A short discussion on silence (in 15 chapters)

The treatise “A Brief Discourse on Silence” (in 15 chapters) was compiled by St. Gregory of Sinaite around 1330 at the request of a monk he knew, who lived a semi-desert lifestyle in a skete together with several disciples. The essay serves as a practical guide to smart work and heartfelt prayer. The author reveals two main ways of unity with God through prayer, emphasizing the role of the Holy Spirit in its movement. The treatise outlines methods for performing the Jesus Prayer, including the correct position of the mind in the heart and control of breathing, as well as methods for dealing with thoughts. Particular attention is paid to discerning spiritual experience: identifying signs of the true grace of the Holy Spirit (warmth of heart, joy, love, contrition) and recognizing various manifestations of delusion (satanic deception), which can manifest themselves as false visions, unreasonable joy or vanity. St. Gregory touches on the issues of psalmody and reading, considering their significance for the silent, and also emphasizes the interconnection of the main virtues (fasting, abstinence, vigilance, humility) and the need for ascetic labors to achieve spiritual perfection. An important part of the discussion is the instruction about the impossibility of independently mastering the spiritual path without an experienced leader, warning against arbitrariness as a path to destruction. *The title of the work in Greek is Εἴδησις μικρὰ περὶ ἡσυχίας. There are two images of unity [with God] or, better, on both sides the entrances of mental prayer, moved in the heart by the Spirit. Thanks to them, either the mind anticipates prayer according to the Scriptures, to the Lord (see: Ps. 72:28), or the previous manifestation of the action [of the Holy Spirit] attracts the mind with the fire of joy and binds it to invocation and unity with the Lord Jesus. Although the Spirit acts on everyone in a unique way, as it wishes (see: 1 Cor. 12:11), according to the word of the apostle, it happens that for some one action of the Spirit precedes another, according to those images [of prayer] that we spoke about. Sometimes the action takes place in the heart - of course, when passions decrease and when Divine warmth is revealed through the continuous invocation of Jesus Christ, because our God, says Scripture, is a fire that consumes passions (Heb. 12:29). But sometimes the Spirit attracts the mind to Himself, placing it in the depths of the heart and freeing it from the habit of circling. Then he [the mind] is led captive no longer to Assyria from Jerusalem, but from Babylon to Zion and makes a better resettlement, so that he and the prophet say: “When the Lord returned the captivity of Zion [we were as if seeing in a dream]” (see: Ps. 125: 1), and also: Jacob will rejoice and Israel will rejoice (Ps. 13: 7), that is, active and contemplative mind, with the help of God, conquering passions through activity. He sees God in contemplation as it is accessible to him. Then, in joy from Divine sweetness, the mind, as if invited to a most magnificent meal, sings: “You have prepared a meal before my face in opposition to the demons and passions that oppress me” (see: Ps. 23:5). 2. How to perform prayer. Solomon said: In the morning sow your seed - of course prayers - and in the evening do not let your hand rest, so that prayer, having an occasional break in its constancy, does not lose its [deserved] lot at the hour of hearing, because you do not know whether one or the other will be more successful (Eccl. 11:6). In the morning, sitting on a bench 3/4 feet high, force the mind from the seat of command, [or from the head], to descend into the heart and keep it there. Hanging your head as if from fatigue, and experiencing sensitive pain in your chest, shoulders and neck [from tension], mentally or spiritually exclaim continuously: “Lord Jesus Christ, have mercy on me.” Then, through self-restraint and toil, often and as if with a sorrowful mood, always have the three names [just mentioned] constantly eaten like one food. Those who eat me, it is said, will hunger even more (see: Sir. 24, 23). Turning your mind to the other half of the prayer, say: “Son of God, have mercy on me.” Having read this half [of the prayer] many times, you should not often, out of laziness, change it [to the first]. And plants that are replanted frequently do not take root. Next, hold back the breath of your lungs so as not to breathe unnecessarily, since hearing sighs flying out of the heart darkens the mind, scatters thoughts and, expelling the mind from the heart, consigns it to the captivity of oblivion or, instead, imperceptibly sets it up to care about others, which should not be acquired. If you see the impurities of insidious spirits, that is, thoughts rising or transforming in your mind, do not be amazed, do not dwell on them, even if you remember the good explanations of some things, and do not delve into them, but, as far as possible, holding your breath, confining your mind in your heart and constantly repeating without interruption the invocation of the Lord Jesus, you will soon burn and push away the thoughts, invisibly scourging them with the Divine name. That’s why Climacus says: “In the name of Jesus, defeat your enemies, since there is no stronger weapon either in heaven or on earth.” 3. About breathing. That you must hold your breath is evidenced by the hermit Isaiah and many others. Isaiah says: “Restrain the uncontrollable mind, which is crowded and scattered by the enemy’s force, which after baptism returns again with other evil spirits to the lazy soul due to its carelessness.” And, as the Lord notes, the last is worse than the first (Matthew 12:45). Another [holy father] also teaches: “A monk should have the memory of God instead of breathing.” Or, in the words of another [ascetic], “you must have love for God that precedes your own breath.” And the New Theologian [instructs]: “Reduce the retraction of your nostrils so as not to breathe unnecessarily.” And the Climacus [says]: “Let the memory of Jesus unite with your breath, and then you will learn the benefits of silence.” The Apostle [testifies of the same thing]: It is no longer I who live, but Christ lives in me (Gal. 2:20), acting and breathing in Divine life. And the Lord says, taking an example from the blowing of the sensual wind: The Spirit breathes where it wants (John 3:8). Since we, purified [by baptism], received the pledge of the Spirit and received, according to the brother of God James, the word as a sown seed (cf. James 1:21), then all this, as if uniting with us, in some way adores us in an inseparable and unfused communion with God, filling us [spiritually] with the goodness [of God]. But as a result of neglecting the commandments, these guardians of grace, we again, through carelessness, fell into passions and, instead of the breath of the Holy Spirit, we were filled with the wind of evil spirits. Obviously, as the fathers say, laziness and improper breathing come from them. He who has acquired the Spirit and received purification from Him is inflamed by Him and inspired to Divine life, [by the Spirit] speaks, thinks and moves, according to the word of the Lord: You will not speak, but the Spirit of your Father will speak in you (Matthew 10:20). In the same way, he who has an opposing spirit and submits to its dominion does and says the opposite [of the saint]. 4. How should the psalms be sung? Having become tired, says Climacus, let him get up and pray and, having sat down again, let him courageously continue the same work. Although he said this about the mind, that is, that what is noted should be done when [one] achieves the guarding of the heart, the same thing is appropriate to say about psalmody. It is reported that Barsanuphius the Great was asked how the psalms should be sung. The elder answered: “The hours and chants are church traditions. They are given for the benefit of the agreement. But the hermits do not sing for hours, nor have hymns, but handicrafts, and private exercise, and an insignificant prayer rule. While standing in prayer, you must say the Trisagion, Our Father, pray to God for liberation from the old man, and not dwell too much on the prayer rule, because your mind must be in [smart] prayer all day.” By this, the elder showed that private exercise is heartfelt prayer, and short prayer is standing during psalmody. The great John Climacus definitely speaks [about this]. The work of silence, [in his words], the absence of worries in everything, non-slothful prayer, or standing and, thirdly, the constant work of the heart, safe from plunder. This is the seat of prayer and also of silence. 5. About the difference between those who sing psalms. Where does the difference come from, that some teach to sing a lot, others – little, others – not to sing at all, but to do only some kind of handicraft, [smart] prayer, kneeling or some other painful work? The resolution of this [question] is as follows. Those who have gained grace through an active life, through many labors and years, have learned [to acquire grace] and instruct others. They do not believe and do not approve of those who, by the grace of God, skillfully achieved this gift in a short time and with warm faith, as St. Isaac says. Therefore, concealed by unreason and self-conceit, they condemn such people and fully vouch for others that if something happens [that is different from them], then this is delusion, and not a manifestation of grace. They do not know that it is easy in the eyes of the Lord, according to Scripture, to quickly and suddenly enrich the poor (Sir. 11:21). Or this is what the parable about grace says: the beginning of wisdom is to acquire wisdom (see: Proverbs 4:7). And the apostle reproaches his contemporary disciples who do not know about grace, saying: Or do you not know yourselves that Jesus Christ is in you? Unless you are what you ought to be (2 Cor. 13:5), that is, due to your carelessness you are not [morally] perfected. That is why [such persons], due to unbelief and arrogance, do not accept [as true] the extraordinary properties of prayer, which are uniquely produced in some by the Spirit. 6. Contradiction. Tell me this way [judge]: if someone fasts, abstains, stays awake, stands [in prayer], kneels, weeps, practices non-covetousness, is this not activity? Why do you say that without activity, following only the [rule] of psalmody, it is impossible to master prayer? Isn't this the case? I answer: if someone prays with his lips but wanders with his mind, what benefit does he gain? When one creates and the other destroys, nothing [comes from this] except labor. But just as someone works with his body, so he must also work with his mind, so as not to appear righteous outwardly, but to be filled with impurity and carelessness in his heart. The apostle affirms this, saying: “If I pray with my tongue, that is, with my lips, then my spirit, or my voice, prays, but my mind remains unfruitful” (1 Cor. 14:14). And one more thing: I want to say five words with my mind and so on (1 Cor. 14:19). The witness that [Paul] speaks about this is Climacus. In “A Word on Prayer,” he notes: “The great performer of great and excellent prayer says: “I would rather say five words with my mind,” and so on. There are many types of activities, but they are private. Heartfelt prayer, as a source of virtues, according to Climacus, is great and all-encompassing, through it every good is acquired. Noting the excellence of the [prayer] work, Saint Maximus says: “There is nothing more terrible than thinking about death and more magnificent than the memory of God.” And some, being darkened and lacking faith due to great insensibility and ignorance, at the present time do not even want to hear whether there is grace. 7. Those who sing a little, I think, do well, bowing to moderation, because every measure, according to the sages, is excellent, so that [otherwise their] mind, having spent all its spiritual strength on activity, does not show its inattention in prayer and powerlessness in it. Therefore, [the silent ones], partly chanting psalms, but most of all, let them strive for prayer. Likewise, when the mind is disturbed by the continuous mental cry and persistent affirmation [of attention in prayer], then it should be given a little rest by freeing it from the constraint of silence into the space of psalmody. This is a wonderful order and the teaching of wise men. 8. Those who do not sing psalms at all do well, if they are [morally] mature. Such people do not need psalmody, but [should remain] in silence, unceasing prayer and contemplation, if they have achieved enlightenment. They are united with God and have no need to distract their minds from Him and throw them into confusion. Fall for a novice, says Climacus, is one’s own will, but for the silent one it is separation from prayer. The mind of such, when it departs from the memory of God as from a bridegroom, is occupied with the most insignificant matters, and commits adultery. Training and others in this order is not instilled in everyone. Among obedient simpletons and illiterate people, yes, because thanks to humility, [their] obedience has a share in every virtue. But [this science] is not given to the disobedient, whether they are simpletons or scholars, lest they inadvertently be exposed to delusion, since the self-willed are not able to avoid conceit, which is usually followed by delusion, as Saint Isaac says. Some, without thinking about future harm, teach those who meet them to act according to their custom, [that is, through personal efforts], so that the mind gets used to the memory of God and loves it, which is impossible, especially for those living independently. Moreover, thanks to the impurity of their mind, not purified by tears for a high gift, they reflect in it, as in a mirror, more shameful images of thoughts, and not prayer. The unclean spirits in their hearts, disturbed by the terrible name of God, gnashing their teeth, wanting to destroy their scourge. If a self-willed person hears or studies this practice and wishes to master it, he will suffer in one of two ways: either he will fall into delusion if he forces himself and turns out to be incorrigible, or if he is careless, then throughout his entire life he will remain alien to [spiritual] growth. 9. I will also say this as someone who has experienced a little. When, silently, day or night, you sit, in humility, continually praying to God without thoughts, and the mind becomes exhausted from cries, [and] the body feels pain and the heart from the strong affirmation of the continuous invocation [in it] of Jesus will experience neither warmth nor joy, from which the zeal and patience of the ascetic are born, then, having risen, stand and sing the psalms alone or together with the disciple who lives with you, or study by reasoning about some word [of Scripture], or by remembrance of death, or by handicraft, or by other things, or by reading carefully, stand more in order to give the body labor. When you stand alone at psalmody, read the Trisagion, then also say the mental prayer mentally or mentally, listening to your heart with your mind. If you are overcome by despondency, read two or three psalms and touching troparia without singing, because such, as Climacus says, do not sing. For the silent ones, for joy, the labor of the heart undertaken in piety is enough, as St. Mark noted, and the warmth of the spirit given to them for joy and rejoicing. After [reading] the psalm, mentally or spiritually read the prayer and Alleluia without distraction. This is the charter of the holy fathers Barsanuphius, Diadochos and others. Psalms, according to the divine Basil, should be changed daily to stimulate zeal and so that the mind does not lose pleasure from the always monotonous singing. For even greater strengthening and jealousy, the mind should also be given freedom. If you are standing at psalmody with a faithful disciple, then let him read the psalms. But you, praying and secretly listening to your heart, beware of [absent-mindedness]. Despise all judgments of a sensual or rational nature that come from the heart with the assistance of prayer, because silence is the temporary putting aside of undivine thoughts and not from the Spirit in order not to lose more when paying attention to them. 10. About the beauty. You, who love God, pay careful attention to [the following] for information. When, while doing something, you see light, or fire, or any image outside or inside yourself - whether of Christ, or an angel, or someone else - do not accept it, so as not to suffer harm. Do not focus your attention on what you yourself visualize and do not allow your mind to depict it. All this, inappropriately imagined from the outside, leads to spiritual seduction. The true beginning of prayer is warmth of the heart, burning passions with unshakable love [for God], bringing joy and joy into the heart and confirming it with an undoubted message. Everything that comes into the soul, say the fathers, whether sensual or spiritual, [as soon as] the heart doubts it, not accepting it, does not arise from God, but is sent by the enemy. And if you notice your mind being drawn by some invisible force to the external or upward, do not believe it and do not allow it to be drawn, but immediately force it to your task. What comes from God, said Saint Isaac, comes naturally and unexpectedly. True, sometimes the enemy within the natural loins dreamily modifies the spiritual as he wants, offering one thing instead of another. Instead of warmth, it induces an uneven burning sensation, so that the soul is burdened with this kind of cunning; instead of fun, it arouses wordless joy and wet pleasure, which is why conceit and vanity clearly arise. [Although the enemy], hiding from the inexperienced, tries to present his seduction [under the image] of the action of grace, but time, experience and feeling usually reveal Satan to those who are not completely unaware of his cunning. The larynx, according to the word of Scripture (see Job 34:3), distinguishes food, that is, the spiritual taste clearly and unmistakably shows everything that it is. 11. About reading. Being an active person, says Climacus, read active Scriptures. For you, who follow them [the instructions], another reading is unnecessary. Always read about silence and prayer in the Climacus itself, in Saint Isaac, in Saint Maximus, in the New Theologian, in his disciple Stiphatus, in Hesychius, in Philotheus of Sinai, and in those who [wrote] about the same thing. Put aside the rest of the scriptures for a while, not as being rejected, but as being incompatible with [your] goal and removing the mind from prayer with their narrative. Let your reading be in private, [without] vanity in a voice, proceeding [without pretensions] to the grace of pronunciation or sophistication of speech and without audio pleasure. While absent [from a meeting, one should not imagine oneself] as if present there, insensitively carried away by a passionate desire to please some [persons]. [Let not] your reading be insatiable, because moderation is the best thing in everything, neither fast, slow or careless, but reverent, decent, calm, harmonious, understandable, reasonable, spiritual and judicious. Strengthened by such [properties of reading], the mind receives strength and is able to pray strongly. With the above-mentioned opposites to these [properties of reading], the mind acquires darkness, weakness and frenzy, so that the ability to think in the head suffers, and weakens in prayer. 12. Pay attention every hour to your inclination, carefully observing where it is drawn, whether it is pleasing to God for the good itself and for the sake of spiritual benefit you are sitting, silent, or chanting psalms, or reading, or praying, or practicing any other virtue, so as not to be imperceptibly [spiritually] robbed. May you not appear according to the schema as a doer, but in the way of thoughts and actions, a seeker of pleasing people, and not pleasing God. The evil one has many wiles, and he secretly watches very keenly where our intentions are inclined. Unnoticed by many, he always strives to devalue a matter unknown to us, so that what is done is not according to God. But, although he inexorably fights and shamelessly approaches us, you, having a firm intention to [please] God, will not be plundered by him often, despite the involuntary forced [sometimes] fluctuation in the direction of your will. In the same way, if someone is overcome through weakness involuntarily, he is quickly forgiven and praised by the One who knows the hearts and intentions [of people]. This passion, I mean vanity, does not allow the monk to improve in virtue, so he endures labor, and in old age turns out to be fruitless. Vanity always approaches all three and strips them of virtuous labors - I’m talking about the beginner, the average and the perfect [ascetics]. 13. Having learned from experience, I also affirm that a monk never has moral perfection without the following virtues: fasting, abstinence, vigilance, patience, courage, silence, prayer, silence, crying and humility. These virtues give birth to and protect each other. Continuous fasting, drying up carnal passion, gives birth to abstinence, abstinence produces wakefulness, wakefulness - patience, patience - courage, courage - silence, silence - prayer, prayer - silence, silence - crying, crying - humility, humility, on the contrary, - crying. Going back in order, you will find that mothers give birth to daughters. In virtues greater than this, mutual subordination by origin does not exist. The opposite of these [virtues] is also quite obvious to everyone. 14. Here it is necessary to define in order the labors and painfulness of [ascetic] activity and clearly show how each type of activity should be carried out, so that others, according to the instructions, not painlessly walking this path and not receiving the fruit, will not accuse either us or others of not being as [things are] as we said. Heart pain and bodily labor truly accomplish the work as it is. Through them the action of the Holy Spirit is revealed, which in baptism is given to you and to every believer, but due to negligence about the commandments, it is buried by passions and, out of inexpressible mercy, awaits our repentance, so that at the end of the feat for our barrenness we do not hear: Take his talent (Matthew 25:28) - and this: What he thinks he has will be taken away from him (Luke 8:18) - and not be sent as punishment to eternal torment in Gehenna. Any bodily and spiritual activity that does not have pain and labor does not bring any fruit - neither physical nor spiritual - to the person who undergoes it, because the Kingdom of Heaven, the Lord said, is perceived with compulsion, and those who use force delight it (Matthew 11, 12). Here, coercion means an all-over painful bodily feeling. Often many have worked or are working painlessly for a short time and, enduring the labor painlessly, not with seething zeal of heart, find themselves alien to purity and not participating [in the gifts] of the Holy Spirit due to the rejection of bitter labors. Those who perform many things carelessly and sluggishly, although sometimes they are very exhausted, as it seems, but they, deeply insensitive, never reap the fruits because of the painlessness of [the feats]. A witness [of this] says: “Even if we had all the great [feats] in our lives, if we have not acquired a sick heart, then they all become counterfeit and corrupt.” In the same way, when we, without tension, marching [toward heaven] and straying from despondency into entertainment, do not receive any benefit, then we become darkened, showing that in these [entertainments] we have found rest, which is not there, we are invisibly bound by insoluble fetters and become sedentary and inactive in all work, increasing effeminacy in ourselves, especially if we are beginners. The great Ephraim also testifies to this, saying: “Do work with pain in order to avoid the pain of frivolous work. If, according to the prophet, our loins do not relax from the labor of fasting, if we are not overcome by illness, like one giving birth to a baby (see: Is. 21:3), from the intense affirmation of the heart [in prayer], then we will not give birth to the spirit of salvation on the earth of the heart (see: Is. 26:18),” as you have already heard. Considering ourselves to be something, we boast only of longevity [of exploits], being in a barren desert, relaxation [from work] and silence. At the time of death we will undoubtedly experience the full fruit [of our life]. 15. It is impossible for anyone to study the science of virtues on their own, although some have used their own experience as a teacher. By themselves, and not by advice, those who have improved in their activities usually have, or, better yet, give birth to self-conceit. If the Son does not create anything from Himself, but, as the Father taught Him, He does so (see: John 5:19) and the Spirit does not speak from Himself (John 16:13), then is there anyone who has reached such a great height of virtues that he does not need to be secretly taught by someone else? Such a person in self-delusion seems to have more madness than virtue. Therefore, one should obey those who [experienced] have gone through the labors of active virtue, and observe under [their guidance] fasting [until one always feels] hunger, unpleasant abstinence, patient wakefulness, tiresome kneeling, taxing [body] motionless standing, continuous prayer, unfeigned humility, incessant contrition and sighing, wise silence, as if seasoned with salt, and in patience everyone. But one should not always live in peace or remain in continuous inactivity before old age or illness. You, says Scripture, will eat from the labor of your hands (Ps. 127:2), and also [it notes]: The Kingdom of Heaven belongs to those who make effort (see: Matt. 11:12). Whoever strives hard to carry out the above-mentioned activities will, with God, reap the fruits from them in a timely manner. You might be interested in: