"Charter" of St. Nile of Sorsky

“The Charter” is the main theological work of St. Nil Sorsky (the author's title of the work is “On Mental Doing”). The text is a collection of instructions for monks. The main goal is to achieve dispassion, grace and unity with God through mental work, as opposed to formal monasticism. The Charter is based on the tradition of Eastern Hesychasm. The Monk Neil combined the instructions of the holy fathers on the fight against sinful thoughts and the teachings of Christian mystics on mental prayer. The text is divided into 11 chapters. Chapter I is devoted to the stages of mental warfare (addiction, combination, adjudication, captivity, passion). In Chapter II, St. Neil advises avoiding distraction and focusing on inner prayer in order to resist external temptations. Chapter III develops the theme of fighting thoughts, emphasizing the importance of sobriety and wakefulness of the mind. In Chapter IV, the author explains how through silence and patience, internal conflicts are overcome and peace is achieved in the soul. The central place is occupied by Chapter V, which examines in detail the 8 main passions (gluttony, fornication, love of money, anger, sadness, despondency, vanity, pride). The methods of combating passions depend on the spiritual level of the ascetic: beginners replace evil thoughts with good ones and pray against them, those who are successful contradict them, and the most perfect ones humiliate and drive away. The passion of gluttony is the root of all evil (especially fornication). The Monk Neil teaches how to overcome passions with the help of gratitude and trust in God, prayer, humility, patience, non-covetousness, etc. In Chapter VI, the author emphasizes that prayer must be unceasing, and thoughts must be cut off without reflection. Chapter VII is dedicated to the memory of death and the Last Judgment; Chapter VIII - acquiring tears of repentance; Chapter IX - how to avoid irritation while maintaining peace in the heart; Chapter X - cutting off worries and renouncing worldly worries so that the mind is free for God. In Chapter XI, the Monk Neil calls for humility, moderation in actions, fidelity to the commandments and constant striving for God. Thus, the author emphasizes that the path to God lies through the struggle with passions, achieving dispassion, acquiring grace, and non-covetousness is the ideal of monastic life. The meaning of these writings is to show what kind of work should be done by a monk who truly wants to be saved in modern times, how mentally and physically, according to the Divine Scriptures and according to the life of the holy fathers, he should strive as much as possible. From the writings of the holy fathers about mental activity: why is it necessary and how should one try to do it? Many of the holy fathers spoke about working with the heart, keeping thoughts and keeping the mind in different words, as each of them was taught by God’s grace, but equally in meaning, having first received the word of the Lord Himself, who said: From the heart come evil thoughts and defile a person (see Matt. 15:19-20), and who taught to cleanse the inside of a vessel (see Matt. 23:26), and said that in the spirit and it is fitting for truth to worship the Father (see John 4:24). The apostle also leads to this when he says: If I pray with my tongue, that is, with my lips, my spirit prays, that is, my voice, but my mind is unfruitful. I will pray with the spirit, and I will also pray with the mind (see 1 Cor. 14:14-15). And the apostle bequeathed this about mental prayer and further confirmed it, saying this: I want to say five words with my mind rather than ten thousand words with my tongue (see 1 Cor. 14:19). And Saint Agathon said: “Bodily work is only a leaf, but internal work, that is, mental work, is the fruit.” Moreover, this saint pronounces a terrible saying: “Every tree,” he says, “that does not bear good fruit, that is, keeping the mind, is cut down and thrown into fire (see Luke 3:9).” And the fathers also said that [if] someone only prays with his lips and neglects his mind, he prays to the air, for God listens to the mind. And Barsanuphius the Great says: “If internal work according to God does not help a person, he labors in vain in external things.” And Saint Isaac called bodily work without mental work similar to a barren womb and dry breasts, for, he said, “it cannot bring us closer to the knowledge of God.” And many holy fathers said so, and everyone agrees on this; So the blessed Philotheus of Sinaite, speaking about monks who have only [external] work, but in their simplicity do not know mental warfare, victories and defeats and therefore do not neglect the mind, commands to pray for them and teach them, so that just as they are restrained from doing evil deeds, they would purify the mind, which is the visual power of the soul, to an even greater extent. After all, before, the former holy fathers kept their minds in everything and found grace, and came to dispassion and spiritual purity, not only hermits and those who lived in solitude in the inner deserts, but also those who stayed in monasteries - not only far from the world, but also in cities located; how Simeon the New Theologian and his elder Simeon of Studia, in the midst of the reigning city 1, in the large Studite monastery (in such a populous city!), shone like luminaries with spiritual gifts. So is Nikita Stifat, and many others. Therefore, Blessed Gregory of Sinai not only taught hermits and those living in solitude sobriety and silence, that is, guarding the mind, but also commanded those staying in hostels to heed this and take care of it, knowing that all saints acquired the grace of the Spirit by fulfilling Christ’s commandments, first physically, and then [and] mentally. For without this this wonderful, great gift cannot be found,” said the holy fathers. And Blessed Hesychius of Jerusalem also says: “Just as it is impossible to live in this life without food and drink, so it is impossible for the soul to achieve anything spiritual without keeping the mind, which is called sobriety, if someone forces himself out of fear of torment, so as not to sin.” For the true doer of God’s commandments, the fathers said, must not only fulfill them in practice, but also in his mind beware of transgressing what is commanded. “This great, and all-beautiful, and radiant work,” said Simeon the New Theologian, “comes to many from learning; Rarely, without teaching, they accepted it from God through compulsion to work and the warmth of faith.” Gregory of Sinai and other saints say the same thing. However, it is no small feat, they said, to find an uncorrupted mentor for this wonderful work (they called uncorrupted the one who has work and wisdom corresponding to the Divine Scriptures, and has acquired spiritual reasoning). And the saints also said that even then it was hardly possible to find an uncorrupted teacher of such things; Now, with their extreme impoverishment, it is appropriate to search diligently. If [such] is not found, the holy fathers commanded to learn from the Divine Scriptures, hearing the Lord Himself saying: Search the Scriptures and in them you will find eternal life (see John 5:39). After all, everything that was written before in the Holy Scriptures was written for our instruction (Rom. 15:4), says the holy Apostle. Since the saints, having labored physically and mentally, worked in the vineyard of their hearts and, having cleansed their minds from passions, found the Lord and acquired spiritual understanding, and we, kindled by the flames of passions, were commanded to draw living water from the source of the Divine Scriptures, capable of quenching the passions that scorch us and instructing us in true understanding in everything, for this reason I, sinful and unreasonable, have collected from the Saints I wrote the scriptures that the spirit-bearing fathers said about this to remind myself (however, not as a performer of this in practice - I, careless and lazy, for [I myself] never did anything good, but was empty spiritually and physically, [having] no virtue, I was like some kind of bought slave of inappropriate passions, submissive to them in everything). Since I am not one of those who are in the health of complacency and silence from passions [abides], but am in the bonds of the disease of passions, I said this little not on my own, but from the Holy Scriptures, collecting a little from a lot, like a dog from the crumbs falling from the verbal meal of his masters - the blessed fathers, so that we may at least a little imitate them. I On distinguishing [the stages] of the mental battle that is going on with us, on victories and defeats [in it], and on the fact that we must carefully resist passions “Various,” said the fathers, “are the uprisings of mental warfare, victories and defeats [in it] against us: first – adversity, then – combination, then – adjudication, then – captivity and then – passion. APPENDIX, - said the holy fathers (John Climacus, and Philotheus of Sinai, and others), - is a simple thought or image of [something] that happened, just brought into the heart and appearing to the mind. Gregory of Sinaiti says that a pretext is a suggestion coming from the enemy, for example: “Do this or that,” just like Christ our God: Tell these stones to become bread (Matthew 4:3). Simply put, this is any thought brought to a person’s mind. And this, they say, is sinless, deserves neither praise nor reproach, since it is not in our power. For it is impossible that there should be no hostile thoughts towards us. As Simeon the New Theologian says: “Since the devil made man from heaven and driven away from God for disobedience, he has gained access with his demons to shake everyone mentally.” After all, only those who are successful and perfect can remain unshakable, but even for that [this] happens for a while, as Saint Isaac says. COMBINATION is called an interview with someone who has appeared [preposition] out of passion or dispassionately, in other words, the acceptance of a thought suggested by the enemy, that is, examining it and talking with it according to our will. This means [already] thinking about any thought brought to the mind. And this, they said, is not entirely sinless. When someone gives permission in a way pleasing to God, it is worthy of praise. We allow this: if someone does not cut off the pretext of an evil thought, but somewhat enters into a conversation with him and the enemy already puts passionate thoughts in him, then let him try to change them to good ones. How to change to good thoughts, after, when God gives the word, let’s say. COMPASSION, they said, is a delightful inclination of the soul towards a appeared thought or image. This happens when someone, accepting thoughts or images presented from an enemy and mentally talking with them, somewhat agrees in his thoughts that it should be as the enemy’s thought suggests. This [is judged] according to the progress of the ascetic. The dispensations of those who struggle [are] as follows: if someone [is] prosperous and has received help from God to drive away thoughts, but if he becomes lazy and through negligence does not try to turn away evil thoughts, then this is not without sin. If someone, being a beginner and still weak to drive away the temptations of the evil one, somewhat agrees with the evil thought, but immediately confesses to the Lord, repenting and condemning himself, and calls on Him for help, as it is written: Confess the Lord and call on His name (Ps. 104:1), then God will forgive [him] out of His mercy, for the sake of his weakness. This is said by the fathers about mental complacency, when someone is involuntarily overcome by thought, being in a feat, but the root of his mind is confirmed in this, so as not to sin and not commit lawlessness in deed. [And this is the first regret. Secondly,” says Gregory of Sinaite, “when someone accepts the thoughts of the enemy of his own free will, and, conversing and combining with them, is overcome by them, and no longer fights against passion, but firmly decides to commit a sin within himself, or even tries [to commit it], wanting to actually fulfill what he has put in his thoughts, but will encounter an obstacle either in time, or because of the place, or because of some other reasons; and this is especially sinful and subject to punishment. CAPTIVITY is either a violent and involuntary enslavement of the heart, or a long-term combination with a manifested thought, which is destructive for our good dispensation. [And the first], violent and involuntary enslavement of the heart, is when the mind is captivated by thoughts, that is, by force, even if you [didn’t] want to, will be carried away by evil thoughts, but soon with God’s help you will return it to yourself. [The second], a prolonged combination with the appeared [thought], is destructive for a good dispensation - when the mind, as if carried by a storm and waves and driven from a good dispensation to evil thoughts, cannot come to a quiet and peaceful dispensation; This mostly comes from vanity and many useless conversations. This is judged differently during prayer and differently not during [it], differently in relation to the middle 3 and differently in relation to evil thoughts. If [the mind] becomes captivated by evil thoughts during prayer, this is more sinful, for during prayer it is proper to gather the mind towards God, to listen to prayer and turn away from all kinds of thoughts. If not during prayer and [thoughts] about the necessary needs of life, then such a thing is sinless, since the saints also fulfilled the necessary needs in this life without shame. For in every thought, the fathers said, if the mind is acquired in pious meditation, it abides with God; It is always appropriate to turn away from evil thoughts. PASSION, as they truly say, is something that, nesting in the soul for a long time, turns into its disposition as a result of practice; Subsequently, [a person] is carried away by passion arbitrarily and by himself, [and it] constantly overwhelms [him] with passionate thoughts, implanted by the enemy, having become established through combination and frequent conversation and turning into a habit from many infatuation with thoughts and dreams. This happens when an enemy often presents a person with some thing that excites passion, and incites in him an addiction to it more than to something else, and [he], whether he wants it or not, is overcome [by that addiction] mentally. This especially happens if someone, through negligence, has previously repeatedly combined and conversed [with a thought], that is, voluntarily thought about that thing in an inappropriate way. For everyone, this is either subject to proportionate repentance or future torment. That is, one must repent and pray for deliverance from such passion, for [a person] is subject to future torment for unrepentance, and not for struggle. After all, if it were otherwise, then without perfect dispassion some would not be able to receive remission [of sins], as Peter of Damascus says. Anyone who is struggling with any passion should diligently resist it, the fathers said. Let's say, for example, about fornication: if someone is struggling with passion for some person, then it is appropriate [for him] to avoid that person in every possible way: from conversation, and from being with him, and from touching his clothes, and from smelling. For whoever is not careful about all this commits passion and commits adultery with thoughts in [his] heart,” the fathers said, “he himself inflames the furnace of passions [in himself], like introducing evil thoughts into a beast. II. About our struggle with the above and [about the fact] that we must overcome [all this] by the memory of God and guarding the heart, that is, prayer and silence of the mind, and how to do this. Here we also talk about talents The fathers determine that the fight against the above should be carried out with a force equal to the [strength] of the enemy, [when the one being fought] of his own free will either wins or is defeated in his mind; It’s easier to say, we must resist evil thoughts as much as we have the strength. This is the reason for crowns or torment. Crowns are for those who have won, and torments are for those who have sinned and have not repented in this life. A sin subject to torment, says Peter of Damascus, is when it comes to the point; But for those who fight hard and do not become exhausted in a strong battle with the enemy, the brightest crowns are intertwined. Reasonable and skillful warfare, say the fathers, consists in cutting off the beginning of the thought that comes, which is called the pretext, and incessantly praying, for, they said, he who resists the first, that is, the pretext of the thought, immediately cuts off everything that follows. Therefore, he who fights intelligently sweeps away [the] mother of evils, that is, [he who approaches] the mind with an evil pretext. And during prayer it is appropriate to strive to keep the mind deaf and dumb, as Nile of Sinai said, and to have a heart, says Hesychius of Jerusalem, silent from every thought, even if it seems completely good; because, he says, passionless thoughts will be followed by passionate ones, as has been learned by experience, and the entry of the former is the reason [for the entry] of the latter. And since it is said that, following good thoughts, the evil ones enter into us, then it is proper to force ourselves to be silent in thought and in relation to thoughts that seem right, and to constantly look into the depths of our hearts and say: “Lord Jesus Christ, Son of God, have mercy on me” - that’s all; sometimes half: “Lord Jesus Christ, have mercy on me”; and, changing it again, say: “Son of God, have mercy on me,” which is more convenient for beginners, [as] Gregory of Sinai said. “It is appropriate,” he says, “to make a change not often, but occasionally.” Now the fathers add the word to the prayer: having said “Lord Jesus Christ, Son of God, have mercy on me,” immediately say “sinner.” And this is permissible; it is most suitable for us sinners. And so speak diligently, whether standing, or sitting, or lying down, closing your mind in your heart and holding your breath as much as possible, so as not to breathe often, as Simeon the New Theologian says. And Gregory of Sinai [said], “Call on the Lord Jesus patiently, with desire and expectation, turning away from all thoughts.” And what these saints said to hold your breath so as not to breathe often, experience will soon teach how much this contributes to the concentration of the mind. If you cannot pray in the silence of your heart, without thoughts, but you see them multiplying in your mind, do not be faint-hearted about it, but still continue to pray. Blessed Gregory of Sinaite, knowing for certain that it is impossible for us, passionate ones, to overcome evil thoughts, said that none of the beginners will retain their mind and drive away their thoughts unless God [Himself] holds him back and drives away his thoughts. For to hold the mind and drive away thoughts is [the work of] the strong. But they do not drive them away on their own, but struggle with God in battle against them, as those clothed with grace and all His weapons. But if you see,” he said, “the uncleanness of evil spirits, that is, the thoughts raised in your mind, do not be horrified, do not be amazed; If even good thoughts appear to you about certain things, do not heed them, but, holding your breath as much as possible and closing your mind in your heart, instead of weapons, call on the Lord Jesus often and diligently, and they will run away, invisibly scorched as by fire, by the Divine name. If thoughts bother you for a long time, then get up, pray against them and again hold fast to your previous actions. And how to pray against thoughts - with God’s help we’ll tell you later. However, if even after you pray against them, they still do not know shame and multiply so much that it is impossible to guard your heart with your mind, then say the prayer with your lips continuously, for a long time, firmly and patiently. If laziness and exhaustion take hold of you, call on God for help and force yourself, as much as you can, without ceasing prayer - and soon all this will certainly go away, driven away by God’s help. When the mind calms down from thoughts, listen to your heart again and [make] a prayer mentally or mentally. For there are many works of virtue, but they are all private in comparison with sobriety, but heartfelt prayer is the source of all good, watering the soul like [water] gardens,” said Gregory of Sinaite. And so this blessed one, having declared the scriptures to all the spirit-bearing fathers and following the others [his contemporary ascetics], commands us to take special care of prayer, avoiding all thoughts in it, if possible, not only from the evil, but also from the supposedly good. After all, silence,” he said, “is the suspension of [all] thoughts for a time, so that, by listening to them as good, you do not destroy more; and one must seek the Lord in the heart, as Simeon the New Theologian said, that is, with the mind, guard the heart in prayer and always turn within it. This work - keeping the mind in the heart without any thoughts - is very difficult for those who are not accustomed to it, not only for beginners, but also for those who have worked for a long time, who have not yet accepted the sweetness of prayer into the heart and have not kept the sweetness of prayer from the action of grace; and from experience it is known that even those who are still weak find this task very difficult and inconvenient to do. When someone finds grace, then he prays without difficulty and with love, comforted by grace. For when the effect of prayer comes, then it truly keeps the mind to itself, and cheers, and delivers from captivity, said Gregory of Sinaite. Therefore, in prayer it is proper to be patient, to get up from everyone and sing 4 before the time; in patience,” he says, “let your sitting be 5 according to what has been said: Enduring in prayer (see Col. 4:2), - due to painful exhaustion and mental crying of the mind, do not get up soon. And the prophetic word leads: As a sick woman, when childbirth approaches, she experiences pain (see Is. 26:17), and Saint Ephraim says: “Do work with pain 6 in order to avoid the pain of frivolous (unreasonable) work.” And [Gregory of Sinaite] commands, bowing his shoulders and experiencing a headache, to endure for a long time [and] with zeal, calling on the Lord Jesus for help, bowing down and gathering his mind in his heart, if only, he said, it has opened. And he quotes the Lord Jesus Himself as saying that the Kingdom of Heaven is taken by force, and those who use force take it away (Matthew 11:12); He says that the Lord called effort for His sake and pain. “When,” he said, “the crying mind is tired and exhausted, and the body and heart are sick from the intense and frequent invocation of the Lord Jesus, then [one can] allow the mind to sing, giving [those] to it, as it were, a little relaxation and rest. This order, he says, is the best and is the teaching of the wise. And whether you are alone or with a student, he commands you to do so. “If you have a faithful student,” he said, “let him read the psalms, but listen to your heart.” Do not accept any visual dreams or images of visions, lest you be deceived. After all, the soaring of thoughts also happens [then] when the mind stands in the heart and makes a prayer, for it is not subject to anyone, except those perfect in the Holy Spirit, who have achieved soaring in Christ Jesus. This saint says, as he himself understood from experience, that all diligence must be applied to prayer, and there are sadly few psalms and troparions of repentance [to be read], because of the crampedness of despondency, according to the word of the Climacus: “Such ones will not sing.” For it is enough for them to have joy in the heart disease that occurs about piety, as Saint Mark said, and the spiritual warmth that is given to them for joy and consolation. Commands [St. Gregory of Sinaite] always add to every singing [and] the “Trisagion” with “Alleluia”, according to the order of the ancient fathers: Barsanuphius, and Diadochus, and others. And what he said somewhere, the rule of doing, believing that you need to pray for an hour, read for an hour, sing for an hour and spend the day like that, then he said it well if it corresponds to the time, measure and strength of each of the ascetics. And he left it to the will of [everyone]: either to follow this, or to relentlessly observe the most important thing, that is, to always be in the work of God. When, by the grace of God, prayer delights and begins to act in the heart, he commands us to be especially diligent with it. “If,” he said, “you see that prayer is working in your heart and does not stop happening, never leave it and do not get up to sing, unless, by God’s will, she does not leave you. Because, leaving God inside, you will begin to call on Him from the outside, bowing from the high to the low, thereby scattering your prayer and confusing your mind, [breaking] its silence. For silence - according to the meaning of its name - means being in peace and silence, because [and] God is peace, turmoil and outcry above. [Only] those who do not know prayer, which is, according to the word of the Climacus, the source of virtues, watering them like spiritual gardens, should sing a lot, and without measure, and constantly remain in many different [deeds], for one is the work of silence and another is the work of common life, every measure is good, according to [the words] of the wise. [The silent ones] should sing in moderation, as the fathers said, more should practice in prayer, and when lazy, sing or read the ascetic lives of the fathers. After all, a ship does not need oars when the wind tightens the sails and carries [it] across the sea of ​​passions; but when [the ship] is stationary, it is necessary to cross by oars or in a boat.” Those who, out of love for debate, point out to the saints or to some of the local fathers that they performed all-night standing and incessant singing, [Gregory of Sinaite] commands to answer from Scripture like this: “Not in everyone everything is perfect due to lack of zeal or exhaustion of strength, but the small 7 in the great is not always small, and the great 8 in the small is not always perfect. For not all ascetics, now or in ancient times, followed the same path or stayed [on it] to the end.” About those who are prosperous and have achieved enlightenment, he said: “These do not require the singing of psalms, but silence, unceasing prayer and contemplation. After all, they are united with God and there is no need for them to tear their minds away from Him and plunge them into confusion. For the mind of such commits adultery if it departs from the memory of God and zealously takes up worse things.” Saint Isaac, speaking about such [something] the highest, writes the following: when that inexpressible joy occurs to them, he cuts off the prayer from his lips, for then, he said, the lips, and the tongue, and the heart are the keeper of thoughts, and the mind is the pilot of feelings, and thought is a swift-flying and shameless bird; and the thought no longer has prayer, or movement, or power over itself, but is directed by another force, and does not [itself] direct, and is kept in captivity at that hour, and is in incomprehensible things, but does not know where. And [the reverend sacred] calls this horror and contemplation in prayer, and not prayer. And the mind does not pray through prayer, but it goes beyond prayer; and for the sake of finding something better, prayer is abandoned, and [a person] is in a frenzy, and has no desire, and, according to the word of the Apostle, whether in the body or outside the body, he does not know (see 2 Cor. 12:2). He called prayer a seed, and this is the gathering of sheaves, when the reaper is surprised at the indescribable sight: how from the small and bare grains that he sowed, such mature ears suddenly grew before him. The fathers call [this] prayer, since this ineffable gift comes from prayer and is given to the saints during prayer, and they call the phenomenon as they wish, in order to confirm spiritual thoughts; no one knows his name for sure. After all, when the soul is moved by spiritual action towards that Divine, through an incomprehensible union it becomes similar to the Divine and is illuminated by a ray of high light in its movements, and when the mind is worthy to feel future bliss, then it forgets itself and everything here, and no longer has movement towards anything. And in another place he says [St. Isaac the Syrian] that during prayer the mind delights in addition to desires into angelic thoughts, into what the senses are not given to speak about, and suddenly a joy is kindled in you, [causing] the tongue to fall silent from the impossibility of comparing its delights to anything. A certain sweetness constantly boils from the heart and imperceptibly draws the whole being of a person away from everything for time and time; and a certain pleasure and joy attack the whole body, which the carnal tongue cannot [and] express, until [man] counts everything earthly as ashes and rubbish in the memory of Volume 10. And when,” he said, “that sweetness comes upon a person, boiling throughout his whole body, then it seems to him at that hour that there is nothing else than the Kingdom of Heaven. And in another place he says [St. Isaac]: “He who has found joy in God will not only not pay attention to suffering, but will also not look back at his life. For the love of God is sweeter than life, and the knowledge of God, from whom love is born, is sweeter than honey and honeycomb.” But this is ineffable and inexpressible; as Simeon the New Theologian says: “What language will he utter? What mind will say? What word will it express? For it is terrible, truly terrible and beyond words. Sitting on a bed in the middle of the cell, I see a light that the world does not have; I see within myself the Creator of the world, and I converse with Him, and I love Him, and I taste Him, feeding sweetly on the one [God]vision, and, having united with Him, I surpass the heavens; and I know this for sure and truly. Where is the body then, I don’t know.” And speaking about the Lord, he said: “He loves me, and takes me into Himself, and hides me in His arms, being in heaven, He is in my heart, here and there, visible to me.” And immediately to the Lord, before His face, he says: “This, Master, shows that I am equal to the angels, and makes me better than them, for for them You are essentially invisible, but by nature you are unapproachable, but to me you are completely visible, and my being is mixed with Your nature.” Describing this, [the apostle] says that eye did not see, and ear did not hear, and [it] did not enter into the heart of the flesh (see 1 Cor. 2:9). And, having been there, not only does [the person] not want to leave the cell, but also wants to hide in a ditch dug in the ground, “so that there,” says [Simeon the New Theologian], “alone, outside the whole world, I can contemplate my immortal Lord and Creator.” In accordance with this, Saint Isaac said: “When the veil of passions is removed from a person’s mental eyes and he sees that glory, the mind immediately ascends in [sacred] horror. And if God had not set a limit in this life to such things as long as they should remain in them, then even if it had been allowed throughout human life, [no one] would have come from there, from contemplating the wondrousness of those [things].” But God, in His mercy, does so that the grace of the saints is diminished for a while, so that they also take care and care for the brethren, serving them with the word, that is, with teaching about piety; as Saint Macarius says about those who have entered the measure of perfection: “Everything must be sacrificed to the love and sweetness of those wonderful visions. But if,” he said, “[a person] always had grace equal to this, then it would be impossible for him to lift the labor and weight of verbal teaching, or to hear anything or talk about anything from here, or to care about it even in the slightest degree.” And he offered a parable about those perfect in grace, [saying] that it is as if they ascended twelve steps. “However,” he said, “grace weakens, and, having descended to one level, they stand on the eleventh, so to speak... And therefore the measure of perfection is not retained in them, so that they have time to care for the brethren and engage in the ministry of the word.” But what about those who, while still in this mortal body, tasted immortal food and even in this short-lived world were partially worthy of that joy that is prepared in the Heavenly Fatherland? Such people will not cleave to the beauties or sweets of this world, they will not be afraid of sorrows or cruel evils, and they dare to say with the apostle: Nothing will separate us from the love of God, etc. (see Rom. 8:39). But this, according to the word of Saint Isaac, is [the property of] contemplatives and servants of this thing; or those instructed by such fathers, and truly taught from their lips, and having passed through their lives in such and similar quests. We, indecent and guilty of many sins, are filled with passions, therefore we are unworthy to hear such words. But, trusting in the grace of God, I dared to quote in part these spirit-bearing words of the Holy Scriptures, so that we might understand at least a little how wretched we are and what madness we betray ourselves, striving to join this world and to succeed in it, acquiring perishable things, for the sake of them, going into worries and strife and causing devastation of our souls. And we think of ourselves that we do good, and we believe that we deserve praise. “But woe to us that we do not know our souls and do not understand into what kind of life we ​​were called,” as Saint Isaac says, “we consider the life of this world, or its sorrows, or its peace, to be something.” And out of laziness, and love for the world, and our negligence, we say that this was appropriate for the ancient saints, but we don’t need it, it’s impossible. But it’s not like that, not like that! It is impossible for those who, of their own free will, indulge in passions, do not want to truly repent and be zealous for the work of God, and love the unhelpful cares of this world. And those who ardently repent - the Lord has mercy on everyone, and does good, and glorifies - those who with much love and fear seek the Lord, and look to Him alone, and keep His commandments. This is how all Divine Scripture tells. After all, many ancient fathers were doers and teachers of this, and edified and strengthened one another, but now, after the impoverishment of such, if someone becomes zealous for the work of God, then grace itself admonishes and helps him from now on and forever. And those who have no desire to strive, and who lead others into negligence and hopelessness, and who say that now the gift of ancient gifts from God does not exist, the apostle calls those who are deceived and those who deceive others (see 2 Timothy 3:13). Some people don’t even want to hear whether there is grace at the present time. These are darkened by many insensitivities, unreasonableness and lack of faith,” said Gregory Sinait. But we, having learned all this from the Holy Scriptures, if we want to have true diligence in the work of God, let us first move away, as far as possible, from the vanity of this world and try to diminish passions, that is, guard our hearts from evil thoughts, thereby fulfilling the commandments; and with guarding our hearts, let us always pray. “This is the first stage of monastic age, and it is impossible to diminish passions in any other way,” says Simeon the New Theologian. This work should be done especially at night, said the fathers. For,” said Blessed Philotheus of Sinaiti, “at night the mind is most purified. And Saint Isaac says: “Every prayer that you offer at night, let it be in your eyes more worthy than all the activities of the day. For the sweetness given to fasters during the day flows away from the light of nighttime activities.” And the other saints agree on this. That’s why Climacus said: “At night, give more [time] to prayer, and less to singing.” And in another place he says: “When the worker has become weary, he will rise [and] pray.” This is also what we should do: [only] when the mind becomes tired in prayer, allow it to sing a little, whatever the rule is: either psalms, or some troparions, or something else. “For much talk often scatters the mind in prayer, but lack of speech often gathers it together,” says the same John Climacus. When your thoughts are distracted, it is better to diligently read, as Saint Isaac said. As the angel commanded Anthony the Great: at a time when your mind is distracted, be more diligent in reading or doing handicrafts than prayer. For for beginners, when thoughts invade, handicraft with prayer or some kind of service is very useful, the fathers said; They are especially suitable during times of sorrow and thoughts of despondency. Blessed Hesychius of Jerusalem distinguishes four ways in this mental activity: either to watch for excuses, or to have a deeply silent heart from every thought and pray, or to call on the Lord Jesus Christ for help, or to have mortal memory. “All of them,” he said, “resist evil thoughts,” and no matter which of them one turns to, all this is called sobriety, that is, mental activity. Having examined them all, let each of us strive in the manner appropriate to him. III. About how and with what to strengthen yourself during the onset of battles of mental feat This is the strengthening in the struggle during our feat, indicated in all the Scriptures: let us not become cowardly and despondent when evil thoughts attack us strongly, and let us not stop moving along the path, as [those running] in the arena [do not stop]. For this is also a trick of the devil’s malice - to instill shame in us because of defeat by evil thoughts, [shame] to look to God with repentance and pray against them. But let us, through constant repentance and unceasing prayer, defeat them and let us not turn our backs on our enemies, even if we receive a thousand wounds from them every day. And let us resolve not to deviate from this life-giving work until we die, for in secret, along with this, there is also a visitation of us by the grace of God. After all, not only among us, the passionate and weak, but also among those who stand at a high level of purity and live in a praiseworthy life - in silent living, in the strength of the mind of the Lord - and they have mental falls, but after that - “peace, and consolation, and chaste and meek thoughts,” as Saint Isaac says. [And further]: “How many times is a person indecent, and countless times from his lack of training he is wounded and defeated, at all times being in powerlessness! But it happens that he snatches the banner from the hands of the soldiers of the sons of the giants (see Numbers 13:34), and his name is exalted, and he is praised more than those who strive and are known for victories, and receives a crown and precious gifts more than all his friends.” And the saints point out this to us reliably and remove doubt from our mind, so that in mental struggle, during confusion from bad thoughts, our mind does not become weakened and we do not deviate into despair. And again, when a visitation of grace occurs, do not give in to carelessness, do not ascend, but confess to God, and thank Him, and fall to the memory of your sins, which happened to you during the times of repentance: where did you descend then and how you acquired a bestial mind. And remember the damnation of your nature, and bring to mind the unclean thoughts and ugly “idols” 11 that were planted in your mind during winter 12, and the hour of confusion and disorder of thoughts that shortly before rose up against you in the blindness of darkness: how quickly you turned away [then] to passions and conversed with them in the darkness of your mind! And remembering this, repent and reproach yourself. Understand that God’s Providence brings all this upon us so that we humble ourselves. After all, Blessed Gregory of Sinaite says: “If a person is abandoned, defeated and captured, enslaved by every passion and thought and spiritually conquered, receiving no help from works, neither from God, nor from anything else at all, so that he does not long come to despair, raped in everything, then he cannot help but come to contrition and consider himself lower than everyone, the last, and the slave of all, and the worst of the demons themselves, as completely by them raped and conquered. And this is the dispensation of Providence and educational humility, through which the second and highest is given from God [to man] - Divine power, acting and creating everything through him, always seeing him as his instrument, with its help performing God’s miracles.” Heed this with fear: if you do not humble your wisdom, then grace will leave you and you will completely fall in that in which you were tempted only by your thoughts. For standing in virtues does not depend on you, but is [a matter] of grace, which carries you in the palms of its hands, protecting you from everything that opposes you. It behooves us to be careful to ensure that it is not our [own] guilt in strengthening evil thoughts against us, because we would incorrectly walk the path of God, but depravedly and without protection. After all, anyone who wants to be diligent in the love of God and truly be saved must spend his life doing everything to the best of his ability, in humility, piety, with much zeal and diligence, adhering to all the Divine Scriptures, and always doing the Lord’s work without laziness, without negligence. IV. About maintaining everything we do throughout our life We must maintain in our life that we always and in everything, in every undertaking with soul and body, in word, deed and thought, remain in the work of God to the best of our ability. “For just as before, living in the world, in its vanity, with all our minds and feelings we were enslaved to sinful deception,” says Blessed Philotheus, “so again it is fitting for us, who have begun to live according to God, to work with all our minds and feelings for the living and true God, and for God’s truth and will, and to keep His holy commandments, and to avoid everything that is displeasing to God in every possible way, according to Scripture that says: I was guided by all Your commandments and hated every way of unrighteousness (see Ps. 119,128).” So, having risen from sleep, first glorify God, then confess to Him and then engage in the following activities: prayer, singing, reading, handicrafts and, if any, some kind of craft 13. We must always have a mind in great reverence and confirmed in the hope of God and do everything to please Him, and not out of vanity, not out of man-pleasing, knowing firmly that He is always with us, present everywhere and fulfilling everything (see prayer to the Holy Spirit); since he who planted the ear hears everything, and he who created the eye (see Ps. 93:9) looks everywhere. And if a conversation happens, conduct it according to God, beingware of grumbling, condemnation, idle talk and argument; the same in food and drink - and accept them with the fear of God. Especially during sleep: internally [one must be] reverent in thoughts, and externally – beautiful in [the position of] all members [of the body]. Because this short-term sleep is an image of eternal sleep, that is, death, and reclining on a bed should be considered as a position in the coffin. And with all this, always have God before your eyes, according to what David said: I have always seen the Lord before me, for He is at my right hand; let me not be shaken (see Ps. 15:8). He who does this always remains in prayer. If someone has a healthy body, it is appropriate to tire it with fasting, vigil and work that requires labor: whether bowing or handicrafts, one should perform oneself with effort, so that the body is enslaved to the soul and delivered from passions by the grace of Christ. If the body is weak, it must be controlled by strength. Regarding prayer, one should never be careless, either healthy or infirm. Even when [sending] natural needs, the mind is taught in secret, and this should be done with fear. After all, bodily work is required from those who are healthy and strong in body according to each person’s strength; It is necessary for everyone to have a mental, that is, mind, in reverence and hope for God and His love, even in serious illness. Likewise, according to the Lord’s commandment, we must have love for our neighbors and, if they happen to be close to us, show it in word and deed, if [at the same time] we can preserve [the love] of God. If they are far from us, then it is appropriate to unite with them in love mentally, and to expel all rancor towards them from our hearts, and with humility of soul to bow before them, and with good will to please them. For if the Lord sees us as such, then He will forgive our sins, and will accept our prayers as a good gift, and will generously give us His mercies. Review of what has been said and indication of what follows Now, by the grace of God, we have said a little from the Holy Scriptures about mental activity, about the various enemy battles against us in it and about our struggle in them, that the best struggle is to keep the heart in prayer without thoughts. And having spoken about the accomplishment of [all] this, we dared to cite the Holy Scriptures in part, [to show] what grace those who do this are honored with (I am not worthy to touch such). And we also said how to strengthen the worker in this and how to lead a perfect life to the one striving in that best and primary struggle for the great victory, that is, for the silence of the mind and true prayer. And then, after this, admonished by God, we will talk about other methods of various struggles and victories. V. About the difference [types] of our struggle and victory over the eight main passionate thoughts and over others “There are different ways of fighting by which we gain victory over evil thoughts,” the fathers said, “according to the measure of each of the ascetics: praying against thoughts, contradicting them, humiliating and driving them away. To humiliate and drive away is [the work of] the most perfect; to contradict is also the job of the successful. [The job] of beginners and the weak is to pray against them and replace evil thoughts with good ones, for [and] Saint Isaac commands to replace passions with virtues. And Peter of Damascus says: “One must be ready to turn a good thought into action,” and other fathers teach this. Therefore, if we are ever overwhelmed by thoughts, unable to pray in peace and inner silence, it is appropriate for us to pray against them and turn them into useful ones. How to pray and offer useful ones - we will present the Holy Scriptures about this. Since the fathers said that there are eight main [passionate] thoughts, from which many other passionate thoughts are born: 1) gluttony, 2) fornication, 3) love of money, 4) anger, 5) sadness, 6) despondency, 7) vanity, 8) pride - and the first of all they put [the thought of] gluttony, then we also talk about it First let us say so that we, foolish ones, do not change the rank of the wise; but, following the words of the holy fathers, let’s do this. The first thought is gluttony 14 If the thought of gluttony bothers you, bringing to mind various and sweet delicious dishes, so that you can eat without need, at the wrong time and in excess, then it is appropriate to remember first of all the word spoken by the Lord: Let not your hearts be burdened with gluttony and drunkenness (see Luke 21:34), and, having prayed to that Lord Himself and calling on Him for help, think about what was said fathers, that this passion is the root of all evil in monks, especially fornication. And from [the very] beginning of life, the crime of our forefather, the first man Adam, occurred because of this, for, having touched the forbidden food, he fell from paradise and brought death to his entire [his] family, as it is written: The fruit that killed me was beautiful in appearance and good in taste (see stichera on the stichera, which is sung at Matins on Friday of the first week of Lent). From then on, even to this day, as the Holy Scripture narrates, many, having obeyed the womb, fell into a great fall. Know also that the sweetness and aroma of food in a short time turn into evil stench and rot and have nothing useful [no longer],” says Barsanuphius the Great; and, having realized this, reproach yourself for wanting something whose sweetness and fragrance turn into such a stench. And so, eating food in moderation and at the appropriate time, conquer passion. ABOUT THE MEASURE OF FOOD. The measure of food is this, the fathers said: if someone sets for himself how much to take [it] per day, and if he realizes that this is a lot and burdens him, then let him immediately reduce it, but if he sees that it is not enough and cannot thereby support his body, let him add a little. And thus, having thoroughly researched, he establishes [the amount] with which he can strengthen his bodily strength - not for pleasure, but out of need, and so he accepts, thanking God, but condemns himself as unworthy of even that small consolation. Nevertheless, it is impossible to comprehend the [diversity of human] nature with one rule, because bodies have a great difference in strength, like copper and iron compared to wax. However, the general measure for beginners is to stop [eating when] a little hungry; if he is sufficiently satisfied, that is sinless. If, when he is a little fed up, let him reproach himself and thus, thanks to his falls, gain victory. ABOUT THE TIME OF [TAKING] FOOD. The fathers said about the time of abstaining from food: one should fast until the ninth hour 15. If someone wants to endure more, it is in his will. In general, during the equinox, in spring and autumn, they decreed [to eat] when the day has fallen, and the sun has passed two hours in the afternoon, and the ninth hour has come. And in summer and winter in northern countries, day and night increase and decrease for many hours - not as in the Mediterranean, in Palestine or Constantinople - and therefore it is appropriate for us [then] to act according to the time, as it is convenient. On a non-fast day, it is appropriate to make the hour of [eating] food earlier and, if necessary, eat a little [and] at evening time. ABOUT THE DISTINCTION OF FOOD. Regarding the discernment of food: “One should take a little from all the available sweet foods - this is the reasoning of the prudent,” said Gregory of Sinaite, “and not choose one thing and put off another - so that God is thanked, and the soul is not exalted, for in this way we will avoid heaping, and we will not disdain God’s good creation. For those who are weak in faith or soul, abstinence from food is useful, since,” he said, “they do not believe that they will be preserved by God; The apostle also commanded them to eat vegetables (see Rom. 14:2).” If any food is harmful to someone, either due to some weakness, or by nature, let him not force himself to take it, but let him take what is useful to him. After all, Basil the Great says that it is not appropriate to fight against it with the food that supports the body. ABOUT THE DIFFERENCE OF THE SAME BODIES. If someone has a healthy and strong body, it is appropriate to tire it as much as possible, so that [it] gets rid of passions and is enslaved to the soul by the grace of Christ, and if it is weak and ailing, give it a little rest, so that it does not completely fall away [from doing]. It is fitting for the ascetic to live in poverty, without being satisfied, and to give the body a little less than it needs in both food and drink. During the time of carnal warfare against the enemy, it is most appropriate to abstain, since many, unable to control their wombs, fell into shameful passions and an indescribable pit of defilement; and when the womb is in the order of abstinence, the joint entry of all virtues occurs. For if you hold your womb, you will enter heaven,” says Basil the Great, “but if you don’t hold it, you will become the prey of death.” When someone, due to the labor of travel or some difficult task, descends a little to the body and adds a little to what is usually required, this is not shameful in food, in drink, and in any kind of rest, since he did it with reasoning, according to his strength [such]. The feat against the prodigal spirit is great for us and extremely cruel, for it includes [it] a double battle - in the soul and in the body. Therefore, it is always appropriate for us to be strongly zealous, to guard our hearts cheerfully and soberly from this thought, especially in holy meetings, when we want to partake of the Holy, for then the enemy tries to desecrate our conscience in every possible way. When these thoughts annoy you, then it is appropriate to have the fear of God and remind yourself that nothing can be hidden from God, even the subtle thoughts of the heart, and that the Lord is the Judge and the Executor of all this. Let us also remember our vow, which we confessed before angels and people, to remain in chastity and purity. Chastity and purity are not only external life, but the innermost person of the heart, when one is clean from bad thoughts, this is honorable and beloved before God (see 1 Pet. 3:4). But he who often indulges in lustful thoughts of his own free will and defiles himself commits fornication in his heart, said the fathers. It happens when it comes down to it. And if it comes down to it, we will realize what kind of trouble [awaits us] at the end of it, for the fathers do not speak about any other sin as much as this. After all, they call it the fall because it deprives the fallen of their boldness and pushes them to despair. It is useful, I think, during the War of the Prodigal to think about ourselves, in what form and rank we are - that we walk in the form of an angel and how can we trample on our conscience and violate the image of this saint with such abomination? It is appropriate to remember the shame and disgrace before people - may we not be able to reflect that inappropriate thought. For if people see us in this filth, wouldn’t we rather wish to die than to appear in that shame? So, in every way possible, you should carefully cut off this thought. In order to always have this victory over prodigal thoughts, great and terrible, one must diligently pray to God, as the holy fathers teach. Maximus the Confessor, [for example], commanded to pray against lustful thoughts, borrowing from what David said: Those who persecute me have now surrounded me; My joy, deliver me from those around me (see Ps. 16:11; 31:7). And John Climacus, speaking about this, presents a witness, in order to pray against thoughts, who said this: Hasten, O God, to deliver me... (see Ps. 69:2), and the like. It is necessary to call for help [and] those who strive for chastity and purity; how Daniel of Scete commanded his brother, who was struggling with fornication, to pray and call for help the martyr Thomaida, who was killed for chastity, and say this: “God, through the prayers of the martyr Thomaida, help me!” And immediately [the brother] was delivered from the passion of fornication, having prayed at her tomb. Having these testimonies, let us pray and call for help on those whom we find in the Holy Scriptures, that they strived for chastity and purity. When the battle is very pressing, “immediately, get up and stretch out your eyes and hands to heaven, pray,” as Gregory of Sinai commanded, “and God will drive them away [(thoughts)].” Yes, pray as Saint Isaac says: “You are strong, Lord, and Your feat is Yours, You fight and win in it, Lord, for us.” And as John Climacus taught, saying: “Call to Him who is able to save [you] not with cunning words, but with humble speeches: Have mercy on me, Lord, for I am weak (Ps. 6:3) - and then you will know the power of the Most High and you will invisibly drive away the invisible.” “Always beat the warriors in the name of Jesus, for stronger,” he said, “you will not find this weapon either in heaven or on earth.” “The demon sees, [however], the time when we cannot physically pray against him,” says the same Climacus, “and then he especially fights us.” So, listen diligently, monk, and never be too lazy to pray during a fierce battle from bad thoughts - as we have previously depicted; raise your eye physically or mentally, depending on the time and measure of your strength. And if you do this, then you will learn by experience how, with the invisible help of the power of the Almighty, these [thoughts] are successfully overcome. And if you become lazy, then later you will be ashamed, like someone who has a defiled conscience, being defeated by them. It behooves us to understand the evil trick of the devil even in this, the fathers said, if the memory he brought of women and young beautiful faces, even some pious ones, ever appears to our minds; although it seems unpassionate, we must cut it off quickly, for immediately, if we are slow in doing so, the evil deceiver, having transformed the thought, will cast [it] into vile and nasty lusts. It happens when we ourselves become upset because of lustful thoughts and, reflecting on them, we reproach ourselves for wanting these vile [deeds], which are only fitting for the dumb, the fathers said; and if unnatural [thoughts happen], this is alien even to brutes, but we are also fighters. But, however, even beginners should guard themselves in this way, so that, somehow slowing down in them, even if they imagine fighting them, they do not end up acting out of passion. Therefore, it is better to completely cut off prepositions, that is, the beginning of thoughts, for [only] the strong are able to combine 17 with these thoughts and discern them in a godly manner. Keep yourself from talking with women and from looking at them, and avoid being with young people and seeing their effeminate and smooth faces, for this is the devil’s snare for monks, as one of the fathers said. And, if possible, do not find yourself alone with them, as Basil the Great says, even if necessary, for nothing, he said, is more necessary than the soul for which Christ died and rose again. And don’t want to hear anyone’s inappropriate conversations that arouse passions. The third thought is the love of money 18 The disease of love of money comes from outside of nature, it comes from lack of faith and unreason, said the fathers. That is why the feat [of fighting] against it is small for those who listen to themselves with the fear of God and truly want to be saved. When [this ailment] strengthens in us, it turns out to be more evil than everyone else and, if we submit to it, it leads to such destruction that the apostle not only called it the root of all evil (see 1 Tim. 6:10): anger, sorrow, and other things, but also called it idolatry (see Col. 3:5). For many, because of the love of money, not only fell away from a pious life, but also sinned in faith and suffered mentally and physically, as is related in the Holy Scriptures. It was said by the fathers that he who collects gold and silver and trusts in them does not believe that there is a God who cares about him. And this is what Holy Scripture says: if someone is enslaved by pride or love of money - any one of these passions - then the demon no longer fights him with another passion, because this one is enough for him to perish. Therefore, it is fitting for us to protect ourselves from this destructive and soul-destroying passion and pray to the Lord God to drive away the spirit of love of money from us. Not only should we avoid gold, silver and property, but also all things beyond the needs of life: clothing, shoes, furnishing cells, vessels, and all kinds of implements; and all this is of little value and unadorned, easily acquired and does not encourage us to vanity, so that we do not fall into worldly snares because of it. True removal from the love of money and love of things is not only not having property, but also not wanting to acquire it. This guides us towards spiritual purity. The fourth thought is angry 19 If you are tormented by the spirit of anger, forcing you to keep a grudge and encouraging you to repay the offender with evil in rage, it is appropriate to remember the word spoken by the Lord: If you do not forgive [everyone] your brother [your] brother from your hearts of their sins, then your Heavenly Father will not forgive you your sins (see Matt. 18:35; Mark 11:26). So, anyone who wants to receive remission of his sins must first forgive his brother from the heart, for we are commanded to ask [us] from the Lord for the remission of debts, just as we forgive (Matthew 6:12); and if we don’t leave ourselves, it’s clear that it won’t be left for us either. It is also appropriate to know that even if we think about ourselves that we are doing something good, but do not restrain ourselves from anger, this is not accepted [by God]. Because the fathers said: “Even if an angry person raises a dead man, his prayer is not accepted.” The fathers said this not in the sense that an angry person can resurrect the dead, but to show the abomination of his prayer. Therefore, it is not appropriate for us to be angry at all, nor to cause harm to our brother, not only in deed and word, but also in appearance, for it is possible to offend our brother with one glance, as the fathers said. But one must also sweep away angry thoughts from the heart - this is heart abandonment. A great victory over angry thoughts is to pray for the brother who offended, as Abba Dorotheos commanded, and to say: “Help, Lord, my brother (name), and through his prayers have mercy on me, a sinner!” Praying for a brother is love and mercy, and calling on his prayers for help is humility. He [should] do good as much as he can - this is how the commandments of the Lord are fulfilled, who says: Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who wrong you (Matthew 5:44). How great a reward the Lord promised such - greater than others: not only the Kingdom of Heaven, not consolation and gift [of any kind], like others, but sonship. For,” He said, “you will be sons of your Father who is in heaven (see Matt. 5:45). The Lord our God Jesus Christ Himself, who taught this commandment and promised such a great reward, what he taught, did it, giving us an example, and we too will be imitators of what we are able to do. For how much evil did He endure from the Jews for the sake of us sinners? And not only was he not angry with them, but he also prayed to the Father for them, saying: Father, forgive them this sin! (see Luke 23:34) And all the saints, walking this path, found grace, for they not only did not repay evil to those who offended, but also did good to them, and prayed for them, and covered up their shortcomings, rejoicing in their correction, and when they came to the realization of their evils, they instructed them with love and mercy. Fifth thought - sad 20 We have a considerable feat ahead of us against the spirit of sorrow, since it plunges the soul into destruction and despair. And if sorrow occurs from people, it is appropriate to endure [it] complacently and to pray for those who offend, as was said before, firmly knowing that it is not without God’s Providence that this happens to us and that God sends everything for our benefit and for the salvation of our souls; Even if at the present time it does not seem useful to us, but later it will be revealed that it is useful as God arranges it, and not as we want. Therefore, it is not proper to be carried away by human thoughts, but we must believe with all our souls that the all-seeing eye of God sees everything, and without His will nothing can happen to us, and He sends this to us by His mercy, so that we, having been tested in this and having endured, would be crowned by Him. After all, no one has ever been crowned without temptation. Therefore, it is fitting to give thanks to the Lord for all this, as the Giver of blessings and our Savior. “For lips that always give thanks will receive a blessing from God, and grace will descend into the heart that gives thanks,” says Saint Isaac. And you need to protect yourself from murmuring against those who have offended, since he also says: “God bears all the infirmities of man; he does not tolerate the one who grumbles constantly, but punishes him.” It is appropriate for us to have useful sorrow - for sins, with good hope in God in repentance, knowing for certain that there is no sin that overcomes God’s love for mankind, but God forgives everything to those who repent and pray. This sorrow is mixed with joy and, for all good, makes a person diligent and patient in every illness. For sorrow for the sake of God, said the apostle, produces unchangeable repentance leading to salvation (2 Cor. 7:10). The opposite sorrow, brought to us by demons, should be carefully swept away from the heart, like other evil passions; abolish it through prayer, reading, communication and conversations with spiritual people, because it is the cause of all evil. If it slows down in us, then soon, turning to despair, it makes the soul empty and sad, weak, impatient and lazy in prayer and reading. Sixth thought - despondency 21 When despondency strongly takes up arms against us, the soul is elevated to a great feat. This spirit is fierce, the most painful, because it is associated with the spirit of sorrow and promotes it. Those who remain in silence are greatly overcome by this warfare. When those cruel waves rise up on the soul, a person at that hour does not imagine that he will ever receive deliverance from them, but the enemy puts such thoughts in him that today it is so bad, and then, on other days, it will be even worse, and inspires him that he has been abandoned by God and does not have [God] care for him, or that this happens outside of the providence of God and with him only this, but with others this has not happened and does not happen. But it’s not like that, it’s not like that. For not only us sinners, but also His saints, who have pleased Him from the ages, God, as a loving father of His children, punishes with a spiritual rod out of love, for the sake of success in virtues. Soon, without fail, there is a change in this and then - a visit, and the mercy of God, and consolation. For just as in that evil hour a person does not think that [he can] endure in the feat of living a good life, but the enemy shows him everything good as vile, so again, after that change, everything seems pleasing to him and everything that was sorrowful - as if it had never happened; and he becomes zealous for good, and is surprised at the change for the better. And he does not want to deviate from the path of the virtuous, realizing that God, in His mercy, arranges this for his benefit - he brings it to him for teaching out of love - and he is inflamed with the love of God, knowing for certain that the Lord is faithful and will never allow temptation to befall us beyond our strength (see 1 Cor. 10:13). The enemy cannot do anything to us without God’s permission, for he saddens the soul not as much as he wants, but as much as God allows him. And, having understood this from experience, [a person] becomes wiser from the changes that have taken place and valiantly endures the infliction of these fierce [thoughts], knowing that in this the monk’s love for God is manifested - if he valiantly endures it; and that is why he comes to prosperity. For nothing brings crowns to a monk more than despondency, if he relentlessly forces himself to do divine work,” said John Climacus. When this terrible battle occurs, then it is proper to arm ourselves strongly against the spirit of ingratitude, and to be afraid of blasphemy, for the enemy is fighting with all this at that time; and then the man is filled with doubt and fear, and the devil inspires him that it is impossible for him to be pardoned by God and receive forgiveness of sins, get rid of eternal torment and be saved. And there is an invasion of some other evil thoughts, which cannot even be written down, and whether he reads [anything] or engages in some kind of service 22, they do not leave him. Then it is appropriate to force yourself firmly, so as not to fall into despair, and not to neglect prayer as much as you can, and, if possible, to fall on your face in prayer - this is very useful. Let him pray as Barsanuphius the Great says: “Lord, look at my sorrow and have mercy on me! God, help me, a sinner!” And as Saint Simeon the New Theologian commands [to pray]: “Do not allow temptation, or sorrow, or illness, to come upon me, O Lord, beyond my strength, but give me relief and strength, so that I can endure with thanksgiving.” Sometimes, raising his eyes to heaven and stretching out his hands on high, let him pray, as Blessed Gregory of Sinai commanded to pray against this passion, for he called these two passions cruel - I mean fornication and despondency 23 . And so, as you strive, be diligent in reading as much as possible, and force yourself to do handicrafts, for they are great helpers in times of need. It happens when [that passion] does not allow one to resort to this, then the burden is great, and much strength is needed, and with all one’s strength one [must] rush into prayer. Against the spirit of ingratitude and blasphemy it is proper to say this: “Get away from me, Satan; I will worship the Lord my God and serve Him alone (see Matt. 4:10) - and I accept with gratitude everything painful and sorrowful, as sent from Him for the healing of my sins, according to what is written: I will bear the wrath of the Lord, because I have sinned against Him (Mic. 7:9). May ingratitude and blasphemy be returned to you, upon your head, and may the Lord write it down for you. Get away from me. May God, who created me in His image and likeness, abolish you.” If even after this [that spirit] still annoys you, transfer your thought to some other Divine or human object. Let the soul that wants to please God, first of all, hold on to patience and hope, as Saint Macarius writes. After all, this is the cunning of the enemy’s malice - to give us despondency, so that the soul will retreat from trust in God. For God never allows a soul that trusts in Him to be overcome by adversity, because He knows all our weaknesses. If people know what burden a mule can carry, what a donkey can carry, and what a camel can bear, and what everyone can bear, the potter also knows how long the vessels can be kept in the fire, so that, having stayed longer, they do not crack and, also, taken out before sufficient firing, do not turn out to be worthless - if a person has such a mind, then isn’t it much better, and beyond measure better, that the mind of God knows how much each soul should bring temptations, may she be skillful and suitable for the Heavenly Kingdom and not only future glory, but also here she will be worthy of consolation from the Good Spirit. Knowing this, it is fitting to endure valiantly, remaining silent in your cell. It happens when you need a person who is very experienced in life and useful in conversation, as Basil the Great says. For often, he said, the despondency that was in the soul can be dissipated by a timely and sinless visit to such people and conversation with them in moderation, because this, having strengthened [the soul] and given it a little rest, makes it possible to more diligently begin the deeds of piety. However, then it is better to endure hopelessly in silence, say the fathers, having understood [that] yourself from experience. Seventh thought – vanity 24 We need a lot of sobriety against the spirit of vanity, because very secretly, with all his tricks, he robs our intention, leaves the monk without success and tries to pervert our work, not for the sake of God, but out of vanity and man-pleasing. Therefore, at all times it is appropriate for us to carefully examine ourselves, [our] feelings and thoughts, so that our work is for the sake of God and for the sake of spiritual benefit, and to avoid human [praise] in everything, always having before the eyes of [the mind] what was said by Saint David: The Lord scattered the bones of people-pleasers (see Ps. 53:6), - and so always sweep away thoughts that [deed] praise and, out of man-pleasing, do something compelling; and with all our souls let us affirm the thought of doing everything for the sake of God. If someone, having a firm intention for God, is overcome by weakness, involuntarily by a [vain-glorious] thought, but confesses, praying to the Lord, and turns away from thoughts of vanity, then he is immediately forgiven and boasts of Him who knows our intentions and hearts. Let us do this: if, out of vanity, we begin to think about something, then we will remember [our own] crying and fear-filled anticipation of our solitary prayer, if we have them, but if not, then we will perceive the thought of our outcome - and we will certainly reflect shameless vanity. If this does not [work out], then at least we will fear the shame that follows vanity. For he who ascends will certainly humble himself here, before the next [century], (see Luke 14:11), says John Climacus. If someone ever begins to praise us, or if an excuse for a vain thought is brought to our mind by invisible enemies, representing us as worthy of honor, majesty, and high thrones, as greater than others, then we will immediately remember in our minds the multitude and severity of our sins, or one of the worst ones. And holding him back, say: “Are those who do such things worthy of these praises?” And we will immediately find ourselves unworthy of those human praises, and demonic thoughts will run away and will no longer confuse us with their power,” says Nikita Stifat. If,” he said, “you do not have any evil deeds, then think about the perfection of the commandments - and you will find yourself [as] insufficient as the font is small [in comparison with] the size of the sea. And so, always being zealous, let us protect ourselves in every possible way from vanity. If we are not sober, but we often entertain vain thoughts, then soon, once established, they will give rise to arrogance and pride, which is the beginning and end of all evil. The eighth thought is proud 25 What can we say about arrogance and pride? Although they differ in names, they have the same meaning and are called by the fathers with magnificence, arrogance, arrogance and in other ways. Yet this is extremely repentant, for Scripture says: God opposes the proud (James 4:6; 1 Pet.5:5), and everyone who is proud in heart is an abomination to the Lord (see Proverbs 16:5) and is called unclean. After all, the one who has God as an enemy, being abominable to Him and unclean before Him, when, in what and where does he hope to find any good, by whom will he have mercy and who will cleanse him? That’s why it’s sad to talk about such things. He who is defeated by this is both a demon and an enemy to himself and always has ready destruction within himself. Therefore, it is fitting for us, always trembling, to fear the passion of pride and to avoid it, thinking within ourselves that no good can be done without the help of God, but if we are abandoned by God, then, like a leaf shaken or dust tossed by the wind, we will be disturbed by the devil and become [an object of] reproach for the enemy and lamentation for people. And having understood this, we will conduct our lives with all humility. The beginning of this is to place oneself below everyone, that is, to consider oneself the most sinful and worst of all people and the most vile of all creatures, as being in an unnatural [state], and unworthy of the demons themselves, as being raped and defeated by them. It is appropriate to do the following: to always choose the last place both at meals and at meetings among the brethren, to wear the worst clothes, to love shameful labors and silence, to precede, without laziness, with a low bow when meeting the brethren and not to be proud in conversations, not to be a lover of verbal disputes and shameless, not to show off and not to want to get your word in, even if it seemed good. Because,” the fathers said, “in the novice, the inner man is conformed to the outer. “Do not believe that he who has not preserved himself externally is comfortable internally,” said Basil the Great. Vanity and pride are overcome, and humility increases if we reproach ourselves and say as Gregory of Sinaiti wrote: “How do I know exactly human sins, what they are and how many they are, whether they exceed or equal my iniquities? And because of ignorance, O soul, [we will consider] that under all people we are like earth and ashes under their feet. How can I not consider myself the most filthy of all creatures in their natural state, as they were [created], because of my immeasurable iniquities [being] lower than nature? For, truly, both beasts and cattle are purer than me, a sinner, and therefore I [am] under everyone; As if brought down to hell before death, I lie. Who does not know in feeling 26 that a sinner and demons are worse than their slave and novice, and that for this he is shut up with them in the darkness of the abyss? Truly, he who possesses them is worse than demons. And therefore [together] with them you inherited the abyss, you damned soul. Living in the earth, in hell and in the abyss before death, how are you deceived by your mind, calling yourself righteous, while being sinful and nasty, having created yourself with evil deeds similar to the demon? Alas for your deception and delusion, you evil dog like a demon, unclean and all-filthy, is therefore sent into fire and darkness!” This is said about monastic pride, when, because of the many works and exploits that a person has acquired, and the sufferings that he has endured for virtue, the thought of pride comes to him because of his reverent life. But if one boasts about the location of the monastery and the fact that it is better and there are many brethren in it, this is the pride of the worldly, said the fathers; or, according to the now established custom, possession of villages, acquisition of many estates and success in worldly glory [to be exalted] - what can we say about them?! There are some who are exalted by “nothing”, that is, a good voice when singing or clarity of pronunciation in speech, singing and reading - after all, what praise does God give to man for what is not done by his will, but is called natural by the fathers? And others are puffed up by the art of handicrafts - and this is similar. There are those who boast that they [descend] from parents famous in the world, or [that] they have relatives among those who prevail in the glory of the world, or if someone himself has been in some kind of rank or honor in the world. And this is madness. Because it is appropriate to hide it. If someone, even in his life after renouncing the world, receives glory and honor from people, this is shameful. It is fitting for them to shame themselves rather than to exalt themselves, for the glory of those who glorify themselves by this is shame. If, due to a virtuous life, as has already been said, the thought of vanity and pride is attacked without shame, then against this there is no other [means] for victory than to pray to God and say: “Lord, Master, my God! Drive away the spirit of vanity and pride from me; Grant the spirit of humility to me, Your servant.” We must also reproach ourselves, as was written before. For Climacus says, as if on behalf of vanity and pride: “If you often reproach yourself before the Lord, consider us a web.” Saint Isaac calls pride not when a [proud] thought flashes through the mind, and not when someone is overcome by it from time to time, for for one thing, he said, an involuntary movement of thought, God does not execute or condemn a person; even if at some point we agree with [the thought], but immediately reject the passion, the Lord does not blame or demand an answer for such our negligence, but for when the mind [of a person] accepts [this thought] as the truth, as appropriate and useful to him, and does not consider it to be cruelly harmful to him. Especially if someone fulfills passion in word and deed, he will be condemned. So the fathers speak about vanity and about every passion. VI. In general about all thoughts Against all evil thoughts, it is appropriate to call on God for help, since we [ourselves] do not always have the strength to resist evil thoughts, 27 as Saint Isaac said; There is no other help like God. Therefore, you need to pray to the Lord Christ diligently, with sighs and tears, as Neil of Sinai said: “Have mercy on me, Lord, and do not let me perish! Have mercy on me, Lord, for I am weak! Shame, Lord, the demon of carelessness that fights me! Spread a canopy over my head on the day of the demonic battle! Overwhelm the enemy who fights me, Lord! Tame the thoughts that overwhelm me with Thy silence, the Word of God!” Theodore the Studite, borrowing from David, commanded to pray against unclean thoughts: Judge, O Lord, those who offend me and overcome those who fight with me! - and the rest from the psalm (see Ps.34:1). And as the hymnals 28 wrote: “Gather my scattered mind, O Lord, and cleanse my heart, which is overgrown with weeds! Like Peter, give me repentance; like a publican - sighing; like a harlot there are tears, so I cry to You: “Help me, deliver me from bad thoughts!” For, like the waves of the sea, my iniquities rise up against me and, like a ship in the abyss, I drown in my thoughts, but guide me to a quiet refuge, Lord, with repentance and save me! For I grieve greatly because of the weakness of my mind: how reluctantly I suffer from a truly involuntary change! Therefore I cry to You: “Holy God-originating Trinity, help me, teach me to stand virtuously!” Saying this and similar things from the Holy Scriptures, let us call on God for help, and He will abolish them. If it ever becomes necessary for us, the weak, when we are annoyed by evil thoughts, to pronounce a prohibition [against them], to contradict them and drive away [them], then [let us do] this not simply, not as it happens, but also in the name of God, in the words of the Divine Scriptures, and, in the likeness of the holy fathers, let us say to each thought like this: May the Lord rebuke you (Jude 1:9) - and also: Depart from me, all you who practice iniquity (Ps. 6:9), and turn away from me, all you wicked ones, so that I may learn the commandments of my God (see Ps. 119:73,115). And following the example of that old man who said: “Go away, you damned one! Come, beloved! When a certain brother heard this and thought that he was talking to someone, he asked him, saying: “Who were you talking to, father?” - then he said: “I drove away evil thoughts, and called upon good ones.” And if it suits us, then let us say these and similar [words]. VII. About the memory of death and the Last Judgment: how to learn from this in order to acquire these thoughts in our hearts The fathers say that in our work it is very necessary and useful to always remember death and the Last Judgment. And Philotheus of Sinai, as it were, establishes a certain order for this work: in the morning, he said, [one should] spend [the day] in the memory of God, that is, in prayer and keeping the heart, even until the time of the meal; then, having thanked God, it is appropriate to think about death and judgment. When we try to [do this], it is best to have in us the word spoken by the Lord: On this night the angels will take your soul from you (see Luke 12:20); [we also need to think about] that we [will have to] respond to idle words, as He said, on the day of judgment (see Matt. 12:36) and that the thoughts of the heart defile a person (see Matt. 15:18). We must also remember the sayings of the holy apostles: The end is at hand (see 1 Pet. 4:7) and the day of the Lord will come like a thief in the night (see 1 Thess. 5:2), but it is fitting for us all to stand before the judgment seat of Christ (see 2 Cor. 5:10) and the Word of God judges not only deeds and words, but also the thoughts of the heart (see. Hebrews 4:12). The founder [of monastic life] Anthony the Great says: “So it is fitting for us to always think within ourselves that [even] we will not spend this entire day in this life.” And John Climacus: Remember your death and you will never sin (see Sir.7:39); and in another place the same: “Let mortal memory always be with you.” And Isaac the Syrian: “Put in your heart forever, O man, that [you must] depart.” And not only did all the saints do this, but also external 29 philosophy proclaimed the memory of death. What will we do, passionate and weak? How can we learn to do this so that we can at least establish this thought in our hearts? Acquiring this memory in oneself in perfection is a gift of God and a wondrous grace, as Saint Isaac said. We are not allowed to dwell and learn in that floating of our mind and the darkening oblivion. For we think a lot about this and talk with each other about death, but we cannot deepen and confirm these words inside our hearts. But let us not be faint-hearted and let us not retreat from doing this, since with God’s help we will gain it through labor over time. And if anyone has the will, let him do so and remember the previously written words, understanding how necessary and useful this is, for just as bread is the most necessary of all foods, so the memory of death is of other virtues; “And just as it is impossible for a hungry person not to remember bread, so for someone who wants to be saved, it is impossible not to remember death,” said the fathers. Then let [a person] concentrate his mind on what the saints said in the scriptures about various terrible deaths, like, [for example], Blessed Gregory the Conversator 30 and many others. It also seems useful to me to remember the various deaths that we have seen and heard about, and that have occurred in our days. For many (not only laymen, but also monks) who were in prosperity, and who loved the life of this age, and who had hope for long days, had not yet reached old age, were suddenly reaped by death. Some of them were unable to give any answer at that hour of death, but they were simply delighted, standing or sitting; others, while they were eating and drinking, gave up the ghost. Others, walking along the path, died suddenly; others, lying down on their beds [and] thinking of resting their bodies with this small and temporary sleep, fell asleep in eternal sleep. Some of them, as we know, in that last hour endured fierce tortures, terrifying fears, and grave intimidations, the mere memories of which can frighten us a lot. And bringing all this to memory, we think: where are our friends and acquaintances? And what did they gain from the fact that some of them were in honor, glory and rulers in this world or had wealth and abundant food? Hasn’t all this turned to decay, stench and dust? And let us remember the hymn-writers 31, who speak about this: “What worldly sweetness remains unaffected by sadness? Or what glory remains unchanged on earth? But everything weaker than a shadow and more deceptive than a dream [appears] for one hour - and death accepts all this.” Truly, “all vanity in this life is that which will not remain with us after death. After all, the wealth of this life will not pass there and the glory of this age will not descend [there] with us, but death, when it comes, will destroy it all.” And, thus understanding the vanity of this age, “why are we tossing around in vain, exercising ourselves in the things of life? After all, this path we are following is short. Smoke – this life, steam, dust and ashes, appears for a short time and soon dies” and travel is more insignificant, as Chrysostom says. For a traveler walking along the path, when he wants to go in some direction, he goes, but where he doesn’t want to go, he doesn’t go; when he stays at a hotel, he knows when he came and when he wants to leave - maybe he came in the evening and leaves in the morning; He also has the power, if he wants, to stay longer at the hotel. We, whether we want it or not, are leaving this life and do not know when we will leave, and we do not have the power [to remain], if we still want to stay here; but suddenly “the truly terrible mystery of death comes, and [then] the soul is forced to separate from the body, separated from the compositions and combinations of the natural union by God’s will.” And what will we do then if we don’t take care before that hour, don’t think about it and then find ourselves unprepared? For in that bitter hour we will understand what a feat the soul has when it is separated from the body! Alas, how she grieves then, and there is no one who will have mercy on her! Raising his eyes to the angels, he prays in vain; she stretches out her hands to people and has no one to help her,” - only good deeds according to God. Therefore, realizing the brevity of our life, let us take care of that hour of death, without delving into the vanity of this world or into unhelpful worries. For every earthly being is troubled in vain, as Scripture says (see Ps. 38:7). Even if we gain the whole world, we will still move into the grave, taking nothing from this world: neither beauty, nor glory, nor power, nor honor, nor any other worldly pleasure. “For behold, we look into the tombs and see our created beauty, ugly and inglorious, without form. And, looking at the exposed bones, let us say within ourselves: who is here the king or the beggar, the glorious or the inglorious?” Where is the beauty and pleasure of this world? Isn’t everything just ugliness and stench? And so, everything revered and coveted in this world became completely obscene, “and like a flower, withered, it fell away, and like a shadow it passes by - so everything human is destroyed.” And we will be surprised by this, saying to ourselves: “Oh miracle! What is this mystery that has happened to us? How did we give in to decay? How did you deal with death? Truly, as it is written, by God's command. Because of the transgression of the commandment, Adam fell into disease [sin]; Because of the eating in Eden of old [of the fruit] from the tree, when the serpent vomited poison, death among all the nations entered, consuming man.” But with the depth of His ineffable wisdom, He who sets the terms of our life and foreseees death, “The Master, having come, cast down the serpent and, having given us resurrection,” resettles His servants to another life. So, let us imprint in our minds the second coming of the Lord, our resurrection and the Last Judgment, the very Gospel words of the Lord, as the God-voiced Matthew wrote them down: After the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn and see the Son of Man coming on the clouds of heaven with power and much glory. And He will send His angels with a great sound of a trumpet, and they will gather His elect from the four winds, from one end of the heavens to the other (Matthew 24:29-31). The beloved disciple of the Lord, John, records His words this way: The hour is coming in which all the dead in their graves will hear the voice of the Son of God, and having heard, they will live. And those who have done good will come forth into the resurrection of life, and those who have done evil into the resurrection of condemnation (see John 5:28–29). And again Matthew: When the Son of Man comes in His glory and all the holy angels with Him, then He will sit on the throne of His glory; and all nations will be gathered before Him; and He will separate them from one another, as a shepherd separates the sheep from the goats, and He will place the sheep on His right hand and the goats on His left. Then the King will say to those on His right: Come, you blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world (see Matt. 25:31–34). To those on His left He will say: Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels (Matthew 25:41). And these will go into eternal torment, but the righteous into eternal life (see Matt. 25:46). And what, brethren, is more bitter and cruel than that terrible and menacing answer and [that] spectacle when we see how all those who have sinned and have not repented are sent into eternal torment by the righteous judgment of God, and tremble fiercely, and exclaim, and cry in vain? How can we not cry and sob when we imagine in our minds those terrible and fierce torments, that is, as it is said in Scripture, eternal fire, utter darkness, a deep abyss, a fierce, never-ending worm, gnashing of teeth and all other disasters that await many who have sinned and who have greatly angered the Most Good God with their evil disposition, of which the first is I, the accursed? After all, what fear, brethren, will we have then, when thrones are set up, and books are opened, and God sits in glory for judgment, when the angels themselves stand before [Him] in trembling? And what will we do, people guilty of many sins, when we hear how He calls the blessed of the Father into the Kingdom (see Matt. 25:34), sends sinners into torment and separates them from the elect? And what will we answer or object then, when all our deeds come before us for reproof and all our secrets are revealed, in what we have sinned day and night in word, deed, and thought? And what shame will then overwhelm us? Because then no one will be able to renounce their sins, since the truth will expose and great fear will take possession of sinners. The righteous will enter the Heavenly Palace in joy and joy, accepting reward for their good deeds. And who will convey, brethren, that fear and horror of the second coming of the Lord and that judgment, terrible and incorruptible? As one of the fathers said: “If it had been possible to die then, the whole world would have died from fear of it.” Therefore, we will be afraid and horrified, and we will impress this on our minds; even if the heart does not want to, let us force it to think about it and say to our soul: “Alas, gloomy soul! Your departure from the body is approaching! How long do you not turn away from evil? How long do you lie in despondency? Why don’t you think about the terrible hour of death? Why don’t you tremble before the terrible judgment seat of Spasov? So, what will you answer or what will you justify? Your deeds are coming, convicting you and accusing you. From now on, soul, as long as you have time, step back from shameful deeds and embrace a good life; run, go ahead and cry out with faith: “I have sinned, Lord, I have sinned evilly before You! But I know Your compassion, O Lover of Mankind. Therefore, I fall down and pray to Your goodness: may Your mercy come to me, Lord! For my soul is confused and painful about its departure from my accursed body - so that it would not be met by a host of evil adversaries and I kicked her in the darkness for my unknown and known sins that happened in this life. Be merciful to me, Master, and may my soul not see the dark gaze of evil demons, but may Your bright angels accept it. You who have the power to forgive sins, leave me to rest and may my sin not appear before You, which I have sinned through the weakness of our nature in word, deed and thought, in reason and foolishness! May I appear before You, having taken off my body, having no stain on the image of my soul, and may the dark hand of the prince of this world not accept me, a sinner, to cast me into the depths of hell, but appear to me and be my Savior and Intercessor. Have mercy, O Lord, on my soul, defiled by the passions of this life, and accept it through repentance and pure confession, and by Your power lead me to Your Divine judgment. And when You come, O God, to earth with glory and sit, O Merciful One, on Your throne to carry out Your righteous judgment, we all, naked, will appear before Your incorruptible court as condemned, and You begin to examine our sins, which we have sinned in word, deed and thought, then, Most Good One, do not expose my secret and do not disgrace me before angels and people, but have mercy on me, O God, and have mercy on me. Since I think about Your terrible Judgment Seat, the Most Good One, and the day of judgment, trembling, I fear, convicted by my conscience, then I grieve a lot about my evil deeds and wonder how to answer You, the immortal King, having so bitterly angered You. With what boldness will I look at You, the terrible Judge, I, nasty and prodigal?! But, Lord of glory, gracious, Father, and only begotten Son, and Holy Soul, have mercy on me, and then deliver me from the unquenchable fire, and grant me to stand at Your right hand, O righteous Judge! VIII. About tears: what should those who want to find them do? If, saying this and similar things to this and [thus] thinking, we also find tears by God’s grace, it is appropriate to cry, how much strength and strength we have, because,” the fathers said, “by crying we are delivered from eternal fire and other future torments.” If we cannot cry a lot, then we will force ourselves to shed at least small drops with pain, “for, undoubtedly, by our good Judge,” says Climacus, “like everything, tears are judged [to the extent of] natural strength. For I saw, he said, small drops, like blood, poured out with pain, and I saw springs flowing out without pain. I judged those who labored by illness rather than by tears; I think that God did the same.” If we cannot ever find even a small tear because of our weakness and negligence or for some other reason, then let us not fall away [from doing] and not be faint-hearted, but let us grieve and sigh, lament and grieve for the sake of seeking it with good hope. “For the sorrow of the mind fills the measure of all bodily affairs,” says Saint Isaac. And Climacus also said: “For those who, due to a [fruitless] search for tears, call themselves damned and condemn [themselves] with sighs, contrition and spiritual sadness, deep lamentation and bewilderment, [all this] can safely replace tears, although they are not imputed to anything.” It happens when, due to some weakness, there are no tears, as Saint Isaac says; not only for someone who is looking for them, but also for someone who has found and accepted the gift of tears, they stop and the warmth cools down due to bodily weakness. And Simeon the New Theologian, speaking about tears, always commands us to cry, even if, due to some indescribable dispensation [of Providence] or for some other reason that happened, he said, they flow [ours] meagerly. And again, having accepted it from Scripture, he reasons that, in addition, David also said: The sacrifice to God is a broken spirit: God will not despise a contrite and humble heart (Ps. 50:19), and rightly said. Therefore, it is fitting for those who are contrite and humble in spirit and heart to grieve in mind, and grieve, and seek tears. If we truly want to search, it is appropriate to search as Holy Scripture commands. Especially Simeon the New Theologian writes about this in detail: he recalls David’s sayings, and cites what was written by Climacus; Anyone who wants to get used to [this activity] should delve into the book itself. Unless the nature of his body is exhausted, because otherwise it is useless to fight against nature: “When you force a weak body to do things beyond its strength, then to the darkness of the soul you will add even more darkness and cause it greater confusion,” says Saint Isaac; and the other fathers agree with this. This was said by the fathers about true weakness, and not about feigned weakness, that is, not about weakness [appearing only] in thought. For the rest, it’s good to force yourself, as Saint Simeon said. Having written about this and other things, he said: “If our soul is in such a dispensation, it will never be left without tears.” But if we cannot raise ourselves to such a measure, let us try to be worthy of at least a small part of [them], and let us ask this with aching hearts from the Lord God. After all, the holy fathers say that the grace of tears is a gift of God, one of the great ones, and they command to ask the Lord for it. For St. Neil of Sinai says: “First of all, pray to receive tears.” Blessed Gregory, the Holy Pope of Rome, writes: “If others are in good deeds and have been granted other gifts, but have not received tears, then it is appropriate to ask [them] to cry either out of fear of judgment, or out of love for the Kingdom of Heaven, or because of the evil that they have previously done; and then in the future where the great [are], these too, burning with love, will enter.” And he cites a parable from the Holy Scriptures about Ashan, the daughter of Caleb, who, sitting on a donkey’s colt, sighed and asked her father for land with running water, saying: You gave me dry land, add some water. And her father gave her dry food on the mountain and water below (see Joshua 15:19). And he explains that Askhan is a soul sitting on a donkey’s colt, that is, on wordless carnal movements, and that, sighing, she asked her father for land with running water - this shows that with great sighing it is appropriate for us to ask our Creator for the gift of tears; and the other saints agree with this. How shall we ask and pray for this and where shall we begin? Only from the Divine Scriptures: We ourselves are not able to conceive anything on our own, but our ability (see 2 Cor. 3:5) is the inspired Scripture, as the saints wrote. ANDREY KRITSKY. Where will I begin to mourn the deeds of my passionate life? What beginning will I make for the current sobbing? But, as the Merciful One, give me, [Lord], tears of tenderness, yes, while crying, I confess to You, the Creator of all and our Creator God, how much I have sinned before You with my accursed soul and my filthy flesh, and yes, strengthened by Your help, I will henceforth leave behind [my] former speechlessness and bring You tears of repentance! HERMAN OF TSAREGRAD. My God, Creator of the whole world, my Creator, who in ancient times drew forth springs of water from uncut stone [and] sweetened bitter waters, give to the apples of my eyes springs of tears, fill my head with cleansing waters, and make my eyebrows clouds that always flow. For the dirt of the mind and spiritual defilement, Lord, require the hyssop of Your love for mankind, the eyes of the heart require water, the rain of unceasing tears, or lakes, or springs that cleanse the soul. EFREM THE SIRIN. Always grant, O Lord, to me who is unworthy, tears for the enlightenment of my heart, so that, having enlightened my heart, I will pour out with sweetness the springs of tears in pure prayer, so that the great writing of my sins will be destroyed in small tears and so that the scorching fire will go out there from this small cry! SIMEON THE NEW THEOLOGIST. Lord, Creator of all! Give me a helping hand yourself, and cleanse the filth of my soul, and give me tears of repentance, tears of love, saving tears, tears that cleanse the darkness of my mind, making me bright from above, so that I may desire to see You, the light of the world, the enlightenment of my damned eyes! SONG SCRIPTS. O Christ, the King of all, give me warm tears, so that I may pay for my soul, which I have destroyed by evil. Give me a cloud, O Christ, as the Generous One, of tears of divine tenderness, so that I may weep and wash away the filth that is the product of passions, and may I appear to You purified. Give me tears, God, as in ancient times to the sinner wife! And other things from the verses, and others similar to this, found in the Holy Scriptures, should be diligently pronounced from the depths of the heart when asking for tears; and “let us often pray to the Lord,” as Saint Isaac says, “that he may give us this grace of tears, better than other gifts and surpassing them.” For if we acquire it, then through it we will enter into spiritual purity and spiritually receive all the benefits. Some, who have not yet fully acquired the gift of tears, acquire them from one source to another: one - through consideration of the sacraments of the Lord's love for mankind, another - from reading stories about the lives and deeds of saints and [their] teachings, another - from simply saying the Jesus Prayer. Some, from certain prayers composed by the saints, are moved to tenderness, others are lamented by certain canons and troparia, others are remembering their sins, others are from the remembrance of death and Judgment, others are from the desire for future pleasure, and other various images [earn tears]. And however, no matter what someone acquires them from, that is what he should do and refrain from crying when he comes, since the fathers said: “He who wants to get rid of sins gets rid of them by crying, and he who does not want to acquire them is preserved from them by crying,” for this is the path of repentance and its fruit. About every misfortune that comes upon us, and about every thought of the enemy, it is appropriate for [a person] to cry before the goodness of God, so that He will help him; and he will soon find peace if he prays wisely. Simeon the New Theologian calls all virtues military, and Tsar and military leader - tenderness and crying. “Because he,” he said, “arms, and teaches, and strengthens to fight the enemy in all endeavors, and saves from the enemy’s armies.” If, however, our mind finds itself in unpraiseworthy thoughts, or even in sinful thoughts, or in something we have heard or seen, or in love for the natural, or in unhelpful sorrow - if even from this we experience tears - it is proper to turn them into useful ones: either into glorification and confession of God, or into [memory of] death, and judgment, and torment, etc. - and cry like that. After all, Climacus says: “Tears from [reasons] sinful or natural for spiritual ones is praiseworthy; when, by God's grace, the soul by itself, without our intention or effort, is touched and weeps - this is a visitation of the Lord and pious tears. They should be preserved like the apple of one’s eye until they go away, for they have great power for the destruction of sins and passions - more than the tears that come from our efforts and cunning.” When, thanks to attention, that is, preservation of the heart, from Divine grace a spiritual action appears in prayer, imparting warmth that warms the heart and comforts the soul, and indescribably inflames into love for God and people, cheering the mind and sweetness from within and giving joy, then tears flow spontaneously, without compulsion, flow out on their own, “comforting the aching soul, like a baby crying within herself and smiling brightly at the same time,” as Climacus says. May the Lord vouchsafe us these tears! Because for us, beginners and still inexperienced, there is no other consolation greater than this. When, by the grace of God, this gift is multiplied in us, then there is relief from battles and peace of thoughts, and the mind, as if with abundant food, is filled with prayer and rejoices, and a certain inexpressible sweetness emanates from the heart, and suddenly finds its way to the whole body, and turns pain into sweetness in all members. “Such is the consolation that comes from weeping,” says Saint Isaac, according to the word of the Lord: to each according to the grace given to him (see Rom. 12:6). Then a person finds himself in joy, which is not found in this age, and no one knows it - only those who have devoted themselves with all their souls to such work. IX. About protecting [oneself] after that When the Lord, by His grace, grants us the ability to find tears and cry or to pray purely, then in every possible way it is appropriate to protect ourselves from the spirit of anger and other inappropriate thoughts. For either internally, with thoughts, the enemy then intensifies to confuse us, or externally, he contrives to cause rebellion and warfare, trying to make our work vicious; as Climacus said: “When you pray soberly, you will soon fight against anger, for this is the intention of the enemies. Therefore,” he said, “let us always perform every virtue, especially prayer, with much feeling; Also, after prayer, [one must] try to remain above rage, anger and other things harmful to the soul, since, he said, the absence of anger in beginners, like some kind of bridle, is held back by tears. And if we loosen the reins and rule unskillfully, immediately [anger] will go wild.” Also, Nil the Faster says: “The demon is very jealous of a person praying and tries to hinder his mind with all sorts of intrigues, constantly turning thoughts about [various] things into memory and raising all passions through the flesh, so as to be able to hinder his good course and march towards God. When, having worked a lot, the crafty demon cannot interfere with the prayer of the zealous one, then he relaxes a little and then takes revenge on the one who prayed: either by inflaming him to the point of anger, he destroys the good dispensation that occurs in him from prayer, or by irritating him with some kind of wordless sweetness, he darkens the mind. Therefore,” he said, “having prayed as appropriate, expect what is not appropriate and become courageous, preserving your fruit.” For this is what you were set up to do from the beginning—to do and to preserve, so when you do, do not leave what you have earned through labor unguarded. If you don’t [do] this way, you won’t get any benefit from praying.” And he brought [the words] to do and keep holy from the Old [Testament], for the Scripture says: God created Adam and brought him into paradise - to cultivate and protect (see Gen. 2:7,15) paradise. And here [Reverend Neil] called prayer a heavenly thing, and preservation - keeping [oneself] after prayer from inappropriate thoughts. And when the Lord visits us in such a way, 33 let us guard ourselves in every possible way from inappropriate thoughts, especially from words and deeds, and let us carefully guard our feelings then, so that through them no battle will be raised against us. If the soul involuntarily falls into thoughts, let us immediately resort to the One who created it with prayer, and He will destroy them all. There is no better and more carefree way to do this. So, with [the help of] God, who gives strength, we will preserve our souls in the fear of Him, not allowing the mind to be distracted by relaxing thoughts, nor to be plundered by vain joy, so as not to destroy the acquired tenderness of the soul due to the unsteadiness of a weak thought. So, after tears and prayer, let us keep ourselves in the same order. X. About cutting off [concerns] and true carelessness, which is mortification for everything These wonderful works, which we have spoken about, certainly require cutting off care, that is, mortification for everything, exercise in [only] the work of God and attention [only to it], as the great fathers who knew this wisdom by experience said. For Macarius the Great says: “Whoever wants to come to the Lord, to be worthy of eternal life, to become the dwelling place of Christ and to be filled with the Holy Spirit, so that he can bear His fruits according to all the commandments of the Lord purely and immaculately, must begin in this way. The first is to firmly believe in the Lord, to devote yourself entirely to the words of His commandments and to renounce the world in everything, so that the mind is not empty because of anything visible, but only to have the one Lord and His commandments before your eyes and to strive to be pleasing to Him alone. And one must always remain in prayer, hoping for God’s visit and His help, constantly keeping the thoughts of one’s mind in this; and it is appropriate, even if the heart does not want to because of the sin that possesses it, to always force oneself to every good, to all the commandments of the Lord, as much as one has the strength, believing that, having come, the Lord will dwell in him [(the doer)], and will perfect and strengthen him in all the commandments; and the Lord Himself will become the dwelling place of the soul. And we must always remember the Lord, trusting in Him with much love. Then the Lord, seeing such good will and zeal [of a person], shows His mercy to him and delivers him from his enemies and from the sin living in him, filling him with the Holy Spirit. And so henceforth, without effort and without labor, he does all [the commandments] of the Lord truly, rather, the Lord is in him, and then he bears the fruits of the Spirit purely.” And Basil the Great says: “The beginning of the purity of the soul is silence.” And John Climacus said: “The work of silence is carelessness about blessed and impermissible things, and prayer 34 without laziness, and, thirdly, the work of the heart without stealing.” Blessed things are not what we now have in custom: the acquisition of villages, and the maintenance of many estates, and other connections with the world - for this is impermissible, but what happens well and seems to be saving for the soul - conversations, after all, these should be conducted at the appropriate time and in moderation, with spiritual and reverent fathers and brothers. For if we lead them without protecting [ourselves], then we will certainly and unwittingly fall into the second [inadmissible] one. And we said this about the first, [that is] about the blessed; the second is wrangling and bickering, grumbling and condemnation, humiliation and reproach and other evils into which we fall from the blessing that precedes it. “It is impossible,” said [Climacus], “according to the natural order of things, for someone who has not studied letters to study books, and it is even more impossible for someone who has not acquired the first [work of silence] to go through both [subsequent] ones with reason.” And in general, simply to say, it is impossible for someone who has not learned to read and write to speak from books, or to read, or to be a canon; it is even more impossible for someone who has not acquired the first, that is, carelessness about blessed and impermissible things, or mortification for everything, to perform singing with reason without laziness and prayer with attention, that is, work of the heart. Prayer without laziness here 35 [Climacus] calls standing in singing, and doing the work of the heart is sitting in prayer and guarding the mind. And in another place: “A little hair troubles an eye, and a little care destroys silence.” And again: “He who has tasted prayer often defiles his mind with one word spoken and, having presented himself to prayer, does not find his beloved as usual.” Likewise, Simeon the New Theologian said: “Let your life be silent, and carefree, and mortified for everything,” and, first of all, having stated this, then, after that, he teaches about prayer and attention. And Isaac says to those who want to truly remain silent and purify the mind in prayer: “Remove yourself from the vision of the world, and cut off conversations, and do not wish to receive friends into your cell, as is customary, even under a good pretext, except those alone who are of the same equals with you, and of the same will, and [your] co-secretaries; and be afraid of mental confusion from conversations, which usually involuntarily acts even after external communication ceases and is suppressed. And this, he says, we know from experience. For when we stop such conversations, even if they seem good, immediately after the end of the conversations we are confused in soul; even if we didn’t want to, they involuntarily turn into us and stay with us for a considerable time. Because untimely and unnecessary speech, [even] both with our neighbors and with our loved ones, causes confusion and greatly corrupts mental storage and secret teaching.” Elsewhere he speaks about this even more harshly [St. Isaac] like this: “Oh, what evil is the sight [of people] and conversation for those who are in silence truly! O brothers! More than for those who do not adhere to silence. Just as the severity of frost, suddenly attacking the tops of garden [plants], dries them out, so human conversations, even if they are extremely brief and seem to lead to good, dry up the flowers of virtues, which only bloom from the beneficial effect of silence and with their softness and youth surround the garden of the soul, planted at the outflow of the waters (see Ps. 1:3) of repentance. And just as the severity of frost, striking what sprouts again, burns it, so human conversations [damage] the root of the mind, which has begun to bear the grain of virtues. And if a conversation with those who abstain in some things, and have minor shortcomings in others, usually harms the soul, then how much more is meeting and interviewing [people] ignorant and unreasonable (and I won’t say “worldly”). Just as a noble and honest person, when he gets drunk, he forgets his nobility, and his rank is dishonored, and his honor is ridiculed because of alien thoughts that came to him from the power of wine, so the chastity of the soul is defiled by the sight of [people] and human conversations; and she forgets the way of keeping herself, and the observance of [good] will is erased from her mind, and every foundation of a praiseworthy dispensation is uprooted from her. So, if conversation and dissipation of oneself or [one] inclination to do so, which occurs because of much seen and heard, can produce darkness of the mind and coldness towards the divine in one who is in silence, and if such harm is caused in a short hour, then what can we say about constant meetings and long-term participation in them? And in another place the same Saint Isaac says: “He who loves worldly conversations loses his life, and I have nothing to say about him, only to weep [about him] with inconsolable sobs, the hearing of which crushes the hearts of those who hear.” And in another place he said that just the sight of worldly things can give the passions the power to relax the ascetic, change his way of thinking and intentions. Therefore, it is not appropriate for a monk to associate with what is opposed to him, but [should] avoid approaching everything in which his freedom is tempted. For when a person comes to God to make a covenant before Him, he must withdraw not only from all this, but also from seeing every order of worldly people and from hearing their words [or] anything about them. And much more similar to this is written by this saint and other saints; so we believe that [this] is certainly true. XI. That these works should be done not before time and in due measure And these very good and splendid deeds should be done with reason, in good time and in due measure; as Basil the Great says: “Everything done [must] be preceded by reasoning, for without reasoning, good turns into evil due to untimeliness and failure to observe the measure. When reasoning establishes time and measure for good, a wonderful profit results.” And Climacus, borrowing from Scripture, says: “There is a time for every thing under heaven (Eccl. 3:1), but in everything and in our sacred life there is a time for everything.” And a little further he said: “A time for silence and a time for fussless worries, a time for unceasing prayer and a time for unfeigned service; So, let us not, deceived by proud zeal, seek before the time [that which will come in its] time, [otherwise] we will not receive it on time. Because there is a time to sow labor and there is a time to reap the ears of unspeakable grace.” And in another place he offered a parable: “It is not safe for an unskilled one to separate himself from many warriors in single combat, and it is not safe for a monk to begin silence before experience and much training [in the fight] against spiritual passions, because one will be physically and the other spiritually subjected to troubles.” For “to rare people is it possible to experience true silence - only to those who have accepted Divine consolation, which eases their labors, and help in battles.” And Barsanuphius the Great to his brother, who read in the “Fatherland” that he who truly wants to be saved must first suffer among people annoyance, reproach, dishonor, etc., like the Lord, and then [can] go to complete silence, which is ascension to the cross, that is, mortification for everything, answered, saying: “The fathers said well, and [it is] impossible otherwise.” And he said to another: “Before a person acquires himself, silence gives rise to arrogance; acquiring oneself is [this] being blameless in humility.” And he also said: “If you dare to rise above your measure, then you will understand that you will destroy what you have. But stick to the average, listening to the will of God. For if anyone wants to leave care ahead of time, the common enemy will prepare for him more confusion than peace, and will bring him to the point of saying: It would have been better for me not to have been born.” The saint said this [to the extent] because many deceptions will follow, as Gregory of Sinaiti says: “Both in ancient times and now, many, in the silence of the unskilled, happened to be deceived, and after many labors, beginners and self-indulgents bring upon themselves more reproach and laughter - without reasoning, I mean, the silent ones. For the memory of God, that is, mental prayer, is above all works and the head of virtues, like [and] the love of God, and the one who shamelessly and boldly wants to enter God and purely converse with Him, trying to acquire Him in himself, is easily killed by demons if allowed. For the impudent and arrogant, having sought with arrogance that which is above his dignity and dispensation, rushes to achieve it before his time. But [only] the strong and perfect can fight alone with demons and the sword, that is, the word of God (see. Eph.6:17), to pull out against them, but the weak and beginners, as to a stronghold, resorting to reverence and fear and avoiding single combat, not daring to fight ahead of time, avoid death.” It is fitting for us who hear this to protect ourselves and not to dare to do high things ahead of time, lest one [of us] be damaged and lose his soul. But at the appropriate time and with an average measure, as it seems, it is more convenient to go through [the work], for Scripture also testifies that the average path is non-fallen. The proper time is that which is preceded by learning among people, and the middle path is living with one or more than two brothers. Just as John Climacus commanded those who wish to continually work for Christ to choose places and modes of residence suitable for them. “There are three types,” he said, “of the correct structure of monastic life: either solitary hermitage, or with one, more importantly, silence with two, or common life.” And from the Scripture he cited: Do not turn aside to the right or to the left, but in the royal way (see Deut. 5:32; Num. 21:22), because the middle of the above paths, that is, silence with one or two, turned out to be the most suitable for many. “For woe,” he said, “is for one: if he falls into despondency or sleep, laziness or despair, there is no one among the people to lift him up.” And the Lord Himself brought the word [Climacus], who said: Where two or three are gathered in My name, there I am in the midst of them (Matthew 18:20). And in another place Scripture says: Two are better than one (see Eccl. 4:9), that is, it is good for a father and his [spiritual] son ​​to strive with the assistance of the Divine Spirit against [former] addictions. And a little lower: “Whoever begins to fight the spirits without help is killed by them.” Having listed the good morals of some, he said: “For such, being among people is not at all useful, for they can, from silence, as from a pier, ascend with a mentor to heaven, without having to remain among the rumors and temptations [that occur] in the community.” But the fathers did not order those who were inexperienced and overcome by spiritual passions to touch silence, especially solitude. The passions of the soul are vanity, conceit, deceit and others that [come from] these. “For whoever suffers from this and begins to remain silent is like someone who has jumped off a ship and is trying to reach the earth safely on a plank,” said Climacus. “For those who struggle with filth, that is, with bodily passions, [it is possible to go to solitude], but it is not easy for them, not as it happened, but at the [appropriate] time, if they have a mentor, for solitude requires angelic strength.” And also, having mentioned some of the spiritual passions, he says that the one oppressed by them “do not dare to see a trace of silence, lest he suffer from frenzy [of the mind].” And we find in the Holy Scriptures that many other wondrous and great fathers taught this and acted this way. Saint Isaac praised silence more than anyone else and calls Arsenius the Great a perfect silencer, [however] he also had a minister and disciples. Also, Nile of Sinai and Daniel of Scete had disciples, as the scriptures tell about them, and many others; and throughout the Holy Scriptures there are praises of silence with one or two. As we ourselves were eyewitnesses, in the holy Mount Athos, in the lands of Constantinople and in other places, many live in this way: if there is [somewhere] a spiritual elder who has one disciple or two, and if necessary, sometimes a third, and if someone [else] nearby is silent, then, at the appropriate time, coming [to each other], they are enlightened by spiritual conversations. For we, beginners and foolish, are taught and strengthened one by one, as it is written: A brother, when a brother helps him, is like a strong city (see Proverbs 18:19), and we have an uncorrupted teacher - the Divine Scriptures. Therefore, it seems convenient to us to stay with one or two brothers who are faithful and like-minded in the cause of God, so that from the Holy Scriptures [everyone] may learn the will of God, and when God gives someone greater understanding, let brother edify brother, and we help each other, being fought by demons and tormented by passions, as St. Ephraim says; and so, by the grace of God, let us direct ourselves to good deeds. First of all, when we want to create a dwelling of silence, it is appropriate for us to prepare ourselves with prayer - may God give us the [necessary] properties to accomplish it, as Climacus said, that is, patience in staying in one place, so that, according to the position of the foundation, we do not become a laughing stock for our enemies and a stumbling block for other workers, but remain in good deeds preserved by the grace of the Lord God and our Savior Jesus Christ, through the prayers of the Most Pure One Our Lady Theotokos and all the saints who shone forth in the practice of virtues. “Let us also understand that it is not for the sake of fulfilling great rules, in order to fulfill them, that we choose silent places,” as Saint Isaac said, “for it is known that being with many promotes this more” 36, but in order to retreat from rebellions, and unhelpful cares, and other things displeasing to God and to remain in His commandments, acquiring what is necessary for our needs from our labors, or, if [this is not enough], accepting alms, from where will see His goodness. We should in every possible way [should] turn away from excess, and avoid quarrels and litigation over material acquisitions, like a deadly poison. And by doing these deeds pleasing to God: singing, prayer, reading and teaching in the spiritual, handicrafts and doing any work - and uniting with the inner man with God, as much as we can, in good deeds, let us send glory to the Father, and the Son, and the Holy Spirit - the One God in the Trinity, now and ever, and unto the ages of ages. Amen. So, strengthened by God’s help, we foolish ones wrote this according to the weakness of our minds as a reminder to ourselves and those like me who are in the rank of those who are taught, and if we have the will. Not from myself, as I said at the beginning of these writings, but from the God-inspired Scriptures of the Holy Fathers, enlightened by reason. For everything that is here is not without the testimony of the Divine Scriptures [given]. And if there is anything in this that is displeasing to God and unprofitable for the soul, because of our foolishness, let it not be done, but the will of God, perfect and favorable, be done, and I ask for forgiveness. If someone understands the best and most useful things about this, let him do so, we will rejoice at it. If anyone benefits from this [scripture], let him pray for me, a sinner, so that I may find mercy before the Lord. Spiritual testament of St. Neil To this I also, unworthy Nile, pray to my neighbors and brothers, who are [of the same] spirit with me: after my death, cast my body in a deserted place, so that animals and birds may devour it, because it has sinned greatly before God and is unworthy of burial. If you do not do this, then in the place where we live, dig a hole and bury me with all dishonor. Fear the word that the Great Arseny commanded his disciples, saying: “At the trial I will stand with you if you give my body to anyone.” For I, too, as much as I could, tried not to be awarded any honor and glory of this age, both in this life and after my death. I pray to everyone to pray for my sinful soul, and I ask forgiveness from everyone, and may there be forgiveness from me: may God forgive us all. Literature is the mental power of the soul, the mind. That is, neither good nor evil. By singing we mean an extremely leisurely, drawn-out reading of psalms, troparions, kontakions and other prayers. Due to the difficulty of the feat of prayer, the holy fathers command to perform the Jesus Prayer mostly while sitting, using a low stool for this. See: Ignatius (Brianchaninov), St. Ascetic experiences. M., 1993. T. 2. P. 294 On pain during prayer, see: Ignatius (Brianchaninov), St. Ascetic experiences. M., 1993. T. 2. P. 282 That is, to have clarity, certainty in understanding and naming these things. This refers to the memory of God, that is, the Jesus Prayer, mental doing. That is, during the cooling of the gracious warmth of the heart, which, according to Gregory of Sinai, is the true beginning of prayer. Sharing is a casual activity, small work. Manifestations of the passion of gluttony, according to Saint Ignatius Brianchaninov, are the following: “overeating, drunkenness, non-keeping and allowing fasting, secret eating, delicacy, and generally violation of abstinence. Incorrect and excessive love of the flesh, its belly and peace, from which self-love is made up, from which failure to maintain fidelity to God, the Church, virtue and people” (see: Ignatius (Brianchaninov), Holy Creation. Rep. reproduced ed. 1904. Sretensky Monastery, 1996. Vol. 1. Ascetic experiences. P. 168). According to our calculation of daily time - until the third hour after noon. Manifestations of fornication are as follows: “fornication, fornication, fornication sensations and desires of the body, fornication sensations and desires of the soul and heart (rolling), acceptance of unclean thoughts, conversation with them, delight in them, permission for them, delay in them. Prodigal dreams and captivities. Desecration by suit. Failure to preserve the senses, especially the sense of touch, is the insolence that destroys all virtues. Foul language and reading voluptuous books. Natural prodigal sins: fornication and adultery. Sins of prodigal unnatural: malakia, sodomy, bestiality and the like” (see: Ignatius (Brianchaninov), Holy Creation. Rep. reproduced ed. 1904. Sretensky Monastery, 1996. P. 168). That is, to start a fight. Manifestations of the passion of love of money, according to Saint Ignatius Brianchaninov, are as follows: “the love of money, in general the love of property, movable and immovable. The desire to get rich. Thinking about the means to get rich. Dreaming of wealth. Fear of old age, unexpected poverty, illness, exile. Stinginess. Selfishness. Disbelief in God, lack of trust in His Providence. Addictions or painful, excessive love for various perishable objects, depriving the soul of freedom. Passion for vain concerns. Loving gifts. Appropriation of someone else's. Likhva. Cruelty towards the poor brethren and all those in need. Theft. Robbery" (see: Ignatius (Brianchaninov), St. Creation. Rep. reproduced from the 1904 edition. Sretensky Monastery, 1996. pp. 168–169). Manifestations of the passion of anger are as follows: “hot temper, acceptance of angry thoughts; dreams of anger and revenge, outrage of the heart with rage, darkening of the mind with it: obscene shouting, argument, swearing, harsh and caustic words, stress, pushing, murder. Remembrance, hatred, enmity, revenge, slander, condemnation, indignation and insult to one’s neighbor” (see: Ignatius (Brianchaninov), Holy Creation. Rep. reproduced ed. 1904, Sretensky Monastery, 1996. P. 169). Manifestations of the passion of sadness, according to Saint Ignatius Brianchaninov, are the following: “grief, melancholy, cutting off hope in God, doubt in the promises of God, ingratitude to God for everything that happens, cowardice, impatience, lack of self-reproach, sorrow for one’s neighbor, grumbling, renunciation of the cross, attempt to descend from it” (see: Ignatius (Brianchaninov), St. Creation. Reproduced in 1904. Sretensky Monastery, 1996. P. 169). Manifestations of the passion of despondency are as follows: “laziness towards every good deed, especially prayer. Abandonment of church and cell rules. Abandoning unceasing prayer and soul-helping reading. Inattention and haste in prayer. Neglect. Irreverence. Idleness. Excessive calming by sleep, lying down and all kinds of restlessness. Moving from place to place. Frequent exits from the cell, walks and visits with friends. Celebration. Jokes. Blasphemers. Abandonment of bows and other physical feats. Forgetting your sins. Forgetting the commandments of Christ. Negligence. Captivity. Deprivation of the fear of God. Bitterness. Insensibility. Despair" (see: Ignatius (Brianchaninov), St. Creation. Rep. reproduced from the 1904 edition. Sretensky Monastery, 1996. P. 169). That is, through some kind of labor in monastic obediences. We are talking about the method of prayer indicated by the Monk Gregory of Sinaite, which is said in the description of the battle with a lustful thought: “Rising and stretching out your hands and eyes to heaven...”. Manifestations of the passion of vanity are as follows: “the search for human glory. Boasting. Desire and search for earthly honors. Love of beautiful clothes, carriages, servants and cell things. Attention to the beauty of your face, the pleasantness of your voice and other qualities of your body. A disposition towards the dying sciences and arts of this age, a quest to succeed in them in order to acquire temporary, earthly glory. Shame to confess your sins. Hiding them before people and the spiritual father. Craftiness. Verbal justification. Disclaimer. Making up your mind. Hypocrisy. Lie. Flattery. People-pleasing. Envy. Humiliation of one's neighbor. Changeability of character. Pretense. Unconscionability. The morality and life of demons (see: Ignatius (Brianchaninov), Holy Creation. Rep. reproduced from the 1904 edition. Sretensky Monastery, 1996. pp. 169–170). Manifestations of the passion of pride, according to Saint Ignatius Brianchaninov, are as follows: “contempt for one’s neighbor. Preferring yourself to everyone. Insolence. Darkness, dullness of the mind and heart. Nailing them to the earthly. Hula. Disbelief. Lovely. False mind. Disobedience to the law of God and the Church. Following your carnal will. Reading books that are heretical, depraved and vain. Disobedience to authorities. Caustic ridicule. Abandonment of Christ-like humility and silence. Loss of simplicity. Loss of love for God and neighbor. False philosophy. Heresy. Godlessness. Ignorance. Death of the Soul" (see: Ignatius Brianchaninov, Holy Creation. Rep. reproduced from the 1904 edition. Sretensky Monastery, 1996. P. 170). That is, who doesn’t know this not only theoretically, but also with a heartfelt feeling. That is, to come into conflict with them. Venerable John of Damascus. “External” means: in relation to church theology. Saint Gregory Dvoeslov. The above-mentioned Venerable John of Damascus. See the prayer of the martyr Eustratius, read during the Saturday Midnight Office (Book of Hours. M.: Athos Compound, 1994. pp. 31–32). That is, grace in prayer. This refers to psalmody. See the above quote from St. John Climacus: “The work of silence...” Here, by “rules,” St. Isaac means external prayer, that is, long church rituals and lengthy cell rules with the reading of various prayers, psalms, canons, etc.; he says that living in a hostel is more conducive to committing them, “due to bodily zeal.” The main activity of silence is mental prayer (see: St. Isaac the Syrian, Homily 41). You might be interested in: