Discourse 22

On the Many Distinctions of Prayer, and on the Boundaries of Its Authority, and to What Extent It Has Power to Disturb Its Natural Motions by the Alteration of the Forms of Prayer, and What Limit Is Set for the Pure in Prayer, Up to Which He Is Permitted to Pray. And When He Passes Beyond That Limit, It Is No Longer Prayer, Even If It Is Called by the Name of Prayer, Whatever It May Be Otherwise. 22. Glory to Him Whose Gift Is Abundant upon the Wretched, Who, While We Were Walking in Error, Made the Servant of the Earth to Serve the Order of the Pure without Corporeality, and Made Equal to the Pure of the Dust Those Who Spoke of Mysteries Such as These. Especially to the Sinners of Our Generation, Who Are Neither Worthy Nor Fit to Hear Discourse on Such Subjects. But by His Grace He Opened the Heart of Our Blindness to Understand from the Vision of the Scriptures and the Teaching of the Great Fathers, Even Though It Was Not Given to Me from the Diligence of My Person to Receive the Help of One Letter from Those Which Are Written by Their Hands, Especially in This Discourse, Which We Have Composed as a Mirror and a Polishing for Ourselves and for Those Who Encounter It, So That Even from the Stirring of Itself It Might Be Aroused toward the Work of Approaching. What Then? The Practice of Prayer Is One Thing, and the Vision of Prayer Is Another.

The remainder, then, of the two from the first: as a full-grown man from a small child. There is a time when words are divided in the mouth, and an unmeasured wonder occurs for a single word of prayer, when it does not know how to leave and pass on to another, being satisfied. And there is a time when from it, from prayer, a precise vision is born, and it even cuts off prayer from the lips. And that one becomes as one who is in its own contemplation, like a body without a soul in astonishment. This we call the vision of prayer, and not something of death or a form that is depicted, as the fools say. And even in this vision of prayer, there are grades and distinctions of gifts. But until here, still, it is prayer. For thought has not yet passed beyond that which would be not prayer, while it is the remainder from it. In that the motions of the tongue and of the heart in prayer are keys. That which is after these is the entrance to the treasury. All mouths and tongues are silent here, and the heart, the treasurer of thoughts, and the guiding faculty of the senses, and the swift, fleeting thought that refines, and all the doors and the sense of them, and the faces, remain in wonder: for the master of the house has come.

Just as all the power of the laws and commandments that were established by God for the children of the world reaches up to the purity of the heart, which is the limit, as the word of the fathers: so also all the movements and forms of prayer that the children of the world pray to God reach up to the pure prayer, which is the limit. Agitations, groanings, prostrations, and heartfelt supplications, and powerful tears, and all the other forms that exist in prayer, as I said, reach up to the pure prayer, which is the limit of them and the authority for them to be moved. But from the purity of prayer and inwardness, when one passes beyond this limit, there is no thought, nor prayer, nor movements, nor tears, nor authority, nor freedom, nor prostrations, nor desire, nor any response of anything, from anything that is conceivable in this world or in the world to come. Because after pure prayer, there is no longer prayer, and all its movements and forms, up to this point, lead the thought with the authority of their freedom. For even a disturbance is in it. After this limit, however, there is wonder, not prayer. From here onward, prayer ceases. And it is a vision, not that the thought prays.

All the movement of prayer that exists: it is moved by bodily motions. When it has passed over to the motions of spirituality, then it has no need to pray. That prayer is different, and the theory of it is different; they even take cause from one another. That one is like a seed; this one, however, is like the taking of handfuls. When the reaper beholds the unspeakable wonder, from the scattered and floating ears of the seed—those glorious things that have been set before him from stillness—he remains in his vision, free from all motion. Every prayer that exists is either a petition and a request, or praise, or thanksgiving. If it contains any of these, or a petition for something, when it has passed beyond this boundary and entered that place, it is to those who know the truth that he speaks, not to the ignorant. Moreover, these distinctions are not for everyone to pursue, but only for those who were in their standing seers and ministers of the will itself, or before whom the fathers who were like them were raised, and from whose mouths they received the truth, and in whom they grew old, and like them they spent their days in questions and in the solutions of words concerning her who is true.

Thus, just as one is found among the many who, by the diminution and increase of the motions, has completed the commandments and laws in a short time and has arrived at the simplicity of the soul, so also one is found among the many who, by great labor, has arrived at pure prayer and has passed beyond this boundary and has arrived even at that mystery. Not many arrive even at pure prayer, but only the few. As for that other mystery which is beyond it, one is found in generation after generation who approaches this knowledge by the grace of God. Prayer is: supplication, meditation, and the fitness for something, or a groaning from the evils of the passions, or the fear of the kingdoms, or any other thing by which a person is helped toward God. In these movements all the forms of prayer are contained. Its purity or impurity, however, is as follows. When, therefore, in these moments when the mind is about to offer up one of its movements which it has arranged, a thought, whether a memory or a clear thought of something, enters into it and mingles with it, it is called impure. For from those living beings which have no permission, it ascends upon the altar of the Lord, which is the heart, the standing and well-known one.

For when the thought enters properly into one of these motions, according to the necessity of the cause at the time of the fast, and because of the great multitude of the gaze of his motion being drawn in the eye of faith into the interior from the face of the door of the heart, through these same limits, from now on the entrances of the soul are before foreign thoughts, which are called "strangers," so that they do not fall from the law to enter into the interior from the place of testimony. And to this is named the sacrifice of the acceptance of the heart and pure prayer. Also its boundaries, moreover, up to this point. After this, however, there is no longer anything to be named prayer. But if someone brings to remembrance that which is named by the fathers "spiritual prayer," when the power of the words of the fathers is not relied upon, and he says: "This also is from the boundaries of prayer," he is ignorant that if it comes to the perfection of the understanding, it is blasphemy, that someone is able, by means of the works, to say that spiritual prayer is prayed in its entirety. For everything that is prayed is prayed, but not from spirituality is it. And everything that is spiritual is from motion and from prayer, and its order is from outside. For if even purely a person prays to diminish, what will he say to that which is spiritual?

For the holy fathers have a custom: that all superfluous motions and every spiritual activity are performed in the name of prayer and worship. And not only these, but also the interpretation of Scripture and even the good works of the place of prayer are called by them. For it is evident that prayer is one thing, and the works that are performed are another. But they also give this name to that which, in the place of spiritual prayer, is signified by it. There is a place where theory names it, and sometimes knowledge, and sometimes revelations of the cognizable realities. Do you see how the fathers change names according to spiritual intentions? This, then, is the certainty of the colors: it is established by the intentions of the sign. But a true name for the intentions of the new world does not exist, except a simple knowledge that is above every name, letter, form, color, species, and composite colors. For when the knowledge of the soul is elevated from this world of visible things, as the fathers desire, they are assisted by indications of its causes. While their names are certain, no one knows, except as personal thoughts rest upon them.

inward motions and activities are made use of, as the word of the holy Evagrius said: that in the names of the letters, in the syllables, and in the words, and in the utterances, use is made for the sake of the senses. When, by the activity of the spirit, the soul is not moved towards these divine things, then these senses and their activities are superfluous for it. Just as also the spiritual powers of the soul are superfluous when the soul becomes a likeness of the divinity, through an incomprehensible joy, and it rejoices in the rays of the light of the exalted one, through those motions which are without eyes. Now then, my brother, know this: that the power of the air has authority to distinguish the motions, until the purity of prayer has its place. But when it reaches the end, either it turns back to its beginning, or it remains apart from prayer; from then on, prayer becomes like a middle something between the corporeal and the spiritual. For that which is moved is in the place of the corporeal. That which is the cause of that place is the cause of prayer.

Thus it is, then, that the saints in the new world do not pray, because their mind has been swallowed up by the Spirit; rather, they begin in wonder at that sweet doxology. Thus, when the mind has drunk of that blessedness of the future, it forgets itself and all that is, and it has no further capacity to be moved by the thought of anything. For this reason, one may confidently say that every excellence that exists, and every order of prayer that occurs, whether in the body or in the intellect, is governed and moved by the freedom of the will; and the mind is the ruler of the senses. But when the activities of the Spirit hold sway over the mind, which is the orderer of the senses and thoughts, then freedom is taken away from nature, and it is governed, not governing. And what is prayer like at that time, when nature has no power over itself, but is governed by another power to a place it does not know? It is not that it arranges the movements of the intellect according to anything it wills; rather, a submission holds sway over nature at that hour, and that submission leads it to a place of which it is unaware. For at that time, the will has no existence. And up to this point, whether in the body or out of the body, it does not know, as the testimony of the writer says. So then, does he who is thus subject have prayer, when he does not even know himself?

Therefore, let no one blaspheme, saying that there is a person who is able to pray a spiritual prayer. For this reason, the arrogant ask themselves: are the high and simple prayers, by the knowledge that they immerse themselves, when they desire a prayer of the Spirit, able to pray? But the humble and those who know the meaning, who are trained by the fathers to learn, and who know the boundaries of the pure, do not give their thoughts to this arrogance. And why? When there is no prayer, is this gift, which is called by the name of prayer, not ineffable? The reason is this, which they say: because at the time when prayer is found among those who are equal. And from prayer it takes its cause, because there is no place for this glorification to be found, except in this very time, as the testimony of the fathers. Therefore, it is called by the name of prayer, because from prayer it was led to that blessedness. And because prayer is its cause, and at other times it has no place, as the testimony of Mar Evagrius and the rest. And you also see many of the saints in their histories, that when they stand in prayer, their mind is snatched away. But let no one ask: why do these great and ineffable states occur only at this time?

Therefore, let no one blaspheme, saying that there is a person who is able to pray a spiritual prayer. For this reason, the arrogant ask themselves: are the high and simple prayers, by the knowledge that they immerse the Therefore, this is a time more than all the hours of the rest, when a person is prepared and ready to approach God, and to seek and implore mercy from Him. And as in the examples, it is said: there is a time when one stands at the door of the king and appeases; likewise, the petition of one who is humble and suppliant, at this time, it is fitting that it be granted to him. What time is this, when a person is so vigilant, purified, and prepared? As at the time of one who is able? Or should it be at the time of one who is asleep, or drunk, or distracted in his thoughts, and would be intoxicated for this? Behold, even for the saints, there was no time of idleness, for all their times were occupied with spiritual things; but when they were not standing in the readiness of prayer, how many times, or in histories something from the Scriptures they meditated, or in the contemplation of creatures they were occupied, along with the rest of the other things, which also are thoughts that are beneficial. But at the time of prayer, in it, he fixes the gaze of his mind solely on God, and towards Him he directs the entire movement of his emotions, and he offers up the petitions of the heart with the urgency of a pressing need, firmly and warmly. And because of this, at this time when the solitary mind is cast into the soul, it is fitting that even they should seek mercy from Him, divine mercy.

mind, for they see that even the gift of the Spirit is upon this manifest offering which they present, while every man is prepared and stands in prayer, and is humbled and prostrate, and directs his heart toward God, a mystery over the bread and wine which they place upon the altar. And also to Zechariah, at the time of prayer, an angel appeared to him, and announced to him the conception of John. And to Peter, while he was praying on the roof, at the sixth hour of prayer, a revelation appeared to him which indicated the conversion of the nations, by the water which he drew from heaven and the living beings in it. And to Cornelius, while he was praying, the holy angels appeared to him because of him. And to Joshua son of Nun, when he fell on his face in prayer, God spoke with him. And also that ark which was placed above the coffin, from which the priest used to learn from God in revelation something that was sought, at the time when the chief priest would enter once a year at the time of the power of prayer, while all the tribes of the children of Israel were prostrate, standing in trembling and fear at that outer tabernacle, the high priests would enter that inner sanctuary. And when he fell on his face, the voices of God were heard from within that ark which was above the coffin, by the revelation of a power that cannot be described.

Oh, how awesome is the mystery that is ministered with desire! Thus also all the revelations and visions that were with the saints occurred at the time of prayer, when they were directed towards it. What sacrifice is holier and more fitting for sanctity and for the reception of gifts than the sacrifice of prayer, in which a human being converses with God? For in it, by means of this custom which exists in supplication to God, and in the persuasion and discourse with him, and the whole of his movement and thought of the human being is entirely and intently directed towards him, and in God alone he rejoices and is moved, and his entire mind is swallowed up in discourse with him, and his heart is filled from him. Hence, then, from here: concepts that are in no way comprehensible; the Holy Spirit, according to the measure of the human being, stirs within him; from among those who pray, one receives fullness and is moved by it. As with these concepts: prayer is cut off from being moved, and in wonder it is swallowed up, and the desire of his petition is forgotten. And in deep inwardness his movements are immersed, and he is not in this world. And henceforth: there is no distinction of body there, nor of soul, nor remembrance of anything; as Evagrius says: "Prayer is not the state of being moved, but the state of being, which alone is cut off from the light of the holy Trinity by means of wonder.

You saw how prayer is cut off by wonder. These things that are born from prayer in the mind, as I said at the beginning of the discourse, and many digressions, up to here. Again he says: The firmament of the air is the height of the cognitive substances, that which is likened to the interior of heaven, upon which we set at the time of prayer, the light of the holy Trinity. And when is a man worthy of all this grace, that at the time of prayer he is elevated to this greatness? He says: What, then, if the air is suitable for the old man, and he puts on the new by grace? Then he also sees the firmament at the time of prayer, when it resembles the sapphire or the interior of heaven. That which is the place of God, from the elders of Israel it was named, that it was shown to him on the mountain. Now, as I said, it is not right that this gift be called spiritual prayer, but what? The child of pure prayer, which is swallowed up in the spirit. The mind, then, is there; it has become above prayer. And by the finding of which better hand, prayer is stripped from him. And from here he does not pray, but he is a beholder in its completion, with intentions that are not apprehended, not from the world of mortals, and he rests without knowledge from all that is.

This is the ignorance that was spoken of, and blessed is he who attains to the ignorance that cannot be passed over, in prayer, as Evagrius said.