A NIGHT IN THE DESERT OF THE HOLY MOUNTAIN - = Discussion with the Gerondas on the Jesus Prayer

From: Subject: A NIGHT IN THE DESERT OF THE HOLY MOUNTAIN - Discussion with the Gerondas on the Jesus Prayer Date: Sun, 30 Sep 2007 21:43:08 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01C803AA.E41BA600" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3138 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01C803AA.E41BA600 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.pelagia.org/htm/b01.en.a_night_in_the_desert_of_the_holy_mountain.05.htm A NIGHT IN THE DESERT OF THE HOLY MOUNTAIN - = Discussion with the Gerondas on the Jesus Prayer

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Discussion=20 with the Gerondas on the Jesus Prayer=20
1. The=20 Stages of the Jesus prayer=20
2. Ways of the "Jesus Prayer"=20
3. The War of the Devil and Coping with it=20
4. The Advent and Withdrawal of Grace=20
5. The=20 Fruits of the Jesus Prayer=20
6. Errors=20 in practising the Jesus Prayer and How we Cope with them=20
7. The=20 Jesus Prayer is necessary for Clergy and Laymen who live in = the World=20
8. Saying the Jesus Prayer for Others=20

[=20 BACK ]

Discussion with the Gerondas on the Jesus=20 Prayer

A NIGHT IN THE DESERT OF THE = HOLY=20 = MOUNTAIN

o =B7=20 1 =20 2 =B7 3 =B7 4 =

5 =

6 =B7 7 =B7 8 =B7 9 =B7=20 o =20

=A9=20 Metropolitan Hierotheos of=20 = Nafpaktos

=96 Holy father, I started in a low voice, a desire = has taken=20 hold of me very strongly lately. I believe that God has planted it. I = want to be=20 purified. I can see the passions unfurling within me. I think my heart = is a=20 jungle which feeds many wild beasts the devil is its master and does = whatever he=20 wants. I want to be free from this awful state. I would like to give my = soul=20 completely to God, I would like him to illumine me. The cunning devil = has=20 devastated it long enough. So, I want to be purified but I do not know = how. Can=20 you hear me, Gerondas! I want to be purified! Show me the way! I am = ready to=20 take it and obey without question whatever you tell me.

... I had started in a low voice but ended up crying = out and=20 weeping. My last words may have been heard like thunder in the ears of = the=20 hermit. So loud were they! He kept silent for a while. He looked at me = with much=20 love; only monks have this sort of love and know how to show it. He gave = me the=20 impression that I should not be troubled about this concern, for it was = blessed.=20

=96 It is obvious, he said, that the Holy Spirit = exists and acts=20 within us when we experience such a state. We begin walking the way of = the=20 theoria (vision) of God. It is the first stage of theoria. If the = perfect=20 theoria (vision) of the uncreated Light is "enraptured light" the soul,=20 repentance and the awareness of our sinfulness is "fire consuming" the = soul.=20 Then, repentance and the desire for the purification of the soul from = the=20 passions constitutes the time of grace. Only when grace enters within us = can we=20 see our desolation how far we are from God and we fight to be united = with him.=20 We are not able to have these thoughts and these desires if the grace of = God=20 does not visit us.

He was a wise director, an experienced spiritual = father indeed=20 a man full of grace. He knows, like the best doctor, how to calm you = down, to=20 give you peace, to give you a pacifying medicine not in order to leave = you=20 contented with your selfishness but in order to deliver you from it, to = cure=20 you.

=96 Having clarified this point, he went on, I must = also show you=20 some methods or rather a very simple method. Do not expect me to burden = you with=20 very heavy things. The prayer of Jesus, "Lord Jesus Christ, Son of God, = have=20 mercy on me" the unceasing cry to God, our Saviour purifies our soul. = All our=20 salvation rests upon the invocation of Jesus and union with him. Let us = cry to=20 him to come and He will cure us by his coming. Let us moan like a sick = man and=20 He like a doctor will come lovingly to our aid . Let us cry like the one = who=20 fell among thieves, and the good Samaritan will come to clean our wounds = and=20 guide us to the Inn, that is to the theoria (vision) of the Light which = consumes=20 all our being. When God comes into our heart, He gains victory over the = devil=20 and cleanses the impurities which the evil one has created. The victory, = therefore, over the devil is the victory of Christ in us. Let us do the = human=20 part, that is to invite Christ, and He will do the divine part, He will = gain=20 victory over the devil and cut him off. So we should not want to do the = divine=20 part ourselves and expect God to do the human one. We should understand = this=20 well, we do the human part, the prayer of Jesus, and God the divine = part, our=20 salvation. The entire work of the Church is the collaboration of divine = and=20 human.

[=20 BACK ]

1. The significance of the Jesus=20 Prayer

=96If I have understood correctly, salvation is = attained mostly=20 through asceticism, watchfulness* and the Jesus prayer. Allow me however = a=20 question. I ask it not because I agree with it but because I hear many=20 objections about the Jesus prayer.

They say that the "Jesus prayer" and the way it is = practised is=20 a Christian yoga and is connected with prototypes of Eastern religions. = What do=20 you have to say about this?

=96 It seems that those who say this are completely = ignorant of=20 the gracefilled state of our Church, since we obtain divine grace = through the=20 Jesus prayer. They have not experienced it, that is why they do not know = it. Yet=20 they should never accuse those who have experience. They blaspheme = against the=20 Holy Fathers as well. Many of the Fathers fought for the Jesus prayer, = and they=20 spoke strongly about its value. What then? Did they fall into error? Did = St.=20 Gregory Palamas fall into error? They are even ignorant of the Holy = Bible. The=20 blind men said the words: "Son of David have mercy on us", (Matt. 20. = 30), which=20 means "Jesus have mercy on us", and their sight was restored; the lepers = said it=20 and they were cured from their leprocy (Lk. 4. 27), etc. The = prayer "Lord=20 Jesus Christ, Son of God, have mercy on me", consists of two basic = points: The=20 dogmatic one =96acknowledgement of the Divinity of Christ=96 and the = suppliant one=20 =96supplication for our salvation. In other words the confession of = faith in=20 Christ is connected with the confession of our inability to be saved of = our own=20 accord. This says everything, and the whole struggle of the Christian is = based=20 on these two points: Faith in Christ and awareness of our sinfulness. = The "Jesus=20 Prayer", therefore, expresses to the utmost the effort of the faithful = in a few=20 words and summarises all the dogmatic teaching of our Orthodox Church. =

We acquire this twofold knowledge through the Jesus = prayer. St.=20 Maximos points out that the passion of pride consists of two ignorances: = the=20 ignorance of the divine power and the ignorance of human weakness. And = this=20 double ignorance creates a "confused mind". Proud, therefore, is the man = of=20 ignorance, whereas, on the contrary, humble is the man of dual = knowledge. The=20 latter knows his own weakness and the power of Christ. So, we = acknowledge and=20 confess the power of Christ (Lord Jesus Christ, Son of God) as well as = our own=20 weakness (have mercy on me) through the Jesus prayer. We acquire in this = way the=20 blessed state of humility. Where there is humility there also, is the = grace of=20 Christ, and this grace is the Kingdom of Heaven. Can you see then the = worth of=20 the Jesus prayer? Can you see that we can obtain the Kingdom of God by = its=20 power?

=96 I know, Gerondas, that a prerequisite of the = Orthodox=20 teaching is never to separate Christ from the other persons of the most = Holy=20 Trinity. For this reason we often invoke and glorify fully the Holy = Trinity in=20 all the prayers which are said aloud by the priest as well as in the = meditative=20 endings of the prayers during the Divine Liturgy: "For unto Thee are due = all=20 glory, honour and worship, unto the Father and unto the Son, and unto = the Holy=20 Spirit now and forever. . . "; "the grace of our Lord Jesus Christ and = the love=20 of God the Father and the communion of the Holy Spirit be with you all", = etc. I=20 wonder whether the "Jesus prayer", which refers only to the second = Person of the=20 most Holy Trinity, deviates from this correct teaching.

=96Definitely not, and I will explain it to you = further. The=20 "prayer" is called the "Jesus prayer" but is founded on a Trinitarian = basis.=20 Moreover, Christ, "being one of the Holy Trinity" , never exists without = the=20 Father and the Holy Spirit and constitute, together with the other = Persons, "a=20 Trinity of one substance and undivided". Christology is tightly = connected with=20 Triadology. Let me come back to the matter of the "Jesus prayer". The = heavenly=20 Father ordered Joseph through the angel to call Christ, Jesus: ". . .and = you=20 shall call his name Jesus..." (Matt. 1. 21) Joseph obeying the Father, = called=20 the Son of the Virgin, Jesus. Evenmore so according to the Holy Spirit = which=20 illumined the Apostle Paul, "no one can say "Jesus is Lord" except by = the Holy=20 Spirit" (1 Cor. 12. 3). By saying, therefore, the prayer "Lord Jesus = Christ, Son=20 of God, have mercy on me", we acknowledge the Father and are obedient to = Him.=20 Moreover we feel the energy of and the communion with the Holy Spirit. = The=20 Fathers illumined by the Holy Spirit, told us that the "Father through = the Son=20 in the Holy Spirit, makes everything". The complete Holy Trinity created = the=20 world and made man; and again the entire Holy Trinity recreated man and = the=20 world. "The Father was well pleased, the Word became flesh". And He = "became=20 flesh" by the Holy Spirit. That is to say, the incarnation of Christ was = made=20 "by the good will of the Father and the cooperation of the Holy Spirit". = For=20 this reason we say that the salvation of man and the acquisition of = divine gifts=20 are common acts of the Holy Trinity. I will mention two characteristic = teachings=20 of the Holy Fathers.

Saint Symeon the New Theologian writes that the Son = and Word of=20 God is the door of salvation according to His declaration: "I am the = door; if=20 anyone enters by me, he will be saved, and will go in and out and find = pasture".=20 (John 10. 9). If Christ is the door, the Father is the house".In my = Father's=20 house are many rooms" (John 14. 2). So we enter into the Father through = Christ.=20 And in order to open the door (Christ) we need the key, which is the = Holy=20 Spirit. For we know the truth, which is Christ, through the energy of = the Holy=20 Spirit. The Father sent His Son to the world, the Son and Word of God = reveals=20 the Father, and the Holy Spirit, which proceeds from the Father and is = sent=20 through the Son, forms Christ in our hearts! We know, therefore, the = Father=20 "through the Son in the Holy Spirit".

St. Maximos speaks often in his works about the = mystical=20 incarnations of the Word. He writes that, just as the words of the law = and of=20 the Prophets were the forerunners of the presence of the Word in the = flesh, in=20 the same way the Son and Word of God, being incarnate, became the = forerunner of=20 "his spiritual presence", "by instructing the souls through his own = words so=20 that they will be able to accept His divine presence". In other words = Christ=20 must be incarnate within us, because we shall not be able to see His = glory in=20 Heaven otherwise. The incarnation of Christ within us, however, is done = by the=20 good will of the Father and the cooperation of the Holy Spirit. Can you = see how=20 the common action of the Holy Trinity is expressed, how we acknowledge = and=20 confess the great Mystery that the Lord revealed through His = incarnation? He who=20 then denies and does not acknowledge the Jesus prayer makes a big = mistake. He=20 denies the Holy Trinity. He does not obey the Father and does not accept = the=20 illumination of the Holy Spirit, therefore, he does not have real = communion with=20 Christ. So, he must be in doubt as to whether he is a Christian or not. =

=96I would also, Gerondas, like you to explain to me = and expand=20 more on what I was saying earlier, on the differences between the Jesus = prayer=20 and yoga, and for you to show me its superiority over the other eastern=20 religions, since you offer great experience.

=96The subject is very big, my son, and one could say = many things=20 about it. From what I said previously the following stand out:

Firstly: In the Jesus prayer faith in God, Who = created the=20 world and Who governs it and loves it, is expressed strongly. He is an=20 affectionate Father who cares about saving His mortal creation. = Salvation is=20 attained "in God". For this reason when we pray we implore Him by = saying: "Have=20 mercy on me". Self-redemption and self-divinization are far from the = athlete of=20 noetic prayer,* because this is the sin of Adam, the sin of the Fall. He = wanted=20 to become God outside God's plan for him. Salvation is not attained = "through=20 ourselves and does not emanate from ourselves", as the human = philosophical=20 systems claim, but is attained "in God".

Secondly: We are not struggling to meet an impersonal = God=20 through the "Jesus prayer". We do not seek our elevation to "absolute=20 nothingness". Our prayer focuses on the personal God, the Godman Jesus, = for this=20 reason we say "Lord Jesus Christ, Son of God". Divine and human nature = meet in=20 Christ, in other words in the fullness of the divine Word and all of = humanity=20 the perfection of divinity dwells in him in the flesh". (Col. 2. 9)=20 Therefore, anthropology and soteriology (teaching about man and his = salvation)=20 in Orthodox monasticism are closely connected with Christology. We love = Christ=20 and keep His commandments. We place great importance on this matter. We = insist=20 on the keeping of the commandments of Christ. He Himself said: "If you = love me,=20 you will keep my commandments". (John 14. 15) By loving Christ and by = keeping=20 his commandments we are united with the entire Holy Trinity.

Thirdly: We do not reach a state of pride through = unceasing=20 prayer. The philosophical systems you mentioned before are possessed by = pride.=20 We acquire the blessed state of humility through the Jesus prayer. We = say "Have=20 mercy on me", and we consider ourselves the worst of all. We despise = none of our=20 brothers. The athlete of the Jesus prayer is a stranger to every sort of = pride.=20 And whoever has pride is foolish.

Fourthly: Salvation, as we said before, is not an = abstract=20 notion but union with God, the Holy Trinity in the person of our Lord = Jesus=20 Christ. This union, however, does not efface the human factor. We are = not=20 assimilated, since we are ourselves also persons.

Fifthly: As prayer develops we acquire the ability to = discern=20 error. We can see and distinguish the movements of the devil but at the = same=20 time the energies of Christ. We recognise the deceit of the devil who, = many=20 times, changes his form even into an angel of light. We distinguish, = therefore,=20 good from evil, the uncreated from the created.

Sixthly: The struggle for the "Jesus prayer" is = connected with=20 the cleansing of soul and body from the corrupting effect of passions. = We do not=20 aim at reaching Stoic apathy but we strive to attain the dynamic state = of=20 dispassion,* which means that we do not aim at the mortification of = passions but=20 at their transformation. Without dispassion one cannot love God and be = saved,=20 but because this love has been corrupted and distorted, we strive for = its=20 transformation. We fight to transform the distorted states that the = devil=20 created in us. We cannot be saved without this personal struggle which = is=20 achieved with the help of the grace of Christ. According to St. Maximos, = "Spiritual Knowledge without practical life (purification of heart) is = the=20 theology of the demons".

Seventhly: We do not try to guide the nous noetic = faculty to=20 absolute nothingness through the "Jesus prayer", but to turn it to the = heart and=20 bring the grace of God into the soul, from where it will spread to the = body=20 also. "The kingdom of God is within us" (Lk. 17. 21). According to the = teaching=20 of our Church, it is our way of thinking, according to the flesh, which = is bad=20 and not our body. We must not try to get rid of "the garment of the = soul", as=20 the philosophical systems claim, but we must try to save it. = Additionally,=20 salvation means redemption of the whole of man (of the soul and the = body). We do=20 not aim, therefore, at the destruction of the body, but we fight the = worship of=20 it. Neither do we want the destruction of life. We do not aspire to = reach a=20 point where we do not desire life so that suffering ceases. We practise = the=20 Jesus prayer because we thirst for life and we want to live with God = eternally.=20

Eighthly: We are not indifferent to the world around = us. The=20 various systems you mentioned before avoid facing people's problems, so = that=20 peace and impassibility can be maintained. We have in mind the opposite: = we pray=20 unceasingly for all. We are suppliants for the whole world. Moreover, = salvation=20 is union with Christ while we are in communion with other persons. We = cannot be=20 saved just by ourselves. A joy which is only ours, without being joy for = other=20 people as well, is not true joy.

Ninthly: We do not place great importance on = psychosomatic=20 techniques and on the various postures of the body. We consider some of = them as=20 assisting the concentration of the nous on the heart, i.e. which in = essence do=20 away with all of this. I repeat, we do not strive for impassibility, a = negative=20 state, but for the acquisition of divine grace...

=96 Thank you very much, Gerondas, for these = illuminating=20 thoughts. They have great importance because they come from you, who = knows them=20 from experience. Allow me a question. Is purification and salvation, = that is=20 divinization, attained only through the "Jesus prayer", Lord Jesus = Christ have=20 mercy upon me? Are other prayers not appropriate? Do they not help?

=96Every prayer has enormous power. It is a cry of = the soul.=20 Divine help comes according to one's faith and fervour. There is = liturgical=20 prayer, individual prayer etc. The Jesus prayer, however, has boundless = value,=20 because, as St. Isaak the Syrian says, it is that small key with whose = help we=20 can enter into the mysteries which "no eye has seen, no ear heard, nor = the heart=20 of man conceived". That is, the Jesus prayer can keep the nous more in = check and=20 make it pray without ceasing; the nous, then, becomes "without colour", = "without=20 form", "without shape" and receives much grace in a very short period. = The Jesus=20 prayer calls forth a lot of grace, even more than psalmody does, because = it is=20 closely connected with humility and the awareness of our sin. This is = what the=20 Fathers tell us.

St. Gregory the Sinaite says, indeed, that psalmody = is for=20 practical* ones and the beginners, whereas the Jesus prayer is for those = who=20 have tasted divine grace for the hesychasts.

=96 Usually, my son, he went on, confusion comes with = psalmody,=20 but also selfishness and pride enters the heart for one's beautiful = voice, for=20 the impressions that the others express, whereas there are no external = factors=20 for the appearance of pride when the believer says "Lord have mercy on = me", in=20 his cell. For this reason the hesychasts practise more this sort of = prayer which=20 our Fathers taught us and do matins and vespers with the prayer rope, = repeating=20 the Jesus prayer.

=96 The Jesus prayer is quite limited, very short. = How can the=20 nous be fixed on it?

=96 The nous concentrates more on short phrases. But = the Jesus=20 prayer has an immense depth which cannot be seen externally. The nous = has the=20 property to increase love and desire for that which it concentrates on. = St.=20 Maximos says: "the nous seeks to expand on the things it is fixed on; = it, then,=20 turns, its love and desire to those things it expands on, either being = divine=20 and noetic or of the flesh and of passions". Moreover, the same thing = happens=20 with knowledge. Something that, at first glance, is simple can become a = subject=20 of length study and research. How much more the sweetest name of Jesus! = You can=20 study it all your life.

=96Since the Jesus prayer possesses such power, allow = me,=20 Gerondas, to ask you how it is done. How can one enjoy it? I know that I = may=20 annoy you by being ignorant and... illiterate in these matters, but you = can help=20 me a lot if you tell me this.

=96 The Jesus prayer is the greatest science, my son. = It cannot=20 be described precisely nor can it be defined for fear of it being = misunderstood=20 or not being fully understood by those who have not had at least a = little=20 experience. It is indeed a great feat. I would even say that it is the = highest=20 form through which we acquire Theology* or rather the vision of God. = Theology is=20 the offspring and emanation of pure prayer, its wholesome and blessed = fruit. The=20 climate in which it develops and can be experienced is the quietude of = the sweet=20 desert in all its dynamic content as well as purification from passions. =

=96I have read, Gerondas, some books and articles = referring to=20 this work which is filled with grace, the work of noetic hesychia the = unceasing=20 calling on the name of Jesus. But I would like you, since you have shown = me its=20 significance, to share with me some thoughts about it out of your = personal=20 experience and the knowledge of the Fathers. I do not want to learn = simply=20 because of curiosity but because of my zeal to experience, as much as I = can,=20 this blessed state. Please do not refuse my wish.

[=20 BACK ]

2. The Stages of the Jesus=20 prayer

=96I referred to something before. Noetic prayer = requires mainly=20 renunciation of the world, submission to a Gerondas, a decision by the = monk to=20 remain in exile and to keep the commandments of Christ for a long period = of=20 time. In the beginning our attention concentrates on the fulfilling of = the=20 commandments of Christ and is occupied in practising abstinence and = obedience.=20 We know from the teaching of our Holy Fathers that virtues do not unite = man with=20 God perfectly, but they create the appropriate climate so that prayer = comes=20 which unites man with God=96the Holy Trinity. Virtues are a prerequisite = for the=20 granting of much grace, yet they also offer grace. When, therefore, the=20 Gerondas, who has the experience of the Jesus prayer, realises that his=20 disciple's will has been cut off, and has been cleansed from the gross = passions,=20 only then does he decide to initiate him in the Jesus prayer. Even then, = however, he does not tell him everything but only as much as he can = endure and=20 carry out. He guides him little by little in case he may be led into=20 disappointment or error.

=96What are these stages? Which are the mystical = steps which=20 bring us to perfect union with Christ and to the enjoyment of deifying = grace?=20

=96The basic purpose of the Jesus prayer is to unify = the whole of=20 man "who has become fragmented".

=96Please, forgive me for the interruption. What does = unification=20 of the whole of man mean?

=96Man, according to Scripture, has been created = "after the image=20 of God". (Col. 3. 10) God is Trinity, that is, one essence in three = hypostases=20 (Father, Son and Holy Spirit). Thus the soul, being created in the image = of God,=20 is single as well as manifold. She has three powers: the appetitive = power, the=20 intelligent power and the irascible power. All three must be united and = be=20 directed to God. According to St. Maximos their development according to = nature=20 is for the intelligent power to have the knowledge of God, for the = appetitive=20 power to desire and love only God and for the irascible power to carry = out the=20 will of the Lord. In this way the commandment is fulfilled: "And you = shall love=20 the Lord your God with all your heart, and with all your soul, and with = all your=20 mind, and with all your strength". (Mk. 12. 30) When the nous remains in = God, it=20 raises the appetitive power to love Him and the irascible power to fight = against=20 the evil spirit and seek for purification. So, union exists because an = impetus=20 towards God exists. Well then! Sin tears up the union of the three = powers of the=20 soul. The nous comes to ignore God, the appetitive power loves the = creatures and=20 not the Creator and the irascible power is submitted to the tyranny of = the=20 passions. Thus, we have the complete enslavement of the soul. St. = Gregory=20 Palamas describes this state very well.

Firstly, the nous moves away from God and turns to = other=20 creations: "whenever we open a door to the passions, the nous is = immediately=20 scattered, wandering all the time over carnal and worldly things, over = the=20 manifold pleasures and the impassioned thoughts which go with them". =

Secondly, the nous, fallen away from God, leads = desire astray=20 from God and His commandments: "when the nous rebels, desire is also = scattered=20 in fornication and foolishness".

Thirdly, the will is submitted to the passions and is = tormented=20 and becomes enraged: "man, who has been destined to be a child of God, = becomes a=20 murderer, becoming comparable not only to the wild beasts, but also to = the=20 reptiles and venomous animals, he becomes a scorpion, a snake, an = offspring of=20 vipers".

Therefore, the three powers of the soul depart from = God but at=20 the same time, they lose their unity with each other. The appetitive = power wants=20 to return to God but the irascible power does not allow it; desire wants = the=20 return but the nous, not believing in God, does not want to love God. We = strive=20 for this unity and attain it finally through the Jesus prayer. The = return to God=20 starts with the concentration of the nous. Our aim is to detach the nous = from=20 its attraction to surrounding objects and bring it back to itself so = that the=20 desire is brought back.

=96 I think you have presented it to me very vividly, = and thus I=20 have understood it.

=96It is the Fathers that present these, not me, my = son.

=96After my interruption and your explanation, can = you please=20 tell me the stages of the prayer more analytically? Where does one start = from=20 and how does one progress?

=96There are primarily five stages. Firstly: The = reciting of the=20 Jesus prayer vocally. We repeat the Jesus prayer with our lips while = trying at=20 the same time to focus our attention on the words of the prayer. = Secondly: The=20 nous takes the Jesus prayer and says it noetically. Our whole attention = is=20 centred again in the words, but is concentrated on the nous. When the = nous gets=20 tired then we start again to vocalize the prayer with the lips. This = method, of=20 course, or the use of the prayer rope is still the elementary level = school of=20 the Jesus prayer. A beginner should start however, from this stage, and = when he=20 reaches the more perfect, the imperfect one will then fade away. After = the nous=20 has rested, we start again to concentrate our attention there. St. = Neilos=20 advises: "Always remember God and your nous will become heaven". = Thirdly: The=20 Jesus prayer then descends into the heart.* Nous and heart are united. = The=20 attention now is centred in the heart and is immersed again into the = words of=20 the Jesus prayer, and primarily into the name of Jesus which has an=20 imperceptible depth. Fourthly: The prayer now becomes automatic. It is = done=20 while the ascetic is working, eating, discussing or while he is in = church or=20 even while he is sleeping. "I sleep but by heart waketh" is said in the = Holy=20 Scripture. (Song of Songs 5. 2) Fifthly: Then one feels a divine soft = flame=20 burning within his soul and making it joyful. The grace of Christ lives = in the=20 heart. The Holy Trinity is established. "We become the dwelling place of = God,=20 when He lives within us, established in the memory. Thus, we become the = temple=20 of God when remembrance of Him is not disturbed by earthly cares, and = the mind=20 is not distracted by unexpected thoughts. Fleeing the latter, the friend = of God=20 withdraws into Him, chasing away the passions which invite intemperate = thoughts,=20 and occupying himself in a way which leads to virtue". (St. Basil the = Great)=20 Thus, he feels the divine presence within himself, and this grace passes = through=20 to his body which becomes dead to the world and is crucified. And this = is the=20 most extreme stage which is sometimes connected with the vision of the = uncreated=20 Light.* This is, virtually, the course of the development of the Jesus = prayer.=20 Each stage has a corresponding grace.

=96Gerondas, allow me a few questions which arose = while you were=20 talking about the stages of the Jesus prayer. What do you mean by the = word=20 heart?

=96 According to the teaching of the Holy Fathers, = the heart is=20 the centre of the spiritual world. Among the many opinions of the = Fathers on=20 this subject I will mention a distinctive one of St. Epiphanios, Bishop = of=20 Konstantia of Cyprus: "For this reason, we need not in any way define or = ascertain in what part of man the image of God rather is accomplished, = but we=20 need to confess that the image of God does exist in man, so that we will = not=20 despise the grace of God and disbelieve in Him. For whatever God says is = true,=20 although His word has to a certain extent, escaped our capacity to = conceive it".=20 Just as a beam when it falls upon a prism is refracted and shown from = all sides,=20 in the same way does the soul also express herself through the whole = human=20 being. When we say the Jesus prayer, however, we fix our attention on = the=20 physical organ, on the heart, so that we are distracted away from the = outside=20 world and bring it back again into ourselves, into the "deep heart". In = this way=20 the nous =96 the eye of the soul=96 returns to its home and is united = there with the=20 other powers.

=96 Allow me a second question. Do all who are = enchanted by the=20 enjoyment of God follow the course you have just described to me?

=96Yes, most of them do. There are some however who, = from the=20 very beginning, seek to unite the nous with the heart by doing breathing = exercises. They breathe in the words "Lord Jesus Christ" and exhale the = words=20 "have mercy on me". They follow the air as it comes into the nose all = the way to=20 the heart, and there they rest a little.

This, of course, is done to allow the nous to be = fixed on the=20 prayer. The Holy Fathers have also handed over to us another method. We = breathe=20 in saying all the words of the Jesus prayer and we breathe out saying = them=20 again. This method, however, requires maturity in spiritual development. = But=20 using this way of breathing can cause many difficulties, many problems; = that is=20 why it should be avoided, if there is no guidance from a spiritual = father. It=20 can be used, however, simply to fix the nous on the words of the prayer = so that=20 the nous is not distracted. I repeat, this needs a special blessing = (permission)=20 of a discerning father.

=96You said before, Gerondas, that the aim of the = Jesus prayer is=20 to bring the nous back into the heart, that is the energy into the = essence. We=20 can experience this specifically at the third stage of this holy = pathway. When,=20 however, you recounted the fifth stage, you referred to a quotation of = St. Basil=20 the Great: "he who loves God having avoided all these, departs towards = God". How=20 does the nous come into the heart and depart towards God? Is this = perhaps a=20 contradiction?

=96 No it is not, the holy hermit answered. As the = Holy and=20 God=96bearing Fathers teach, those who pray are at various stages. There = are=20 beginners as well as the advanced; as they are better called in the = teachings of=20 the Fathers, the practical and the theoretical ones. For the practical = ones,=20 prayer is born of fear of God and a firm hope in Him, whereas to the = theoretical=20 ones, prayer is begotten by a divinely intense longing for God and by = total=20 purification. The characteristic of the first state =96 that of the = practical=20 ones=96 is the concentration of the nous within the heart; when the nous = prays to=20 God without distraction. The characteristic of the second state of = prayer =96that=20 of the theoretical ones=96 is the rapture of the nous by the divine = Light, so that=20 it is aware neither of the world nor of itself. This is the ravishment=20 (ecstasy*) of the nous, and we say that, at this stage the nous = "departs" to=20 God. The God=96bearing Fathers who experienced these blessed states = describe the=20 divine ravishment; "it is the rapture of the nous by the divine and = infinite=20 light, so that it is aware neither of itself nor of any other created = thing, but=20 only of Him Who through love, has activated such radiance in the nous". = (St.=20 Maximos)

=96 Allow me another question. I wasn=92t able to = understand the=20 quotation you mentioned before: "I sleep, but my heart waketh". (Song of = Songs=20 5. 2) Please do love for me.* Explain it to me. How is it possible that = the=20 heart continues to pray while man is sleeping?

=96This passage is written in the book of the Old = Testament which=20 is called "Song of Songs". It is not difficult to explain. Prophet David = says=20 that man's heart is deep. All the events, all the impressions of the day = and the=20 occupations of the mind go into the depths of the heart, into what we = call=20 nowadays the subconscious. So, whatever man is occupied with during the = day, the=20 heart will be occupied with these same things at night, when the mind = and the=20 human energies rest. And this can be seen clearly in our dreams.

St. Basil says that "to a great extent, the = phantasies of night=20 (dreams) are an echo (reflection) of our daily thoughts". Evil = occupations and=20 thoughts of the day create evil dreams. The same also happens with good = deeds.=20 The ascetic or the man of God in general, thinks of God all day long = through the=20 Jesus prayer. The remembrance* of God by the repetition of the Jesus = prayer, is=20 his delight. He does everything, whether he eats or he drinks, for the = glory of=20 God according to the word of the Apostle. It is natural, therefore, that = his=20 heart thinks of God and prays even during the few hours of nightly rest. = His=20 heart is ever awake.

[=20 BACK ]

6. The Fruits of the Jesus Prayer=20

=96 I will mention to you some of the fruits of the = Jesus prayer,=20 since I can see you are very eager to learn. In the beginning the Jesus = prayer=20 is the bread which sustains the athlete, then it becomes oil which = sweetens the=20 heart and, in the end, it becomes wine which intoxicates man, that is, = which=20 creates ecstasy and union with God. To be more specific. The first gift = which=20 Christ gives to the man of prayer is the awareness of his sinfulness. He = stops=20 believing that he is "good" and considers himself "the desolating = sacrilege...=20 standing in the holy place" (Matt. 24. 15). Like the saw of a surgeon = cutting=20 through bone, the sharp word of the Spirit penetrates to the depths of = the soul.=20 There is so much impurity within us! Our soul reeks. Sometimes people = come in my=20 cell and they give a bad odor... from their inner filth. Well then, = whatever was=20 unknown before to the athlete, is now revealed to him through the Jesus = prayer.=20 As a result he considers himself below all people and thinks that Hell = is his=20 only eternal habitation and starts crying. He cries for his dead self. = Is it=20 possible for one to cry for the dead of his neighbour and not for the = dead who=20 is in his own house? In this way the athlete of the Jesus prayer, too, = does not=20 see the sins of others, but only his own death. His eyes become = fountains of=20 tears which flow from the affliction of his heart. He weeps like a = condemned=20 person, and at the same time he cries, "have mercy on me". "Have mercy = on me".=20 "Have mercy on me". With these tears, as we said above, the purification = of soul=20 and nous begins. As water cleanses dirty things, as the falling rain = clears the=20 sky of clouds and the earth from filth, likewise tears cleanse and = whiten the=20 soul. The tears are the water of the second baptism. Thus the Jesus = prayer=20 brings the sweetest fruit of purification.

=96 Is man completely purified when divine grace = visits him?

=96 He is not purified completely, but is always = seeking purity=20 of heart for purification is a never ending effort. St. John Climacos = reports=20 this saying which he had heard from a monk, who had achieved dispassion. = "The=20 perfect but still unfinished perfection of the perfect". The more one = weeps the=20 more one is purified; the more one sees the deeper layers of sin the = more he=20 feels the need to weep again. St. Symeon the New Theologian elucidates = this=20 point well:

These by frequent prayer, by unutterable words
by the flow of = their=20 tears purifying their souls.
As they see their soul purified, they = are set=20 on fire with love, the fire of desire,
to see it perfectly pure. =
But as=20 they are powerless to find perfection of light the process is = incomplete.
The=20 more I am purified I, the sinner, am illumined,
the more He appears, = the=20 spirit who gives purity.
Each day, it seems I begin again to be made = pure,=20 to see.
In a fathomless abyss, in a measureless heaven,
who can = find a=20 middle or an end?

As you understand, my father, man is being = continuously=20 perfected and cleansed. The passive aspect of the soul is first cleansed = and=20 then the intelligent power of the soul. The faithful are initially = delivered=20 from the passions of the flesh; then =96through harder prayer and more = intensive=20 struggle, from the passions of hatred, anger and rancour. When man = manages to be=20 freed from anger and rancour, it is obvious that the passive aspect of = his soul=20 has almost been purified. Then the entire warfare is carried out in the=20 intelligent aspect, and the athlete wars against pride, vainglory and = against=20 all vain thoughts. This warfare will follow him to the end of his life. = But all=20 this course of purification takes place with the help and energy of = grace, so=20 that the faithful becomes a vessel receptive of rich divine grace. Again = St.=20 Symeon writes:

For man cannot overcome his passions
unless the light comes to = our=20 help.
Even so, it does not happen all at once.
Man by nature = cannot=20 receive all of a sudden, the spirit of God.
But much must be = achieved, all=20 of which is in his power.
Detachment of soul, despoiling of goods,=20 separation from his own,
giving up his will, renouncing the world,=20
patience in temptations, prayer, sorrow,
poverty, humility,=20 dispassion.

=96And how does one understand that his soul is = beginning to be=20 purified?

=96This is easy, the wise hermit answered. It becomes = perceptible=20 very soon. Hesychios the Elder uses a nice image. As the poisonous food = which=20 enters the stomach and causes disturbance and pain, comes out when we = take=20 medicine, and the stomach is relieved afterwards and feels the relief, = the same=20 happens with spiritual life. When man accepts evil thoughts and = subsequently,=20 experiences their bitterness and their heaviness, he "vomits easily and = casts=20 the evil thoughts out completely" through the Jesus prayer, attaining = the sense=20 therefore that purification is taking place. Moreover, the man of prayer = becomes=20 aware of purification, because the internal wounds that the passions = cause cease=20 bleeding. In the Gospel of the Evangelist Luke we read about the woman = who had a=20 flow of blood that: "she... came up behind him, and touched the fringe = of his=20 garment; and immediately her flow of blood ceased" (Lk. 8. 44). When one = approaches Jesus Christ, he is immediately healed =96"the flow of blood = ceases":=20 the blood of passions ceases to flow. I wish to say that images, = circumstances,=20 persons who used to scandalize us cease to now. In other words, when = various=20 persons or things disturb us, it is obvious that we are wounded by the = attacks=20 of the devil. It is within us that the scandal lies. Being purified = through the=20 help of the Jesus prayer, he sees all people and all things as creatures = of God.=20 He considers, especially human persons, as images of a God Who is full = of love.=20 Whoever, therefore, is dressed with the grace of Christ also sees the = others=20 dressed with such grace, even if they are naked. Whereas he who is = destitude of=20 divine grace, sees even those who are dressed as if they were naked! I = would=20 like at this point to read from the homilies of St. Symeon the New = Theologian=20 again.

=96He is a Theologian, indeed. I read a few of his = works and I=20 was touched by them!

=96 I exhort you to read all his works because you = will be able,=20 in this way, to acquire a taste of mystical theology, of the apophatic = way of=20 ascetic experience. Well, the God=96seeing father says:

The holy, pious Symeon the Studite
was not ashamed of seeing = the body=20 parts of any person
or of seeing naked people, neither was he = ashamed of=20 being seen naked;
for Christ was fully within him; the whole of him = was=20 Christ
and all of his members and everyone else's members =
whether seen=20 separately or all together he would always see as Christ;
and he = would=20 remain unmoved, unharmed and dispassioned,
for he was all Christ = himself and=20 saw all those
baptised as having put on Christ.
And if you are = naked and=20 being flesh, you touch flesh
and you become excited as a donkey or a = horse,=20
how then do you dare calumniate the holy man
and you blaspheme = against=20 Christ who has been united with
us and has given dispassion to his = holy=20 servants?".

=96As you can see, he went on, the dispassionate man, = the one=20 purified through the Jesus prayer, does not fall into temptation, = whatever he=20 might see. At the same time the devil is defeated; this is a fruit of = the Jesus=20 prayer. The athlete of the Jesus prayer recognises the enemy and his = traps and=20 easily casts him out of his soul. He also realises the devil's = preparation for=20 war and takes action just in time. He sees the arrows of the devil aimed = at his=20 soul, and before they even touch it, they are destroyed. St. Diadochos = says that=20 when the arrows reach the surface part of the heart, they are destroyed = there,=20 because the grace of Christ is within. Furthermore, as we were saying = before,=20 the integration of the complete person is achieved. Mind, desire and = will are=20 united and combined in God.

=96 Purification and dispassion are great gifts!!! I = exclaimed.=20

=96Yes, indeed, dispassion is a gift of grace. = Dispassion=20 presupposes purification and love and even more it covers love. St. = Symeon can=20 help us even at this point. He uses an effective image. On a cloudless = night we=20 see the moon in the sky filled with the most pure light and many times a = shining=20 circle around it. This is how St. Symeon adjusts this image to the = purified and=20 dispassioned man. The bodies of the Saints are the sky. Their = God=96bearing heart=20 is like the moon. Holy love is the "almighty and all=96accomplishing = light", which=20 fills the heart each day, according to its degree of purification, and = then a=20 time comes when the heart is full of this bright light and becomes like = a=20 full=96moon. But this light does not diminish, as the moon=92s light = does, because=20 it is preserved with good works. "It remains always bright through the = zeal and=20 the good works of the Saints". Dispassion is the circle which surrounds = the=20 all=96shining heart, covers it, and maintains it invulnerable from the = furious=20 assaults of the devil. "It shields it from every side and guards it and=20 maintains it invincible from every evil thought and establishes it = unharmed and=20 free from all enemies; not only this but also it makes it unapproachable = by the=20 adversaries".

Although dispassion is absolutely necessary, it is = not the=20 final gift of the Jesus prayer and the acquisition of everything. From = then on=20 the ascent to God starts. The Holy Fathers describe this spiritual = ascent to=20 divinization in three words: Purification, illumination, perfection. = I'll=20 mention to you two examples from the Holy Scripture to make it more=20 comprehensible: the ascent of Moses on Mount Sinai to obtain the "Law" = and the=20 march of the people of Israel to the promised land. The first is = described by=20 St. Gregory of Nyssa and the second by St. Maximos.

=96The Fathers always inspire me. They interpret the = word of God=20 correctly, that is why I like to hear the interpretations of the = Fathers.

=96The Hebrews washed their garments first and = cleansed=20 themselves according to the commandment of God: "Go to the people and = consecrate=20 them today and tomorrow, and let them wash their garments and be ready = by the=20 third day". Then on the third day, all the people heard voices and "a = very loud=20 trumpet blast" and saw thunder, lightning, and a thick cloud upon the = mountain.=20 "And Mount Sinai was wrapped in smoke". The people walked to the foot of = the=20 mountain; only Moses went into the shining cloud and reached the top of = the=20 mountain, where he received the tablets of the Law (Ex. 19. 10=9618). = St. Gregory=20 of Nyssa understands that the way to divine knowledge is purity of body = and=20 soul. He who is going to ascend must be, as far as it is possible, pure = and=20 spotless, both in body and soul. He must also, according to the divine=20 commandment, wash his garments =96not so much the material ones, because = they do=20 not become an obstacle for those who want to be deified=96 but rather = the deeds of=20 this life which enwrap us like a garment. He must also distance himself = from the=20 "irrational beasts", e.g. he must overcome every knowledge which is = obtained=20 through the senses. He must be cleansed from every aesthetic and = irrational=20 action he must purify his mind and be separated even from his own = familiar=20 companion =96his sense=96 and being prepared in this way, let him dare = to approach=20 the mountain with the thick cloud upon it. Yet, since the mountain is=20 inaccessible to the people, let only Moses =96that is he who has been = called by=20 God ascend=96 proceed. Therefore, father, as it is seen here, = purification=20 precedes and the ascent to divine vision follows. The greater gifts, = then, are=20 obtained after purification, which is a prerequisite for their = acquisition.

Let me remind you, the God=96seeing ascetic = continued, of the=20 second example. St. Maximos the Confessor writes that there are three = stages for=20 the mystical ascent to God: practical philosophy which is both negative=20 (purification from passions) and positive (acquisition of virtues); the = natural=20 theoria=96vision when the purified nous contemplates all creation (that = is the=20 inner essences of created beings) comprehends the spiritual meaning of = the=20 Scriptures, and sees God in nature and prays to Him. Then the third and = last=20 stage follows: the mystical theology, which unites God with the = militant, the=20 faithful one. These three stages can be seen clearly in the route of the = people=20 of Israel. They were first liberated from the slavery of Egypt, and = crossed the=20 Red Sea where Egyptian power was defeated. Then they came to the = wilderness,=20 where they received the gifts of divine love manifested in various ways = (the=20 manna, the water, the bright cloud, the Law, the victory against = enemies), and=20 they entered the promised land after many years of struggle. In the same = way,=20 the athlete of the "Jesus prayer" is first delivered from the slavery of = passions (practical philosophy), he enters then the desert of dispassion = (natural theoria=96vision), where he receives the gifts of the love of = God. And=20 finally, he becomes worthy of the promised land (mystical theology) = after a=20 heroic struggle; he becomes worthy of perfect union with God and the = enjoyment=20 of eternity, which is experienced in the vision of the uncreated Light. = These=20 three stages, however, are not clearcut, according to the God=96bearing = Fathers.=20 When we reach natural theoria=96vision and mystical theology, it does = not mean=20 that we give up ascesis and compunction of the heart, i.e. practical = philosophy.=20 Rather the more a person progresses spiritually, the more he struggles = so that=20 he will not lose the mercy that he received. The Fathers advise us that = when we=20 become worthy of divine and lofty visions, we should then be more = diligent in=20 our expression of love and continence, "so that by keeping undisturbed = the=20 passive aspect of the soul, you will experience the unfailing light of = the=20 soul". It is necessary that man should always proceed on his spiritual = path in=20 fear. In the beginning, he should have the fear of Hell, of punishment=20 (preliminary fear) and then the fear, lest he loses grace and falls from = it=20 (perfect fear). "Work out your own salvation in fear and trembling", the = Apostle=20 Paul says (Phil. 2. 12).

=96 Tell me now, Gerondas, what are the gifts that = the athlete of=20 the "Jesus prayer" receives after purification and before he enjoys = perfect=20 union with God? Go on describing to me the other fruits of the Jesus = prayer.=20

=96The monk who does violence to himself feels divine = consolation. He feels the presence of Christ, which spreads "sweet = calmness",=20 unperturbed peace, profound humility, and insatiable love for = all. The=20 consolation of divine presence cannot be compared with anything human. I = met an=20 ascetic who became seriously ill and went to the hospital for treatment. = The=20 best of doctors were by his side as they respected him and wanted to = comfort=20 him. He recovered, of course, thanked the doctors and returned to his = little=20 cell. After a brief period of time, however, he experienced a relapse = which the=20 brothers did not realise, because he was isolated. He suffered much, yet = he was=20 feeling such comfort from God, which could not be compared with the = sincere and=20 loving care of the doctors or with the efficacious action of the = medications.=20 The rest he felt was without precedent. That is why some hermits (this = is=20 incomprehensible to those of the world) avoid diligently human = consolation in=20 order to feel the intoxicating sweetness and the insatiable joy of = divine=20 consolation...

=96That is a wonderful fruit of noetic prayer, I = said. Go on,=20 father.

=96Man acquires grace in the sufferings that his = fellow=96men cause=20 him. He flies to the azure and glorious sky of spiritual life, where the = arrows=20 of men of the world cannot reach him. Not only is he not afflicted, but = neither=20 does he not notice them. As an aeroplane cannot be brought down nor hit = when=20 stones are thrown at it the same happens with such a man. There is no = grief=20 because of slander, persecution, contempt, accusation etc., but there is = only=20 grief for the fall of a brother. But even if he grieves for something, = he knows=20 the way to cast it out. Such an example is told in the "Sayings of the = Desert=20 Fathers": "An old man who came to see Abba Achiles found him spitting = blood out=20 of his mouth. He asked him, "What is the matter, Father?" The old man = answered,=20 "The word of a brother grieved me, I struggled not to tell him so and I = prayed=20 God to rid me of this word. So it became like blood in my mouth and I = have spat=20 it out. Now I am in peace, having forgotten the matter"9.

=96This means, indeed, perfect love for the brother, = which=20 forgives everything. He does not even want to recall them. We are = already=20 reaching perfection!

=96Certainly. And this is achieved through the Jesus = prayer. This=20 love is the result of the experience of the unity of all mankind. And = this is a=20 wonderful fruit of the Jesus prayer. Not only man himself is integrated, = but=20 also the unity of mankind is felt.

You know, father, the hermit continued, that the = unity of human=20 nature was divided immediately after the Fall of Adam. After the = creation of=20 Adam, God created Eve from his side. Eve's creation gave joy to Adam and = he felt=20 her as his own (from his body) and so he said: "This at last is bone of = my bones=20 and flesh of my flesh... " (Gen. 2. 23). After his fall =96when God = asked him=96=20 Adam said: "The woman whom thou gavest to be with me, she gave me fruit = of the=20 tree and I ate" (Gen. 3 . 12). Before the Fall, Eve was "bone" from his = bones=20 after the Fall she became "the woman" that God gave him! It is obvious = here the=20 division of human nature after sin, as it can be seen later in the = children of=20 Adam, in all the history of Israel and in all the history of humanity. = This is=20 natural. Since man was estranged from God, he was also estranged from = himself=20 and separated from other people. This constituted complete alienation = and=20 enslavement. The reunion of human nature was attained "in Christ". He = "stretched=20 out his palms and united what was before divided" and so he gave the = power to=20 each one of us, after being united with him, to experience the unity of = human=20 nature.

The ascetic, then, aquires great love for Jesus = Christ through=20 the Jesus prayer, and he is joined with Him through this love. It is = natural,=20 therefore, for him to love whatever God loves and desire whatever He = desires.=20 God "desires all men to be saved and come to the knowledge of the truth" = (1 Tit.=20 2. 4). This is what the athlete of prayer wants. He is shaken by the = evil that=20 exists in the world and grieves deeply for the loss and the ignorance of = his=20 brothers. Since sin always has ecclesiastical and cosmic dimensions and = affects=20 the entire world, it is natural that he who prays experiences all the = tragedy of=20 humanity and suffers deeply for her. He lives the agony of the Lord in=20 Gethsemane. He reaches a point, therefore, where he ceases praying for = himself=20 and prays continually for others, to come to the knowledge of God. His=20 purification from passions, his acquisition of the life=96giving divine = grace, and=20 prayer for others =96which is the result of his experiencing the unity = of mankind=20 in Jesus Christ=96 is the greatest mission. This is how the Fathers saw = the=20 missionary effort: as a striving for the renewal of the human being and = a=20 reintegration of nature. Each person who is purified becomes a valuable = part of=20 society, as we are all members of the blessed body of Christ. We can see = this=20 vividly in the person of the Most Holy Mother of God. She was "full of = grace",=20 and then bestowed grace and adorned all of human nature. Purified and = "full of=20 grace", she prays for the whole world. And thus we can say that the Most = Holy=20 Mother of God performs the greatest mission of all and benefits all of = mankind=20 effectively.

He kept silent for a while and then went on.

=96Still the ascetic feels the unity of all nature. =

=96 What do you mean?

=96He is acknowledged by all nature. Before the Fall, = Adam was=20 the King of all creation, and all the animals acknowledged him as a = King. After=20 the Fall, however, this link was broken and this acknowledgement = abolished.=20 Nikolaos Kavasilas analyses this condition vividly. Man, he says, is = created in=20 the image of God. In Adam the image of God was the clear mirror through = which=20 the Light of God reflects on nature. As long as the mirror remained = unbroken,=20 all nature was lit up. However, as soon as it was broken and smashed, = deep=20 darkness fell on all creation. All nature, then, rebelled against man = and now=20 does not acknowledge him, neither does it want to give him its fruits. = Thus, man=20 is sustained with anguish and labour. The animals are also afraid of him = and are=20 quite aggressive. Yet, when man receives the grace of Christ, all the = powers of=20 the soul integrate. He is in the image and likeness of God. He becomes a = mirror,=20 a light which shines forth the divine grace even to irrational nature. = Now the=20 animals acknowledge him, obey him and respect him. There are many cases = recorded=20 where the ascetic=96hermit lives in the company of bears and wild = animals. He=20 feeds them, and they in turn serve him, thus acquiring divine grace = through the=20 Jesus prayer, he becomes, again, King of nature, and evenmore, he = ascends to a=20 more elevated state than Adam's. Ac cording to the Fathers, Adam was in = the=20 image of God but he had to reach to the likeness of God through = obedience. He=20 was in the stage of the illumination of the nous and he had to attain to = theosis. Whereas the ascetic attains to "the likeness of God" = (divinization), as=20 far as it is possible, through divine grace, without entering, however, = into the=20 Divine Essence. He partakes of the uncreated energies of God. I shall = give you=20 an example of this acknowledgement on the part of nature from this very = present=20 interview. When my ever memorable Gerondas was saying the Jesus prayer, = wild=20 birds would come to the windows of his cell pecking the panes. One would = think=20 that this was the activity of the devil to hinder him from prayer. But, = in fact,=20 the wild birds were attracted by the prayer of the Gerondas!!!

=96Gerondas, you have led me through the stages of = perfection; to=20 the end of spiritual life. Man is capable of becoming a King...

He smiled faintly.

=96There are even higher stages. After a great = struggle, as I=20 mentioned before, it is possible for the athlete to submit to ecstasy, = the=20 divine rapture, and enter the new Jerusalem, the new promised land. The = nous is=20 seized in rapture, and contemplates the uncreated Light. At vespers of = the=20 divine Transfiguration we sing: "When the chosen apostles beheld upon = the=20 mountain the overwhelming flood of Thy light, "Christ who has no = beginning, and=20 Thy divinity which no man may approach, they were caught up into a = divine=20 trance". Ecstasy and theoria (vision) of God are connected. When we say = ecstasy,=20 we do not mean something static, but we refer to divine presence and = spiritual=20 movement. It is not inactivity and death but life in God. The Fathers = say that=20 when man is enraptured in the divine Light, during the Jesus prayer, he = ceases=20 praying with the lips. The mouth and tongue remain silent, the heart is = silent,=20 too. The athlete, then, delights in the theoria (vision) of Taborian = Light. He=20 receives the uncreated energy of God. It is the same Light of Mount = Tabor, which=20 the disciples saw; it is the Kingdom of God =96eternity. According to = St. Gregory=20 Palamas, the Light is "the beauty of the age to come", "the substance of = future=20 good", "the most perfect vision of God", "the heavenly food". Those who = become=20 worthy of seeing the uncreated Light are the Prophets of the New = Testament. For,=20 as the Prophets of the Old Testament would surpass time and could see = the=20 incarnation of Christ, the first advent, in the same way those who = contemplate=20 the Light surpass time and see the glory of Christ in the Kingdom of = Heaven.=20

He was silent for a while, took a deep breath and = went on.

=96The divine Light possesses all of his being. Even = his hut=20 shines from the presence of Christ and he enjoys this "sober = drunkenness". He=20 beholds the invisible God. "God is Light and his vision is Light", says = St.=20 Symeon the New Theologian. The monk sees divine Light at that moment, = and this=20 is "a pleasing and sacred vision", according to "the defendor of = theologians",=20 St. Gregory Palamas. Makarios the Chrysokephalos also describes this = vision:=20 "What is more beautiful than being in intimate communion with Christ? = What is=20 dearer than his divine glory? Nothing is sweeter than this light, = through which=20 every illuminating order of angels as well as of men is made lucid; = nothing is=20 more loving than this life, wherein we all live and move and have our = being;=20 nothing is sweeter than ever=96incarnate beauty; nothing is more = delightful than=20 the everlasting joy; nothing is dearer than eternal gladness, dignified = majesty=20 and boundless Bliss". In other words, delight and joy are boundless. = These=20 states are indeed too great for words. This is how St. Symeon the New = Theologian=20 describes it.

He took one of his books in his hands and started = reading.

"I sit on my bed, free of this world
and within of my hut I can = see=20 present
before me, Him who is out of the world, I see Him
and = talk to=20 Him; and I dare say I love Him and He loves me,
I eat and I am fed = well only=20 with the vision;
and being united with Him I go beyond Heaven
and = I know=20 that this is true and certain;
and where my body is therefore I do = not=20 Know.
I know that He Who is immovable descends
I know that He Who = is=20 invisible appears to me
I know that He Who is separated from all = creation=20
receives me within Himself, and hides me in His arms
and then I = am thus=20 out of the world
and I, mortal and small in the world,
I can see = the=20 creator of the world within myself
and I know that I will not die, = because I=20 have eternal life,
and because all of life is poured forth within = me".=20

The Gerondas read the passage with great longing. His = voice was=20 moving. His eyes sparkled. His face was shining with an inexplicable = joy. His=20 trembling voice =96his spiritual delight brought tears to my eyes.

=96Thus even his face shines, he went on, from the = divine=20 presence. He enters, like Moses, into the divine darkness of unknowing, = into the=20 "radiant darkness", and acquires "enduring knowledge" and "ineffable = theology".=20

He stopped again for a while. I was waiting almost = ecstatic,=20 literally gasping.

=96 Even the body feels the sweetness of this Light = and during=20 these moments it undergoes "change".

=96What does this mean?

=96 "That the body participates in the grace which = acts 113 on=20 the nous, is orientated to it and receives awareness of the ineffable = mystery of=20 the soul" (St. Gregory Palamas). Then the body "becomes strangely = buoyant and=20 glowing", that is, it feels an unusual warmth which is the result of the = vision=20 of Light. It is like the candle which when it is lit up, its main body = (the wax)=20 is at once warm and luminous.

=96Please, allow me a question. It may be blasphemous = but I will=20 ask it anyway. Is this "change" of the body a reality or imaginary? Is = it an=20 imagined warmth?

=96No, my father it is not. This "change" is real. = The body=20 participates in all the states of the soul. The body itself is not bad, = but=20 rather the mind of the flesh, that is, when the body is enslaved to the = devil.=20 Besides, the vision of the Light is a vision of the physical eyes which = have=20 been altered and strengthened by the Holy Spirit and have become capable = of=20 seeing the uncreated Light. There are many examples in the Holy = Scripture which=20 indicate that the grace of God, through the soul, penetrates to the body = as=20 well, which feels the action of the life=96giving divine grace.

=96Could you refer to some of these?

=96There are many verses in the psalms of David, = which show this:=20 "My heart and flesh sing for joy to the living God" (Ps. 84). "In Him my = heart=20 trusts; so I am helped and my heart exults" (Ps. 27). Also in the 119th = Psalm:=20 "How sweet are thy words to my taste, sweeter than honey to my mouth"! = We have=20 the story of Moses, too. When he came down from Mt. Sinai with the ten=20 commandments, his face shone. "When Moses came down from Mount Sinai, = with the=20 two tablets of the testimony in his hand, he did not know that the skin = on his=20 face shone because he had been talking with God. And when Aaron and all = the=20 people of Israel saw Moses, behold, the skin of his face shone, and they = were=20 afraid to come near him" (Ex. 34. 29=9630). This is also seen in the = case of=20 archdeacon Stephen: "And gazing at him, all who sat in the council saw = that his=20 face was like the face of an angel" (Acts 6. 15). St. Gregory Palamas = believes=20 that the sweat of our Lord Jesus Christ, while praying in the garden of=20 Gethsemane, shows "the fervour felt in His body because of the intensive = prayer=20 to God".

=96Forgive me, father, because I've tired you with my = blasphemous=20 and worldly question. We, people of the world, cannot understand... = Allow me,=20 however, one more question. Are there monks nowadays, who see the = uncreated=20 Light and undergo "change" when they pray?

He smiled and said:

=96If the Holy Spirit should cease acting in the = Church, then=20 "the beholders of the uncreated Light", will cease to exist. The Holy = Mountain=20 hides great treasures and those who fight against it in any way, are = accusers=20 and enemies of God. In the time of St. Athanasios the Great some = disputed the=20 Deity of Christ. In the time of St. Gregory Palamas they disputed the = deity of=20 the uncreated energies. Nowadays, we fall into almost the same sin. We = dispute=20 the existence of deified people, who see the divine Light. Today, there = are=20 sanctified monks =96Gods by grace. The continuation of life on earth is = due to=20 these deified ascetics. They brighten our world, which is darkened by = sin.

=96Allow me another, perhaps indiscreet question. = Have you seen=20 the Light, Gerondas?

................

Let the reader of this book allow me not to describe = that=20 moving scene and what was said. I want to guard it in a mantle of = silence. I=20 hope I will be excused.

After a long pause, enveloped in silence, I was = impetuous=20 enough to disturb once more the silence of the ascetic. Yet, I had to. = The hours=20 were few and I had to learn more. I wanted to profit as much as possible = from my=20 visit with the God=96seeing Father.

=96Father, I apologize again. You've said that, even = nowadays,=20 there are monks on Mt. Athos, who behold the uncreated Light. I believe = that one=20 monk may see it many times. Does it always have the same brightness? =

=96 We can say that there is spiritual light and the = light that=20 man sees with his physical eyes, after they have been transformed and=20 strengthened to see it. Spiritual light is the commandments, and he who = keeps=20 them receives it. "Thy word is a lamp unto my feet and a light unto my = path".=20 The commandments of Christ are "words of eternal life" and not = moralistic=20 external precepts. Virtues, as well, which are conceived in our effort = to carry=20 out the commandments of Christ, are torches. Faith is light as well as = hope and=20 love. God is the true light and "the light of the world" (John. 8. 12). = But the=20 name of God is love. "God is love" (1 John. 4. 7). That is why we say = that love=20 is the brightest light of all other virtues. Repentance, too, is light, = which=20 shines in the soul of man and guides him to the pool of the second = baptism,=20 where the eyes are cleansed from spiritual cataracts. All Christians who = fight=20 the good fight enjoy this light, especially those who pursue = purification from=20 the passions and they enjoy it, of course, according to the degree of = their=20 struggle. St. Gregory the Theologian says that "where there is = purification,=20 there exists illumination; because without the first the second is not=20 accorded". In other words, we interpret what St. Symeon the New = Theologian is=20 saying that if man does not see the Light in this life, he will not see = it in=20 the next life either.

Sometimes, however, he went on, because of their = great purity=20 and struggle, and even because of the special good=96will of God, some = people=20 become worthy of seeing the Light with their physical eyes which have = been=20 transformed by divine grace like the three disciples on Mount Tabor. = Even here a=20 gradation can be observed. When they see it for the first time, they = behold it=20 as a "great Light", which makes everything inside them joyful. Yet, in = fact, it=20 is a dim light. They behold it, as I said, as a "great Light" in = comparison to=20 the darkness they had been used to. They now experience something which = they had=20 not experienced before. In the second appearance however, the light is = stronger,=20 but man has already adjusted to the vision... Yet, the more he = approaches the=20 Divine Essence, the more he realises the impossibility of beholding the = divine=20 nature, and this is what the Fathers call "radiant darkness".

=96There are many things I have not understood.

=96 I will help you to understand by examining the = case of the=20 God=96seeing Moses, as St. Gregory of Nyssa presents it. Moses saw the = Light, for=20 the first time, on Mt. Choreb in the form of a burning bush, when God = called him=20 to guide the people to the promised land. The second time, he is called = by God=20 to enter into divine darkness and meet Him there. First it was the Light = and=20 then the divine darkness. And St. Gregory explains that man at first = sees Light=20 because he used to living in the darkness. As the time passes, however, = the more=20 he approaches the Divine Essence the more he "beholds invisibly" the = divine=20 darkness, "the impossibility of beholding the divine essence".

I shall read to you the entire passage: "What does it = mean that=20 Moses entered the darkness and then saw God in it? What is now recounted = seems=20 somehow to be contradictory to the first Theophany; for then the Divine = was=20 beheld in light but now He is seen in darkness. Let us not think that = this is at=20 variance with the sequence of things we have contemplated, spiritually.=20 Scriptures teaches by this, that religious knowledge comes at first to = those who=20 receive it as light. Therefore what is perceived to be contrary to = religion is=20 darkness, and the escape from darkness comes about when one participates = in=20 light. But as the mind progresses, and through ever greater and more = perfect=20 perseverance comes to apprehend reality as it approaches more nearly to=20 contemplation, it sees more clearly what part of divine nature is yet to = be=20 contemplated. For leaving behind everything that is observed, not only = the part=20 that sense comprehends but also what the intelligence thinks it sees, it = keeps=20 on penetrating deeper until, by the intelligence's yearning for = understanding it=20 gains access to the invisible and incomprehensible where it sees God. = This is=20 the true knowledge of what it sought; this is the seeing that consists = of not=20 seeing, because that which is sought transcends all knowledge, being = separated=20 on all sides by incomprehensibility, as by a kind of darkness"10.

This is what usually happens. Man proceeds from the = vision of=20 dim (small) Light to the vision of brighter (greater) Light until he = reaches the=20 "radiant darkness", as St. Gregory describes. But we need to know the = teaching=20 of the Fathers about the beholding of the "radiant divine darkness" in = order to=20 understand, in the Orthodox way, what was mentioned before. According to = the=20 Fathers, God appears always as Light and never as darkness. But when the = nous of=20 the God=96seeing ascetic, while in "vision", wants to enter into the = Divine=20 Essence as well he meets the unpenetrable =96the radiant divine = darkness. Divine=20 darkness, therefore, is not the appearance of God as darkness, but the = weakness=20 of man to see the Essence of God, which is "the unapproachable Light". = The=20 divine darkness, therefore, is Light, but Light invisible and = unapproachable for=20 man. God is Light. "I am the Light of the world" (John. 8. 12), He said, = and not=20 the darkness of the world. According to St. Dionysios the Areopagite, = "the=20 divine darkness is the unapproachable light wherein God dwells, which is = invisible because of its supreme splendour and unapproachable because of = the=20 excessive shedding of the supra=96essential light, and within which = everybody who=20 is deemed worthy of knowing and seeing God, is found, without seeing or = knowing=20 it at the same time". In this sense, therefore, we say that divine = darkness is=20 beyond light.

Many times, however, the Fathers talk about entering = into the=20 divine darkness and beholding the radiant divine darkness, as does for = example,=20 St. Gregory of Nyssa. He talks about his brother St. Basil the Great by = saying:=20 "we knew that many times he was within the divine darkness where God = is". The=20 Fathers do not mean the entrance into the Divine Essence, but the = superiority of=20 the uncreated Light to the "light of natural knowledge;" because, = according to=20 Orthodox teaching, men participate in the uncreated energies of God and = not in=20 His Essence. St. Paul writes: "...the king of kings and Lord of Lords, = who alone=20 has immortality and dwells in unapproachable light, whom no man has ever = seen or=20 can see" (1 Tim. 6. 15=9616). And, in order to summarise, I say to you, = my father,=20 that the radiant divine darkness is for man, according to the Fathers, = the=20 unapproachable Light of Divine Essence. Even when they talk about the = value of=20 beholding the radiant divine darkness, they do not wish to show the = superiority=20 of divine darkness to the vision of the uncreated Light, but they want = to show=20 its value in comparison to the value of the light of natural knowledge=20 =96knowledge of the intellect.

=96Gerondas, I would like to ask another question. = When man=20 beholds the Light, does he then continue praying?

=96No, he does not. We can call it prayer in divine = vision. He=20 beholds Christ and rejoices in His divine presence. Then prayer proceeds = without=20 words. St. Isaac the Syrian says that, if prayer is the seed, then = ecstasy is=20 the reaping of prayer. And as the reapers are surprised when they see = that a=20 small seed yields such a big harvest, in the same way are the = God=96seeing=20 ascetics astonished at seeing "the reaping" of the "Jesus prayer". This = ecstasy=20 is the offspring of prayer during which, according to St. Isaac "the = nous is not=20 praying in the usual way but falls in ecstasy through things = incomprehensible;=20 and this is the ignorance which is superior to knowledge". This is "the = silence=20 of hidden mystery" and the "muteness of the spirit". The Fathers call = this state=20 "prayer", because it is the greatest gift awarded during prayer and is = bestowed=20 upon the Saints, but man does not know its real name. For at that time = he ceases=20 praying. He is elevated above words and concepts. That is why many of = the=20 Fathers call this state "the divine Sabbath" or Sabbath of the nous. As = the=20 Hebrews were given the commandment to rest on the Sabbath, likewise the=20 spiritual state is the Sabbath of the soul, which rests from all works = and is=20 calm. Sabbaths of Sabbaths signify the spiritual calm of the deiform = soul which=20 has even withdrawn the intellect from the contemplations of all divine=20 principles in created beings, that through an ecstasy of love, has = clothed it=20 entirely in God alone, and that through mystical theology, has brought = it to=20 rest perfectly in God"11. The only thing that man does at that moment is = to=20 weep. He pours abundant tears, not because of the awareness of sin, as = before,=20 but because of the vision of the uncreated energy of God. They are tears = of=20 delight, gladness, joyous tears. They are "painless tears", "gratifying = tears",=20 "which refresh and nourish the heart". Yes, they are tears which fill = the eyes=20 making rivers and furrows on the face. He is then, in rapture. "Whether = in the=20 body or out of the body, he does not know" (2 Cor. 12. 2). Soul and body = are=20 flooded with a joy impossible for human language to describe. St. = Gregory=20 Palamas, offering a passage from St. Dionysios Areopagite says, that = when the=20 lover of communion with God frees the soul from every attachment and = unites the=20 nous with unceasing prayer, he rises by mystical ascension to heaven and = surveys=20 all created things from above, through stillness and silence. "He unites = his=20 nous with unceasing prayer to God. Through this, he is rapt within = himself, and=20 finds a new and mysterious way to rise to the heavens: what one could = call the=20 impenetrable darkness of the original silence. With joy indescribable, = he=20 remains mysteriously enraptured, in spirit, in veritable rest and in = silence,=20 full of sweetness; and he flies over all created things". At this point, = all=20 worldly things become dust and ashes. They become refuse. Not only does = he not=20 feel the disturbance of passions but also he even forgets about his = life, since=20 the love for God is sweeter than life, and the knowledge of God sweeter = than any=20 other knowledge. "O joyful and sacred vision". "O divine eternity"! O = divine=20 "sweet peace"! "O divine love"!

=96Gerondas, could you stop for a while, please? I = feel very=20 dizzy and tired. I cannot follow you in your ascent. I cannot bear it... =

He came near, took my hand, and said in an = affectionate voice:=20

=96 I understand you. But you wanted me to proceed = and talk. And=20 thus I spoke! I understand your distress. We, too, after the vision of = Light,=20 feel exceedingly tired, literally crushed. When divine grace comes, it = is as if=20 it holds a whip and whips our mortal flesh. I confess that many times = after the=20 Divine Liturgy, I feel exhausted and need to rest, only then does my = human=20 strength recover; it is similar to when one steps off of the grass, it = returns=20 little by little from the earth to its former position. If we would=20 behold divine grace completely, we should have died. The love of = God=20 cares for everything.

We brought our conversation to a halt. Absolute = silence reigned=20 everywhere. Intermittently you could hear a monk hoeing in the garden = reciting=20 at the same time the Jesus prayer. I was breathing deeply. My heart was = pounding=20 as if it would break... A fever came over me. I had approached the holy = of=20 holies of mystical theology =96I had approached "the intangible for the=20 uninitiated". Down on the sea the reflection of the sun had sunk into = the water=20 and the part of the sea that I could see was golden like. A school of = dolphins=20 (a usual phenomenon on Mt. Athos), as far as I could distinguish from = where I=20 was, was playing in the sea. They would emerge and then again take a = plunge into=20 the golden water. Monks, I thought, these fervent lovers of heaven, are = like=20 dolphins. They live immersed in the water of grace and emerge only for a = while=20 to show us that they exist and again recede into the "vision" of God. = St. Symeon=20 dwelling within the uncreated Taborian Light, blesses the "lovers" of = God:

"Blessed are those who are clothed in light,
for they are = wearing the=20 wedding garment.
Their hands and feet shall not be bound,
nor = shall they=20 be thrown into everlasting fire.
Blessed are those who have kindled = the=20 light
in their hearts, who keep it unquenched,
for as they = joyfully=20 depart from this life,
they will meet the bridegroom, torch in hand, =
as=20 he leads them into the bridal chamber.
Blessed are those who have = approached=20 the divine light,
who have entered it and been absorbed by it, =
mingled=20 in its brightness, sin has no more power,
they will weep bitter = tears no=20 more.
Blessed is the monk, offering his prayers to God,
who sees = Him, and=20 is seen near Him,
who feels himself out of time and space,
for = he is in=20 God alone, knowing not
if he is in or out of the body;
he hears=20 inneffable words, not to be spoken;
he sees what no eye has seen or = ear=20 heard,
nor has it entered the heart of man.
Blessed is he who = has seen=20 the Light of the world
formed in himself, for he has conceived = Christ=20
within himself; he will be counted as his mother,
as Christ, in = Whom=20 there is no lie, has said".

I was beside such a burning mountain. I was close to = a monk who=20 was living, already in this life, the heavenly reality. There was calm = outside=20 in nature, and calm came into my soul. God, Paradise are beyond time but = also=20 within time, quite near to us. Beside us, within us, dividing time and = history.=20

=96Let us stop our discussion, father... said. Let us = go outside=20 for a while.

=96No, no I said. I want to hear more. You said that = the Jesus=20 prayer is a science, a complete university. I want you to make me a = scientist=20 tonight.

[=20 BACK ]

7. Errors in practising the Jesus prayer and how we cope with=20 them

=96 You are asking too much. Nobody can become a = scientist of the=20 Jesus prayer unless he struggles personally, unless he himself starts = this work.=20 Whatever the others would say is simply an introduction, to give him a = good=20 spiritual appetite. However, in order to complete my thoughts about the = Jesus=20 prayer, I must, perhaps, say a few things about the dangers and the = errors that=20 may arise along the way.

=96Indeed, I said. You said something before, that = the monks=20 avoid the direct descent of the nous into the heart by the use of = various means,=20 in order to avoid dangers. What are these dangers and errors?

=96 The error starts with the thought that we must = acquire grace=20 in a short period of time. There are many people who are practising the = sacred=20 work of the Jesus prayer and want to enter into the vision of Light in a = short=20 while. And they lose heart and get disappointed because this cannot = happen=20 immediately and to all. The athlete must accept that he must struggle = many=20 years. God does not force our will, because we are persons and have free = will=20 nor should we force God's freedom, because He is a Person, too. We = should let=20 Him come, whenever He thinks, whenever He wants.

He stopped for a while.

=96Another error is to give great significance to = psychotechnic=20 methods. These methods (breathing in and out, beating of the heart) are = simply=20 helpful means so that we can concentrate our nous and free it from = elements=20 alien to its nature. These methods do not have a magical power, but they = are=20 useful to us in avoiding the distraction of the nous. When the nous is = focused=20 and maintained within itself easily, then all auxiliary means are = unnecessary.=20

=96Are there other errors as well?

=96There are, indeed. When we move quickly during the = course of=20 prayer. We mentioned a little while ago that there are various stages of = development in the practice of the Jesus prayer and we summed them up = into five.=20 The first stage is to recite the Jesus prayer with the lips. The second = is to=20 keep the remembrance of Jesus in the mind and it will descend by itself = into the=20 heart. Some people, however, skipping the first stage, start from the = second and=20 do not succeed in accomplishing very much. Others go straight from the = first=20 stage to the third and develop it mainly by breathing. This is = dangerous,=20 because, as I said before, the physical heart may suffer and this can = cause the=20 Jesus prayer to cease. There is no illness of course, but, nevertheless, = it is=20 possible that this sacred work may stop.

On the subject of tears, he went on, there are also = certain=20 problems.

=96 What do you mean?

=96 We said earlier that when the Jesus prayer stays = in the nous=20 the eyes shed abundant tears. However, this is not always indispensible. = Prayer=20 can go well even if there are no tears. So, we should not get = disappointed in=20 the absence of tears, because they will come when God allows it. And = even if we=20 are flooded by them, we should not pay attention to them, neither should = we=20 describe these states to others. The ascetic experience says that when = we talk=20 about these states, then they cease immediately, and it takes a long = time for=20 them to return. Needless to say, although we know the stages of noetic = prayer,=20 we should avoid thinking about which stage we are in. We must proceed in = humility. Besides, I think I told you a short while ago, feeling pride = in and=20 during prayer is stupidity. It really is stupidity. Man is like a beggar = who=20 asks for a piece of bread and then he feels proud because he has = obtained it.=20 And this is stupidity and a sin !

=96 I can see that humility plays an important part = here.

=96Yes, it does =96in all stages. St. Basil the Great = says that=20 humility is the treasury of all virtues. It conceals all virtues and = finally it=20 conceals itself. In general, we must diligently avoid pride in the = spiritual=20 life, especially when it comes as vainglory. And you know, of course, = that=20 vainglory appears in every virtue; when we talk, when we keep silent, = when we=20 fast, when we keep vigil and even when we say the Jesus prayer, in = hesychia and=20 in forbearance. The Fathers say that vainglory is like a traitor who = secretly=20 opens the gates of the city so that the enemy can enter. In such a case, = no=20 matter how strong the city is and how good its defences are, it is = captured by=20 the enemy. The same also happens in the spiritual life. No matter how = many=20 virtues we have and no matter how much strength we hold on to, vainglory = hands=20 us over to the devil. And the Fathers recommend that one must never = undertake a=20 work which will possibly lead him to vainglory.

=96I did not understand this. Can you explain it = further?

=96Let me come to the subject of prayer. The faithful = must not=20 overdo it, as far as prayer is concerned, because it is certain, then, = that he=20 is being allured by the devil. In such a case, whatever, he might do = =96even=20 things beyond his strength=96 is achieved by the power of the devil. So, = dragged=20 by the devil, he is later abandoned by him at some time, then pushed = backwards,=20 and impelled to fall very low. He is actually destroyed.

=96And how can one avoid this most heavy fall?

=96The saving path is mourning and obedience. Prayer = is very=20 closely connected with mourning. When the devil sees somebody living in=20 mourning, he does not remain there but flees, because he is afraid of = the=20 humility which is engendered by mourning. St. Gregory of Sinai tells us = that the=20 best defence for the athlete of prayer is to be in a state of mourning, = so that=20 the joy which comes in prayer may not lead him into pride, for the = bright=20 sadness keeps his soul unharmed. Mourning and the awareness of our = sinfulness=20 are indispensable in the course of pure prayer. The athlete =93should = keep his=20 nous in hell and despair not=94. Moreover, the awareness of our = sinfulness, of our=20 nothingness, and the hope in the Merciful Jesus are characteristic of = Orthodoxy=20 and of all of our hymns. It should be stressed, though, that not all can = live in=20 deep mourning because great strength and an earlier taste of divine = grace are=20 needed so that they are not shaken. However, as far as it is possible, = we should=20 all live this blessed mourning. Indiscriminate obedience to a Gerondas = is also=20 necessary. Everything, even the smallest things, should be done with his = blessing and his wise guidance; even in the case of the uncreated Light. =

=96 What does obedience to a Gerondas have to do with = the vision=20 of the uncreated Light? I asked astonished at what I had heard.

=96When man walks alone, without the indispensable = blessing, then=20 he is pursued by the devil, as we said before. He experiences within = himself the=20 dissatisfied desire to see the uncreated Light. He believes that this is = perfection and he wants to reach there quickly.

=96 Is this not right? I interrupted him.

=96No, it is not. St. Diadochos recommends that the = ascetic=20 should not practise his ascetic life with the hope of seeing the = uncreated=20 Light, =93so that the devil will not find his soul ready on that account = to be=20 carried off=94. One should start the work of the Jesus prayer with love = towards=20 God and obedience to His holy Will. For, it is possible for the devil = =96who can=20 disguise himself as an =93angel of light=94 (2 Cor. 11 . 14)=96 to take = the form of an=20 angel who will serve him. And, then, the poor man thinks that he has = reached the=20 height of perfection, since he lives with angels, without being aware = that he is=20 conversing with devils. It is also a temptation when the ascetic while = praying=20 accepts thoughts from the demons that he will soon see the uncreated = Light. Much=20 care is needed in this delicate and dangerous situation. He must stop = praying=20 and reprimand himself severely: =93How dare you, so wretched and vile, = desire to=20 see the uncreated Light=94. The greatest danger is to think oneself = worthy of=20 seeing the uncreated Light! He can even say: =93Alas! the demons, my = murderers are=20 coming to destroy my soul!=94 Then, immediately, the enemy disappears. = Many times=20 the devil, in order to satisfy the ambition of the monk and captivate = him even=20 more, brings even light into his cell. It is not the uncreated Light, = but the=20 created one, that of the devil.

=96And how can it be distinguished?

=96There are many ways which help the monk to = distinguish the two=20 lights. The criteria are as follows: Firstly, if he has reached the = vision of=20 the uncreated Light through obedience. The path of perfect and = indiscriminate=20 obedience is the guarantee that the vision of Light is genuine. The = ascetic must=20 confide all matters concerning =93vision=94 to a discerning, holy and = dispassioned=20 Gerondas and ask him about them. The thought that he should not ask his = guide is=20 from the devil who aims at keeping him in darkness, error and slavery. = Secondly,=20 the Lord said about the false prophets: =93you will know them by their = fruits=94=20 (Matt. 7. 16). The same holds true in this case, too. A clear = distinction=20 between the uncreated and created light is made by their fruits. The = uncreated=20 Light brings into the soul, calm, peace, humility and awareness of our=20 wretchedness. When Abraham talked to God, he called himself dust and = ashes:=20 =93Behold, I have taken upon myself to speak to the Lord, I, who am but = dust and=20 ashes=94 (Gen. 18. 27). The same happened with Job: =93I had heard of = thee by the=20 hearing of the ear, but now my eye sees thee; therefore I despise myself = and=20 repent in dust and ashes=94 (Job 42. 5). And Prophet Isaiah, when he saw = the glory=20 of God, exclaimed: =93Woe is me! For I am lost; for I am a man of = unclean lips,=20 and I dwell in the midst of a people of unclean lips; for my eyes have = seen the=20 King, the Lord of hosts!=94 (Is. 6. 5). On the contrary, the vision of = the light=20 of the devil engenders pride, vainglory, the thought that we have = acquired=20 perfection. St. Gregory of Sinai says: =93Know, then, that the energies = of grace=20 are obvious and the demon, even if he disguises himself, cannot = administer them;=20 he cannot give meekness, nor forbearance, nor humility nor hatred for = the world,=20 neither can he extinguish pleasures and passions =96this is the work of = grace; his=20 activity is pride, haughtiness, cowardice, and every kind of evil=94. = Apart from=20 pride, the vision of the light of the devil creates disturbance. The = energy of=20 the Holy Spirit bestows peace, boldness and calmness to both body and = soul,=20 whereas the activity of the devil gives vent to fear and disturbance. = St. Isaac=20 says that every disturbance is a plague of the devil, because one = transmits to=20 others what he has in his nature. The Holy Spirit is by nature a spirit = of peace=20 and it transmits peace, whereas the devil is by nature a spirit of = disturbance=20 and fear and transmits disturbance and fear. Thirdly, the soul does not = accept=20 the light of the devil immediately, but it is reluctant at the = beginning. The=20 vision of the uncreated Light conveys certainty and acceptance at once. = The=20 uncreated Light comes unexpectedly and you do not doubt whether it is = genuine or=20 not. Fourthly, even in colour there is also a difference between the two = lights.=20 The disciples witnessed on Mount Tabor, during the Transfiguration of = Christ,=20 that =93his face shone like the sun, and his garments became white as = light=94=20 (Matt. 17. 2). On the contrary, the colour of the devil's light is = reddish,=20 according to the testimony of many Saints, who realised the difference. = Fifthly,=20 there is also a difference in shape between the two lights. Those who = behold the=20 uncreated Light =93see no shape or form or image, but light without any = form=94=20 (Symeon the New Theologian). And if it should take any form, it would = look like=20 the disc of the sun. God appears like the =93sun or like the disc of the = sun,=20 presenting Himself in the shape of a sphere, radiant, like a flame=94, = without any=20 shape and form. The reverse happens with the vision of the created light = of the=20 devil. St. Gregory Palamas gives the following example. He writes that = once=20 Akindinos went to Mt. Athos. He stayed there for a few days and told St. = Gregory=20 that while he was trying to pray, he saw a light which was split, and a = human=20 face could be seen within it. The Saint asserted that the light was from = the=20 devil, because it had a shape. =93And I declared to him that it was a = terrible=20 deceit and mockery and game of the devil, or rather a cunning trap=94. =

The Fathers suggest, the experienced ascetic went on, = that we=20 should not immediately accept every incident that occurs during our = prayer.=20 =93Consider something as good after great testing=94. We must ask the = Gerondas about=20 all of these matters and only after an intense and long struggle, = according to=20 the grace we acquire, are we able to distinguish error from truth. = Vinegar and=20 wine are the same in appearance, but they differ in taste. Similarly as = years=20 pass, the athlete of prayer acquires the ability to discern the = difference. The=20 Gerondas was speaking unremittingly. His head was bent toward the = ground. I was=20 listening to him, literally charmed. I did not want to interrupt his = Orthodox=20 thoughts, which expressed the teachings of the Fathers. Peace and = calmness=20 filled my heart while he was speaking, and that was a sign that his = teaching was=20 true and sound.

=96 All of these factors I have just mentioned to you = are clearly=20 shown in a conversation that St. Symeon the New Theologian cites. You = can see=20 there that God appears as Light which brings sweetness. The disciple = asks the=20 discerning spiritual father, who has already seen God, and is assured = that what=20 he saw was God.

He took the book and started reading:

=93God is light, His vision is light
When He reveals Himself, = It is a=20 light.
The beholder marvels knowing not Who hast appeared, =
daring=20 not to ask the question =93Who art thou?=94
Daring not to lift the = eyes to see=20 His greatness,
except in fear, in trembling, prostrate before Him,=20
knowing only that someone has come, someone has appeared.
If = there is a=20 person who has already spoken of these things,
a person who has = already seen=20 God, to him, it can be said:
=93I have seen=94.
=93What have you = seen, child?"=20
=93A light, Father, sweet, so sweet, to say what it was, is beyond = me=94,=20
even as he speaks his heart is dancing on fire with love
for Him = Whom he=20 saw. He says, weeping-
the light, this light has come to me, father; = my cell=20 was engulfed
the world fled away before His face:
only I by = myself and=20 the light. Was I in the body, or out: I do not know.
The joy which I = had is=20 with me still, unspeakable,
except in tears which flow unceasingly = as you=20 see.
He replied =93It is He, my child=94.
At these words, He = came again and=20 gradually,
little by little, purified, encouraged, I could ask =
=93my God,=20 Thou art here?" =93Yes, I am here, =93Your God, Who
=93became man for = you =93and now,=20 =93you share my divinity,
=93I make you god=94. When you devote = yourself to tears,=20 to contrition,
to prostration, to humility, He brings you little by = little=20
to knowledge of God=94.

The novice appeared then, whom I had begun to feel = jealous of,=20 because he had found such a wise and experienced guide and asked his=20 Gerondas.

=96 You told me to water one of the trees. I have = done it. Shall=20 I water the other one, now?

=96 Yes, water it.

And, turning to me, he said:

=96This is the obedience which I was speaking of = before, and he=20 who practises it and asks his instructor about everything, makes = spiritual=20 progress. He achieves many things through obedience. Firstly, he does = not let=20 his imagination work out solutions, as many monks do. In this way, he = purifies=20 his mind, not only of the complex but also of the simple thoughts; and = thus he=20 concentrates more on the Jesus prayer. Secondly, he gets used to asking. = Asking=20 one's own spiritual father is salvation. Where obedience exists, there, = too,=20 exists humility, which is the foundation of obedience. So the spirit of = pride,=20 the devil, can not penetrate and create stressful situations. In = general,=20 obedience is absolutely necessary in the course of this holy work. We = must not=20 proceed without a guide. The Gerondas shows us the way, regulates the = program of=20 our spiritual life, orders us to stop a task and tells us whether we are = proceeding well and in the sight of God. The person of Gerondas stands = for God=20 Himself. He is =93in the place of Christ=94. The Gerondas is for the = monks whom he=20 has under his care, what the bishop is for his diocese and the abbot for = his=20 holy monastery.

=96Does asceticism give such a great importance to = the existence=20 of the Gerondas?

=96Yes, indeed, it does. No one can go on without a = Gerondas nor=20 can he live within pure Orthodox tradition. As physical life is imparted = from=20 generation to generation in the same way too is spiritual life imparted. = The=20 Gerondas, being the possessor and bearer of this tradition, imparts it = to his=20 spiritual child and gives birth to him in Christ. The Gerondas imparts = the=20 tradition to him who wants to obtain it. The meaning of obedience = concerning=20 salvation rests on this point. I am obedient, not so that I will = disappear, but=20 in order to mortify my bad self and get rid of my own will and accept = tradition;=20 in order that Christ be formed within me. I am obedient so that I may be = born.=20 Obedience is also necessary because the danger of error lurks. That is = why Abba=20 Dorotheos writes: =93No one is more wretched, no one is more vulnerable = than he=20 who walks the path of God without anyone to guide him=94. The same = Father,=20 interpreting the passage from the Proverbs: =93where there is no = guidance, a=20 people falls like leaves=94 (Prov. 11 . 14), says that the leaf is in = the=20 beginning green and fresh but then it fades and falls. It is despised = and=20 stepped upon. The same happens to the man who does not have a spiritual = father.=20 He soon withers and succumbs to his enemy. =93In the beginning he is = full of=20 fervour concerning fasting, vigil, practising hesychia, obedience, and = other=20 virtues; then his fervour fades away and, because he does not have a = spiritual=20 father who sustains, increases and excites this fervour, he withers away = and=20 falls and is subject to his enemies, who do whatever they want to = him=94.

I will give you an example so that you understand why = the=20 existence of a Gerondas is necessary for us to avoid mistakes. I met a = monk who,=20 while praying, felt a strong pain in his heart. He told it immediately = to his=20 Gerondas. The Gerondas was worried and, being himself experienced, asked = him=20 where in his heart he felt the pain. When the monk answered that his = heart hurt=20 on the outer lower part, he ordered: =93You must stop saying the Jesus = prayer=20 immediately; you will not say it for a week, for you should have felt = pain on=20 the upper in side part of the heart. Since the passions act on the lower = part,=20 the devil is surely preparing something against you=94. Thus, the monk = was=20 delivered from the deceit of the devil which had already begun to take = action.=20 The Fathers teach from their experience: =93If you see a young man = ascending to=20 heaven by his own will snatch him by the leg and pull him down because = it won't=20 be beneficial to him=94.

I considered that disciple blessed because he was = humble and=20 his spiritual father was holy. And I remembered a poem by Theodore the = Studite:=20

To the Disciple.

=93Come young athlete of God, keep close to me, keep full of zeal, =
bend=20 low your neck in complete obedience,
humble yourself, dead to your = own will,=20
telling all the thoughts of heart and mind
you are already in = the arena,=20
have no fear of desert, have no fear of the pillar,
nor of any = other=20 order in the race that is before us, the race to know God
you are = the first=20 according to Holy Scripture; you follow the path of the first = martyrs=94.=20

=96 Blessed are the monks, athletes of the spiritual = life.=20 Blessed are the birds which sing and enjoy the dewy spring time of God. = We=20 cannot live these ecstasies. We breath the fumes of our impurities. We = eat the=20 dust of the earth, from which we are made.

=96Yet, you too can enjoy the beams of divine glory, = shedding of=20 divine light. If you want to become true theologians you must pray = because only=20 then the Most Holy Spirit is pre sent and acts. =93If you are a = theologian you=20 pray truly and if you pray truly you are a theologian=94. I will tell = you=20 something to help you to understand this. It is possible after = committing a sin=20 (primarily a carnal one) that a person can write theological treatises = and be=20 engaged in the analysis of the works of the Fathers, but, since he has = lost=20 grace by committing the sin, he cannot pray. Prayer ceases but work does = not.=20 Thus, a true theologian is he who lives in prayer. Therefore, you too = can=20 receive, the joyful heart=96beat of divine illumination.

=96But how? I would like your invaluable help on this = subject. It=20 will be very practical as well as indispensable.

[=20 BACK ]

8. The Jesus Prayer is necessary for Clergy and Laymen who = live in the=20 World

You must realise the necessity of purification from = passions.=20 You should not only want to make others well but you should believe that = you,=20 too, like all of us, are full of passions. Each passion is a hell. You = should=20 also know that, according to what we have said, the Jesus prayer is a = remedy=20 which cures the soul and purifies it. That does not mean that the Jesus = prayer=20 is a panacea but rather it is the means by which man is united with God, = who is=20 the only one Who purifies and illumines the soul. He is the physician of = our=20 soul and body He is =93the true light that enlightens every man who = comes into the=20 world=94 (John. 1 . 9). As eye salve cleanses the vision and enables = already=20 existing objects to be seen, similarly, each person must will to be = purified and=20 transformed and seek, through prayer, illumination which comes from God. =

=96Do you believe that we, who work in the world, can = do what the=20 monks do concerning this divine work of prayer?

=96Even if you cannot do exactly what they do, still = you can=20 achieve many things. It must be made clear, however, that noetic prayer = is one=20 thing and praying the Jesus prayer another. Noetic prayer, as some = hesychasts=20 practise it, re quires a life without distraction. It requires quietness = and=20 many other things, as we have already described. If you cannot practise = noetic=20 prayer in the world =96and this is very difficult=96 you must pray with = the Jesus=20 prayer at set times or say it whenever you can. It will do you great = good.

=96Can you suggest to me some useful and practical = ways?

=96Apart from church services, you should also = designate a=20 certain hour for the practice of the Jesus prayer, for meditation on the = name of=20 Jesus. You should start the practice of the Jesus prayer gradually and = proceed=20 according to your thirst and the grace you feel. One can start by saying = the=20 prayer for half an hour in the morning before sunrise, and half an hour = in the=20 evening, after the compline, before sleep. It is necessary for there to = be a=20 fixed hour for prayer which should not be changed for any reason, not = even for=20 good works. It is possible, for example, that somebody may come for = confession=20 at that particular time. If he is not ill or if it is not very urgent = you should=20 not postpone the time you have set aside for the Jesus prayer. The same = should=20 happen concerning good works. A peaceful and quiet room where no noises = are=20 heard is also necessary for one to start the work of the Jesus prayer, = in the=20 way we mentioned before. That is, in the beginning we should warm our = heart or=20 read a book of the Fathers, which creates in us a feeling of = compunction, and=20 then we should say the Jesus prayer either with the lips, the mind or = the heart,=20 according to our spiritual progress. Little by little the time devoted = to the=20 Jesus prayer will increase and it will sweeten our hearts, and we shall = long for=20 it. But, I repeat, in the beginning we need to force ourselves to say = the prayer=20 even for a short time. It will do us great good.

=96 Is it enough, this short period of time?

=96 It is not enough but when there is a good = disposition and=20 humility, God fills up what is lacking in prayer. Since God is so = sympathetic to=20 our downfalls, won't He be extremely merciful to us in the struggle for = our=20 transformation? He fills up whatever is lacking. He takes into account = even the=20 special circumstances of each one of us. It may be that one hour of your = prayer=20 will be more blessed than the many hours of a monk, because you are also = busy=20 with other works.

I admired the discretion of this Athonite monk, of = this=20 incarnate angel. He distinguishes all problems with admirable ability = and puts=20 everything in its proper perspective.

=96You should know, however, he went on, that the = devil will=20 expose you to many temptations during prayer, as I said previously. Many = incidents will come up to make you stop praying. But you should also = know that=20 God is testing you through these trials to determine if you really want = to=20 practise the Jesus prayer. In such a case, if you persevere, God will = come to=20 your aid and drive away all difficulties.

=96But, Gerondas, if, while praying, thoughts come to = my mind of=20 preparing a speech or a sermon; of doing something for the love of my = brother,=20 must I abandon them?

=96Yes, you must abandon them. For, even when good = thoughts come=20 during prayer (I refer to the set times of prayer), the devil exploits = them to=20 obstruct us from prayer. If the devil realises that we are ready to give = up the=20 Jesus prayer for such things, he will send us many thoughts of the same = kind=20 even at the restored set time. But in this case, neither do we pray, nor = are we=20 purified nor have our brethren really benefited. For the preparation of = a=20 sermon, which has replaced prayer, is without fruit. It won't benefit = the=20 brethren.

=96 It happens sometimes that we return to our cell = exhausted,=20 after having spent a lot of our strength, and then we cannot pray our = usual=20 rule. What should we do in these cases?

=96We should not give up the Jesus prayer even then. = St. Symeon=20 recommends that serving our brothers should never be the cause for us to = be=20 deprived of the Jesus prayer, because we then lose many things. We = should never=20 find excuses to avoid prayer. =93Labour in service according to your = strength; and=20 in your cell, persevere in prayer with contrition, vigilance and = continuous=20 tears; and do not have it in your mind; I have laboured exceedingly = today, let=20 me diminish the time of prayer because of physical tiredness. For, I = tell you=20 that no matter how much you work beyond your strength in serving others, = if you=20 deprive yourself of prayer, be sure that you have lost something very = great=94.=20 Half an hour of the Jesus prayer is worth as much as three hours of deep = sleep.=20 The prolonged Jesus prayer rests and calms us. So, even from this point = of view,=20 it is an invigorating physiological remedy. My dear father, wrap up all = your=20 works in the golden mantle of the Jesus prayer. It is because they work = much=20 with their brain and not with their heart, that many of the brethren = have=20 tribulations and are in anguish in their spiritual endeavour. They = become tired=20 by thinking what to say, whereas when they live in grace, then the = thoughts=20 come, they literally spring forth like a rushing river. It is because = they do=20 not have a good link with the Jesus prayer that the brethren quarrel = among=20 themselves, do not have peace, are afflicted by unjust attacks and do = not=20 rejoice over them, according to the commandment of Christ. St. Nicodemos = the=20 Hagiorite, being guided by a long tradition of several centuries, = suggests that=20 the Bishop should be elected from the rank of the monks. Having monastic = consciousness, he will not be troubled by persecutions, slander, = accusations or=20 the anger of men, since he himself is the first to recognise his own = sinfulness=20 and to accuse himself. Thus he acquires all the fruits we mentioned = before=20 =96mainly love, which flows from much grace, and freedom from falling = into sin, as=20 the Fathers say.

=96What do you mean, father, by monastic = consciousness?

=96I mean obedience, humility, self-condemnation and = an=20 insatiable thirst for the Jesus prayer =96obedience to the Gerondas and = the=20 spiritual father. The monk should be humble toward all people and his = humility=20 should be connected with the struggle for purification from passions. We = should=20 not undertake many works, because, unfortunately, we are influenced in = this=20 matter by other heresies. The greatest work is to acquire humility and = holiness.=20 Then we are truly rich. The Church is not a ministry of social services, = but it=20 is the treasury of divine grace. Priests are not social workers but = those who=20 guide the people of God. And this cannot be done unless they have = humility and=20 holiness. Without holiness and humility the greatest social work is soon = obliterated, whereas when we have humility and holiness of life, even = the=20 smallest social work acquires extraordinary dimensions. Humility should = be=20 connected with self condemnation, too, that is with self=96accusation. = We should=20 be the first to accuse ourselves. We should attach the respect that the = others=20 show us to our priesthood and not to ourselves. We should attribute the=20 accusations of others to our own sinful state and not to our priesthood. = We will=20 experience then peace and much grace from God, and will drive out every = cause=20 which makes us hate our brother. There must also be insatiable thirst = for the=20 Jesus prayer. We should not consider the Jesus prayer an opportunity, = but we=20 should consider it as life itself. We should move within prayer. Our = theology=20 and our preaching should be born within its holy atmosphere. We should = also have=20 our rule and do it every day. When we live in this way the world is then = benefited beyond measure. Whoever one may be, either priest or bishop, = he should=20 always have one concern: not to lose his monastic consciousness. It is = written=20 in the =93Sayings of the Desert Fathers": =93It was related of Abba = Netras, the=20 disciple of Abba Sylvanus, that when he dwelt in his cell on Mount = Sinai, he=20 treated himself prudently, with regard to the needs of his body, but = when he=20 became bishop at Pharan, he curbed himself with great austerities. His = disciple=20 said to him, =93Abba, when we were in the desert, you did not practise = such=20 asceticism. =93The old man said to him, =93There in the desert I had = interior peace=20 and poverty and I wished to manage my body so as not to be ill and not = to need=20 what I did not have. But now I am in the world and among its cares, and = even if=20 I am ill here, there will be someone to look after me and so I do this = in order=20 not to destroy the monk in me"12. Those=20 who have the consciousness of a monk feel the need to receive a blessing = for=20 whatever work they do. They entrust it to the Bishop and to an = experienced=20 spiritual father to check it and correct it during its course and at its = end.=20 They do not want praises for what they do, because he who is honoured or = praised=20 more than he deserves loses much. Wherever you are, in the street, in = the car=20 you should say the Jesus prayer; =93Lord Jesus Christ, have mercy on = me=94 and =93Most=20 Holy Mother of God save me=94. We should often attend the Divine Liturgy = with the=20 proper preparation and participate in the undefiled Mysteries. All = creation=20 praises and glorifies God. A priest who does not offer the Divine = Liturgy is in=20 discord in this wonderful praise. It would be good to chant from time to = time=20 the Canon to our Lord Jesus Christ which is found in the Book of Hours. = You=20 should also chant the special prayers addressed to our Lord Jesus Christ = and=20 found at the end of the book: =93The Unseen Warfare=94, composed by St. = Nicodemos=20 the Hagiorite. He urges us to evoke often, the most sweet, joy = -producing and=20 the cause of all good, saving name of our Lord Jesus Christ, not only = with our=20 lips, but also with our heart and mind.

You should also pray for others, too, because God has = en=20 trusted his own people to you. Therefore it is your duty to withdraw and = pray=20 for peace and illumination of his people. As great Moses did...

=20 =

o =B7=20 1 =20 2 =B7 3 =B7 4 =

5 =

6 =B7 7 =B7 8 =B7 9 =B7=20 o =20

A NIGHT IN THE DESERT OF THE = HOLY=20 = MOUNTAIN


=A9 = HydroGraphiX.	=20 "PELAGIA".

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