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Mind. . What is the benefit if the mind is removed from worldly worries and thinks about future restoration (page 1, page 1). – The fear of God does not coexist in the soul with the soaring of the mind (sl. 1, p. 3). – What is soaring of the mind (sl. 1, p. 3, 2nd note). If the mind when reading St. The Scriptures float on the surface of the waters of the sea of ​​Divine Scriptures, this and that are useful (sl. 1, p. 4). – Shame and fear of God prevent the mind from soaring (sl. 1, p. 5). – The mind comprehends the super-essential with the help of grace (page 2, p. 14). – What is purity of mind? (fn. 4, p. 23) (fn. 81, p. 396). – What is the difference between purity of mind and purity of heart (page 4, p. 24). – The mind is one of the spiritual feelings (page 4, p. 24). – How does the mind and heart become cleansed? (sn. 4, pp. 24–25). – He who is disgusted by the soaring of the mind sees the Lord inside his heart (fol. 8, p. 37). – What harm does the mind suffer when it emerges from the remembrance of God and floats in the remembrance of the world? (sn. 8, p. 38). – He who is given over to vanity and fussing of the mind is a fornicator (page 8, p. 41). – The mind is the helmsman and steward of feelings and thoughts (page 15, p. 60) (page 16, page 64). – The mind is the king of passions (page 16, p. 64). Prayer brings the mind into admiration (fol. 16, p. 65). – When can the mind see its purity? (fn. 16, p. 67). – Our mind, without the mediation of angels, can be aroused to good; knowledge of evil without the mediation of demons is not accepted by the senses (fol. 17, pp. 73–74). – How to protect the mind from passions for a person who, due to the weakness of the body, cannot cry incessantly (fol. 21, p. 99). – Dejection comes from a soaring mind, and a soaring mind from idleness, reading, vain conversations and satiation of the belly (page 30, p. 137). – What is the mind of an ascetic who enters into communication with the world likened to (fol. 32, p. 146). – Without insults, the mind cannot arrive in humility (fol. 34, p. 149). – The mind becomes refined and enlightened in prayer as care of the body and worldly affairs are abandoned (fn. 39, pp. 164–165) (fn. 56, pp. 285–286). – What prevents the mind from seeing the hidden? (fn. 39, p. 165). – How does the mind learn to reflect thoughts? (fn. 38, p. 165). – If the mind is not healthy in its nature, then spiritual knowledge is not effective (f. 43, p. 182). – About the actions of the mind under grace and dispassion (fol. 43, p. 185). -What is the mind of an ascetic? (fn. 43, p. 185). – With spiritual success, the soaring of the mind stops during prayer (f. 45, p. 191). Why does the mind, acting by grace and approaching spiritual knowledge, feel little of the passionate and unreasonable part of the soul (f. 48, p. 210). – A state of mind renewed by grace (fol. 48, p. 211). (fn. 55, pp. 259–260). – What does the mind look at, does it accept images, and what are the consequences of this? (fn. 55, p. 261). – When the mind becomes in the field of knowledge of truth, then it has no need for questions, and why is this so? (fn. 55, p. 261). – One must delve deeper into St. Scripture and in the mystery of the Savior's economy (fol. 55, p. 262). – How does the mind rise to the revelations of the spirit and how is it worthy of contemplation of the Holy Trinity? (fn. 55, p. 263). – About various contemplations of the mind (f. 55, pp. 263–264)... Spiritual contemplation protects the mind from soaring (f. 55, p. 264). – The mind accepts spiritual contemplations as it grows in rational living (f. 55, p. 267). – Conditions for true contemplation of the mind and the reasons for dreamy contemplation (page 55, pp. 268–269) – What happens when the mind becomes in the field of love? (fn. 55, p. 269). – Two ways to purify the mind and ascend it to the contemplation of the revelation of mysteries (page 55, pp. 269–270). – What kind of abuse are monks of subtle mind subjected to? (sl. 55, p.212). – A mind occupied with the worldly cannot approach the study of the Divine (fol. 56, p. 286). – Wisdom does not open its doors to a confused mind (fol. 57, p. 292). – What causes darkness and confusion of the mind? (fn. 58, p. 307). – Bodily labor without purity of mind does not bear fruit, and why? (fn. 58, pp. 307–308). – How does one strengthen the mind, which through repentance has recently emerged from the shackles of passions? (fn. 58, p. 315). - Ridiculousness and daring paralysis of the mind are the work of the prodigal demon, and what harm comes from them? (fn. 68, p. 351). – How can one overcome the paralysis of the mind? (fn. 72, p. 368). – The glory of the mind is the true contemplation of God (fol. 74, p. 371). – The kingdom of the mind is the crucifixion of the body (page 74, p. 372). – The mind can do good without bodily deeds (page 76, p. 382). – Grace precedes in the mind (secretly), but slows down (does not appear) in the feeling (fol. 78, p. 388). – Purification of the mind is accomplished by the revelation of secrets (fol. 81, p. 396). – Worldly wisdom is the source of soaring mind (page 85, page 409). – When does the soaring of the mind increase in a person? (fn. 85, p. 411). – What is the beginning of all revelations to the mind? (fn. 87, p. 415). – Physical deeds without sadness of the mind are fruitless (page 89, p. 419). – Sorrow of the mind is a precious gift from God (fol. 89, p. 419). - Who is mentally ill? (fn. 91, p. 433). This index is based on the index appended to the works of St. Isaac the Syrian, published by Optina Pustyn in 1854. * “Ascetic words.” Reprint. Sergiev Posad. 1911. M.: “Rule of Faith”, 1998