Messages

The collection includes the following messages from St. Nil Sorsky: 1. Message to the monk Vassian Patrikeev: “Message from the great elder to his brother who asked him about his thoughts.” Contains instructions on the fight against prodigal and blasphemous thoughts, on the importance of humility and obedience, patience with sorrows and following Scripture. The author emphasizes the illusory nature of worldly life, its sorrows and transitory nature, calling to forget the past and strive for virtues. He calls for fighting thoughts through the Jesus Prayer, handicrafts and memorizing the Scriptures, as well as overcoming fears by trusting in God. Tribulation is interpreted as a gift of God, leading to eternal life, distinguishing true Christians from those who love the world. 2. Messages to monk Gury Tushin: “The same to another brother. About benefits”, “Your first question is about prodigal thoughts: how to resist them”, “Your second question is about blasphemous thoughts”, “Third question” (how to retreat from the world), “Fourth question” (how not to get lost, going astray from the true path). In the fight against thoughts, the Monk Neil advises to be guided by Scripture and communicate with spiritual people, have diligence, sobriety, fear of God and remember the vows of chastity. He warns against conversations with former friends who are immersed in worldly concerns. Do not communicate with them, do not reproach them, but leave correction to God. It is necessary to cut off thoughts with the help of the Jesus Prayer and psalms, and turn to the saints who labored in purity. It is necessary to blame not the soul, but the demon, and resist it with quotations from the Gospel. The author emphasizes the need to walk the path of humility, since blasphemous thoughts are born from pride or demonic envy. 3. A short message to an unknown addressee: “The same elder sent a message to a brother who came from the eastern side, asking him for guidance for the benefit of the soul.” Contains advice on moderation in work, the need to study Scripture, learn handicrafts and love silence. 4. Message to the monk Herman Podolny: “Message from the same great elder to his brother, who asked him to write to him for the benefit of his soul.” The Monk Neil teaches to live according to Scripture, study the lives of saints and imitate them, and avoid self-will. He shares his personal experience, describing his withdrawal from the world: building a cell, reading and rewriting the commandments of the Lord, the lives of saints. Thus, the main theme of the messages is the spiritual life of the monk. The author reminds us of the need to study the Holy Scriptures, teaches non-covetousness, to live in the likeness of the holy fathers, to protect oneself from carnal and mental impurity, not to judge anyone, to observe the average measure in fasting and ascetic deeds, to hate idleness, to work with one’s hands, etc. Above all virtues, St. Neilus places humility. Contents Message from the great elder to a brother who asked him about the thoughts of the same brother. About the benefits Your first question is about the thoughts of prodigals: how to resist them Your second question is about blasphemous thoughts The third question The fourth question The same elder asked a messenger to a brother who came from the eastern side, asking him for instructions for the benefit of the soul An epistle from the same great elder to a brother who asked him to write to him for the benefit of the soul Message from the great elder to his brother who asked him about his thoughts 1 You have shown a commendable desire, O beloved: you strive to hear the word of God to strengthen yourself, to preserve yourself from evil and to be taught in good. But it would behoove you, sir, to learn this from those who understand well. You demand this from me, a fool and a sinner. But I am also indecent among students, which is why I refused and put it off for so long - not because I did not want to serve your good will, but because of my foolishness and sins. For what can I say without having done anything good myself? What kind of mind does a sinner have? Only sins. But since you repeatedly forced me to write you a word for the creation of virtue, I dared to write you something that was beyond my measure, because I could not despise your request, so that you would not be offended anymore. Your question is about finding thoughts - your former, worldly life. And you yourself know from experience how much sorrow and corruption this passing world has, and how much cruel evil it causes to those who love it, and how it mocks, moving away from those who enslaved it, appearing sweet to them when it caresses their feelings with things, turning out to be bitter later. After all, since people think that his blessings are multiplying, when they are withheld by him, their sorrows increase. And his apparent blessings are apparently good, but inside they are filled with much evil. Therefore, to those who have a truly good mind, the world clearly shows itself - may it not be loved by them. After the affairs of this life have passed, what happens? Confirm your thought in what I am talking about: what benefit has the world brought to those who hold on to it? Although some had fame, honor, and wealth, did not all this turn into nothing, and pass by like a shadow, and disappear like smoke? And many of them, revolving among the affairs of this world and loving its movement, were reaped by death during their youth and prosperity; as if wildflowers, as soon as they bloomed, fell and were taken away from here against their will. And when they were in this world, they did not understand its evil stench, but cared about the decoration and peace of the body, inventing methods suitable for obtaining profits in this world, and were trained in what brings crowns to the body in this transitory age. And although they received all this, they did not care about the future and endless bliss, then what should we think about those? Only that there are no crazier people in the world than them, as a certain wise saint said. Some of them were more reverent, and occupied their minds with thoughts about the desired salvation of the soul, and fought with passions, and performed as much as possible the virtues that were due to them, wanting to free themselves and retreat from this world, but they could not escape from its snares and avoid its treacheries. God, having loved you, took you out of this world and placed you in the rank of service to Himself, according to His mercy and prosperity. Therefore, you must greatly thank His mercy and do everything within your power to please Him and to save your soul, forgetting the worldly past as indecent, and rushing forward to virtues (see Phil. 3:13) as intercessors for eternal life. Rejoice, come to the honor of the high calling (see Phil. 3:14), in the heavenly fatherland prepared for those who have labored. And what did you tell me about unclean thoughts brought by the enemy of our souls? Because of them, do not be too consumed by sorrow, do not be horrified, because not only do they annoy us, the weak and passionate, - say the fathers - but also those who have achieved success, and who are in a praiseworthy life, and who have been partially worthy of spiritual grace. And they have a lot of struggle because of such thoughts, and they find themselves in a great feat, and by the grace of God they barely drive them away, always trying to cut them off. And you, consoled by this, carefully cut off evil thoughts. Have the everlasting winner against them - prayer, calling on the Lord Jesus. For they, driven away by this invocation, will take flight. As John Climacus said, “In the name of Jesus, beat the warriors, for there is no stronger weapon than this.” If those who are fighting with you strongly take up arms against you, then, standing up and raising your eyes and hands to heaven, say earnestly with humility: Have mercy on me, Lord, for I am weak (Ps. 6:3); You, Lord, are strong (see Ps. 88:9), and “This is your feat, you fight for us and win, Lord.” And if you do this without laziness, you will definitely learn from experience that they are defeated by the power of the Most High. Do some handicraft as well, for this also drives away evil thoughts. This was conveyed by an angel to one of the great saints. And memorize something from Scripture, concentrating on it with your mind - and this also prevents the demonic invasion from entering us and is an invention of the holy fathers. Keep yourself from conversations, from hearing and seeing inappropriate things that arouse passions and strengthen unclean thoughts, and God will help you. What you are talking about insurance is an infantile custom of an unmanly soul, but such a thing is not typical for you. And when this happens to you, strive so that it does not take possession of you, and establish your heart in trust in the Lord (see Ps. 112:8), and say within yourself this: “I have the Lord who guards me, and without His will no one can harm me in anything. And if He allows something to happen to me so that I suffer, then I accept it without fierce malice and do not want to abolish His desire, since the Lord knows more than me and wants what is good for me. And I thank His goodness for all this.” And so, by the grace of God, you will have good boldness. Against insurance, always arm yourself with prayer. And in whatever places similar things happen to you, try especially to come there and, stretching out your hands in a cross shape, call on the Lord Jesus. And with the help of the Most High, you will not be afraid from the fear of the night, from the arrow that flies in the days (Ps. 91:5). This concerns insurance. Think about and do everything else that is praiseworthy, honorable, and virtuous (see Phil. 4:8-9), being wise in good things, but hating all evil. Have obedience to your mentor and other fathers in the Lord in every good deed. Fulfill the service that is now entrusted to you, or another one to which you pass, serving with a bright intention and due diligence, like Christ Himself, considering all the brothers to be saints. If you happen to say a word, ask a question or give an answer to someone, conduct the conversation kindly and kindly, with spiritual love and true humility, without laziness and without offending your brother. Communicate with reverent fathers, and then only on time and in moderation. Avoid those who are not like that, protect yourself and try not to reproach or condemn anyone for anything, even though something seems bad to you. But consider yourself a sinner and worthless in everything. If you need some thing from the abbot or from other fathers appointed to it, then, after praying first, think to yourself whether it is useful, and then ask. If the abbot does not provide you as you want, do not be upset, do not become bitter because they did not act according to your wishes, even though what you want seems good to you; but go away with patience and do everything with calmness and expectation. And if you direct yourself towards the pleasure of God and the salvation of your soul, then God will certainly notify someone to do according to your need and will give you time and a helping hand. Be diligent in listening to the Divine Scriptures, and with their words, like living water, feed your soul, and try, as much as you can, to act in accordance with them. Also, try to obey those who have understanding of the Divine Scriptures, spiritual reasoning and life attested in virtues, and try to be an imitator of their lives. Have patience in sorrows, pray for those who have offended you and consider them as benefactors. And understand that I am telling you about the meaning of the Divine Scriptures, which reveals the intention of God’s good deeds - how from the beginning of time the saints who did righteousness and received the promises (see Heb. 11:33), walking in the paths of virtue, not only endured troubles and sorrows, but also their path passed through the cross and death. And this is a sign of God’s love: when sorrows come to someone for doing righteousness. And this is called the gift of God, as the apostle writes: “It has been given to us from God not only to believe in Christ, but also to suffer for Him” (see Phil. 1:29). For this makes a person a participant in the passion of Christ and like the saints who endured sorrow for His name. And God does no other good to those who love Him than by sending them temptations of sorrows. And this is how God’s favorites differ from others: these live in sorrows, but those who love this world rejoice in pleasure and peace. This is the right path - to endure temptations of sorrows for the sake of piety. And by setting them on this path, God brings His sufferers to eternal life. Therefore, it is fitting for us to walk this path blamelessly with joy, walking in the commandments of the Lord (see Ps. 119:1), thanking Him with all our hearts for sending us this grace, having loved us - constantly praying to His goodness, remembering the end of this sorrowful life and the endless bliss of the future age. And God, the giver of all joy and consolation, will comfort your heart and keep you in His fear through the prayers of the Most Pure Mother of God and all the saints. For the Lord’s sake, do not forget in your prayers me, a sinner who says good things to you, but does not do them, so that the Lord will lead me out of the flood of passions and from the mire of sins (see Ps. 39:3). The same to another brother. About benefits 2 What your sacred thing spoke to me mouth to mouth about, my most honorable lord father, about the same thing you later sent me a writing about. You demand from my thinness to send you a written useful word, to please God and for the benefit of the soul. But I, sir, a sinful and unreasonable man, overcome by all passions, was afraid to take on such a task. Therefore, I refused and postponed it. But since your spiritual love made me dare to do something that is beyond my measure - to write what you need - I agreed to this. Your first question is about prodigal thoughts: how to resist them In this, it is not only your effort and feat, but also that of all who strive with the help of God, since this great struggle, say the fathers, wages a double battle: in the soul and in the body, and there is nothing more difficult than it in nature. Therefore, it is appropriate to have strong zeal, to soberly and cheerfully guard your heart from these thoughts and, having the fear of God before your eyes, remember our promise that we confessed: to remain in chastity and purity. Chastity and purity are not just an external life, but the hidden life of a person (1 Peter 3:4), when he keeps himself clean from evil thoughts. Therefore, we must carefully cut off these thoughts in every possible way; the great victor against them is to put forward diligent prayer to God, as the holy fathers betrayed - in various ways, but identical in essence. For one said, having received it from David, to pray like this: Those who cast me out have now passed me by (Ps. 16:11), O my joy, deliver me from those who have passed by me (Ps. 32:7). Another of the same psalms says this: God, come to my help (Ps. 69:2) - and the like. The other is again from the same psalms: Judge, O Lord, those who offend me, overcome those who fight me (see. Ps.34:1), - and other things from the psalm. Call also for help those whom you hear about in the Scriptures as having labored in chastity and purity. If you are strongly attacked by abuse, then you immediately get up and stretch out your eyes and hands to heaven, pray like this: “You are strong, Lord, and this is Your feat, You fight and win in this, Lord, for us.” And cry to the Almighty for help with humble words: Have mercy on me, O Lord, for I am weak (Ps. 6:3). This is the tradition of the saints. And if you continue in such struggles, then you will learn by experience that by the grace of God, your enemies are decisively defeated. And always inflict wounds on the warriors with the weapon of Jesus’ name, for there is no stronger victory than this. Save yourself from looking at faces and listening to conversations that stir up passions and arouse unclean thoughts, and God will protect you. I said this about such thoughts. Your second question is about blasphemous thoughts. And this thought is shameless and extremely fierce. He attacks firmly and continuously. And not only now, but also in ancient times, he appeared to the great fathers and holy martyrs, and even at the very time when the tormentors wanted to hand over their bodies to torture and bitter death for confessing faith in the Lord our God Jesus Christ. And you need to overcome this thought this way - not your soul, but the unclean demon, considering it the culprit. To say the following against the blasphemous spirit: “Get away from me, Satan!” I will worship the Lord my God and serve Him alone (see Matthew 4:10; Luke 4:8). Your blasphemy will return to your head, and the Lord will attribute it to you. Get away from me. May God, who created me in His image and likeness, abolish you 3. If even after this he annoys you, shamelessly, transfer your thought to some other subject, Divine or human (if it is not beyond what is appropriate). Keep yourself from pride and try to walk the path of humility. For the fathers said that blasphemous thoughts are born from pride. But they also happen because of demonic envy. And just as deer destroy poisonous snakes, so humility is destructive for this passion (whether thoughts arise from this or that). And not only for this one, but also for others, the holy fathers said. And if you ask how to retreat from the world, then your zeal is good. But try to make it happen in you in practice. For this is the leveled path to eternal life, it was followed by the venerable fathers who came to know it, listening to wisdom. In particular, retreat from the world is necessary for those who have had intercourse with the world as a habit. For if he does not retreat, then certain images and pictures of the world, which were previously in him from hearing and seeing worldly things, are again renewed. And he cannot remain sober in prayer and learn from God’s will. Anyone who wants to learn to please God must retreat from the world. Also, do not want to allow conversations with once close friends who talk about the worldly and are concerned about the meaningless - about the profit of monastic wealth and the acquisition of property - to whom it seems that they are doing this as a good deed, and who, due to a misunderstanding of the Divine Scriptures or from their passions, believe that they are performing virtue. And you, man of God, do not communicate with such people. It is not appropriate to attack such people with words, nor to reproach them, nor to reproach them, but this should be left to God, for God is able to correct them (see Rom. 14:4). Also, keep yourself from insolence in everything. For insolence, as it is written, is like a great fire, from the face of which, when it arises, everyone flees. And turn away from looking at what belongs to your brothers and from hearing about their secrets and deeds. For this makes the soul empty of all good, teaches you to look at the shortcomings of your neighbor and prevents you from mourning your sins. And do not try to be quick to speak in conversations with the brethren, even if they seem useful. But if some brother has a message regarding us and truly needs the word of God, then we, if we have it, must give him not only the word of God, according to the testimony of the apostle, but also our soul (see 1 Thess. 2:8). Communicate with such people and have favor in the affairs of those who reason spiritually, since they are children of the mysteries of God. And conversations with those who are not like that, even if brief, dry up the flowers of virtues, which are still just blooming from the beneficial influence of silence and surrounding the tender and young tree of the soul, planted with the flowing waters (Ps. 1:3) of repentance, as the wise saint said. What are you looking for, how not to get lost, having strayed from the true path, and I give you good advice about this. Bound yourself to the laws of the Divine Scriptures and follow them, the true, Divine Scriptures. After all, there are many scriptures, but not all of them are Divine. But you, having precisely learned the truth from their reading and from conversations with wise and spiritual men (since not all, but the wise understand them), do nothing without the testimony of such Scriptures, as I do. I’m telling you about myself because, according to Bose, your love makes me crazy to talk about myself. But, as it is said, “I reveal My secrets to those who love Me 4 (cf. Ps. 24:14). That's why I'm telling you. For I do nothing without the testimony of the Divine Scriptures, but, following the Holy Scriptures, I do as much as I can. When I have to do something, I first of all search the Divine Scriptures (cf. John 5:39) and, if I do not find something that agrees with my idea about starting the work, I put it off until I find it. When I find it, with the help of God’s grace, I carry out the work with good boldness as approved. I don’t dare create on my own behalf, because I am an ignoramus and a peasant. So you, if you want, act according to the Holy Scriptures and, according to their meaning, try to fulfill the commandments of God and the traditions of the holy fathers. And if any disturbances of everyday affairs shake your heart, do not be horrified, establishing yourself on the immovable stone of the commandments of the Lord and protecting yourself with the traditions of the holy fathers. And in everything, be a zealous imitator of those whom you see and about whom you hear that they have a life and reasoning attested by the Holy Scriptures. For they walked the right way. And, writing this down in your heart, walk steadily along the path of God, and, by the grace of God, you will not deviate from the truth. For it is written that it is impossible for one who is right to reason and live piously to perish. But those who carry out the work of God with a corrupt mind, deviate from the right path. Walk without turning back, putting your hand on the Lord’s plow and not looking back, so that you will be fit for the Kingdom of God (see Luke 9:62). And, having accepted the seed of the word of God, try so that your heart turns out to be neither expensive, nor stone, nor thorns, but good ground, bearing abundant fruit (see Matthew 13:4-8; Mark 4:4-8; Luke 8:5-8) for the salvation of your soul. Yes, and I, having seen your wisdom in hearing the word of God and having found in you something worthy of praise in the performance of virtues, I will rejoice, thanking God, knowing that you have heard the word of God and are keeping it. For the sake of the Lord, I beg you to pray for me, a sinner who says good things to you but never does them. May God, who creates glorious things and gives every good gift to those who do His will, give you reason and firmness to do His holy will through the prayers of our Most Pure Lady Theotokos and all the saints, for He is blessed forever. Amen. The same elder sent a message to his brother who came from the eastern side, asking him for guidance for the benefit of his soul It seems to us that it is useful for you, sir, to be guided by the following: the rule in bodily activities is according to strength, and not beyond measure; and study in the Divine Scriptures, and learn handicrafts, and love silence. And when, if God wants, we see each other, then the conversation will be more extensive about everything, about everything. Message from the same great elder to his brother, who asked him to write to him for the benefit of his soul 5 In your letter, Mr. Father, which you wrote to me, you ask me to write you something useful in response and to inform you about myself. It seems to you that I grieve for you because of the speeches that we made during our conversation with you when you were here. And for that, forgive me. I advised, reminding myself and you, as always loved by me, as it is written, “I reveal My secrets to Mine and to the sons of My house 6 - that it is not just like that or as it happens that it is appropriate for us to do any deeds, but according to the Divine Scriptures and according to the tradition of the holy fathers, first of all this concerns leaving the monastery. We just need to monitor whether we are doing them for the sake of spiritual benefit, and not for the sake of something else? Because now the life preserved in the laws of God according to the Holy Scriptures and the tradition of the Holy Fathers is not visible, but everyone lives according to their own wills and human plans. And for many it turns out that we do even the most depraved things and imagine that by doing this we are doing virtue. And this happens because we do not know the Holy Scriptures, because we do not try to study them with the fear of God and humility, but we neglect them and are busy with human affairs. I talked to you like this because you truly, and not feignedly, want to hear the word of God and fulfill it. And I, without flattering you, without hiding the severity of the narrow and regrettable path, offered you my words. With others I talk according to the measure of each. You know from the very beginning my thinness, as always my spiritually beloved. That is why I am writing to you now, speaking frankly about myself, because your love, according to Bose, compels me and makes me crazy to write to you about myself. When we lived together in the monastery, you yourself learned that I was moving away from worldly connections and acting as much as I could according to the Divine Scriptures, although I could not cope because of my laziness and negligence. Then, after I went on a pilgrimage and returned to the monastery, outside the monastery nearby I built myself a cell and lived in the same way as long as I could. Now I have moved further from the monastery, since with the assistance of God’s grace I have found a place pleasing to my mind, since it is difficult for worldly people to access, as you yourself have seen. And in particular, I study the Divine Scriptures: first of all, the commandments of the Lord, their interpretations and apostolic traditions, then the lives and teachings of the holy fathers - and I listen to that. And what is in accordance with my idea of ​​pleasing God and benefiting the soul, I copy for myself, and thereby I learn, and in this I have my life and breath. And I laid my weakness, laziness and negligence on God and the Most Pure Mother of God. And when it happens to me to do something, and I don’t find it in the Holy Scriptures, then I put it off for a while until I find it. Because I don’t dare do anything of my own free will and with my own mind. And if someone cleaves to me out of spiritual love, I advise him to do the same, and especially to you, since from the very beginning you have been close to me with spiritual love. That’s why I turned my word to you, advising you for the good, as for my soul; as I try to do myself, so I told you. Now, although we are separated in bodies, we are united and united in spiritual love. And according to the law of this divine love, I talked with you then, and now I write for the salvation of my soul. And you, if you wish, imitate what you heard from me and saw written. If you want to be the son and heir of the holy fathers, keep the commandments of the Lord and the traditions of the holy fathers, and tell your brothers living with you to do the same. Whether you live alone or in a monastery with your brothers, listen to the Holy Scriptures and walk in the footsteps of the holy fathers. Because the Divine Scriptures command us this: either to obey such a person who will be attested in his work as a spiritual person by word and reason, as Basil the Great writes in his teaching, which begins: Come to Me, all you who labor (Matthew 11:28), or if such a person is not found, then obey God according to the Divine Scriptures, and not as senselessly as some, who and when in the monastery with they remain brothers, senselessly graze in self-will, believing that they are in obedience, and go into hermitage just as foolishly, led by the carnal will and reckless mind, not understanding either what they are doing or what they are affirming. About such John Climacus, arguing, in a word about various types of silence, he says: “Out of conceit, they wished to swim better on their own than by following instructions.” What will not happen to us! But you, acting according to the Holy Scriptures and according to the lives of the holy fathers, with the help of the grace of Christ, will not sin. Now I too am grieved because you are sorrowful. That’s why I forced myself to write to you, so that you wouldn’t grieve. May God, the giver of all joy and comfort, comfort your heart and inform you of our love for you. Even if I wrote something rudely to you, it was not to anyone else, but to you, my unchanging beloved, not wanting to despise your request. For I hope that you will accept this with love and not judge my foolishness. And our affairs, for which I asked your shrine, you tried to arrange them well, I beat my forehead about that. May God reward you according to your work. To this end, I also pray to your sanctuary: may you not consider the words that we spoke then as sorrow. After all, although outwardly they seem cruel, but inside they are full of benefit. Because I did not speak my own, but from the Holy Scriptures. They are truly cruel for those who do not want to truly humble themselves in the fear of the Lord and retreat from carnal wisdom, but want to live according to their own passionate will, and not according to the Holy Scriptures. Such people do not study the Holy Scriptures with humility, spiritually. Some of them now do not even want to hear about living according to the Holy Scriptures, as if to say: they were not written for us, and it is not necessary to observe them in the present generation. For true workers, both in ancient times, and now, and forever, the words of the Lord are pure, like silver melted and purified seven times (see Ps. 11:7), and His commandments are bright and desirable for them more than gold and precious stones, and they delight them more than honey and honeycomb, and they keep them. And when they save, many will receive rewards (see Ps. 19:9, 11–12). Hello in the Lord, Mr. Father, and pray for us sinners, and we greatly strike your shrine with our foreheads. Message to Vassian (Patrikeev). Vassian (Patrikeev, Kosoy) is a boyar in the world, Prince Vasily Ivanovich Patrikeev. He was tonsured when the boyar party fell into disgrace with Tsar John III. At the Kirillo-Belozersky Monastery he became a zealous student and follower of St. Nil of Sorsky. Possessing erudition and literary talent, Vassian subsequently developed his teacher’s ideas about monastic non-acquisitiveness and entered into a sharp polemic with Joseph of Volotsky during the Council of 1504. Message to Gury (Tushin), monk of the Kirillo-Belozersky Monastery, disciple of the Monk Nile. The Monk Nile cites here the instruction of Saint John the Climacus on the fight against blasphemous thoughts (see Ladder, v. 23, ch. 49). Outwardly similar to some kind of spell, it is, in essence, our confession before God that we do not recognize the thoughts of blasphemy as our own, but consider them to be the culprit of the devil, and renounce them. The Monk John, and after him Nicetas Stiphatus and the Monk Nilus of Sora, most fully of all the holy fathers teach how we should relate to blasphemous thoughts and what our struggle against them should be. The first and most important thing in their teaching is not to pay attention to such thoughts, not to consider them your own. And this is very important for us, especially for those who have previously encountered other patristic instructions on methods of combating these thoughts. The reasons for the emergence of blasphemous thoughts were discussed by such reverend fathers as Abba Dorotheos, Barsanuphius the Great, Nikita Stiphatus, Isaac the Syrian, Maximus the Confessor, Simeon the New Theologian, John of Carpathia, but none of them gave such precise instructions about the methods of struggle as the Monk John Climacus left. Perhaps one can even say: if it weren’t for Climacus, we wouldn’t even know how, in fact, we should properly resist this battle. Like other fathers, he also talks about pride as the cause of the emergence of blasphemous thoughts, very briefly mentions demonic envy, and devotes all the chapters of his teaching primarily to instructions about our attitude towards these thoughts. He believes that victory over them lies in nothing other than contempt for them, in not recognizing them as a product of his soul, but in seeing in them only demonic words and suggestions. “Whoever despises this enemy is freed from his torment” (v. 23, ch. 53). “No one should think that he is guilty of blasphemous thoughts, for the Lord is a judge of the heart and knows that such words are not ours, but those of our enemies” (v. 23, ch. 42). “Whoever is troubled by the spirit of blasphemy and who wants to get rid of it, let him know without a doubt that it is not his soul that is guilty of such thoughts, but an unclean demon who once said to the Lord Himself: I will give all this to You, if you fall down in worship (Matthew 4:9)” (v. 23, ch. 48). Saint John teaches that fasting, vigil, and verbal argument are powerless against such thoughts, citing as an example one careful monk, who was not helped by twenty years of exhausting himself with fasting and vigil. “Whoever manages to fight him in any other way (that is, through something other than contempt) will prevail. He who wants to overcome spirits with words is like one who tries to shut up the winds” (v. 23, ch. 53). It is in these instructions of his that we find a saving indication of the path to our victory. The Gospel words: “Get away from me, Satan!” I will worship the Lord my God and serve Him alone” (Matthew 4:10) and the incantation of King David: “Your illness and your words will turn on your head, and your blasphemy will descend on your top in this age and in the future (cf. Ps. 7:17)” - express our contempt for the devil’s blasphemy, our confession of fidelity to God. In the Synodal translation: “The secret of the Lord is to those who fear Him, and He reveals His covenant to them.” Message to Herman Podolny, monk of the Kirillo-Belozersky Monastery, disciple of St. Neil. You might be interested in: