Instructions

Contents 1. About God 2. About faith 3. About hope 4. About love for God 5. About the fear of God 6. About renunciation of the world 7. About silence 8. About attention to oneself 9. About caring for the soul 10. What should be provided for the soul 11. About spiritual peace 12. About maintaining spiritual peace 13. About exploits 14. About the light of Christ 15. About tears 16. About repentance 17. About fasting 18. About guarding the heart 19. About verbosity 20. About recognizing the actions of the heart 21. About illnesses 22. About alms 23. About thoughts and carnal movements 24. About patience and humility 25. About duties and love for neighbors 26. About non-judgment of one's neighbor and about forgiveness of insults 27. Against excessive care 28. About sadness 29. About despair 30. About active and speculative life Where there is God, there is no evil. Everything that comes from God is peaceful and beneficial and leads a person to self-condemnation and humility. If you do not know God, then it is impossible for love for Him to appear in you. You cannot love God unless you see Him. The vision of God comes from knowing Him: for contemplation does not precede the knowledge of God. Do not talk about the affairs of God after your belly is full: with a full belly, how can there be a vision of the mysteries of God? God is an innocent being and the guilt of all things. God is one being and one nature, and three Persons: Father, Son and Holy Spirit; but these three are one. And in this Holy Trinity there is no first or last, no greater or lesser; but the whole three Persons are co-essential and equal. Why should one believe that there is a Trinity in unity and unity in the Trinity? Faith, according to the teaching of St. Antiochus, is the beginning of our union with God. The true believer is the stone of the church of God, prepared for the building of God the Father, lifted up on high by the power of Jesus Christ; those. with a cross, with the help of a rope, i.e. the grace of the Holy Spirit. “Faith without works is dead” (James 2:26), and the works of faith are: love, peace, patience, mercy, humility, bearing the cross and life in the spirit. Only such faith is imputed to the truth. True faith cannot remain idle; He who truly believes will certainly do good deeds. “Faith is the revelation of things hoped for, the revelation of things not seen,” says the Apostle Paul. Or: faith is nothing other than believing what we do not see. If a person does not have excessive care for himself out of love for God and for acts of virtue, knowing that God cares for him, then such hope is true and wise. But if a person places all his hopes in his own affairs, and turns to God in prayer only when unforeseen troubles befall him, and he, not seeing in his own power the means to avert them, begins to hope for God’s help, then such hope is vain and false. True hope seeks the unified kingdom of God and is confident that everything earthly, necessary for temporary life, will undoubtedly be given. “Hope” is true courage towards God, given in the heart of a person from God’s inspiration and enlightenment. Or: “hope” is a virtue influenced from above, through which the blessings of eternal life are expected with certainty. This virtue, based in grace, which is given to us through Jesus Christ in keeping the commandments of God, is known by the communion of the body and blood of Christ with unceasing prayer. He who loves himself cannot love God. A soul filled with love for God, even during its exodus from the body, will not fear the prince of the air, but will fly with the Angels, as if from a foreign land to its homeland. Love is a virtue inspired by God, with which we love God. It is contained in the fulfillment of the decalogue, that is, God's command, consisting of ten points, through the prophet Moses, betrayed on Mount Sinai, so that every person can see what is pleasing to God and what is disgusting to Him, good or virtue is pleasing to God, evil or sin is disgusting to Him. So, this His commandment or commandments command us to do good as pleasing to God, and they forbid doing evil. Virtue is the fruit that is born from faith, or good deeds are the fulfillment of God’s commandments, performed with God’s help and with the haste of the human mind and with one’s own will, born from love for God and neighbor. “Fear God,” says the wise one, “and keep His commandments” (Eccl. 12:13). And by keeping the commandments, you will be strong in everything you do, and your work will always be good. For, fearing God, you will do everything well out of love for Him. But do not be afraid of the devil; He who fears God will overcome the devil: for him the devil is powerless. Two types of fear: if you do not want to do evil, then fear the Lord and do not do it; and if you want to do good, then fear the Lord and do it. The fear of God is acquired when a person, having renounced the world and everything in the world, collects all his thoughts and feelings and is completely immersed in the contemplation of God and the feeling of the bliss promised by the Saints. Without freeing itself from the world, the soul cannot love God sincerely, for worldly things, according to the Monk Antiochus, are like a veil for it. Perfect silence is the cross on which a person must crucify himself with all his passions and lusts. But think about it. The Lord and Christ himself endured various reproaches and insults in advance, and then ascended to the cross. So we cannot come into complete silence and hope for holy perfection unless we suffer with Christ. For the Apostle says, “Even if we suffer with Him, we will also be glorified with Him” (Rom. 8:17). There is no other way. There is silence, the incorporeal name in the corporeal house is curious: “there is a charming thing” (St. John. Flattery in v. 27). The silent one is a river: “I sleep, but my heart watches” (Song. 5, 2). Shut the door of the cell to the body, and the door of the tongue to speaking, and the inner door to the deceit of spirits. Let the Jesus Prayer unite with your breathing, and then you will know the benefits of silence. By constantly invoking Jesus Christ secretly into the soul of the soul, the adversary is struck and scorched. “Abide continually in the name of the Lord Jesus, so that the heart of the Lord and the Lord may consume the heart,” said St. Chrysostom "The image of the silence of acquisition. Do not like to live with people who love substances and are evil-obsessed; either live alone, or with brothers who are not material-loving and of the same wisdom. But with people who are material-loving and evil-obsessed, he who lives will in every way become involved in their malice and will serve human commands and vain and other all fierce conversations: anger, sadness, frantic deeds, terrible temptations, and others such evil circumstances. If the cell you are sitting in will be comfortable, run away and do not spare it, so that you do not weaken in love for it, do everything, be silent and careless as you can, and strive to remain in the will of God and in battle with the invisible, flee and endure the desert,” said the monk. Evagrius. The one who is silent must first have these five virtues as a foundation, and work is built on it, that is: silence, abstinence, vigilance, humility and patience; There are three divinely inspired works: psalmody, prayer and reading, and handicraft, if one is weak, said St. Gregory Sinait. “It is beneficial for everyone to eat silence and the removal of things and people,” said St. Hesychius. Saint Gregory of Sinaite lays down the foundation for the silent: Silence, abstinence, vigilance, humility and patience. Wisdom. “Be wise like a serpent and safe like doves.” (Matthew 10:16) True. “As ye will, let men do unto you: and ye do likewise unto them.” (Luke 6:31) Chastity. “He who has looked upon his wife has already committed adultery with her in his heart.” (Matthew 5:28) 8. About paying attention to yourself Make a sign and be sure to enter into yourself and see which passions, according to your observation, have become exhausted before you, which have been destroyed and completely abandoned you, which have begun to fall silent as a result of the abstinence of your soul, and not the removal only of what aroused them, and which you have learned to overcome with your reason, and not by depriving yourself of the causes of passion alone. And also pay attention, do you completely see that living flesh, that is, spiritual peace, has begun to grow in your rotting ulcer; and what passions pursue you one after another consistently and rapidly, and over what period of time; whether physical or mental. These passions are either complex or mixed; and whether they come to memory as weak, or whether they rebel strongly in the soul, and how they rebel - as a ruler or as a thief; how the king-mind, this ruler of the senses, looks at them; whether he enters into battle with them when they come forward and declare war, and whether he brings them to powerlessness with his strength, or even when he sees them he does not see them and does not deal with them at all; and which ones were formed again; Moreover, whether passions arise in living images or in feeling - without living images, and in memory without passionate movement, without thinking about them and without reasoning. And by this you can recognize the measure of mental health (Isaac the Syrian, f. 45, sheet 76 on the volume.) "To maintain attention, you need to retire into yourself, according to the verb of the Lord: “Kiss no one on the way" (Luke 10:4), i.e. do not speak without the need, unless someone runs after you in order to hear something useful. Basil the Great, Gregory the Theologian, John Chrysostom, Cyril of Alexandria, Ambrose of Milan and others were virgins from their youth to the end of their lives; their whole life was focused on caring for the soul, not the body. Likewise, we must make every effort about the soul, but strengthen the body only so that it contributes to strengthening the spirit. If you arbitrarily exhaust your body to the point that your spirit is exhausted, then such exhaustion will be reckless, even if this was done to gain virtue. 10. What should the soul be supplied with? The soul must be supplied with the “word of God.” For “The Word of God, as Gregory the Theologian says, is the bread of Angels, and souls who hunger for God feed on it.” Most of all, one should practice reading the New Testament and the Psalter; The Gospel and the Epistles of the Apostles should be read standing before the holy icons, but the psalms can be read while sitting. From reading the Holy Scriptures there is enlightenment in the mind, which is therefore changed by the change of God. It is very useful to engage in reading the word of God in unity and to read the entire Bible intelligently. For one such exercise, in addition to other good deeds, the Lord does not leave a person with His mercy, but will fill him with the gift of understanding. Nothing contributes more to the acquisition of inner peace than silence, and, as much as possible, constant conversation with oneself and rare conversations with others. When a person comes into the world and dispensation, he can immediately shed the light of enlightenment of the mind from himself. First, a person needs to repeat these words of the prophetess: “Let not great talk come out of your mouth” (1 Samuel 2:3), and the words of the Lord: “You hypocrite, first remove the beam from your side, and then you will see to take away the speck from your brother’s side” (Matthew 7:5). We must concentrate all our thoughts, desires and actions towards receiving the peace of God, and cry out with the Church: “Lord my God, give us peace” (Isa. 26:12). 12. About maintaining spiritual peace We must endure insults from others with indifference and become accustomed to such a state of mind, no matter how much they affect us. We see an example of such kindness in the life of St. Gregory the Wonderworker, from whom a certain harlot wife publicly demanded a bribe, allegedly for a sin committed with her; and he, not at all angry with her, meekly said to a certain friend of his: “Give her the price soon, she demands a lot.” The wife had just accepted an unrighteous bribe, was attacked by a demon, and the saint cast the demon out of her through prayer. In order to maintain peace of mind, one must drive away despondency and try to have a joyful spirit, according to the words of the wise Sirach: “Kill much sorrow and there is no profit in it” (Sir. 30:25). To maintain peace of mind, one must also avoid judging others in every possible way. Peace of mind is preserved by condescension towards a brother and silence. When a person is in such a dispensation, he receives Divine revelations. In order not to fall into condemnation of your neighbors, you must pay attention to yourself; do not accept bad news from anyone and be dead to everything. When someone lies and slanders you, endure it with joy. And when someone especially offends you, do not be indignant and do not contradict, ask for forgiveness. Deny yourself and your life. “Die all things before your death, as if you were not living in this world, when you want to begin doing the works of God,” said St. Chrysostom It is necessary to follow the middle path, “without turning aside either on the right hand or on the other side” (Proverbs 4:27), giving the spirit what is spiritual, and the body what is bodily, necessary to maintain temporary life. Nor should public life deny what it lawfully demands of us, according to the words of Scripture: “Render unto Caesar the things that are Caesar’s, and unto the Gods that are God’s” (Matthew 22:21). The body, exhausted by labor and painful, should be supported by moderate sleep, food and drink, without even observing the time. Jesus Christ immediately after the resurrection of Jairus’s daughter “commanded that food be given to her” (Luke 8:55). Any success in anything should be attributed to the Lord and said to the prophet: not to us, Lord, not to us, but to Your name give glory. “Have you been worthy to be called to the rank of monks, trying to show the virtue of the promise, so that you will not be rejected, not cruel, not lustful, not angry, not furious, not lustful, not intemperate, not shameless; but rather meek, reverent, self-controlled, chaste, quiet, peaceful, reasonable, preserving bodily purity, as you were united with Christ.” (Said Ephraim the Syrian, sheet 408). In order to accept and feel the light of Christ in your heart, you must, as much as possible, distract yourself from visible objects. Purify your soul with repentance and good deeds, with sincere faith in the Crucified One, closing your bodily eyes, immerse your mind inside your heart and cry out, constantly calling on the name of our Lord Jesus Christ. Then, as the spirit becomes zealous and ardent towards the Beloved (Luke 3:22), a person finds delight in the called name, which arouses the desire to seek higher enlightenment. We must cry for the remission of our sins. Let the words of the Porphyry-bearing prophet convince us of this: “those who walk and weep, throwing their seeds, but those who come will exceed with joy, grasping their hands” (Ps. 125:6) and the words of Isaac the Syrian: “wet your eyes with weeping: let the Holy Spirit rest on you and wash you from the filthiness of your malice, propitiate your Lord with tears, so that he may come to you” (Sk. 68 about renunciation of the world). When we cry in prayer and laughter is mixed with our tears, it is from the devil’s tricks. It is difficult to comprehend the secret and subtle actions of our enemy. Whoever has tears of tenderness flowing, his heart is opened by the rays of the sun of righteousness of Christ our God. When a person tries to have a humble heart and keep his thoughts in peace, then all the machinations of the enemy are ineffective; for where there is peace of thoughts, there God himself rests: in “the world,” it is said, “His place is” (Ps. 75:3). All our lives we offend the majesty of God by our sins; and therefore we must always humbly ask God for forgiveness of our sins. Repentance for sin, by the way, also consists in not doing it again. Just as there is healing for every illness, so there is repentance for every sin. Undoubtedly, begin to repent, and it will intercede for you before God. Continuously say prayers to the teacher. Antiochus: “Bearing, O Master, into the abyss of Thy compassion, I offer Thee from foul lips and unclean lips this prayer: remember, for Thou hast called upon me Thy holy name, and Thou hast redeemed me at the price of Thy blood, for Thou hast sealed me with the betrothal of Thy Holy Spirit, and Thou hast exalted me from the depths of my iniquities, may the enemy not snatch me away. Jesus Christ, intercede for me and be my strong helper in battle, for I am a slave of lust and we fight against it. But You, Lord, do not leave me cast down on earth in condemnation of my deeds: free me, O Lord, from the evil bondage of the ruler of the world and teach me in Your commandments. The path of my life, my Christ and the light of my eyes, Thy face, O God, Master and Lord, grant me the exaltations of my eyes and leave evil lust behind me; protect me with Your holy hand. Let not desires and lusts overwhelm me, and do not betray me to a colder soul. Enlighten the light of Your Face in me, O Lord, so that darkness may not overtake me and those who walk in it may not kidnap me. Do not, Lord, betray the soul that confesses to You to the invisible beast. Do not allow, Lord, to be hurt by strange dogs. Grant me the companionship of Thy Holy Spirit, and build in me the house of the church of Thy Christ, O Holy Father. Guide of the lost, guide me, so that I may not wander into shuiya: I desire to see Your face, O Lord. God, guide me with the light of Your face. Grant to me, Thy servant, a source of tears, and give the dew of Thy Holy Spirit to Thy creation, so that I may not dry up like the fig tree, which Thou hast cursed, and may tears be my drink and prayer be my food. Turn my cry, O Lord, into joy for me and accept me into Your eternal Tabernacles. May Thy mercy comprehend me, O Lord, and may Thy compassions embrace me, and forgive me all my sins. For you are the true God, forgiver of iniquity. And do not allow, O Lord, the work of Your hands to be put to shame through the multitude of my iniquities, but call me, O Master, as Your Only Begotten Son, our Savior. And raise me up when I am lying down, and revive me through the sins of one who was killed, like the son of a widow. For You alone are the resurrection of the dead, and glory befits You forever. Amen (Ant. Sl. 77).” In discussing food, one must observe so as not to distinguish between food that is tasty and tasteless. This is a deed characteristic of animals, but in a reasonable person it is unworthy of praise. We refuse pleasant food in order to pacify the warring members of the flesh and give freedom to the actions of the spirit. True fasting does not consist in a single exhaustion of the flesh, but also in giving that part of the bread that you yourself would like to eat to the hungry. “Blessed are the hungry, for they shall be filled” (Matthew 5:6). The holy people did not suddenly begin strict fasting, but gradually and little by little became able to be content with the merest food. The Monk Dorotheos, accustoming his disciple Dositheus to fasting, gradually took him away from the table little by little, so that from four pounds, the measure of his daily food, he finally reduced it to eight lots of bread. Eat enough food every day so that the body, strengthening, becomes a friend and obedient to the soul in the practice of virtue; otherwise, it may be that when the body is exhausted, the soul will weaken. On Fridays and Wednesdays, especially during the four fasts, following the example of the fathers, eat food once a day, and the Angel of the Lord will cleave to you. From a vigilant heart, purity is born in it, for which it is worthy of the vision of the Lord, according to the assurance of eternal truth: “Blessed are the pure in heart, for they will see God” (Matthew 5:8). What is best in the heart, we should not reveal unnecessarily; for then only what is collected remains safe from visible and invisible enemies when it is kept like a treasure in the interior of the heart. Do not reveal the secrets of your heart to everyone. St. Isaac the Syrian said: “Whoever wants to see the Lord, strives for the purity of his heart with the unceasing memory of God, and thus, with the brightness of his thoughts, behold the Lord at every hour.” St. Ephraim the Syrian said: “If anyone does not cleanse himself from all kinds of evil things, and bad thoughts, and evil lusts, rage and anger, envy and pride, vanity, hatred, slander and slander, slander and disagreement, and what now I am counting in detail? Christ." When everything far away recedes from him, then God will dwell in him. One must especially guard oneself from dealing with the female sex: for just as a wax candle, although not lit, but placed between the lit ones, melts, so the heart of a monk from an interview with the female sex imperceptibly relaxes, as St. Isidore Pelusiot says this: “If (to the words of Scripture) “evil conversations corrupt good customs,” then the conversation with wives, even if it is good, will be strong, but it is strong to corrupt the inner man secretly with evil thoughts, and the pure body, the soul will remain defiled: for what is hard is stone; what is soft water, both always diligence and nature conquers: if nature, barely moved, struggles, and from that thing, which is worth nothing, suffers and diminishes: then how can the human will, even if it is easily shaken, not be defeated and transformed from habit for a long time? (Isid. Pelu. writing 284 and Even. Min. in his life February 4 days). Therefore, in order to preserve the inner man, it is necessary to keep the tongue from speaking too much: “A wise man leads in silence” (Prov. 11, 12), “and he who guards his mouth will keep his soul” (Prov. 13:3): and remember the words of Job: “I have made a covenant with my eyes, that I will not think upon a maiden” (Prov. 31:1), and the words of the Lord Jesus Christ: “Everyone who looks at a woman yet lusts after she has already committed adultery with her in his heart” (Matthew 5:28). 20. On recognizing the actions of the heart The Christian heart, having accepted something Divine, does not require external conviction that it is from the Lord; but by this very action he is convinced that his perception is heavenly, for he feels spiritual fruits in himself: Love, joy, peace, long-suffering, meekness, self-control (Gal. 5:22). By various actions of the heart, a person can know what is divine and what is devilish, as St. Gregory of Sinaite: “From this action you will be able to know the light that has risen in your soul, whether it is God’s or Satan” (Kindness, Part I, Chapter 96, reverse.) Abba Dorotheus says about himself: “Never do anything without the advice of an elder. And there is, whenever we say a thought: is this not what the elder should say to you? Why do you want to give him a cold? and the verbs of thought: anathema to you and your reasoning, and your reason, and your knowledge, like a hedgehog, weigh from demons. Take care, therefore, brethren, to ask questions, and not to trust in yourself.” Take away sin, and there will be no disease; for they come from sin, as St. Basil the Great: "Where do illnesses come from? Where do bodily injuries come from? The Lord created the body, not an illness; the soul, not sin. What is most useful and necessary? Union with God and communication with Him through love. Losing this love, we fall away from Him, and falling away, we are subject to various and varied ailments" (On the fact that God is not the cause of evil, v. 213). Whoever endures an illness with patience and thanksgiving is credited with it instead of deeds or even more. Must be merciful to the wretched and strange; Many great lamps and church fathers cared about this. We must give alms with spiritual disposition, according to the teachings of St. Isaac the Syrian: “If you give anything to someone who needs it, let the joy of your face precede your giving, and comfort him with good words (Sk. 89).” 23. About thoughts and carnal movements It requires feat and great vigilance so that during psalmody our mind agrees with our heart and lips, so that in our prayer the stench is not mixed with the incense; for the Lord abhors the heart with unclean thoughts. The law says: “Do not yell at youngsters and donkeys” (Deut. 22:10), that is, do not offer prayer with pure or unclean thoughts. Let us continually, day and night, expose ourselves with tears to the face of God’s goodness, may He cleanse our hearts from every thought, so that we can worthily walk the path of our calling and with clean hands offer Him the gifts of our service. The unclean spirit only has a strong influence on those who are passionate, and only attacks those who have been cleansed of passions from the outside or outwardly. St. Neil said: "See, child, that there are seven thoughts that commit all evil: gluttony, fornication, love of money, rage, untimely sadness, despondency, vanity, pride. These are the struggles of every person. But you, child, if you want to overcome gluttony, love to abstain and have the fear of God, and you will win." 24. About patience and humility Our life in comparison with eternity is insignificant and therefore “not worthy,” according to the apostle, of the passion of the present time for the glory that desires to appear in us.” Just as wax that is not heated and softened cannot accept the seal placed on it, so a soul that is not tempted by labors and weaknesses cannot accept the seal of God’s virtue. When “the devil left the Lord, then the angels came and served him” (Matthew 4:11). So, if during times of trouble the angels of God move away from us a little, then not far, but “soon they come to us with divine thoughts, tenderness, delight, and patience.” The soul, having worked hard, acquires other perfections. Why St. the prophet Isaiah says: “those who endure the Lord will change their strength and become winged like eagles; they will flow and not tire, they will walk and not hunger” (Isa. 40:31). Macarius the Great writes: “If we are not adorned with humility, simplicity and goodness, the image of prayer will be of no use to us.” This speaks not only about prayer, but also about every feat. “As if I do not exist in the light, the whole thing is gloomy and dark: I do not exist in humility, all our efforts for God are vain and useless,” said Presbyter Hesychius. Nothing can humble the soul like a wretched state. Be silent, be patient, pray, be meek, humble, be at peace with everyone, and you will be saved. Humility consists of: living according to God’s commandments, doing good deeds and considering yourself worse and more sinful than everyone else. 25. About positions and love for neighbors If my brother sins, cover him as the saint advises. Isaac the Syrian (Sk. 89): “Stretch out your hand over the sinner and cover him.” In relation to our neighbors, we must be pure in word and thought and equal to everyone; otherwise we will make our life useless. We must love our neighbor no less than ourselves, according to the commandment of the Lord: “You shall love your neighbor as you love yourself” (Luke 10:27). But it is not so that love for our neighbors goes beyond the boundaries of moderation and distracts us from fulfilling the first and main commandment, that is, the love of God, as our Lord Jesus Christ teaches about this: “Whoever loves father or mother more than Me is not worthy of Me; and whoever loves son or daughter more than Me is not worthy of Me” (Matthew 10:37). Love consists in the denial of one's own will and in perfect obedience to the word of God. 26. About non-judgment of one's neighbor and forgiveness of offenses For an insult, whatever it may be, one should not take revenge, but, on the contrary, forgive the offenders from the heart, even if it resists it, and persuade him with the conviction of the word of God: “If you do not forgive men their sins, your heavenly Father will not forgive you your sins” (Matthew 6:15). “Pray for those who create misfortune for you” (Matthew 5:44). One should not harbor in the heart malice or hatred towards one’s neighbor who is at enmity, but one must love him and, as much as possible, do good to him, following the teaching of our Lord Jesus Christ: “love your enemies, do good to those who hate you” (Matthew 5:44). We must consider ourselves the most sinful of all and forgive our neighbors every bad deed, and hate only the devil who deceived him. It happens that it seems to us that another is doing something bad, but in fact, due to the good intention of the person doing it, it is good. Moreover, the door of repentance is open to everyone, and it is unknown who will enter it first - you, the condemner, or the one condemned by you. St. Isaac the Syrian says: we should not condemn others, but test ourselves more often to see whether we live according to the teachings of Christ in order to enter the kingdom of heaven. 27. Against excessive care It is better for us to despise what is not ours, that is, temporary and transitory, and to desire ours, that is, incorruptibility and immortality, then we will be rewarded with the contemplation of God, like the apostles at the Divine Transfiguration, and we will partake of a higher mental unity with God, like heavenly minds. For “we will be like angels and sons of God, being the resurrection of sons” (Luke 20:36). “Cast your sorrow upon your Lord, and He will provide for you.” “He, it is said, cares about you.” If there was a need for food or clothing, do not turn away from others the acceptance they bring: this is a form of pride. If you yourself have an abundance of these things, give to him who is lacking; This is how God wants his children to find a home. Having already what is appropriate for the present time, let us not worry about the future time, He provides what is appropriate, and seek the kingdom of heaven and its righteousness. “Seek for, says the Lord, the kingdom of God and his righteousness, and all this will be added to you,” said Evagrius the monk. Sadness: some monks do not move the mind towards contemplation and can never perform pure prayer. He who conquered passions also conquered sadness. But he who is overcome by passions will not escape the shackles of sadness. Just as a sick person is visible by his complexion, so one clothed with passion is revealed by sadness. He who loves the world cannot help but be sad. And a world that despises is always cheerful. Despair, according to the teachings of St. John Climacus, is born either from the consciousness of many sins, aggravated conscience and unbearable sadness, when the soul, covered with many ulcers, from their unbearable pain plunges into the depths of despair, or from pride and arrogance, when someone considers himself undeserving of the sin into which he has fallen. The first kind of despair draws a person into all vices indiscriminately, and with the second kind of despair a person still clings to his feat, which, according to John Climacus, is not consistent with reason. The first is cured by abstinence and good hope, and the second by humility and obedience" (Fol. 102, step 26). The Lord cares about our salvation, but the murderer the devil tries to lead a person to despair. 30. About active and speculative life The path of active life consists of: fasting, abstinence, vigil, kneeling, prayer and other bodily feats, which constitute a narrow and sorrowful path, which, according to the word of God, leads into the eternal belly (Matthew 7:14). Active life serves to cleanse us from sinful passions and elevates us to the level of active perfection, and thereby paves the way for us to a speculative life. For only those who have been cleansed of passions and perfected in this life can enter the kingdom of heaven, as this can be seen from the words of Holy Scripture: “Blessed are the pure in heart, for they will see God” (Matthew 5:8), and from the words of St. Gregory the Theologian (Sk. for Holy Easter): “Only those who are most experienced in their experience can safely begin contemplation.” One must approach the speculative life with fear and trembling, with contrition of heart and humility, with many tests of the holy scriptures, if one can find one, under the guidance of some skilled elder, and not with insolence and self-indulgence: the daring and disdainful, according to Gregory of Sinaite, is exacted more than his dignity, with arrogance he is forced to reach that point prematurely. And again: “Whoever dreams of high achievement with a high opinion, a desire of Satan, and not having acquired the truth, the devil conveniently catches this with his snares, like his servant” (Good. 4, 1, sheet 957 on the volume). St. Macarius the Great testifies: "When we do not find the fruits of the spiritual: love, peace, joy, meekness, humility, sincerity, simplicity, faith and long-suffering satisfied in ourselves, all our deeds are vain and useless. Good is fasting, and vigil, and desert living; but these are only flowers." St. Barsanuphius said: “If inner work with God does not help a person, he labors in vain on outward things. The innermost work in heart disease brings purity, but the purity of the true heart brings silence; silence is humility; humility, the dwelling place of God, creates man. From this infusion, demons are cast out with passions, and now man becomes a church of God, full of sanctification, full of enlightenment, purity and grace. Blessed is he, who sees his Lord in the innermost parts of his heart, as in a mirror, pouring out his prayer with tears before the goodness of God.” You might be interested in: