Three chapters on prayer and purity of heart

See also: HIS about prayer and purity of heart, three chapters of St. Gregory Palamas (Philokalia. Volume V) From the translator. The translation of this treatise, carried out according to its publication in Min’s “Patrology” (PG. 150. 1117–1121), was first published by us in the collection: World of Orthodoxy. Volgograd, 2000. Issue. 3. pp. 67–69. There we also tried (based on the achievements of the previous scientific tradition, and primarily on the works of R. E. Sinkevich) to substantiate the dating of the work: 1334 - the first half of 1335 (Makarov D.I. The Teaching of Gregory Palamas on the Purification of Man... P. 62). However, the first edition of the translation, partially reviewed by Prof. H.-F. Bayer, nevertheless suffered from a number of inaccuracies and errors, sometimes quite fundamental. In the present - second - edition, all these errors and misunderstandings have been eliminated, which is why it can be considered as a new work, which, we hope, will acquaint the readership with the initial stage of ascetic practice and theological thought of the great ascetic and saint. Saint Gregory, pray to God for us! 1. Since the Divine is Absolute Goodness and - truly - mercy and the abyss of kindness, or better [to say] - That which also embraces this abyss, as surpassing every name that is called and [every] intelligible phenomenon, [then] only through union with Him is it possible to receive this mercy. And a person is united with Him - as far as [this] is possible - by engaging in similar virtues and through communication in prayer and unity, [achieved] by praying to God. However, the communication through the virtues is such that it makes the one who is diligent, through assimilation [to the Divine], capable of perceiving the Divine, but [it is not able to] unite [him with God]; the power of his prayer 1 is sacred and completes man’s ascent to the Divine and unity [with Him], being a link connecting rational creatures with the Creator ([this is achieved when] the [fruits] of prayer with ardent contrition surpass passions and thoughts). For it is impossible for a mind overcome by passions to unite with God. So, as long as the mind remains like this while praying, it will not receive mercy; but to the extent [he] is able to get rid of thoughts, he plunges into crying. And according to the extent of this crying, he receives the mercy of consolation 2; and if at the same time he strengthens himself in humility, he will completely transform the passionate part of the soul 3 . 2. When the unity of the mind becomes trinitarian, remaining one, it is combined with the unity of the Divine Trinity, blocking access to any error and becoming above the flesh, the world and the World Ruler. And thus, having completely freed himself from their grip, he remains in himself and in God, enjoying himself to the fullest as long as he remains as such 4 - exuding spiritual rejoicing from within himself. And the unity of the mind becomes threefold, remaining united 5 in its (i.e., the mind. - D.M.) turning to itself and ascending through itself to God. Turning the mind to itself is watching over itself 6 , and its ascent to God is first accomplished through prayer - and moreover, through a prayer that clings [to it] 7 , and sometimes - it happens - through one that has become longer, which is unbearably harder. But if someone remains steadfast in this gathering of the mind and ascent to God, with a decisive effort squeezing the passage of his own mind [for bad thoughts], then he mentally approaches God, acquires unspeakable [goods], experiences [the bliss] of the future age and with a spiritual feeling knows that the Lord is good - just as the Psalmist says: “Taste and see that the Lord is good!” (Ps.33:9) 9. So, on the one hand, to find a single mind - one and the same - threefold: observing [oneself] and being observed, and praying while observing, is perhaps not so difficult, but, on the other hand, to remain for a long time adamant in such a state, giving rise to ineffable [goods], is extremely painful. After all, any labor [to acquire] another virtue is small and easily bearable in comparison with this one. That is why many, having retreated due to the inaccessibility of this prayerful virtue, do not achieve an abundance of talents; but those who endure [all difficulties] are made more powerful by the gifts of God - and, testing [these] and supporting 10, they encourage them to joyfully [move] further, making the difficult to achieve [virtue] more effective, and putting, so to speak, angelic skill into our nature, making it possible for this [nature] to communicate with that which is above nature 11, according to what was said through prophet: “Those who hope will lift up their wings and renew their strength...” (cf. Is.40:31). 3. The activity of the mind, consisting of thoughts and reflections, is also called mind; in addition, the mind is the force that causes them, which Scripture also calls the heart. In accordance with this [force], the most important of our internal forces, our soul is rational (λογικὴ) - or, rather, the activity of the mind, [consisting] in thoughts (λογισμοῖς), [which] for those who spend time in prayer, and mainly in monosyllabic 12, is easily calmed and purified, while the force that generates it (potency, δύναμις) cannot be cleansed unless all the other powers of the soul [are cleansed]. For the soul is a single living being with many powers. This is why it is completely desecrated: [when] evil arises from any of its forces, [then] all [the others] are combined with this one [force] due to the unity of the soul. And since each of the forces is accompanied by its own special action, [then] it is possible, thanks to diligence, to temporarily purify the action of any one [of the forces]; but thanks to this, this force itself will not become pure: after all, communicating with [all] other [forces], it will rather remain uncleaned than pure. Therefore, the one who has purified - thanks to diligence in prayer - the activity of the mind, and [becomes] enlightened to the extent of [his purity] - either by the light of knowledge, or [more than that] by mental illumination 13. But if because of this he considers himself purified, [then] he will fall into error, uttering lies against himself, and, [driven by] self-conceit, he will open [to himself] who is trying to fall into [this] error forever and ever (τῷ πλανᾷν ἀεὶ ἐπιχειροῦντι), a wide door [leading] away from oneself 14. If he knows the impurity of his own heart, [then] let him not boast of that [very] moderate purity of his; [and now], using it 15 as an assistant, [he] more clearly sees the impurity of other spiritual forces, succeeds in humility, adds to crying and appropriately seeks healing for each of the forces of the soul: for the active - active, for knowledge - cognitive, and for prayer - contemplative 16, self-purifying. And thanks to them, he enters into perfect, true and unshakable purity of heart and mind, which would never have arisen in anyone if it had not been [acquired] by perfection in deeds, persistent contrition, contemplation and prayer [performed] in contemplation. That is, a message, although grammatically this word can also refer to perception. The first translation is preferable, since we are talking here about two stages of a person’s communication with God, of which the second is sacred and perfects the first. Wed. at Rev. Nikephoros: “So let us fight, brothers, according to our strength, and the Lord will help [us] according to the abundance of His mercy” (Nicephori Monachi Tractatus de sobrietate // PG. 147. 956B). Τὸ παθητικόν is translated somewhat one-sidedly in Latin - “concupiscentium”, which means “lustful”. In fact, what is obviously meant is the unification of all the lower, unreasonable forces of the soul - in their opposition to reason. Here the unity of the processes of purification and self-gathering of the mind and attracting illumination from above to it, forming - respectively - the second and third stages of spiritual work, is clearly shown. Wed: 225C. (1120Α). Wed. this formulation with the one we encountered at the beginning of the paragraph: τὸ ἐνιαῖον τοῦ νοῦ γένηται τρισσόν, μένον ἑνιαῖον (1117С). The difference is only in the collateral. τήρησίς ἐστιν. The term is used in a similar context by St. Nicephorus the Hesychast, cf.: ἡ τοῦ νοὸς τήρησις (Ntcephori Monachi Tractatus de sobrietate... 952A); cf.: ἡ τοῦ νοὸς φυλακή (953Α). The need to “return to oneself” [πρὸς ἑαυτοὺς... ἐπανέλθωμεν, ἢ μᾶλλον εἰσέλθωμεν] is said in the same place, in 947A. Literally - “twisted around him (συνεπτυγμένης).” Literally – “svitii, coagulation (τῇ ... συνελίξει).” Palamas here plays on the words χρηστός (“good, kind”) and Χριστός. The last part of the phrase looks like this: ... ὅτι Χριστὸς ὁ Κύριος. Translated according to meaning. The verb ὑπανέχω is absent in the dictionaries of Dvoretsky, Lamp, and Liddell-Scott. Translation option – “strengthen (εὐδυναμοῦσι) in communication...”. This refers to the Jesus Prayer. Compare: Cyprian (Kern), archimandrite. Anthropology... P. 419; Meyendorff I. F. Life and works... P. 199; Mantzarides G.I. The Deification of Man, P. 80,87,89; Rigo A. La Preghiera di Gesù... P. 272; Makarov D. I. The teachings of Gregory Palamas on the purification of man...; etc. A very important place, which directly states that the purification of the ascetic’s mind by unceasing prayer is followed by illumination by the light of God. That is, a monk, driven by conceit, falls into delusion, moving away from the knowledge of his own essence, which is what St. says further. Gregory Palamas. The connection between prayer and contemplation is reflected in a number of monuments of the Athonite hesychast tradition, and above all in the works of St. Theoliptus of Philadelphia and Palamas himself. See Ch. 2. 7–8.