About thoughts

The treatise of Evagrius of Pontus “On Thoughts” (43 chapters, 394-399, Egypt) contains a lengthy analysis of evil thoughts (their relationship, the process of formation and development). A short version of the work was published for a long time under the name of St. Nile of Sinai. Only in 1998 was a complete critical edition of the text of the treatise published, based on a study of the entire manuscript tradition of Evagrius of Pontus. This publication presents a translation of the later (full) edition of the work, made by prof. A.I. Sidorov. *The title of the work in Greek is Περ λοϒισμῶν. *The title of the work in Latin is De malignis cogitationibus. Prologue. Message to Anatoly. 1. About three main thoughts. Of the demons that oppose [spiritual] work, the first are those who are entrusted with the appetites of gluttony, as well as those who encourage us [to seek] human glory. All other [demons] follow these, receiving from their predecessors [souls] wounded by them. For it is impossible for anyone who has not previously fallen [into the passion of] gluttony to fall into the hands of the spirit of fornication; one cannot be outraged by anger who does not fight for food, or for money, or for human glory; it is impossible to avoid the demon of sadness for one who has lost all this or cannot acquire it; It is impossible to avoid pride, this first generation of the devil, for one who has not plucked out “the root of all evil... - the love of money” (1 Tim. 6.10), since, according to the wise Solomon, “poverty humbles a man” (Proverbs 10.4). And to say briefly: a person cannot fall [into the hands of any] demon if he has not previously been wounded by the leaders [of demons]. Therefore, the devil once proposed these three thoughts to the Savior: the first, when he asked the stones to be turned into bread; the second, when he promised [to give] the whole world if [the Lord], having fallen, worshiped him; the third, when he said that if [Christ] obeys him, he will be glorified and will not suffer anything, throwing himself down [from the wing of the church]. But our Lord, having shown Himself above these [temptations], commanded the devil to step away, thereby also teaching us that it is impossible to repel the devil if you do not despise these three thoughts. 2. Sensory ideas and memory in the service of thoughts. All demonic thoughts bring into the soul ideas of sensual things; the mind imprinted by them rotates the images of these things within itself. Therefore, based on the [presented] thing, we can recognize the demon approaching [us]. For example, if in my mind the face of someone who has offended and humiliated me appears before me, then this exposes the approach of the thought of remembrance; if a memory of wealth or fame arises, then it is clear that our tormentor is recognized by the thing [that evokes these memories]. And in relation to other thoughts [it can also be said that] you can detect [that demon] that is coming and inspiring [this or that thought]. I do not say that all memories of such things come from demons, since it is inherent in the mind itself, set in motion by a person, to imagine [something] about existing [things]. No, only those memories come from demons that entrain the violent or desirable [principles of the soul, forcing them] to move contrary to their nature. As a result of the confusion of these forces [the soul], the mind commits adultery and [begins] to rebel, being unable to imagine about God, its Lawgiver, unless that luminosity appears that happens in [our] sovereign principle during prayer, provided [of course] that there is no thought about [perishable] things. 3. About the fight against thoughts and a warning against vanity. It is impossible for a person to eliminate passionate memories if he does not take care of the desirable and violent [principles of his soul]: he should exhaust the first by fasting, vigil and sleep on bare ground, and the second should be tempered by long-suffering, forgiveness of offenses and alms. From these two passions almost all demonic thoughts are formed, which plunge the mind “into disaster and destruction” (1 Tim. 6.9). No one can overcome these passions unless he neglects food, wealth and [worldly] fame, and also unless he neglects the body, for demons often try to strike [their] blows on it. It is necessary to imitate those who, exposed to danger at sea from strong winds and rising waves, throw [extra] things overboard. However, when doing this, you should be careful not to be in front of people, because otherwise you can suffer a more terrible shipwreck than before, falling into the headwind of vanity. Therefore, our Lord, cultivating the mind of [our] helmsman, says: “See that you do not do your alms before men so that they will see you: otherwise you will have no reward from your Father in heaven” (Matthew 6.1). Also: “When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners, so that they may appear before people. Truly I tell you that they are already receiving their reward” (Matthew 6.5). And again: “When you fast, do not be sad, like the hypocrites, for they put on gloomy faces in order to appear to people as fasting. Truly I tell you that they are already receiving their reward” (Matthew 6.16). But here one should listen to the Physician of souls: how he heals the violent [principal of the soul] through alms, cleanses the mind through prayer, and exhausts the desirable [principal of the soul] with fasting. From this a new man is formed, “who is renewed... in the image of Him who created him” (Col 3.10), in which, due to dispassion, “there is neither male nor female” (Gal 3.28) and in which, thanks to one faith and love, “there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all” (Col 3.11). 4. The meaning of memory in dreams. It is worth exploring how demons imprint our dominative principle and produce images in it during dreams. For the same thing seems to happen to the mind when it either sees [something] through the eyes, or hears through the ear, or [perceives something] through one of the senses, or [draws something] from the memory, which imprints the sovereign principle not through the body, but sets in motion what it receives through the body. So, it seems to me that demons [in some dreams] set the memory in motion, imprinting the sovereign principle of the soul, for the body [at this time] remains inactive due to sleep. Next, we should also examine how [demons] set memory in motion. Perhaps through passions? – Yes, and this is clear from the fact that pure and dispassionate [men] do not suffer anything like this. But there is also a simple movement of memory, occurring either from ourselves or from the holy Powers - and then we meet saints [men] in dreams, talk and eat with them. It should be noted that the images that the soul perceives together with the body, the same images are set in motion by memory in addition to the body - this circumstance is obvious from the fact that we often undergo similar things in dreams, although the body is at rest. For example, one can remember water both when experiencing thirst and without experiencing it; one can remember gold with [a feeling of] greed, or without it; with regard to other things the situation is the same. And a sign of the evil arts of demons is the various [combinations] of visions the mind acquires [during sleep]. In addition, you need to know that demons also use external things to [produce in the mind] daydreaming; for example, they use the sound of waves for those sailing [on the sea]. 5. Mastery over the violent principle [of the soul]. Our violent nature, when it moves contrary to nature, greatly contributes to the demons achieving their goal and is very useful for all their evil arts. Therefore, none of the demons refuses to throw this principle into confusion night and day. However, when they see him fettered by meekness, then they try to free him under some pretext, so that, having become more impetuous, he could become suitable for their brutal thoughts. As a result, we must not irritate this principle with either righteous or unrighteous deeds, so as not to put a dangerous sword into the hands of those who instill [evil thoughts] in us - I know that many often do this, inflamed [with anger] more than necessary, and [often] for insignificant reasons. Why, tell me, are you so quick to litigate, if you have despised food, riches and [human] glory? Why do you [abundantly] feed this dog, having vowed to have nothing? If he barks and lunges at people, it means that he has something inside and wants to preserve this acquisition. I am convinced that such [an angry person] is far from pure prayer, knowing how destructive anger is for such prayer. In addition, I wonder if he really forgot the saints, for example, David, who exclaims: “Cease from anger and forsake rage” (Ps 37.8), Ecclesiastes, who commands: “Put away wrath from your heart, and put away wickedness from your flesh” (Eccl 11:10), and the Apostle, who commands you to lift up in every place “clean hands without anger and doubts" (1 Tim 2.8)? Why don’t we learn from the mysterious and ancient human custom of driving dogs out of homes during prayer? After all, it means that there should be no anger [in the souls] of those praying. Also [it is said]: “The wrath of serpents is their wine” (Deut. 32.33), and the Nazirites abstain from wine. One of the external sages said that the gall bladder and the hind parts of the abdomen [of the sacrificial animal] are inedible for the gods, not knowing, as I think, what he is talking about. And in my opinion, the gall bladder is a symbol of anger, and the hind parts of the abdomen are a symbol of irrational lust. 6. Lack of concern for worldly things. In my opinion, it is unnecessary to write about the fact that you should not worry about clothing or food, for the Savior Himself forbids this, saying: “Do not worry about your life, what you will eat... what you will drink... what you will wear” (Matthew 6.25). [Such care] is inherent in pagans and unbelievers who reject the Providence of the Lord and deny the Creator. For Christians, who immediately believed that “the two little birds that are sold for an assarium” (Matthew 10.29) are under the control of the holy Angels, this [attitude] is completely alien. However, demons have a custom of instilling after unclean thoughts [thoughts] care [about vain things] so that “Jesus hides himself among the people” (John 5.13), [that is, hides himself in the mass of many-careful] mental ideas [crowded] in the place of thought, and so that the word [of God], drowned out by the thorns of the cares [of this age], remains “fruitless” ( Matthew 13.22) Therefore, putting aside thoughts [coming] from the cares of [this age], “we cast our sorrow upon the Lord” (Ps. 54.23), “being content with what we have” (Heb. 13.5); leading a meager life and using poor clothing, let us daily reject the fathers of vanity. And if anyone thinks that it is shameful to wear poor clothes, let him look at St. Paul, who “in cold and nakedness” (2 Cor 11.27) waited for the “crown of righteousness” (2 Tim 4.8). And since the Apostle called this world a “disgrace” (1 Cor 4.9) and a “list of places” (1 Cor 9.24), let us see whether it is possible for one who has clothed himself with the thoughts of [worldly] care to strive “for the honor of the high calling” of Christ (Phil 3.14) and to fight “against the principalities, against the powers, against the rulers of the world... of this age” (Eph 6.12) I do not know this, because I was brought up [only] by earthly reality; [and it teaches] that the athlete [in competitions] is hindered by the tunic, which makes him vulnerable. So the mind is hindered by the thoughts of [worldly] care, if the word [of God] is true, which says that the mind must be committed to its treasure. For it is said: “Where your treasure is, there will your heart be also.” 7. About how some thoughts suppress others. Of the thoughts, some are suppressed, while others are suppressed. Thus, evil thoughts suppress good thoughts, and evil ones, in turn, are suppressed by good ones. And the Holy Spirit carefully monitors which thought settles first [in the mind] and, judging by this, condemns or accepts [us]. By my words it is necessary to mean the following: I have the thought of hospitality, and I have it for the sake of the Lord, but this thought is suppressed [by others] when the tempter comes and instills [the thought] of hospitality for the sake of glory. But, on the other hand: I have the thought of love of hospitability in order to appear [hospitable] before people, and this thought is suppressed when it is intercepted by the best, directing our virtue more towards the Lord and forcing us not to do such [acts] for the sake of people. So, if by [our] deeds we remain faithful to the first [thoughts], although we are tempted by the second, then we will have a reward for the first of the established thoughts, because, being human and being in a state of struggle with demons, we are not able to always keep the first thought incorruptible; but on the contrary, it is impossible for the evil thought [in us always] to be untempted, since we have acquired the seeds of virtue. However, when one of the suppressing thoughts is delayed, it will take the place of the suppressed thought, and then the person, prompted by this [delayed] thought, will begin to act. 8. Three types of thoughts: angelic, human and demonic thoughts. Through long observation we learned the difference between the thoughts of angels, humans and demons; namely: we have learned that angelic [thoughts] first of all diligently seek the nature of things and search for their spiritual meanings. For example, they ask why gold was created and why it is scattered in the form of sand somewhere in the bowels of the earth, found here with great effort and difficulty? Why, when found, it is washed with water and given over to fire, and then falls into the hands of craftsmen, who make from it for the tabernacle a lamp, a censer, pourers and a cup (Ex. 25:29, 31), from which, by the grace of our Savior, the king of Babylon no longer drinks (Dan 5.1-30), but Cleopas, who brings a heart burning from these sacraments (Lk 24.13–32 ). The demonic thought does not know and does not know this, but only shamelessly inspires [the desire] to possess sensual gold, predicting that [such possession] will bring luxury and [earthly] glory. But the human thought does not seek the acquisition of gold, and does not explore what it is a symbol of, but only brings into thought a simple image of gold, without any connection with the passion of greed. The same reasoning can be extended to other things by secretly exercising [your mind] in accordance with this rule. There is a demon called the “wanderer,” who appears before the brethren mainly in the morning. He leads the mind from city to city, from village to village and from house to house; First, simple meetings are arranged, then conversations take place with acquaintances, and, finally, long conversations are held. As a result of such [imaginary] meetings, the ascetic’s own [peaceful] state [of the soul] is destroyed, and he gradually moves away from the knowledge of God and from virtue, [eventually] forgetting about [his] vow. Therefore, the hermit needs to carefully observe this demon [and know] where he comes from and where he goes, because he does not make this large circle at random and not as he has to, but he does so [intentionally], wanting to destroy the [peaceful] state [of the soul] of the hermit, so that the mind, inflamed by such things and intoxicated from such meetings, immediately falls [into the hands] of either the demon of fornication, or the demon of anger, or the demon of melancholy, that is, those demons who are most darken the brightness of the hermit’s [soul] state. However, if we set ourselves the goal of clearly knowing the cunning of this demon, then we cannot immediately turn to him with words [contradictions] and thereby discover what is happening: how he arranges meetings [with loved ones] in [our] thoughts and how he little by little drives the mind [into the net] of death. - [If he discovers this, he will immediately] run away from us, because he cannot bear for [anyone] to see his deeds; and as a result, we do not learn what we sought to know. Therefore, it is better to allow him to complete his action on the next or third day, so that, as if we had found out about [all] his intrigue, we could expose him with [one] word and put him to flight. But since during temptation our mind [usually] becomes clouded and cannot clearly see what is happening, then after the demon is removed you need to do the following: sitting [in your cell], remember what happened to you, where you came from and where you went, at what point you were seized by the spirit of fornication, or anger, or melancholy, and how everything happened. Study this and commit it to memory in order to expose the demon when he comes; show him the place he is hiding - and you will no longer follow him. And if you want to infuriate [this demon], find out where he is, and also use a word to designate the first place he entered, and then the second and third: then he will become very indignant, unable to bear the shame. The proof that you turned to him at the right time with [a word of] reproof will be the flight of his thoughts from you, for he cannot remain in place, being [so] clearly convicted. Victory over this demon is followed by: the most difficult sleep, deadening of the eyes, accompanied by their strong cooling, excessive yawning, heaviness and numbness of the shoulders - all this will be dissolved by the Holy Spirit thanks to intense prayer. 10. Complete hatred of demons. Hatred of demons greatly contributes to our salvation and is very suitable for the accomplishment of virtues. However, we are not able to nourish it in ourselves, like a good embryo, since voluptuous spirits kill it and again call the soul to ordinary friendship [with demons]. However, this friendship, or rather, difficult-to-heal gangrene, is healed by the Physician of souls through abandonment by God, allowing one to suffer something terrible from these demons day and night. And the soul [thanks to this] again returns to primitive hatred, learning to turn to the Lord with the words spoken by David: “With perfect hatred I have hated those who were my enemies” (Ps 139.22). After all, that [person] who does not sin not only in deed, but also in thought, hates his enemies with perfect hatred. And this is a sign of great and first dispassion. 11. About the demon of insensitivity. Is it worth saying anything about the demon that makes the soul insensitive? As for me, I’m afraid to even write about him, [that is, to write about] how, during his arrival, the soul moves away from its [peaceful] state, strips itself of the fear of God and reverence, does not consider sin to be sin, and lawlessness to be lawlessness, remembers punishment and eternal Judgment only as an empty word, and “curses at the fire-bearing coward” (Job 41.21). Of course, [such a soul] confesses God, but does not know His commandments. You beat your chest when it moves towards sin, but it feels [nothing]; you speak from the Scriptures, but she, completely petrified, hears [nothing]; You present her with reproach from people, but she does not value shame in front of her brethren. [In general, such a soul] does not perceive anything, like a pig that, closing its eyes, breaks its fence. This demon is brought [with them] by thoughts of vanity that linger [in the soul], and about him [it is said]: “If those days had not been shortened, no flesh would have been saved” (Matthew 24.22). [Such a demon often] occurs among those who rarely meet with the brethren, and the reason for this is obvious, for at the sight of the misfortunes of others, either oppressed by illness, or imprisoned, or struck by sudden death, this demon takes flight, since the soul, gradually coming into contrition and [filled with] sympathy, is freed from the petrified insensibility that arose under the influence of the demon. However, we are deprived of [the spectacle of such misfortunes] due to [our dwelling] in the desert and the rarity [among us] of the weak. The Lord especially commands to cast out this particular demon in the Gospels, ordering to visit the sick and to visit those in prison: “I was sick, and you visited Me; I was in prison, and you came to Me” (Matthew 25.36). In addition, you should know that if one of the hermits, having fallen into [the hands of] this demon, did not accept lustful thoughts or did not leave [his] home due to despondency, this means that he accepted the chastity and patience that descended [to him] from heaven. Blessed is he who has been granted such dispassion. As for those who, having made a [monastic] vow, prefer, instead of [strict] piety, to live with worldly [people], then let them beware of this demon. As for me, [if I want to] talk or write anything else about this demon, I am overcome with shame in front of people. All demons teach the soul [to be] voluptuous, and only one demon of sadness does not allow it to do this; [moreover], he [even] destroys the [vicious] thoughts of those who have entered [the wilderness], who have cut off all the pleasure of their soul and dried it up with sorrow, if indeed “the bones of a sad man will dry up” (Proverbs 17.22). And by fighting moderately with the hermit, he makes him skilled, convincing him not to approach any [of the pleasures] of this world and to avoid all pleasure. However, having taken root [in us, this demon] gives birth to thoughts that advise the soul to kill itself, or encourage it to run away from the place [of its asceticism]. Saint Job, tormented by this demon, once thought and endured this: “If it were possible, I would have killed myself, or prayed to someone else to do this to me” (Job 30.24). The symbol of this demon is the echidna, the poison of which, given to a person in moderate doses, destroys the poisons of other animals, and taken in excessive quantities destroys the living creature itself [who took it]. [Apostle] Paul delivered the Corinthian wicked man to this demon (1 Cor 5.1–5); therefore, he soon writes again to the Corinthians: “Show him love...so that he is not consumed by excessive sorrow” (2 Cor 2.7–8). However, [the Apostle] knew that this spirit that oppresses people [sometimes] becomes a defender of good repentance. Therefore, Saint John the Baptist called those stung by this demon and resorting to God “brood of vipers,” saying to them: “Who inspired you to flee from the future wrath? Produce fruit worthy of repentance, and do not think of saying to yourself, “We have Abraham as our father,” for I tell you that from these stones God is able to raise up children for Abraham” (Matthew 3.7–9). However, everyone who, imitating Abraham, came out of his land and from his family (Gen. 12:1-5), became [thereby] stronger than this demon. He who has overcome rage has overcome demons, but whoever has become a slave to this rage is alien to monastic life and is not involved in the ways of the Savior, since the Lord, as they say, “will teach the meek his way” (Ps 24.9). And therefore the mind of hermits becomes elusive [for demons], because it flees to the [wide] plain of meekness. For none of the virtues is as terrible for demons as meekness. It was this that was acquired by that great Moses, who is called meek “more than all men” (Numbers 12.3); and Saint David called her worthy of the memory of God, saying: “Remember, O Lord, David and all his meekness” (Ps 131.1); finally, the Savior Himself commanded us to be imitators of His meekness: “Learn from Me: for I am meek and lowly in heart” (Matthew 11.29). However, if someone, abstaining from food and drinks, irritates the furious beginning [of his soul] with evil thoughts, then he is like a ship sailing on the high seas, whose helmsman is a demon. Therefore, it is necessary to carefully monitor, as far as possible, this dog of ours and train him so that he destroys only wolves and does not touch sheep, showing “all gentleness towards all men” (Titus 3.2). Of the thoughts, only one thought of vanity is multi-material; it covers almost the entire universe and opens the gates to all demons, like an evil traitor to a certain city. He especially humbles the hermit’s mind, filling it with many words and things, and destroys his prayers, with which the hermit tries to heal all the ulcers of his soul. This thought is nurtured by all the already defeated demons; and, on the other hand, thanks to him, all [other] demons enter the souls of [people] - and then they really make “the last worse than the first” (Matthew 12.45). From this thought the thought of pride is born, which casts down from heaven to earth “the seal of likeness... and the crown of kindness” (Ezek 28.12). “But jump back, do not tarry in place” (Proverbs 9.18), so as not to betray “our life and our life to the unmerciful” (Proverbs 5.9). This demon is driven out by intense prayer and voluntary refusal to do or say anything to [gain] damned glory. 15. The beginning of dispassion and vanity. When the mind of hermits reaches a certain dispassion, then immediately it acquires the horse of vanity and rides [on it] through the cities, reveling in the immoderate praise of [vain] glory. Then, according to [God’s] Economy, he is met by the spirit of fornication and locked in one of the stables. Thus, he teaches the mind not to leave his bed until complete recovery and not to become like those dissolute patients who, still carrying the remnants of the illness within themselves, embark on travel, allow themselves to visit the baths at the wrong time, and therefore fall back into their previous illnesses. And therefore, it is better for us, sitting [in our cells], to listen to ourselves, so that, having succeeded in virtue, we become difficult to move towards vice, and, being renewed in knowledge, we perceive many varied contemplations and, finally, having ascended the mountain in prayer, we can see in the clearest way the light of the Savior. 16. About the evil intentions of demons. I cannot describe all the deceits of demons and I am ashamed to list all their evil intentions, for fear of [leading to temptation] the simplest of readers. However, listen to the wickedness of the demon of fornication. If someone acquires the dispassion of the desired part [of the soul] and shameful thoughts [have already become sufficiently] cool [in him], then [the demon] introduces [into the heart images] of men and women engaged in [shameful] games with each other, and makes the hermit a spectator of these shameful deeds and [shameless] behavior. But this temptation is not one that lingers long [in the soul], for intense prayer and very meager nutrition, together with vigil and exercise in spiritual contemplation, dispel it like a “waterless cloud” (Jude 1.12). It happens that [this demon] touches the flesh, forcibly causing it to kindle with an unreasonable fire. This evil one invents thousands of other [wiles] that there is no need to make known and convey in writing. Very effective in relation to such thoughts is the boiling of the furious principle [of the soul] when it is directed against the demon - he fears this rage most of all if it rebels against his thoughts and destroys the mental ideas [instilled] by him. This is what the words mean: “Be angry, and do not sin” (Ps. 4.5), which is a useful medicine for the soul, used during temptations. This demon is imitated by the demon of anger, who invents that some of the parents, friends or relatives are being insulted by [people] unworthy, and [thus] arousing the rage of the hermit, [forcing him] either to utter bad words to those mentally imagined [the offenders], or to commit [anything that offends them] Therefore, it is necessary to be attentive to such [things] and quickly rid the mind of these ghosts, so that it does not linger in them during prayer and does not become a “smoking brand” (Isa. 7.4). People who are irritable and easily prone to anger are [especially] susceptible to these temptations - they [usually] are far from pure prayer and the knowledge of our Savior Jesus Christ. 17. On the need to defend good ideas. The Lord entrusted the ideas of this age to man, as sheep are entrusted to a good shepherd, for he says: “Every age has given to eat in their hearts” (Eccl. 3.11); to help the mind, he added to it the fierce and desirable [principles of the soul], so that through the first he would put to flight the mental ideas of wolves, and through the second he, often overtaken by [heavy] rains and [squally] winds, would love [his] sheep. To this the Lord added the law of how to feed sheep, and also [gave] “a green place” and “still water” (Ps. 22.2), “a psaltery and a harp” (Ps. 56.9; Ps. 107.3), a “rod” and a “club” (Ps. 22.4), so that from this flock he would eat, and clothe himself, and collect “hay.” mountain" (Proverbs 27.25). For [the Apostle] says: “Who, while tending the flock, does not eat the milk of the flock?” (1 Cor 9.7). Therefore, the hermit must guard this herd night and day, so that not one of the mental images is “torn to pieces by a beast” (Gen. 31.39) or falls to robbers (Lk. 10.30). And if something like this happens [anywhere] in a wooded gorge, then [one should] immediately pluck [the stolen thought] from the mouth of the lion and the bear (1 Samuel 17.34–37). The thought of a brother is torn to pieces by the beast if it grazes in us along with hatred; the thought of a woman is torn to pieces by the beast if it is fed into us along with shameful lust; the thought of silver and gold [becomes the prey of beasts] if it is in a pen along with greed; and thoughts about holy gifts [become their sacrifice], if they pluck the grass [in the pasture] thoughts along with vanity. The same thing happens with other mental ideas, stolen by [various] passions. They must be guarded not only during the day, but also vigilantly guarded at night, for it happens that [a person], given over to shameful and crafty dreams, destroys his property. This is what [our forefather] Jacob speaks about: “I did not bring the beast-eating sheep to you: I rewarded you from me with the tatbins of the day and the tatbins of the night: the days were scorching with heat, and the nights were cold, and sleep departed from my eyes” (Gen. 31.39–40). If, as a result of hard work, despondency attacks us, let us climb a little on the rock of knowledge, take the psalter in our hands and strike the [plectrum] of virtues on the strings of knowledge. Then we will again feed the sheep under Mount Sinai, so that the God of our fathers will also call to us from the bush (Exodus 3.1–6), granting us also [knowledge] of the meanings of signs and wonders. Of the unclean demons, some tempt a person as a human being, while others lead him into confusion as an unreasonable animal. When the first attack us, they instill in us thoughts of vanity, pride, envy and condemnation, which are not found in any of the unreasonable [creatures]; and when the latter approach, they set the violent or desirable [principles of the soul] into an unnatural movement, for these passions are common to us and to irrational animals, although with us they are hidden under a rational nature. Therefore, to those [people] who fall into [purely] human thoughts, the Holy Spirit says: “Az reh: you are gods, and you are all sons of the Most High: but you, like men, die, and like one you fall from princes” (Ps 81.6-7). And what does He say to those who are driven [by second demons and act] foolishly? - “Do not wake up like a horse and a horse that has no understanding: with bridles and bridles you will bind their jaws that do not come near you” (Ps 31.9). If “the soul that sins, it dies” (Ezek 18.4), then it is clear that people who die like humans will be buried by humans; those who die like foolish animals become food for owls and ravens: some of their chicks call on the Lord (Ps 146.9), and others roll in blood (Job 39.30). “He who has ears to hear, yes hears" (Matthew 11.15). 19. Two ways to fight against demons. When any of the enemies, approaching, is ready to inflict a wound on you, and you want, according to what is written, to turn his sword into his heart (Ps 36.15), then do as we say. Divide within yourself the thought implanted by it, [and examine] what it is, from what things it was formed, and what in these things most oppresses the mind. My words mean the following: let the enemy send the thought of love of money to you - divide it [into its component parts, that is] into the mind that received the thought, into the thought of gold, into gold itself and into the passion of love of money. Then ask [yourself] the question: which of these [components] is sin? Is the mind a sin and how? After all, he is the image of God. Maybe sin is the thought of gold? But can anyone with intelligence say such a thing? Or is gold itself sin? Then why was it created? Therefore, it remains that the cause of sin is the fourth [of those named], which is neither an essentially existing thing, nor a thought about a thing, nor a disembodied mind, but is a kind of misanthropic pleasure generated by the free will of [man] and forcing the mind to abuse God’s creatures - cutting off this pleasure is entrusted to the law of God. And when you [all this] understand, then the thought will perish, dismembered in its own contemplation, and the demonic [obsession] will run away from you, since your thought will ascend to grief thanks to this knowledge. If you want to use the enemy’s sword, but first want to defeat him with the help of your sling, then take the stone out of your shepherd’s bag (1 Samuel 17.48–51) and examine in contemplation the following: why do Angels and demons visit our world, but we do not penetrate their worlds? For we cannot unite Angels more closely with God, nor desire to make demons more unclean. And why “the morning star that rises in the morning is crushed upon the earth” (Isaiah 14.12) and “does the sea think of the world as a pan of peace, and Tartarus of the abyss as... captive: he kindles the abyss, like a copper furnace” (Job 41.22-23), outraged by everyone with his malice and wanting to rule over everyone? The contemplation of these things greatly offends the demon and puts his entire horde to flight. However, this only happens to those [Christians] who have achieved some degree of purity and have begun to see to some extent the meanings of created [entities]. The unclean do not know about the contemplation of these [things], and even if they, having learned about them from others, began to repeat [their words] like spells, they would still not be heard, due to the abundance of dust and loud noise produced by passions during [spiritual] warfare. After all, the horde of foreigners needs, of course, to calm down so that only one Goliath comes out to meet our David. [Finally, it can be said that] in relation to all [other] thoughts one should use both such discrimination and this type of [spiritual] warfare. 20. Two explanations for quick victory over thoughts. When some of the unclean thoughts quickly take flight, we need to investigate the reason for this. Why did this happen? Is it because of the rarity of the thing [we desire]? Or because it is difficult to obtain substance [for thoughts]? Or maybe because our characteristic dispassion does not allow the enemy to do anything against us? [For example, consider the following case]: if one of the hermits, being tormented by a demon, imagines in his mind that he has been entrusted with spiritual leadership in the leading city, then this thought will not linger long in the dreamer - and the reason for this is clear from what has been said. If he, [imagining himself the leader of] any other city, reasons in a similar way [and remains unperturbed], then he will be rewarded with bliss for his dispassion. In a similar way, the same method of investigation can be acquired in relation to other thoughts. We need to know this in order to either be filled with zeal and strength, cross the Jordan and be near the “city of dates” (Deut. 34.3), or, if we remain living in the desert, to be beaten by foreigners. 21. That the demon of the love of money is followed by the demons of vanity and pride. The demon of the love of money seems to me to be very diverse and inventive in seduction. Often, oppressed by extreme renunciation [of the world], he immediately pretends to be zealous and poor-loving: he cordially welcomes strangers who have not yet arrived and sends [the monk] to serve other people in need - he visits the dungeons of the city, redeems those who are being sold [captives and slaves], cleaves to rich women, shows them who [of the needy] should show mercy, and also advises others [of the rich] who have filled their wallets tightly, renounce [the world]. And thus gradually seducing the soul, he entangles it with thoughts of love of money and transfers it to the demon of vanity. And he brings a multitude [of people] glorifying the Lord for such zealous [words and deeds of the ascetic]; some [of them] little by little start talking among themselves about [his priesthood]; then [the demon] predicts his death, as already existing in the priesthood, and adds that he cannot escape [the priesthood], even if he makes a thousand efforts for this. So the long-suffering mind, imprisoned in the bonds of these thoughts, enters into [mental] warfare with those of the people who [allegedly] do not accept [his election as a priest], and those who willingly accepted [he also mentally] showers them with gifts and approves of them for their prudence; He brings some of those who rebel [against him] before the judges and demands that they be expelled from the city. When these thoughts are already inside [the mind] and revolve [there], then the demon of pride immediately appears, constantly depicting lightning in the air of the cell, sending winged serpents, and, finally, he causes [the ascetic] to lose his mind. But we, having prayed for the destruction of these thoughts, will live with thanksgiving together [with the brethren] in poverty. “For we have brought nothing into the world; It’s obvious that we can’t... take anything out of it. Having food and clothing, we will be content with that” (1 Tim 6.7–8), remembering what [the Apostle] Paul said: “The love of money is the root of all evil” (1 Tim 6.10). 22. Destructive consequences of retaining evil thoughts in the soul. All unclean thoughts, lingering in us due to passions, bring the mind “into disaster and destruction” (1 Tim. 6.9). For just as the thought of bread is delayed in a hungry person due to hunger, and the thought of water in a thirsty person due to thirst, so thoughts of money and [many] acquisitions are delayed [in a person] due to greed, and thoughts of food and bad thoughts born from food are delayed [in him] due to [corresponding] passions. A similar [correspondence] can be found if we [consider] thoughts of vanity, as well as other [similar] thoughts. And it is impossible for a mind suffocated by such thoughts to stand before God and be crowned with the “crown of righteousness” (2 Tim 4.8). Carried away by such thoughts, the thrice-unhappy mind, [as it is said] in the Gospels, refused the meal of the knowledge of God. Also, bound hand and foot and thrown “into outer darkness,” he had a robe woven from the same thoughts, which the Caller recognized as unworthy of such wedding feasts (Matthew 22.11–13), because the wedding robe is the dispassion of a rational soul that has rejected “worldly lusts” (Titus 2.12). And what is the reason why thoughts about sensory things lingering [in the mind] destroy knowledge - this is discussed in the “Chapters on Prayer.” 23. Necessary conditions for the life of a hermit. Let none of the hermits retire to asceticism alone with [feelings of] anger, sorrow or pride, and let no one run away from the brethren, tormented by such thoughts. For as a result of such passions, insanity also occurs [with monks], when the heart [moves] from one thought to another, then to a third and fourth, and thus gradually plunges into the quagmire of oblivion. We know many brothers who found themselves in such a shipwreck, while others, through tears and prayer, returned to human life. Some, having accepted irreversible oblivion, no longer had the strength to return to [their] first state, and we, unfortunate ones, to this day observe the shipwreck of our brothers. This misfortune most often happens due to thoughts of pride. When someone begins to become a hermit, having such a state [of soul], then first of all he sees how the air of the cell becomes fiery, and at night its walls are illuminated by lightning; then the voices of [certain] pursuers and the pursued are heard, images of chariots along with horses are imprinted in the air, the whole dwelling is filled with Ethiopians - seeing this, he becomes dismayed. And then [the monk] is attacked by extreme cowardice, he is seized by insanity, he becomes arrogant and, out of fear, forgets about [his] human condition. Therefore, it is necessary, with much humility and meekness, to indulge in solitude, and to console the soul of such a [monk who has fallen into delusion] with spiritual speeches and address it with the words of Saint David: “Bless the Lord, my soul, and do not forget all His rewards: He who cleanses all your iniquities, He who heals all your ailments, He who delivers your belly from corruption, crowning you with mercy and bounty" (Ps 102.2-4). With such and similar words one should address this soul [and closely monitor it], just as during a holiday a mother constantly monitors her child so that none of the intruders kidnap him. You should especially pray intensely for such a soul, calling it to the Lord. 24. About the impossibility of perceiving two thoughts at once. Demons do not all tempt us at once and do not attack us with their thoughts at the same time, because it is not inherent in [our] mind to simultaneously perceive ideas about two sensory things. For we have already said in the seventeenth chapter that no unclean thought arises in us without a sensory thing. If our mind, being very rapid in [its] movement, combines thoughts with each other, then on the basis of this we should not assume that all [these thoughts] arose at the same time. For the potter's wheel does the same thing when, by virtue of its rapid movement, it joins together two pebbles that were previously located at opposite ends of its diameter. You can imagine in your [mind] the face of your father and check whether it will remain when another [imaginary] face appears within you, or whether this other face appears only when the first one disappears. For if it is possible at the same time to perceive [in the mind] both the idea of ​​gold and the idea of ​​[our] offender, then this means that we simultaneously fall into the hands of both the demon of love of money and the demon of memory - and this already belongs to the realm of the impossible, because, as I have already said, our mind is not capable of immediately perceiving both the idea of ​​the offender and the idea of ​​gold. And therefore, it is necessary, during temptations, to try to transfer the mind from [any] unclean thought to another idea, and then to a third - and thus avoid [the watchful eye] of that evil taskmaster. If the mind, attached to [some] thing, does not move on [to another], then it becomes immersed in passion, and it is in danger of being on the way to committing sin in practice. And such a mind really needs a lot of purification, wakefulness and prayer. 25. The idea of ​​our own body and its role in the emergence of thoughts. Those of people who, relying on [actually existing] things, contemplate a certain [meaning] in natures, and present evidence on the basis of what they contemplated. For me, in the overwhelming majority of cases, the proof is the heart of [my] reader, especially if it is understanding and has experience of monastic life. And the present discussion should begin with how it is inherent in [our] mind to perceive ideas about sensory things and to be imprinted in accordance with them through this [earthly] body [ours], which serves as an instrument [of the soul]. For whatever the external appearance of a thing, such is necessarily its image perceived by the mind. Hence, mental representations of things are called [their] similarities, since they retain the same external appearance that is in them. And just as the mind perceives ideas about all sensory things, so [it also perceives the idea] about its own instrument, with the exception of seeing it, for the mind is not able to form within itself the appearance [of its own body], nor to see it. But through this external image, the mind does everything within itself, that is, it mentally judges and walks, gives and receives. He does and says whatever he wants, thanks to the speed of mental representations: sometimes he [even seems to] perceive the image of his own body and stretches out his hand to take something from those who give, and sometimes he puts aside this image so that, putting on the appearance of his neighbor, it is as if with his own hands he gives something. And without such external images, the mind, being incorporeal and devoid of any kind of such [material] movement, cannot accomplish anything. Therefore, the hermit should guard his mind during temptations, for when a demon appears, the mind immediately perceives this external appearance of its own body and [through it] enters into warfare with a brother within [the soul] or has intercourse with a woman. Christ in the Gospels called such a [person] an adulterer, who commits adultery in [his] heart with his neighbor’s wife (Matthew 5.28). Without such an external image, the mind can never commit adultery, being incorporeal, and without such mental representations it is not able to approach any sensible thing; these same mental ideas are [already] sins. So, listen to yourself [and notice] how the mind, without seeing its own body, puts on the appearance [of it], and also how it imprints in thought the entire [appearance] of its neighbor, having previously perceived and seen it entirely [in reality]. However, during temptations it is impossible to see this, that is, to see how [the image] arises in thought and here reaches its fullness, unless the Lord forbids the wind and the sea, creates great silence and brings the sailor to the land to which he hastened (Matthew 8.26). Therefore, the hermit should pay attention to himself, “let not the word of iniquity be hidden in your heart” (Deut. 15.9), for during temptations, when a demon appears, the mind [often] perceives the appearance of its own body. Consideration of this prompted us to talk about unclean thoughts. After all, a demonic thought is an imperfect image of a person perceived by the senses, arising in thought; with this image, the mind, driven by passion, secretly says or does something unlawful, turning to the successive succession of ghosts formed by it [itself]. 26. About how to gain knowledge of discernment. If any of the hermits wishes to receive knowledge of discernment from the Lord, then let him first of all zealously carry out those commandments that he can carry out without neglecting anything; and thus, during prayer, “let him ask for knowledge of God, who gives to all simply and without reproach... asks... without doubting at all and not tossed about by the waves of unbelief, and it will be given to him” (James 1.5-6). For it is impossible for someone to comprehend the knowledge of many things who does not care about [things] already known [and is afraid] that, having committed many sins, he will be responsible for an even greater number of sins. And [on the contrary], blessed is he who serves knowledge, for the real danger [for him] is the failure to do what it prescribes, while the fulfillment of everything that it teaches brings bliss. For the mind, being passionate, spins and becomes uncontrollable [in its whirling] when it considers substances that produce [various types of] pleasure. It stops wandering only by becoming dispassionate and meeting with. non-corporeal [entities] who fulfill his spiritual desires. But knowledge cannot be acquired unless one renounces the first, second and third renunciation. The first renunciation is the voluntary abandonment of worldly things for the sake of knowledge of God. The second renunciation is the rejection of vice, which occurs through the grace of our Savior Christ and thanks to the zeal of the person [himself]. The third renunciation is the withdrawal from ignorance of those [spiritual things] that appear to people in proportion to [their inner] state. 27. Dreams arising from the confusion of the passionate part of the soul. This is how hermits are tempted by demons during the day and fall into various thoughts; at night they fight with winged asps, are surrounded by carnivorous animals, snakes swarm around them, [and sometimes] they are [mercilessly] thrown from high mountains. It happens that when they wake up, they [see themselves] surrounded by the same animals, and their cell engulfed in flames and covered with smoke. And when they give themselves up to such dreams and are not afraid of them, they see how demons immediately turn into women, obscenely affectation and eager to indulge in shameful games. Demons invent all this, wanting to throw the furious and desirable [principles of the soul] into confusion, so that their battle with hermits would be [more successful]. For the furious [part of the soul] becomes more susceptible to temptation the next day if it was confused the night before, while the desirable [part of the soul easily] perceives lustful thoughts, excited before this by night visions. [Demons] bring these dreams upon the hermits, which, as I said, either pave the way for [the temptations] of the next day, or confuse the hermits the previous night, wanting to humiliate [them] as much as possible. And those of the brethren who are fed in abundance with bread and water fall under the power of terrifying visions. Therefore, hermits should “watch and pray, so as not to fall into temptation” (Matthew 26.41), and guard [their] heart with all care, calming the violent [beginning of the soul] with meekness and [singing] psalms, and drying up the desirable [beginning of it] with thirst and hunger. The wise Solomon clearly teaches this in the Book of Proverbs: “If you sit, you will be fearless; if you sleep, you will sleep sweetly. And do not be afraid of the fear that is found, lower than the aspirations of the wicked: for the Lord will be on all your paths and will strengthen your foot, so that you do not slip. Do not refuse to do good to those in need, when your hand is ready to help. Do not say: when you go away, return, and in the morning I will give you... do not think what the coming day will produce” (Proverbs 3.24–28). 28. Dreams generated by vanity and sadness. When demons cannot bring the violent and desirable [principles of the soul] into confusion at night, then they invent dreams generated by vanity and reduce the soul to the quagmire of thoughts. As an example of these demonic dreams, the following can be cited: often someone sees himself [in a dream] either distributing punishments to demons, or healing some bodily ailments, or [worthily] wearing the vestments of a shepherd and tending [his] small [verbal] flock. And upon waking up, he immediately begins to dream about how he will be ordained a priest - and [the hermit sometimes] thinks about such things and the like all day long. Or [he dreams that he] will be given the gift of healings, then he sees in advance the miracles [performed by him and joyful] healed people, honors from the brethren and offerings from outsiders who come to him both from Egypt and from foreign lands, attracted by [his] glory. And often [demons] plunge hermits into uncontrollable sadness, showing them some of their relatives as [seriously] ill and exposed to dangers either on land or at sea. It happens that [the demons] even predict shipwrecks for the brethren themselves in their monastic life, bring them down when they have ascended to the highest steps of the ladder, and, making them blind again, force them to feel the walls. And with countless other [ghosts] they fool their heads: with the noise of the winds (which, when they all blow together, serve as [signs] of the arrival of demons), with the voices of wild animals, or [with words] of certain stories, so that those to whom they are told miss the [proper] hours of worship. One should not pay attention to these [demons], but with a sober understanding expose them, producing such [ghosts] in order to lead souls into delusion and deception. Angelic dreams are not at all like that: they give the soul clear peace, inexpressible joy, deprive it of passionate thoughts during the day, [bring] pure prayer, quietly [discover] the meanings of created [things], which are [the] Lord Himself, and reveal the Wisdom of the Lord. 29. About the fact that dreams make it possible to determine the state of the soul. If one of the hermits does not succumb to confusion at the frightening ghosts and fornication visions that happen in a dream, but, on the contrary, becomes angry at the [demons] shamelessly approaching him [in the form of women], and begins to beat them; or even touching their bodies, as [the doctor touches] during treatment (for demons show [women] and in the same way), will not become inflamed at all, but will exhort some of them to be chaste - then [one can say that] truly blessed is he who has acquired such dispassion. After all, the soul, with [the help of] God, successfully carrying out [here spiritual] work, when it is freed from the [passions of the sinful] body, it finds itself in those places of knowledge in which the wings of dispassion rest; from here she, having received the wings of that Holy Dove, will spread in contemplation to all ages and “rest” (Ps 54.7) in the knowledge of the Holy Trinity. 30. Thoughts that interfere with good deeds and distort them. [With the spiritual eye one can] see that some of the unclean thoughts follow the [very] path of virtue, while others go near this path. Those [thoughts] that hinder the implementation of God’s commandments remain close to the path; on the contrary, those [thoughts] that not only do not convince us to abandon the implementation of these commandments, but inspire us [to fulfill them zealously], and when they are fulfilled, encourage [us] to boast before people - these thoughts, as can be observed, are on the [very] path, [trying] to destroy either our goal or the proper way of implementing [this or that] commandment. As a result of this, the one who does the commandment must do it for the sake of the Lord and joyfully, for it is said: “Do good with gladness” (Rom. 12.8). For what good does it benefit me if I strip myself of the thought of covetousness through good deeds and the thought of gluttony through abstinence, but [instead] put on the thought of vanity or murmuring? In any case, I will be convinced that during prayer, under the influence of these thoughts, the same thing happens to me as under the influence of the first ones - a falling away from the light, which surrounds the mind with its radiance during prayer. Blessed David writes about these thoughts: “On this path, I walked unwisely, hiding a snare for me” (Ps 141.4); and again: “The net has already bound my feet; I have laid temptations in the path” (Ps 139.5–6). After all, “at,” as it seems to me, means “near the path.” 31. Different types of thoughts and their opposites. The demonic thought is opposed by three thoughts that suppress it when it lingers in consciousness: an angelic thought, a thought [arising] from our will, gravitating towards the best, and also a thought born of human nature, prompted by which even pagans love their own children and honor their parents. But a good thought is opposed by only two thoughts: a demonic thought and a thought [arising] from our will, which deviates to the worse. No evil thought comes from [our original] nature, for from the beginning we were not created evil, if, of course, it is true that the Lord sowed “good seed in His field” (Matthew 13.24). After all, it is not necessary that we, being able to perceive something, also have the power of it; so, for example, we are capable of not being, but do not have the power of non-being, since powers are qualities, and non-being does not have quality. For there was a time when vice did not exist, and there will be a time when it will cease to exist, (but there was no time when virtue did not exist, and there will be no time when it will cease to exist), since the seeds of virtue are indelible. I am convinced of this by the rich man of the Gospel who, being judged in hell, took pity on [his] brothers (Lk 16.19-31). After all, pity is the kindest seed of virtue. 32. About the fact that one should be attentive and tame the furious beginning of the soul. If someone wants to achieve pure prayer and present to God a mind without [evil] thoughts, then he must rule over the violent principle [of the soul] and carefully monitor the thoughts generated by this principle, that is, the thoughts that happen [to us] as a result of suspicion, hatred and memory malice, which especially blind the mind and destroy its heavenly state. Saint [Apostle] Paul also admonishes us regarding this, saying that we should lift up “clean hands without anger and doubting” (1 Tim 2.8). However, bad habits [often] haunt those who have renounced [the world]: they often go to court and quarrel with relatives over property and possessions, which they, [according to monastic custom], should have distributed to the poor. Such people, in our understanding, become a toy in the hands of demons and make the path of monastic life even narrower for themselves, inciting anger in themselves over [perishable] property and, at the same time, trying to extinguish this anger with the help of the same property. It is as if someone were trying to apply ointment to his [sore] eyes with a [sharp] pin. The Lord commanded us to sell our property and give it to the poor (Matthew 19.21), but to do this without quarrel and litigation. For “a servant... of the Lord must not quarrel” (2 Tim 2.24), but to the one who wants to sue [him] over a shirt, give him his outer garment as well (Matthew 5.40), and to the one who strikes him on the right cheek, offer the other also (Matthew 5.39). And in general, you should try to leave property not in the same way as the one who took possession of it [supposedly forever], but so that in the hour of death you do not fall into thoughts of remembrance, if the wise Solomon [correctly says] that “the way of those who remember grudges is death” (Proverbs 12.28). Every [person] who owns [abundant wealth] and property must know that he stole food and clothing from the blind, lame and lepers, and [therefore] must give an answer to the Lord on the day of the [Last] Judgment. 33. Actions of demons in relation to those who indulge in soul-helping reading. Among the unclean demons there are some who always sit next to those who read and try to steal their minds, often taking the Holy Scriptures themselves as reasons for this and completing [their work by plunging ascetics] into evil thoughts. It happens that they force [the monk], contrary to [his] custom, to yawn and induce [him] into a heavy sleep - a sleep of a completely different kind than ordinary dreams. Since some of the brethren imagine that [this happens] as a result of an inexplicable natural resistance [of the body], I, having often observed and studied [such a phenomenon, I can say the following: demons] touch the eyelashes and the entire head, cooling it with their own body, for the bodies of demons are very cold and very similar to ice. And therefore we feel that [our] head is, as if with a whistle, being sucked in by [a certain large] can. They do this in order to attract the warmth contained in the skull and force the eyelashes, weakened by moisture and cold, to slide down and close the pupils of the eyes. Often I noticed that when they touch, they freeze [my] eyelashes as if with ice and make all [my] vision dead, causing [me to shudder, as if in mortal agony]. After all, natural sleep is inherent in warming the body and refreshing the vision of [people] who are healthy, as can be seen from experience itself. Demons produce an unnatural and prolonged yawn, during which they, [as if] narrowing themselves, [penetrate] into the mouth of the yawner and touch its internal cavity. Until this day, I myself did not understand this, although I often suffered [from such yawning], but I heard about it from Saint Macarius, who, as proof, brought me the fact that yawning [monks usually] seal their lips [with the sign of the cross], according to an ancient and sacred tradition. This happens to us because we are not vigilant and attentive while reading and do not remember that we are reading the holy words of the Living God. 34. About the successive succession of demons. Since there are successive alternations of demons, when the first of them becomes exhausted in battle and can no longer set in motion the passion that is dear to him, then we, observing [these alternations], discovered the following: when the thoughts of any passion become rare for a long time, and the boiling and movement of this passion become unexpected, since we do not give it grounds [to manifest itself] through our negligence, then we learn that the inheritance of the first demon is accepted by another, the more dangerous one, who takes the place of the one who fled and fills it with his own cunning. He fully understands our soul and, compared to usual, is more eager to fight with it; he immediately makes a sortie with the help of yesterday and the day before yesterday, although [as it seems] there is no external reason for the invasion. The mind, seeing this, let it run to the Lord and, having accepted the “helmet of salvation” (Eph 6.17), “putting on the breastplate of righteousness” (Eph 6.14), drawing the “sword of the Spirit” (Eph 6.17) and lifting up the “shield of faith” (Eph 6.16), let it speak with tears, lifting up its eyes to its own heaven: “Lord Christ, the power of salvation mine" (Ps 139.8), "incline Your ear to me, hasten to take me away: make me a protector and a place of refuge to save me" (Ps 30.3). “The fiery arrows of the evil one” (Eph 6.16). And after the seventh day it is [usually] recognized that this demon is not much different from his predecessor, although he remains [near us] for another whole year, more often being wounded than himself, until his successor comes, according to what Job said: “At a certain time he is destined to fall from others, but his houses. desolate being the wicked” (Job 12.5). 35. Temptation generated by excessive asceticism. When, after many and frequent struggles, the demon of gluttony is not able to destroy the [strongly] imprinted [in the soul] of abstinence, then he plunges the mind into the desire for higher asceticism, and [as an example] they cite Daniel and his companions, their meager life and the seeds [on which] they ate (Dan 1.11-12). He also reminds of some other hermits who have always lived this way [meagerly] or who have begun [to do so] recently, and forces him to become their imitator, so that [the monk], having pursued immoderate abstinence, will fail in proportionate abstinence, since the body, due to its weakness, will not be able to withstand [this]. [This demon] “blessed his lips, and cursed his heart” (Ps. 61.5). And I believe that [a monk] should not succumb to the convictions of this demon and abstain from [consuming] bread, oil and water. [Based] on the experience of the brethren, [we can advise] the best way of eating: [you should eat] not to the point of satiety and once a day. I will be surprised if [I see] that the one who satisfies himself to the full with bread and water will be crowned with the crown of dispassion. And I call dispassion not that which prevents sin from being realized in practice (for this is called abstinence), but that which suppresses passionate thoughts in [the] consciousness itself - this [the Apostle] Paul called the spiritual circumcision of the inner Jew (Rom. 2.29). If anyone, having heard such words, loses heart, then let him remember the “chosen vessel” (Acts 9.15), the Apostle, “in hunger and thirst” (2 Cor 11.27) who completed his journey. [Further, it should also be noted that] the named demon [of gluttony] is also imitated by the demon of despondency: he instills in the patient [ascetic] the idea of ​​the highest hermitage, calling him to compete with John the Baptist and the firstfruits of hermits - Anthony, so that he, unable to endure long and inhuman solitude, would flee in shame and leave his place. Then [the demon of despondency], boasting, could say: “Let us strengthen ourselves against him” (Ps. 12.5). For their growth, unclean thoughts perceive many substances and extend to many things, for due to the great fervor of passions, they mentally cross the vast expanse of seas, not refusing to make long journeys. [It should be noted] that those thoughts that have already been purified to some extent are more limited than these unclean ones, and cannot extend to many things due to the weakness of the passion [that supports them]. Therefore, they are more likely to be drawn into an unnatural movement and, according to the wise Solomon, “for a certain time they mock outside” (Proverbs 7.12) and collecting reeds for the lawless making of bricks, no longer receiving straw (Exodus 5.7–12). Therefore, you should guard your heart with all care (Proverbs 4.23), so that it may be saved “like a roe from a snare, and like a bird from a snare” (Proverbs 6.5). For it is easier to cleanse an unclean soul than to return to health one that has already been cleansed and again wounded [by sin] - the demon of sadness does not allow [this]. Constantly jumping before the apples of his eyes, he [continuously] imagines during prayer the ghost of [committed] sin. 37. About demons who know the heart. Demons do not know our hearts (although some people hold the opposite opinion), because [there is] only one Lord, the Knower of the Heart (Acts 1.24; Acts 15.8), Who is “the knowledgeable mind of men” (Job 7.20) and “who created their hearts in one” (Ps 32.15). But they know many of those mental ideas that are in the heart by spoken words and certain bodily movements. I wanted to explain this now, but our holy priest restrained me, saying that such things should not be made public and accessible to the ears of the uninitiated, since, according to him, he who has intercourse with [a wife who is] in uncleanness becomes guilty according to the law (Lev. 15:19-24). However, [it can still be argued] that, based on such [external] signs, [demons] recognize the hidden [human secrets] in the heart and take this [knowledge] as the basis [of their warfare] against us. Often, having begun to denounce those who slander, we ourselves do not treat them with love, and therefore we fall into the hands of the demon of memory and malice and immediately perceive [from him] evil thoughts against [our offenders], which we were not aware of before. Therefore, the Holy Spirit correctly accuses us: “Thou hast slandered thy brother, and thou hast caused offense to thy mother’s son” (Ps 49:20). [After all, by doing so we] open the door to thoughts of remembrance, leading the mind into confusion during prayer and always imagining the face of our enemy, even idolizing him. For what completely occupies the mind during prayer is the disease of slander; we will never remember anyone badly and when remembering our neighbor we will not turn away our gaze, for crafty demons examine all our gestures and leave nothing unexamined that concerns us: neither how we lie, nor how we sit, nor how we stand, nor how we speak, nor how we walk, nor how we look - everything is attentive. they investigate, put everything into action, and spend the whole day thinking about insidious intentions against us, so that during prayer they can defame the humble mind and extinguish its blessed light. Look what Saint Paul says to Titus: “Show... in your teaching purity... integrity, sound speech, without blame, so that the enemy will be put to shame, not having anything bad to say about us” (Titus 2.7-8). And blessed David prays, saying this: “Deliver me from human slander” (Ps 119.134) - here calling demons “humans” due to the rationality of their nature. And [our] Savior in the Gospels called “man” the enemy who sowed in us [among the wheat of virtue] the tares of vice (Matthew 13.25). 38. Two types of death and resurrection. The rational nature, killed by vice, is resurrected by Christ through the contemplation of all ages. And His Father resurrects the soul of the dead through the death of Christ through its knowledge of itself. The words of the Apostle speak about this: “If... we have died with Christ, then we believe that we will also live with Him” (Rom. 6.8). 39. Vision of the “place of God.” When the mind, having put off the old man, puts on the gracious man (Col 3.9-10), then during prayer he sees his state, similar to sapphire or heavenly color - this state Scripture calls “the place of God,” and it was [once] seen by the elders on Mount Sinai (Exodus 24.10-11). 40. Detachment of the mind from sensory things. The mind will not see the place of God in itself unless it is above all mental ideas associated with [sensual] things; and he will not be above them if he does not remove from himself the passions that fetter him through mental ideas about sensory things. The mind will put aside passions with the help of virtues, and simple thoughts with the help of spiritual contemplation; and he will put this [contemplation] aside when, during prayer, he is illuminated by that Light that imprints that place of God. 41. Mental ideas that imprint our mind, and mental ideas that do not imprint it. Of the mental ideas, some leave their mark on our sovereign principle and give it a [certain] form, while others do not, imparting only knowledge to it. For, [for example, the words]: “In the beginning was the Word, and the Word was with God” (John 1.1) [only] put a certain thought into the heart, but do not leave their imprint on it and do not form it. And [the words]: “Took the bread” (Matthew 26.26) form the mind, just as [the word] “broke” (Ibid.) leaves an imprint on it. In the same way, the phrase leaves an impression: “I saw the Lord sitting on a throne, high and exalted” (Is. 6.1), with the exception of “I saw the Lord,” since, as it seems, this very saying leaves an impression on the mind, but what it means does not. For [Isaiah] saw with a prophetic eye [how] the rational nature, raised to the mountain through [spiritual] work, received the knowledge of God. After all, it is said that God sits where He is known. That is why the pure mind is called the “throne of God.” And the “throne of dishonor” is called the “woman” (that is, the soul) who hates righteousness (Proverbs 11.16). Therefore, the thought of God cannot be counted among those mental ideas that leave their imprint on the mind, but it should be counted among those mental ideas that do not leave this imprint. And the person praying must in every possible way distance himself from mental ideas that leave their imprint on the mind. You should investigate the following: is the situation [in this case] the same with [things] corporeal and their meanings, as with [entities] incorporeal and their meanings? Or [the question can be put differently]: will the mind seeing [another] mind be imprinted differently, and will it be differently disposed when contemplating the meaning of this other mind? From here we understand how spiritual knowledge removes the mind from those mental ideas that leave their impressions on it, and presents it to God unimpressed, because the thought of God does not belong to the number of mental ideas that impress the mind (after all, God is not a body), but it belongs to those mental ideas that do not leave their impressions on the mind. Moreover, of the mental representations that imprint the mind, some designate the essence of incorporeal [things], and others indicate their meanings. [It should also be noted that] the situation is not the same with corporeal [things] and with incorporeal entities. After all, as for bodily [things], some [mental ideas about them] leave impressions on the mind, while others do not; and neither of the two thoughts [about non-corporeal things] impresses the mind. Demonic thoughts blind the glorious eye of the soul, which rushes to the contemplation of beings. Mental ideas that capture our sovereign principle and give it a [certain] form make the right eye [of the soul], which during prayer contemplates the blissful light of the Holy Trinity, cloudy. With this [single] eye ​​the bride attracted the heart of the Groom Himself in the Song of Songs. You, who ardently thirst for pure prayer, carefully monitor the fierce beginning [of your soul], and, loving chastity, rule over the belly. Do not feed your belly with bread to the point of satiety and confine it [in its desire to be satisfied] with water. Let the words of the Holy Spirit [never] leave you, and with the hands of virtues [you must always] knock on the door of the [Holy] Scripture. Then the dispassion of the heart will rise for you [like the sun], and during [the time of] prayer you will see your mind like a star. You might be interested in: