Discourse 53

Again, the prayer of the one who is constant in his remembrance, and the habit of those whose recollection is continuous, are necessary for those who are seekers; and there are many benefits if a person reads with discernment and takes hold of them. For a person to be established in the grace of his prayer through trust in God: it is the first beginning of the gift of faith. The confirmation of faith in God is not the soundness of confession, nor even the abundance of faith, but rather the soul that sees the truth of God through the power of practices. When faith in its varieties is mingled with practices, it is found in the holy scriptures, not upon the correctness of confession is its theory to be understood. Faith that gives the assurance of trust from the imperfect, or from those whose thought corrupts from the truth, is never sought. The confirmation of faith, however, reveals its sign in the soul, opposite the measure of the excellence in practices, in the one who looks to the end of the commandments of our Lord. The light of the soul: the constant meditation on the scriptures. For they have inscribed in the mind beneficial riches for the vigilance against passions, and for the approach to God through love and purity of prayer, and they have set before us a path that is trodden in the steps of the saints.

But beware: do not rely on the knowledge of words, when there is not constant wakefulness and continuous fervor in prayers at all times. Words that come from experience: receive them necessarily, and even a simple person becomes one who speaks of them. Even the great treasure of earthly kings does not disdain to receive increase from the penny of a beggar. And from small streams, great rivers of floods are filled. For if the remembrance of the excellent renews in us the desire for excellence when we are in their company in our thoughts, then also the remembrance of the base renews in our mind the drunken desire when we remember them. For the remembrance of each of these: the distinctions of their actions are imprinted in our thoughts. And as with a finger it shows us the paths of their actions, or the heights of the loftiness of their conduct, whether of those or of these. And this remembrance compels us by its colors, whether right or left, so that our meditation is in the simplicity of our mind. When the traces of the distinctness of their conduct are formed in the channels of our thoughts, and our sight sees their likenesses as if they were visible. Therefore, it is not only the thought of evil that overthrows the one who is solitary, but also sight, and also the remembrance of those who fulfill it.

Nor again does the practice of the virtues assist their completion in a great manner, but also the tranquility of the mind which is formed from the memorials of the persons for whom they labor. And from this it is known: that even those who are near the order of purity are able to attain the vision of the holy fathers, through visions of the night in a tranquil manner. And throughout the entire day, the hours of the day are filled for them with joy, through the known labor of their mind, the visions of the saints who were imprinted in their own persons. And by this, more fervently they hasten toward the practice of the virtues, and a greater increase is left in them of the love of virtue. And they say: that the holy angels take the likeness of venerable and virtuous fathers, and reveal themselves in the forms of the hour of silence in the tranquility of their movements, as for great joy and excitement. And to them, in the day, they are moved by the vision of contemplation. And the labor of their day proceeds from the course of the holy fathers. And by this, they add to their runs. Thus, at the time of the weariness of the battle, for which the evil labor is fixed in a tranquil manner, demons act in the same likeness, when they take the likeness of self-revelation, visions that move more intensely, through the memorials of the day, for the one who is wounded by these.

And also in the vision of the power that emboldens the soul and weakens it, and shows the difficulties of the conduct of the solitary and the solitary life with the other brethren. Therefore, my brethren, let there be for you a discernment of memories in the thought, by which you may know from which you are to be nourished, and from which you are to flee from their side hastily when you approach your contemplation, whether from the idleness of demons that cast fullness into the passions, or from desire or anger, or from the holy angels who give a sign of encouragement and knowledge, and of the turns in their thoughts that cause trembling at their approach to your side, or from the memory of the former state of actions and sensation, from which in the soul itself the thoughts are stirred that are suitable for that side. And the remedy of both is acquired by discerning knowledge, both of their visions and of their passing, and of the work of their doers. And for each one of them at its own time, a distinct prayer. Love that is constituted from the wills, like a small lamp that stands in the oil of the lampstand, the light from it stands, and like a light that stands from the rain, which, when the fullness of its standing is lacking, the stone of its foundation remains. The love of God is its cause, like a spring that gushes from the depths, whose stream of its foundation never ceases to flow.

for he is alone, a small thing of love, that lacks not the fullness of his healing. Do you wish to be delighted by the melody of your service, and to receive the perception of the spiritual words that are sung from you? The fullness of purity: cease. And the knowledge of the measures that are in it: do not establish. And the words: you were speaking evil of prayer. And the habitual custom: leave off. Consider something of what it says. And those that are spoken historically, as in the readings, something of the divine governance—let your mind look upon their meaning. So that by the great concepts that are in them, the soul may be roused to the wonder of governance. And from here it will be moved either to praise or to beneficial pain. And those that are prayers: upon your standing you shall receive them. But when your contemplation is confirmed in these, practice from whence it gives place and is tranquil. For there is no in the work of servitude a disturbance of thought, nor in the freedom of the seekers a disturbance of practice. For that one indeed seasons the taste of concepts, and seeks the essence of them. Like a leech, which seasons the life of the body with the blood of its members. For also the rider of Satan: if possible, it is right that it be called practice. That Satan, like a serpent, indeed secretly rides upon this, while dwelling with him the passion of pains.

And concerning the soul that enters into the melody of its service, and also this: you were discerningly expecting that the bearer of words, as from a separate person in the words of your chanting and your prayer, should not be such that you do not perceive that the work of apostleship increases for you diligently, when from passion and joy that are in it you proceed to completion. But as from a person you were speaking to them, to the words in a supplicating manner, with love and with the passion of separation, like a melody that in the work of its standing is truly a cutting off from the silence of thought, and silence from the cessation of labors and reading, and from the disturbance of the body occurs. That which is not disturbed by the turning of thoughts against that which speaks in you, but by means of supplication it cuts off their speech. This is the knowledge that is to be had, that we may find wisdom and power from grace, which from great labor has liberated its true knowledge, and by the finding of the short paths that have reached it, it cuts short the many wanderings of the difficult way. For not at every time do we have the power to silence all the thoughts of the opposites by their reversals, but it happens when they take from us the blow, so that for much time it is not healed.

against the six thousand years that are there: bring your soul into the dwelling. But there is also preparation for those in whom your service is, and more than your wisdom and your own thought. But even when you conquer, the defilement of thoughts is hidden in your mind, and the fragrance of their secret will not be emitted until the time when it breathes in your path. The first evil, however, from all these, and the end, you will free yourself by that which has no equal like God. Tears that are the mother of prayer: the knowledge of them is of divine mercy, which the soul equates by its repentance that was accepted, and it began to enter into the breaking of simplicity through tears. For thoughts were cast down from the mind of transitory things, and they cast from them the hope of the world, and they dwelt in the simplicity that is above it, and they began to prepare provisions for the day of the departure of the human being. When the thought of the desires beyond nature goes forth in the soul, it cannot pour forth tears from the eyes. For tears are from a pure and unceasing meditation, and from thoughts that are sorrowful and not distracted. And by means of a remembrance of something sharp that falls into the mind and strikes the heart with the purity that is above it. And from here: the streams of tears.

When you go to the work of the hands with the patience of your silence, do not set aside the commandment of the fathers for its sake: a covering for the running of silver. The work is not small for you because of the interruption, that it may not disturb the air. Know that because of righteousness, when you approach it with more desire than you have, that prayer is better than righteousness in its order. And if because of your need, if you are not able, it is enough for the filling of your need, that thing which the Lord spreads for you. Never abandon his workers, that they may be established upon the passages. Seek first the kingdom of God and his righteousness, and then these additions will come to you, until you are complete, said the Lord. Said one of the saints: For this is not the evil of your conduct, that you should satisfy the hungry, and your dwelling be a place of fasting for strangers. For this conduct is more fitting for those who are in the world, and not for solitaries who are free from the visible cares and who guard the air with prayer. If ever you are equal to solitude, the light burdens in the kingdom of its freedom, let not that thought of fear, as is customary, disturb you by the multitude of the changes of the thoughts of its reversals.

but as a man who believes that a guardian is with him, and he is convinced with his wisdom, firmly, that he together with the whole creation is under one Lord, and one sign moves and stills and governs all. And it is not possible for one of the creatures to harm its fellow except by the command of the governor, and that everything is under the sway of vanity. Thus stand and be steadfast. And even if freedom is given to be, it is not in anything, neither demons nor destructive beasts, nor evil men in wickedness, that one of them can accomplish its will to the harm of man, until the sign commands and permission is given in due measure. Not all freedom comes to actuality; it is permitted from the divine sign; otherwise, nothing would live in the flesh. For the Lord does not allow his creation to be approached by the freedom of demons or of evil men, that one of them might avail themselves of it according to their will. Therefore I was saying to your solitude: that a guardian is with me. And there is no possibility for any of the creatures even to be seen before me alone, except by permission from above. So that even when you see with your eyes and hear with your ears their threats, do not let them make you arrogant.

If there were a command from the sign of heaven with them, it would not compel, neither word nor speech, but the will; the deed would follow. And if, moreover, this is the will of the Lord, say to yourself: that the wicked have dominion over his creation, not even then will I strive against this, like a man who resists and nullifies the will of his Lord. And in your tranquility, you will be filled with joy, like one who knows and perceives that his Lord is the governor. Therefore, set your heart in the trust of the faith of the Lord, and be not moved, neither by the fear of the night nor by the arrow that flies by day. His faith, indeed, of the righteous one who is with God, makes the wild beasts like lambs and goats. Not indeed is there a righteous one who trusts in God, but it is certain to you: that because of the service of righteousness, you have gone out into the desert, enduring hardships; and because of that, you are a servant of the will of God. Therefore, do not be grieved, while you bear these afflictions. It is not that God delights in the afflictions of the wicked, but that you offer to him the sacrifice of love, the sufferings of your standing. This distinction shows to God all his lovers: that for the sake of his love they have been constrained.

because all those who wish to make the fear of God dwell in you through Jesus Christ are troubled. And then he gives them authority over the treasures of his mysteries. For one of the saints said: There was a certain solitary old man, a venerable elder, and I went to him in haste, when I was greatly afflicted by the temptations of demons. He, however, was sick and feverish. And when I greeted him, I sat beside him and said to him: "Pray for me, father, for I am greatly afflicted by the temptations of demons." He then opened his eyes and looked at me intently, and said to me: "My son, you are young, and God will not leave you to the temptations." Then I said to him: "I am young, but I have with me the temptations of mighty men." Then he said to me: "What does God desire from your wisdom?" And I said to him: "How can I be wise, when every day I taste death?" He then said to me: "God loves you; be silent. God is ready to give you his gift." Again he said to me: "Know, my son, that I have waged war against demons for thirty years, while for twenty years I received no help at all. But during those twenty-five years, I began to experience relief. And the more time passed, the more it increased. And when it was twenty-nine years, it increased very much more.

And in the abundance of the rest of the toils, it is thus very difficult: that one does not know how much it will be. And he used to say: When I wish to stand in the service, one prostration is left for me to perform. But as for the rest, if I stand three days in the vigil, I am with God, while I am not aware of weariness. Behold, the labor of great sacrifice, what difficulty without end it produces! There was one of the fathers who used to eat twice a week. And he said to us: On the day that I speak with a person, the measure of the fast, as is my custom, I am unable to keep; rather, I am compelled to break it. And they observed that the guarding of the tongue not only awakens one towards God, but also for the manifest labors that are performed in the body, it extends great power secretly for their completion. And the intellect shines continuously in hidden service, as our fathers said: that which guards the mouth awakens the mind towards God, if it is silent with knowledge. But this holy one was very much diminished in the vigil of the nights, and he said: On the night that I stand until morning, and after the psalms I am wearied, after I am awakened from sleep, on that day I am as if I do not exist in this world.

And no earthly thought ascends to my heart, nor do I occupy myself with the transient concerns of the world, but I am in wonder the whole of that day. On one of the days, then, which was the day on which I ate: and I had four days in which I tasted nothing. When I arose to perform the evening service and to eat, I arose in the courtyard of my cell, when the sun was still high. And I began alone with the recitation of the beginning of the service, and I perceived, and again until the next day, when the sun shone on my face, and its rays fell upon my body, I did not realize where I was. When the sun pressed upon me, burning my face, my senses returned to me, and I saw that it was the next day. And I gave thanks to God: how abundant is his grace towards the wretched, and how great a power is given to those who are worthy of him. The accounts of the holy fathers are completed.