, if you want to live in these, do not give your hand to a weak thought. Even if all the harm and malice and misfortunes befall you and frighten you, let me not care about them, but let me blame you. If you alone believed in the Lord, who is self-sufficient for your preservation and your building, and if you follow in His footsteps, let him not again worry about the expense of such. But the hearts of your soul are completely self-sufficient in me [1613], to Him I have given my soul alone. I am not here, That's the news. And then you see the miracles of God that are near at all times to deliver those who fear Him; and how His Providence bypasses them [1614], and is not seen. Not beforehand is He the Guardian [1615] who is not visible to the bodily eyes, and He who is with you must doubt Him, as if He were not; With multiplicity and bodily eyes, the hedgehog opens in you, who is daring to create. Sometimes a person will cast aside all intercession and human hope from himself, and God will follow with faith and a pure heart, and grace will follow him, and reveal his power to him through various intercessions. First of all, in obvious and physical ways, he shows him his intercession, through his providence, and those who care about him. Because with these relics he can most of all feel the power of God’s Providence in his care. And by the mind of the obvious [1616], he is also aware of the secret, as befits the infancy of his wisdom, and his abiding [1617]. As if his needs were satisfied except for his work, he never cared for them: and many invasions pass from him, they create many, approaching him, filled with many troubles, he never even thought about eating them, but unconsciously grace drives him away from him with great surprise, and cuts him like a kokosh, even as he spreads his wings over his children, even though he approaching them would be wicked [1618]; and his eyes show him how his destruction has come near him, and his existence is not harmed. Thus he teaches him in secret things, and opens before him the enticement of fierce, incomprehensible thoughts and thoughts; and it becomes more convenient for him to understand them, and the following of them one to another, and their charm, and to whom one cleaves from them, and how they are born one from another, and destroy the soul. And he puts to shame before his eyes every plant of demons, and the abode of their thoughts, and sets the mind in him to discern the future, and the light of mysteries shines within simplicity [1619], which he can fully feel, and the power of thoughts, subtle thoughts, and shows him like a finger, as if he had not understood this, that he would have suffered: and then it is born to him from here, as if Every thing, small and great, must be asked through prayer from your Creator for yourself. And whenever Divine grace would confirm his wisdom in all these, who put his trust in God, then he begins [1620] to enter into temptation little by little; and allows [1621] to be sent to the Nan [1622] by temptation, satisfied to the extent of it, to endure their strength. And in those very temptations, intercession approaches him more palpably, so that he may dare [1623], little by little he will learn, and acquire wisdom, and will despise his enemies by trusting in God. Besides this, it is not possible to become wise in spiritual battles, and to lead away your Provider, and to understand your God, and to be confirmed in your faith secretly, even by the power of your temptation, which you accept. And when Grace sees that he begins to have little exaltation in his thoughts, and begins to think greatly about himself, Abiye allows temptation to become strong and become strong, Dondezhe understands his weakness, and runs [1625], and holds God with humility. And with this a person comes to the level of a perfect man in the faith and hope of the Son of God, and rises to love. It is marvelous to realize the love of God for man, when there are times in the midst of things that thwart his hope; there God shows His power for salvation in him. Man never understands the Divine power in peace and space; and God has never shown His action more palpably, precisely in the land of silence, and in the desert, and in places devoid of conversation, and rebellion, inhabitation, even with people. Don’t be surprised when you begin virtue, and cruel and strong sorrows pour out on you from every place; If virtue is not expected to be lower than that, it will not be followed by the inconvenience of deeds to its action. Because that virtue itself was named from this very thing, as St. John said: usually, he says, virtue is attacked by inconveniences. She, he says, is reproachful, always associated with weakness. The speech of Blessed Marco the monk: every virtue is achieved, the cross is called, when the commandment of the Spirit is fulfilled. For this reason, everyone who wants to live in the country of the Lord, and in Christ Jesus, “will be persecuted [1626].” The verb says, “If anyone wants to come after Me, let him deny himself, and take up his cross, and come after Me [1627].” If anyone does not want to live in the rest, having lost his soul for My sake, he will find it. For this reason, I preceded you to eat, and laid the cross before you, so that you would determine death on yourself, and then let your soul follow in His footsteps. There is nothing stronger than despair [1628]: this cannot be overcome by the skin, the gums and the neck. When a person in his mind cuts off the hope of his life, then there is nothing more daring [1629]; and none of his enemies can resist him, and there is sorrow, but his hearing creates weakness in his wisdom; Before all sorrow exists, from below [1630] there is death, and he bowed down to accept death. If in every place, and in every thing, and at every time, in everyone, whatever you want to do diligently, set the intention in your wisdom on deeds and on sorrow [1631]: then you are not exactly daring and not lazy at all times, resisting against any unbearable inconvenience [1632], but also by the power of your thoughts they flee from You terrifying and frightening thoughts, born from custom in a person, from the thoughts of those who pay attention to peace [1633]. And all the inconvenient and cruel things that happen to you are handy [1634] and convenient for you to see. And the multitude of resistance will be achieved by the one you hoped for [1635], and nothing [1636] will happen to you from such people. You weigh how hope deprives people of peace from the memory of the great, and from the good, and from virtues [1637] at all times. But lower in this world, in the life of a bodily being, they can achieve the perfection of their desires, if they do not judge in their minds, even if they endure cruelty [1638]. And since the experience [1639] testifies to these, there is no need to confirm the words: for in every generation that was before us, and even to this day, there is no other people who are exhausted about the hedgehog, and will be deprived of the most hefty things, exactly this [1640]. Likewise, and briefly, we say: because no one despises [1641] the Kingdom of Heaven, yet the little ones here are weakened by hope. And it’s not just that he suffers, but invasions [1642] are strong in multiplicity, and fierce temptations are prepared for every person who listens to his will, and his thoughts go towards this; control it first, there is lust. Who is not aware that even the birds with a vision of peace [1643] approach the net? Isn’t our mind [1644] depleting much of the mind of birds, by likening it in secret [1645], or in cases covered by certain things, or in places, or in some image, and the devil initially catches us with the promise and wisdom of peace? But for being wise at the request of my mother-in-law in a word, I sinned from the intention that I laid down from the beginning in this word. For at all times we should set the intention of grief in our thinking, in every thing we should begin on the path to the Lord, and the end of its occurrence [1646] should be carefully established at the beginning. Kolikoschi [1647] a person asks when he wants to start something for the Lord’s sake, saying, is there any peace in this thing? Or is it possible to walk powerfully in it, except for things that are more convenient [1648]? Or is there sorrow in it, creating illness in the body? Are we not burning and are we looking for peace [1650]? What do you say, about man, that you want to ascend to heaven, and receive the Kingdom there, and communion with God, and the peace of the bliss there, and communication with the Angels, and an immortal life, and you ask whether this path is worth pursuing [1651]? Oh miracle! Those who desire the things of this ruined age walk on the terrible waves of the sea, and dare to go on cruel [1652] paths, and do not at all say that there is labor in this thing, or sorrow, that they [1653] want to create. And we test the chambers in every place; If we accept the path of crucifixion in our minds at all times, let us consider what sorrow is more convenient than this [1654]. Or is there someone who is not at all informed by these things, as if someone never received victory in battle, or someone received a crown consumed [1655], or the desire of his will came into his hand [1656], even if it were from those praised, or served something in Divine things, or corrected some of the praised virtues, unless he had first been found by despising the works of sorrows, and drove away from his approach wisdom, which encourages peace, which gives rise to negligence and despondency, and laziness and fear, from which weakening in everything. When the mind is jealous of virtue, then these obvious feelings, that is, sight, hearing, smell, taste, and touch, resist [1657] a fierce alien thing, existing outside of custom, and the limits of natural strength, do not move forward [1658]. Sometimes, during natural rage, its action takes effect [1659], then the stomach of the body [1660] is more despised than the minds. Sometimes the heart becomes jealous in spirit, the body does not grieve in sorrows, it fears and hides from fears, but the mind also stands with it against all temptation, like adamant with its patience. Let us also become zealous in spirit for the will of Jesus, and all negligence, which gives rise to despondency in our thinking, will be driven away from us. Jealousy gives birth to audacity and power [1661] of the soul, and diligence of the body. What kind of power is there in demons when the soul stirs up its strong natural jealousy against those? And zeal and jealousy, birth is said to be. And when [1662] puts his strength into action, he affirms every fearless strength in the soul; but even the very crowns of confession, the sufferers and martyrs accept them with their patience, the two works of zeal and zeal, born from the power of natural rage, they accept: there are passionlessness [1663] in the fierce sadness of torment. May God give us such zeal for His good pleasure. Amen. Word 50. About the benefits of escaping the world. (For with the test and understanding of wisdom the Fathers conquered this image) The feat that happens in the estate is truly strong and fierce and not convenient [1667]. And as much as a person could be [1668] invincible and strong, when the guilt of battles and exploits approaches him, fear clings to him, and soon he falls, encountering many times the obvious warfare of the devil; no matter how far a person moves away from those whose heart fears him, his enemy will always take his place; and even if he sleeps a little, it conveniently destroys him. Whenever the soul of a person encounters the world in a harmful way, that very meeting will be a relief to it [1669], and it will be more naturally overcome when it will be healed. In the same way, our ancient Fathers, who walked in these paths, knowing that the mind is not strong at all times, can stand lower in the rank of one unswervingly, and keep their guard, and it happens in time and weakness to look at the harm [1670] of him, having examined with wisdom, and dressed in non-covetousness, like a weapon, from many a feat free existing, as it is written (so that by means of his poverty a person could get rid of many sins), and going into the desert, in it the possessions [1671] are not the essence, but the guilt of the passions is. Yes, when the time of weakness comes, those [1672] will find the guilt of their falls: I say wrath, and lust, and resentment, and glory; but yes, this and the rest of these will be easy, for the sake of the desert. With this I strengthened myself, and protected myself like an invincible pillar. And then each of them was able to finish his feat in silence: where the senses did not find help to fight [1673] the one who opposes us by meeting those who harm us. It is better for us to die in asceticism than to live in the fall. Word 51. About those who can acquire an image, who can change their secret thoughts with a change in their outer life. (And about non-acquisitiveness) [1675]. As soon as there is someone in non-acquisitiveness, the procession from the belly ascends into his mind constantly, and in life, even after the resurrection, he always creates his teaching, and every preparation on it [1676] contrives [1677] for all time, and patience acquires against all honor and bodily peace sowed in his thoughts [1678]; and the thought of contempt for the world jumps [1679] in his mind at every hour; and he dares with his mind, and acquires a strong heart, at all times against all misfortune and fear that causes death: but below he is afraid of death; He listens to her at every hour, as if approaching, and longs for her; and his care is cast upon God, with all undoubted hope. And if sorrows happen to him, it happens that someone who is confident and knowledgeable knows that he will be guilty of crowns; and with all joy you endure, and with joy and joy you rise [1680]; he knows that God Himself has arranged for him for the acquisition of wines [1681] unknown to the invisible sight. What if it happens to him through some guilt [1682] that from the passing of acquisitions, through the work and cunning of this sage of all evil, at that very hour the love of the body begins to move into his soul, and the stomach thinks of duty, and the thoughts of peace of the flesh ascend, and flourish in him at every hour, and the power of the body is gained [1683], and he seeks in himself, if possible, to eat in every way to subordinate what constitutes his peace, and comes from the freedom of this disobedience to some of the thoughts of fear. And from here, in all of these, the thoughts that create fear, and the guilt of fear, he thinks and reflects: even before the insolence of the heart was taken from him, which he acquired, when he was the highest of the world in his non-acquisitiveness, he was enriched with it in his soul, for the hedgehog of the existence of this world according to the measure of one, even the acquisitive [1684]; and he accepts fear, according to the law and vision determined by God; to which part [1685] is prepared by our earth for its action [1686] we are slaves, and subjugate, always working with all fear, according to the words of the Apostles [1687]. Before all passions there is self-love; before all virtues, there is contempt for peace. Place your body in rest, in the land of peace it offends. Having enjoyed himself in his youth, the servant [1688] reaches his old age, and sighs in his last. Just as someone who has his head in water cannot breathe the thin air that flows into the depths of this thing [1689]; Thus, one cannot immerse one’s thought in the care of this place, into accepting the breath of the sensation of this new world. Just as the stench of death mixes the dissolution of the body, so does the vision of the placeless [1690] world of the mind. For it is not possible for health and illness to exist in one body, and it is not possible for one to be one from another; Thus, it is not possible for the wealth of silver and love [1691] to be one in a house, and it is not possible for one to be consumed from the other of them. Just as glass cannot remain intact in the stress of juxtaposition with stone; Thus, while the saint dwells below and remains and converses with his wife, remain in his purity and not become defiled. Just as trees are torn out from the impudent waters and the ever-present abundance, so are the loves of this world [1692] from the heart, by the abundance of temptations attacking the body. Just as doctors cleanse impurity from the evil moisture of the body, so the ferocity of sorrows cleanses the evil passions from the heart. How can a dead person powerfully sense the things of the living; Thus, a monk buried in silence, like in a tomb, is deprived of the soul of the storm, which usually can smoke with the sensation of things living in the midst of people. Just as it is impossible for someone who spares his enemy to survive harmlessly in the midst of battle, so it is also impossible for an ascetic to eat, to save his soul from destruction, to spare his body [1693]. It is as if youth is horrified by terrible visions, and, having flown in, clings to the robe of its parents, calling them; So the soul, as it is oppressed and oppressed by the fear of temptation, flows to cleave to God, calling on Him with constant prayer; and as temptations continue to attack more often [1694], prayer multiplies: and on the contrary, whenever it is in space, it gives itself over to soaring [1695]. As if they are handed over into the hands of judges, who are tormented for their malice [1696], if they are always approaching torment, they humble themselves, and the abies [1697] confess about their unrighteousness, then their torment is diminished, and with small sorrows they are quickly relieved: if those who are cruel to confession [1698] are unrighteous and not in them, then torment is added, and after all involuntarily they confess [1699] through many torments, sometimes their sides are filled with wounds and use nothing: so we, too, when for our sins, even without considering the acquisitive [1700], from mercy [1701] we are handed over into the hands of the Righteous Judge of all, we are commanded to be directly exposed to the rod of temptations [1702], Dondezh will be convenient for us to suffer from flour [1703]; If the rod of the Judge approaches us, let us humble ourselves and remember untruths [1704], and make confession before the Avenger [1705], we will soon be delivered from small temptations. If we become hardened in our sorrows, and do not confess that we are guilty of such things, and deserve to suffer even more than these, but we blame people, sometimes also demons, and at some time the truth of God, and we affirm to ourselves that we are innocent of such deeds, and this we think and say, but we do not think, as if we are God above all else [1706] the message and knows, and that throughout the whole earth His destinies are, and that without His commandment a person is not punished, we are abandoned [1707]: and for this reason, all that comes upon us, they create an everlasting sorrow in us, and our sorrows are green [1708] and from one to another like already [1709] the attachments of us, until we know ourselves, and we will humble ourselves and feel [1710] our iniquities. Apart from this, it is impossible for us to feel this and come to correction. And after many of our present sorrows, we uselessly make confession, and there is usually no consolation. But this, even if someone feels their sins, is a gift from God, and it falls into our wisdom, when God sees us, as if we are tired of the manifold temptations, so that we do not depart in all our misadventures and sorrows, taking advantage of nothing, from this world [1711]. And we do not mean that temptations come from inconvenience, but from foolishness. There are many such beings that come from this world, not confessing, but denying, and accusing: the merciful God waited for some to humble themselves, so that He would forgive them, and create an abundance; and it would not be out of temptation that he would create abundance for them, but he would forgive them for their sins, being appeased by a small confession of his heart. Just as a certain person, bringing a great offering to the King, gains the gaze of those who have tears in his prayer, God, the great King of the ages, forgives all measures of sins, and creates a look of grace before Him [1712]. Just as a sheep departs from the fence, and walks in the wanderings of falling away, when there is an ulcer [1713], he sets up wolves for himself: so a monk excommunicates himself from the council of his friends in the name of the silent seat [1714], and remains, coming, and walking, and approaching visions, and disgraceful sights [1715], in the city passing by. Like a man who wears beads on his frame [1716] is of great value, and when he goes on his way we commit robbery [1717], and rumors are evil, he is in fear at every hour, but not what will be slandered [1718]: so wear the beads of chastity, and walk in the world in the way of enemies [1719], Dondezhe will come to the monastery the tomb, even though there is a land of hope, has no hope of getting rid of the robber and plunderer. How can he, who wears valuable beads, not be afraid? So below is this news in some place, and from whom, and at what hour, they will punish the Nan [1720], and suddenly they will strip him of his hope [1721], and he will be robbed at the door of his house, even at the time of his old age. Just as a person drinks wine on the day of mourning, and gets drunk, forgets all the sadness of his illnesses: so he who is drunk with the love of God in this world, which is the house of mourning, sickness and sorrow of his own [1722], and becomes insensible from all the passions of sin, drunkenness [1723] for his own sake. His heart is confirmed by hope to eat God, and his feathered soul [1724] eats easily: and at every hour his thought rises from the earth, and flies above human [1725] with the ever-teaching of his thoughts, and delights in the immortal heights. To him be glory and power forever and ever. Amen. Homily 52. ​​About night vigil, and various ways of doing it. (And how it is not fitting for the intention of our deeds to be accomplished and to determine the quantity of being, but with freedom of reasoning, as one who works as a son of God with his Father, with zeal for love. And how honorable is the work of vigilance more than all living. And for whom those who have chosen this work seek. And how it is fitting to walk in it. And about the gifts that are worthy from God to be. And about the struggles of those like resist those from the prince of this age) [1727] Whenever you desire to serve in the service of your vigil, make God prosper you, do as I tell you. Kneel your knees according to custom, and rise, and let not abiye [1728] begin your service, but when you have prayed first, and have completed that [1729], and have marked your heart and your soul with the life-giving image of the cross, stand silently for a moment of an hour, Until your feelings rest, and your thoughts will calm down. And therefore, raise your inner vision to the Lord, and beg Him in sorrow to strengthen your weakness, and to make your poetry and the thought of your heart pleasing to His holy will. And the silent prayers of your heart say: Lord Jesus my God, visit your creation, the essence of my passions, and the weakness of our nature, and the strength of our adversary are clear to Him. You Yourself covered me from his malice; Even though his strength is strong, and our nature is passionate, and our strength is weak, You, O Great One, know our weakness and bear the inconvenience of our weakness, save me from the confusion of thoughts, and the flood of passions, and make me worthy of this holy service; Let me not corrupt its sweetness with my passions, and I will find myself cold and bold before You. It is fitting for us to walk in our service with all freedom, beyond every childish thought and confusion. If we see that there is not a lot of time, and we are worn out before what we can do, [1730] then let us, by will and reason, leave one glory [1731] or two from custom; for let there be no room for confusion, let us consume the taste of our service, and let us sing the first psalms. If, while you are always serving, a thought speaks and whispers to you, telling you: speed up a little, for the work is multiplying [1732], and if you get rid of it quickly, then do not set rules for yourself. If there is a greater cold [1733] about this, then come back abiy, one glory [1734], or as much as you want, and each verse, bearing the image of a prayer, with the understanding of the verse, utter it many times over. And if he again confuses you, and shrinks against you [1735], then leave the verse, and kneel in prayer, and say: I do not want to erase the verbs, but to reach the abodes. Instruct me in every path, guide me in every new way [1736], soon I will go to another. They people, who merged their bodies in the desert, walked for fourty years, passing, ascending, and descending through mountains and hills, and saw the land of promise below from afar. If you are always vigilant, standing will overcome you for the length of its extension, and you are exhausted from weakness, and your thought speaks, and even more so, a malicious one will speak to you with a thought, like a serpent: do it [1737], since you cannot stand; Tell him: not like this, but let me sit down [1738] alone, and that is better than sleep. And even if my tongue is silent and does not speak a psalm, but my mind learns with God in prayer and conversation with Him, then wakefulness from any sleep is most beneficial. Not everything is standing, vigil, below is the verse of the same psalms. But there are those who sing psalms [1739] all night long. And there are also in repentance, and prayers of tenderness, and worship to the ground. And there are those who cry and cry and sob about their sins. One of our fathers said that for fourty years there was only one word and prayer: as a man, I have sinned, but as God, forgive me. And I heard him, the Fathers, learning from this verse with sorrow; always crying, and not silent, and instead of serving him, this prayer was one night and day. And there are, even small ones, verses in the evening, while the rest of the night passes into troparia. And there is, even in praise and reading, and there is again set a limit for yourself not to bend the knee, as if he were fighting with him with the thought of fornication [1740]. To our God be glory and dominion forever and ever. Amen. Word 53 I want to open my mouth, brothers, and speak about the sublime guilt of humility, and I am filled with fear, as if someone knows how to talk about God in the form of his words. The Robe of the Divine is [1743]. The Word, having become man, put on [1744] this, and became part of us [1745] in our body. And everyone, having clothed himself in [1746], truly became like Him who came down from His height, and Who covered the virtue of His majesty, and covered His glory with humility, so that no creature would be burned by His vision; Before the creature could not see Him, unless He had received a part from it, and thus conversed with it: but below it is possible to hear the words of His mouth face to face. Even before the sons of Israel were able to hear His voice, suddenly from the cloud of the verb to them, Dondezh spoke to Moses: “May God speak with you and you are heard [1747] do to us His words, and let not God speak with us, lest we die. How then is it possible for a creature to receive His vision? Such is the vision of God that it is frightening, for He said to me as an intercessor [1748]: I am fearful and trembling. This virtue of glory appeared on Mount Sinai. And the mountain was not smoking and trembling with the fear of revelation on it; like a beast that approaches the lower parts, one must die. And the children of Israel were prepared and prepared, having purified themselves according to the commandment of Moses for three days, so that they might be worthy to hear the voice of God and the vision of His revelation. And when the time had come, I was not able to receive [1749] the vision of His light, and the strength of the voice of His thunder. But now, when His grace was poured out into the world by His coming, not in a coward, not in fires, not in a terrible voice and green [1750] descending, but like rain on a fleece, and like a drop dripping on the ground with softness, and in another way He was seen talking with us. This is, at one time, like a treasure [1751], covering His majesty with a veil of flesh, and among us, talking with us with him [1752], He made Himself with His delusion from the bosom of the Virgin and Mother of God Mary, as if having seen Him existing from our race, talking with us, we would not be horrified by the vision of Him. For this reason, everyone, even in a robe, in it is visible in the body [1753], with which the Creator clothed himself, clothed himself in Christ himself; He was transformed into his likeness, in which he was seen [1754] by His creature, and having lived, he desired to eat [1755] having been clothed in his inner man, and in that [1756] he visibly becomes his minions [1757]. And instead of the robe of external honor and glory, adorn yourself with this [1758]. For this reason, for the sake of every person, clothed in this likeness, the verbal and silent creature [1759] sees him as a ruler, for the sake of honor for the sake of his Master; No creature is ashamed [1760] of the vision of the humble. Otherwise, the Dondezh [1761] revealed the glory of humility to everyone; it is a vision full of holiness that is despised. Now his majesty has risen [1762] to the eyes of this world; and every person honors this likeness [1763] in every visible place; and through this intercession the creature has been granted the privilege of accepting the vision of its Creator and Creator. For this reason, from the enemies of the truth it is despised [1764], even though the one who acquires this is more meager than all creation, [1765] but he who learns it can be honored like a crown and purple [1766]. A humble person never hates, does not hurt with a word, does not despise: because his Master loves him dearly, he is loved by everyone. [1767] Loves [1768] everyone and everyone loves him. Everyone desires him, and in every place where he approaches, they see him as an angel of light and deprive him of honor [1769]. If both the wise and the teacher speak [1770], then [1771] they will fall silent: the humble one is given a place with shame in speaking. The combs of all hear through his mouth what the word is coming from them. And every man waits for his words, as for the words of God. His brevity is like the words of the wise, testing their understanding [1772]. The words of his ears are sweeter than the honeycomb and the honey of the larynx. And by all, as if God is sane, even if he is ignorant in his word, he is humiliated and wicked in his vision. Do not speak contemptuously on the humble, and do not impute him as if he were alive [1773], as if he opened his mouth against God. And he is greatly despised before his eyes [1774], his honor abides from all creation. The humble one approaches the corruptible [1775] beast; and when their sight looks upon him, their ferocity is tamed, and they approach him, as if to their master, and they sway their heads and mistakes [1776], and lick his hand and nose: before the stench he exhaled [1777] from Adam before the crime, when he gathered to him, and laid down those names in paradise, smelling from him [1778]. He was quickly taken from us, and again he renewed it, and Jesus gave it to us at his coming: this is the anointing fragrance of the human race. Paki approaches the deadly reptiles, and if the feeling of his hand approaches and touches their body, then the sharpness and cruelty of their deadly sorrow ceases; and with my hand I erase it like a spring [1779]. He approaches the person, and they look at him like the Lord. And what I say to men, but also to the devil, with their cruelty and sorrow, and all the great praise of their pride, will sometimes rush to him [1780], they become like dust; and all their evil prevails, and their wiles are ruined, and their deceits are ineffective. Now, having already demonstrated the greatness of his honor [1782] existing from God, and the power hidden in him, we will show the rest that there is that very humility, and when a person is worthy to accept the perfection as he is. Let us create a distinction in the face between the humble and the one worthy of true humility. There is humility, a certain mysterious power, which, after the completion of every Divine life, is accepted in the perfection of Holiness; and this power is not given only to those who are perfect in virtue, by the power of grace, since it is sufficient for nature with determination [1783]; This virtue already contains all of it. For this reason, no one can, as if it had happened, begrudge humility of wisdom, but only those who have been worthy of this rank are determined by it. Not everyone who is by nature silent and silent, or reasonable, or meek, has reached the degree of humility, but he is truly humble, who has something in secret that is worthy of pride and is not proud, but rather has it in his mind. But neither in the memory of the sins of a humble person who remembers it, until his heart is crushed, and his mind is overcome by thoughts of pride in the memory of them, we are called being humble-wise, even if this is commendable; Before then, one still has the thought of pride, and humility, not through acquisition, but through cunning [1784] brings it closer to oneself. Even if this is commendable, as if it had been done, but behold, it is still not what is his, but by will he wants it [1785], and then he is not what is his. The humble wise is perfect, without requiring the subtlety of guilt [1786] with his wisdom to be humble in his wisdom: but in all of these, it is perfect and natural [1787] to acquire without labor, as if some gift is great and surpasses all creation, accepted in himself: he himself sees himself as sinful and bad and despised in his own eyes. And since he who has entered into the mysteries of all spiritual natures, and is perfect in the wisdom of all creation with all danger [1788], he himself is disgusted with knowing nothing; This is not with cunning, but without compulsion, this is in your heart. After all, is it possible for a person to be like this and change his nature in this way, or not? Do not doubt the rest, because of the power of the sacraments, which is already accepted, it performs this in him in every virtue except deeds. This is she who received the Blessed Apostles in the vision of fire. For the sake of this, the Savior commanded them not to separate themselves from Jerusalem; Dondezh will receive this power from on high. This Jerusalem is virtue; strength is humility. The Power, even from on high, is the Comforter, the predicate Spirit of consolation. And this is what is said in Divine Scripture about Him, as the sacraments are revealed to the humble. This same Spirit of revelation and revealing sacrament is worthy of humility to receive within oneself. And for this reason, it was said by some saints that the soul is humbled by Divine visions. Other things [1789], let a person not dare to think in his soul that he has reached the measure of humility by himself, only for the sake of a thought of tenderness that arose at a certain time, or for the small tears that came from him, or for one good thing that is natural to have, or by holding it in himself through need, as it [1790], which is the fulfillment of all sacraments, and the guardian of all virtues is, as [1791] these small deeds are all acquired in the places of this gift. But even if a person overcomes all opposing spirits, and does not escape from deeds from any virtue, which he did not do directly to his face, and did not gain, and conquer and conquer all the strongholds of the opposing ones, and then by the Spirit he will feel in himself that he has accepted that very gift, when the Spirit obeys the spirit and him according to the word of the Apostle [1794], this perfection is humility. Blessed is he who acquires it [1795], for at every hour he kisses and embraces the bosom of Jesus. If a person asks what I will do, what I will acquire, in what way I will be worthy to accept it [1796]; I always feel the need for myself, and sometimes feel the pain, as if I had acquired money, [1797] I see that these thoughts, contrary to him, are turning in the middle of my mind: and now I am falling into despair from here. To him who asks about this, he must answer: it is sufficient for a student to be like a teacher, and for a servant to be like his Lord [1798]. See Him who commanded this [1799], and Who bestowed this gift, in which way you acquired this, and became like Him, and found it [1800]. He said, the prince of this world is coming, and in Me he will find nothing [1801]. Have you seen how in the perfection of all the virtues of acquiring humility there is humility? Let us be jealous of this Commandment. Foxes, he says, have wounds, and birds of heaven have nests; The Son of man has no place to bow his head [1802]. He has glory from all those who are perfected and sanctified and fulfilled in all generations, with the Father who sent Him, and with the Holy Spirit, now and ever, and to the ages of ages, Amen. Word 54. Question and answer about various wines Question. Is it good to move away from all annoying [1805] passions? And is such a flight or victory not anticipated by the soul, which always flees from battle and chooses peace for itself? Answer. Let's talk about this briefly. It is fitting for a monk to run away from all the evil passions that irritate [1806] in him, and especially to cut off from himself the guilt of [1807] passions, and the substance by which they act and grow, even if some were small. If there is time to resist and create a struggle against those [1808], then we will do this too, not with play [1809], but more artistically: we are always drawn to the spiritual vision [1810]. For it is fitting for a person to turn his thoughts away from them towards the natural good placed in nature by the Creator, even if the devil corrupted the truth through corruption through the temptation of the evil one. And if it is appropriate to say that it is appropriate for him not to be overwhelmed by [1811] passions, but also to flee from his feelings, and to immerse himself in his inner man, and there to abide monastically, abiding in the vineyard of his heart, Dondezhe agrees to do things with the monastic name that is named on him in its secrecy and openness. And by just being close to our inner man, we will unite ourselves completely [1812] with the mind of our hope, Christ living in us. Since our mind remains [1813] solitary and hermit-like, it is not [1814] that we fight against passions, but that we do grace; in both cases, as if below, the passions themselves move in him into action [1815]. Question. If a person does something for the purity of his soul, and is not aware of his spiritual life, he is tempted, is it proper to move away from his life of Divine temptation for the sake of it, or will it create something useful [1816] for his intention, even if it is in vain for those who see [1817]. Answer. Let us also say about this: as if it is lawful [1818], as if the Father has received from those who were before him, he does something that purifies his mind, and he has set this intention within himself, to achieve purity, and others, ignorant of his intention, are tempted, and are not guilty of that, but of this. It is not for this reason that he abstains, or fasts, or shuts himself up a lot, and does what he intends, lest he be tempted, but let him purify his mind. These, however, do not know the intentions of his life, they blame him, and they are guilty of the truth; without having been content [1819], in the negligence of existence, I can feel the spiritual intention that I set this for the purity of my soul. About them Blessed Paul wrote: the word of the Cross, saying, to those who are perishing there is foolishness [1820]. So now, since the word is not foolishness, imputed to them as the Cross of the Cross, who did not feel the power of the word, should Paul be silent from preaching the hedgehog [1821]? But even to this day, the guilt of the Cross is a stumbling block and a temptation for Jews and Greeks. Shall we then remain silent about the truth, lest these be offended? Paul did not exactly remain silent, but also cried out: Let me not boast except in the cross of our Lord Jesus Christ [1822]. This praise is about the Cross, not to seduce others, coming from the Holy One, but as being preached to the great power of the Cross. And now, O holy one, complete your life in this intention, which you have set before God, so that your conscience is not condemned, and test your life before the Divine Scriptures, and before them, which you have received from the Father of the Saints [1824]. And if you are not to blame [1825] from these, then from them, for them, be pleased or not, but do not be afraid. Not a single person can create everyone equally known [1826], or please them, and do it before God [1827] in his secrecy. Blessed is he, oh blessed one, who truly follows the purity of his soul, with all his strength and the legitimized path that our Fathers walked, marching towards her, and by the degrees of her, in the same image he walked, ascending in rank and degree, and will be exalted to approach her with wisdom and patience of sorrow, and not by the degrees of alien tricks [1828]. Purity of the soul is the first gift of our nature, and without purity from the passions, the soul is not healed from the ailments of sin, it gains glory even if it was destroyed in crime. If someone is worthy of purification, even if there is health of the soul, then by the things themselves the mind actually receives joy in the feeling of the spirit. It happens that the son of God, and the brother of Christ, and does not fail to feel the good and evil that befalls him [1829], from this unspeakable spiritual joy, even from purity, may God vouchsafe us to achieve it, and to see in it an unapproachable light, and an inexpressible joy, where those who rejoice have a home and peace: by the grace and love of mankind of our Lord Jesus Christ, Him befits all glory, honor, and worship, with His Originless Father and His Most Holy and Good and Life-Giving Spirit, now and ever and unto ages of ages. Amen. Homily 55. Message to the Venerable Father Simeon the Wonderworker [1831]. Your message, Holy One, is not the essence of words, but your love, even for us in it, like in a mirror, you wrote and pointed out; and as if you did not foresee us being, you wrote this, and showed by your very deeds, that you loved us more than you, as if from so much love you had forgotten even our measure. Even though it is fitting for us to write to your reverence, and ask questions, and learn the truth from you, if the providence of our salvation was created, you, for the sake of greatness, wrote to us beforehand. And you have created this with the artistry of wisdom, but with your subtle and spiritual questions, in which I ask from you, my soul will be aroused from negligence, in which there is much immersed. Both, and with this love, with which you have forgotten our measure, I forget my dissatisfaction [1832], as if I did not pay attention to what I can satisfy, but what your prayer can do. Whenever I forget my measure, and you pray to God with your prayers that your request will be fulfilled, then it will not be given to you from God that which you asked in your prayer, as if it were His sincere prayer. Question. The first question in your message is this: Is it proper to keep all the commandments of the Lord, and is there an image [1834] of salvation for one who does not keep them? Answer. About this, as I imagine, there should be someone to ask below. Even if they are many [1835], they must be preserved. Otherwise, this data should not have come from the Savior. It is superfluous, and has no guilt or need, as we imagine, not spoken or done by our Lord. The intention of His coming was to cleanse the malice [1836] of the first crime from the soul, and transform it into its ancient dispensation, His eternally life-giving commandments as the purifying medicine of our passions [1837] He gave us. Even though doctors are the essence of an ailing body, these commandments are the essence of a passionate soul; and clearly there are, as the commandments against passion are intended to heal the transgressed soul, as the Lord clearly says to His disciples: Have My commandments, and keep them, that is, love Me: and he who loves Me will be loved by My Father: and I will love him, and I will appear to him Myself. And we will come to him and make our abode with him. And again: Of this the world understands, for you are My disciples, if you love one another. And clearly there is, as if anyone can acquire a healthy soul [1840]: the soul is not healthy without keeping the commandments. Keeping the commandments is still under spiritual love [1841]. And because there are many who keep the commandments out of fear, or reward for the sake of the future, and not for love, many advise about keeping the commandments that are out of love, giving light to the soul. And again [1842]: let men see your good deeds, and glorify your Father who is in Heaven. And it is not possible for a good deed to be visible in the soul, which the Lord taught to eat, if the commandments are not kept. And since the commandments are hard to bear for those who love the truth, the Lord said: “Come, for He says, all ye who labor and are heavy laden, and I will give you rest; for my yoke is easy, and my burden is light” [1843]. And all the commandments must be diligently kept from us, and this is the commandment that says: “Whoever destroys these little commandments, and teaches this to men, he will be called in the Kingdom of Heaven” [1844]. Regarding all these legitimized for our salvation, I cannot say that it is not proper to keep all the commandments; but below that soul itself must [1845] be cleansed, if it does not preserve it: even as a medicine to cleanse passions and sins, the essence is given from the Lord. You weigh how evil [1846] has come into us through the transgression of the commandments; the rest is clearly there, as by storing [1847] again health is restored. But below, without doing those [1848], it is appropriate for us to desire or hope for the purification of the soul: we never first walk the path that leads to the purity of the soul. And let us not say that God can, even without making the commandments, grant us by grace the purification of the soul: for this fate is the Lord’s, and the Church does not command us to ask for such. For Judah, during his return from Babylon to Jerusalem, walked the morning path [1849] from nature, and thus came to his Holy City, and saw the miracles of the Lord: but Ezekiel, more than nature, was caught up by making a revelation, and came to Jerusalem, and by the Divine revelation he became a spectator of the future renewal. In this image it also happens about the purity of the soul. There are some who, through the path walked and lawfully, by keeping the commandments in life is much difficult, with their blood [1850] they enter into the purity of the soul: and they are others who are worthy of that gift of grace [1851]. And this is wonderful: as if the grace given to us [1852] was not allowed to us, ask in prayer, and leave the life of doing [1853]. And to the rich man, who asked the Lord how I would inherit eternal life, he said purely [1854]: keep the commandments. And when it is said, what are these commandments? He said to him: firstly, remove himself from evil deeds, and thus taught him to eat as a natural commandment [1855]. When he realized that there was much demand, 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 follow Me” [1856]. This is, let all your possessions be put to death, and so you will live because of Me. Come out of the old world of passions and thus enter the new world of the Spirit. Take away your mind from morals [1857] and deceit, and thus put on the simple mind of truth: therefore, having said, take up your cross, the Lord taught you to kill everyone in the world. And when you have killed the old man in him, that is, the passions, then you say to him: follow Me. It is impossible for the old man to follow the path of Christ, as Blessed Paul said: “For flesh and blood cannot inherit the Kingdom of God, but corruption inherits incorruption” [1858]. And again: put off the old man, who is decaying in lusts, and then you will be able to put on the new likeness of the One who created him, renewed in the mind [1859]. And again: the wisdom of the earth is enmity against God: for the law of God does not repent, for it can do less. Those who are in the flesh, with the wisdom of the flesh, cannot please God with the wisdom of the spirit [1860]. But you, O holy one, if you love purity of heart and spiritual wisdom, which you say, then cleave to the Lord’s commandments, as our Lord said: if you love to take it into your belly, keep the commandments, for love for the sake of the One who laid it down, and not for the sake of fear, or for the reward of reward: before we have always done the truth, we eat sweets hidden in it, but always the lust for righteousness consumes our heart. And when we commit a sin, we become sinners, but when we do not hate it, we do not repent of it. And I do not say that someone, either from the ancients or from the latter, did not keep the commandments, and achieved purity of heart and spiritual vision; but, as it seems to me, the Apostle who did not keep the commandments, and did not follow in the footsteps of the Blessed Ones, is not worthy to be called holy. Blessed Basil and Blessed Gregory, about whom you also spoke, as if you were loving the desert, and you were the pillars and light of the Church, and you were praising silence, not when the holiday from doing the commandments came into silence, but first having lived in peace [1861], and having kept the commandments, even as it is fitting for those living with many to keep, and Thus I came to the purity of my soul and was granted spiritual vision. I truly believe that when you live in cities, you accept strangers, visit the sick, clothe the naked, wash the feet of those who toil; and even if someone in strength would fight them in one race, I would go two. And when they have kept the commandments [1862], those who exist must remain among many [1863], and their minds begin to feel the first stillness [1864], and Divine and mysterious visions; from here he labored and went out into the silence of the desert, and from there he endured with his inner man [1865], as if to be that visual one, and was in a spiritual vision, until he was called by grace to be the Shepherd of the Church of Christ. And about this you spoke, as when Basil the Great praises the cohabitation of many, but when departing, I say this: as in two ways, acquisition is found [1866] by the truly diligent, who, according to strength, and distinction, and intention, has put it in himself. Sometimes the strong benefit from the cohabitation of many, and sometimes the weak also benefit; but in the desert, in the same way, in the same way. For one who has become in the health of the soul, whose mind has been harmonized with the Spirit, and who has mortified himself with human life, the coexistence of many is harmful, if he is sober in his own things, and this one should not [1867] be used, but let him use [1868], for he was called quickly from God [1869], in the name of others, the Father. And for the weak and still needing to grow with the milk of the commandments, it is likewise beneficial to eat and live together with many, until he will learn, and become weary, and be tempted by temptation, and will fall and rise among those who are many, and will gain health of soul. There is no baby who has not been brought up in the course of the melk, and there is no monk who has not been brought up in the milk of the commandments, without correcting and conquering passions and being honored with purity. In the same way, like the desert, the desert is sometimes useful for the weak and running [1870], but sometimes for the strong. First of all, so that the substance that was found would not become inflamed and become stronger with passion: strong, never to be in the middle of the substance, and to reach the battle of the evil one. Truly, as you said, the desert is a lull of passions, but this is not just what is sought, to put one’s passions to sleep, but also to pluck them out [1871]: this is to overcome, and sometimes they will become covetous [1872] against us. Passions that have already been fulfilled are aroused when guilt happens to come into their action. How can you understand that it is not the desert alone that lulls the passions, as it was said during illness, and many infirmities, as it is not the greener [1873] that advocates for us. Not exactly, but they themselves in large numbers lull others to sleep, when they give room to others. The passion of vanity creates the retreat of fornicators; and on the contrary, the prodigal one tames slavonic frenzy. Otherwise, we do not desire to drive away the desert [1874], as it lulls the passions, but as through the poverty of the senses, and from everyone’s departure, we become wise in it, and the inner man of the Spirit is renewed in us in Christ, our hope [1875], and at every hour we are visual to ourselves, and our mind is alert, and keeps it for ourselves at every hour, lest it be stolen from it. memory of his hope. This, as it seems to me, influences your first question, even if they are negli and more demanding than these [1876]. Let's talk about the rest and about the second one like this. Question. As if our Lord, in order to emulate the Majesty of the Father in Heaven, ordered alms to be eaten, but monastics prefer silence more than that. There is this answer. It is good that you brought the commandment [1877] from the Gospel, and the image of testing the life of this great one, silence. We stand before this [1878] and do not seek to abolish this, like some superfluous thing. The Lord ordained alms to be like the Heavenly Father, as if it brings those who do it closer to him. This is true. And below we monastics honor silence without alms, but as if it is so powerful for those who strive to escape from care and rebellion. Not always when we are in direct need, when things happen to us, we want to resist [1879], but we care about silence, so that we may abide in the ever-teaching of God, through which we can especially shake off [1880] from indignation and draw closer to Him. If, however, one time, due to the number of times, a certain need of the brethren finds itself upon us, below is the proper thing to do about this negligence. Let us force ourselves to take it out, so that we may be merciful at all times regarding all the nature of words; This is what the teaching of the Lord commands us; and this is the difference in our silence, and not as if it happened. And not just this [1881] to preserve within us, but also when the time of action calls, and the need of things, do not neglect the hedgehog to show his love [1882] and in reality it befits; and even more so, even if the silence of all [1883] is not exhausted within oneself, there is no way to restrain anyone, but by the rule of the sevenfold, the seven who create silence for themselves live. Such people withhold from things [1884] alms, even to their neighbor, below, in the midst of the limits of their existing rules, in order to fulfill this: is there really someone [1885] who is very cruel and harsh and inhuman, and before the face and eyes of people keeps silence; We know that without the love of our neighbor, the lower mind can be enlightened by conversation and Divine love. What kind of monk is now from the wise, having food and clothing, and in vain hungering and hungry for his neighbor, and does not teach from those who have, but spares something from them? Or again, who of those who exist from the flesh is tormented in vain by illness, and suffers from illness, and requires visits, and prefers the rule of his own seclusion to love for the sake of silence over the love of his neighbor? When something like this is not the essence [1886], then let us keep this love in our minds, and alms, even to the brethren. With things that are near [1887], God will torture us with deeds to fulfill and accomplish this. It is obvious that even if we are not rich, we are not allowed to fall into the care and rebellion of the poor for the sake of it. Even if we are imams, we are tortured; and again, if in our sojourn we move away from our neighbors [1888] and mingle with the vision of people, we must leave our cell, and the solitary and hermit’s seat, and give ourselves up to surround ourselves in peace, and visit the sick, and practice such things; Obviously there is, as if from the larger ones [1889] they pass into the smaller ones. If someone lives with many people, and a person is close to him in the presence of his seat with them, and rests in the labors and other, or during his health, or during an illness, then he himself must create, and not himself completely torture others from rest, when he sees the son of his flesh and the same image in oppression, more than Christ defeated and suffering, retreating and hiding from him, always boasting of her false silence. Everyone is like that, he is unmerciful. And let us not bring to remembrance John of Thebaid, and Arseny, and say, who of these have betrayed themselves in such a way, or are diligent about the sick and poor, and are careless about their silence: let us not come close to the deeds of some of these. If you are aloof from all peace and meeting, people, as if they were these, the Lord commands you to despise them. Have you stagnated from this perfection, and in bodily labors, and in the conversation of mankind, are you at all times, because you are negligent of the commandments, even to the extent of your preservation, apologizing for living in the greatness of the Saints, you have not approached them? I am not an imam who was negligent and verb [1890] to remember Saint Macarius the Great, who was appointed to reprove those who look upon his brethren [1891]. I went to visit a certain brother who was sick, and asked the Great if the sick man wanted anything; I answered this, the bread was not very soft, for which the whole monk then made the bread of the whole summer [1892] dry, as if it were the most abundant, since it was the custom of the place: Abi, having arisen, a blessed man, even if he was ninety years old, went from the monastery to Alexandria, and changed the dry bread, which he took as an almoner, for soft, and bring it to his brother. But Abba Agathon, like this Great One, did more than this: he was a more skilled man than all the monks who were at that time, and he revered silence and silence above all others. This wondrous one, during the celebration [1893], went to sell his handicrafts, and found someone in the marketplace of a stranger, defeated and ill, and rented a house, and stayed with him, working with his own hands, and paying the price for him, and serving him for six months, this Dondezhe, who was ill, was in good health. This is how the thing is told, saying that I wanted to find the leper, and give him my body, and take it away. This is perfect love. Those who fear God, O beloved, are more zealous and strive to keep the commandments. And even if matters fall into their hands [1894] to gain them, then they endure trouble for their sake. The connection between their perfection and the curtain [1895] is the Life-Giving One, who holds everything in two commandments, in the love of God, and in the likeness of her creation [1896], the love of His image. And the first one, the intention corrects the spiritual vision; the second, visions and deeds: beyond nature it is Divine, it simply exists and is uncomplicated, and invisible and not meager in nature. Because conscience by nature in its ever-teaching does not require bodily actions, and certain actions, and thoughts of foolishness [1897], because it is simply its action, and in one part of the mind, by the simplicity of Worshipful Guilt [1898], which exists more than the sensation of the feeling of the flesh, it acts: the second commandment, which is love for mankind, by the essence of nature, is also the care of doing his [1899] is in essence. I say that what we fulfill with our conscience invisibly, we want to do with our body in the same way, and not just openly, but also secretly, and the deeds we do, and our conscience wants to do the same. Just as man came from two parts, I say from the soul, and the body, so the whole of God has special care, according to the nature of his structure, and precedes the act of vision in every place, it is impossible for anyone exalted to be a part of this lofty [1900], unless he first accomplishes the lower [1901] deed. And now not a single person dares to speak about acquiring the love of his neighbor, as if in his soul [1902] he corrects, if there is any part of it left [1903], even as the body is fulfilled according to the strength, and according to the time, and the place, giving a hand to this thing. Then one believes that this love is contained by vision and is cognizable; and whenever we find ourselves in these, return and be as truthful as possible, then the soul is given the strength to stretch out into simple and incomparable thoughts towards a part of this great vision of the high and Divine [1904]. And even though it is not possible for a person to fulfill the love of his neighbor through visible and physical deeds, there is only one thing that prevails before God, in wisdom the love of our neighbor is fulfilled, especially if it is a part of seclusion and silence [1905] that is separated from all peace and meeting of a person [1906], and the excellence in him will be content in doing it [1907]. If we become impoverished from all parts of this silence, then let us fulfill the impoverishment of its commandment, which exists according to it, even as it is a sensual act, even as the fulfillment of the peace of our belly, let us fulfill it with the labor of our body: so that our freedom will not be found in the guilt of obeying the flesh, we always labor in vain in the name of a hermit. Obviously, it is as if nothing is commanded to the one who is impoverished [1908] completely from human conversation, and who thinks about God all-perfectly, to always be dead from everyone, even at a distance from them, to serve and serve as a person. Having the rule of silence within the limit of weeks of seven, or according to the week, and having fulfilled his rule, he meets and mixes with people, and takes comfort with them, and neglects his brethren in sorrow, always imagining to keep the rule of the week [1909]: this one is unmerciful and cruel. It is clear that because he does not have alms, and because of his arrogance, and because of his false thoughts, he does not deign to partake of such deeds. He who despises the sick will not see the light. And if you turn away your face from what is in straits [1910], his day will be darkened. And the despising [1911] voice, in the misery of existence, the sons of his houses will not be touched by vision. Let us not mock the name of the great silence with our foolishness. For every kind of living there is a time, a place, and a difference. And then God knows whether everything he does will be pleasant [1912]. Apart from these, the work of all of them, who care about the measure of perfection, is vain. He who wishes to be more comforted and more attentive to the existence of his weakness from others, will humble himself and labor with his neighbor in these times, when we are tempted [1913]: so that his doing will be joyful in his silence, distant from all exaltation and demonic delusion. It was said by some of the saints, by intelligent beings, that nothing can deliver a monk from the demon of pride, and promote the limit of his chastity during the burning of the passion of fornication, as it is, like a hedgehog, to visit people lying on their beds, and the flesh that has melted away with sorrow. Great is the act of angelic silence, when such reasoning mixes with itself [1914] needs for the sake of humility, where we are not aware [1915], we are robbed and plundered. This is the message, brethren, let us not be careless and disdainful of the matter of silence. We exhort this in every place, and not against it with our verb, resisting what we have found now [1916]. Let no one take it away and take away the word [1917] from our words, and leave the rest, and hold it in his hand foolishly. I remember how in many places I cried, praying that if someone in idleness were to be more perfect in their cell, the need for the sake of our weakness was coming upon us, for this reason it is not appropriate to choose to complete the exodus from it, and external work is better than being idle and inamorous [1918]. The Exodus was completed, unless something needed happened to us in time, so that if you went out for the sake of a certain week, I will buy [1919] to create in them the peace and life of your neighbor, you have already spoken of this idleness of being, and you have not abolished [1920]. If anyone thinks of himself as being perfect, and above all that is here, in his abiding with God, and in his distance from all visible things, then blessed be he, and let him renounce these things. Great is the work of reasoning, assisted by God, who by His mercy will give us to fulfill His word, saying: whatever you want, let men do to you, and you do the same for them [1921]. To him be glory and honor forever, amen. You wrote in your message that as a monk who wants to love God, he must take more care than anyone else about the purity of his soul. And you are kind, if you are sufficient [1922] for this. And yet you again declared that the soul does not have boldness in prayer if it has not conquered the passions: these two things seem to me to be resistant to being, even if I am an ignoramus. If passion has not conquered, why care about purity? Because of the rule of spiritual truth, they have not been allowed [1923], because of their passion they have conquered, seek that which is higher than it. It is not from those who desire them that they are known to love, but from those who love them it is understood that they desire them. Love, by nature, precedes desires: if one does not love before, one will desire lower. Passions for the door is shut in the face of purity; and unless someone opens the closed door, the soul will not enter into a chaste and pure land. And you advertised it, as if the soul does not exist in boldness during prayer, you truly advertised it. Boldness is not exactly superior to passions, but also to purity [1924]. And this is how the rite of tradition happens [1925], as I say: patience, hedgehog with compulsion, fights against the passion for purity; Even if passions are defeated, the soul acquires purity. True purity creates boldness in the mind during prayer. When [1926] did these very things neglige her, the purity of the soul, asking in prayer, under the vision [1927] of Esma, or is this very petition of pride and heaping [1928], to ask God for it, as the Divine Scripture and our Fathers command, and the monk himself then went into seclusion? But I am mindless, holy, as if a son does not doubt his father, and does not ask him to say this: teach me art, or give me something; This is not appropriate for a monk to reason and ask God to give me this and that; The news is that even more than a father provides for his son, God’s providence is for us. And for this reason, it is appropriate for us to humble ourselves, and weep over the guilt of those sins, even without our will, or thoughts, or deeds, which were committed by us, and say with a contrite heart the publican’s words: God, be merciful to me a sinner [1929]. And to do this in secret and openly, the Lord taught him, saying: “When you have done all that is commanded to you, cry out, for we are servants without keys, who must create, who have created, who have created [1930]; and your conscience bears witness to you that you are invincible and require mercy. Believe, too, that it is not deeds that open the door that is closed, even in the heart, but a contrite heart, and humility of the soul, when you conquer passions with humility, and not with contempt [1931]. Because he is ill, first of all he humbles himself, and cares about the health of the passions that exist in him, and then he seeks to be a king. Purity and health of the soul is the kingdom of the soul. And what is the kingdom of the soul? Just as an ill man does not say to his father, “Create me a king,” but he first cares about his illness, but because of his health [1932] his father’s kingdom is his. Thus, a sinner who repents, receiving the health of his soul, enters with the Father into the land of pure nature, and reigns in the glory of his Father. Whenever we remember the Holy Apostle Paul, he tells us his sins, and in the last and lowest part he lays down his soul: Jesus Christ, he says, came into the world to save sinners, of whom I am the first. But for this sake, have mercy on me, so that in me first he will show all his long-suffering [1933]. From the beginning he was a persecutor, an annoyancer and a blasphemer, but he was shown mercy, as if he were ignorant of his unbelief. When and at what time do you say this? According to some great struggles, and strong deeds, according to preaching, even preaching throughout the world in the gospel of Christ, according to frequent deaths, and diverse sorrows, even those who suffered from the Jews, and from the tongue. He still looks at his own first, and not exactly as if he has not achieved purity, is unworthy of you, but is less imputed to be a student of thoughts, as it should be [1934]. The saying goes: I am not worthy to be called an Apostle, I have persecuted the Church of Christ [1935]. And when, more than anyone else, a person is passionate about gaining victory, saying: I mortify my flesh and enslave, so that, if I preach to others, I myself will not be enslaved [1936]. If you say that the great one will tell someone about herself on the spot, let him himself assure you of this. The verb is that he did nothing by will, not of his own accord, but for the sake of preaching. And sometimes this will tell for the benefit of the faithful, depriving itself of all meaning, for the sake of praise, crying, and saying: how you forced me [1937]. And again: I do not speak according to the Lord, but as if in madness in this place of praise [1938]. This is the rule that Saint Paul, the righteous and just, laid down for us: let us preserve the rest and be zealous about it. And this is why I will require the highest from God, and I will not give these things to Him, but I will renounce those things that are lower. For God knows the vessels of choosing His service. Blessed Paul below still asked for the kingdom of the soul, but said: We prayed, anathema to be from Christ [1939]. How dare we even ask for the kingdom of the soul before the time known from Him, having not yet kept the commandments, or conquered the passion, and not repaid the debt? I pray, O holy one, that this thought not come to your mind, but rather gain more than all the patience of those who find it [1940]. And with great humility, and contrition of heart, for our [1941], and our thoughts, let us ask the Lord for forgiveness of our sins, and humility of the soul. It is written from one of the Saints, as if he does not think of being a sinner, his prayer is not favorable to the Lord. If you say that there is nothing from the Father who wrote about these things, that there is purity of soul, and that there is health, and that dispassion, and that vision: then do not [1942] let us ask for that before the time with hope that you wrote. It has already been written that the kingdom of God will not come with the observation of aspirations [1943]. Having acquired this intention, pride and the fall of the money-grubber will result. But we will place the heart in deeds of repentance and conduct pleasing to those who exist in God; The Lord’s message comes about itself, if the place of the heart is pure and undefiled. She, who we are looking for with observation, the high verb of God, is clearly [1944] this Church of God; and having accepted that, the pride of the money-grubber, and the fall. And this sign is not a sign for anyone who loves God, but an illness of the soul. And how we seek the highness of God, where even the Divine Paul boasts in sorrow, and the communion of the passions of Christ does not experience the highness of God. You wrote again in your message that your soul loved to love God, but you did not achieve the ability to love, even if the desire to love a hedgehog is great; and to this end, as the retreat of the desert is desired by you, and you showed this, how purity of heart will begin in you, and the memory of God is diligently kindled and warmed up in your heart. And even if this is true, great is the essence, but it was written from You, not willed. They don’t even have the same rank from them [1945]. If for the sake of a question you told it, otherwise the order of the question. Say, because his soul does not yet have boldness in prayer, having never conquered passions, how dare he say that his soul has loved to eat, even to love God? There is no image [1946] of Divine love moving into the souls, even if it flows mysteriously in retreat, if it has not conquered passions. You declared that your soul had conquered passion and loved God to eat without having a rank [1947]. Say, “You can’t conquer passions, but you love God,” but I don’t know what he says. But you say that I do not love Reh, but I love to love. But this place should be lower if the soul is not pure. If you simply want to say a word, you are not the only one saying this, but everyone is saying that they want to love God, and not to mention Christians, but these are not the right ones who worship God. But this word is characteristic of every word: but in these words the tongue moves, the soul does not feel what it says. And many are ill, lower then, as if they are ill. Malice [1948] bo, illness is souls; and delusion are the destruction of truth. And many of these people, who are ill, preach health, and are praised by many. Unless the soul recovers from malice and becomes more natural in health, in which the speed was created, as if it were born from the health of the spirit, it is impossible for a person to desire more than natural Spirits. For the most part, there is a soul in the absence of passions, it does not sense the spiritual, it does not desire their message, but from the ear it desires the Scriptures. Other things that are righteous are higher than those recommended, as it is fitting for those who desire perfection to keep all the commandments, since doing secret things [1949] heals the strength of the soul; and this is not simple, and as if it happened quickly: it is written that without the shedding of blood there is no abandonment [1950]. But first, through the incarnation of Christ, we accepted the renewal of our nature, and partook of His passion and His death, and then, after the renewal of the outpouring of blood, our nature was renewed and sanctified, and it was enough to quickly accept the new and perfect commandments. Even if it had been given to those [1951] before [1952] to renew and sanctify our nature, then even these very new commandments, according to them [1953] old ones, would cut off malice from the soul, unable to completely pluck out the very root of malice from the soul. Nowadays, not so; but the secret work that follows, and the new and spiritual commandments, which the soul preserves by observing [1954] the fear of God, renew it and sanctify it, and in secret heal all its evils; Before every commandment, what passion heals the soul, clearly exists. And the effect of these, both the Healer and the one being healed, is felt in the likeness of a bleeding woman. You weigh, O beloved, as if the passionate [1955] part of the soul is not healed, and is not renewed and sanctified secretly, and is not attached to the dwelling of the Spirit; will not gain health, nor will she be freed from being saddened by the things that happen to her [1956] existing in this creature. And this purpose is, to be [1957] from grace, like the Blessed Apostles, as if they were accomplished by faith in the love of Christ. It is only then that the soul does not legitimately receive health. He, who by doing the commandments and the most severe deeds of living the good conquered passions, and the news that the health of the soul is not acquired by law, and was quickly [1958] from the incorporation of this world, and cut off from it the custom of his enterprises [1959], and was again born as from the beginning in the spiritual, and having seen grace in the land of the Spirit in his thoughts inner man; and his world was raised new and uncomplicated. When the mind is renewed and the heart is sanctified, all the thoughts moving in it [1960], according to the nature of this world, enter into it and move. First, the lust of the Divine moves in him, and desires communication with the Angels, and revelations of the mysteries of the mind of the Spirit. And his mind senses the spiritual mind [1961] of creation, and the vision of the sacraments of the Holy Trinity with the sacraments of looking at the venerable [1962] hedgehog for us shines in him, and then everything is united with the mind of the hope of the future. Consider other things from the very things from which your writings were written to you. If the soul, never shut up in the land of passions, could truly love God, then there would be little need to inquire and understand the mysteries of the spiritual world. But it is obvious that teachings and reason [1963] are not used in passions, below it is necessary to open the door closed in the face of purity. If passions arise from the soul, then the mind is enlightened, and is restored to the place of pure nature, and does not require questioning: the good that is found in its place sees more clearly. Just as our external senses do not sense the natures and things that reside in them through learning and questioning [1964], but each of the senses senses the thing that perceives it more naturally, and not through questioning (For there is a teaching between the sensible and the sensual [1965]. A blind man would not have been told about the glory of the sun and the moon, and the face of the stars, and the splendor of the precious stones: then in naming he exactly accepts and reasons, and understands the beauty of what they have; but his understanding and reasoning are separated from the sweetness of their sight): in the same way we understand about spiritual vision. The mind that is visual of the secret mysteries of the Spirit, if it is in the health of its nature, sees healthy the glory of Christ, and does not question and learn, but enjoys the sweetness of the mysteries of the new world above its free will, according to the warmth of faith and hope, even in Christ, as Blessed Paul wrote: “For if we see, we also hope: if we do not see him, we hope with patience We are waiting" [1966]. We must wait for the rest, and remain in solitude, and with simplicity in our inner man, where there are no images of thoughts, below the vision of complex ones. Just as the mind sees, it also accepts images. Whenever it looks at the world, by changing the images in which it either soars, the mind receives images and similarities from them. And this [1967], according to its multitude, and according to the diversity of its changes, moves thoughts in it. And whenever thoughts move, they impress the mind [1968]. If the mind looks into the inner man, where there is nothing that can be used powerfully to change images, below the complex of complex ones is divided into changing images, but everything is not Christ: then it is obvious that a simple vision is accepted by the mind, which except for nothing else is fragrant to the throat of the soul, and to acquire the same [1969] boldness during prayer to create as a habit. Beyond this is the food of the nature of the soul; and the mind will always be in the land of knowledge of the truth, and does not require questioning. Just as the bodily eye does not inquire [1970], the same [1971] sees the sun; This is what the lower eye of the soul tests first, and therefore the mind of the Spirit sees. This is also a mysterious vision, which, if desired, oh holy one, is revealed to the mind by the health of the soul. But even if one wants to understand such a mystery with trial and torment, it is the madness of the soul. For Blessed Paul, not with teaching, or in a material place, spoke as if he saw, and heard the sacraments, and inexpressible verbs, which a man should not speak; but with rapture he was quickly transported into a spiritual land, and saw the revelation of the sacraments [1972]. Other things and you, O holy one, if you love purity, father from all the love poured out [1973] to all. And having entered into the vineyard of your heart, pluck out passions from your soul, make sure that [1974] you do not take away the evil of man. Purity sees God, and not from questioning it shines and blossoms in the soul, but it does not know the malice of a person. If you want, let your heart be the place of the mysteries of the new world: first of all, be rich in bodily deeds, fasting, vigil, service, training, patience, putting down thoughts, and others. Bind your mind to reading the Scriptures and learning from them. Write the commandments before your eyes, and pay off the debt of passions, always being overcome and conquered. And through the constant conversation of prayer and supplication, and through the teaching in them, purge from your heart every image and every likeness to which you were previously committed [1975]. Train your mind to learn about the mysteries of the Savior’s vision, and leave the request of reason [1976] and visions, which surpass the story of words [1977], in their place and time, and follow the doing of the commandments, and in deeds, such as purity, and ask yourself from the Lord in prayer to kindle fiery sorrow in everyone: even in the hearts of the Apostles, and martyrs, and fathers, put it [1978] so that it will sink into your heart, and you will be worthy of the residence of thought. The beginning, and the environment, and the end of this life, this is the essence: the cutting off of everyone [1979] by uniting the hedgehog to Christ. If you wish to see the mysteries, do the commandments within yourself, and not by pursuing their minds [1980]. The spiritual vision in the land of purity acts within us, where Christ, the Head of our life, lives. And you must first learn how to enter [1981] into the land of the mysteries of the Spirit, and so begin. The first of the sacraments commemorates purity resulting from the action of the commandments. There is a vision, a spiritual vision of the mind, to be amazed and understand about everything that has been and will be. Vision is, the vision of the mind, to be amazed at the sight of God in every kind, and to understand the glory of it, and the fierceness of the new world. In the image the heart is contrite and renewed and [1982] in the likeness of the infants who are in Christ, the milk of the commandments is brought up new and spiritual, and happens without malice, and is trained [1983] in the sacraments of the Spirit, and in the revelation of the mind, lifted up from mind to mind, and from vision to vision, and from understanding to understanding, and understands and is strengthened mysteriously: Dondezhe will be lifted up to love, and will be united with hope, and joy will infuse him with mystery, and will be lifted up to God, and will be crowned with the natural glory of his co-operation [1984], in whom he was created. Through these pastures of the Spirit the mind ascends to the revelation of reason, and falls and rises, and conquers, and is conquered, and hides [1985] in the cave of the cell, and thus is purified, and mercy happens [1986], and is actively granted the vision of the Holy Trinity, which you desire. The visions of the divine natures, to which the mind ascends, and acts in them, and learns, are three: two, created natures, verbal, and non-verbal, and spiritual, and bodily, and other of the Holy Trinity. Other things, first of all, about every creature that has come into creation, there is a vision, and it passes through the mind, a revelation of the mind. Naturally, those who are not accustomed to succumb to feelings [1987], vision is intelligent in them. And the mind has a vision to see itself, and [1988] external philosophy has elevated its mind into the dreams of creatures. The vision of the sons of the sacrament of faith, with faith is blinded [1989] and grazes in the garden of the Scriptures, the hedgehog [1990] collects the mind from every external soaring, and binds it to the union of Christ, in the likeness of Basil and Gregory, and in the mysterious words laid down in the Scripture there is a vision of it: and not comprehended by the mind of the word, it is pleasant [1991] come from us by faith; and in vision we can accept the understanding of them, the same as happens in us after purification. And for the sake of the sacraments, the Spirit, even more than the mind, and even the bodily feelings do not feel, lower than the words of the mind, God gave us faith, by which we know exactly what the essence is; and from faith itself, hope for them is born to us. By faith we confess that God is the Lord and Master and Creator and Creator of all. And we reason with reason that it is fitting for us to keep His commandments, and understand this, as the old fear keeps the commandments: [1992] but the life-giving commandments of Christ, love, keeps, as He Himself said: I have kept the commandments of My Father, and I abide in His love [1993]. It is obvious that the Son does not keep the commandments of his Father out of fear, but out of love. And for this reason He commands us, that we too may keep His commandments out of love, as He says: If you love Me, you will keep My commandments. And I will pray to My Father, and he will send you another Comforter [1994]. The coming of the Comforter marks the gift of revelation of the mysteries of the Spirit, as if it were [1995] in the reception of the Spirit, which the Apostles received, the perfection [1996] of the Spiritual mind. And the Lord confessed the Comforter and begged His Father to give them a promise: that he may abide with us forever, after he has completed the commandments and has been cleansed. You see, how by keeping the commandments the mind is granted the grace of the vision of the mystical, and the revelation of the mind of the Spirit, and not as your wisdom is born of wisdom, as the matter of keeping the commandments, the prohibition is the vision of the Divine mysteries performed in silence. I pray to you, if you feel in your soul that you have reached the land of love, keep the new commandments, for the love of Him who laid you down, and not for fear. Like Blessed Paul, when he was once infused with Divine love, he said: “Who will separate me from the love of Christ? Is it tribulation, or prison, or persecution,” and so on. And again he adds: “We have learned that neither death nor life, neither present nor future, can separate me from the love of God, which is Christ Jesus our Lord [1997].” And let him not be indignant, for he desires many rewards, or honor, or gifts superior to the Spiritual, as your shrine desires, saying: you prayed, anathema to be from Christ, so that strangers may be taken with him [1998]. And let you understand that it is not a mysterious and hermitic vision that is not being pursued in the likeness of your Fatherland [1999], but this [2000] desire, even though you have been granted many graces, hear what he says in another place: “Even though I speak with the tongues of men and with the tongues of angels, I am not an imam of love, but I was (like) copper ringing, or a clanging cymbal: and if I have prophecy, and I have all mysteries and all my understanding, and if I have faith, even as I have left behind mountains, but I am not an imam of love, I am nothing [2001].” There is a lawful door leading into this, there is love. If we acquire love, it leads us into this. If we are granted these graces [2002] besides love, we will never have time to acquire that [2003]. The acquisition of bo and the guardian of the Saints on high [2004], and the Divine residence, love is. Abiye, for the monk will never acquire [2005] love, the heart will acquire peace (this [2006] is the village of God) and the door of grace is closed, by which our Lord will enter and go out, as he says: “I am the door [2007]” of life, and a person will enter into me to live [2008], and pasture will be found in the education of life its spiritual: where it is neither forbidden from malice [2009] nor from delusion, but in all the ascension of revelations of reason and mysterious visions, Divine love introduces and leads it out in the likeness of the freemen of Christ. And may you understand the truth of these, for truly the spiritual life of the mind is a Divine vision: hear the Great Paul. That one cries out that I do not favor him [2010] without love. And if through the door of lawful love I do not enter into him, that is, into a vision, then I will not desire him; and even if it is given to me by grace, never having acquired love, I do not seek it [2011]: I have not yet entered into it [2012] through the natural door that is love. It is appropriate, then, to first acquire love, which is the primary vision of the Holy Trinity, but for now, without giving, the vision of the Spiritual will be more natural for us. Understand for me the Wisdom of Blessed Paul, as if I had abandoned all the gifts taught by grace, and asked for the very knowledge [2013] of things that he accepts gifts, and I keep, as someone says. The gift of vision of creatures was given to Moses, and he was granted many things, both not with confirmation, but in revelation. But I, having been baptized with the Holy Spirit and filled with grace, want to receive the sensation inside me, inside Christ living in me. For Christ create the renewal of our nature in His Hypostasis. And we clothed ourselves with Him with water and with the Spirit, and with an ineffable sacrament He united us to Himself, and created us into His body. But here, in betrothal, in the new world, it is natural to teach life to the rest of us here. Other things, why did you want and seek a vision before love, when did the Blessed Paul clearly do it without love? It is because you declared that doing the commandments forbade me from seeing, clearly you declared [2015] the love of your neighbor, and you preferred vision, and you wish to see something where you cannot see. Until then, we cannot see the vision, O wise one, but the vision itself shows us to itself in its place; Just as in the growth of natural age, the soul accepts the superiority of [2016] the mind, and feels the things of this world, and learns in them day by day, so in the spiritual, one accepts spiritual vision and Divine sensation, and learns in them, since [2017] the mind grows in the habitation of thought, and succeeds in what is before. If love reaches the country, the spiritual one sees in their place, even though [2018] no matter who forces them to come to him, they do not submit. If he dreams more boldly, and has to see and look at him at the wrong time, then his vision becomes dulled, and dreams and images become visible instead of the true ones. Receive this at all times in your discerning mind, so that you do not seek the vision at the wrong time. If now you even imagine seeing [2019] visions, then the shadow of dreams is a vision, it is a vision, not a vision; Before every thing more mental, there is a likeness and image of dreaming; and on the contrary, the vision is true in it. Even complex natures sometimes have dreams, but sometimes their vision is true. If the vision is true, then light is found, and it is visible, close to the truth it is visible. Whenever there is resistance to this, then the eye sees the shadow instead of truth: when it sees water, where there is no water, and buildings are elevated and hung [2020] in the air, and the essence is standing on the earth: with such a phenomenon of the body, we also understand about the mental. Unless the vision of the mind is purified by doing the commandments and the deeds of living in silence, and does not acquire [2021] the light of love with perfection, and does not grow in the age of the renewal of Christ, and the superiority of the mind, there will be no spiritual natures nearby, which seeks the angelic residence of the spirit: the viewer cannot truly be of the Divine vision: and the tree of a certain likeness does not perceive the mind about them. create, dreams are denounced, not the truth. And this is something else that the mind sees instead of something else, because it is not pure. The nature of truth invariably abides ever [2022], not once changed into likeness. The fault of dreaming these images is weakness, not purity of mind. This also happened to the external philosopher, because he was not aware of this spiritual being, and did not receive the true teachings about them from God. From the beating he lived, and from the movement of his words [2023], and from the understandings of his thoughts, he became exalted in his opinion, as if they were something, and with this, and what they were [2024] thoughts. Yes, the acquisition of their existence, and the change in their likeness, will be both. And she spoke about them with an inappropriate opinion, and divided the one God into polytheism, and spoke and confessed - with the vanity of her thoughts; and this is the dreaming of the madness of one’s thoughts, the vision of the people’s natures. The true vision of the sensible and intangible natures [2025], and the Holy Trinity itself, comes by the revelation of Christ. He taught Him to eat, and showed it as a man, first of all, create renewal in His hypostasis to human nature, and return and give it the first freedom, and in the morning [2026] we will have the way to walk through His life-giving commandments to the truth. And then the nature of being a visually true vision, and not a dreamy one, prevails, and sometimes a person, first of all, through the patience of passions and through work and sorrow, is stripped off the old man of passions, just as a baby born of false clothes is stripped off. Then the mind is content, born to be spiritual, and to see the world of the Spirit, and to accept the vision of its fatherland. The vision of creation now, even if it is sweet, is the shadow of reason [2028], and its sweetness [2029] is separated from the dreams of sleep. The vision of the new world is the spirit of revelation, in which the mind delights spiritually; the action is of grace, and not the shadow of reason [2030]. And its sweetness is separated from it, the Apostle wrote about it. “Whose eye, saying, hath not seen, and ear hath not heard, hath sighed deep into the heart of man, what God has prepared for them that love Him. But God revealed it to the saints by His Spirit: for the Spirit Himself tests all things, even the depths of God” [2031]. And that very vision is food for the mind; Dondezhe will be strengthened and will be able to receive a vision higher than the first vision. Before vision teaches vision, Dondezh the mind will be introduced into the land of perfect love. Any place is spiritual, and settles in the purity of the soul. And when the mind becomes in the land of love, grace acts, and the mind accepts spiritual vision, and becomes visual of secret things. Reh bo, as from two is given the gift of revelations of vision of the mind. Sometimes it is given by grace, for the warmth of faith; sometimes, for keeping the commandments and purity. By grace, like the Blessed Apostle, not by doing the commandments, with a purified mind, and the revelation of a vision, but by the warmth of faith. She first believed in Christ with simplicity, and followed Him with a burning heart, without hesitation. And when you have completed Your look of worship, sent them the Comforter of the Spirit, and cleansed and perfected their mind, and actually killed the old man of passions within them, and actually revived the new spiritual man in them, and received the feeling of both of them. Thus also Blessed Paul was renewed more mysteriously, and thus accepted the vision of the revelation of the mysteries, and with these, without relying on it. If he truly accepts grace and gift, but all the time of his life he is creating the flow, may he reward with great power the grace that he was worthy to eat, even if he talked with him [2032] on the way, as if with his own, and sent him to Damascus. It is not written that Jesus spoke with him, but it is written that Ananias also spoke to him: “Brother Saul, our Lord Jesus Christ will appear on the way of sending me to you, so that your eyes may see and be filled with the Holy Spirit [2033].” And when you baptize him, you were filled with the Holy Spirit, and felt the sacraments of secret revelations, as He did in the Holy Apostles, Jesus was always with them, and said to them: “How many things the Imam spoke to you, but you cannot bear now: when the Holy Spirit comes, He will guide you into all truth, and He will tell you what is to come” [2034]. Blessed Paul clearly exists, as he always received the Holy Spirit, and was renewed by Him, and was granted the sacraments of revelation, and saw in the spirit of revelations, and enjoyed in vision, and heard inexpressible verbs, and saw visions of the highest nature, and enjoyed in visions of the heavenly Powers, and without enjoying spiritual things. But let this not be, as the heretics are wise, the verbiage of Euchite, as if it ascended by its own desire, (for the mind cannot at all ascend on its own). But I was delighted with admiration by the spirit of revelations, like the writer in the Corinthian Epistle, in opposition to the vain man who likened himself to the Holy Apostle, and the confessor of the dreams of his thoughts, and the narration of that spiritual vision. This is found in many heresies, I say near Origen and Valentinus, and the son of Dissanus, and Marcion, and Manentus, and other ancient heresies, the leaders of evil heresies that began from the time of the Apostles, and even to this day are found in certain places. Other things, before the dreams of demons corrupted [2035] people wanted to corrupt [2036] the teaching of the Blessed Apostle, forcing the Divine Apostle to destroy the praise of heretics who boasted about the shadow of the work of demons, who appeared to those who will always tell their Divine vision, with humility and fear to many, relating to the person of another then. For, he says, I saw a man about Christ before he was about fourteen years old: if I knew nothing except the body, or in the body, God knows: I was caught up into Paradise, and having heard the verbs that a man should not speak [2037]. He was immediately delighted with admiration, he says, and not as if by will he ascended with his mind into a vision to the third heaven. But as I saw a vision, I wrote: and as I heard verbs, I spoke; What is the essence of words, or images of visions, it is impossible to write. The mind, having always seen it in its place with the spirit of revelation, does not accept the proposal [2038] to say it, in a place unusual for them, because even if it had wanted to speak it, it would have been able to, without the physical senses of the sight. Even if the mind accepts bodily feelings, it can also say the same in the land of bodies; and even if he sees, or hears, or feels more tangibly within himself in the land of the Spirit, he always returns to the body and is not satisfied with confession, but remembers exactly what he saw: why, the message is not clear to confess. For this reason, the writings are denounced as being false, called revelation, composed from the leaders of corrupt heresies by the dreams of demons, about the abodes of the firmament, in the earth they will allow the mind to understand by will, and about the entrances of the mind to heaven, and about places excommunicated to judgment, and about the diverse images of the heavenly Powers, and about their action, even the whole shadow the essence of the mind, drunk with exaltation, and amazed at the work of demons. For this reason, Blessed Paul, with one word, closed the door to the face of every vision, and brought the shutter [2039] inside silence, where below, if the mind could show it, it would accept the offer. Speech, every vision, even [2040] the tongue to show in the land of bodies, dreams are the essence of the thoughts of the soul, and not the action of grace. Other things, Your Reverence, as if you remember this, may He observe the dreams of deep thoughts. Against monks who have quick wits, and who experience vanity [2041], and who desire new things [2042], and who remain in disguise, especially this kind of warfare usually occurs. Malpat, for someone named, from Edes, a descendant [2043], at a certain time, found the heresy of the Euchites in great residence, and in the most violent deeds [2044] enduring, and in sorrow. It is said that this disciple of Blessed Julian, called Saba, in a short time, went with him to Mount Sinai, and to Egypt, and saw the great Fathers who were at that time, the sight of Blessed Anthony, and hearing from him mysterious words, even about the purity of the verb, and the salvation of souls, and hearing subtle questions about passions, image You said how to have the mind to see the mysteries of the Spirit, after being cleansed, and how the soul can be granted by grace dispassion, when it is distracted by doing the commandments, the old passions, and will become in the health of its first nature. And when Malpat heard these words, in the fortress of his youth, he became hot like fire, and when he came to his city, the passion of love for glory was kindled in him, and he chose for himself a hermitage, and sent himself off to deeds and cruel sorrows, and to unceasing prayers. And when the passion of slavonic frenzy arose in him, even if there was hope for him to achieve the highest, even if he had never heard of it; never having learned art, which resists the enemy of truth, and not understanding the bait, and flattery, and tricks of the adversary, whose image seduces the strong and strong into destruction, but trusting only in works, and sorrows, and non-covetousness, and fasting, and abstinence, without having acquired for oneself humiliation, and humility, and contrition of the heart, which are the essence of the weapon invincible to the resistance of the evil one, and below remembering the Scripture, which says: always do the deeds, and keep the commandments, and endure sorrows, you will be incapable of being slaves, [2045] but with a high opinion of yourself, from doing your lives, without becoming liquefied and burning with the desire of these high ones, even hearing. And over time, when he saw him many times, the devil was a creature, being from the exercise of humility, and precisely desiring the vision of the mysteries that he had heard, showing him to himself in the immeasurable light, saying to him: I am the Comforter, and I am sent from the Father to you, so that I may vouchsafe you to see the vision that you desire for your deeds, and to give you dispassion, and free you from other matters. For this, the evil one asked for worship from the accursed one. He is a holy fool, for which he did not feel the scolding of the evil one, but Abiye joyfully accepted him, and bowed to him, and Abiye was quickly under his power. And instead of the Divine vision, fulfill his demonic dreams, and cause him to cease from deeds that are about the truth, and exalt him, and scold him about the vain hope of dispassion, saying to him: now do not demand works and strangulation [2046] of the body, and deeds resisting passions and lusts, and create him the leader of the heresy Euchites. When their foul and corrupt teaching multiplied and appeared, drive them away from the Bishop who was at that time. But someone else, named Asin in the same Edessa, having created many trifles [2047], sung even to this day, lived in greatness, and committed cruel deeds without reason, Dondezh will be glorified. The devil deceived him and brought him out of his cell, and placed him at the top of the mountain called Storii, and agreed with him, and showed him images of chariots and horses, and said to him: God sent me to take you to Paradise like Elijah. And as soon as he was seduced by his infancy, and as soon as he sat down on the chariot, all his dreams were ruined, and he descended from the heights of many, and fell from death to the ground, and died a death full of laughter and crying worthy. This is not said here in vain [2048], but let us understand the reproach of demons who thirst for the destruction of the Saints, and let us not wish not during the high lives of thought [2049], let us not be mocked by the evil one and our adversary. I see now that young people, filled with passions, are speaking and teaching about the mysteries of dispassion without fear. It was written by someone from the Saints about people filled with passions, experiencing the words of [2050] bodily and incorporeal, who were not excommunicated from the sick, setting laws about health. Blessed Paul, always thinking about the disciples who despised the commandments and did not overcome the passions, but the bliss of the sacrament of vision that occurs after cleansing, spoke to them: First put off the old man of passions, and then desire to put on the new, renewed in the mind of the sacraments in the likeness of the Creator [2051]. And may you not covet this of mine and the Apostles, who truly was by grace [2052]. Even God wants him to have mercy, but he also wants him to be hardened [2053]. Who will stand against His face, or resist His will? There is always, when God gives tuna, and when He seeks deeds and purity, and so bestows: then, lower in deed and purification, He gives here, but keeps and gives that [2054] in its place. We find this as he does even less [2055], forgiveness of sins, I say. This is because baptism does not forgive, and does not at all seek anything, just faith. In repentance of sins, the hedgehog after baptism, not tuna, but seeks labors, and sorrows, and sorrows, tenderness, and tears, and many times of crying, and thus forgives. He forgave the thief for nothing, and we are united with the word of confession on the cross, and the kingdom of heaven is promised. And from the sinner again, faith and tears are exacted. From the Martyrs the Confessor, with the faith of their hearts and the confession of their lips [2056], sought sorrows, torments, planings, languor and deaths of various kinds. Your shrine was already informed about these and those who are now, understand about the first and the last, and do not seek the vision not at the time of the vision. And you are completely shut up in your body, be diligent in matters of repentance, and a fighter against passions, and patient in keeping the commandments, and guard yourself from the reproach of demons, and those who preach immutable perfection in this passionate and deviating world [2057]. Below the Angels there are Saints, servants of the Father and the existing Spirit, who look forward to the renewal of the midst [2058], who will be freed from the work of corruption into the freedom of the children of God [2059]. Is there perfection here, where the sun rises and sets in the midst of the clouds? during bucket, and during drying? And sometimes there is joy, and sometimes there is lamentation. And if it’s disgusting to eat this, then some of them are wolves [2060], like someone from the Saints spoke. May God confirm the foundation of our life with a true statement and His Holy teaching. To him be glory, dominion, and splendor now and to the endless ages of ages, amen. Word 56. About the love of God, and the rest in Him, and the renunciation of the world The soul that loves God has peace in God alone. First decide on every external union from yourself, and then you will be able to connect with your heart to God: it precedes the connection to God, the release from the substance. Grain food, after milking, is given to the baby, and a person who wants to expand into the Divine [2062] must first remove himself from the world by eating, like a baby from his mother’s embraces and suckles. Bodily work precedes spiritual work, like the dust blown into Adam’s soul. He who has not acquired physical work, can have less spiritual work, and is born from it, like a grain of wheat from a naked grain: but without spiritual work, he is deprived of spiritual gifts. The illnesses of this present age, even for the truth, cannot compare with the pleasure prepared for the ill-suffering for the good. Just as those who sow with tears will follow the handles of rejoicing, so will joy, for God’s sake, follow after suffering. Bread made from sweat is sweet to the farmer, and doing things for the sake of righteousness is sweet to the heart that has received the mind of Christ. Endure humiliation and humility with a good will, so that you may have boldness towards God. A man who cruelly endures every word with reason, without any lawlessness [2063] preceding it on the one who spoke it, then places a crown of thorns on his head, but blessed is he, for in a time that is unknown, we are crowned incorruptible. Fleeing vain [2064] glory with reason, this one felt in his soul the future age. Say, “leave the world, and cook [2065] with the needs of a person for the sake of a certain person, so that he will not become poor from his rest, this one is completely blind, having completely left his body to eat by will, but he fights about his only destiny and cooks.” Fleeing the peace of this present life, this mind saw the future age. Bound by covetousness, he is a slave of passions. Do not be covetous, for the acquisition of gold and silver is only covetousness, but also anything on which your very will depends [2066]. Yes, do not praise - the bodily deterioration of the ill-suffering, but weakened by feelings, I say by hearing, and gaping lips and unrestrained, and soaring [2067] eyes. When you decide to set the limits of your soul through alms [2068], train your soul not to seek justification in other things [2069], lest you find yourself doing it with one hand and wasting it with the other; out there, there is a need for care, here, the space of the heart. The truth that the debtor can forgive his sins comes from works of righteousness; then see silence with lightness everywhere in your mind. When you have surpassed the path of righteousness, then cleave to freedom in every thing. Someone from the Saints spoke about this, saying: for he who is merciful, unless he is righteous, is blind. I say from those who have done their own labors and deeds to give to others, and not from those who have done lies, untruths, and tricks. And again in another place he said, if you want to sow among the poor, from your own sows; Even if you delight in the sowing of strangers, for the chaff is bitterer than the tares. I say, if he is not merciful above his own righteousness, he is not merciful, that is, do not exactly have mercy on people from your own, but joyfully endure insults from others, and have mercy on them. When the truth overcomes through alms, then we are crowned, not with the crowns of the Righteous in the law, but with the crowns of the perfect, which are in the Gospel. For to give to the poor from your own, and to clothe the naked, and to love your neighbor as yourself, and not to offend or lie, is the same as the old law; The perfection of the vision of the Gospel thus commands: do not torture from him who takes yours, and give to everyone who asks you [2070]. And not just the insult of things, and other things that come from outside, one should endure with joy, but one should also lay down one’s very soul for one’s brother. This one is merciful, and not one who is merciful to his brother by giving; but if anyone hears or sees something that saddens his brother, his heart will burn, and this one is truly merciful. In the same way, even if someone is killed by his brother, he will not hesitate to counterpronounce and sadden his heart. Almost doing vigil, so that you may find consolation approaching your soul. Remain in silence, so that your mind may be trained in the wonders of God. Love poverty with patience, so that your mind will be collected from the soaring. Hate space [2072], and keep your thoughts calm. Hide yourself [2073] from many and take care of your one soul, and preserve it from the waste of inner silence. Love chastity, and do not be ashamed during your prayer before God. Acquire purity [2074] in your deeds, so that your soul may shine in your prayer, and in the memory of death joy may be kindled in your mind. Guard yourself from the small ones [2075], so that you do not fall into the great one. Do not be lazy about your work, just as you will not be ashamed when you stand among your friends; and if you don’t find yourself without directions [2076], let them not leave you alone in the middle of the path. Carry out your affairs with reason, so that you do not remain [2077] from all your progress. Gain freedom in your life, and be free from the storm [2078]. May you not tie your freedom to the wines of pleasure, and may you not be a slave of slaves. Love the wretched garments in your clothes, and despise the thoughts that vegetate in you, I say, the arrogance of the heart. For one who loves brilliance [2079] cannot acquire humble thoughts: the heart is imagined inwardly as outwardly. Who, by loving idle talk, can acquire a pure thought? Who, pretending to catch the glory of a man, can acquire humble thoughts? Or whoever is intemperate and has a waste of time [2080], can he be pure in thought and humble in heart? Whenever the mind is attracted by the feelings, then one eats animal food with them [2081], but when the feelings are attracted from the mind, then the Angels of the poor commune with it. Humility will be followed by abstinence and concealment; Vanity, the servant, is fornication, and it is a matter of pride. Humility, always present for the sake of hiddenness, achieves vision and adorns the soul with chastity; vanity, which is always filled with rebellion and confusion of one’s thoughts from meeting things, accumulates treasures of filth and defiles the heart. And then [2082] he again looks at the nature of things with a lustful vision, and the mind is filled with cold dreams. Humility, however, is hidden spiritually by vision, and moves the one who has acquired it towards praise. Do not compare those who do signs and wonders and mighty powers in the world with those who are silent in understanding. Love the idleness of silence, rather than satisfy the hungry in the world, and turn many tongues to the worship of God. It is better to free yourself from the bondage of sin than to free a slave from work. It is better for you to reconcile with your soul into the unity of the trinity that exists in you, I say body, soul, and spirit, than to reconcile [2083] with your teaching those who are separated [2084]. Gregory says that it is good to worship God for the sake of God, but it is better than this to purify oneself of God. It is better for you to be tongue-tied, understanding, and accepting of temptation, rather than for the sharpness of your mind to flow like a river of teaching. It is more useful for you to strive to resurrect the death of your soul from passions, in the Divine movement of your thoughts, than to resurrect the dead. Having performed great powers, and raised the dead, and labored to convert the lost, and performed great miracles, and through their many hands were taught to the knowledge of God, and yet these themselves, who gave life to them, fell into the passions of filth and abomination, and killed themselves [2085], and the temptation was many, an act that came from them; Even before [2086] I lost my soul in sickness, and did not care about the health of my souls, but gave myself up to the sea of ​​this world, to heal the souls of those who were still ill, and destroyed my souls from the hope of God, in which way I died. The weakness of the senses [2087] cannot be accommodated [2088] with the flames of things that have the habit of infuriating the ferocity of passions, it is beyond endurance [2089]. I also demand protection, I say, not to see wives at all, and not to rest, and to acquire silver, and property, and to rule over others, and to ascend to certain people [2090]. It is kinder for you to be reproached by being an ignorant person, because of your smallness of mind, which leads to contradiction, and not from the wise, because of your lack of understanding. Become poor for humility, and do not be rich for lack of study. Convict those who teach against you by the power of your virtues, and not by the argument of your words; and with meekness and silence, stop your lips, and keep silent, and make the disobedient unruly. Reprove the intemperate, with the nobility of your life: and with cold-free feelings, with restraint in your eyes. It is strange for yourself to be all the days of your life, somewhere [2091], so that you can get rid of vanity, born from boldness. At all times, beware of leading yourself to nothing, so that you may escape from the reproach [2092] that comes from suspicion if you want to form [2093] an understanding for someone else. Continue to bless your lips, and never be vexed. It’s annoyance, it gives rise to annoyance, and blessing, blessing. In every thing [2094] do not realize the meager existence of teaching, and throughout your whole life you will become wise. Do not betray him to someone whom you have not achieved [2095], so that you are not ashamed of yourself and by comparing your stay your lie will be revealed. If you have spoken to someone something from those who should, speak it in the manner of a frequenter, and not with authority and lack of restraint, and condemning yourself in advance, and showing that you are inferior to him, and show those who hear the order of humility and encourage them to hear your words, and strive to do, and be honest before their eyes. Say anything you can about such things with tears, and use it for yourself, and the grace of God will be with you. If you have achieved the grace of God, and have been deemed worthy to enjoy the vision of God’s destinies and visible creatures, which is the first order of reason [2096], prepare for yourself and arm yourself with blasphemy against the spirit. Do not stand beside weapons in this country, lest you soon die from those who seduce you and deceive you. Let these weapons be tears, and fasting often. And be careful not to read heretical dogmas: this is an armament, as it greatly increases the spirit of blasphemy against you. Whenever you have satisfied your belly, do not let yourself be satisfied with experiencing something from Divine things and understandings, and do not repent. Understand, then, I say to you: in the belly of the filled mind there are no mysteries of God. Read often and insatiably in the books of teachers about the providence of God, for this [2097] instructs the mind to see the order of God’s creatures, and His works, and strengthens it from itself [2098] and arranges it to acquire understanding, radiant from its subtlety, and go with purity to understand the creatures of God. Read also in the Gospels, bequeathed by God, to the knowledge of the whole universe, so that you may receive guidance from His providence, which exists in every generation, and your mind will be immersed in the wonders of God. Reading like this will help your intention. Let your reading be in silence from everyone; and be free from the many worries of the body and the rebellion of things, so that your soul may taste the sweetest taste with sweet understanding, above all feelings, and my soul will feel its abiding in them. May you not have skillful words, like she is feigned [2099], and may not sell Divine words, so that you may not remain in darkness until the end of your life, and be deprived of the acquisition of them [2100], and become agitated during battle, as if embarrassed, and fall into a pit as if it were goodness [2101]. Let this sign be for you about the things you want to bring into the world, to bring into the depths of its place. When the grace begins to open your eyes to the feeling of seeing things truly, then your eyes will begin to pour out current-like tears, as if they were tormented by the multitude and the cheeks of their multitude. Then the battle of feelings is calmed down, and the voodoo is hidden within you. If anyone teaches you about these things that are contrary to you, you will not believe him. Apart from tears, do you seek any other sign, clearer [2102], from the body. Whenever the mind rises from the creatures, then the body comes from tears, and from every movement and sensation. When you find honey, eat it in moderation and, without being satiated, vomit it [2103]. The nature of the soul, the thing is light and quick. Sometimes, when jumping [2104], he wants to surpass, and understand, even more than his own nature. In abundance, from reading the Scriptures and seeing things, he postulates what [2105]. Whenever she is allowed to do so, and is compared with those who have comprehended on her own, then lower and lesser is found, as she looks, as if her mind is deeper, as if she were dressing her thoughts in fear and trembling, and yet she strives to return to her humility from fear, as if she had become devoid of shame and dared to do things smarter than herself. Because of the fearfulness [2106] of things, there is a certain fear in it, and reasoning anoints the mind of the soul, so that it can learn silence, and not become stolid, so that it does not perish, and does not seek those that are superior to [2107] itself, and do not test those that are superior to itself. Whenever the power is given to you, understand, understand, and do not be discouraged [2108] from the sacraments, but bow down, and glorify, and give thanks in silence. Because it is impossible to bear the goodness of honey, so to experience the Divine words below. Yes, if you don’t want to look at further things, having not yet reached those through the cruelty of the path, your visual power will become exhausted and damaged. And when the mind becomes depressed from testing it, it forgets its intention. The wise Solomon said well: just as a city is not fenced, so is man impatient [2109]. Cleanse, O man, your soul, and remove from You the care of things that exist outside of your nature, and hang the veil of chastity and humility on your thoughts and movements, and with these you will find those things that exist within your nature. The sacraments are revealed to the humble. If you want to devote your soul to the work of prayer, cleansing the mind, and abiding [2110] in nightly vigor, as if you have acquired a bright thought, remove yourself from the vision of the world, and fathers of conversation, and do not usually want to receive others into your cell, nor with the knowledge [2111] of goodness, but only those who are of the same equal and understanding with you, and keepers. And beware of the embarrassment of spiritual conversation, which usually involuntarily moves on. And after you have cut yourself off and made up your mind and have stopped external conversation at all, combine [2112] alms with your prayer, and your soul will see the light of truth. As much as the heart is calmed by external things, only so can the mind receive comprehension and horror from the perception of understandings and Divine things [2113]. It is a custom for the soul to quickly change [2114] from meeting with people to conversing with God and Divine words, and conversation for conversation, and if we struggle, we will show little diligence. Abandon the reading of the Scriptures, which reveals the path of subtlety of vision, and the lives of the Saints, even if from the beginning you do not feel the sweetness, for the darkening approach of things, as if you would exchange conversation for conversation. And when you rise to prayer and to your rule, instead of worldly teaching you saw and heard, having found yourself in the teaching of the Divine Scriptures, which you had read, and thus you forget the memory of them [2115], and thus the mind will come to purity. And this is written, as the soul is helped by reading when it begins to pray, and again from prayer it is enlightened by reading. And this again, instead of external confusion, the substance of [2116] images of prayer is acquired; How can the soul be enlightened by reading, and always pray without laziness and serenity. It is too cold for the carnal and gluttonous to try spiritual things, just as it is difficult for the harlot to talk about chastity. The great body is ailing, fat foods are disgusted and abhorred, and the mind, while exercising in worldly things, cannot approach the test of the Divine. Fire does not burn in wet wood, and Divine fervor does not revive in a heart that loves peace. The harlot does not abid in love for one, and the soul, bound by many deeds, does not abid in Divine teachings. Just as one who has not seen the sun with his own eyes cannot confess its light to anyone, from a single ear, he feels its light lower, so he has not tasted with his soul the sweetness of spiritual deeds. If you have any of your extra daily needs, distribute them to the poor, and come with boldness and offer your prayers, that is, say them with God, like a son with his father. Nothing can bring the heart closer to God, like alms, and nothing can create silence in the mind, like poverty is free. It is better for you to be called ignorant by many, for simplicity, and not for being wise and perfect in mind, for glory. If someone, having arrived on horseback, stretches out his hand to you and accepts alms, do not turn him away, even though he is far from [2117] in times of poverty, as if he were alone from the poor. Whenever you give, give with generosity, and with a calm face, and give him more of what he asked for food. For, he says, send your bread before the poor, and after a long time you will find reward. Do not distinguish between the rich and the poor, and do not want to lead the worthy from the unworthy, but may all men be equal to you for good. In this way, even the unworthy can be attracted to good, and the soul is soon drawn away from the body [2119] into the fear of God. The Lord, having communed with tax collectors and harlots at meals, and not excluding the unworthy, may in this way draw everyone into the fear of God, and may the physical ones draw closer to the spiritual. For the sake of goodness and honor, let all people be equalized, even if a Jew is either unfaithful or a murderer, and most importantly, because he is your brother, and by your nature, and without reason, he has gone astray from the truth. Whenever you do good to someone, do not expect retribution from him, and for both deeds you will receive reward from God. If it is possible, then do no good for the future reward. If you set the limit of poverty for your soul, and by the grace of God you are freed from cares and will be your niche above the world, be careful not to love acquisition for the love of poverty, but rather to give alms, and put your soul into rebellion, take it from someone, and give it to someone else, and consume your honor by obeying a person’s request, and fall away from freedom and the nobility of your thoughts through the care of everyday life, beyond your highest degree is from the degree of the merciful. No, I pray you, don’t be guilty. Almsgiving is like feeding children, but silence is the height of perfection. If you have enough to acquire, squander this one thing; if you don’t have enough, you don’t want to have it. Cleanse your cell from pleasure and excess [2120], because this leads you to abstinence involuntarily, and without wanting to. The scarcity of things teaches a person abstinence; However, when we become weak in accepting things, we cannot hold them for ourselves. Having conquered the external battle, they took on the courage of the inner fear, and nothing compels them to convince them, and they do not hesitate in the battle, neither from their neighbors nor from behind. I say that it is a battle raised against the soul from feelings and negligence, that is, between hearing and tongue [2121], which comes upon the soul and creates blindness in it. And from the invasion of external rebellion, he cannot heed himself in the secret warfare that is moving against him, and with silence he cannot defeat those that are moving inward [2122]. Whenever someone closes the gates of this city, that is, these feelings, then he makes war from within, and from without he is not afraid of those who are approaching the city. Blessed is he who understands this, and remains in silence and does not speak [2123] about the multitude of his deeds, but who devotes all bodily deeds to the work of prayer, and believes, as he does with God, and cares for Him day and night, he will not become poor because of those even for the needs of need, for His sake he withdraws from care and consumption If someone does not endure [2125] in silence without handicraft, then let him do it, using it as a helper, and not abounding [2126] for the sake of acquisition. And this is for the weak to eat; but for the perfect, it is rebellious to eat. For the Fathers gave the power to the weak and lazy to do, and not as if I were forced to do so [2127]. During that time, when God touches your heart inwards, indulge yourself in unceasing bows and genuflections, and do not leave your heart worrying about things, and when the demonic begins to punish you [2128], practice in others, and then see and be surprised what you have to bear from this. There is no other way of doing things than in fasting labors and it is more difficult, as the devil is envious, from harming anyone before the cross of Christ, and having his hands folded behind him, and praying day and night. Do you want not to be tired of your warmth, and not to become poor from tears? Rule over these things, and be blessed, O man, if you take care of those spoken to you day and night, and seek nothing else from them: then the light will shine within you, and your truth will soon shine forth, and you will be like a flourishing paradise, and like a source of water that is endless. See what benefits are born to a person from heroic deeds. In multitudes a person is found kneeling in prayer, with his hand stretched out to heaven, and looking with his face at the cross of Christ, and gathering all his thoughts to God in prayer, and greatly [2129] a person prays to God with tears and tenderness, at that very hour, when a source suddenly moves into his heart, exuding sweetness, and his joy is resolved, and his eyes are covered, and his face falls to the ground, and his thoughts change, as if infirmity makes bows, straight [2130] joy moves throughout his whole body. Take heed, therefore, man, to what you have read, for if you do not struggle, you will not find it; and if you don’t push around with vehemence, and keep watch at the doors, you won’t be listened to. Whoever, hearing this, desires external truth, even though he cannot endure it in silence. But otherwise, if someone cannot learn this, the grace of God exists before a person can be inside the door [2131]; then let him not abandon the other path, and let him not be uninvolved in the two [2132] paths of the belly. Until then, the outer man will not die from all the things of this world, not just from sin, but also from every bodily activity, just as the inner man will not die from evil thoughts, and the natural movement of the body will not be exhausted, unless the sweetness of sin is stirred in the heart, the sweetness [2133] of the Spirit of God cannot move in man, and his joy will not be purified in his stomach, and Divine understanding will not enter his soul; it will not be felt or seen. And Dondezhe will not abolish from his heart the cares of everyday life, except for the necessary needs of nature, and will leave God to take care of these, spiritual drunkenness [2134] will not be able to move in him, and the consolation of it, with which the Apostle was comforted, will not be able to feel. This said, without cutting off hope, because [2135] Until someone does not reach the height of perfection, he will not be worthy of [2136] the grace of God, below will comfort him. Truly, when someone destroys the placeless [2137], and moves away from them completely, and flows to the good, in a short time he feels help. If for this reason it is not enough to strive, he will find consolation for his soul; and will receive forgiveness of sins, and will be honored with grace, and will receive many benefits. Otherwise, the lesser is this comparison to perfection, who has separated himself from the world, and has found in his soul the mystery of the bliss there, and has achieved this thing, for the sake of which Christ came. To him be glory with the Father and the Holy Spirit, now and ever and unto ages of ages, amen. Word 57. About the hedgehog to withdraw from the world and all those who disturb the mind God has given to many people the honor of deep teaching, and thus the gift, and from everywhere he has opened the closed door to enter into saving knowledge. If you want a witness of the truth of what has been said, awaken within yourself, and do not risk perishing. If you want to take this away from outside, imashi and another teacher and witness, instructing you unerringly on the path of truth. A confused mind cannot escape from oblivion, and wisdom does not open its door to such. The ability to comprehend with a certain understanding [2139] to which equality the end of all ends, to the renunciation of everyday things, does not require another teacher. The natural law that was first given to man by God; the vision is of his creatures, and those who wrote the law shall be added to the transgression. Do not remove your passions from wine by your own will; you may be attracted to sin involuntarily. This is the essence of sin: wine, wives, wealth, health of the body; It is not that these sins are more natural, but that from them the nature conveniently bows to the passions of sin, and for this reason a person must guard himself from these with diligence. Even if I take away [2140] your weakness and remember, you will not pass the limit of protection. Before men, squalor is abominable; before God, much more [2141], the soul is high-hearted and the mind is high. Before man, honestly, there is wealth: before God, the soul is humble. Whenever you want to begin to do good deeds, first prepare yourself for the temptation that comes upon you, and do not doubt the truth. It is customary for the enemy, when he sees someone who has begun a good life with ardent faith, to tempt him with various and terrible temptations, so that from here he comes into fear, becomes cold from good will, and in no way gains the warmth to approach godly deeds. And it is not like having such power to resist, since no one could [2142] when he does good, otherwise he is allowed by God, just as he understood the righteous Job. Therefore, prepare for yourself to courageously withstand the temptations that come from virtue [2143] and then begin to do these things; If you are not prepared to meet temptations, then refrain from doing virtues. Man, doubting God, the helper of the existence of good deeds, fears this from his shadow, and in times of abundance and satiety is greedy, and in his silence, the storm is filled; trust in God, is affirmed in the heart, and his honesty will appear to all people, and his praise will appear before all his enemies. The commandments of God are greater than all the treasures of this world; and the one who acquires this [2144] finds God within himself. Recline always with the care of God, this cage guardian [2145] you have acquired. And whoever desires His desires will have heavenly angels as guides. Fear your sins, the terrible procession will pass without stumbling, and in times of gloom, light will appear before you and within yourself. Fearing sins, the Lord preserves his feet, and during the creeping, the mercy of God will precede him. He who does not perceive [2146] his sins to be small, falls into the worst [2147] of the first, and receives torment sevenfold. Give alms for humility, and you will reap mercy in judgment. With them you destroyed what was good, and with them you destroyed what you gained. You owe a penalty to God, you do not accept beads from You in place of it, that is, you have destroyed chastity, God does not accept alms from You, you are in fornication, you want a body that is not sacred from You, because you have transgressed the commandment. Do you think of leaving this world for the sake of acquiring money and committing imashes for other things? You left the garden, but did you come to fight with others? Saint Ephrem said that during the harvest, you do not struggle against the heat in winter garments. This is what everyone sows, that is what he will also reap. And every illness can be cured by our doctors. And you were not overcome by envy, so why did you bother to fight against sleep? Even if there is a sin that is small and colorful, remove it before it spreads and ripens. Don’t be careless, even if you think there has been a sin, until you later find an inhuman master, and like a slave bound before him, run away. Strive against passion from the beginning, it will soon take over. He who can endure an insult with joy, even if he has it at hand to repel it, receives this consolation from God through faith in Him. And those who with humility endured words with humility, this one has achieved perfection, and from the saints the Angel is surprised; For one thing, such a virtue is great, and the inconvenience is correctable. If you don’t believe in yourself that you are strong, you will be tempted and find yourself unchangeable. So test yourself in all things. Having acquired faith in the right in yourself, so that you can overcome your enemies. Have your mind unparalleled, and do not rely on your strength, and do not let yourself fall into natural weakness, and then from your fall you will understand your weakness. Believe in your reason, so that without intervening [2148] the enemy will catch you with his cunning. Have a meek tongue, and dishonor will never come to you. Gains are sweet to the lips, and you will have everyone else. May you not once boast with your tongue about your deeds, may you not be ashamed: for every thing that a person boasts about, God allows him to change, so that he may humble himself and learn humility. For this reason, it is appropriate for you to allow all the foreknowledge of God, and not believe, as if there is something that is unchangeable in this life. Once I was in Sitsa, I lifted up your eye to God, the cover of God and providence passed over all people, but we did not see [2149], but from those who cleansed themselves from sin, and about God and the only ones who have, I will take out my teaching. More significant is this providence of God, when they enter into a great temptation about God, then they [2150] feel, like the bodily hairs of the seeing one [2151], each according to the measure and guilt of the temptation that occurs; for he will motivate ascetics to courage, as was done in Job, and Joshua, and the three youths, and Peter, and the other saints, who [2152] appeared in some form of humanity, daring to do things, and strengthening them to piety. If you say that this saintly vision was given by God, and is characteristic [2153] of such visions, then may you be worthy of courage in the image of the holy martyrs, who are many in number, but when one each, and in many places, and different, struggled for Christ’s sake, and, having found on By force, I courageously endured the scouring of my mortal body with iron and many different torments - things even more than nature. For such holy Angels appeared in reality, so that everyone would understand that Divine providence finds in every way abundantly for them, enduring every sorrow and every temptation for Him, to demonstrate their good courage, and to the shame of their enemies, for as much as the saints were inspired by such visions, only by resisting with the patience of their souls hostile to the army and going berserk. And what is appropriate to say about fasting women, strangers from this world, and hermits, who made the city a desert, and the Angel created a village and a dwelling, to whom I always came for the arrangement of [2154] their residence, and as one Lord served during [2155] one with others as co-defenders with whom all The days of my life I loved the desert, and in the mountains and in dens and in the abysses of the earth I had a dwelling, for the love of God. And as the earthly forsaken, the heavenly loved, and the imitators of the angel were, for this reason it is righteous, and the holy angels themselves did not hide their vision from them, and fulfilled all their desires, but also at the time [2156] that I appeared, this, as it behooves them to live more often; and sometimes, a certain one was perplexed when I explained it, but when the saints themselves asked about what was appropriate; and when I taught those who went astray along the way, and when I fell into temptation, I delivered them; and when, suddenly, adventure and misfortune find those who suddenly find themselves in admiration, like from a serpent, or a stone, or a log, or a thrown stone, when, when the enemy is clearly fighting with the saints, I clearly show myself, and to help them send messages to the verb, and create boldness and good courage and consolation in them; and then I performed healings for them, and then I also healed the saints themselves who had fallen into illnesses; and then, having fallen from their bodies through non-eating, by the touch of the hand, or words, I strengthened and strengthened them more than nature; and some slaughter from them, the repose of the manifestation; some also represent the image of repose. And that it is fitting to count many things, representing the love of the saints for us, the Angels and every kind of diligence for the Righteous, for just as some brethren provide for the lesser than the greater, so they provide for us. Having said this, let everyone understand that the Lord is near to all who call upon him in truth [2157]: And He creates great providence for those who have given themselves up to please Him, and those who follow with all their hearts. If you believe that God is creating providence for you, why are you concerned and diligent about the temporal needs of your flesh? If you don’t believe that God is working out His providence for you, and for this sake, worrying besides Him about those things that you need, you are the most wretched man of all, and you live, or will you live? Cast your sorrow upon the Lord, and he will nourish you [2159]. And do not be afraid of the fear that comes upon you [2160]. He who has sanctified God alone remains in peace. Apart from non-covetousness, the soul cannot free itself from the rebellion of thoughts. And apart from the silence of feelings, he will not feel the world of thought. No one can acquire the wisdom of the spirit unless he enters into temptation. And besides difficult [2161] reading, the subtleties of thoughts cannot be understood; and apart from the silence of thoughts, the mind cannot move into the hidden mysteries. And apart from trust in faith [2162], the soul cannot boldly dare to be tempted. And besides the temptation, the protection of God is clear [2163], the heart cannot trust in Him. And except for the soul to taste the passions [2164] of Christ in the mind, there will be no communication with Him. This man of God is indescribable of being, who for his great mercy put to death to eat himself out of need. Have mercy on the poor, who care for God for yourself, and those who are poor for His sake [2165] will find endless treasures. God does not demand anything [2166]. He rejoices when he sees someone resting His image, and honors him for His sake. Whenever someone asks you for a hedgehog, do not say in your heart that I will leave this for my soul, so that I may rest in it, and God will give him a tribute from somewhere else I will demand it, for these are the unrighteous, these words are, and those who do not know God. A righteous and good man does not give his honor to others, below the time of grace, he undeedfully [2167] allows it to pass away. To the poor and meager man, it is given from God; The Lord leaves no one behind. You have turned away from your honor, even from God, and you have removed His grace from You, turning away the poor. Whenever you dasi, rejoice and say: Glory to you, God, for you have made me worthy to find someone to give rest to. If you have not achieved this, then rejoice, and thank God: I thank you, my God, for you have given me this grace and honor to become poor for your name, and you have made me worthy to taste the sorrow laid in the path of your commandments, in sickness and poverty, as I tasted your holy things that walked along the way family And when you are weak, say: blessed is he who has been vouchsafed by God to be tempted to be dumb, in whose image we will inherit life. God brings illnesses and health for the sake of the soul. For someone from the Saints said this [2168], as a monk who does not work pleasingly to the Lord, and does not strive diligently for the salvation of his soul, but carelessly acquires the training of virtues, and is allowed by God to fall into every temptation, so that he will not be idle, and from his many idleness he will turn away to the greater [2169]. For this reason, God casts [2170] temptations upon the lazy and careless, so that they may learn from these, and not from vain ones. God always does this for those who love Him, that He may punish, and make wise, and teach them His will. And when they pray to Him, He does not hear them quickly, until they become exhausted, and they understand firmly that this happened because of their negligence and laziness. It is written: “When you stretch out your hands to Me, I will turn My eyes away from you: and if you increase your prayer, I will not hear you [2171].” For even if it is not about others, it is written about those who forsake the path of the Lord. And since God is abundantly merciful to be a verb, then why in temptation, when we push and pray, are we not heard, but our prayer is despised? Are we not taught about this in every way from the Prophet who says: “The hand of the Lord is too small to take it away; it is too hard for the ears to hear; but our sins have separated us from him, and our iniquities have turned away from his face so that we will not hear [2172].” Remember God at all times, and He will remember you when you fall into evil. Your nature is pleasant [2173] and there are many temptations in the present world, and evil is not far from you, but flows from within you, and under your feet. From the place in which you stand [2174], do not leave: and when God wills, you will be freed from them. And just as leaders [2175] come closer to friends, so temptations are near a person. This God has provided [2176] with wisdom for your benefit: may you continually [2177] strike His door, and with the fear of the sorrowful will His memory dwell in your mind and draw closer to Him in prayer, and your heart will be sanctified by His everlasting memory. And I pray to you, He will hear you and understand that God is the one who delivers you; and having understood the One who created you and provides and preserves the world of the Creator for you. One, as a teacher and punisher, is temporary, the other, as a father’s house, and your inheritance is eternal. Not having created God is unpleasant [2178] sad, but not desiring the Divinity, they inherit what the hedgehog and likewise before the morning star, after which Satan came through the ascension, he inherited it. He created you to be like the nature of the soulless, so that you will not be like the nature of the soulless, and your goodness will be unacquired and free of charge, like the natural advantages of cattle for the dumb. Because much benefit and gratitude and humility are born within from the walls [2180] of these guidance, it is convenient for everyone to understand. It is obvious that we have in us [2181] the ability to strive for good and to turn away from evil [2181], and honor and dishonor come from these, they relate to us, because of dishonor we are put to shame, we are afraid, but with honor we bring thanks to God, and we reach out to virtue. God has multiplied these pestons for you, but you are not free from them, and are not pleasant to the sorrowful, and above all fear, you forget the Lord your God, and deviate from Him, and fall into polytheism, like many others, even if they subservience to you, and are beaten by such sad ones, in one moment for a temporary and bad power and health, not I've literally fallen into polytheism, but it makes no sense to call myself a joke. For this reason, I allowed you to be in sorrow. Then, without evading, you anger Him; and by inflicting torment [2182] He will consume you from His presence. I leave behind the words of wickedness and other blasphemies, born from the prosperity of this life and fearlessness, even if it is foretold, let no one dare to say. For this reason, through passions and sadness, you increased your memory in your heart and with the fear of the opposite you aroused you to the doors of your mercy, and through deliverance from these, and the existing guilt towards yourself, you sowed love in you; Having invested love, He brought you closer to the honor of sonship, and His rich grace, which is there, shows you. How would such a person know His providence and care, if something contrary had not happened to you? Even though it is the greatest [2183], from these it is possible for the love of God to increase in your soul, that is, from the understanding of His gifts, and the memory of the multitude of His providence. All good things are born to you from the sad, so learn to give thanks. Other things, remember God, and He will always remember you, and having remembered, He will save you, and you will receive all bliss from Him. Do not forget His care [2184] about vain things, so that He will not forget you during your battles. In your abundance, be obedient to Him, and in your sorrows gain boldness towards Him by heartfelt and constant [2185] prayer to Him. Purify yourself before the Lord, having His memory in your heart, so that without becoming rigid [2186] outside His memory, you will be bold when you go to Him: beyond the boldness you have towards God comes from frequent conversations with Him, and many prayers. There is assimilation to man [2187] and continuity [2188], by the body, and assimilation to God [2189], by spiritual memory, and prayer, attention and burnt offering. Because of the long duration of His memory, His memory is transformed into horror [2190] and surprise in time. For the hearts of those who seek the Lord will rejoice. Seek the Lord, O condemned women, and be strengthened in hope; seek His face [2191] by repentance, and be sanctified by the sanctity of His face, and be cleansed from your sins. Run to the Lord, if you are guilty of sins, He is able to forgive sins and despise sins. With an oath, the Prophet spoke: “As I live, says the Lord, I do not want the sinner to die, but to turn and live for him” [2192]. And again: “All day long I have stretched out My hands to people who disobey and speak against people” [2193]. And again: “Why are you dying in the house of Israel? Turn to Me, and I will turn to you” [2194]. And again: “On that day the sinner will return from his path and turn to the Lord, and will do justice and righteousness; I will not remember his iniquities; He who lives will live, says the Lord. And if a righteous man forsakes his righteousness and commits unrighteousness by sinning, I will not remember his righteousness, but I will lay his trespass before him, and in the darkness of his deeds he will die, having remained in them” [2195]. Why? The sinner will not be stunned by his sin, but on that day he will turn to the Lord. And the truth will not deliver him from the righteous; on that very day he will sin, even if he continues in such sin. And God said to Jeremiah: “Take a scroll, and when you say this, write: From the days of Josiah the king of Judah, and even to this day, all the evil that you say should come upon this people: that when they hear and are afraid, man will leave his evil way, and when he turns, he will repent, and I will take away their sins” [2196]. And Wisdom said: “Hide your sin, it will not be revealed: confess your sins, and having passed on I will receive mercy from God” [2197]. And Isaiah says: “Seek the Lord, and when you have found it, call on Him, and when you come near, let the sinner leave his way, and the unrighteous man leave his thoughts, and turn to Me, and I will have mercy on you. For my thoughts are not like your thoughts, nor are my ways like your ways. If you listen to Me, you will destroy the good earth” [2198]. “Come to Me, and listen to Me, and live by your soul” [2199]. Whenever you have kept the ways of the Lord and done His will, then trust in the Lord and call on Him; and I cry to you, and he says to you: Behold, I have come. I came across the temptation of the unrighteous, to have no hope of calling on God, to look [2200] for salvation from Him, even though in the days of my rest I had withdrawn from the will of God. Before you begin to scold, demand benefits; And before you fall into illness, seek a doctor; and before they will find you in sorrow, pray, and in times of sorrow you will find Him, and He will hear you. Before you start to crawl, call and pray; And before I pray to you, prepare the promises that I am saying from here on the way. Noah's ark was built quickly in a time of peace, and before a hundred years its wood was diligently woven; but in the time of wrath, unrighteousness perished, but for this righteous man there was a covering. Unrighteous lips are blocked by prayer. It is the twinkling of conscience that makes a person daring. A good heart sheds tears with joy in prayer. Even though this world has died, these insults are endured with joy; but in this world this world lives, these cannot endure offense: but either they are overcome by vanity, they become angry and are wordlessly [2202] prompted by confusion, or they are overcome by sadness [2203]. Oh, how incorrigible such a virtue is, and how much glory it receives from God. Although this virtue can be corrected, that is to say, being offended, and long-suffering, it requires you to move away from your relatives and withdraw, since you cannot correct it in your own country. The great and the strong have to endure the virtues of this disease, among their relatives, those who exist, and after this world has died, any real consolation for the despairing [2204]. Just as grace approaches humility, so does it approach pride—adventure is painful. The eyes of the Lord are upon the humble to make them glad; the face of the Lord, before the proud, to humble them. Humility accepts mercy from God; hard-heartedness and lack of faith will reduce terrible cases. You have humbled yourself in all [2205] before all men, and you will be exalted above the Princes of this age. Precede everyone with your kiss [2206] and worship, and you will be honored more than those who bear gifts [2207] of Sufiric gold. Destroy [2208] yourself, and see the glory of God in yourself, where humility flows out, there the glory of God flows out. If you actually struggle and are humbled, then of all men will make you glorified and God will be; If you have humility in your heart, then in your heart God will show you His glory. Be despised in your greatness, and not great in your smallness. Strive to be despised, and be filled with the honor of God. May you not seek the honor of being, but be filled with ulcers within [2209]. Reproach [2210] honor so that you will be respected, and do not love it, so that you will not be dishonored. Those who [2211] for honor flee from in front of him. And he who runs away from her will marry [2212] him, and the preacher becomes the whole person of his humility. If you despise yourself and are not honored, God will declare you. If you reproach yourself for the truth [2213], God will command all His creatures to praise you, and they will open before you the door of the glory of your Creator, and they will praise you, since you are truly in His image and likeness. A man who shines with virtues, but who is a bad man, who is bright in his wretched life, who is wise in mind and humble in spirit, who will see? Blessed is he who humbles himself in all, for he will be exalted. For for God’s sake, humble yourself in everyone and belittle yourself; from God we are glorified. And for God’s sake, hunger and thirst, God will intoxicate him with His blessings. And for God's sake he is naked, and puts on from Him the robe of incorruptibility and glory. And for His sake, when we become poor, we are consoled by His true riches. Humble yourself for God's sake, and you, who know nothing, will increase your glory. Have sin in your whole belly, so that you may be justified in your whole belly. Be ignorant in your wisdom, and let not you appear wise, ignorant. And even if humility exalts the simple and ignorant, how much honor does it seem to the great and honest to be guilty? Flee vanity and become famous: and fear pride and become exalted. Vanity was not given to the sons of men, nor was arrogance given to the female race. Even though you have renounced all worldly things by your will, you have become covetous about the most insignificant things. If you abhor vanity, run away from those who catch it. Flee covetous people, just as you would flee from covetous people. Keep yourself away from those who enjoy, just as you are from pleasure. Flee those who commit fornication, as you do those who commit fornication. Even more, the subtle memory of the spoken ones is confused by the thought, much less by the vision, and by being with them. Draw closer to the righteous, and by doing so you will draw closer to God. Live with those who have humility, and learn from their character; Even if the vision of those who have spoken is useful, how much more is the teaching of their lips. Love the poor, so that you too may receive mercy. May you not approach those who are inquisitive, may you not be forced outside of your silence. Do not endure the vile stench of the sick, and especially the wretched; Thou art also covered with tender body. May you not reproach those who are offended at heart, whether they are rich or poor [2214], and may not be beaten with their rod, and may you seek those who console them, but you will not find them. Don’t disparage those who have been damaged [2215], for we will all go to hell with equal honor. Love sinners, hate their deeds, and do not despise them for their sins, lest you too be tempted by those who are the same. Remember that you are a companion of earthly nature, and do good to everyone. Do not forbid those who demand your prayer, and do not deprive them of soft words of consolation, lest they perish and their souls be tortured; But imitate the doctors, who treat the hottest ailments with the coldest doctors, and the coldest ones with the most disgusting. Always compel yourself to humble your neighbor, and honor him above his measure. Lie his hand and nose, and give him plenty for her with much honor, and lay it on your eyes, and praise him about those who do not have them. When he leaves You, say every good thing about him, and anything honest. With these and the chin you attract him for good, and make him feel ashamed of the greeting with which you greeted him, and sow the seeds of virtue in him. From the same custom, by which you imagine an image of good things in you, and you have acquired a lot of humility in yourself, and without difficulty you correct great things, not exactly this, but if you have some sins, honoring them, it is more convenient for you to accept healing from You, being ashamed of the honor that you have done to him. May this image be everlasting for you to be kind and respectful to everyone; and let him not irritate anyone, or hate him, either for his faith or for his evil deeds; but keep yourself from reproaching or denouncing anyone about this, for imams are impartial to the Judge in heaven. If you want to convert him to the truth, grieve for him, and with tears and love say one or two words to him, and not be kindled with rage, and see in you a sign of enmity. You never know how to get angry or irritated, or reproach someone passionately. The direction of love and reason is humility, which is born from the conscience of good things: in Christ Jesus our Lord, to Him be glory and power with the Father and the Holy Spirit, now and ever and unto ages of ages. Amen. Sermon 58 Even if a certain case of sin crawls, obviously there are natural infirmities, God has allowed the soul to be more beneficial than that being of passions: I see that I will not set these above before the second pack of existence. Even more pleasant than these beings of passions, it is useful to eat to mortify the conscience, and if you remain in these, it is shameless and shameless to eat [2218]. These are the three images in which every verbal soul can approach God: either through the warmth of faith, or fear, or the punishment of the Lord, and no one can approach the love of God unless one of these three images precedes it. Just as from gluttony a rebellion of thoughts is born, so also from verbosity and disorderliness of conversations, unreason, and mental frenzy [2219]. Concern about worldly things confuses the soul, and to be disturbed by them, confuses the mind and drives away from silence. It is fitting for a Monk, who has devoted himself to heavenly cultivation, to ever and ever take away all worldly cares except being [2220], and having been in himself, he will find nothing at all from the present age, having been idle from such things, without care [2221] he can learn in the law of the Lord day and night. Work on the body, without purity of mind, as if it is childless and false, and the breast is dry: for they cannot approach the mind of God, and they laboriously work on the body, but do not bother to eradicate passions from the mind; For this reason they will reap nothing. Just as he who sows among thorns can reap nothing, so he consumes himself with malice and covetousness, he can accomplish nothing, but groans on his bed from much vigil and oppression of affairs. And the Scripture testifies, saying: “like people who practice righteousness, and like people who carelessly seek righteousness and truth from Me, and who carelessly seek nothing from the commandments of the Lord, and want to draw closer to Me God, saying: “What have I understood, and have you not seen?” and humbled yourself, and did you not see it? For the days of your fastings, do your wills, I say, your thoughts are evil” [2222]. And just as I offer burnt offerings to an idol, and fierce thoughts, even as gods have become enslaved within themselves, your self-government makes a sacrifice, the most honorable of all sacrifices: it is fitting for Me to sanctify you, by your goodness and a clear conscience. The land is pleasing, gladdening its cultivator with up to a hundred fruitful fruits. The soul, brightened by the memory of God, and vigilant night and day, there the Lord creates clouds in the firmament, covering the days, and illuminating the night with fiery light; inside its darkness the light will shine. Just as the light of the moon covers the clouds, so the vapors of the womb will drive away the wisdom of God from the soul. And like the flame of fire in dry wood, so is the body, the belly is saturated. And just as fat matter grows the flame of fire, so does the difference between the brushes and the movement of the body. In a voluptuous body, the mind of God does not live. And if you love your body, you will not receive God’s grace. Just as from illnesses a fruit is born that brings joy to the one who gave birth, so from the labor of the larynx [2223] a fruit is born in the soul, the understanding of the mysteries of God. The fruit is cold for the lazy and voluptuous. Just as a father cares for his child, so Christ cares for the body that suffers for His sake, and I will take his mouth away from him. Even with the wisdom of doing, acquisition is invaluable. Strange is that which is created by thought outside of all everyday things. It is deplorable that you remain in hunger and thirst all the days of your life, hoping for future blessings. There is a monk who sits outside the world, and always prays to God to receive the good future. There is monastic wealth, consolation created from crying, and joy, even from faith, shining in the lies of thought. He is merciful, not separating [2224] thoughts from anyone from anyone, but having mercy on everyone. There is a virgin, not one who has preserved his body from unity, but be ashamed of yourself if you are alone. If you love chastity, drive away stale thoughts through the teachings of reading and extended prayer, and then arm yourself with natural guilt; other than these, it is impossible to see purity in the soul. If you want to acquire alms, first get into the habit of despising everything, so that the mind will not be attracted by these burdens and the limit will be beyond itself. Almsgiving is known [2225] in the patience of one who wills to be offended. The perfection of humility is to endure with joy false words. If you are truly merciful, when yours is taken away from you unjustly, do not be offended within, but tell the vanity to those outside [2226]. Let the vanity [2227] of those who offended you be swallowed up by your alms, like the cruelty [2228] of a multitude of wine and water. And show the abundance of your alms with good ones, in which you repay those who offended you, just as you made blessed Elisha your enemy, who wanted to captivate him; when you pray and blind them with darkness, showing the power within you; When you have given them food and drink, leave them to take away the alms that are in you for display. The humble person is truly not embarrassed when he is offended, nor does he give an answer [2229] about the thing he was offended about; but he accepts slander as if it were the truth, and does not bother to convince people that he was slandered, but asks for forgiveness. Because the name of fornication was attracted to oneself by will, it does not exist; Others are the name of adultery, far from this being, I suffer; and the fruitfulness of sin, which I did not commit, I revealed to myself in tears; and forgiveness of iniquity, which you have not committed, with tears from those who offended you, asking for it, crowning your souls with all purity and chastity. Others, let them not glorify their virtuous dispensation, which exists hidden in them, in the form of those who were amazed, showing off to themselves the Divine salt of delight, and the silence of the firmament [2230]. Because of their extreme perfection, the Holy Angels are preachers of their virtues [2231]. You don’t feel like having humility [2232], otherwise you are a fool for yourself; You tolerate less of their words, but instruct yourself to be humble in wisdom. If you are humble, test yourself to see if you are embarrassed and might offend. The Savior of the Father denotes many monasteries as the measures of thought in the land of those who are established, but I say the divisions and differences of spiritual gifts; in them they delight in thought, not because of the difference of places, but of the ranks of talents, the many monasteries of speech. Just as each person enjoys the sensual sun by the purity of his visual power and comprehension, and just as one lamp, in one house, illuminating a different dawn [2233], the light is not divided into many luminosities; So in the future, the Righteous Ones are all settled in one country inseparably, each of them, according to their measure, is illuminated by a single mental Sun, and deservedly attracts joy and joy, as if from a single air and place, and seat, and vision and image. And no one sees the measure of his friend, neither superior nor lesser; Yes, it is not in vain that the surpassing grace of his friend, and his own deprivation, will cause him this sorrow and pain. Let this not be, where there is no sorrow or sighing; but each one, according to the grace given to him, according to his own measure, rejoices within himself; there is one external vision of all, and one country [2234] it is, and besides these two ranks, there is no other intermediate rank, I say, one is the highest, the other is lower, the middle of these is, the difference is the difference in rewards. If this is true, just as it is true, then what is the most insane or senseless thing to say, that it is necessary for me to escape Gehenna, but I have no care about entering into the kingdom; To escape from Gehenna is to enter into the kingdom, just as to fall away from this is to enter into Gehenna. Scripture has not taught us that there are three places to be, but what? When the Son of man comes in His glory, He will set the sheep at His right hand, and the goats at His left [2235]. Below there are three ranks of speech, but two, one on the right hand, and one on the left. And he separated the boundaries of the differences between their dwellings, the rivers: as if these are going into eternal torment, apparently as sinners: but the righteous in the eternal life will be enlightened like the sun [2236]. And again: they will come from the east and the west, and will lie down in the bosom of Abraham in the kingdom of heaven: but the sons of the kingdom will be driven out into utter darkness, where there will be weeping and gnashing of teeth [2237], which is worse than any fire. For did you understand from these that this is a standing that is opposed to the highest rank, that this is Gehenna, it is tormenting? It is good to teach people about the goodness of God, and to attract them to the continuity of God’s providence, and to lead them from delusion to the knowledge of the truth, for this one, Christ, and the Apostles, is a very high image. What if a person feels from this stay and frequent communication that his conscience is weak in the vision of those who exist, and his silence is confused, and his mind is darkened, even though his thoughts still require storage, and obedience of feelings, and when he never wants to heal his own health, he destroys his own health, and from his own freedom of his will comes the rebellion of the mind; then let such a one remember the Apostolic verb, advising and saying, the most perfect things to be firmer than food [2238], and let him return, so that he does not hear from him, as in the order [2239], to the doctor, heal yourself [2240]; and let him condemn himself, and let him preserve his health, and instead of his sensual words, let his good life serve, and instead of the voices of his mouth, let his deeds teach; and whenever he would understand his soul in health, then let him benefit and heal with his health. Whenever he finds himself far from a person, he can do good to those with zeal for good deeds rather than words, even if he is sick himself, and demanding healing by multiplying them. If a blind man leads a blind man, both will fall into a pit [2241]. Those who are healthy have solid food, have their senses trained, and are able to accept all food, I say, the origins of all senses [2242], and will not be damaged in their hearts from all adventures, for the training of perfection. When the devil desires to defile the minds of such people with the memory of fornication, first he tempts their patience with the love of vanity; and the purpose of this thought is not the passion of being. Such things are usually done with a guarded mind; in them it is not possible to carry all thoughts as quickly as possible. Someday he will drive him away from the stronghold [2243] and begin to talk with him with the first thought [2244], and remove him from there; then it accoutrements him with the substance of fornication, and corrupts his mind to the deeds of fornication. And first he is embarrassed by their sudden pretext, for the previously former chastity of thoughts, having settled with things, whose vision the helmsman’s mind was excommunicated; for even if he is not defiled at all, he is cast away from his first dignity. If he returns back and overthrows the first thoughts [2245] which is the fault of the invasion of the second ones [2246], then passion can be overcome more easily with God. It is better to thwart the passions with the memory of virtues than with resistance and contradiction, outside the passions, when they leave their place and move towards battle, then they imagine images and dreams in the mind. The area [2248] has a lot of this war on the mind, the evil thoughts are confusing and rebellious. According to the first limit, its own limit [2249], not a trace of passions appears until they are driven away. Physical labor, and the teaching of the Divine Scriptures, preserves purity; work is known [2250] by hope and fear; Hope and fear are strengthened in the mind by withdrawal from people and unceasing prayer. Dondezh [2251] a person will receive the Comforter, demand the Divine Scriptures, so that the memory of the good will be imagined in his thoughts, and from incessant reading, the movement towards good will be renewed in him, and will preserve his soul from the subtlety of the ways of sin; The power of the Spirit, which removes [2252] the charm that captivates the soulful memories, and approaches the staleness that exists in the waste of the mind, has not already been acquired. Whenever the power of the Spirit comes to the spiritual force that acts [2253], then instead of the law of the scriptures, the commandments of the Spirit take root in the heart, and then one learns secretly from the Spirit, and does not require help other than from sensory matter. Even if the heart learns from substance, delusion and oblivion will follow the learning, but when there is teaching from the Spirit, then the memory is preserved harmlessly. The essence of thoughts is evil, and the essence of desires for good: both the thoughts are evil, and the heart is evil. The first order [2254], movement is transitory in the mind, like the wind rising in the sea and elevating the waves; the second order is affirmation and foundation [2255], and according to the limit of affirmation, there is reward for good and evil, and not according to the movement of thoughts. The soul is not calmed by the movement of changeable thoughts. If someone [2256] from these [2257] rewards of those who do not have the foundations below [2258] in their hearts, then you are near the rest of this, which you can change every day, both your good and your opposite. Ptichishch [2259] is wingless, a mind that has newly emerged from the entanglement of passions through repentance, and during prayer strives to rise from earthly things, and is not able, but is still splashing on the face of the earth [2260], not yet able to fly; both by gathering one’s thoughts by reading and doing, and by fear, and by caring for the distinction of virtues; except for these, he can’t take them away. And for this reason, for a short time, they keep the mind undefiled and not confused [2261]; later they find memories that are contrary [2262], and they confuse and defile the heart, not for [2263] feeling the silent air of freedom, to the point of forgetting things [2264] over time, the mind gathers, before it is still bodily, to have, I say, virtues that are even actually performed; You have not seen the virtues of vision, you have been honored below the sensation of them, which are the essence of the mind, the image of which approaches the heavenly, and moves away from the earthly. Even though someone serves the Lord with sensory things, the images of these things are drawn inwardly in his thoughts, and the Divine thinks of bodily images; Sometimes the sensation takes in the things existing within, then, as it is sensed, there will be a mind that is higher than the images of things in time and time. The eyes of the Lord are upon the humble in heart, and His ears are upon their prayer [2265]. Prayer to the humble, as if from mouth to ear. During your silence, cry out to the good deeds of humility; Lord, my God, You enlighten my darkness [2266]. When your soul draws near to emerge from darkness, let this sign be to you: your heart burns and warms up like a fire night and day, as the whole world of this world counts to you the ability to be and ashes, and to desire less than food from the sweetness of new and hot thoughts, constantly moving in your soul; and suddenly a source of tears appears to you, like a stream flowing without compulsion, mixed [2267] in all your deeds, and in your reading and your prayer, and in your teaching and your eating and drinking, and in all your deeds, your tears are dissolved in it. And when you see this in your soul, be daring, you have swam beyond the sea, and apply this to your deeds, and keep this well, so that grace will multiply in you day by day, and until you have reached this point, you have not yet completed your path to reach the mountain of God. If, even if you find and accept the grace of tears, they cease, and your warmth fades away, except for the change of other things, that is, bodily infirmities, woe to you: what have you destroyed, or for you have come into exaltation, or into negligence, or into weakness. What follows the tears after the hedgehog’s acceptance, and what continues to happen to him, then the imams write in another place; in the chapters, even about providence, as from the Fathers, in which such a sacrament is certain, and we are enlightened by the Scriptures. If you don’t do any deeds, don’t talk about virtues. Honest before the Lord are sorrows, even for Him and for His sake, more than all prayers and sacrifices, and the stench of their sweat, more than all the aroma. Every virtue, I exist physically without labor, but like a monster [2268] I am soulless and unable to exist. The offering of the Righteous, their tears were wiped away; and their sacrifice is as pleasing as their sighs in their vigils. They will cry out to the Righteous Lord, oppressed by the burden of their bodies, and with sickness they will send out their prayers to God, and crying out for the sake of their voice, the Holy Orders will come to their aid, who dare to create them with hope, and to console them: for they are communions of the Holy Angels with the passion and sorrow of the Saints, who are approaching them. Good deeds and humility make man a god on earth. Faith and alms quickly bring one closer to purity. Warmth and contrition of the heart cannot exist in a single soul, just as thoughts of possession exist in drunkenness. Whenever this warmth is given to the soul, the contrition of crying will be felt. Wine was given for joy, but warmth was given for the joy of the soul. It warms up the body, but the word of God is thought. Inflamed by this warmth, we delight in the teachings of hope and make [2269] thoughts towards the future century. Just as those who get drunk on wine imagine certain dreams are changed, so they are intoxicated and warmed by this hope, and they lead to sorrow, lower than that of the world. This happens with the simplest heart, and with the warmest hope, and otherwise, according to continued [2270] work and purity, the essence is prepared for those who walk the path of virtues; This happens at the beginning of the journey, by the faith of the soul; whatever He wants, the Lord does. Blessed are those who girded their loins [2271] to the sea of ​​sorrows in simplicity, and in an untested manner, for the sake of love for God, and who did not give in [2272]. These are soon saved to the refuge of the kingdom, and rest in the villages of those who have labored well, and are comforted from their misery, and rejoice in the joy of their hope. Those who flow with hope, for the difficulty [2273] of the way, do not return, nor do they wait to experience this: but when the sea has passed, then looking at the difficulty [2274], they give thanks to God: how have you delivered them and saved them from narrows and rapids, and such cruelties, to those who do not know. Those who meditate on many thoughts, and want to be wise, and betray themselves by turning thoughts and fears, and prepare themselves, and want to anticipate harmful guilt, many of these are found sitting at the doors of their houses. The lazy one was sent on the way, saying: a lion is in the way, and murderers are at the crossroads [2275]. And like rekshii: The sons of giants saw there, and we ran before them like pruzi [2276]. These are those who, at the time of their end, are found on the path, always wanting to be wise, but not wanting to make a beginning. The ignorant person floats with the first warmth, not taking care of the body at all, nor thinking within himself whether he is getting anything from his purchase [2277] or not. Take heed to yourself, lest the abundance of your wisdom, the creeping of your soul, and the snare be before your face; but trusting in God, with courage set the beginning of a path filled with blood [2278], so that you do not ever find yourself poor and naked in the mind of God. Be afraid, and wait for the winds, you will not have to sow [2279]. It is better to eat death about God than to eat a stomach with cold and laziness. Whenever you want to make a beginning in the work of God, first make a covenant, as if you had no stomach for it in this life; and as someone who was prepared for death, and despairing of this present life, and as someone who has reached the time of your predestination [2280]; and have this truly in your thoughts, so that you are not forbidden by the hope of this life, so that you can strive and win, because the hope of this life weakens your thought. For this sake, do not become overly wise at all, but give place to faith in your thoughts, and remember those many days, and the future and inscrutable ages that exist after death and judgment, and weakness will not once enter into you, according to the Wise One who says: the thousand years of the present age are not one day in the age of the righteous [2281]. Begin every good work with courage, and do not approach them with double-mindedness, and do not doubt in your heart about the hope of God, so that your labor will not be useless, and your cultivation will not be burdensome; but believe in your heart, for the Lord is merciful, and gives grace to those who seek Him, as a rewarder, not according to our work, but according to the zeal of our souls and faith. The verb is: just as you believed, so will you be [2283]. The works of those who live according to God are this. He hits his head all day long and instead of meeting [2284] hours, he does this; and the other, enduring and [2285] remaining in kneeling, combines the number of his prayers; in, with the multitude of his tears, he fills the place of his [2286] meetings, and is satisfied [2287] with those; in, strives to teach thought, and puts together the rule set for him; sometimes he torments his soul with greed, as if he is not able to carry out his meetings [2288], and another, abiding in the burning teaching of the psalms, then creates the meeting [2289] incessantly; in, abstains from reading, and his heart warms up; In other words, we are taken captive by seeing the Divine understanding of the Divine Scriptures; other, horrified by the surprise of [2290] verses, is forbidden from ordinary teaching, from silence, obsessed; and the other, having tasted all of these and being satisfied, turned to the back, and abiding is not valid [2291]; and another, he tasted little of them and only ate, and became excited and was deceived; and another, due to his many illnesses and weakness, was forbidden to quickly maintain his rule; and other, from some commonplace [2292], or desire to be possessed, or love of money, or vanity, or from the collection of substances; and he stumbled and stood up and did not turn back his shoulders [2293], the Dondezh received valuable beads. Therefore, with joy and zeal, you have always laid the foundation for the work of God, and if you are pure from passions and doubts of the heart, God Himself will lead you to the top, and will help you and make you wise according to His will, and you will receive perfection with surprise. To him be glory and dominion, now and ever, and unto ages of ages, amen. Sermon 59. About the order of monastic life, reduction and difference, and how and in what way the same virtues are born from others From doing what is needed [2295] is born immeasurable warmth, kindling in the heart from warm thoughts that come into thought; This doing and keeping refines the mind with its warmth and gives it vision; This same vision gives rise to warm thoughts, even predicted, in the depths of vision of the soul, which is called a vision. This vision gives birth to warmth, and from this warmth, coming from the grace of vision, an abundant flow of tears is born. At first, less often, that is, in one day, a person’s tears come in multitudes, and again they become scarce, and therefore a constant tear comes, and from constant tears, the soul receives peace of thoughts; from the world of thoughts, it is elevated into purity of mind; By purity of mind, a person comes to see the secrets of God, even though purity in the world is hidden from battles. Now the mind reaches to see revelations and signs, as seen by Ezekiel the Prophet, who form three ranks, for the sake of which the soul approaches God. The beginning of all of these is a good proposal before God, and types of deeds of silence, immutability, which are born from much cutting off and removal from everyday life. It is not only necessary to eat, the types of these deeds according to each [2296] have been decided, before everyone has taken away the essence, but since it is in vain [2297] for those who read these legends, but moreover, as I say, it is not appropriate to be lazy in saying this. These are: hunger, thirst, reading, all-night and sober vigil, according to the strength of each, and many bows, which must be done both in the hours of the day and in the night in abundance [2298]. Let it be the least of all to make a single [2299] thirty bows, and then bow to the honorable Cross, and depart; These are the nets that are added to the measure of these, according to their strength. Hoarse in a single prayer, they do for three hours, having a sober mind, and marking it on their face without compulsion and soaring thoughts; and these two types show and reveal [2300] the abundance of wealth of goodness, that is, grace, which is divided into each person according to his [2301] dignity. What is the image of other prayers and the hedgehog of staying in it, free from compulsion, in the senses [2302] that it is impossible to manifest righteously, below the words of the tongue, and with inscriptions, pronounce that rite. Yes, he who does not honor, has found nothing, having understood from those who do, will become ignorant of the incomprehensibility of being written, or if this knowledgeable one is found, it will destroy [2303] the unknown, the order of things; and for this reason, vision; from the other, laughter, and the foreigner will find himself in such things, according to the words of the Apostle, who spoke about the Prophetic speech. If you wish to understand this, let him follow the prescribed path and subsequently do the work of thought, and when it becomes a deed, he will learn from himself, and will not ask anyone to teach him. Sit, he says, in your cell, and it will teach you everything about itself. To our God be glory forever, amen. Word 60. About the various forms of warfare, even from the devil, on the narrow path that surpasses this world, walking Having an old custom, the devil is our adversary, who descends into this feat cunningly divides his struggle among them according to the image of their weapons, and according to the intention of the persons, he changes the image of his feat. And he looks towards those who are lazy and has weak thoughts, and from the beginning he strongly advocates for them, as if temptations are strong and strong against them, so that if he tastes them, he will create the images of his wickedness from the beginning of his path, as if from the first exploit they will be overcome by fear, and their path will appear to them cruel and inconvenient, and They say this: if the beginning of it [2307] is so inconvenient to eat and cruel, then until the end of it [2308] who can resist the many feats accomplished in the middle of it [2309]? And from here they cannot again come to what is before, but look down to something else from the violence of caring for these. And little by little the devil draws [2310] his abuse towards them, so that they will run away. Moreover, God himself allows him to be able to help them, helping them in no way: without hesitation and coldness he entered into the feat of the Lord. The verb is: cursed is everyone, do the works of the Lord with negligence, and forbid your hand from blood [2311]. And again: The Lord is near to those who fear Him [2312]. Without fear or coldness, God commands to resist the devil, saying: begin to destroy him, and rush forward to battle, and fight him courageously; and I will begin to place your fear on all your enemies who are under heaven, says the Lord [2313]. If you do not die a death by sensual will [2314] for the goodness of God, then involuntarily you will die from God's mind. Even though it is your part, let it not be with coldness [2315] that you accept the temporary will of suffering, and enter into the glory of God; Even if you die bodily in the struggle of the Lord, the Lord Himself crowns you, and with your honest relics God bestows the honor of the martyrs. For this reason, as I foretold, that in their beginnings those who were negligent and weak and were not forced to betray themselves to death, from here [2317] in all battles the slightest [2318] are found, and not courageous; Moreover, God allows them to be persecuted and defeated in battle, without truly seeking Him, but as if tempting and swearing, attempting to do the work of God. For this reason, the devil himself from the beginning knew them, and tempted their thoughts, what they are, that is, fearful and self-loving, and even more so, sparing their body; For this reason, as if a storm marries [2319] them, without mental power, even though they have the custom of seeing in the Saints, they do not see in them. According to a person’s will towards God, and his proposal towards an intention that exists for His sake, God helps him, and helps and shows him His providence. For the devil cannot approach a person, or inflict any temptation, unless he is remiss, or God allows him [2320], or unless he relaxes his cold thoughts from opinion and exaltation, or from the thought of hesitation and double-mindedness, such as the devil asks to tempt. The beginners, both simple and unskilled, do not ask from God like the Saints and Greats to tempt them, for God knows that God will not allow them to fall into His hands: for God knows that they will not be able to resist the temptation of the devil, unless they take one guilt from the wines that He foretold; then the power of God’s providence moves away from them. This is one image of the battles of the devil. About the second image of the battle of the devil And those who are courageous and strong are seen by the devil and count death as nothing, and who have gone out with great zeal, and who have given themselves up to every temptation and death, and who despise this life, and the world, and the body, and all temptations; them, and does not resist them against their first aspiration, nor takes up arms against them in battle; The news is that every beginning of battle is warmer, and the news is that the ascetic has a lot of zeal, and it is not as if the zealous warriors were overcome, and it is not as if the devil does this out of fear, but from the presence around them, the Divine powers that frighten him, he is afraid. As soon as he sees them in this way, he does not dare to touch them; Dondezh will see them cold from their jealousy, and having rejected the weapons that they had prepared in their thoughts by changing the Divine words, and the memories of those who promote and help them, and he listens during their laziness, and when they deviate a little from their first thoughts, and for themselves they will begin to invent inventions to defeat their caresses. [2324] of their wisdom, exuding in them, and they themselves dig a pit of destruction for their souls for the floating of thoughts that comes from laziness, from which a coldness reigns in them, that is, in their thoughts and hearts. And this is because the devil does not do this by will, sometimes he is forbidden to fight against them, or even sparing them, being ashamed of them, in nothingness, but to have them in nothingness, but unable to breathe, as if some power surrounds the fervor of jealousy, liquefying towards God, and coming out as an infant, and without thinking, denying and trusting in God, and believers, and those who do not know about whom they are fighting, For this reason, God will drive away the cruelty of his wickedness from them, so that if he does not approach them, the enemy will be curbed, in vain the Guardian who always protects them. Even if they do not reject the wines of help from themselves, which are prayers, labors, and humility, then this intercessor and helper never leaves them. See and write this in your heart, like voluptuousness, and to love peace, the guilt of the essence of the allowance, if you endure, forcibly abstaining from these, from the haste of God [2325] you are never abandoned, and the enemy is not allowed to fight with him, and if only one is allowed to fight with him, you will be punished [2326], but Holy power follows him and supports him, and is not afraid of the temptations of demons, even though his thoughts dare, and despises them for that reason. For that Divine power itself studies men, just as it is a small matter to swim to study a certain young man; and when he begins to drown, he lifts him up, and the young man floats on the hand of the one who is teaching him; when he begins to become faint-hearted, so as not to get bogged down [2327], he himself, carrying him in his hand, shouts to him to dare, doing: do not be afraid, I carry you. And just like a mother teaches her little son to walk, and removes herself from him, and calls him; when the one coming to his mother begins to shake, and for the softness and youthfulness of his leg and joy, his mother flows and carries him in her arms; Thus, the grace of God is carried and taught by people, who often and with simplicity have surrendered to themselves in the hand of their Creator and have renounced the world from the whole heart, and walk in His footsteps. As for man, following in the footsteps of God, at all times of your struggle, always remember the beginning of it, and the first zeal of the beginning of the path, and those ardent thoughts, with which you, having the beginning, left your home, and brought you into the militia of battle. So tempt yourself every day, so that the warmth of your soul does not dry out, from the jealousy that was kindled in you from the beginning, and brush off the [2328] weapons with which you were clothed at the beginning of your feat. And always raise your voice within the regiment, and the child of Zion [2329], that is, the inherent thoughts of the right hand, create daring and courage, and show them, that is, the part of the opposite, that you are a teetotaler, and even if at the beginning you see the aspiration of the tempting frightening you, do not weaken. Negli [2330] this benefits you, but he does not allow Tune [2331] to save you, anyone who comes close to you, unless someone sees him as guilty, is for your benefit. May you not show sickness [2332] from the beginning, and not show your strength, but having gone to what was before, you will fall, and you will find no one to resist the sorrow that comes upon you; I speak from hunger, and weakness, and from terrible dreams, and others. Do not turn away the intentions of your hero, for without helping the enemy you will be guilty, for lest your enemy find you as he expected, but pray to God unceasingly, and weep before His grace, and weep, and strive until you send your helper. If you know, if you see the one who keeps you close to you, you will not be defeated by anyone from your enemy who resists you. These are two images of the struggle of the devil here. About the third way of fighting the enemy against the strong and courageous Whenever the devil rises up against anyone, and is not able to nan in asceticism, especially on the one who strengthens and helps him, for his sake man ascends nan and [2334] receives from him [2335] strength and patience, just as this deedful [2336] body and material can defeat the incorporeal and intelligent, the enemy will never see all This power, which man has received from God, and his external feelings, from visible things and audible voices, is not overcome, and his thoughts from his caresses and flatteries are not weakened, then the flatterer wants to seek a certain image, which will remove the Angel helping man from him; Moreover, the flatterer wants to blind the mind of the person being helped, and make him helpless, and stir up thoughts of pride in him, so that he thinks that from his own strength he has all this strength and has acquired this wealth by himself, and by his own strength has saved himself from the opposing murderer. And sometimes he thinks, as if by chance he defeated the enemy; but sometimes, as if the enemy were powerless. I keep silent about some images and thoughts of blasphemy, because from them the soul falls into fear and from their memory [2337]. When in the form of revelations, even from God, he brings his charm to the environment, and in his dreams shows him things, and again in cheerfulness he imagines himself as an Angel of light, and creates everything, so that he can subdue a person little by little and [2338] be wise with him, so that he will be betrayed in his hand. If only a reasonable person would retain his thoughts with affirmation, or rather retain the memory of those who help him, and look at the sky with the eye of his heart, so that he does not see these whispering in him, since the enemy is trying to trick other images. About the fourth antiverbal image of swearing at the enemy The rest of this remains exactly [2340] for him, since he has an affinity for the nature of this [2341], and for this reason he greatly strives to create the consumption of man by that [2342]. What kind of trick is this? This is: to fight a person with his natural needs. The sufferer’s mind is often blinded by the sight and approach of sensory things, and it is easier to overcome this feat when he is near them: much more so when they appear before his eyes. With reason and skill, the cruel devil uses this wiles, that is, from the temptation that happened to many ascetics, both strong and powerful, through this they fell, and doing this deceitfully. Even if it is not possible for a person to actively create sin, for the firmness of his silence, and for the removal of his habitation from causes and guilt; Otherwise, their mind strives to dream [2343], and imagine false dreams in it, in the image of truth; as if they had not yet fallen into their lust, knocked them down, and moved in them, so that they could meditate in cold thoughts and agree and be guilty; as if their helper should depart from them. The news is that a person’s victory and his conquest, and his treasure, and his intercession, and all the fasting [2344], will take place in his thoughts, and in a small moment they happen; Yes, just like that, his thought will move from its place, and from its height it will descend to the earth, and will show in the moment of desire the release [2345], as happened to many of the Saints with dreams of the beauty of women. In multiplicity and to those approaching the world, as if one or two for a race, or a distance of one day [2346], and he truly deceived the very women to bring to them, but he cannot catch those who are further away from the world, and with dreams he shows the beauty of the women. Sometimes, with the decoration of vestments, and the vision of the studio; But then, showing the image of a naked woman in an incomparable way. With these, and as such, both of them were defeated by the most prophetic thing; With dreams of desecration of former laziness for the sake of their thoughts, see how they have come to the depths of despair, and have turned away from the world, and their souls have fallen away from heavenly hope. Others became stronger from them, and from the grace of enlightenment, conquering him, and his dreams, and asking for bodily pleasures, and gaining skill in the love of God. I dreamed in abundance of gold and other valuable things, and dreamed of treasures of gold; Once and truly [2347] this demonstration of this, and such various dreams, will be able to prevent any of them from its flow, and its hem, one of their nets and among their own. But Lord, Lord, do not lead us into such temptations, knowing our weakness; from them they are hardly stronger and more skillful, having won such a struggle. And with this, everyone allows the devil, who is tempted to make war on the Holy Ones, through temptations, so that the love of God, even in them, may be tempted by such temptations, for moving away from such things and seclusion, and deprivation and poverty of them: whether they love God and abide in the love of God, and whether they truly love God. And if they come close to these things, do they struggle to despise and humiliate you for His love, and are they not overcome by them, do they change the love of God, and are they caressed [2348] by them? And so we are tempted, not only for this reason but to know God, but also to the devil himself; He first desires many to tempt and test everyone, if it were possible, and to ask God to tempt them, just as he asked the righteous Job. And sometimes God’s permission is small, the devil approaches, tempting the devil [2349], according to the amount of power of those tempted by him, and the lawless devil does not attack at his own request. And for this reason, we are tempted by the truth and knowledge in the love of God, whether they despise all this, and whether they count this as nothing before their eyes in comparison with the love of God, and humbly themselves ever, and in all those who help them and are guilty of their victories, giving glory, and in His hand they betray themselves in this struggle, saying to God, as “You are the mighty Lord, and this feat is Yours, fight and conquer, Lord, for us.” Then they are tempted like gold in a crucible. And those who are corrupt, are tempted and recognized by such temptations, and fall from God as if they were wise, having given place to their enemy, and come to blame for the laziness of their mind, or for their pride; for it was not worthy to receive the power that it already had in the Holy Spirit, which acted in them: without it the power that assists us is not overcome. For the Lord is omnipotent and the strongest of all, and at all times the victor in a dead body, when he goes down with them to battle. Even if there are victories, clearly there are, for without Him we can be defeated. These are the naked who create for themselves with their will from Him for their foolishness, as if they were not worthy of this power, standing up for the victors, but even the very powers of their usual and characteristic ones, which they had during the times of their great battles, feel themselves to be worthless [2350] from it. How do they feel? They see their fall sweetly and sweetly to be before their eyes, and as it is inconvenient to endure the cruelty of the feat of their enemy, even though I have been victorious since ancient times, purely with the zealous aspiration of the movement of nature, which [2351] had in time with fervor and speed. And now they do not find these in their souls. And they are lazy and weak in their beginnings, not just from these and other exploits, but also from the noise of the leaves of the trees, they are afraid and embarrassed, and they are overcome by a small misfortune, even from the need of hunger, and a small weakness, and are denied, and turn to the back. Truth and skill, below from grains and herbs are satisfied, below feeding on the root of former dry things, before the legalized hour of food, they endure the most delicious things; but they also lie down on the ground, in exhaustion and distress in their bodies, and they dully see their hair from the green exhaustion of their bodies. If from need [2352] they approach and leave the body, then they give a hand [2353] to conquer being, and to fall from strong will; They desire and want to force themselves into love for the sake of God, and they deign to work for virtue rather than have a temporary life, and all the peace that comes with it. And when they find temptations on them, they are even more happy, and they become perfect. But below, for the hard work that happens, they doubt the love of Christ, but even before they die from this life, they strive valiantly to accept the cold [2354], and do not retreat, for they are perfect. To our God be glory forever and ever, Amen. Word 61. About what does a person benefit from in order to draw closer to God in his heart, and what is the true guilt that secretly brings help closer to him, and what kind of guilt is there that leads a person into humility Blessed is the man who knows his weakness; without this knowledge he becomes the foundation, the root and the beginning of all goodness. Whenever someone understands and truly feels his weakness, then he overcomes [2356] his soul from the weakness that darkens his knowledge, and his protection is treasured. Otherwise, no one can feel his weakness unless he is allowed to be tempted to be a little, either tiring the body or the soul. Then, having compared his weakness with God’s help, he will recognize this [2357] majesty. And again, when he sees the multitude of his tricks, and protection, and abstinence, and protection, and fencing of his soul, in the image he hopes to find that hope, and not have it; [2359] or if the heart does not have silence from fear and trembling, then let it understand and know that the fear of this heart reveals and shows that it is by no means [2360] demanding and helps in other ways. The heart bears witness to the inner fear that strikes and fights within it [2361] and announces the impoverishment of the whole [2362]. And for this reason he is convicted, unable to dwell with hope, for God’s help, he says, is saving. When someone knows that he is demanding of Divine help, he says many prayers, and as they multiply, the heart humbles itself, but no one demanding and asking can be humbled. “For God will not despise a broken and humble heart [2363].” Dondezh the heart will not humble itself, it cannot stop soaring; humility gathers the heart. When a person humbles himself, mercy surrounds him, and then his heart feels Divine help, and then gains the strength of a certain hope, moving within itself. When a person feels Divine help, as if it is present, helping him, then his heart is filled with faith, and from here he understands that prayer is a refuge of help, and a source of salvation, and a treasure of hope, and a refuge that delivers from anxiety, and light for those in darkness, and confirmation of the weak, and protection during temptations, and help in the fortress of illness, and a shield of deliverance in battle, and the arrow is sharpened against the enemies, and having simply said, all the multitude of these good things, through prayer those who have it gain entry; and so on, from now on enjoys in the prayer of her faith. His heart rejoices in hope, and never in the first blindness, and remains simple in the conversation of his lips. But when he understands this, then he will acquire prayer into souls, like a treasure; and because of much fulness, the image of his prayer changes into voices of gratitude. And this is the word spoken from the one who determined the characteristic image of each thing: for this prayer is joy, giving thanks. This prayer is a sign, performed with the mind of God, that is, sent from God, then a person does not pray with difficulty and fatigue, as in other prayers, he prays with it before feeling this grace, but with the joy of the heart and surprise he exudes grateful movements from the outer unspoken kneeling, and from the multitude of his movements in the mind he is surprised and horrified about the grace of God, he suddenly raises his voice, singing songs and praising Him, and sends out thanks, and is greatly horrified, moving his tongue. If someone has achieved here by truth, and not by dreams and signs, [2364] he has put much into himself and has learned the difference of many things for the sake of his art, this news is what I say, as if it is not contrary. And from now on, let him cease from vain thoughts, and let him remain with God in constant prayer, fearing and fearing, lest he be deprived of the abundance of God’s help. All this goodness is born in a person who knows his own weakness. Out of his great desire for God’s help, he approaches God, remaining in prayer; and as much as he approaches God with his proposal, then God also approaches him with His gifts, and he cannot take grace from him, much for the sake of his humility: even as a widow she judges, [2365] she incessantly cries out for vengeance from her rival. For this reason, the generous God withholds grace from him, so that this will be his fault if he approaches Him, and he will need for his own sake to remain with the One who exudes benefit. And a certain woman quickly gives him his petitions: she says, without them no one can be saved; some one is holding him back. And in some cases from things, it tears away and drives away the heat of the enemy [2366] from him; in some, he allows the tempted to be, so that he may be tempted by wine, so that he can draw closer to God, as he foretold, and so that he will learn, and the temptation will accept temptations; and this is the word of the Scripture, for the Lord has left many languages, which I cannot destroy, and has not delivered them into the hand of Joshua the son of Nun, that he may punish the children of Israel with them, and that the tribes of the children of Israel may learn and learn war [2367]. The righteous man is not aware of his weakness, to have things on the edge of a razor, and in no way retreated from the fall, lower from the corrupting lion, I say the demon of pride. And again, if you do not recognize your weakness, you become impoverished from humility; If you become poor because of this, you are also poor because of perfection; and being impoverished by this, he is ever afraid, even though his city is not built on pillars of iron, or on earth of copper, but I say humility. But no one can acquire humility, but [2368] through its images, in the image of which one usually has a contrite heart and lowly thoughts of exaltation. For this reason, the enemy acquires many traces of guilt for himself in order to evade a person. Without humility, a person’s work cannot be accomplished, and no matter how the seal of the Spirit is placed on the scripture of freedom, he is still a slave even today, and his work does not exceed fear, since no one corrects his work without humility and is not punished, but by temptation, and without punishment, [2369] does not achieve humility. For this reason, the Lord leaves the guilt of humility and contrition of heart with difficult prayer for the Saints, so that those who love Him will approach Him in humility; and to frighten them with a multitude of passions of nature, and the creeping of shameful and nasty thoughts, and with a multitude of reproaches, and annoyances, and human insults; sometimes with illnesses and infirmities: [2370] and sometimes with poverty and the scarcity of necessities; and then again, with fear of severe illness, and abandonment, and open warfare by the devil, in the image of those they usually frighten; and then, with various terrible things. And all this happens, so that there will be guilt, so you can reconcile yourself, and let there not be a slumber of negligence, or things for the sake of which the ascetic finds himself in trouble, or fear for the sake of the future. Likewise, the essence of temptation is not useful to man. I do not say this, as it is appropriate for a person to weaken his will from cold thoughts, so that he will be guilty of humility, remembering them, and then try to delve into other temptations; but as it behooves him to always do good, to be sober at all times, and to guard his soul and to think that he was created [2371] and for this reason was made perfect. Everyone is created to be demanding of the power of God for intercession: and everyone is demanding of another’s intercession, expressing natural weakness; But everyone who knows his weakness needs to humble himself so that he can fulfill his needs from the mighty giver. And if he had seen and noticed his weakness from the beginning, he would not have been remiss; Otherwise, it is fitting for one who walks on God’s path to thank Him for everything that comes his way, and to reproach and annoy his soul, and to lead him away, as if he had not been allowed by the Provider, if not for some negligence, so that his mind will be aroused, or if he becomes proud, and for this reason, let him not be embarrassed, let him jump lower from the field and feat, let him create something lower without reproach for himself. [2372]; let this evil not be so bad for him, for there is no untruth in God who exudes truth; let it not be. To him be glory forever, amen. Sermon 62. About the words of the Divine Scripture, inducing to repentance, as if through the weakness of people, so that they do not perish from God alive and as it is not fitting to understand this guilt even if they sin The courage that the Fathers showed their deeds, [2374] and laid down in the writings, and the strength that was in the writings of the Apostles and Prophets about repentance, is not appropriate for us to understand to help us to sin, and to destroy the borders of the Lord impenetrable, which from ancient days the lips of all the Saints in all the scriptures and statutes for the removal of sin were determined essence by the power of God. Before we can acquire the hope of repentance, we will contrive [2375] to take away the fear of despair from the feeling, for every person flows toward repentance, and does not sin without fear. Behold, in every way God has spoken fear in all the Scriptures, and shown before Himself to hate the existence of sin. In what way did he extinguish the race in the days of Noah with a flood, was it not for the sake of fornication, always enraged by the beauty of the daughters of Cain? During this time there was no love of money, no idolatry, no enchantment, [2376] lower than the abuse of byahu. Why did the city of Sodomstia burn with fire? Have you not already given yourself over to lust and uncleanness, as if you had all the power [2377] of your own free will to do all the filthy and worthless deeds? Was it not fornication for the sake of one man that fell to death in one instant, twenty-five thousand of the sons of Israel, the firstborn of God? Why was strong Sampson quickly rejected from God, excommunicated by God and sanctified from falsehood, and blessed before birth by an Angel, like John Zacharias, vouchsafed great power and great miracles? Have you not [2378] desecrated your holy souls with the combination of a harlot, for this reason God withdrew from him and gave him over to his enemy? David, who was after God’s heart, who for his virtues from his seed was deemed worthy to bring about the Promise of the Fathers, and from him to shine forth to Christ for the salvation of the entire universe, was it not for the adultery of one wife that he was tormented, when he saw her kindness with his own eyes, and received an arrow in his soul? For this reason God raised up warfare from his house, and drove out those from before him to eat; and even with many tears I repented to him, as if I had wet my bed with tears, and God spoke to him as a Prophet, the Lord has taken away your sin [2379]. I would like to mention some people before this. Why did you bring wrath and death upon the house of the priest [2380] Elijah, the righteous elder, who shone in the priesthood for fourty years? Is it not because of the iniquity of his children Hophni and Phinehas? Sin less than he, they will sin less by his will; but not having previously had the zeal to torture the vengeance of the Lord from them, and loving these more than the commandments of the Lord. Let no one be angry, for they alone, who have lived all the days of their lives in iniquity, show their placeless anger for the sake of this sin; behold, they show their zeal against their sincerity, against the priests, and judges, and princes and men, sanctified to him, to whom assure miracles. Having pointed out that in no way, when His laws transgress, are revealed, He despises, as it is written in Ezekiel: I have commanded man to consume Jerusalem with an invisible sword, and begin from the front of My altar, and have no mercy on the old man or the young man [2381], so that he may show that he is sincere and beloved to Him, with fear and those who walk before Him with reverence and do His will; and the essence is pleasing to Him, a virtuous act, and a clear conscience. Those who destroy the ways of the Lord, He also destroys them and rejects them from His presence, and He takes His grace from them. Why is it that this saying came out suddenly against Belshazzar, and struck him like the image of a hand? Didn’t he dare to eat untouchable offerings, [2382] which he snatched away from Jerusalem, and in them ate that and his concubines? Thus, those who have sanctified their ouds to God, and who dare to use them in worldly deeds, perish by an invisible ulcer. Moreover, without the hope of repentance, and with the insolence given to us from the Divine Scriptures, let us despise the words of God and rebuke, [2383] and anger Him with the irresponsibility of our deeds, and defile our souls, which are the only sanctified work of God. Behold, we are sanctified to Him, like Elijah and Elisha, and the sons of Prophecy, and others from the Saints, and virgins, who performed great miracles, and spoke face to face with God; and one after another, like John the virgin and Saint Peter, and the rest of the evangelists of Novago [2384] and the preacher, who sanctified themselves to the Lord, and received the sacraments from Him; Obi, from His mouth; You, through revelation, became intercessors for God and man, and preachers of the kingdom of the universe. Sermon 63. About the hedgehog in which the kindness of monastic life is preserved, and which is the image of the praise of God It is appropriate for a monk to be in all his images and deeds, an image of benefit to those who see him, as if for his many virtues the shining rays, seeing the enemies of the truth, and unwillingly confess that the hope of salvation is known and immutable to Christians, and from everywhere they will flow to him, as to the refuge of existence; how the horn of the Church should rise up against her enemies, and many would be moved to the zeal of his virtue, and depart from the world, and be honest to him in everyone for the kindness of his life; praise for the Church of Christ is monastic life. It is appropriate for a monk to have images of red [2386] from all his countries, that is, contempt of visible ones, known non-covetousness, complete contempt of the flesh, fasting high, remaining in silence, orderliness of feelings, guarding of sight, cutting off all disputes about the things of this age, brevity in words, purity from resentment, simplicity, even with reasoning, kindness and simplicity of heart with with reason, and quick-wittedness [2387] and quick-wittedness, which leads us to believe that real life is superfluous [2388] and is beneficial, and that true spiritual life is nearby; not to be known from people, or to be observed; you cannot bind yourself to friendship and union with someone; hedgehog have a silent habitat; always run away from people, and constantly endure in prayers and readings; don’t love honor or rejoice in gifts; You can’t tie yourself to this life; to endure temptations valiantly; to be free from worldly desires, and the trials and memory of their deeds; I will take care and learn about this true country; the hedgehog has a decrepit face [2389] and wrinkled and drooping [2390]; I will make you cry day and night, and I will multiply all these [2391], and keep your chastity, and be clean from gluttony, both from small and from great. These are the virtues of a monk, as they say briefly, testifying to him the all-perfect death from the world, and the approach to God. It is fitting for us to take care of them at all times and acquire them. If anyone says, what is the need to instruct this part, [2392] and not conciliarly and briefly speak about them. I say, as if this were not necessary, so that when he seeks one thing from those who have spoken in his soul diligently about his life, and finds, as if there is only one thing from these instructed, he will take away from here his depreciation in all virtue, and this rank will be given to him in terms of remembrance; When he has gained all his focus on himself, then the removal of others, whom he did not remember, is given to him, and he will be a holy man, guilty of hymns to God, and from here he will prepare a place of joy for his soul before he leaves this life. To our God be glory forever, amen. Homily 64. About the change and misfortune that happens when one walks on the path of silence, ordained by God. (For there is lamentation and a spiritual constriction; and sudden joy and unusual warmth. Glory to the Good Ruler of our path. Amen) He who has come to the understanding [2395] to live in silence, let him rule himself in order, and let him pass on the rest of his days in cultivation and the order of silence. When it happens to you, as there is usually a rite of silence, ordained by Divine grace, to be troubled within by your soul, and like the rays of the sun, covered from the clouds that exist from the darkness that comes from the earth, for a short time deprived of being spiritual consolation and the light of grace, for the overshadowing cloud of passions, and it is not enough to hide from You more joyful power, and overshadow the mind with a more unusual darkness, do not be confused by thought, and stretch out your hand to the ignorance of the soul, but endure, and read in the books of teachers, and force yourself to prayer, and wait for help, and something will come to you, unknown to you. Just as the face of the earth is revealed by the rays of the sun from the enveloping darkness of the air, so can prayer destroy and destroy from the soul the clouds of passions, and illuminate the mind with the light of joy and consolation, which is usually born in our thoughts, and especially when it receives substance from the Divine Scriptures, and vigor fills the mind. The ever-present teaching in the writings of holy teachers, wonder is incomprehensible, and Divine joy fills the soul. To our God be glory forever. Sermon 65. About those who are silent, when they begin to understand where they have reached with their deeds, in the endless sea, that is, the abiding of silence, and when they can have little hope, as if they have begun to give the fruits of their labor I say this thing and do not doubt about this below the rest of my words and despise the least thing that has not been true to me, [2399] as I am telling you the truth both in these words of mine and in all. Even if you hang [2400] yourself for the scales of your eyes, you will not reach tears, and you will not cry, as if you had achieved something during your lifetime; Even though your secret serves the world until this day, that is, you stand in the abiding of the world, and with the outer man you do the work of God, but the inner man is still barren; Its fruit begins from tears. When you reach their country, then you know that your mind has come out from the prison of its world, and put your foot down in the procession of the new century, and you begin to smell the new air, it is wondrous, and then tears begin to fall, as the illness of the departure of the spiritual baby draws closer, the grace common to all mothers hastens to give birth to the soul a mysteriously Divine image to the Light of the future century. When the time of Christmas arrives, then the mind begins to move into a certain state of mind [2401] just as the exaltation that a baby draws from the inside of the heaven of one, the image of which is naturally nourished as usual, and because it cannot tolerate it, it usually begins to move the body to cry, mixed with the sweetness of honey, and since the inner child is nourished, and there is an abundance of [2402] tears, and the rite of these tears, it is dead, it cannot be carried, even from distances [2403] those who are silent, for this consolation, which comes from time to time, is for everyone who exists in silence with God, and sometimes I exist in the vision of thought, sometimes, in the words of the Scriptures, and then in conversation there is prayer. But about this [2404] I speak, existing in [2405] constantly weeping day and night. And if you truly and know that you have found the truth of these images, you will find this in silence. For his eyes are like a source of water even for a long time, or even more often, he still enters the world of thoughts: from the world of thoughts, he enters peace, about which Saint Paul speaks, [2406] as nature partly contains this; from peaceful rest, the mind begins to contemplate the sacraments, then the Holy Spirit begins to reveal heavenly things to him, and God lives in him and awakens the fruit of the Spirit in him. For this reason, he senses the change [2407], which is accepted by the inner nature in the renewal of all, in some unclear way, and in a moment of fortune-telling. I have written this for my remembrance, and for everyone who reads this scripture, as I have learned both from the mind of the scriptures and from the true lips, and a little from temptation itself; for may there be help for me, the prayers of those who benefit from them, even though they have put in no small amount of work for them. Hear again and the imam speak now, which I have understood from false lips. When you enter the land of the world of thoughts, then many tears will be taken away from You; and to this day these tears come in moderation and at the appropriate time. This is clearly the truth, as stated briefly, and is believed by the whole church. Word 66. About the hedgehog, as it is not fitting for the servant of God, who became poor from the worldly things, and went out to seek Him, - for not achieving the comprehension of the truth, the fear of this should cease from seeking this, and become chilled by the warmth born of the lust of the Divine, and the testing of their sacraments, in the image of which the mind is usually defiled by the memory of passions Three are the essence of repair, a person prospers in his image. The rank of beginners, and intermediate, and perfect. And in the first rank of wretchedness, even if his wisdom is bowed to the good, but the movement of his thoughts is in passions. In the second, the mediocre is passion and dispassion. And the right thoughts, and others like them [2409] move in him, and never cease to shed light and darkness, as has already been said. If, in the slightest, he ceases from frequent reading of the Divine Scriptures, and dreaming [2410] of Divine understandings, while dreaming [2411] in his image, he becomes alive to the image of truth, according to his strength, with external protection, from which there is also internal preservation, and a contented matter, then on the contrary, he will be drawn to passion. If he nourishes his natural warmth, those who have already died, and does not abandon torture and testing and the lust that exists for them from afar, even if not seeing them, but by looking at the reading [2412] of the Divine Scriptures, feeding his thoughts and containing them, let them not deviate by foolishness, and let not some seed of the devil receive in the form of truth, but rather preserve his soul his own with love, and he will ask God with difficult prayer and patience: then He Himself will give him his request and open His door to him, and especially for his humility, for the sacraments are revealed to the humble-wise. Even if he dies in this hope, then even if he sees the earth close to nowhere, I remember that his inheritance will be with the ancient Righteous Ones, who hoped to achieve perfection, and who did not see it, according to the words of the Apostle, [2413] worked in hope all their days, and fell asleep. But what can we say if a person does not reach the land of promise, which is the image of perfection, that is, to comprehend the truth clearly, to the extent of his natural strength, for this is he forbidden from this, and does he remain in the last rank, [2414] have he evaded every proposal on the sly? Or for the hedgehog he cannot comprehend the whole truth, because he remains in the birthlessness [2415] of the last rank, and he does not know or desire these. Or is it appropriate for him to rise to this middle path, which he has decided? Even if you haven’t seen it [2416], just like a mirror, but hoping from afar, and with this hope you will be close to your Father; Even if he was not worthy of perfect grace here, but to always partake of it, and to abide in it with all his mind, and to be in the desire for it, he is very much alive, able to cut off [2417] evil thoughts, and as if his heart is filled with this hope from God, coming from this world. Everything that has humility is beautiful. The ever-teaching of the incorporeal mind about the love of God, which is taught by understanding the Divine Scriptures, protects the soul within from evil thoughts from before, and preserves the thought with the memory of future blessings: let the mind not weaken with its negligence, and be abolished instead of the best things in the memory of worldly things, for which little by little the warmth of its wondrous movements becomes weary, and falls into the desires of vain and speechless. To our God be glory. Sermon 67. About the forms of hope in God, and who should hope in God, and who is foolish and unreasonable to have hope There is hope in God, with heartfelt faith, which is good, and with reason and reason; and there is another change [2419], and from iniquity, the essence is even false. Man does not at all [2420] care about perishable things, but at no point [2421] casts upon himself the Lord's day and night, and cares much about nothing worldly for the sake of his diligence in the virtues, and has all his abolition in the Divine, and for this reason he is careless in preparing for himself food and clothing, and the preparation of a place to live: body, and everything else, this one hopes kindly and wisely in the Lord: He will prepare for him whatever he needs. And this is truly the true and wisest hope. It is righteous for such a person to trust in God, since He was His servant, and is diligent in His work, except for any negligence that occurs from some guilt. In such a case it is worthy to show special diligence from God, having always kept His commandment, which says: seek first the Kingdom of God and His righteousness, and all these things will be added to you [2422]. And do not please the flesh in lust [2423]. When we arrange ourselves in this way, then this world, like a certain slave, will prepare everything for us, and as if it obeys the rulers, and without doubting our words and our will, it will not resist. For let him not be idle because of his constant standing before God, he does not devote himself to worrying about the daily needs of the body, and is diligent about anything else, but rather he is idle from all such care, small and great, inducing him to sweetness and soaring [2424], fear for the sake of God; This one will receive, even more marvelously, without caring for them or toiling for them. Man, however, [2425] having a heart buried with the earthly, and a poisonous finger always with the serpent, and in no way diligent about those who are pleasing to God, but is tired and weakened by all bodily things, and has idled all the virtues that are always present for the sake of conversation, and the soaring of pleasure, and excusing some knowledge [2426], such truly, for this laziness and idleness, I have fallen away from goodness. And once upon a time, when he is oppressed by some poverty, or death, or oppressed by the fruitfulness of his iniquities, he says that the imam will trust in God, and will make me careless, and make me weak. Foolishly, even until this hour you have not remembered God, but you have annoyed Him by ruining your deeds, and you have blasphemed His Name among the nations, as it is written [2427]; and now do you dare to say with all your lips, the imam will trust in Him, and He will help me, and take care of me? God spoke kindly to the Prophet, such as they put to shame: for they seek Me every day, and desire to understand My ways, for those who do the truth, and have not abandoned the justifications of God, ask me for judgment and righteousness [2428]. Because of such people he is insane, even if he does not approach God with his thoughts, but when he is surrounded by sorrows, raise his hands to Him with hope. Such a one requires burning to be a multiplicity, and from here and there he will be punished: for it is not a matter worthy of trusting in God; but for his cruel deeds and his negligence about what is due, he is worthy of punishment; For the sake of His mercy, God patiently endures him. Let him not deceive himself, and forget the order of his stay, and say to trust in God: for he will be punished; There is nowhere else to have a matter of faith. Below, let him stretch out his nose into idleness, and say that I believe in God’s taxes for my needs, as if I live in the affairs of God; or it is senseless and he throws it into his own treasure trove, never having taken God into his thoughts. Now, after falling away, he says: the imam trust in God, and He will deliver me. Do not be deceived, O fool! Preceding the work and sweat for God's sake, the hope that exists in cultivating it is in God [2429]. Whether you believe in God, you do good, but this faith requires works, and even hope in God, which comes from suffering about virtues. Do you believe that God provides for His creatures and is strong in all? but let your faith be followed by appropriate deeds, and then he will hear you. You do not want to restrain the winds with your handful, I speak faith without works. In multitudes, an unknown person passes by the path of those who have an evil beast, or a certain murderer, or something similar: and this is the general providence of God, to deliver from such harm, or to discourage someone from striving for this for the sake of wines, until that evil beast passes, or to restrain someone and divert him from the path. And again, once upon a time there is an evil serpent lying on the path, and not to be seen: and even though God gives a person over to this temptation, he suddenly makes the serpent squeal, and take it away from its place, or crawl in front of it, and when it sees, it is protected, and gets rid of it, even if it is not worthy for unseen sins, which is the only message, both But God will take it away for His mercy. And again, it happens that a lot of houses, or walls, or stones fall, and creep away from their place with noise, and some are found sitting there, and God commands the philanthropic Angel to hold and keep the place unfallen, until they rise from there, or some for the sake of wines plague them, just as not a single one was found under it; As soon as he leaves the hedgehog, he leaves it to graze; Even if it happens to someone that he is embraced, he creates being in no way damaged: in this he wants to show the infinite greatness of His power. This other thing, and this, is the essence of the common and collective Providence of God: But the righteous, this [2430] is indivisible. For the rest of us, God commanded man to rule wisely, even about himself, and to merge reason with God’s providence; The righteous, however, does not require to control this mind even about himself; zanezh, instead of this reason, he acquired faith, with which he will overthrow every heap levied on the mind of God [2431]; and he will not fear from the evil of those who are counted, as it is written: For the Righteous One trusts like a lion, [2432] daring in all things by faith, not as tempting the Lord, but as looking to Him, as one armed and endued with the power of the Holy Spirit. And since it is always necessary to care for God, God also speaks about him: I am with him in sorrow, I will destroy him, and I will glorify him. I will fill him with long days, and show him My salvation [2433]. But he who is weak and lazy in His work cannot have such hope; but be sure to abide in God in everyone and draw closer to Him through the kindness of your deeds, and stretch out the gaze of your heart to His grace unceasingly, as the Divine David said: “My eyes have disappeared from my hope in my God [2434]. For to Him be due glory, honor and worship forever, amen. Word 68. About the renunciation of the world, and the removal of boldness from the hedgehog to man When we love to flee from the world, and the strangers of the worldly being, then weeping [2436]: nothing separates us from the world, and mortifies passions from us, and strives and gives us life in the spiritual, like crying, and heart disease, even with reasoning: for the face is reverent, imitates the humility of the Beloved. And on the contrary, nothing makes us live [2437] with the world and those who are in the world, and the drunkards and fornicators who are in it, and nothing separates us from the treasure of wisdom and understanding of the mysteries of God, like laughter, and even wandering with boldness: and this is the beginning of the demon of fornication. And since you have been tempted to accept your wisdom, O beloved, I beg you to protect yourself with love from the attack of the enemy, so that not through blasphemous words your soul will be frozen from the warmth of the love of Christ, who for the sake of gall tasted on the tree of the cross; and instead of this sweet teaching, and even with boldness towards God, he will fulfill the adversary of the truth, and I will keep you awake, with many dreams, while sleeping, he will captivate that placeless sleep, whose stench the Holy Angels of God do not tolerate, and if you are not creeping, you will be ashamed of yourself [2438]. Force yourself to imitate the humility of Christ, so that the fire cast into you from Him will be kindled, by which every movement of this world that kills the new man and defiles the courts of the Holy and Strong Lord will be eradicated. For I dare to speak, according to St. Paul; as the Church of God is [2439]. Let us cleanse His Church, for He is pure, so that He may desire to dwell in it. Let us sanctify him, just as He is holy; and we will adorn it with all good and honest deeds. Let us show him with the censer of the peace of His will, with pure and heartfelt prayer: it is impossible to eat by the communication of worldly frequent movements to acquire. And thus the cloud of His glory will overshadow the soul, and the light of His majesty will illuminate the interior of the heart, and all the inhabitants of this village of God will be filled with joy and gladness, and shamelessness and shamelessness will disappear with the flame of the Holy Spirit. Reproach yourself, brother, take it out, and say: woe to me, O accursed soul, your permission has come from your body. How much joy do you have for those whom you have left today, and whose vision you will be deprived of forever? Hearken unto those before thee, and consider what thou hast done, what it is, and with whom thou hast completed the days of thy life, or who has accepted the labor of thy cultivation, and whom thou hast made glad by thy struggle, that he may come to meet thee at the time of thy exodus? Whom didst thou make glad with thy flow, and rest in his refuge? For whose sake did you suffer, working hard, so that you could reach him with joy? Who did you gain as a friend in the future, so that one day he will accept you in your exodus? In what village did you appear, and who is there to give you rent in the west of the sun of your separation? Test yourself, O soul, and see in which land you have a share, and even if you have not passed away from that village, which bears fruit sorrow to those who cultivate it, call and cry with groaning and pain, which give rest to your God more than sacrifices and burnt offerings. Let your lips exude painful voices, about which the Holy Angels rejoice. Wet your eyes with weeping, so that the Holy Spirit may rest upon you and wash you away from the filth of your malice. Appease your Lord with tears so that he may come to you. Call on Mary and Martha to teach you lamentable voices. Cry out to the Lord: Lord Jesus Christ our God, who wept over Lazarus and who shed tears of sorrow and mercy over him, accept the tears of my sorrow. With Your Passions, heal my passions, and with Your ulcers, heal my ulcers. With Your blood, cleanse my blood, and dissolve with my body the stench of Your life-giving body. It is bile, you gave it to drink from your enemies, so it will sweeten my soul from sorrow, and it is what your opponent gave me to drink. Thy body, extended on the wood of the cross, may [2440] lift up my mind to Thee, drawn from the demons below. Thy head, thou hast bowed down on the cross, that thou mayst lift up my head, smothered by the adversaries. O Thy all-holy hand, nailed to the cross by the infidels, may they lead me to Thee from the abyss of destruction, as Thy lips have promised. May Thy face, which has received the blows and spitting of the damned, shine upon my face, defiled by iniquity. Thy soul, which thou gavet unto Thy Father on the cross, that thou mayest guide me to Thee by Thy grace. It is not the imam of the heart that is painful for Thy exaction, nor the imam of repentance, nor tenderness, elevating children to their inheritance. Not Imam, Master, tears are consoling. My mind is darkened by the things of this world, and I cannot look to You with illness. My heart has become cold from many temptations, and cannot be warmed by tears, even love for You; but Thou, Lord Jesus Christ God, treasury of good things, grant me complete repentance and a painful heart, so that I may go forth whole-heartedly to seek Thy; Without You, I will avoid any good. Grant me, O Blessed One, Thy grace. May the Father, who brought You forth from His bosom, flightless and everlasting, renew in me the vision of Your image. I left you, but don’t leave me. I have departed from You, come forth to seek me, and bring me into Your pasture, and number me among the sheep of Your chosen flock, and nourish me with them from the grain of Your Divine mysteries, whose abode is a pure heart, and in it is seen the radiance of Your revelations, which is the consolation and coolness of those who worked for You for the sake of sorrows and various torments, its radiance and may we be worthy of grace and love for You, our Savior Jesus Christ forever and ever, amen. Word 69 A person cannot be overprotective, meek and silent; the previously needy guilt of things, in which he is in poverty, forces him to move in them [2442], and to exercise in them [2443] unwillingly and unwillingly, and waste his silence and silence. It is appropriate for a monk to place himself before the face of God, and to constantly stretch out his eye to Him, if he truly wants to guard his mind, and to purify and transform the small movements [2444] in it, and to learn to judge with the silence of his thoughts what is incoming and outgoing. The many non-abolitions [2445] of monks are a sign of their weakness in their readiness to practice the commandments of Christ and indicate their derogation from the Divine. Apart from carelessness, do not seek light in your soul, nor silence and silence in the weakening of your feelings; and where the essence of non-abolition [2446] things are, do not multiply your non-abolition [2447], and do not find soaring in your mind, or in your prayer: except for unceasing prayer, you cannot draw closer to God. And even after the work of prayer, creating other cares in the mind, the waste of thought will result. Tears and the blowing of the head in prayer, and lying around with warmth, arouse the warmth of their sweetness inside the heart, and with praised exultation the heart soars [2448] to God and cries out: my soul thirsts for You, the mighty, living God; when I come and appear before Your face, Lord [2449]. He who drinks from this wine, and who is still deprived of it, is the only one who knows in what wretchedness he remains, and what weakness has been taken away from him for his sake. Oh, since evil is vision and conversation, those who remain in silence. Truly, O brethren, there are many free beings from silence. It’s like the cruelty of the hunger [2450], suddenly attacking the garden vegetables, dries up and destroys me: so human conversations, even if they are by no means small, and as if they were spoken for good, dry up the flowers of virtues, newly blossomed from the dissolution of silence, and surrounding with softness and youth the garden of the soul, planted with the flowing waters of repentance. And just as the cruelty of the slan [2451], which embraces the newly vegetated, lives, so does human conversation, the root of the mind, which has begun to bear the grain of virtues. And even if the conversation of those who are ignorantly [2452] abstaining, and the conversation of those who have little [2453] ungodly belittling, tends to harm the soul: how much more is the conversation and vision of the ignorant and boisterous, but not the river of the worldly. Just as a noble and honest person, when he gets drunk, forgets his nobility, and his structure is dishonored, and his honesty is mocked by alien thoughts that came into him from the power of wine: so the chastity of the soul is indignant from the vision and conversation of man, and forgets the way of protecting itself, and the intention of the will is erased from the thought of it. her, and from her every foundation of the praiseworthy structure is uprooted. Even if conversation and space, in the soaring of beings in silence, or the approach of these, as if seen or heard precisely, entering through the doors of sight and hearing, the coldness and indignation of the thought of the Divine in it has come to the hedgehog, and if a little time can create a little futility for the abstinent monk: what shall we say about the everlasting meeting, and many things in this regard [2454]? The soaring rising from the womb does not leave the mind to accept Divine knowledge, but darkens it, just as the darkness rising from the dampness of the earth darkens the air. But even pride does not understand, for it walks in darkness, and wisdom does not know reason. How can anyone understand the darkness of his existence? For this reason, and with his darkened thoughts, he exalts himself above all others, the worst and weakest beings, and unable to understand the ways of the Lord. The Lord hides His will from her, since He does not want to walk the path of the humble. To our God be glory forever and ever, Amen. Word 70. About the ways to draw closer to God who create, and are manifested in a person from the sweet deeds of the night vigil, and like those who do this, they feed on honey all the days of their lives Let us not worry about man, for in every activity of a monastic there is something greater than nightly vigil. Truly, brother, there is a greater thing [2456] and one that is most necessary for the abstinent. If the ascetic does not waste and revolt in bodily things, and in the care of transient things, but will keep himself from the world, and will preserve it with vigilance, this thought, like a wing, soars in a little time, and rises to the joy of God, and will soon reach His glory, and in the mind of the mind, which is more than human thoughts, floats with its ease and speed. The monk, who is in vigil with a discerning mind, should not see this as being flesh-bearing: for the rank of Angels is truly this thing. It is not possible for the living [2457] living, without great gifts from God, to be abandoned for his sobriety, and the vigor of the heart, and for the guardianship of his thoughts towards Him: the soul in this dwelling of vigilance, working, and living [2458] beautifully, will have the eyes of the Cherubim, so that he can look and behold the heavenly vision. For it is impossible for me to be, with reason and judgment, having chosen this great and Divine work for myself, and having chosen to bear this burden, not to strive in this more glorified part [2459], which I have chosen, and in the days to save myself from the rebellion of conversations, and the care of affairs, so that I will not be exhausted from the wondrous fruitfulness, and the great pleasure expected to be gathered from it. Neglecting this matter, I dare to say that I work for God knows nothing, and lose sleep [2460], and in many verses, and the labor of the tongue, and all-night standing, I suffer, not having my mind in psalmody and prayer, but as if driven by custom, I work unreasonably. And if this is not the essence of this, as if it had died, as if it had lost the harvest from its constant sowing, existing with difficulty, the greatest benefit and fruitfulness? If, instead of these cares, I had exercised myself in reading the Divine Scriptures, which strengthens the mind, and even more so, by drinking the essence of [2461] prayer, and helping [2462] in vigil, and this same thing [2463], the light of thought [2464]: then I would have found this mentor on the right path, and sowing [2465] substances visions in prayer, and connecting [2466] thoughts from soaring, not to wander and walk in vain things, and sowing [2467] the memory of God in the souls unceasingly, and the paths of the saints who have pleased Him, and creating [2468] the mind to acquire subtlety and wisdom, and the fruit of such deeds would ripen. Why then, O man, do you rule so unreasonably, as you perform the all-night vigil at night, and tire yourself out in psalmody, hymns, and prayers; Is it hard for you, and not a little it seems to be, even with the slightest diligence on some days, to be worthy of the grace of God, suffering for your sake on other days? Why do you tire yourself, and spend the night, and spend your days [2469] with your labor, and find yourself fruitless, and waste the vigor, and sobriety, and warmth that you have acquired, and destroy your gain in vain in the rebellious conversations of men, and in things other than some blessed guilt? If only you had followed the nightly teaching with the daily cultivation, and the warmth of heartfelt conversation, and if you had not placed distances in the middle, then in a short time you could have intertwined with the people of Jesus. But from here it is obvious that you live unreasonably, and for no reason it is appropriate for a monk to be vigilant. For you are not aware that for this reason you are working hard and are staring at this, and not for anything else that is born from these: having been vouchsafed by grace to understand, for the sake of hope the ascetics resist sleep and force their nature, and by the wakefulness of their bodies and thoughts they bring their prayers every night, that is the message of the power that comes from daytime storage, and what help it gives to the mind in the silence of the night, and what area [2471] for thoughts, and what purity and lamentation [2472] it bestows spontaneously and effortlessly [2473], and creates with the freedom to comprehend the nobility of words. I say that even if the body becomes weak, due to its weakness, and is unable to fast, the mind can, through a single vigil, acquire the structure of the soul, and give the heart understanding to understand spiritual strength, even if it does not consume from the space of the day’s wines [2474]. Moreover, I pray to you, who desires to acquire a sober mind towards God and the knowledge of a new life, in your whole life, do not neglect the life of vigil, before your eyes are opened to see all the glory of this life, and the power of the path of righteousness. What if the thought of weakness happens again, and the thought of weakness arises in you [2475] through the temptation of your Intercessor, who usually allows you to change in such things, or in warmth, or in coldness, or because of some guilt, or infirmity of the body, or for this infirmity you have to endure labor, which usually comes from You a lot psalmody and diligent prayers, and much genuflection, as you are accustomed to do every now and then: I pray to you with love, if you remain from these, and are not able to do that, then while you sit down, pray in your heart, and do not fall asleep, and with every trick [2476] pass the night on, sitting down and Thinking good thoughts, and do not harden your heart and darken it with sleep, and let the first grace come to you—warmth, lightness, and strength—and jump into joy, thanking God. Coldness and such heaviness, which is allowed to temptation and temptation, is allowed to a person, and if he motivates himself with warmth, and shakes me off himself, with a little forcing, then grace approaches him as if, and another strength comes to him, having all the good hidden in himself, and types of intercession, and the horrified person is surprised, remembering the first heaviness, and the lightness and strength that found, and the difference between it and lightness thinking, and suddenly such a pleasant change. And from there he becomes wise, and if he finds such a burden, he will recognize it from his first temptation. Unless a person strives in the first time, he cannot acquire this understanding [2477]. You see, how much a man becomes wise when he arouses himself a little, and endures during the battle; Is it not that the nature of the body is exhausted, and there is no war, but there is need for weakness: then it is not useful to return the nature; On the other hand, goodness is something you can force yourself on anyone who uses it. The ever-present silence, coupled with reading, and moderate food intake, and vigil, soon arouse the thought to the wonder of things, unless there is some guilt that ruins the silence. These thoughts, moving in silence, self-moving without intent, create both eyes like a font of baptism, shed tears, and wet the doe with their multitude. When your body is tired with abstinence, and with vigil, and the attention of silence, and you feel your body in the acuteness of the passion of fornication, outside of natural movement, because you were tempted by the thought of pride. Mix ashes into your food, and stick your womb to the earth, and try what you have thought, and understand the change in your nature, and even through your nature, God will have mercy on you, and He will send you light and understand that you will humble yourself, so that your evil does not increase. Let us not cease striving and striving, until we see repentance in us, and find humility, and let our heart rest on it in God, to Him be glory and power forever and ever, amen. Word 71. About the power and effect of the evils of sin, from which they are formed, and from which they cease Whoever truly does not hate the guilt of sin from the heart is not freed from the sweetness of its action. This is the fiercest feat, which resists a person even to the point of blood, by whom his autocracy is tempted in the unit of love of his virtues [2480]. This is the power it [2481], even they call irritation and militia, even though the damned soul is exhausted with the stench, inevitable for the sake of the militia existing on us. This is the power of the majesty of sin, with which the souls of chaste enemies usually confuse, and pure movement forces the temptation to accept them, which they never accepted. Here we show our patience, beloved brethren, and feat, and diligence; This is because it is a time of invisible [2482] feat, in which, it is said, as if the monastic order always wins. With the advent of this warfare, the pious mind will soon be confused, unless the great ones take up arms. Thou art strong, Lord, the Source of all help, to confirm in such times, even the essence of martyrdom, the souls that have joyfully given themselves up to You, the heavenly Bridegroom, and have given the covenants of holiness in the mind with purity of movement, and not with deceit: also grant to them the strength with boldness to overthrow the established walls, and every exaltation raised on the truth. May they sin against their own intentions through unbearable and unbearable need; in times like these, in times of blood, resistance occurs. There is not always the honor of chastity in this fierce battle; sometimes abandonment also leads to temptation. Woe to the weak, tempted by this doubtful warfare; It is impossible for the greatest strength to have this battle from custom, but it was received from those [2483] who gave themselves up to victory by surrendering their thoughts. Be guarded, O beloved, from idleness: beyond the hidden therein lies death. It is simply impossible for a monk to fall into the hands of those trying to capture him. It is not about psalms on the day that God will judge us, nor about idleness, even about prayer; but before leaving these, the entrance is made by demons. Someday they will find a place, and they will come in and close the doors to our eyes; then they will carry out their tormenting and unclean work on us, with the most cruel vengeance, even under the Divine saying they contain [2484]. And we are helpers, abandonment for the sake of these little ones [2485], even for the sake of Christ [2486] care [2487] are granted, as it is written from the wisest. If you do not obey your will to God, you will obey your opponent. Moreover, this imaginary thing is too small for you to be [2488], as if the walls will rise against you to be against those who captivate us. their [2489] fulfillment, inside the cell, holding the rite of the Church with wisdom, staring at the guarding of our life by the Spirit of revelation. Their [2490] abandonment from the unwise is little understood to be, the vanity that comes from them [2491] is not imputed. This is the beginning of the path and the environment, freedom is unpunished [2492], even the mother of passions. It is better to strive not to leave this little one [2493], than to give space to sin with your space: for sowing untimely freedom is the end of cruel work. Even though this feeling is still alive, it is impossible for you to be dead before the realization of those who are about to die: unless the kindling of sin in all your lands ceases, you will not be able to obtain salvation for yourself. Even if someone speaks [2494] in his heart from the monks, as if he is being protected from them, he does not want to understand when he is caught. Whoever deceives his friend is worthy of a legal oath; He who deceives himself will receive vengeance? Not knowing the evil of the evil deed, ignorance feigns, but as if it were news, it shows the conviction of conscience, and this cruelly appears to him, without knowing the news, it pretends not to know. Oh, how sweet are the guilt of passions! Because of passion, someone can sometimes cut it off, and at a distance from them, he calms down, and always rejoices when they stop; but he cannot leave the wine. For this reason, we are tempted without wanting to; And we mourn over passions, but we love wines that remain in us. We do not desire sins, but we accept the guilt that brings us with sweetness. For this reason, the actions of the former are guilty of the latter. Love the guilt of passions, a handyman is unwilling and unwilling, and become enslaved by passion. Hate your sins, you will cease from them; and if you confess, you will receive forgiveness. It is impossible for someone to leave the habit of sin before he develops enmity with him, and to receive remission before confessing his sins. For it is [2495] wretchedness, humility is truly guilty; this [2496] is the tenderness that follows the heart from shame. If we do not hate what is worthy of shame, we cannot feel the evil stench of their actions; below their stench, we carry it even more in our souls. Dondezh, if you have not rejected placelessness from yourself, you will not understand what kind of cold you are entangled in, nor will it be a shame. When you see your burden [2497], then you will understand the cold that is upon you. Retreat from the world, and then you will understand its malignity; Unless you retreat, you will not understand. But even more so, you are clothed with the evil stench of it, and the nakedness of your cold is like a veil of glory. Blessed is he who withdraws from the world and its darkness, and pays heed to himself alone. Neither consideration nor reasoning can influence or serve those who live in the midst of vain things; For now, how could the indignant reasoning of this reasoning be able to judge appropriately? Blessed is he who has left the darkness of his drunkenness [2498] and the insatiability of his noisiness in others, seeing what it is; then he will understand his stupor; and even if someone carries the noise of drunkenness [2499] of his sins within himself, then all that he does seems to be splendid. Whenever this nature is outside its rank, then it will be [2500], either drunk with wine or drunk with lusts; They will drive away the wallpaper from decency, and one kindling moves in the body, in which it is also worn. For example, the essence is different, but the conclusion is one; and the transformation [2501] is therefore one, but the difference of wines is not equal: they are divided according to the elevation [2502] of each. Every joy will be followed by suffering, and every suffering for God's sake will be followed by joy. Even if everything in this world is subject to corruption, and corruption occurs through resistance, either here, or in the future, or during the exodus, and even more so with pleasure, even from fornication, or with evil suffering, resisting this sweetness, which occurs through shrines; and God sees this for the sake of humanity, either in that very path, or at the end of it, the temptation to accept this torment, and then the rich pass away for the sake of His mercy [2503], like a kind of reward, or [2504], like a pledge. Zanezhe does not forbid [2505] the acquisition of goods, even until the last hour; Evil, however, forbids her, for being embittered, to be [2506] a worthy martyr, as it is written. He who is punished here for his own sake, eats from his own cold. Protect yourself from your autocracy, which precedes the evil work. Beware of the consolation that precedes battle. Protect yourself from the mind that precedes the meeting of temptations, and most of all from the desire that precedes the perfection of repentance [2507]. Even though all are sinners, and not a single one is above temptation, then only one of the highest virtues is repentance. There may be no time for this to happen before it happens. It is appropriate for all sinners and righteous people who want to receive salvation to eat this always; there is no limit to perfection; beyond perfection and the most perfect, truly imperfect. For this reason, repentance, neither times nor deeds, is determined even before death. Remember that after every sweetness there is vileness and sorrow, like the second essence. Guard yourself from joy, not having the conjugated guilt of change. Everything must be looked at from above, but you cannot comprehend it below and determine the limit and the guilt of changing it. Be afraid of them, because you are not aware of the right to have them: without going beyond the path, it is said, in this way walk. He, who knew by wisdom to steer the ship of the world, mixed change with all of Jehovah [2508]: and if there is anything outside of this, there is a canopy. A weakening of spirits, outburst of thoughts and confusion will follow; and immeasurable work, despondency; and despondency, retreat. There is a difference between desperation and desperation: before the first desperation from weakness, the warfare of fornication will follow; the second, out of despondency, abandons his silence, and moves from place to place [2509]. Moderate and laborious work has no price. This [2510] diminishment increases the sweetness; immensity [2511], extravagance. Endure the madness of your nature [2512], which is in you, conquering you, brother; You were prepared beforehand to be in this wisdom, the crown of which belongs to the rulers of this world. May you not be afraid of the confusion of Adam's body, prepared to be in the enjoyment of it, but his [2513] knowledge here is outside the carnal mind, when the heavenly Image will come, who is the King of the world. Do not be directly embarrassed [2514] by the change in the confusion of nature: even though there is temporary suffering in this, one who accepts this with sweetness. Passions are much like those of puppies who are accustomed to being in meat-sells. Even with one voice they run away, but they are negligent, like lions who find greatness. Destroy small lust, so as not to think about the cruelty of kindling it; Patience, which sometimes happens about small things for a while, drives away disaster from great things. It is impossible to defeat great things unless you defeat the worst. Remember the rank [2515] in which he was meant to be, O brother, his life [2516] is not like one that crawls and moves through moisture, in which [2517] death is lamented, and there is in it [2518] the kindling of dissolution, which labor gives to the infant nature to dissolve by caressing sweetness. Endure the labor of this feat, into which you were led into temptation, so that you may receive a crown from God and rest, having passed away from this world. Remember its joy, which has no end, and the life that cannot be caressed, and the order that is perfect, and the unmoving gaze, and the captivity that compels us to love God, possessing the nature of which [2519] we may be made worthy of the grace of Christ: To Him be glory with the beginningless Father and the All-Holy Spirit, now and ever and unto the ages, amen. Word 72. About guarding the heart and subtler vision Even if you are alone in your cell, and have not acquired the power of true vision, then learn from the teaching of troparions and sedals, and in the memory of death and in the hope of the future. This gathers the mind and does not leave it to float, until the true vision comes: beyond the power of the spirit is stronger than the passions. Learn from the hope of the future with the memory of God, and understand the good understanding of the troparia, and guard yourself from external things that move you in lust. And the little one [2523] that you have in your cell, keep it with them. Test your thoughts continually, and pray that your eyes may be filled with happiness in all your life. From here joy begins to flow from you, and then you find sorrows sweeter than honey. No one can overcome passions, except with sensual and visible virtues. No one can overcome the soaring of the mind, except through the ever-teaching of the spiritual mind. Our mind is light, and unless it becomes attached to some thought, it will not stop floating; and besides performing the prophesied virtues, it is not possible to acquire this preservation; Unless someone defeats his enemies, he cannot exist in the world, and unless this world reigns, how can he gain what is put aside within this world? Passions are a barrier to the secret virtues of the soul, and if these first do not fall through the obvious virtues, they will not be seen within them. Below, someone from outside the wall can live together with what is inside. And no one sees the sun in the darkness, below the natural virtue of the soul, with the still remaining rebellion of passions. Pray to God to let you feel the desire of the Spirit and His desire. When that very feeling and desire of the Spirit comes to you, then you will retreat from the world, and the world will retreat from you. This, apart from silence and teaching, and conversation, reading certain things about these, it is impossible for anyone to feel; and besides these, do not seek them; If they seek it, they turn little by little and become bodily. Understand and understand. The Wise Lord has deigned to eat, so that this bread may be consumed in sweat. He did not do this out of malice, but let there be no indigestion in us and let us die. For every virtue, the mother is second: if you leave the mother who gives birth to virtues, and go to seek daughters before acquiring their mother, vipers will find these virtues in the soul; Unless you reject yourself, you will soon die. Sermon 73. About the signs and actions of God's love Love of God's warmth is by nature. And whenever she immeasurably attacks someone [2525], she is merciful in creating her soul. For this reason, the heart of the one who has felt it cannot contain it and endure it: but according to the quality of love that has found nan [2526], an unusual change is seen in it. These are the essence of its sensual signs: a person’s face may be rosy, joyful, and his body will warm up. Fear and shame retreat from him, and he becomes as if he was ostentatious; and her power, which gathers the mind, flees from him, and he is astonished. A terrible death, the joy of being cannot be felt, and the vision of the mind of its suppression [2527] is never something to have with oneself from the understanding of heaven; and in absence, as if in presence, he converses, invisible from whom. His natural reason and vision pass away, and does not sense the sensual movement of his onago, which moves in things. Even if he does something, he does not feel it completely, as if he had a high mind in vision; His thought constantly converses with frost. The Apostles and Martyrs once indulged in this spiritual drunkenness [2528]; and oh, the whole world has gone through labor and reproach; Ovi, by sucking, poured out your blood like water; and the fiercest sufferer, not faint-hearted, but valiantly enduring, and being wise, like the madness of the indignation that was. And others wandered in deserts, and in mountains and in dens, and in the abysses of the earth, in lawlessness, the dean of beings. May God vouchsafe us to achieve this madness. First, bring you into the city of humility, if you see that you have rested from the oppression of passions [2529], lest you believe yourself: for the enemy is planting some kind of bait on you; but wait in this peace for a lot of pain and confusion. If you have not passed through the abode of virtues, if you have not found peace from your labor, and if you have become weak from slander, you will have reached the abode of holy humility. God, by Your grace, grant us the ability to achieve this! Amen. Word 74. About the types of virtues Fasting [2531] is the mother of the shrine, and from it [2532] is born the first taste of the feeling of the mysteries of God, which is called the first order of spiritual knowledge. Let no one deceive himself and dream of sorcery [2533]. Because the soul is defiled, it does not ascend into the pure kingdom; it is less than copulated with the spirits of the Saints. Appease the kindness of your chastity with tears and lamentations, and within yourself with silence. Grief is small for God's sake; it is better to do great deeds done without sorrow; the previously free sorrow [2534] the art of faith and love shines forth; it is a matter of peace from darkening of conscience. For this reason, in sorrow, temptation was experienced for the love of Christ, and not in weakness; This is a matter that can be done without difficulty, but this truth is that of the worldly people who give alms from outsiders, but do not receive it within themselves. But you, O ascetic and imitator of the passion of Christ, strive within yourself, so that you may be worthy to taste His glory: if we suffer with Him, then we will be glorified with Him [2535]. The mind is not glorified with Jesus unless the body suffers for Christ. Otherwise, despising human glory, this one is made worthy of the glory of God and his body and soul are glorified: for this is glory to the body, obedience [2536] is chastity with God; the glory of the mind, the vision is true about God. True obedience is purely deeds and reproaches. Whenever the body suffers, the heart also suffers with it. Unless you weigh God, it is impossible for His love to move within you; and you cannot love God unless you see Him. The sight of God comes from His knowledge; does not precede the vision of Him, the taking of Him. Grant me, Lord, to lead Thee and love, not with reason alone, like the waste of mind that comes from learning, but grant me with reason, with the mind in vain, to glorify Thy nature in vision with oneness, removing the sense of this world from thought. Make me worthy to be elevated from the vision of the will that gives birth to dreams, and to see Thee through the compulsion of the bonds of the cross, the second part of the crucifixion of the mind with freedom resting from the action of thoughts, in the everlasting vision of Thy, hedgehog more than nature. Give me an increase in Your love, so that I may follow Your care from this world. Move in me the understanding of Thy humility, in which you lived in the world, in the abode, in which you clothed yourself from our lands with the intercession [2537] of the Holy Virgin. May I sow with unceasing and unforgettable memory, accept with sweetness the humility of my nature. There are two images that go up to the cross; one, the crucifixion of the body: and the second, the hedgehog ascending into vision. And the first one, from freedom of passions; the second, from the action of deeds, is spiritual. The mind does not obey unless the body obeys it. The kingdom of the mind, the crucifixion is the body: and the mind disobeys God, unless autocracy obeys words. “There is a fierce betrayal of a certain high to a new beginning still existing, and to a baby in age. Woe to you, the city, in which your Tsar is young [2538]. If anyone obeys God, it is near that everyone will obey him. To him who understands himself, understanding of all is given to him; for if you understand, the fulfillment of the understanding of all is: and by the obedience of your soul, all will obey you. During that time, when humility reigns in your being, your soul obeys you, and with it everyone will obey you; peace from God is born in your heart. As long as you are outside of this [2539], then not only from passions, but also from adventures, you are often driven to be. Truly, Lord, if we do not humble ourselves, do not stop humbling us. True humility breeds intelligence, and true intelligence breeds [2540] temptations. Sermon 75. About unceasing fasting, and about gathering yourself into one place; and what is the essence generated from this; and as if with reason of reasoning I learned the danger of using such At many times we have been tempted by our gums and our backs, and having tempted ourselves with these two images [2543], and receiving countless ulcers from the enemy, and having been vouchsafed great intercessions in secret, I have received the temptation [2544] within myself for many seasons, and by trial and by the grace of God I have understood this. As the foundation of all good things, and the appeal of the soul from the captivity of the enemy, and the path leading to this light and life, these two images are: gather the hedgehog for yourself in one place, and fast the hedgehog ever. That is, the rule to set for yourself about continence of the womb wisely and wisely, in the stillness of the seat [2545], and unceasing abolition [2546] and the teaching of God. This is where the obedience of feelings comes from; hence the sobriety of the mind; from here the fierce passions moving in the body are tamed; hence the meekness of thoughts; hence the bright thoughts of movement; hence the diligence towards acts of virtue; hence the high understanding and subtlety; hence the endless tears that occur at all times, and the memory of death; hence chastity is pure, completely removed from any dreaming that tempts thought; hence the quickness of vision and acute understanding of those who exist far away; hence the deepest mysterious understanding, even thought comprehends with the power of Divine words, and the inner movements that occur in the soul, and the difference and reasoning of spirits, from the Holy Powers, and true visions from vain dreams; hence the fear of the ways and the path that is in the abyss of thought, cutting off carelessness and negligence, and the flame of jealousy, trampling all misfortune, and passing all fear, and ardor, despising all lust, and destroying that thought, and creating oblivion of all passing memories [2547] with others, and in short the river, the freedom of the true man, and the joy of the soul and resurrection, and rest with Christ in the kingdom of heaven - from here [2548]. If anyone neglects these two, then let him know that not only does he lose all these prophesied things [2549], but the foundation of all virtues is weakened by contempt for these two virtues; and as this is the beginning and the head of Divine work in the soul, and the door and the path to Christ, if anyone holds on to you and endures in them, so if anyone departs from them and jumps away from them, to these two things that resist them, he reaches, I say, to bodily wandering, and to gluttony dishonestly. This is the beginning of the essence of the opposite of what was predicted, and the place is served with passion in the soul. And the first is the beginning of a single guilt [2550], first of all the feelings that obeyed free themselves from the bonds of concealment. And what else happens from this? - From here there is no place for adventure and unexpected, neighboring [2551] falls; riot of strong waves [2552]; fierce kindling, aroused by sight, containing the body and possessing; convenient for inclinations, available in wisdom [2553]; do not restrain your thoughts, striving to fall [2554]; lukewarmness [2555] of lust for the things of God, and exhaustion of little by little differences in silence, and completely abandoning the rule of one’s life; renewal of forgotten evils, and teaching others, without knowing them, from those who always come to him, involuntary, diverse visions, from moving from country to country, and from place to place, befalling him; and the passions, which by the grace of God have already been mortified from the soul, and by the oblivion of the memories that were in the mind of the lost, begin to rise to the movement, and compel the soul to do those things. And let me not speak and confess all the rest, but this one is revealed from the first of these guilts, that is, from the wandering of the body and from not suffering the suffering of silence. What about the other thing, that is, from starting the business of pigs? And what is the business of pigs, just to incessantly leave the belly and take out to fill it, and not having time to show up for the needs of the body, like words? And what else happens from this? heaviness and aggravation of a lot of the body with weakening of the frame [2556]; Likewise, there is a need to remain from God’s service [2557]; and laziness comes to the hedgehog without creating tossing [2558] in it; neglect of ordinary worship; darkness and coldness of thought; the mind is debilitated [2559] and not sane from rebellion [2560] and many darkenings of thoughts; the darkness is wide and gloomy throughout the whole soul; There is a lot of despondency in every work of God, but also in reading, for which he cannot taste the sweetness of God’s words; the idleness of many [2561] needy people; the mind cannot be restrained and is floating all over the earth; a lot of moisture is collected in all places; dreams are unclean in nights; ghosts are dirty and placeless images, filled with lust in passing souls; and in the soul itself, fulfilling your own desires is unclean. And the beds of this accursed one, and his clothes and his whole body are desecrated in multitudes for the sake of the cold flow, as if flowing from a source, and this happens not only in the night, but also in the days; for the body is always sharpened and the thought defiles, as if these deeds and chastity are averse to him; the sweetness of the concussions [2562] acts throughout his entire body with a constant kindling and unbearable, and thoughts of delusion occur to him, forming kindness [2563] in front of him, and irritating him at all times, and contorting [2564] the mind to its combination; and without hesitation he combines with them through their thoughts and their lust, so that his judgment is darkened. And this is what the Prophet said: this is the reward of your sister Sodom, who also enjoyed eating bread to be satisfied [2565], and so on. But even this was said by one of the great sages, as if someone feeds his body with pleasure, he plunges his soul into battle; and even if he once comes within himself, and seeks to be forced to restrain himself, he cannot, for the superior [2566] kindling of bodily movements, and for the violence and need of irritations and squabbles, captivating the soul with his lusts. Do you see here the subtlety of these godless [2567]? And again he says the same: the pleasure of the body, in the softness and wetness of youth, quickly creates passion in the soul, and surrounds death, and thus falls under the judgment of God. The soul, which constantly learns about the memory of those who should, rests in its freedom, and its cares are small, and does not repent of the comb, creating an industry for virtue, directing the passions, and preserving virtue, to increase and joy without care, and leads a good life and a comfortable refuge. Pleasures of the body not only strengthen the passions, and strengthen the soul, but also uproot it from its roots, and with these they ignite the belly of intemperance and the disorderliness of seeing fornication, and, except for the time being, compel the fulfillment of bodily needs; but the one who advocates these things does not want to endure a little greed, and to gain control over himself, even though he is quickly captivated by passions. These are the fruits of cold, like gluttony; and those before these are the fruit of patience, even in one place and in silence. For this reason, the enemy, who knows the needs of our natural needs, by them the nature moves towards its own needs, and as the mind wanders with the eyes floating, and for the sake of peace of the belly, strives and strives to motivate us to create an application to the natural needs, and to sow in us the images of the evil one in such times, as if it is possible to strengthen the passions of nature, many for the sake of battle, and drown a person in the falls. For this reason, it is fitting for us, as the enemy knows the times, so that we also recognize our weakness, and the strength of our nature, as if we are not content [2568] against the aspiration and movement of these times, and against the subtlety of thoughts, like the dust of those who are subtle before our eyes, and as if we cannot see them and make war with those who befall us; and much for the sake of temptation, which was the temptation of the enemy and [2569] in the suffering from him, to receive a multitude, the rest, to be wise, and not to leave ourselves defeated, even if we do the will of our peace, and overcome from greed, but even more so if greed tires us, or oppresses us, let us not be shaken from the place of silence ours, and we will achieve it, if it happens more conveniently for us, then we will insinuate ourselves with guilt and images, as if we would leave the desert. This is the essence of the enemy’s undertakings. If you endured in the desert, you would not be tempted; Do not see the wives in it, nor do you hear any absurd voices [2570] that are harmful to your life. What is the way of Egypt to you and drink the water of Geon [2571]? Understand what I tell you. Show your enemy your patience and your skill in small things, so that he may not demand from You the great ones. Let this little one be your limit, and with these overthrow the adversary, so that he will not be abolished and will dig up great ambushes for you. Without repenting to the enemy below five steps to escape from his silence, how can he subdue himself from the desert, or come closer to the weight [2572]? And he who does not accept to lean through the window from his silence, as soon as he conquers himself to come out of it; and even if you barely repent in the evening to partake of the slightest food, how will you be deceived by your thoughts before the time to eat? And those who are ashamed to be satisfied from the bad [2573] will want what from the great? And even if you submit to your own body, look at how you will be seduced into becoming curious about the goodness of others? It is obvious that from the beginning someone who despises the small ones is conquered, and thus gives the enemy the guilt of fighting him in the great ones. Even if you do not think about your temporary life, even if you stay in it for a little while, how will you be afraid of the bitterness and sorrows that lead to death [2574]? This is a battle against reasoning, as wisdom does not allow itself to prepare for great feats; but patience, shown in small things from them, is what keeps them from falling into great labors. Otherwise, first of all, the devil strives to abolish the unceasing prayer of the heart; The same thing punishes the revealed [2575] times of prayer and rule, to despise the physical, and so the thought first relaxes, before the time to partake of food in the smallest, and small, and insignificant: and after the fall of the permission of one’s abstinence, it creeps into intemperance and fornication. And first he is conquered, and even more so he does not even feel the slightest desire to be before his eyes to look at the nakedness of his body, or at some other beauty of his chest, when he takes off his robe, or when he goes out for bodily needs or for water, and relaxes his feelings, or puts his hand boldly inside his robe, and touches his body: and then Nanina and ina; and who previously guarded the strengthening of his mind, and for this reason is saddened, then opens great and fierce entrances on himself. Thoughts, as if in order [2576] a river, as if water is the essence, and with great content come from everywhere, they walk in their decorum. If they go from here a little to the outside, the destruction of the city [2577] and desolation will do a lot; For the enemy stands watching and watching and waiting night before our eyes, and looks around, through the entrance of our feelings that has been opened to him, he will enter. But there is negligence about one of those predicted for us, then he himself, his flattering and cold-hearted dog, shoots arrows at us. And sometimes this very nature loves peace from itself, and boldness and laughter, and soaring, and laziness, and there is a source of passions, and the abyss of rebellion; And then a resistive thaw comes into the soul. But we will change our other great works with our small works, which we hate to be nothing. Even if these seem to be despised by us, such great deeds, and difficult labors, and confusing struggles, and averting the greatest ulcers, who is not longing for these small introductions [2578] labors, to find sweet peace? O wisdom! How wonderful you are, and how you foresaw everything from afar. Blessed is he who has found you, having freed himself from the laziness of his youth to eat. If anyone makes a small purchase, that is, by acquiring [2579], healing great passions, he does good. For once one of the philosophers moved with relaxation, and felt, rather correct himself, suddenly graying; and when he saw him, he laughed for this reason, but he answered: “I was not afraid for this reason, but because of contempt I am afraid; Even though there is a lot of contempt and little contempt, great troubles are caused. By this means, being outside the rank [2580] of being, and quickly correcting oneself, showed oneself to be sober, and that which does not exist below is worthy of despising fear [2581]. This is wisdom, and whoever is sober about the smallest and smallest things that come from it; for he treasures great repose for himself, and does not sleep, lest anything contrary to him happen; but he cuts off guilt ahead of time, and with the smallest things endures small sorrow, destroying the great one. To madness they prefer a little peace close to them, rather than the distant Kingdom, without realizing that it is better to endure torment in asceticism, rather than rest on the bed of the earthly kingdom, with the condemnation of laziness. For the wise desire death, for they would not be reproached [2583] for having done something in their deeds without sobriety. This is also what the Wise One says: “Be alert and sober about your life.” Akin to this is the dream of this thought, and the image of true death. God-bearing Vasily says: “Whoever is lazy about his little ones, lest you believe him to shine in the great ones.” About those you want to live by, but don’t get discouraged, or become lazy about them and die. The sign of despondency is cowardice. Mother is two of these, contempt [2584]. A fearful person signifies that he suffers from two illnesses, I say, love of body and lack of faith. Love of the body is a sign of unbelief. He who despises this, is informed [2585], that he believes in God with all his soul, and looks forward to the future. If someone without troubles, feats, and temptations has approached God, you should imitate him. Kindness of heart and contempt for troubles come from one of two things: either from hardness of heart, or from much faith in God; and hardness of heart will be followed by pride; faith, humility of heart. A person cannot gain hope in God unless he has first accomplished His will in part; Hope for God, and courage of the heart, are born from the testimony of conscience, and the true testimony of our thoughts is the hope of the imams. Evidence of thought occurs when someone is always condemned from his conscience because he neglected to eat what he should according to his strength; If our heart does not condemn us, boldness towards God is imam [2586]. Boldness comes from the correction of virtues and a good conscience. It is cruel [2587] for it is necessary to work on the body, and even those who have little from much [2588] will feel the same hope as God, no one will obey the need to work for this cruel master - the body [2589], which is earthly and perishable. To our God be glory forever and ever, Amen. Word 76. About silence and silence It is always necessary to remain silent, and to maintain silence, from these three wines in a certain way: either glory for the sake of man, or for the warmth of zeal for virtue, or as if someone has a certain Divine conversation within himself, and his thought is drawn to it. If anyone does not have one thing from the latter, out of first need he becomes weak. Virtue is not the manifestation of many and various actions performed by the body, but the wisest heart in its hope. The right mind combines God’s deeds [2591] with those that exist according to God; Because the mind is already capable of doing good without bodily deeds, the body cannot use it except the wisdom of the heart. Moreover, the man of God cannot endure it if he gains freedom through good deeds, unless he shows love through the labor of his deeds to God. The first poor chin [2592] always succeeds, the second [2593] succeeds in many ways, and sometimes not at all. Don’t worry, because this thing is small, but who is always far from the wines of passions. To our God be glory forever, amen. Word 77. About bodily movement The movement of the lower parts of the body, in addition to the thoughts of the fiercest [2595], which happens to be placeless sweets, even moves with kindling, and drags the soul into suffering [2596] involuntarily, undoubtedly from the saturation of the womb. Even if the belly is weak and rests in the prescribed food, or if it is involuntary, if it moves in any way, understand that this passion exudes in the body, and the weapon is strong and invincibly invincible to be in this ascetic, even if one moves away from the vision of women; The opposite cannot influence us, what nature can do with its own power. May you not be afraid, for this nature is forgotten by what was naturally given to you by God for childbearing, and to the temptation of those who are in this struggle. But withdrawal from things kills lust in the world, and oblivion and destruction in them creates it. Others are thoughts of things that are far away, and simply transient in thought, and the movement is small and unclear, creating in it from themselves; Others are thoughts by the vision of matter, immersing [2598] thought, and by the approach of moving passion, and feeding lust in a person, just as oil fuels the lighting of a lamp, and kindling a passion that has already been mortified and extinguished, and confusing the abyss of the body with the movement of the ship of thought. This very natural movement, living in us for the sake of childbearing, cannot, except for external application, confuse the will from purity and chill chastity. God did not give nature the power to overcome its good will towards Him, but when someone is prompted either by rage or by lust, it is not natural force that forces him to go beyond the limits of nature, and to be outside of what is necessary, but it is an application that we create to nature through the faults of desire [2600]. God created everything that was created in goodness and moderation. And to the extent that the measure of equality [2601] of natural rights is preserved in us, natural movements cannot force us from the path [2602] to leave: but the body moves with orderly movements, which leads precisely, as if this natural passion is in us, and not in a hedgehog and cold [2603], so as to prevent the flow chastity; Below, again, darken your mind with rage, and move you away from the world into anger. If we were once sensual, they also rage through nature, usually accepting the desire, or for food, or for drinking, in superior quantities, or for the approach of women and the vision of these to be abolished, or for conversations about them, from them the flame of lust inflames, and leaps up in the body, hence we turn natural meekness into ferocity, or multitudes for the sake of moisture, or various things for the sake of vision. There is once a movement of these and from permission, for our exaltation that happened, and this is not like it. We call this freedom [2604] to be, which is the path of common nature; We recognize the abuse that comes from letting go, from the guilt of our elevation, when we pay attention and work for as long as possible, and think that we can correct it, we allow ourselves to fight [2605] to be, so that we learn humility. Other [2606] without guilt sowing powers that are higher than us are due to our laziness; Even before this nature, when it accepts the application of a certain sensual gluttony, it does not repent otherwise to preserve the rite that it was from its creation: the sorrows of fasting, and the inability to reject the will, sins are forced to love. Without these, we cannot separate ourselves from the caresses [2607] of wisdom: since these labors multiply, then this [2608] diminishes, since sorrow and misfortune kill the voluptuousness of the passions; peace nourishes and multiplies you. Other things are known more clearly, for God and His Angels rejoice over needs; the devil and his work, oh chambers. Even if the commandments of God are fulfilled in sorrow and distress, we are humble; then we despise the rest of Him who commanded the commandments, for the sake of passions, which are born from our peace, and we abolish the guilt of virtue, that is, oppression and sorrow; and according to the measure of peace that is brought to us, we create a place within us with passion: without being in an oppressed body, thoughts cannot soar into vain thoughts. When someone joyfully endures labors and sorrows, then he can firmly curb his thoughts, even though the thoughts themselves are ineffective in the labors. When a person remembers his first sins and torments himself [2609]; then God also takes care of the hedgehog’s repose: God rejoices because he gave a prohibition [2610] to himself for transgressing the path of God, which is a sign of repentance; and to the extent that he compels his soul, to that extent his honor is increased by God. All joy, even if there is no guilt from virtue, such as this, rather than the movement of lusts, creates it in the one who has acquired it. Understand this as if this is about all passionate lust, and not about what is natural. To our God be glory forever and ever, Amen. Sermon 78. About the sights of various temptations, and the pain they have with the sweetness of temptation, which is experienced and endured for the truth; and degrees and repairs, a reasonable person walks in them The only virtues they accept are others, for which the path of virtue is hard and difficult, and for this it is to be corrected according to rank, and for this it is easy to be: and so to be lovable [2613] even about the good, as if it were good. No one can truly acquire non-possession unless he warns himself, and prepares himself to endure temptations with joy. No one can endure temptations, even if he believes that there is something [2614] that surpasses bodily peace, instead of the sorrows that he prepared for himself in the sacrament of life to eat and bear [2615]. Every one who has prepared himself for non-acquisitiveness moves within him first because of any sorrow, and then he finds the thought of being a non-covetous of the things of this world. And everyone who draws near to sorrow is first strengthened by faith, and then draws near to sorrow. Whoever deprives himself of material possessions, and does not deprive himself of the action of these senses, sight, I say, and hearing, will be guilty of extreme sorrow, and will suffer great misery and sorrow: what good is it, moreover, to be deprived of sensory possessions, but to enjoy the senses in them? Likewise, he suffers from the passions that exist in them [2616], even though he suffered and was already active; Even before the memory of their custom does not depart from his thoughts. If their dreams, mental illness, and illness present a person besides their deeds, what do the imams say about this approaching existence [2617]? Other good things are a departure, they are exceedingly hasty [2618]; He valiantly tames thoughts, and puts strength into staying [2619], and teaches great patience to a person who finds himself under forced sorrows. Do not seek to accept advice from anyone who is not present in your sojourn [2620], even if you are very wise. Tell your thoughts more to an ignoramus [2621], who has been in the trial of things, than to a verbal philosopher, speaking from trial, without the trial of things. What is temptation? There is a temptation, not to understand someone and to see some of the things, not to accept the understanding of them in myself, but to feel the temptation of their usefulness and futility more effectively, for the hedgehog to stick to them. For a thing that has vanity is a multiplicity, but within it is found every purchase, full of essential benefits. In the same way, understand the opposite of this: that is, a thing that has benefits is multiplied, but inwardly it is filled with vanity. In the same way, many things from people, from things that are acquired, acquire vanity; and below from these [2622] the evidence of this reason is truly there. Use this as an advisor, who leads you to try things of reasoning with patience. For this reason, everyone can give reliable advice, just like those who previously managed their freedom well, and are not afraid of slander and slander. When you find peace on your path unchanged, then fear; you are farther from the right path walked by the suffering feet of the Saints. As you walk the path of the city of the Kingdom and approach the city of God, let this be a sign for you: the strength of temptation will meet you; and as you approach and succeed, temptations multiply against you. Whenever you feel in your soul different and strong temptations on your path; understand that at the time your soul truly accepted your degree in mystery and high, and add grace to it in the dispensation thereof, in which it stood. By the majesty of grace, by the degree to which God leads the soul into the sorrow of temptation. Not into worldly temptations, as there are some, to curb anger and obvious things; Below bodily revolts, understand this existence; but temptations befit a monk in their silence, even after the imams separate them. - If the soul has weakness, and is not content with great temptations, and asks not to enter into it, and God will hear it: understand clearly, because because it is dissatisfied [2623] with great temptations, it is not content with great gifts; and just as the invasion of great temptations was forbidden from her, so great gifts are also forbidden from her. For God does not give a great gift without great temptation: because of temptation, the essence of the gifts is determined from God, according to His wisdom, even though they do not comprehend the co-operation [2624] from Him. Other than that, from the fierce sorrows that befall you from God’s providence, you realize how much your soul receives His honor from the majesty of Him; Against sorrow, there is consolation. Question. What else is there: first there is temptation, and then there is gift; or the gift first, and then the temptation after it? Answer. Temptation does not come unless the soul first secretly receives greatness beyond its own measure, and the Spirit of grace, which it first receives. And the temptation of the Lord testifies to this, likewise the temptations of the Apostles; You shouldn’t have allowed yourself to fall into temptation when you received the Comforter. Those who partake of these blessings must also endure their temptations; Because of his goodness there is also his sorrow. This is what the wise God wanted to do in everyone. And if this is so, then there is grace before temptation; but in any case [2625] it was preceded by a feeling of temptation, a feeling of grace, temptation for the sake of freedom; Grace never precedes in anyone before he tastes temptation. Grace precedes it in the mind, but in feeling it stagnates. Otherwise, it is appropriate for us in times of these temptations to have two certain things, opposed to each other, and for no reason are they similar. This is the essence: joy and fear. There is joy, for on the path we walked from the Saints, especially from the Life-Giving One, we found ourselves walking; this clearly comes from recognizing temptations. We must have fear, lest we be tempted by this for the guilt of pride. Both are wise by the grace of humility to judge all this power and to know what temptation it is, which comes from the fruit of pride, and what it is from the insults [2626] born from love. For the essence of the temptation of success and growth of living in the good is divided, from the temptation of allowing, which happens as a punishment, for the pride of the heart. The temptations of God's friends are the essence of humility. Even from the spiritual rod, in the pre-prosperity and growth of the soul, there are temptations, the soul is trained and tempted by them and strives, these are: laziness, burden of the body, weakening of the heart, despondency, confusion of thought, the opinion of bodily infirmity, cutting off hope for an hour, darkness of thoughts, impoverishment of human help, poverty of bodily needs, and similar to sim. From these temptations a person gains a solitary soul [2627], and a contrite heart, with much humility. And from these, whoever is tempted to conform to the desire of the Creator. And the Provider arranges this according to the power, and according to the need of those who receive it. This dissolves the essence of consolation and invasion; light and darkness, warfare and intercession, and in short, oppression and space; and this is a sign of man’s pre-prosperity with the help of God. Word 79. About pride. (The temptations of the enemies of God, which are pride). Temptations, which happen by God's allowance, to those who are free from temptation and who exalt themselves in their thoughts before the goodness of God, and who untruth the goodness of God through their pride, are this: obvious temptations of the devil, and beyond the limits of spiritual strength; deprivation of the powers of the wisdom that is in them; a feeling of fierce thoughts of fornication being allowed into them in the humility of their ascension; the hedgehog will rage soon; if you want to set your will; who is curious about words; prohibit the hedgehog; contempt of the heart; the charm of the mind is perfect; blasphemy against the name of God; thoughts are wild, filled with laughter, and even more so with crying; to be despised by men, and to have their honor consumed; there was cold and reproach from demons, many images secretly and openly; the desire to blend in and live with the world; It’s always crazy to talk and talk idle; yet to find newness in oneself constantly with false prophecy; He promises much more than his strength. And this is the essence of the soul. In the physical, adventures happen to him that are painful, abiding, gossipy and incomprehensible; meeting of ever-evil and godless people; to fall into the hands of abusive people; Their hearts always move without guilt out of sudden fear; Hedgehog, the multitude of suffering is great, from the fall, from stones, and from high places, and similar things that happen in the contrition of the body: and the end, the impoverishment of those who intercede the heart with Divine power and the hope of their faith. And briefly say, the tree is not possible and beyond the power, it is directed at them with their own. This is because all this has been done and counted, the essence of the images of the temptations of pride. The beginning of these things appears in man, when someone of wisdom begins to have before his eyes: and this also advances in all these evil ones, as they accept such thoughts of pride. Other, from types of temptations yours, understand the ways of the subtleties of your thoughts. If you see some of these temptations mixed with the previously mentioned temptations; then understand that because of this, because of these, pride has risen up against you. [2629]. Hear again and another image. All circumstances [2630] and sorrows, which are not involved in the essence of patience, are purely their torment. Patience is human, it will sweep away [2631] his misadventures. A mother’s cowardice is torment. Patience is the mother of consolation, and there is a certain strength that is usually lost from the space of the heart: it is inconvenient for a person to find strength in his sorrows, except for the Divine gift, by pursuing prayer [2632] and the outpouring of tears acquired. When God desires to insult [2633] a person the most, he allows him to fall into the hands of cowardice; This gives birth to the strength of strong despondency in him, and in him he tastes the spiritual pain, which is a taste of Gehenna; and from this a spirit of exasperation is brought on, from which comes the darkness of temptations: confusion, rage, blasphemy, reproach of good things, thoughts of corruption, moving from country to country, and the like. Even if you say, is there any guilt? I tell you, because of your negligence: you didn’t worry about seeking this healing. There is only one healing for all of them, and through his hand [2634] someone finds consolation in his soul. And what is this? Humility of heart; Apart from this [2635], no one can destroy the stronghold of these evils [2636], but more than this, the overcoming nan will gain you. Do not be angry with me, for I tell you the truth. You did not look for this [2637] with all your soul. If you want, come to his country [2638], and see what the destruction of your evil will bring you. To the extent of your humility, you will be given patience in your misadventures; and according to your patience, the severity of your sorrows is lightened; and receive consolation; and according to your consolation, your love for God is magnified; and because of your love, your joy [2640] is great in the Holy Spirit. But our generous Father, who truly exists as sons, when He deigns to do away with their temptations, does not take temptations away from them, but gives them patience in their temptations: and they accept all this good with the hand of their patience, to the perfection of their souls. May Christ God grant us, by His grace, to endure all evil for His love, with a grateful heart. Amen. Word 80. About the telling of images of virtue, and what strength there is in each of them, and what difference there is in each of them Physical virtue is in silence; the body cleanses from the filth that exists in it. The virtue of thought humbles the soul, and filters it from foolish, perishing thoughts [2642], so that it does not think passionately about them, but rather moves in its vision. This vision is brought closer to the nakedness of the mind [2643], which is called an immaterial vision: and this is a spiritual virtue; This elevates the thought from the earthly and brings it closer to the first vision of the Spirit, and the thought is [2644] to God, and to the vision of the unspeakable glory, which is the movement of thoughts of the majesty of His nature, and separates it from this world and from the sensation of it. For this reason, we are notified of our deferred hope [2645], and we are in the notification of receiving it, and this is the debate [2646] it is, about which the Apostle speaks, that is, a notification about which the mind rejoices in our minds, that is, about the hope promised to us. What is this essence, and what each of these is, hear. Bodily living, a hedgehog according to God, bodily deeds are called, which occurs for the cleansing of the flesh, obvious acts of virtue, in which one is filtered [2647] from the uncleanness of the flesh. The residence of thought is, a matter of the heart, which is constantly in the care of the court, that is, the truth of God and His judgments, and the unceasing prayer of the heart, and the thought of God's providence and diligence about this world, together with what is special and omnipotent [2648]: and the hedgehog will be preserved from secret passions, so that no one will reach from them into the country [2649] secret and spiritual. This is a matter of the heart, which is called the living of thought. By this act of living, which is called an act of the soul, the heart is refined and separated from the communion of the lost life [2650], which exists against nature. From them, one begins to begin to understand and reflect on the vision of the sensory, created for the needs and growth of the body, and how their service gives strength to the four elements existing in the body. Spiritual dwelling is an action other than the senses: and this is it, written from the Father, and whenever the minds of the Saints receive it, then both the hypostatic vision and the debility of the flesh will land from the environment, and from there the vision occurs mentally. I hypostatically call the vision a creature of the first nature. And from this vision of the hypostatic, it is more convenient to be elevated to the knowledge of monastic life, which is, through an obvious legend, to be surprised about God. This is a great dispensation for future blessings, given in the freedom of the immortal life, in the presence of the hedgehog after the resurrection: human nature never ceases to wonder about God; and not at all thinking about the creatures. If only something were like God, then the mind could move towards that, that is, sometimes towards God, sometimes towards this. And since all the beauty that appears in future news is inferior to His beauty, how can a thought come out of one’s vision of the beauty of God? What the hell? Does dying make him sad? But is it aggravation of the flesh, but is it the memory of its relatives, but is it a natural need, but is it misadventures, but is it resistive? or the unknown soaring, or the imperfections of nature, or walking in the elements, or the conversation of a fool with someone, or despondency, or physical labor is difficult? - Not at all. But this whole thing, even if they exist in this world, especially in the time it is, when the veil of passions is taken away from the eyes of thought, and one looks at its glory, abiy the thought is exalted with horror: and if God had not set a limit in this life for such things, as far as it is appropriate to be stuck in them, then if it had been allowed, and in the whole life of men would not have come from there, from the vision of them: how much more there, where all this [2652] is not the essence. Virtue is limitless: and by the very things of hypostasis we will not be inside the royal courts, even if we are honored through our residence. How then can a thought come out and move away from the wondrous and Divine vision of it, and fall into another thing? Woe to us, for we do not recognize our souls, in the lower life of the calling: and this weak life, and the dispensation of the living, and the sorrows of this world, and this world itself, and its malice, and its repose - we do not understand the essence of that. But, O Christ, the only mighty one! Blessed is he who has his intercession with you and put his ascension in your heart [2653]. You, Lord, turn our faces from this world into Your desire, until we see it [2654] as it is, and we will not believe the shadow as if it were the truth. Having created something new, renew in our thoughts, O Lord, diligence before death, so that at the hour of our exodus we know, as if our entrance and exodus in this world, until we complete the work according to the calling of Thy will in this life before, and according to this the imams hope, with a thought filled with hope, to accept it great, according to the promise of the Scriptures, even I have prepared to eat Your loves in the second renewal, and their memory is preserved by the faith of the sacraments. Word 81. About cleansing the body, soul, and mind Purification of the body is a cleansing from the defilement of the flesh. Purification of the soul is freedom from secret passions formed by thought. The purification of the mind is [2656] the revelation of the sacraments. Bo [2657] is cleansed of all those who fall under the senses by the image of their stupidity [2658]. And the children of Malia are pure in body and passionless in soul, but no one calls them pure in mind. Purity of the mind is perfection, it is in the presence of heavenly vision, outside the senses, driven by spiritual power, the heavenly decorations of the countless wonders of the heavenly world, their presence is divided by one from other subtle invisible services, existing in the understanding of Divine revelations, frequent in their change at every hour. May our God Himself vouchsafe us to ever behold His nakedness [2659] of the mind, and from now on directly forever and ever. Glory to him. Amen. Word 82. Containing wines are useful, filled with the wisdom of the Spirit Faith is the door of the sacraments. Just as the body has eyes on sensory things, so faith looks on secret treasures with intelligent eyes. There are two eyes of the soul, as the Fathers say, as there are two eyes of the body. And there is also no need for vision in everyone: with one eye we see the secret glory of God, hidden in nature, that is, His power and wisdom, and His providence is co-essential with us, comprehended by the majesty of His care for us; But rather with this eye we see the Orders of heaven working with us. With another eye we see the glory of His holy nature, when God deigns to introduce us into spiritual mysteries, and the sea of ​​faith opens in our thoughts. Grace by grace, by baptism repentance was given to man. Repentance is the second generation from God: and from faith they are pledged by the gift of tea, by repentance. Repentance is the door of mercy, open to those who pursue it. Through this door we enter into Divine mercy: apart from this entrance we will not find mercy: having sinned all before, according to Divine Scripture, we will be justified without His grace. [2662] Repentance is the second grace, and is born in the heart from faith and fear. [2663] Fear is a fatherly rod that controls us until we reach the heaven of those blessings, spiritual, and when we reach there, it leaves us and returns. Paradise is the love of God, in which there is the enjoyment of all beatitudes, where Blessed Paul was filled with food more than nature, and always ate from the tree of life on the same, crying out: the eye has not seen, and the ear has not heard, and the heart of man has not breathed what God has prepared for those who love Him [2664]. Adam was forbidden from this tree by the advice of the devil. There is a tree of life, for the love of God, from whom Adam fell away, and to no one shall his joy be found; but on the ground of thorns you work and toil. Having been deprived of the love of God, they eat the bread of sweat in their deeds, even if they walk in righteousness, which the first-created One was commanded to quickly eat after falling away. Until we find love [2665], on the ground of thorns is our work, and in the midst of thorns we sow and reap, even if our sowing is the sow of righteousness, we are always butted by them at every hour, and no matter how we are justified [2666], in the sweat of our brow we live. And when we find love, we feed on heavenly bread and are strengthened in addition to work and labor. The heavenly bread is Christ who came down from heaven, and gives life to the world, and this is the food of Angels. Having found love, he eats Christ every day and hour, and for this reason he becomes immortal. “For he who is poisoned,” he says, “of this bread which I will give him, shall never see death [2667].” Blessed is he who eats the bread of love, who is Jesus; and that, poisoned by love, he eats Christ, who is God above all, John testifies, saying: “The God of love is [2668].” Other things, he enjoys life from God in the love of the living and in this world, he smells the air of resurrection from those here. They enjoy this air. Righteousness in resurrection. Love is the Kingdom, even [2669] the Lord promised mysteriously to be an Apostle in His Kingdom. Do you eat and drink at the table of My Kingdom [2670], what do you eat? For this love is content to feed a person instead of eating and drinking. This is the wine that gladdens the human heart [2671]. Blessed is it to drink from this wine. Because of this I wrote intemperance, and became reverent; and sins, and forgetting the ways of stumbling; and drunkards, and former fasters; both riches and desiring poverty; and poverty, and enriched with hope; both sick and strong; both ignorant and wise. Just as it is impossible to cross the great sea without a ship, so no one can cross without fear to love. The stinking sea, placed between us and the intelligent paradise, we can cross with a ship of repentance, possessing the oars [2672] of fear. If these joybirds do not control the ship of repentance, so that we cross the sea of ​​this world to God, then we will drown in this stinking sea. Repentance is a ship; fear is its pilot; Lyuba is a Divine refuge. Fear then lands us in the ship of repentance, and leads us across the stinking sea of ​​this world, and to the Divine refuge, which is love, and instructs us: to whom all those who labor and are burdened with repentance look. And when we reach love, we reach God, and our path is completed, and we cross to the island from this real world: where there is the Father, and the Son, and the Holy Spirit. To him be glory and power, and may He create us worthy of being with His glory and love with His fear. Amen. Word 84. About the hedgehog colic there is a measure of reason, and there are also measures about faith There is reason that precedes faith. And there is reason, we are born from faith. Reason that precedes faith is natural reason; born from faith, reason is spiritual. There is natural reason, separating [2675] good from evil, which is what natural reasoning is called, by which we recognize good from evil naturally without teaching: this [2676] God put into verbal nature; But from learning he receives growth and application, and whoever does not have this has nothing. This is the power of the natural reason of the verbal soul, the reasoning of good and evil, constantly moving in it: and those who have lost this [2677] are lower than the verbal nature; those who have this [2678] stand right in their spiritual nature, and do not have some kind of consumption [2679] in them, which God gave to this nature to the honor of His verbal ones. The Prophet reviles those who have destroyed this discernment, separating good from evil, saying: “This man is in honor without understanding [2680].” Honor, of verbal nature, is reasoning, reasoning between good and evil; and the righteous, who destroyed this, likened it to senseless cattle, lacking words [2681] and prudence. This powerfully means that we can find the path of God. This is natural reason, this precedes faith, this is the path to God, by this we know good from evil, and accept faith. And the power of nature testifies that it is fitting for man to believe in Him who created all this creation, to believe in the word of His commandments, and to create; and from believing, the fear of God is born; and when it is followed by deeds, and little by little it rises to action, it gives birth to spiritual intelligence, which is born from faith. Natural reason, which is the judgment of good and evil, implanted into our nature from God, assures us that it is fitting to believe in God, who produced everything; and faith creates fear in us; and the fear compels us to repent and do: and thus spiritual intelligence is given to man, who has the understanding of the sacraments, and who gives birth to the faith of true vision. It is not simply that from naked faith alone spiritual intelligence is born, but faith gives birth to the fear of God, and when it begins to act with the fear of God, then from the action of the fear of God spiritual intelligence is born, as St. John Chrysostom said: for when someone acquires the will, following the fear of God and right wisdom [2682], he soon accepts revelation of secrets. He reveals the revelation of secret things; he is a spiritual mind. It is not the fear of God that gives birth to this spiritual mind, which is not in nature and cannot be born; but giving [2683] is given to this mind to do the fear of God. Whenever you experience the good deed of the fear of God, you find that this [2684] is repentance, and spiritual intelligence is here. This is a hedgehog, for the pledge of it [2685] he, who was received in baptism, by repentance is accepted in every way and the gift of it [2686]. And it is a gift, a hedgehog, as if we accept it through repentance, this [2687] is spiritual reason, it is a gift given through the action of fear. Spiritual intelligence is the understanding of the secret. And when someone understands this invisible and much superior thing, then from this he receives the name of spiritual reason, and in the feeling of this a different faith is born, not contrary to the essence of the first, but affirming faith in it: and they call it the faith of vision. Until then, there was a rumor [2688]: now, a vision. There is a vision, well known [2689] hearing. This is all from the mind of this one, which judges good from evil, and is born in the nature of being: this is the good seed of virtue, and it has already been said [2690]. And when we cover this natural mind with our voluptuous will, then we fall away from all these good things. This natural reason will follow the everlasting gore [2691] of the conscience, and the memory of death is unceasing, and a certain torment exists [2692] even before this end. Therefore [2693], sadness, lamentation, fear of God, shame from nature, sadness even about one’s greatest sins [2694], due diligence, remembrance of the common path [2695], and care for its path, and a petition with tears from God, kindly enter into this door, even as it is, the passing of all nature [2696], contempt of the world, and many feats about virtue: all this is found in natural reason. Let him even out his deeds towards this. Whenever a person finds himself in these, he walks along the natural path: and when he surpasses this and reaches into love, he is exalted above nature, and from him the feat, and fear, and labor, and toil pass away from everyone [2697]. This is the essence of natural reason, and we find this in ourselves, when we do not cover it with our voluptuous will; and in these we are, until we reach the love that frees us from all these. From these words, let anyone reason and test for himself in whom he walks, whether in those who exist through nature [2698] or in those who are by nature, or in those who are more [2699] than nature. From these spoken images, someone can clearly and soon find nourishment for his entire belly [2700]: and when it is not found in those who are by nature, spoken of from us, as if determined, and in those who exist beyond nature [2701]; then clearly there is, as in those who through nature [2702] are defeated. Glory to our God forever, amen. Word 85. Containing advice, full of benefit, spoken with love to those who listen to it with humility There is no thought of good that does not exist from Divine grace, falling into the heart; and there is no evil thought that approaches the soul, other than temptation and temptation [2704]. A person who has achieved the measure of his weakness has reached the perfection of humility. Instructing [2705] the gifts of God to man, the heart is moved to unceasing thanksgiving. Instructing [2706] temptation to the soul, thought is murmuring, constantly moving in the heart. God tolerates all human weaknesses; He does not tolerate a person who grumbles constantly unless He punishes him. The soul, separated from any inward radiance [2707] of the mind, is found in such thoughts. I take out my thanksgiving lips and receive a blessing from God; and the heart, being in gratitude, flows into it with grace. Before grace flows [2708] humility; and before punishment, rejoicing flows [2709]. He who is proud is allowed to fall into blasphemy; and exalt yourself in the virtue of your deeds; you are allowed to fall into fornication. And exalt yourself in your wisdom; sometimes you are allowed to fall into the dark net of ignorance. A person who moves away from all memory of God, this is the one who carries in his heart the care of his neighbor with an evil memory. Honor every person in the memory of God, this one receives help from every person, by the wave of God in secret. Responsible for those who are offended [2710], finds God a champion for yourself. He who gives his arm to help his neighbor receives the arm of God to help himself. He who speaks [2711] of his brother about his evil [2712] finds God speaking about himself. Correct your brother in his cage, he heals his own malice. And speaking against anyone in the congregation strengthens his own ulcers. Heal your brother secretly, and clearly create the strength of your love; and put him to shame before the eyes of his friends, the strength of the envy that exists within himself will show. Friend, secretly denouncing, the physician is wise. He who heals in the sight of many, truly reproaches. There is a sign of mercy, forgiveness of every debt; and a sign of evil wisdom, contradiction [2713] to the sinner. Those who bring punishment to health, punish with love; seek revenge, then eat out of love. God punishes with love, not with revenge, let it not be, but let His image seek healing, and not keep His anger for a while. This image of love is right, and does not shy away from revenge. The righteous is wise, he is like God: he does not punish a person by taking revenge on him for his malice, but either let the person correct himself, or let others be afraid; anything that is not like this will bear punishment [2714]. Anyone who does good in return for reward will soon be destroyed. And even if, by the power of your mind, you are amazed at the vision of the mind that exists about God, this one, even if we are intercourse with the flesh, neither ascends in thought, nor deviates from virtue when. Enlighten your thoughts for vengeance worthy of God [2715], this one has reached the depths of humility, both in soul and body. Before anyone can approach this mind, he ascends and descends in his life; Whenever he approaches this mind, he is lifted up by ascension; and he will be greatly exalted, the ascent of his mind will not end, until the age of glory will come, and all [2716] will receive his wealth [2717]. To the extent that a person is perfect before God, to the extent to which he walks after Him: in truth, His face shows him [2718], which is not even there: as much as the righteous will enter into the vision of Him, they see His image as in a mirror: therefore, they see the manifestation of the truth. A fire that has been kindled in dry wood will not easily go out, and the warmth of God, which exists and flows into the heart of one who has renounced the world, its combustion will not be extinguished: for there is even the fiercest fire. Wine, when its power enters the oud, the mind forgets the danger of everyone [2719]: and the memory of God, when it holds the pasture in the souls, destroys every memory of sight from the heart. Thought, having acquired the wisdom of the Spirit, like a man, having acquired a ship, is ready to go to sea; and when he enters it, he transports himself from the sea of ​​this world, and, having reached it, creates the islands of the next century. Thus there is a feeling of the future century in this world, like an island on the sea, and approach it, no one labors in the waves of dreams of this century. The merchant, when the time and his lot are completed, strives to go back to his home: and the monk, while there is still time for his work, grieves to be separated from this body, and when he feels in his soul that he has redeemed the time, and accepts his pledge, he desires the future age. As long as the merchant is at sea, there is fear in his lands, lest the waves rise and the hope of his work is drowned; and as long as a monk exists in this world, fear dominates his life, lest a storm arise and his work perish; hedgehog from his youth even to his old age. The merchant looks at the earth, and the monk is mortal for an hour. The ship's sailor looks at the stars, when he passes through the middle of the sea, and his ship steers by the stars, he reaches the Dondezh as a haven; and the monk looks at prayer, [2720] corrects him, and directs his procession to Jacob’s refuge and controls his [2721] life with prayer for every hour. The shipbuilder looks at the island, anchors his ship there, and takes directions from there, and steers again to another island. So there is a monastic procession, as long as it is in this belly: from island to island it passes, that is, from mind to mind, and by the exchange of these islands, that is, minds, it prospers, the Dondezh will rise from this sea, and its procession will reach this true city, in which those who live in it do not make purchases again, but each one rests in his wealth. Blessed is he, whose purchase will not be mixed with this vanity of the world [2722], in the depths of this great sea. Blessed is he, whose ship will not be crushed, but will reach its destination with joy. Swimming [2723], diving naked into the sea, Dondezhe will find beads [2724]: and the wise monk, naked in this life, Dondezhe will find in himself the beads of Jesus Christ: and when he finds Him, no one will acquire with Him anything from those who exist. We sometimes store beads [2725] in treasures; and the food of a monk is observed within silence. The Virgin in assemblies and in multitudes of people is damaged; and the monk’s thought in conversations with many. A bird flows from every place to its nest to create children; and a monk who has reason accelerates towards his indwelling, creating in him the fruit of life. The serpent, when his whole body is broken, keeps his head; and the wise monk guards his faith at all times, which is the beginning of his life. Clouds cover the sun: and many words cover the soul that has begun to be enlightened in the vision of prayer. The bird called Erodius, [2726] at this time rejoices and is merry, according to the words of the wise, when he separates himself from the universe, and goes to an empty place and dwells in it; Likewise, the soul of a monastic, at that time, receives heavenly joy, when it moves away from man, and departs and dwells in the land of silence, and there it will wait for the time of its exodus. It is said about a bird, the verb Sirin, that when everyone hears the song of its voice, one becomes captive after it [2727] on a desert journey, as if in the sweetness of that song one forgets one’s very belly, and falls and dies. This [2728] is likened to a spiritual thing: when the sweetness of heaven falls into the soul [2729], then from the song of that sweetness of the words of God, falling with sensation into the mind, so everyone follows it [2730], as if forgetting this bodily belly, and depriving the body of their lusts [2731], and exalting them [2732] to God from this life. If a tree does not first cast off its first leaves, it will not wear out its young branches; and a monk, if he does not reject from his heart the memory of his first ones [2733], will not bear the young fruits and branches of Jesus Christ. The wind fattens the fruits of the trees and the fields, [2734] and the care of God the fruits of the soul. Chrepokozhina, [2735] in it beads are born, in it the form of a certain spark from lightning is based, and from the air it receives matter, as if there is a word, [2736] and until then the flesh is simple; and the heart of the monk Dondezh does not accept the heavenly substance in the mind, his work [2737] simply is, and does not have the fruit of consolation inside the skin [2738]. A dog that licks its nostrils drinks from its own blood, and knows no harm from the sweetness of its blood; and the monk bows down to drink vanity, drinks from his life and does not feel harm from the sweetness that happens for an hour. Worldly glory, there is a stone in the sea, covered with waters, and the shipman does not know what to eat, the Dondezh ship will stand on it from below, and will be filled with water; This is what vanity does in a person, Dondezhe will immerse and destroy him. It was said by the Fathers about him that the packs of passions returned to the vain soul, alone [2739] defeated and coming out of it. A small cloud covers the circle of the sun: and the sun on the cloud is very warm; and despondency covers the soul little, and there is great joy in it. Do not approach the words of the sacraments existing in the Divine Scripture without prayer and asking for help from God, but say: Lord, give me the feeling of the power existing in them. The keys to the understanding of true beings in the Divine Scriptures, the prayer of unbearable existence. Whenever you desire to draw closer to God with your heart, show Him your love first through bodily labors, from which is the beginning of your life; Velmi, for the heart approaches God through the poverty of needs, through learning [2740] a single type of food, and these deeds will follow [2741]; for from this the Lord also created is the foundation of perfection. Feel idleness, the beginning of the darkness of the soul. Darkness is upon darkening, the conversation of words; The beginning of the first is the second. Even though words of benefit, which are immeasurable, create darkness in us: how much more is vanity. The soul is destroyed [2742] because the soul has many conversations, and there is also its preparation for the fear of God. Other things, there is a darkening of the soul from disorderly living. Measure and limit [2743] in living, enlighten thought, and drive away confusion. Confusion of thought from lawlessness creates darkness in the soul; but darkness, indignation. Peace comes from a good order [2744], and light from the world is born into the soul, and from the light of the world, pure air shines in thought, and as the heart approaches the wisdom of the Spirit from being removed from the world, it only receives grace from God, and the separation [2745] of the wisdom of the Spirit from the worldly [2746]. He feels in his soul that in the wisdom of the Spirit there is silence in the soul, but in worldly wisdom there is a source of soaring. After acquiring the first wisdom, you are filled with much humility, meekness, and peace reigning over all your thoughts. From here your joys will cease and fall silent from rebellion and fury. Having acquired the second wisdom, you acquire pride in your wisdom, and thoughts are changed [2747] inexpressible, and there is rebellion of the mind and lack of emotion, and arrogance. Let us not worry, for man will have boldness in prayer before God and is attached to bodily things. The soul is stingy and deprived of wisdom; the merciful one will gain wisdom from the Spirit. Like oil for the illumination of a lamp, so almsgiving nourishes reason in the soul. The key of the heart of Divine gifts [2748] is given to the love of one's neighbor, and as the heart renounces the bonds of the body, the door of the mind opens before it. The passage of the soul from world to world [2749], the acceptance of reason is. If the love of our neighbor is red and praiseworthy, if that care does not tear us away from the love of God. If the conversation of our spiritual brothers is sweet, if we can preserve it with it, even with God. Other good things are taken care of, and the Dondezh forbids decency; This is the hedgehog not to be lost by the knowledge of this, from secret [2750] doing and living, and unceasing conversation even with God. The second confusion occurs from the compilation of the first [2751]; The mind is not sufficient for two conversations. The vision of the worldly creates confusion in the soul that has renounced those for the cause of God. And the spiritual brethren [2752] are harmed by constant conversation, but the worldly brethren are harmed by a single external vision [2753]. The meeting of the senses does not prohibit bodily actions. If you want to turn joy from the world of thought into doing secret things, then even from voices other than vision, you are troubled about the chambers of your heart. Internal mortification without idleness of feelings [2754] is not worth it. He wants bodily life, stimulation of the senses; mental life, excitement of the heart. Just as the soul is better in nature than the body, so is the matter of the soul better than the body. And just as inspiration first preceded the creation of the body, so bodily deeds precede spiritual deeds. Great is the power of a small [2755] abiding life: and a soft drop abides [2756], a hard stone gives satisfaction [2757]. When a spiritual man approaches to be resurrected in you, then mortification from everyone [2758] is awakened in you, and your soul is warmed with joy, unlike this creature, and your thoughts are dissolved within you by the sweetness that is in your heart. And when peace has risen in you, the soaring of thought multiplies in you, and the wisdom is small and fickle [2759]. I call the world passions, which give birth to soaring; and when they are born and committed, sins occur and a person is killed. Just as children are not born without a mother, passions are not born without the soaring of thought; and below is the commission of sin, without conversation [2760] of passions. When patience increases in our souls, there is a sign that we have received the joy of consolation in secret. The strongest strength of patience is thoughts of joy entering the heart. The belly is in Bose, there is a fall [2761] of feelings. Whenever the heart is alive, feelings [2762] fall. The resurrection of feelings is the mortification of the heart; and when this is resurrected, it is a sign of the mortification of the heart from God. Conscience does not accept righteousness from virtues committed between people. Virtue, even though no one does it, cannot cleanse the soul: more deeds are imputed before God [2763]; And whatever a person creates in himself, virtue is imputed for perfection, and perfection he creates both, and is imputed for reward, and creates purity in him. For this reason, separate from the first, and follow the second: besides caring for this, leaving something else, clearly is a falling away from God: the second, and the first place fills even without its action. Peace and idleness, the destruction of the soul, are the essence, and many [2764] demons can harm this. Whenever you force a weak body to do things, you will multiply [2765] its strength, bringing darkness upon darkness into your soul, and inflicting even more confusion on it. The body is strong, and if it is given over to peace and idleness, all evil [2766] is committed in the soul living in it. And even if someone who is great desires good, little by little [2767] the very thought of good that he already has [2768] is taken away from him. When the soul is intoxicated with the joy of its hope and the joy of God, the body does not feel sorrows, even if it is weak; bears greater burdens and does not become exhausted, but enjoys, and the body contributes to the pleasure of the soul, even if it is weak; This is when the soul enters into the joy of the Spirit. If you keep your tongue, O brother, God will give you the grace of tenderness of heart, so that you will see your soul and thereby enter into the joy of the Spirit. If your tongue overcomes you, I will tell you with faith that you will never be able to get rid of darkness. If you do not have a pure heart, still have a pure mouth, as blessed John said. Whenever you want to teach someone for good, first give him physical rest, and almost his word of love. It’s nothing to admonish a person to be ashamed, and to turn from his own malice to something better, except bodily good and honor, which he sees from You. As long as anyone undertakes a feat for God, he only has the boldness to have his heart in his prayer. And as soon as a person is drawn [2770] from many, he will be deprived of God’s help. Do not grieve over the damage to your body; Before death [2771] I will receive from You completely. Do not be afraid of death: God prepared to create you from before it. To him be glory and dominion forever and ever, amen. Sermon 86. About Angel's striving for the advancement of the soul in the spiritual, awakened in us by God's providence The first thought, from God’s love for mankind, flows into a person, instructing the soul in the stomach, about the outcome of this nature flows into the heart. This thought will naturally be followed by the contempt of the world; and from this begins every good movement in a person, instructing him in the stomach. As if the Divine power lays a certain foundation in a person, following him, whenever it desires to manifest in him the life, this thought [2774], even rekhom. And if a person does not extinguish that tangle of worldly thoughts and idle talk, he will grow this thought in silence, and will remain in himself in vain and, practicing in it, leads him to a deep vision, which cannot be said from whom. Satan hates this thought a lot, and with all his strength he fights to tear it out of man, and if it were possible, he would give him the kingdom of the whole world, so that with his care he would erase such a thought from a person’s thoughts, and if he could, as he said, he would do it more diligently. This flatterer's message is that even if this thought remains in a person, then no one's thought will stand on the land of this delusion, and his cunning will not come close to him. Not about this very first thought, which moves in us the memory of death by reminding us of its indignant existence, but about the fulfillment of this thing [2775], imbuing a person with its memory inseparably, and in its dream-contemplation, in order to be surprised at it [2776], affirming it always. He is a thought [2777], is corporeal: this [2778], vision is spiritual, and grace is wondrous, and this vision is clothed in bright thoughts. Having this, he still does not experience this world, and is not diligent about his body. Truly truly, about love: if God had left this true vision with man for a short time, then this world would have continued without succession [2779]. This vision is a bond [2780] that this nature cannot stand before; and to the one who receives this ever-present reflection in his soul, grace from God is stronger than all the special deeds that are given to those in the middle rank, who with rightness of heart desire repentance. And it is given to those, whose message is God, that it is fitting for them to truly depart from this world to a better life, His will for the sake of good, which you have found in them; it multiplies and dwells in them in the church of hermits and special beings. We ask this [2781] with prayers. For this [2782] vigil let us do many things, and like those who have no likeness of grace, with tears from the Lord, may He give it [2783] to us, we ask, and not to anyone else we are exhausted in the labor of this world. This is the beginning of the thoughts of life, bringing about the fulfillment of truth in a person. Word 87. About the second work in man Doing otherwise for this reason, whenever a person walks well in the life of blaze, will reach the level of repentance, and the skill of accepting the vision and doing it will approach [2785]. When grace from above comprehends him, to taste the sweetness of the mind of the Spirit, its beginning is from here: it is first informed about the providence of God that exists for man, and His love for creation is enlightened, and the compilation of [2786] verbal, and His diligence is surprising at many things about them. From here begins the sweetness of God in him, and the kindling of His love, burning in the heart, life-giving passions of soul and body; and someone feels this power when he learns rationally in all the natures of creation, and in every thing that happens to him, and tests and reasons about them spiritually. With the same amount of Divine diligence and a good conscience, then a person begins to be prompted to Divine zeal, and does not become drunk with it [2787] like wine; and are allowed to satisfy him; and his thought remains wondering, and his heart is captivated after God; and it happens like someone is drunk, like someone drunk with wine. And as much as inner feelings are strengthened, so much does this vision help. And as much as he strives to live well, and to preserve and do in reading and prayers, to that extent their strength is confirmed and strengthened in him. Truly truly, O brethren, this comes at a time when you cannot even remember how you carry this body, and you do not know how it is in this world. This beginning is the vision of the spiritual in man, and this, the beginning is all the revelations of thought, and in it thought grows in the secret and is powerful, and is brought to others that surpass human nature. And in short I say that by that hand [2789] all the Divine visions and revelations of the Spirit are transferred to man, which the Holy Ones receive in this world, and the gifts and revelations that nature can understand in this life. This root is our feelings, placed in us by our Creator. Blessed is the man who has kept this good seed when it falls into his soul, and has grown to eat it, and has not wasted it from himself in vain things, and in the soaring of things that are transitory and corruptible. To our God be glory forever, amen. Word 88. About the change that occurs in souls at all times, light and darkness, and the destruction that occurs in the gums and necks Let us understand, O beloved, in our souls during prayer, imams or visions in verses of teaching and prayer. This [2791] happens from true silence. And at the time when we are in darkness, let us not be embarrassed, especially if the guilt of this [2792] is not ours. The providence of God does not allow this [2793] wine to happen for the sake of those who know that there is only one God. For at some time our soul is choked, and it becomes like the waves. Even if someone reads in Scripture, even if he performs a service, and in every thing he approaches, he will accept darkness upon darkness. And such one goes out [2795], and no matter how close he comes, he is left behind [2796]. And this one does not believe at all, because he accepts the change, and it happens [2797] in the world. This hour is filled with despair and fear, and the hope of God, and the consolation of his faith, completely departs from the soul: and everything [2798] is filled with confusion and fear. Temptations, which were the wave of this hour, lead from the temptation the change that follows at the end of it. God does not leave the soul in this perfect day [2799], before it perishes from Christian hope; but soon excess creates the same. If the chill of this darkness continues [2800], then expect a change in the stomach from its environment [2801] soon. To you, O man, I offer and advise you, if you do not have the strength to hold on to yourself, and to graze on your face in prayer, then wrap your head with your pallium [2802] and sleep, until the hour of this darkness will pass from you, but do not leave your village. Those who are most tempted by this temptation are those who want to remain in the habit of thought, and those who seek the consolation of faith in their journey. For this reason, and most of all [2803], illness and labor create this hour by confusion of thought. This will be followed by strong blasphemy, and when doubt about the resurrection arises for him, he will also utter something else that is not fitting for us. Many of these were accomplished in great numbers, and this feat was written down for the consolation of many. Those who dwell in bodily affairs are by no means outside these matters. Other despondency comes to those who clearly exist to everyone, and there are [2804] images separated from these and such. This health [2805] and the doctor’s health dwindles from silence. This thing was his consolation [2806]. In the descent [2807], it never receives the light of consolation, and is not healed by human conversations [2808], but it rests for a while [2809], and yet it rises stronger. And the need [2810] requires an enlightened person who has skill in these things to be enlightened by it and strengthened at all times of need, and not always. Blessed is the one who endures within these doors [2811]. For the monastery is great and will reach this strength, as the Fathers say. However, this feat does not pass in a single hour; below, one single grace [2812] comes more completely, and lives in the soul, but little by little and little by little, and it is sifted out [2813]. In time, temptation: and in time, consolation: and in these remains even until the end. To alienate yourself completely from this; let us not lament here, let us be more comforted below; Thus God has deigned our life to be governed by being here, and in this being, walking on this path. To him be glory forever and ever, amen. Word 89. About the harm of violent jealousy, the guise of the Divine, and about help, even from meekness and other images A jealous person never reaches the world of thought; He who is alien to peace is alien to joy. If peace of thought is said, perfect health, but jealousy is opposed to peace, and the rest of you suffer from a great illness if you have jealousy of the evil one. O man, who resists an alien illness [2816] think of wearing out your jealousy, you have driven away the health of your soul. Work hard for the health of your soul. If you want to heal the infirm, understand that illness requires diligence more than prohibition [2817]. Once again you don’t help, you cause yourself a great illness more painfully. It is not from the types of wisdom that this jealousy is determined [2818] to exist in people, but from the ailments of the soul, which are oppression [2819] of wisdom, and much ignorance. The beginning of the wisdom of God, quietness and meekness. Even from a great and strong soul and the firmest wisdom [2820] it happens: and bears human infirmities. For you are strong, he says, and bear the infirmities of the weak [2821], and correct him who sins with the spirit of meekness [2822]. From the fruits of the Holy Spirit the Apostle calculates peace and patience. The heart, filled with sadness over weakness and powerlessness, even over obvious bodily acts, takes the place of all bodily affairs. Actions of the body, apart from the sadness of thought, as the body is soulless. He who is sorrowful in his heart, but his feelings are allowed, as if he is sick, he is physically ill, but his lips are allowed to harm him in every way. He who is sorrowful in his heart, but whose feelings are resolved, is like a man who takes his only begotten son, and kills him little by little with his hands. There is sadness in thought, honest giving from God; and wear it as it should be, as a man wears a shrine in his own places. A person who has closed his tongue against people about good or evil deeds is not worthy of this grace. Repentance with conversations, there is a broken soul [2823]. Curiosity with ears behind the ears, there is a knife, dipped in honey. Chastity and conversation with a wife are like a lioness and a sheep in one house. Deeds of uncharity before God are like a man slaying his son before his father. Be weak in soul and correct your friends, just as a man is blind in his eyes, and shows others the way. Alms and justice in one soul, like a person worshiping God and idol, in one house. Almsgiving is contrary to justice. Justice is equality of equal measures. To whomever is worthy, he gives, and does not shy away from one country or person, and accepts it in retribution. Almsgiving, sadness, is driven by grace, and turns away [2824] mercifully towards everyone, and does not reward the deserving of bitterness, and fills the deserving one with goodness. And while this is part of truth, the rest is part of malice. Just as hay and fire do not tolerate being in one house, so neither justice nor alms do exist in one soul. Just as a grain of sand is not weighed with the weight of much gold, so the demands of God’s justice are not weighed with the likeness of His alms. Like a handful of sand falling into the great sea, so the sins of all flesh are directly in the likeness of [2825] the providence and mercy of God. And just as the source, which is abundantly drained by a handful of dust, is not blocked, so the alms of Sodetel are not overcome from the malice of the creatures. Just as someone sits in the sea and longs for reaping, so he grudges and prays. Just as it is impossible to shut off the light of the fire from ascending to heaven, so the prayers of the merciful are not forbidden from ascending to heaven. Just as the flow of water into a place before the moon [2826] flows quickly, so the power of rage [2827] always finds a place in our thoughts. Having acquired humility in his heart, this one is dead in the world. And he who was killed by the world was killed by passion. He who was slain in heart because of his relatives, was slain by him. If you find envy, you will find the devil with it. There is humility from the fear of God, and there is humility from the love of God. And there is a humbleness of fear for the sake of God, and there is a humbleness of joy for His sake. - And to him, who humbles himself for the fear of God, will be followed by meekness and dean feelings, and a contrite heart at all times; therefore, for the sake of the joy of the humble one, much simplicity will follow, and the heart will grow and be uncontrollable. Love knows no shame. For this reason, it is not known to give the image to the deanery of one’s districts. It is more natural for anyone to be unashamed and forgetful of one’s limits. Blessed is he who has found you, the haven of all joy! Beloved is from God an assembly of the humble, like an assembly of seraphim. The body is honest before God, the body is chaste, the many sacrifices are pure; These two, that is, humility and chastity, are a guarantee from the Trinity prepared for souls. Walk with reverence before your friends; Whenever you do this, you will use it both for yourself and for those: before the abundance of guilt in love, the soul will take away the bridle of guarding. Having guarded themselves from conversations, they do not use them at all times. In the congregation, honor silence; vanity, for this forbids much that is set before you. Guard your womb, not like your sight [2828]. The battle is its own, without a doubt, the lightest external there is. Yes, brother, you will not believe that internal thoughts are forbidden, except for this, it is good and orderly to settle the body. Fear customs, multiply your enemies. Feed your custom [2829], to eat like a person who feeds fire. The measure of two forces [2830] is composed of substance. If custom asks for one thing, and his request is forbidden, then sometimes he will find it weak; If you do his will alone, you will find a second multiply of it, stronger than ever, on you. May this memory remain with you of every thing. It’s better to have help from security than help from business. Don’t be a friend of someone who loves to laugh and someone who loves to shame people [2831]: he instructs you in the custom of relaxation. With the dissolute [2832] in your life, do not make your face happy: be careful not to hate him; and if he desires to rise, give him your hand, and strive even to death to find him. If you are still [2833] weak, then hate this healing. Give him the beginning of [2834] your rod, he says, and so on. Before the arrogant and sick with envy, with observance, say: just as you speak, he creates in his heart the telling of your words as if he loves, and from the good things that are in you he receives the substance, yet he creates and stumbles, and your words in his thoughts are replaced directly [2835] with the substance of his illness. And before he [2836] first slandered his brother before you, your face [2837] withered away; and whenever you do this, you are found before God and protected before him. If you give anything to someone who needs it, let the joy of your face precede your giving, and comfort his sorrow with good words. Whenever you do this, then your joy in giving overcomes your thoughts, multiplying [2838] the needs of your body. On the day when you open your mouth and speak against someone, you do not realize that God is dead, and you are vain in all your deeds, even if you think that your thoughts have prompted you to speak with justice and to create. What need is there for someone to destroy his own building and repair the building of his friend. On the day on which I feel sadness for someone, in some way who is infirm about good, or evil, bodily, or in thought, a martyr who does not dream of being on that day, and as if he suffered for Christ, and was deemed worthy of confession, remain. Remember that Christ died for sinners, and not for the righteous. See how great this thing is, to grieve for the evil ones, and to do good to the sinner more than the righteous. The Apostle remembers this as something worthy of wonder [2839]. If you are able to be righteous within yourself with your soul, do not worry about pursuing other righteousness. May chastity of body and purity of conscience precede you in all your deeds. Besides these, every thing is vanity before God. Whenever you do something other than reflection and torment [2840], understand that it is vain, even if it is false [2841]: God imputes the truth by reason, and not by unreasonable action. There is a lamp in the sun [2842], the righteous is not wise. Seed on the stone, the prayer of the evil-bearer. The tree is barren, the ascetic is unmerciful. The arrow is poisonous, the reproof is from envy. The network is secret, praise is flattering [2843]. Counselor the fool [2844], the guard is blind. Breaking of hearts, seat [2845] with the foolish. The source is sweet, the conversation of the wise. The advisor is wise, the wall of hope. A friend is a fool and foolish; the treasure is vanity [2846]. It is better to see one living with the mourners than a wise woman who follows the holy fool [2847]. It is better to live with beasts than to live with those who live evil. Sit with the hipps [2848], rather than with the covetous and insatiable. Be a friend to a murderer rather than a lover [2849]. Converse with a pig rather than with a glutton: it is better to eat a pig's trough than the mouth of a glutton. Sit among the red-haired [2850], rather than among the proud. You'll be chased, not married. Be crucified, don't be crucified. Be offended, but not offended. Be slandered, not slandered. Be meek and not jealous of evil. Justification is not the life of the Christian, and is not indicated [2851] in the teaching of Christ. Rejoice with those who rejoice, and weep with those who weep: this is a sign of purity. Treat the sick with the sick. With the sinners, weep. With those who repent, rejoice. Be loved by all people, and be united in your thoughts. Be a companion to the suffering of everyone, but with your body be far from everyone. Don’t reprove anyone, reproach anyone, or be extremely angry about their life. Stretch your robe over the one who sins and cover him. And if you cannot bear the sins on yourself, and accept the punishment and shame in its place, then endure it, and do not disgrace him. Know, oh brother, for this reason it is fitting for us to be inside the doors of our cell, so that we do not know the evil deeds of men: then we see everyone who is holy and good through the purity of our thoughts. If we then reprove, and punish, and judge, and torment, and take revenge, and reproach, then by what else will our seat be distinguished from the seat of the cities [2852]? and what is more bitter from a desert seat, unless we leave these? If you are not silent in your heart, then be silent with your tongue. And if you cannot arrange your thoughts in order, then create order in your feelings. And if you are one in your thoughts, then be one in your body. And if you cannot do it with your body, then grieve it in your mind. And if you cannot watch while standing, then watch sitting on your bed, or lying down. And if you cannot fast on special days [2853], then fast until evening. And if you can’t until the evening, you won’t be able to get enough. If you are holy in your heart, do not be pure in your body. Even though you are not weeping in your heart, no longer put on your face in weeping. If you cannot have mercy, say that you are a sinner. If you are a peacemaker, do not be rebellious. If you cannot be diligent, be, according to your wisdom, as if you are not lazy. If the winner bears it, let him not be too wise to blame the guilty. Can you stop the mouth of someone slandering his friend, and prevent yourself from joining him? Understand that if fire [2854] comes from You and burns others, God will require the souls burned by Your fire at Your hand. Even if you do not throw fire, you are willing to do what you want, and you are his companion in judgment. If you love meekness, be at peace. And if you are worthy of peace, you will rejoice at all times. Seek reason, not gold. Dress yourself in humility, and not in fine linen. Gain peace, not the kingdom. Understand nothing, but have humility; and if you do not have humility, you will not have understanding. There is no humble wisdom, just a peaceful one; and he who is not peaceful is lower than the humble; and there is no peace, but rejoice. In all the paths in which people walk in the world, without finding peace in them, Dondezh will approach the hope of God. Without peace of heart from labor and stumbling, Dondezhe will achieve this [2855]; hope calms the heart and pours joy into it. For this is what the Worshiping Mouth and Filled with the Holy Place speaks about: “Come to Me, all you who labor and are heavy laden, and I will give you rest” [2856]. And once again: Draw near to Me, he says, and I will draw near to you. Come closer, he says, to put your trust in Me, and rest from work and fear. The hope of God lifts up the heart; the fear of Gehenna crushes it. The light of thought gives birth to faith: and faith gives birth to the consolation of hope: hope strengthens the heart. Faith is a revelation of reason; and when thought is darkened, faith is hidden, and fear possesses us, and cuts off our hope. Faith, even from teaching, does not free a person from pride and doubt, but it is visible and shining in the mind, and it is the knowledge and manifestation of truth. Dondezhe will understand the mind of God as God, the manifestation of the mind - fear does not approach the heart. Whenever we allow ourselves to fall into darkness and destroy this mind, Dondezhe will not reconcile us, fear happens to us, Dondezhe will bring us closer to humility and repentance. The Son of God endured the cross; Having sinned, we therefore dare to repent. If the image of repentance was changed by the wrath of King Ahab, then the truth of our repentance does not now make us indecent; and even if the image of humility turned away anger from him, who did not truly stand, then how much more from us, who truly grieve over our sins. Sadness of thought is enough instead of any bodily activity. Saint Gregory says: the church of grace is, merged with God, and abiding in the care of His judgment. What is the care of His judgment, to seek His peace evermore, and endure sorrow and grieve, for the sake of infirmities to achieve perfection, infirmities for the sake of our nature; and there is an everlasting sadness about this, to carry in your soul the everlasting memory of God, as Blessed Basil said: prayer is incomparable, creating the thought of God clearly in the soul. This thing is God’s indwelling, which is established by the memory of having God within itself. Thus we are the church of God. This thing is care, and a contrite heart in preparation for His rest. To him be glory forever, amen. Word 90. About evil involuntary thoughts, from the relaxation of negligence, previously born The essence of the nation is that those who affirm their body and want to rest it little for the cause of God will strengthen themselves in Dondezh, and again return to their work. In the small days of our peace, may we not completely destroy our treasure and give our souls over to ruin, like people who do not want to return to their work. Those who, during peace, are struck by the arrows of their enemy, these are, by the boldness of their will, the substance [2858] of treasure for their souls; and in the land of the saints they are dressed in bad clothes, that is, in prayer, they see that the essence is clothed. This is what moves in their souls during God’s thoughts and prayers. These are the same things that are money-grubbers during our negligence, and they put us to shame during our prayer. Sobriety helps a person more than deeds, and resolution harms him more than rest [2859]. From peace there are battles of their own, and they bring cold to man, but I have the power to destroy. Whenever a person leaves peace and returns to the place of business, they fall to the ground from him [2860] and flee. What is born from permission is not what is born from relaxation and peace. As long as there is still freedom in the country in peace, he can return and rule for himself to establish his own rule; There is still freedom in the country, as it seems. In permission, it comes from the country of its freedom: if a person had not completely rejected custody from himself, he would not have been involuntarily forced, through coercion, to submit to those who did not rest him; If only he had not left the limit of freedom [2861] from himself, adventures had not happened to him, tying him through need to those whom it was impossible to resist. May you not leave some freedom from your feelings, O man, and may you not be able to return to it. Peace really harms young people; permission, and the perfect and the elders. From rest, those who come into evil thoughts can again return to storage, and become in their high life; With the hope of the deeds, those who neglected the preservation, from a high life to the ruin of the belly of captivity came. There is one who is slain in the land of enemies, and one who dies during peace: and one who goes out through the purchase of his life [2862], and one who receives his soul [2863] who is wasted. Not when we are crawling in the comb, then let us be sad, but when we remain in that; for creeping happens in abundance and is complete: and if you remain in it, mortification is complete. Sorrow, the same thing we grieve about our efforts, is imputed to us from grace instead of pure action. Whoever crawls with the hope of repentance, this one walks with deceit before God. Death inexplicably attacks him, and in time he does not achieve his hope, to fulfill the deeds of virtue. Each way, one’s feelings are allowed, and one’s heart is allowed. The work of the heart, the bond, is the outer deed. And if someone does this with reason, according to the Father who was before us, it is clear from the other three that appear in him: as if he is not attached to bodily acquisitions, he loves gluttony, and rage is far from him. Where these three are: physical acquisition, whether there is little or great, and speedy rage [2864], and victory through gluttony: then even if someone is like the ancient Saints, understand that from the impatience of the inner there is a solution to the outer, and not from the difference of contempt of his soul. Or else, why did he despise the food of the body, but did not acquire meekness? Contempt, even with reasoning, will follow not to become attached to something, and contempt for peace and human lust; and if someone accepts vanity with preparation [2865] for God’s sake, rejoicing, he is clean within; and if he does not despise someone for the harm that is in him, he is truly free: and if he does not approach the one who honors him, or does not have indignation at the one who dishonors him, he is killed in this world in this belly. Preservation of reasoning is better than any kind of living, which is done in every way and with every human measure. Do not hate the sinner, for we are all to blame, and if you move against him for God’s sake, then weep even more for him. Why do you hate him? Hate his sins, and pray for them, so that you may become like Christ, who did not have indignation towards sinners, but prayed for them. Don't you see how we are crying about Jerusalem? In many [2866] we are ridiculed by the devil, and why do we hate the one who is mocked like us by the devil who mocks us? And why do you hate a sinner, O man, are you not righteous like you? And where is your truth, without love? Why didn’t you cry for him, but why did you persecute him? For those who struggle with ignorance are those who are angry, imagining to be judges of the deeds of sinners. Be a preacher of the goodness of God, as an unworthy being nourishes you, and as you owe a debt to many, and His vengeance is not on you; and for the small deeds you do, you will be rewarded with great ones. Do not call God righteous, for His righteousness will not be known through your deeds. Although David calls Him righteous and right, His Son declared to us that He is more than good and gracious. There is good, he says, on the evil and wicked [2868]. And how do you call God righteous, when you read the chapter about the reward of workers: “Friend, I will not offend you, I want to give this to the last one, just like you; If your eye is evil, for I am good [2869]?” How again does a man call God righteous, when he reads the chapter of the prodigal son, who squandered his wealth in fornication, always for the sake of tenderness, showing how he flowed and attacked his neck, and gave him power over all his wealth [2870]. No one else speaks of this about Him, let us doubt Him, but His Son Himself, He bears this testimony about Him. Where is the truth of God, like the sinners, and Christ died for us? If this is mercy, then we will have faith, for it does not accept change. Let us not think of this lawlessness, but let us say once, God will not be merciful: God’s property does not change, as in the dead [2871], or one acquires something that one does not have, or one’s having becomes impoverished, or one accepts the application, like creatures. But if God had from the beginning, he will always have even until the endless end, and he will have, as blessed Cyril said in the interpretation of Genesis: fear Him, he says, out of love, and not on behalf of the cruel thing placed on Him. Love Him as you should love Him, and not for what we have, we are given to be from Him, but for what we have received in this world, for whose sake you created us. Who else is able to repay Him? Where is His reward for our deeds? Who commanded [2872] Him to bring us into creation from the beginning? And whoever is, pray to Him for us, whenever we are, we do not remember [2873] Him, as if we had never been. Who is it that arouses our body to this belly? And again, where does the thought of the mind fall into the dust? O wondrous alms of God! Oh the horror of the grace of God and our Creator! O forces that dominate everything! About immeasurable goodness, by which our nature again leads sinners to its destiny [2874]. Who is pleased to eat for His glory? He lifts up His criminal and the blasphemer, renews the wordless dust, and creates rational and verbal, and the wasted mind and the insensible, and the wasted senses, nature creates verbally and worthy of Divine thoughts. For it is not sufficient for a sinner to comprehend the grace of his resurrection. Where is Gehenna that can sadden us? and where is this torment that often frightens us and overcomes the joy of His love? And what is Gehenna directly [2875] of the grace of His resurrection, when He raises us up from hell, and makes this corruptible clothed with incorruption, and raises up those who fell into hell to glory? About discernment, come and be amazed: who, having wisdom and wonder, will be surprised at the dignity of the grace of our Creator? There is a reward for the sinner, and instead of the reward of the righteous, He rewards them with resurrection; and instead of the corruption of the bodies of those who have trampled His law, He clothes them with incorruptibility with perfect glory. This grace is greater, it will resurrect us even if we have sinned, even more so than when we were not running, and will bring us into creation. Glory to the Lord of Your immeasurable grace! Behold, Lord, the waves of Thy grace have made me silent; and the thought of Thy thanksgiving does not remain in me. With the cues of our lips do we confess to You, O good King, who loves our belly? Glory to Thee for these two worlds, which Thou hast worked together for our increase and enjoyment, bringing us from all those whom Thou hast collaborated to the understanding of Thy glory from now to eternity. Amen. Homily 91. About patience for the love of God; and what kind of intercession is found in it. As much as a person despises this world and strives for the fear of God, the Divine Providence approaches him, and he senses His intercession in mystery, and we give him pure thoughts to understand it. And if someone is deprived of worldly goods by will, then he is deprived of them according to the degree, and the mercy of God will follow him, and God’s love for mankind will bear him. Glory to Him who saves us with our gums and lips, and who gives us wine with all these to gain our life. By the will of those who are exhausted to gain their life, through involuntary sorrows he leads their souls to virtue. For Lazarus is a beggar, not deprived of the blessings of this world by his own will, but his body is wounded with wounds, and there are two bitter sufferings in him, from which each is more bitter than the other; but in the bosom of Abraham he was honored later. God is near the sad heart, crying out to Him in sorrow. Even if he deprives us of the body, or otherwise offends us, then Dondezhe we endure, all that he does for our intercession, like a doctor who works with the gravest illness [2878], creates health. But in both cases, the Lord has a great love of humanity for him, right from the cruelty [2879] of his illnesses and sorrow. Whenever the desire for the love of Christ does not prevail in you so much as to be dispassionate in all your sorrow, for the joy that is in Him, understand that the world lives in you multiplying Christ. And whenever illness and poverty or consumption of the body or fear from those who harm it troubles your thought from the joy of your hope, and from your care for the Lord, understand that the body lives in you, and not Christ: and simply say: for love [2880] is able and possessed in you, it is living in you. If you are not lacking in your needs, and your body is healed, and you are not afraid of those who oppose you, and you say that you can then go to Christ purely, understand that you are sick in thought, and are deprived of the taste of the glory of God. And it is not that you are such, I judge you, but rather that you are deprived of perfection, even if in some part of the life of the Holy Fathers who were before us, you are. And let it not be said that a person has not been found, whose perfect thought is lifted up quickly from weakness, when the body is overwhelmed by temptations and sorrows, and part of the love of Christ overcomes the sadness of thoughts [2881]. I will keep silent about bringing to memory St. Martyrs, sometimes I cannot stand before the depth of their suffering: a part of patience, even from the power of Christ’s love, has greatly overcome much sorrow and bodily illness. But because of this being, and our only memory, sorrowful to human nature, we are confused by the majesty of things, and by our wondrous vision, let us leave this. Let's look at the godless philosophies being spoken about. One of them made a law in his mind to preserve the silence of the small summer, and the King of Rome was surprised at the strength of this thing and the desire to accept that temptation. He commanded to bring him before him, and as he saw him silent to every question, he asked him, and without answering, the King became enraged, and commanded him to be put to death, as he was not ashamed of the throne and the crown of his glory. He was not afraid, but kept his law, and prepared for himself to die in silence; The king commanded the speculator, that if he fears the sword and destroys his law, kill him; If he remains in his will, return him to me alive. When he approached a certain place, and the command, offending his compulsion, so that he would destroy his law and not die, he thought that it was better for me to die in one hour, and to preserve my inherent will, even for the sake of such a long time, rather than being defeated by the fear of death, and by my wisdom to annoy and laziness the debtor to be in need thing that happened to me: and let yourself be truncated without embarrassment by the sword. This was announced to the Tsar, and being surprised, let him go with honor. Or else completely trample on natural lust; Or else you can endure annoyances more easily; and they endured cruel ills without sorrow; and in their great sorrows and misadventures they showed their patience. And even if these women endured for the sake of glory and hope, how much more should monastics endure, having been called to the communion of God? May we also be honored with the prayers of our Most Holy Lady Theotokos, and the Ever-Virgin Mary, and of all those who have pleased Christ by confirming and then deeding their deeds. All glory, honor and worship are due to Him, with His Beginningless Father and with the Ever-Substantial and One-Natural and Life-Giving Spirit, now and to the endless ages of ages. Amen. [3] translated into Greek. [5] Των πραγμάτων, which means not just things, but also deeds, relationships and circumstances. [6] accept honors without being damaged by pride. [8] from compliance to change. [9] free time, opportunity. [11] Των πραγμάτων, which means not just things, but also deeds, relationships and circumstances. [13] through acceptance into oneself. [14] in Greek. the book here has a dot, and not after the word: it does not feel, and therefore the meaning becomes different from the translation of S. Paisius; but it seems that S. Paisius’s reading is more correct. [15] that is, it depends on our autocracy to act according to reason, and from both of these together we deviate from the world. [18] weakness of the senses when encountering a substance. [22] as if directed by a finger. [23] to not eat means to think [24] with any absent-mindedness. [25] sense organs, external senses. [27] previous impressions. [31] with new discoveries. [35] evil thoughts caused by external objects that excite passions. [36] in the acquisition of knowledge. [37] cannot withstand the embarrassment of bodily excitement. [38] as the weight placed on the scales keeps them from being shaken by the winds. [39] and here the scales of the mind fluctuate like free ones. [40] and here the scales of the mind fluctuate like free ones. [43] what is said to the spiritual understanding with great thought. [45] that is, it is deprived of holy power. [48] ​​an order common to all people. [49] i.e., according to the rules that one inherited from another, etc. [52] i.e. about this matter. [54] before the part, above the part. [55] of the body connected to it. [56] compassion for others mentally and physically. [57] by which you become like God. [59] without the mediation of time. [60] unnatural and unnatural. [61] i.e., in constant keeping of the commandments. [65] beautiful, eloquent. [66] and without experience in business. [73] in Greek Book 30. [74] i.e., presented in short chapters. [83] i.e. the action of the Holy Spirit. [84] onago tselago, i.e. bliss. [86] with the seductive attraction of sin. [88] in spiritual exploits. [90] The passionate part, that is, lust and irritability. According to the teaching of the Holy Fathers, the nature of the soul is divided into three parts: verbal (reasonable), violent (irritable) and lustful (lusty). [93] is held back by punishment. [96] little light, flickering. [98] light in the way of thinking. [99] perfect education. [103] encompassing the so-called [105] according to research and consideration, the world also names the components of the common name, which embraces and individual passions. [109] consistent flow. [110] carnal lust. [111] desire to give command. [113] predilection for clothing and utensils. [114] some parts are missing. [116] from improving lifestyle. [120] Isn’t he weak? [121] regarding the flame of the best. [122] because of this fear. [123] in Greek book 82. [124] then he will not work long. [127] that this is said in relation to the principles that produce passions. [130] in Greek Book 83. [135] and why does the soul reveal its jealousy by irritability? [136] in an improper sense. [139] are not at all natural. [145] if they are not characteristic of her. [147] to what is proper to oneself. [148] however, in an improper sense are attributed to the soul. [149] will rise above the care of the body. [151] does not prohibit remembering. [152] assuming the appearance of purity. [153] without experience, that is, without temptation. [154] from representing sensations in the mind. [155] previous impressions. [156] battles of thoughts. [158] inappropriate, indecent. [162] integral, durable. [164] In Greek Book 44. [165] do not allow her to get carried away with testing things. [166] a preposition is the first appearance or attack of a thought. [169] vigilance over oneself. [170] To the deeds of virtue. [171] will follow naturally. [172] i.e., the practice of virtues and spiritual intelligence. [173] that is, fear and love. [175] in the Greek book: “may you live after death,” which suggests a different reading. [187] Matt. 10, 28. 38. 39. [188] Matt. 10, 28. 38. 39. [189] Matt. 10, 28. 38. 39. [194] that is, given over to temptation. [198] will remain steadfast. [201] in Greek Book 45. [202] reversing. [203] not to be a hypocrite, nor to please people. [204] under the pretext of a commandment. [211] in Greek Book 4I. [212] curtailment, slowness. [213] condemnation, censure. [216] but very different. [217] intention, disposition. [219] not to do deeds of virtue. [221] nothing to lose from that. [222] practicing in business. [223] which may happen to him to test his autocracy. [231] and who is obviously from among these. [232] and without stopping in its course. [241] frequent sinful suggestions from demons. [242] ambushes, tricks, deceptions. [243] continuity and perseverance. [247] this is a desirable and praiseworthy quality. [248] for the sake of various battles. [254] in Greek Book 43. [255] with every unclean passion. [256] from uncontrollable verbiage. [262] will accept praise with pleasure. [264] a humble manner of action. [267] uses methods. [268] arising from God. [271] which is a hundred times lighter. [273] night struggle or battle. [280] way of life, dealing with people, spending time. [281] way of life, dealing with people, spending time. [282] having a heart upset by passions [286] make every effort not to live with him. [291] that is, children of the mysteries of God. [293] frivolous treatment, wandering. [294] repay, reciprocate. [296] that is, the performer of carnal lust. [299] labor of fasting and asceticism. [300] stopped his mouth. [306] He who has is like a wolf that feeds on carrion. [307] these precautions are enough [310] something in which he has gained experience. [311] three crackers or portions of bread. [313] do not add more food to yourself. [314] and do not leave anything out of the rule. [317] about the charter, order. [318] and about what is appropriate for them. [319] supporting the body. [320] and not for gluttony. [323] that is, in curbing your tongue. [325] from free circulation. [326] i.e. Guardian Angel. [327] lying at the table before the brethren. [328] present him with a meal. [331] having received permission. [338] that is, from all others. [339] it is better to suffer harm in relation to bodily needs and in relation to the body itself. [341] not being worthy of condemnation. [342] close treatment. [343] enter into scientific discussions about dogmas. [344] in such reasoning. [345] in Greek Book 75. [346] settled down and lay down with him. [351] very, dry, lean. [355] may you not upset or transform it at all. [357] a small increase in labor. [358] so as not to leave it at all. [360] joyfully rendered mercy (service) to his neighbor. [363] although he himself had a need for it. [365] treatment of others. [368] during the communion of the Holy Mysteries. [369] and this is even more inappropriate. [371] this kind of behavior. [372] because it is associated with this. [375] and derive (benefit) from everything. [379] in Greek Book 77. [383] and do not leave him without. [384] beyond the ordinary. [387] and I cannot continue to engage in reasoning (of my thoughts). [388] in Greek Book 78. [391] what we consider pleasing to God. [393] after you have tied yourself. [397] for gogo to install. [398] Col. 3, 5. Rom. 12, 1 [402] with arrogance, pride. [405] only what is necessary is necessary. [407] such a one should give. [408] secret doing. [409] in relation to his bodily needs. [410] whole, perfect. [411] you will not succeed in either one or the other. [413] what and when. [414] cannot without omission. [420] that is, in the bodily repose of neighbors. [424] in the Greek book, after these words, there is also: and even God's God. [425] and only Paul. [428] to whom you strive. [435] and when prayer goes beyond this limit. [436] from testing, examination. [439] in spiritual delight. [441] and the prayer continues to this day. [442] to where there is no longer prayer. [448] blooming, beautiful. [449] in the Greek book, these words are placed on the margin. [450] in the Greek book, these words are placed on the margin. [454] that is, prayer with hovering. [457] exact usage. [459] but one simple skill. [461] that is, the names by which spiritual prayer is expressed. [466] with spiritual delight. [467] strives through feelings. [470] the same name as prayer. [471] This is the reason for this. [477] Could it be more decent? [492] it is by nature, so it is possible. [493] it is by nature, so it is possible. [495] that is, he can directly enter into great lordship for acceptance. [497] adoption if possible. [499] and he, that is, this light. [500] to the primitive state in which they were created. [502] some person. [508] Isaiah ch. 40, art. 22. [509] in Greek Book 81. [511] comprehension is possible. [512] in a rough, fleshy form. [528] if we could accept, they could not. [529] we can say that it is in accordance with the order. [530] either right thoughts or contrary ones. [531] the understanding of the evil, without suggestion. [537] Although the Greek book says affirmatively “e xei” (to have), the meaning of the following and the beginning of the 4th word show that the translation of Elder Paisius: “not to have” is more correct. [540] the vision of the Divine above nature. [543] and not naked of any image. [544] accepts visions and revelations. [545] accepts visions and revelations. [554] and not just any image. [555] accepts visions and revelations. [556] accepts visions and revelations. [564] and will strive for one thing. [565] they don’t have anything to think about. [569] contrary to his former life. [571] in Greek Book 74. [575] from everything that is restless. [576] to this veneration, i.e. peace. [581] Ephes. 3.5 ml. Heb. 9, 8. [583] i.e., through the cessation of prayer, the earth of our heart becomes coarser and... [587] that is, by raelic actions. [590] in Greek Book 80. [593] then all the time (of your life). [594] in Greek Book 85 [596] strives for wisdom... [602] truth (righteousness). [603] truth (righteousness). [611] pretexts, means. [616] I. Sirach. 1, 28; 6, 19. [619] will, will. [630] objects, reasons. [631] objects, reasons. [632] objects, reasons. [633] kindling, as if with fire. [634] that is, to the one who must follow Him. [640] only that which serves to maintain. [641] i.e., by eating a small amount of food, it subjugates the body. [644] bringing abuse against him. [645] about everything that tempts and raises warfare. [648] about anything else that raises a fight. [652] there is no peace. [653] that is, especially when a person is at bodily rest. [654] Let no one rely on himself. [656] that is, bad thoughts and generally shameful things. [665] from failure to fast. [667] i.e. from the storage of the post. [669] hope, hope. [670] fasting is remembered by the one who acquired it. [672] turns back and yields. However, words; “from the beginning it gives lashes,” is not in the Greek book. [675] In the Greek book this passage is read as follows: and these works do not restrain thoughts, which are always aroused through feelings. [677] in Greek. book: from entertaining thoughts. [683] through which comes greater knowledge of El. [684] confrontations, obstacles. [686] in Greek. book: blooming. [688] passionate dispensation. [690] turns out to have crossed over. [692] an undoubted sign of that. [694] rank. This question does not exist in Greek. book. [700] are given for the common benefit. [701] who abandoned hope for peace. [702] naked of all things. [705] are given for the common benefit. [707] Note borrowed from Greek. books: Perhaps (St. Isaac) says this about himself: for he was first a hermit, and then the Bishop of Nineveh. [709] Both types are often called revelation, because in both something secret is revealed. [712] for purity and get it. [716] borrowed. The Monk Isaac distinguishes here between the type of knowledge of those who exist by nature and the type of knowledge of those who exist through nature. The first is not contrary to purity, but the second must be forgotten in order to achieve purity. The type of knowledge of beings through nature is knowledge of things not simply by nature, but with the use 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 what exists by nature, and the idea of ​​gold with selfish lust is knowledge through nature. [721] distressed, sorrowful. [723] with what thought should one use tears. [724] in that pleasure. [726] in Greek. In the book, this place (after the period) reads like this: And so, if one of those who received consolation here stretches further and encounters this consolation, not found here,... [730] completely clear. [731] that is, receiving the gift of crying. [734] reflections of scripture. [739] i.e., finds an opportunity. [740] along with this, something that corresponds to the way of his life appears in his memory. [742] and when he will be in such ecstasy. [746] completeness, diversity. [752] and after the restoration of our nature. [756] from their birth to death. [767] what is (fruit, success). [770] these words: “in him and with him” are not in Greek. book. [778] attacks shamelessly. [780] tempting sensations. [782] tempting sensations. [783] bring thanksgiving. [784] that is, from the height of the spiritual dispensation. [786] that is, by the fact that he could no longer live in silence. [787] high feats of silence. [789] in Greek. book ἀτιμὶαν, dishonor. [791] if someone suddenly decides to completely abandon cohabitation. [792] and leads a humble life. [798] the word “spirituality” is not found in Greek. book. [804] in Greek. book last 1 in 86 words. [807] until it upsets. [808] containing many types of good. [809] I, like a member, closely connected with you, wishing. [810] that is, to convey to you all that. [811] stupid and extravagant. [812] a person opens his door for some reason, then... [813] reasons, under many pretexts, for frequent and countless meetings of people. [819] in Greek. book “It was like a sword to meet him.” [824] didn’t even offer the slightest word of comfort. [826] a human invention. [827] fictitious to justify silence. [829] finding excuses, reasons. [831] change the resolve of your will. [835] Mat. 22, 37. Mar. 12.30. [837] in Greek. book last 2 in 86. word. [839] you consider it convenient that this could lead to my death. [840] desire, covet. [841] contribute to the salvation of my soul. [842] a little more time, and... [843] must suffer from passions. [845] how we can get rid of the wounds there. [846] we do not change in meekness.... [848] and has already accomplished a lot in it. [853] τών άντιληψεων, benefits, assistance. [854] in all the actions of the soul. [857] otherwise she would have gone mad. [858] have no shamelessness. [862] ἀναςροφὴ type of life, occupation. [869] in Greek. book τόίς τροποίς, addressed in the types of reason. [870] disposes of all created nature. [877] and from submission to vanity, which follows the vain soaring (of thoughts). [884] ways to protect. [889] and not keep up with everything. [892] and in many other cases. [893] to everything unusual to nature. [895] the case presented. [898] his case is from his previous state. [899] he is like one who has found.... [902] but only to distinguish the species. [903] in Greek. book της ψύδεως of nature. [906] when he turns to his first intention. [908] and to what extent the difference in this state extends. [911] understanding, knowledge. [912] the man of faith will achieve. [915] and not a test, a study. [922] as if mania is indicated.... [928] new types of inventions. [934] like verbs. [939] for some occasion. [944] as is typical for him. [945] and what it has in itself, evaluates it by its similarity to earthly things. [946] in Greek. book: ὰλλὰ μὴ, which gives the following meaning: but they do not think with their minds about the unattainable. [955] in his ideas. [962] in what is hidden within from sight. [963] riot, deceit. [967] of which it is composed. [972] subject to evasion. [976] and sometimes as a beggar and wretched. [985] John. 14, 15, 17, 26, 16, 13. [988] soul, in this state. [992] in materiality, reality. [995] succession, order. [997] because the feeling. [1005] so that anyone can be strengthened in the hope of God regarding the requests of his prayer. [1007] connected with good deeds. [1017] mental activity. [1018] representation in thoughts. [1025] accepts dreams. [1032] two types of memories: good and bad. [1033] words: and their conversation is not in Greek. text. [1035] pronunciation by mouth. [1039] May your psalmody not turn into mere teaching, constantly multiplying. [1043] that is, by prayer to God. [1046] in temporary things they need. [1051] be sure. [1052] By this we mean every creature of God. [1053] how much to insult whom. [1059] i.e. twenty-fifth. [1062] that is, I can only verse the third part of the kathisma. [1063] in spiritual delight. [1068] I rest after psalmody. [1069] in spiritual delight. [1070] I wanted to taste the food. [1071] the third part of the kathisma. [1076] finding temptations. [1079] at various times. [1081] clothed with Christ. [1082] the words: “about wicked bodily things, then satanic things happen” are omitted from the Greek. book. [1088] in Greek. book: for a long time Επί πολυ. [1089] the words: “especially at the bedding of a wife” are not in Greek. book [1091] especially those who unwittingly.... [1093] knowable, testable. [1095] but only useful. [1101] He who fails to observe humility destroys retribution. [1106] in Greek. book τυις νομις, legal. [1117] to a person who is temporarily overcome by the thought of pride. [1120] needs, Mat. 6, 33. [1121] as needed. [1122] in Greek. book "involuntarily." [1124] abandoned by people. [1125] and deprives them of acquisitions. [1126] in a sinful life. [1130] a reason to justify him. [1131] in some other way God will benefit the one who desires. [1132] in some other way God will benefit the one who desires. [1133] because he can’t do it himself. [1137] that is, that you consider sorrows to be alien to the way of God. [1142] without feat for the truth. [1145] May our intercession not be in vain. [1147] words: “measure of reason” in Greek. book No. [1148] and they will not be able to do these works. [1153] and not as if it happened. [1155] for the benefit of others. [1156] in Greek. the book is a divine beckoning. [1157] I pray you, Lord my God, do not destroy your creation! [1158] and a human hand appeared to him, hanging from heaven, which showed him the way. - See “Memorable tales about the asceticism of the holy fathers.” [1159] and from this they are known. [1160] let them not abandon what is proper. [1165] forces himself to work. [1169] in modified form. [1174] words in brackets are not in Greek. book. [1175] own knowledge. [1178] those who are convinced will know. [1181] which I received many times. [1184] there is no one who.. [1185] to acquire a courageous dispensation. [1186] is not our strength. [1192] fear, in which he... is afraid of being slaughtered. [1193] fear, in which he... is afraid of being slaughtered. [1194] Jesus. Nav. 24, 15. [1197] for love, take for.... [1198] spiritual knowledge. [1202] from the fact that he feels disgusted to please the world with his life and treatment. [1204] to excessively satisfy his needs. [1215] i.e. protection and diligence. [1216] who interferes in affairs. [1223] in our temporary fatherland. [1224] and in such cases when it is possible to return. [1225] sudden, menacing. [1227] by plumpness, rudeness. [1228] by plumpness, rudeness. [1229] by plumpness, rudeness. [1230] except the desire of His Samago. [1234] by plumpness, rudeness. [1235] to understand about God is godly. [1240] requires permanent residence. [1242] every real way of our life. [1243] which we had before. [1244] the previous course of life is undertaken to achieve the subsequent. [1249] a wild place with no inhabitants. [1250] connected with prayer. [1257] guard against negligence in every possible way. [1258] about your sins and shortcomings. [1260] your taste for everything is dulled. [1266] will supply you with bodily things. [1270] previous impressions. [1273] in Greek. book continuation 34 words. [1276] in Greek. book this passage reads like this: in a vision of a marvel one senses something in them... [1279] previously purchased by him. [1281] for the best and the worst. [1284] although in Greek. book this place reads like this: “what kind of attitude do you have towards the world,” but the reading of St. Paisius is obviously more correct. [1285] like a strong wind. [1286] in Greek. book: yourself. [1290] deprivation of something required by the body. [1293] and due to the inability to fulfill their rules. [1298] in Greek. book of the Last. 3rd in word 86. [1299] with exact observance. [1303] for the sake of the name alone. [1307] directing him towards the intended intention. [1309] from preparation to battle. [1310] pretexts and reasons that again excite thoughts. [1311] previous impressions. [1312] your inner structure. [1313] none of the people wearing a body, leaving their cell, returns to it without two changes in thoughts, good or evil. [1314] then deviates into small changes. [1315] then it changes in high relative to the leaven of grace. [1317] with external feelings. [1320] that is, have signs of what was found by the Holy Fathers to be best. [1325] there is a feeling of the soul that has become capable of receiving.... [1327] for any reason. [1329] the words: “then they act well and see” are not in Greek. book [1338] seductively attract. [1340] that this is not because. [1341] mind from their approach by some force. [1343] and not just for some reason. [1349] standing in prayer. [1351] without other feats and virtues. [1353] outside the ordinary order. [1354] for an hour or however long. [1358] and quickly try to arrange order in your work. [1360] and for some time. [1362] before it dissipates and disappears. [1363] their former habit. [1366] your spiritual dispensation. [1367] things abound. [1369] you find a case of harm. [1370] and everything that meets your thoughts and feelings. [1372] if you stretch forward. [1375] and on the other hand. [1377] sent from God. [1378] and you will look at everything that approaches you correctly, without hesitation. [1379] exact observance. [1380] will begin to appear in your soul. [1382] among your incessant works. [1383] at death and after death. [1388] reasons, reasons for arousing passions. [1389] some gradually and some rapidly. [1392] in Greek. the book has no words: by its strength. [1394] imputes them to nothing. [1395] formed again. [1399] these have attained to the dispensation which is spoken of in the Scripture... [1403] by defeating thoughts. [1404] pleasure, peace. [1405] by defeating thoughts. [1408] is there enough light.... [1410] whether the rational part of the soul began to come into purity. [1412] which she gives birth to in an extraordinary way in the soul [1413] by itself except our desire. [1414] imposing silence on the tongue. [1415] in Greek. book there is a question mark here, and the rest of the words are assigned to the following; but S. Paisius’s reading seems more correct in meaning. [1416] imperceptibly, at times. [1417] except in these cases, sometimes during manual work. [1418] except in these cases, sometimes during manual work. [1419] sensory memories. [1421] try to gain understanding in the difference between His voice and conversation. [1423] these gracious actions. [1426] innocently and in vain. [1428] performed successively. [1430] actions of grace. [1431] said actions. [1433] only in some. [1437] like those who doubt. [1440] for a long time. [1442] because in life they are associated with the flesh. [1443] words in brackets in Greek. there is no book. [1449] when there is no reason. [1450] with much care. [1451] transition to the opposite state. [1452] disorder of life. [1454] knowing this from his own experience. [1457] the mind will be able to receive. [1458] the mind will be able to receive. [1463] be prepared to resist them. [1464] showing that it is natural and characteristic of our mind to be subject to them. [1465] which, as indecent, was not acceptable. [1468] will be a victim of mental wolves. [1469] regarding changes. [1475] actions of passions. [1476] not long before this. [1479] remembering your sins. [1481] propitiating God. [1482] i.e., about acquiring humility. [1487] to what degree of humiliation. [1489] according to each of us. [1490] how judiciously he said this. [1491] in Greek. book: thoughts of exaltation. [1509] 2 Cor. 12, 7, – 9. [1518] and let us leave our course in asceticism. [1521] and the one who takes flight. [1525] i.e. repentance and humility. [1526] i.e., unreasonable thinking. [1528] the words in brackets are not in the Greek Book. [1532] grief, condolences. [1535] not having this. [1536] a couple - an ox and a donkey together. [1537] worst and despicable. [1539] i.e., deviation from the world. [1544] but he pleased that we.... [1550] these words are not in the Greek book. [1551] these words are not in the Greek book. [1558] all their thoughts extend there. [1559] but suddenly they commit it in all parts. [1562] main, universal. [1563] universal virtues. [1564] from one virtue to another. [1565] some understanding, received. [1569] purity of mind is soon given to everyone. [1570] to delight in vision. [1573] superiority, advantage. [1574] not hindering her. [1575] and arbitrary in everything. [1576] finds no pleasure. [1578] abide in order. [1580] if he is prevented from having the most generous thoughts by caring for his needs. [1588] these words: keep simplicity first, no in Greek. book. [1589] and not with an inquisitive mind. [1591] in Greek. in the book, in addition to ψύχους ϰὰι ϰρυους, there is also πάχνης, frost, hoarfrost. [1592] helpless state. [1598] you might be thinking. [1604] shown in the Gospel beatitudes. [1611] with a consciousness of weakness. [1613] That One Himself will be everything to me. [1616] through the knowledge of intercession in the obvious. [1617] as his structure and life progressed. [1623] to have courage. [1627] Mat. 16, 24. Mar. 8, 34. [1628] that is, when a person determines himself to be in sorrow until death. [1629] then nothing more than this gives courage. [1631] for labor and sorrow. [1635] and often the opposite of what you expected will happen to you. [1644] maybe no more. [1645] regarding secret networks. [1648] remain in this business without difficulty. [1652] inconvenient, difficult. [1656] or received his desire. [1658] cannot be defeated. [1659] when rage (irritability) acts by nature. [1661] courage and strength. [1663] do not feel suffering. [1666] words in brackets are not in Greek. book. [1667] in Greek. book ̉εν τοὶς πράγμασι i.e. among the affairs and things of everyday life. [1668] and no matter how many people there are. [1669] knitting needles that sting her. [1670] and cannot see what is harmful to him. [1675] words: “and about non-acquisitiveness” in Greek. there is no book. [1678] resisting their suggestions. [1681] bringing the occasion to his advantage. [1682] for any occasion. [1684] because he has already become the heir of this world, according to the measure of things that he acquired. [1685] we prepare our lives for the action of her, that and.... [1686] we prepare our lives for the action of her, that and.... [1689] into its interior. [1690] confuses, darkens. [1693] by giving him excess peace. [1698] persistent in consciousness. [1701] God's, for our benefit. [1702] then the rod of temptation is released upon us. [1703] while we are worthy of deliverance from future torment, through the patience of the sorrows sent. [1710] let us come to the feeling and consciousness of our iniquities. [1712] and looks at him graciously. [1714] under the pretext of a silent life. [1717] exposed to danger from robbers. [1721] maintaining chastity. [1725] everything human. [1727] the words in brackets are not in Greek. book. [1729] opening prayer. [1730] a definite rule. [1731] i.e. the third part of kathisma. [1734] i.e. the third part of kathisma. [1735] and will relentlessly fight you. [1737] finish, that is, stop praying. [1740] Professor Moses Murin. [1742] honor, dignity. [1747] and you build. Ref. 20, 19. [1748] what Moses himself said. [1749] endure, endure. [1751] as if in some treasury, hid.... under a veil... [1752] under the veil of flesh. [1761] has not yet opened. [1767] for humility. [1770] if they had spoken before. [1771] in his presence. [1772] in which they express their thoughts. [1773] and not considering him a person. [1774] and to what extent the humble person humbles himself before the eyes of God, so much. [1780] will approach the humble one. [1783] how much human nature can accept according to God’s determination. [1784] diligence, ways. [1788] precise understanding. [1790] what he acquired, then... [1792] and he did not miss a single thing. [1793] which would be his own face. [1810] when we are subtly tempted by them during a spiritual vision. [1811] urges, restlessness. [1813] in internal work. [1815] however, even the passions themselves do not move in him so strongly that they could motivate him to fulfill them in practice. [1816] or must do what... [1819] could not, they were insufficient. [1821] leaving the sermon. [1824] whether it agrees with them. [1825] is convicted to the contrary. [1828] wrong actions. [1830] in Greek. book last 4th in word 86. [1831] in Greek. book in approx. it is said: To Caesarea. [1833] certainly, without a doubt. [1834] way, means. [1837] from our passions. [1838] John. 14, 21. 23. [1841] lower than spiritual love. [1849] laid naturally. [1850] labor, feat with the shedding of blood. [1854] clear... Luke 90, 25. [1859] Eph. 4, 23. Col. 3, 10. [1862] which must be observed by those living among many. [1863] which must be observed by those living among many. [1865] in internal work. [1867] for this purpose he lives with many. [1869] to this..... Fathers. [1870] community and things. [1872] will rise up against us. [1875] these words: “our hope” are not in Greek. book [1876] if only it was necessary. [1878] In Greek. book ϰατέναντι ταύτης, against this... [1879] we do not refuse to show mercy in case of real need. [1881] alms (charity). [1886] if there are no such cases. [1887] when such cases will be near us, then. [1889] from large to small. [1894] if an opportunity presents itself for them to actually fulfill the commandments, then... [1895] The perfection (of the commandments) was united and the Giver of Life concluded it... [1896] and in the love of creation like it... [1897] incarnation, implementation by deed. [1898] The Venerable Culprit. [1903] will leave part of it. [1905] these words: “man is removed from all rest and meeting” are not in Greek. book. [1906] these words: “man is removed from all rest and meeting” are not in Greek. book. [1909] thinking to endure continuously. [1915] without reasoning where we do not believe. [1916] speaking of alms. [1918] In Greek. book: doings there (keleynago). [1919] i.e. spiritual benefits. [1920] an indecent activity. [1925] sequence order. [1931] and not with exaltation. [1933] Tim. 1, 15. 16. 13. [1934] as it should be. [1940] sorrows and temptations. [1941] ’Εν το̃ις ϰαϑ ὴμα̃ς, about those existing in us (passions and infirmities). [1945] because there is no order (sequence) in this. [1947] because there is no order (sequence) in this. [1952] In Greek. book: before blood is shed. [1959] previous impressions (sinful). [1961] spiritual understanding. [1962] venerable. [1963] Knowledge of the mysteries of the spiritual world, which is still present. [1964] meeting them. [1965] between feelings and objects. [1968] create impressions in the mind. [1975] which previously impressed itself strongly on you. [1976] understanding the mysteries of the spiritual world. [1977] which cannot be expressed in words. [1979] removal from everything. [1980] By seeking knowledge of them. [1981] how it should be included. [1987] but in objects that are naturally not subject to feeling. [1992] In the Greek book: as He Himself said (the Lord, through the Apostle Rom. 8:15). [1994] John. 14, 15, 16. [1995] so that is... [1997] Rome. 8, 35. 38. 39 . [1999] by Your Reverence. [2002] spiritual gifts. [2003] in every possible way we must lose them. [2008] In Greek. book, in note: he will enter and live. [2013] essential basis. [2016] improvement. In Greek book τὴν διαφορὰν τἤς γνωδϐως, difference of knowledge. [2019] and it seems to you that you are seeing... [2023] from the movement of their thinking power. [2024] how they came into being. [2025] not subject to feelings. [2027] enough happens. [2031] 1 . Cor. 2, 9. 10. [2034] John. 16, 12. 13. [2041] seeking vain glory. [2043] originating from. [2046] labors, compulsions. [2047] spiritual chants. [2056] these words: “and by the confession of their lips” are not in Greek. book [2057] subject to change. [2058] i.e. humanity. [2063] without first being insulted by him. [2064] vain, temporary. [2066] what is your will attached to. [2068] that is, when you put mercy at the foundation of all your virtues. [2069] in other cases, that is, in involuntary sorrows and insults. [2070] Mat. 5, 42. Luke 6, 30. [2072] excessive peace in life. [2073] distance yourself from many... [2076] that is, without good deeds that accompany us into the future life. [2077] so as not to abandon the path of virtue altogether. [2079] be adorned with clothes. [2080] amused by the senses. [2081] is carried away by passions. [2084] those who disagree, who have different opinions. [2086] they were in mental illness. [2090] and be taller than some. [2091] wherever you come. [2092] from censure, reproach. [2093] as if you want to teach. [2095] do not teach to others what you yourself have not achieved in practice. [2098] by its content. [2099] Do not consider the words of people experienced in business on the same level as the words of feigned ones. [2104] being delighted. [2105] and looking at things, one perceives something. [2111] under the pretext of goodness. [2114] words: “there is a meeting with people for the conversation of God and Divine words, no in Greek. book. [2115] what I saw and heard. [2116] provides food for prayer. [2121] from hearing and from language. [2126] and not wanting much. [2128] to motivate you through thoughts. [2132] May he not lose both paths of his stomach. [2136] then you will not be worthy of grace. [2139] with precise understanding. [2141] is incomparably more vile. [2142] then no one could. [2143] on those who practice virtue. [2144] fulfilled the commandments. [2147] for the greatest, for the worst. [2148] but not through it. [2152] to whom God's providence. [2154] due to landscaping. [2161] diligent, attentive. [2162] and without the hope that was through faith. [2163] and without a clear experience of God’s help. [2173] prone to acceptance. [2178] not inclined to accept. [2179] and is not moved by passions. [2180] from sorrows and temptations. [2181] is in our will. [2182] a message of punishment. [2188] constant attitude. [2195] Ezek. 33. 14 – 18. [2211] whoever pursues honor runs away from it. [2214] words; “either rich or poor” is not in Greek. book. [2217] inclined to accept. [2218] disgusting, hateful. [2223] abstinence and fasting. [2230] unshakable silence. [2231] good and courageous deeds. [2234] in the Greek book: χαρὰ, joy, gladness. [2242] combating all thoughts through feelings. [2243] will drive the mind out of the stronghold of storage. [2244] that is, with a thought of vanity. [2245] i.e. the thought of vanity. [2249] that is, the memory of virtues. [2250] are encouraged to work. [2258] in the depths of the heart. [2261] words: “not troubled” and “resistive” are not in Greek. book. [2262] words: “not troubled” and “resistive” are not in Greek. book. [2263] because I haven’t felt it yet. [2264] in Greek. book “for a short time,” but the translation of St. Paisius is obviously more correct. [2267] seen by everyone. [2271] i.e. those who have prepared. [2272] and did not take flight. [2277] πραγματειας, activity. [2280] certain (death). [2290] being delighted with the greatness of the meaning. [2292] some habit. [2293] and did not turn back. [2298] often, repeatedly. [2300] i.e. they serve, attract. [2301] according to the dignity of each. [2305] against those who follow a narrow path.... [2310] and strengthens little by little. [2314] if you do not willingly give yourself up to sensual death.... [2315] with burden, with cowardice. [2323] as he does for the most part. [2331] without reason, in vain. [2333] In Greek. book: children of the right. [2335] from Guardian Angel. [2337] and from one memory... [2340] the last temptation. [2341] the last temptation. [2342] the last temptation. [2343] incline the mind of ascetics to dreams. [2347] indeed, in fact. [2348] deceived. The words: “the love of God, we caress” are not in Greek. book [2358] efforts, efforts. – [2359] and does not receive it. [2364] signs, signs. [2366] the severity of the battle with the enemy. [2368] no other way can anyone acquire it than.... [2370] In Greek. book: bodily infirmities. [2374] words: show off your deeds, not in Greek. book. [2375] written with skill, taking away.... [2376] The words: “neither idolatry nor enchantment,” are not found in Greek. book. [2378] Isn’t it because... [2387] insight. [2392] list them, and not at all.... [2394] the words in brackets are not in Greek. book [2395] decided in his mind.... [2400] even if you hang it. [2407] spiritual, which must receive the nature of the morning.... [2409] Good thoughts and bad thoughts are the same... [2411] learning from which. [2412] i.e., the memory of something read in... [2414] at the lowest level. [2416] the promised land. [2426] finding some pretexts for an apology. [2429] that is, hope is preceded by work for God's sake. [2430] i.e. The righteous is under the special Providence of God. [2436] The words: “then we will exact tears,” are not in Greek. book [2450] ice, i.e. a rapid transition from thaw to frost. [2452] in some things. [2459] that is, vigil over oneself. [2460] abstains from sleep. [2463] those who have equal power with vigil. [2464] giving light to thoughts. [2472] in Greek. book: many virtues. [2474] i.e. from failure to guard during the day. [2475] and perhaps will find a place in you, as a result of the temptation from [2476] and try in every possible way to forward it. [2477] τη̃ν πε̃τραν, experience. [2478] in Greek. book 42 and 55. [2481] sweetness, the seduction of sin. [2483] cases in which he gave himself up to defeat. [2484] which is under Divine condemnation. [2485] prayer rules. [2488] prayer rules. [2489] prayer rules. [2490] prayer rules. [2492] unreasonable, unbridled. [2493] prayer rules. [2495] confession of sins. [2497] sins like yours. [2500] nature is equally outside its rank.... [2501] transition from one state to another. [2502] by acceptance, by consent. [2506] by sending punishment even here. [2507] But most of all, guard against the desire for perfection before repentance. [2508] in everything that makes up the world. [2512] that is, do not be embarrassed during his outrage. [2514] during change. [2515] future state. [2529] from the restlessness of passions. [2533] and imagines, instead of the truth, dreams from the delusion of demons. [2534] because from free grief. [2536] i.e., subordination of the body to chastity, with the help of God. [2542] actual benefit from. [2545] in non-original residence. [2546] from matters that disturb the mind. [2548] in Greek. book of resurrection with Christ in the kingdom. [2550] that is, in order not to stay in one place. [2555] Neither hot nor cold. (Apoc.3:16). [2557] leave the service of God. [2560] from worries and embarrassment. [2561] due to abandonment. [2566] because of the strong. [2575] explicit, definite. [2577] fences, fortifications. [2581] and not despising that which is not worthy of fear. [2585] is known from this. [2587] hard, harmful to the soul. [2589] other words: earthly and so on. no in Greek book. [2590] In Greek. book cont. 26 words. [2592] i.e. doing smart things. [2596] in a difficult position. [2599] In Greek. book αληθαργὴτως, into self-forgetfulness. [2603] seductively attract and disturb. [2609] will trouble himself with free sorrows. [2612] ok, gradually. [2617] about actually approaching them? [2618] to correct non-covetousness. [2619] to stay serves. [2620] not the same way of life as you. [2621] simple, unlearned. [2626] from the visits of God. [2627] In Greek. book μεμονωμένην ϰαὶ ἀπροςἀτεντον, solitary, orphaned. [2628] In Greek. book cont. 46. [2629] You have a lot of pride and pride in you. [2630] sorrowful incidents, adventures. – [2632] diligent prayer. [2642] rude, destructive. [2643] from everything material. [2644] collects, concentrates. [2652] the above listed obstacles. [2655] In Greek. book cont. 17 words. [2658] in its rudest form. [2659] nakedness from everything. [2661] In Greek. book cont. 72 words. [2665] Until we gain love... [2666] no matter how many works of righteousness they perform. [2676] natural ability to reason. [2677] natural ability to reason. [2678] natural ability to reason. [2679] lack, deprivation. [2681] τὸ Λογικὸν, the power of thinking, reason. [2682] correct thinking, reasoning. [2688] Until the village, faith came from hearing. [2691] exposure, excitement. [2692] which torments, torments. [2695] about the inevitable path of death. [2696] which every nature passes through. [2700] a guide for your entire life. [2704] if not to trial and experience. [2708] grace precedes. [2709] and precedes punishment. [2710] protecting the offended. [2713] i.e., reproof, reproach of the sinner. [2715] retribution, retribution. [2721] to the refuge to which it is directed. [2722] whose spiritual purchase was not mixed with the vanity of this world. [2730] the sweetness of the words of God. [2733] of his previous impressions. [2734] in Greek. the book does not contain the words: “trees and fields.” [2737] that is, the heartfelt work of a monk. [2741] that is, physical deeds will be followed by heartfelt deeds. [2743] certain rules. [2746] in Greek. The book does not have a period here, but after the words: in your soul. and this reading seems more correct. [2747] changing, impermanent. [2748] to Divine gifts. [2749] the material world into the spiritual world. [2750] so that, under the pretext of love for one’s neighbor, one does not lose one’s inner... [2751] from evasion to the first, that is, to unnecessary conversations. [2752] and with spiritual brothers. [2753] harms the one who has renounced the world. [2754] that is, so as not to see or hear the vain. [2755] i.e., an average, but constant, way of life. [2756] constantly dripping. [2758] regarding everything and everyone. [2759] that is, low and fickle thoughts. [2763] but only receives reward from God. [2770] is passionate about many things. [2771] in Greek. book God. [2773] the motivation of a person. [2774] i.e., remembrance of death. [2775] but about the actual representation of death, investing. [2777] i.e. the first thought of death. [2778] but about the actual representation of death, investing. [2779] non-inheritable in continuation. [2786] being, structure. [2787] and becomes completely intoxicated with that power. [2795] from the peaceful dispensation. [2796] and often things are abandoned by Providence in such a way that they cannot even come close to the previous dispensation. [2797] will get a change for the better and will be. [2798] and she is all, completely. [2799] stay in this position all day. [2801] that is, the outcome from this life. [2807] in dating others. [2810] must be in despondency. [2813] and this power is obtained by grace. [2814] in Greek. book. 58. [2816] against other people's vices. [2817] reprimands, punishments. [2818] that is, it does not relate to the types of wisdom. [2820] words: “strong and firm wisdom” are not in Greek. book. [2827] acts quickly and strongly. [2828] bridle your belly, and even more your sight. [2831] make others laugh and ridicule. [2833] if you yourself are still. [2835] in accordance with the substance. [2837] show sad, serious. [2838] then the cheerful appearance of your face will comfort him more. [2840] tests, research. [2842] lamp in the light of the sun. [2845] i.e., longing of the heart, abiding. [2848] birds feeding on corpses. [2849] It is better to get closer to a murderer, in the hope of his correction, than to approach a person who loves to argue. [2850] Better live with the lepers. [2851] not located, not indicated. [2852] our life is from city life. [2853] fast for two days or more. [2859] resolution of feelings over bodily peace. [2861] would not have left it completely. [2862] under the pretext of spiritual benefit. [2865] sorrow, deprivation, resentment. [2869] Mat. 20, 13, 14, 15. [2873] when we forget Him. [2874] leads to its renewal. [2879] proportionate to the severity. [2880] why love more. [2881] and the love of Christ overcomes the sadness of thought.