The meaning of passions in spiritual life, their essence and main moments of development, according to the teachings of St. ascetic fathers

Analysis and psychological determination of the main moments of the gradual development of “passion” in the human soul. (“Attack” or “adjective” – προσβολή; “friendship”, “combination” – συνδυασμός; “addition”, “assignment” – συγκατάθεσίς; “struggle” – πάλη; “skill” – ἕ ξίς; “captivity” – αιχμαλωσία; “passion” – πάθος). The main points of the gradual, progressive influence of the emerging “thought” on the mental state of a person are designated in ascetic literature by various technical terms. These latter, being figurative, are not easily translated into the precise language of modern psychological terms. And this is especially true since, as is known, St. the ascetic fathers did not have the custom of expressing their thoughts in a systematic form, but allowed a certain freedom in the distribution and formulation of literary material. That is why the ascetic teaching about the main moments of the development of passion in the soul has to be not only expounded, but also - in a certain sense - first established in detail and detail, commented on - in this case reaching only more or less reliable, but not always completely and absolutely indisputable conclusions 1 . St. The ascetic fathers, in whom this issue is revealed most definitely, fully and systematically, indicate seven 2 or six 3 main points that mark the various gradual stages of the development of passion in the human soul. The first impulse to the beginning of that mental phenomenon, which can end with the emergence of passion in the soul, is usually called among ascetics προσβολή 4 (translated in Slavic-Russian ascetic writing by the words “addiction” or “addiction”). This term denotes such a representation of some object or action, corresponding to one of the vicious inclinations of human nature, which, either under the influence of external feelings or due to its connection with the psychological work of memory and imagination, according to the laws of association, enters the sphere of human consciousness 5. The mental moment, denoted by the term προσβολή, in itself does not express or imply the free participation of a person 6. The appearance in the sphere of human consciousness of impressions and ideas very often occurs directly against the will of a person, contrary to his desire, without any of his own free participation, according to the law of psychological necessity 7, since impressions from external objects can be distinguished by the compulsion of a purely external irresistible invasion, and ideas can constantly arise according to the laws of association 8, the action and manifestation of which is sometimes difficult to control by the will 9. Very often appearing spontaneously in a person’s consciousness, before the movement of his will (πρὸ τοῦ θελ ἠ ματος) 10, (προσβολή); in itself - without subsequent psychological complications - from the moral side should be considered “innocent” (ἀναίτιος) 11 and in no case can be called a sin 12, unless, of course, it is caused by “wandering of thought” 13, committed consciously and voluntarily. For the will, προσβολή is a touchstone, a reason for discovering one or another of its dispositions, good or evil qualitative certainty. This or that relationship of free will to προσβολή is revealed, however, immediately after its appearance in the sphere of clear human consciousness. It is actually revealed in the form of one or another response of feeling regarding an impression or idea that has arisen: a person responds to an attack that has invaded his consciousness with either “hatred” or “love,” that is, sympathy or dissympathy 14 for him. The entire future fate of the “thought” depends on this or that subjective response to the attack - whether it will remain or not remain any longer in the inner world of a person. Hence the importance of this moment in moral life 15. Thus, according to the teachings of the ascetics, only the appearance of a thought in consciousness does not depend on the will of a person; but a completely different moral assessment is assumed by them in the event that the thought, when it appears, is not rejected, not suppressed, not expelled from consciousness, but remains in it “This slowness in a single or complex thought” 16 is highly significant and characteristic of the person in whom this phenomenon takes place. It shows that the thought that has arisen is not an accidental, external, alien element for the human personality - on the contrary, it certainly means that the “thought” finds a similar, suitable soil in human nature, which is expressed in a person’s sympathy for the thought that has appeared in him 17 . Prompted by this sympathy, a person’s attention is attracted, as it were, riveted to a “thought”, which, thanks to such circumstances and conditions that contribute to its further growth, development in the soul, opens up into a whole dreamy picture of one or another character, gradually filling the entire sphere of consciousness and displacing all other impressions and thoughts from it. A person, obviously, allows his attention to linger on a thought, to engage in it, which he experiences, experiences, thanks to this, a feeling of pleasure. The second moment of the gradual development of passion in the soul that we have characterized in ascetic writing is usually called συνδυασμός 18 (“friendship”, “combination”) 19. The very philological meaning of the term 20 indicates such a close connection between attention and “thought”, such an exclusive predominance of the latter in consciousness, that there is simply no place left for other objects in it. This philological meaning of the term is fully consistent with the definition that ascetics give to the psychological moment they designate. Define the most complete second point, which belongs to St. Ephraim the Syrian, notes the following features in the concept of συνδυασμός: free “acceptance of a thought” and “as it were, an occupation with it and a joyful conversation with it” (ἡ ἐνήδονος ὁμιλία) 21. That is, translating the words of St. Father in modern psychological language, we can say that the second moment in the development of “thought” is that attention is established exclusively on the impression or idea that has arisen, which serves as an impetus or reason for the development of a whole association of ideas determined by it - in content and tone - that give a person a feeling of pleasure (from the anticipation of enjoying the object of the impression or idea) 22 . In order to break the thread of this association, free the consciousness from it, and thereby stop the feeling of pleasure experienced, it is necessary to distract attention by exerting the will - an active and firm determination of a person to push away from the picture of sin and not to dwell on it, not to return to it. But if this does not actually happen, if the active attention in this second moment, instead of being distracted from the pictures of sin, dwells on them for a long time and with pleasure and, as it were, connects with them, then, as a result, a third moment occurs when the will itself is more and more carried away by the “thought”, inclines towards it, so that as a result the determination is formed to actually carry out what the “thought” is talking about and the pleasure of which he already anticipates with pleasure. In this case, the balance of spiritual life is completely disrupted - the whole soul is completely given over to the “thought” and strives to bring it to fruition in order to experience even more intense pleasure 23 . From this it is clear that the third moment in the development of “thought” is characterized by the inclination of the will towards the object of this thought, its consent and determination to move from pleasant dreams to activity with the intention of realizing one’s dreams. Consequently, in the third moment, all the will is given over to the “thought”, ready to be at its disposal, as the executor of the dreams and plans that have developed from it. The third moment described by St. ascetics is usually called συγκατάθεσις 24 and is defined as an expression of consent to passion (inspired by) a thought” 25 or as “the agreement of the soul with the presented (thought), combined with pleasure” (νεῦσιν ἐνἡδονον τῆς ψυχῆς, πρὸς τὸ ὸφθἐν γινομένην) 26, and it is noted about his mental being and moral imputation that in this regard he “approaches the matter and is used by it” 27 . Thus, in the third moment, called (συγκατάθεσις), a person takes a new - decisive and important - step towards approaching sinful passion, since in his soul at this very moment a strong-willed determination is brewing to achieve one or another use of the object of passionate thought, using for this purpose all the means depending on the person himself 28, ἡ κατ᾿ ἐνέργειαν ἁ μαρτία 29 . But at the same time, before a person’s final decision to move to this last moment has taken place, and sometimes even after such a decision, a person in some cases observes in himself and still experiences a struggle (πάλη) between a passionate attraction to a known object, on the one hand, and the opposite good inclinations and inclinations of his nature, his rational and moral convictions, on the other. However, the last mental moment of unstable oscillation of the will between instincts that are opposite from a moral point of view, unfortunately, does not always take place, but only in those relatively favorable cases when the “skill” (ἔξίς) for thought has not yet formed in the soul, so that the sinful inclination has not yet penetrated deeply into the nature of man, has not become a property, a constant quality of his character, a habitual element of his mood, when a person, as a result of this, constantly thinks and dreams of the object of a passionate urge (συνεχὴς μελέτη καί φαντασία), in short, when passion (πάθος) has not yet fully and finally formed in the soul, in the narrow and special sense of the word 30. In this latter case, passionate desire is so intense, the attraction to a certain object is so strong that the will of a person, either without any struggle or almost without a struggle, violently, swiftly, willingly devotes himself to the task of satisfying the passion, losing the dominant, guiding and controlling power of the volitional ability that is normatively obligatory for a person over the individual drives and needs of human nature. Consequently, here it is no longer the will that dominates the passionate attraction, but the latter over the will, forcibly drawing the entire soul towards the object of passion, forcing all its mental and active energy to concentrate around this latter. This ethical and mental state is called captivity (αίχμαλωςία) 31. At this moment, passion appears in its full development and decisive revelation, as a state of soul completely strengthened, revealing all its energy, reaching the nec plus ultra. In this case, too, the works of Rev. Feofan. He deals with this subject specifically in “Outline of Christian Moral Teachings,” pp. 156–158. Extremely valuable, although even briefer, comments are also contained in Volume III of the Philokalia (Moscow, 1888), pp. 459–460, when explaining the ascetic terms of the teacher. Philotheus of Sinai. However, this circumstance does not save us from the labor of independent analysis of these terms, since Rev. Theophan was based mainly on the work of the named ascetic (see Outline, p. 157), while in the interests of the cause it is important to attract other, the most remarkable ascetic writers. As for the venerable work of Prof. K. D. Popova “Blessed Diadochos” (5th century), Bishop of Photiki of Ancient Epirus and his creations. T. I. Kyiv. 1903), then here (pp. 69–82) the terms of interest to us are explained mainly according to the writings of Rev. Mark the Ascetic, who deviates in some cases from other ascetic writers (John Kaccian, Neil of Sinai, Ephraim the Syrian). Wed. Ephraim the Syrian. T. III, p. 429: προσβολή, συνδυασμός, πάθος, πάλη, συγκατάθεσις, ἐνέργεια, αίχμαλωσία. John Climacus. Gr. XV col. 896 С-897 В: προσβολή, συνδυασμός, συγκατάθεσις, αἰχμαλωσία, πάλη, πάθος. In order of psychological gradualism, John Climacus lists the moments of development of passion, while in Ephraim the Syrian such even comparative systematicity in the listing is not noticed. Among other ascetics we find a different terminology for moments of passion. Compare, for example, Neil of Sinai. De monachorum praestantia, p. III. col.1064 CD: αίσθήσεως , ἄτακτος , όρμή , λογισμός , ἐμπαθής , ἐπιθυμία αίσχρά, τέρψις, συναίνεσίς, ή κατ᾿ ἐνέργειαν άμαρτία. It is interesting to note that all of these terms have no correspondence in the names of various moments of the gradual development of desire in the soul (βούλησις) - until the moment when it goes into action. Here are the names of these moments in the form in which they are listed by St. John of Damascus De fide Orthodoxa. L. II, p. XXII, col. 945 AB: βούλησις, ζήτησις καί σκέψισ. Βούλὴ ἤ γουν βούλευσις , κρίσις , γνώμη , προα᾿ρεσις ἤ γουν ἐπιλογή. όρμή, χρῆσις. From προσβάλλειν. In its immediate meaning, this word means “an action when a thrown thing hits what is thrown” (E. Feofan. Dobrotoll. T. III, p. 459. Cf. Pape, lib. cit., S. 739 προσβ o λὴ = das Hinzuwerfen, =führen, =bringen, der Angriff, Umarmung, be. vom Stürmen der Städte. According to John Climacus, the blessed define that “preposition” is a simple word (λόγον ψιλόν) or an image (είκόνα) of some object, again introduced into the heart” (Gr. XV, co]. 896). The last words denote the actual appearance of a thought or idea about an object in the sphere of a person’s conscious life. When defining this term, we have to reckon with a strong negative authority, which has already found expression and defense in theological science. We understand the categorical judgment on this issue by Prof. K.D. Popov, based on the definition of προσβ o λή, which we find in Rev. Mark of the Ascetic. According to the named scientist, “by attack is meant an effect produced by external or internal causes on our soul, perceived by it and causing a certain movement in it (κίνημα). This movement, in its initial appearance indefinite, alien even to the image (ἀνείδωλον) of the thing that caused it, is the actual attack. It is an impression, sensory perception (πρόληψις), sensation (ἀίσθησις), indicating that something influenced the soul and found a corresponding echo in it. In this sense, the attack by Mark the Ascetic is defined. “Attempt,” he says, is “an ugly movement of the heart.” Περί νόμου πνευματ . κεφ . 141, col. 921). Attack, understood in the designated sense, is not a representation - for in the latter the image of a thing is already reflected (Mark the Ascetic, col. 1016 B), and is not a thought (λογισμός), which borrows only the reason from the argument.” It is impossible to draw a general conclusion. It is not without reason that I. Climacus refers to the authority of the “most prudent fathers". It is necessary, therefore, to take into account his opinion taking into account other ascetics. And this is all the more so if we analyze more deeply the teachings of Mark P. and I. Climacus, then it is possible to determine with certainty the reason for their disagreement. Mark Podv. intentionally or unintentionally, in relation to the features and purposes of his writings, narrows the scope of the analyzed concept προσβ o λή. At the same time, the definition of Mark the Ascetic in itself, without explanatory additions, in essence does not definitely contradict John Climacus, but is included in it as one of the essential points. I. Climacus takes this concept in a broader scope, which does not contradict the definition of Mark the Ascetic, but includes it as an integral part, since in the first even a simple word (λόγος ψιλός), in contrast to the representation of an object (είκών), just like the latter, is equally called προσβ o λή. It can be assumed that both the alien image and the idea were equally, although, obviously, not by all ascetics, included in the concept of προσβολή. John Climacus also belonged to the number of such ascetics. It is interesting to compare the definition of this latter with the teachings of I. Cassian on ways to combat carnal passions. According to him, it is of great benefit to those who care about purity that they first of all remove from themselves the very objects of carnal passions, from which a reason or memory of these passions can be born for a sick soul. So that carnal lust does not turn into action, it is necessary to remove both the object itself and the image (representation - effigies) of it; and for the soul, so that it does not perceive it even in thought (ne cam vel in cogitatione concipiat), careful reading of Holy Scripture, sober vigilance and withdrawal into solitude are very useful. Collatio V, p. IV, col. 613–614 A. Wed. Neil Sinai. De monachorum praestantia, p. Ill col. 1064 CD, ibid. With. IV, col. 1073 VS. Hesychius: De temperantia et virtute. With. II, col. 1480 D, 1481 AC. Specified places and below. confirm (although not directly) the greater accuracy of the Climacus definition compared to the definition of Mark the Ascetic. Wed. E. Feofan. Damn it. Christ moral, p. 157. Ephraim the Syrian. Los. Cit:.. οὐκ ἐφ ἤ μῶν ἐστι . ἡ προσβολή κατὰ άνάγκην Mark the Ascetic, col.1020 A. .. τὴν μονολόγιστον . προσβολὴν, ἀναγκαστικὴν οίδαμεν, ibid, col. 1017 AB. In ascetic writing this state is designated by the term μετεωρισμὸς τῆς διανοίας; (Isaac Cup. A. LXXII, σελ. 438) - “vapor of thought.” Sometimes a person cannot directly prevent the occurrence of an attack. Mark P., col. 1017 V. τὴν προσβολὴν κωλύσαι μὴ δυνηθέντες Mark the Ascetic, col. 1104 V. Ibid., col. 1020 Ä ... ο ὕ τε ἡ προσβολ ἠ ἐστιν ἁ μαρτία . Cp. Ancient Patericon, XXII, p. 482: “an adjective, remaining without action, does not make a person unrighteous.” Wed. Isaac the Syrian. A. LXXIII, σελ 438. E. Feofan. Damn it. Christ moral, p. 157. Mark Podv., col. 1024 S. Wed. E. Feofan,. Plot. Last Galat. (VI, 4), p. 392. E. Feofan. damn Christ moral, p. 157. Wed. Mark Podv. De his, qui putant... C. CXIV, col. 948; De baptism, col. 1016 C; ibid., 992B. Efrem Cup.,I. Climacus Loc. cit. Mark the Ascetic. De lege spirituali, c. CXLII, col. 921. De baptism. 997 A, C. The same moment is sometimes called όμιλία (Isaac the Syrian. Λογ. LXXIII, σελ. 438), προσομιλία (Mark P. c. CXL, col. 952, De baptismo, col. 992 B) τέρψις. (Nile of Sinai. De monachorum praestantia, col. 1064 C. D.) E. Theophan calls it in one place “sympathy” (Interpretation of the Epistle. Galat. VI, 4), p. 392, in another – “attention” (Drawn Chronicle No. p. 157). Συνδυασμός = Verbindung zweier Personen od. Sachen. (Pape, s. 991); “συνδυασμός duplication - attention is constrained by the object, so that there is only the soul and the object that has developed and occupied it.” Kindness. vol. III, p. 459. Ephraim the Syrian. Loc. cit. Wed. I. Forester. Loc. cit. Isaac Sir. Λογ. LXXIII, σελ 438. Climacus specifically relates the moment of pleasure, enjoyment (νεῦσιν, ἐνήδονον) only to the third moment - συγκατάθεσις - allowing in the second the possibility of “interview” as passionate, and dispassionate (τὸ συλλαλῆσαι μετ ἁ πάθους ἤ ἀ παθῶς). In any case, this ascetic, therefore, does not deny the possibility of the presence of an element of pleasure in the second moment as well. Some ascetics place special emphasis on this last point, which they note by the very name of it - τέρψις. Neil of Sinai. Loc. cit. Wed. E. Feofan, who emphasizes “pleasure” even at the next third and separate moment in the development of passion. (Beginning Chronicle No., pp. 158 – 159). Wed. And Climacus. Loc. Cit. … νεῦσσιν ἐν ἠ δονον τῆς ψυχῆς . I. Climacus, Ephraim the Syrian. Loc. cit. In Nile of Sinai, this term is replaced by the synonic συνάινεσις. Loc. cit. Wed. Mark Mobile. De lege spirituali, p. СХLII, col. 92i; DC baptism., col. 997 A, C. This term actually means in classical usage: “agreement”, “approval" (Cf. Pare. Lib. cit. s. 946. Zustimmung, Beifall). The same means συναίνεσις (Cp. ibid., s. 979). In Russian patristic In translated literature, it is conveyed by the words: “compliance” (literally philologically) and “assignment”; συναίνεσις is more often translated by the word “approval”. Ephraim Cup. T. III, p. 429F. I. Climacus, col. 896. Wed. E. Feofan. damn hr. moral teaching, p. 159. From this point of view, strictly analyzing all the relevant data, we cannot completely agree with the most respected scientist prof. K. D. Popov, who does not find it possible to draw any noticeable line between συνδυασμός and συγκατάθεσις and merges them to the point of indistinguishability in relation to the ethical and mental content they denote. "John Climacus, he says, makes a distinction between συνδυασμός and συγκατάθεσις. The incorrectness and artificiality of this distinction is evident from the fact that both in the concept of combination and of addition the same thing is affirmed - the inclination of the soul to what is introduced attack...And indeed συγκατάθεσις and συνδυασμός are synonymous words both in their meaning and in their use in the works of more ancient ascetic writers; these words denote the same mental act: the consent of the soul (feelings, will and reason) to accept an attack (Op. cit., p. 80). In this regard, however, it should be said that, being truly synonymous and meaning, therefore, in general the same thing, the named terms can express, as they do express, different shades - in this case, precisely the gradual inclination towards the “thought” of different aspects of the soul, different mental abilities. Meanwhile, in this subtle, detailed analysis of the gradual progressive growth of passion in the soul lies the actual center of gravity of the ascetic definitions of various moments of the development of “thought", designated therefore by synonymous, but still not completely identical terms. Moreover, what is especially important, it is not only I. Climacus who distinguishes the analyzed terms, but also, for example, Ephraim the Syrian, who even separates them with two intermediate terms (Loc. cit), Nile of Sinai, who, however, replaces them, as it is said, with others (τέρψις, συναίνεσις). Venerable Theophanes, an undeniably subtle and profound expert in ascetic patristic writing, also distinguishes them (Dobrot. III, p. 459). Consequently, in principle, the satisfaction of passion is decided, the sin in intention has already been committed. All that remains is the corresponding “production of the matter”, the actual satisfaction of the arisen and ripened passionate sinful desire - ἐνέργεια 1 Ephraim Sir., I. Climacus. Wed. Gregory B. Carminum lib. I; Theologica. T. XXXVII, col. 955: ἕ ζις μέν ἐστι ποιότης τις ἔμμονος. Ephraim Sir., I. Climacus. Ioc. cit. Wed. Avva Dorotheus. Doctor XI, p. 3, col. 1737 S. Isaac Cup. Λογ. V, σελ. 29 Apophthegm. Paturn, col. 197 (cp. Verba Seioorum, lib. XI, § 12, col. 934B).