Discussion with the Gerondas on the Jesus Prayer Santo padre comecei, com voz baixa um desejo tomou

mou posse de mim muito fortemente esses dias. reio !ue Deus o p"antou. #uero ser purificado. Posso ver as paix$es se desdobrando dentro de mim. Penso !ue meu cora%&o ' uma se"va !ue a"imenta muitas bestas se"va(ens cujo senhor ' o diabo e faz o !ue !uer. #uero ser "iberado deste estado "ament)ve". Gostaria de dar minha a"ma comp"etamente a Deus, (ostaria !ue *"e a i"uminasse. + astuto diabo devastou,a por tempo demais. -ssim, !uero ser purificado, mas n&o sei como. Podes me ouvir, Gerondas. #uero ser purificado. /ostra,me o caminho. *stou pronto para se(ui,"o e obedecer sem !uestionamento tudo o !ue me disseres. ... 0niciei com a voz baixa mas no fim estava (ritando e so"u%ando. /inhas 1"timas pa"avras devem ter sido com um trov&o aos ouvidos do eremita. 2&o a"tas foram e"as. *"e manteve o si"3ncio por um tempo. +"hou para mim com muito amor4 somente mon(es possuem esse tipo de amor e sabem como mostr),"o. *"e me deu a impress&o !ue eu n&o deveria me perturbar sobre esse assunto, pois era aben%oado. 5 6bvio disse e"e, , !ue o *sp7rito Santo existe e a(e dentro de n6s !uando experimentamos ta" estado. ome%amos tri"hando o caminho da theoria 8vis&o9 de Deus. 5 o primeiro est)(io da theoria. Se a perfeita theoria 8vis&o9 da :uz incriada est) ;arrebatando de "uz< a a"ma, arrependimento de nossa natureza pecadora est) ;consumindo com fo(o< a a"ma. *nt&o arrependimento e desejo de purifica%&o da a"ma das paix$es constituem o tempo da (ra%a. Somente !uando a (ra%a entra em n6s podemos ver nossa deso"a%&o, o !uanto distantes estamos de Deus e corremos para estar unidos a *"e. =&o somos capazes de ter esses pensamentos e esses desejos se a (ra%a de Deus n&o nos visitar. *"e era um s)bio (uia, um experiente pai espiritua", de fato um homem cheio de (ra%a. *"e sabe, como o me"hor m'dico, como aca"mar, dar paz, dar um rem'dio pacificador n&o para deixar,nos contentes com nosso e(o7smo, mas para nos "ivrar de"e, nos curar. 2endo c"arificado este ponto e"e continuou devo tamb'm mostrar,te a"(uns m'todos, ou me"hor, um m'todo bastante simp"es. =&o espere !ue te sobrecarre(ue com coisas pesadas. - ora%&o de Jesus, <Senhor Jesus risto, >i"ho de Deus, tende miseric6rdia de mim<, o incessante c"amor a Deus, nosso Sa"vador, purifica a a"ma. 2oda nossa sa"va%&o reside sobre a invoca%&o de Jesus e uni&o com e"e. "amemos !ue e"e venha e nos cure com sua vinda. Gemamos como o doente, e e"e como doutor vir) amorosamente ao nosso aux7"io. horemos como a!ue"e !ue caiu nas m&os de "adr$es, e o bom samaritano vir) "impar nossas feridas e nos (uiar ? esta"a(em, isto ', ? theoria 8vis&o9 da :uz !ue consume todo nosso ser. #uando Deus vem at' nosso cora%&o, *"e obt'm vit6ria sobre o diabo e "impa as impurezas !ue o ma" criou. - vit6ria, portanto, sobre o diabo ' a vit6ria do risto em n6s. >a%amos a parte humana, isto ', convidar risto, e *"e far) a parte divina, *"e triunfar) sobre o diabo e o cortar) fora. *nt&o n&o devemos !uerer fazer a parte divina n6s mesmos, e esperar !ue Deus fa%a a humana. Devemos compreender isto bem, n6s fazemos a parte humana, a ora%&o de Jesus, e Deus a parte divina, nossa sa"va%&o. + traba"ho inteiro da 0(reja ' co"abora%&o entre divino e humano.

@. + si(nificado da +ra%&o de Jesus Se entendi corretamente, a sa"va%&o ' atin(ida sobretudo atrav's do ascetismo, vi(i"Ancia e +ra%&o de Jesus. Permita,me todavia uma !uest&o. Per(unto n&o por!ue concordo mas por!ue ou%o muitas obje%$es ? +ra%&o de Jesus. *"as dizem !ue a <+ra%&o de Jesus< e o modo como ' praticada ' uma Bo(a crist& e est) conectada a prot6tipos de re"i(i$es orientais. + !ue tens a dizer sobre issoC Parece !ue a!ue"es !ue dizem isso s&o comp"etamente i(norantes do estado preenchido de Gra%a de nossa 0(reja, uma vez !ue obtemos (ra%a divina atrav's da +ra%&o de Jesus. *"e n&o a experimentaram, ' por isso !ue n&o sabem. -ssim n&o deveriam nunca acusar a!ue"es !ue a experimentaram. *"es b"asfemam contra os Santos Padres tamb'm. /uitos dos Padres "utaram pe"a +ra%&o de Jesus, e fa"aram bravamente sobre seu va"or. #ue ent&oC a7ram e"es em erroC aiu St. Gre(ory Pa"amas em erroC S&o at' mesmo i(norantes da D7b"ia Sa(rada. + ce(o disse as pa"avrasE <>i"ho de David tende miseric6rdia de n6s <, 8/att. FG. HG9, !ue si(nifica <Jesus tem piedade de n6s <, e sua vis&o foi restaurada4 os "eprosos o disseram e foram curados de sua "epra 8:I. J. FK9, etc. - ora%&o <Senhor Jesus risto, >i"ho de Deus, tende miseric6rdia de mim<, consiste de dois pontos b)sicosE + do(m)tico reconhecimento da Divindade de risto e o sup"icante s1p"ica por nossa sa"va%&o. *m outras pa"avras a confiss&o de f' em risto est) conectada a nossa inabi"idade de sermos sa"vos por nossa pr6pria conta. 0sso diz tudo, e toda a "uta do crist&o ' baseada nesses dois pontosE >' em risto e consci3ncia de nosso pecado. <+ra%&o de Jesus<, portanto, expressa o m)ximo esfor%o da fie" em poucas pa"avras e sumariza todo o ensinamento do(m)tico de nossa 0(reja +rtodoxa. -d!uirimos esse conhecimento dup"o atrav's da +ra%&o de Jesus. St. /aximos aponta !ue a paix&o do or(u"ho consiste de duas i(norAnciasE a i(norAncia do poder divino e a i(norAncia da fra!ueza humana. * essa dup"a i(norAncia cria uma <mente confusa<. +r(u"hosos, portanto, ' o homem de i(norAncia, onde, ao contr)rio, humi"de ' o homem de dup"o conhecimento. *ste 1"timo conhece sua pr6pria fra!ueza e o poder do risto. -ssim, reconhecemos e confessamos o poder de risto 8Senhor Jesus risto, >i"ho de Deus9 assim como nossa pr6pria fra!ueza 8tende miseric6rdia de mim9 atrav's da +ra%&o de Jesus. -d!uirimos desse modo o aben%oado estado de humi"dade. +nde h) humi"dade h) tamb'm a (ra%a do risto, e essa (ra%a ' o Leino dos 'us. Podes ver ent&o o va"or da +ra%&o de JesusC Podes ver !ue podemos obter o Leino de Deus por seu poderC 0 Inow, Gerondas, that a prere!uisite of the +rthodox teachin( is never to separate risto from the other persons of the most Mo"y 2rinity. >or this reason we often invoIe and ("orify fu""y the Mo"y 2rinity in a"" the prayers which are said a"oud by the priest as we"" as in the meditative endin(s of the prayers durin( the Divine :itur(yE <>or unto 2hee are due a"" ("ory, honour and worship, unto the >ather and unto the Son, and unto the *sp7rito Santo now and forever. . . <4 <the (race of our Senhor Jesus risto and the "ove of Deus the >ather and the communion of the Mo"y Spirit be with you a""<, etc. 0 wonder whether the <+ra%&o de Jesus<, which refers on"y to the second Person of the most Mo"y 2rinity, deviates from this correct teachin(.

Definite"y not, and 0 wi"" exp"ain it to you further. 2he <prayer< is ca""ed the <+ra%&o de Jesus< but is founded on a 2rinitarian basis. /oreover, risto, <bein( one of the Mo"y 2rinity< , never exists without the >ather and the *sp7rito Santo and constitute, to(ether with the other Persons, <a 2rinity of one substance and undivided<. hristo"o(y is ti(ht"y connected with 2riado"o(y. :et me come bacI to the matter of the <Jesus prayer<. 2he heaven"y >ather ordered Joseph throu(h the an(e" to ca"" risto, JesusE <. . .and you sha"" ca"" his name Jesus...< 8/att. @. F@9 Joseph obeyin( the >ather, ca""ed the Son of the Nir(in, Jesus. *venmore so accordin( to the *sp7rito Santo which i""umined the -post"e Pau", <no one can say <Jesus is :ord< except by the *sp7rito Santo< 8@ or. @F. H9. Dy sayin(, therefore, the prayer <Senhor Jesus risto, >i"ho de Deus, have mercy on me<, we acInow"ed(e the >ather and are obedient to Mim. /oreover we fee" the ener(y of and the communion with the *sp7rito Santo. 2he >athers i""umined by the *sp7rito Santo, to"d us that the <>ather throu(h the Son in the *sp7rito Santo, maIes everythin(<. 2he comp"ete Mo"y 2rinity created the wor"d and made man4 and a(ain the entire Mo"y 2rinity recreated man and the wor"d. <2he >ather was we"" p"eased, the Oord became f"esh<. -nd Me <became f"esh< by the *sp7rito Santo. 2hat is to say, the incarnation of risto was made <by the (ood wi"" of the >ather and the cooperation of the *sp7rito Santo<. >or this reason we say that the sa"vation of man and the ac!uisition of divine (ifts are common acts of the Mo"y 2rinity. 0 wi"" mention two characteristic teachin(s of the Mo"y >athers. Saint Symeon the =ew 2heo"o(ian escreve !ue o >i"ho e a Pa"avra de Deus ' a porta para a sa"va%&o de acordo com Sua dec"ara%&oE <*u sou a porta4 se a"(u'm entrar por mim, ser) sa"vo, e entrar) e encontrar) pasto<. 8John @G. P9. Se risto ' a porta, o Pai ' a casa<. ;=a casa de meu Pai h) muitas moradas< 8John @J. F9. *nt&o entramos no Pai atrav's do risto. * para abrir a porta 8 risto9 precisamos da chave, !ue ' o *sp7rito Santo. Pois conhecemos a verdade, !ue ' risto, atrav's da ener(ia do *sp7rito Santo. + Pai enviou Seu >i"ho ao mundo, o >i"ho e a Pa"avra de Deus reve"am o Pai, e o *sp7rito Santo, !ue procede do Pai e ' enviado atrav's do >i"ho, forma o risto em nossos cora%$es. onhecemos, portanto, o Pai <atrav's do >i"ho no *sp7rito Santo<. St. /aximos fa"a com fre!Q3ncia em seus traba"hos sobre as encarna%$es m7sticas da Pa"avra. *"e escreve !ue, assim como as pa"avras da "ei e dos profetas foram o pren1ncio da presen%a da Pa"avra na carne, do mesmo modo o >i"ho e a Pa"avra de Deus, sendo encarnada, se tornou o pren1ncio de <sua presen%a espiritua"<, <instruindo as a"mas atrav's de suas pr6prias pa"avras para !ue sejam capaz de aceitar Sua presen%a divina <. *m outras pa"avras o risto deve encarnar dentro de n6s, caso contr)rio n&o seremos capaz de ver Sua ("6ria nos 'us. - encarna%&o de risto em n6s, todavia, ' feita pe"a boa vontade do Pai e a coopera%&o do *sp7rito Santo. an you see how the common action of the Mo"y 2rinity is expressed, how we acInow"ed(e and confess the (reat /ystery that the :ord revea"ed throu(h Mis incarnationC Me who then denies and does not acInow"ed(e a +ra%&o de Jesus maIes a bi( mistaIe. Me denies the Mo"y 2rinity. Me does not obey the >ather and does not accept the i""umination of the *sp7rito Santo, therefore, he does not have rea" communion with risto. So, he must be in doubt as to whether he is a hristian or not.

Gostaria tamb'm, Gerondas, !ue exp"icasse a mim e expandisse mais o !ue estava dizendo antes, sobre as diferen%as entre a +ra%&o de Jesus e a yo(a, e !ue mostr)sseis sua superioridade sobre outras re"i(i$es orientais, uma vez !ue ofereces (rande experi3ncia. + assunto ' muito vasto, meu fi"ho, e poderia se dizer muitas coisas sobre e"e. Do !ue eu disse previamente o se(uinte se destacaE PrimeiroE =a +ra%&o de Jesus a f' em Deus, !ue criou o mundo e !ue o (overno e ama, ' expressada fortemente. *"e ' um Pai afetuoso !ue cuida de sa"var Sua cria%&o morta". - sa"va%&o ' atin(ida <em Deus<. Por essa raz&o !uando oramos imp"oramos a *"e dizendoE <2ende miseric6rdia de mim<. -uto,reden%&o e auto,diviniza%&o est&o "on(es do at"eta da ora%&o no'tica,R por!ue esse ' o pecado de -d&o, o pecado da #ueda. *"e !uis se tornar Deus for a do p"ano de Deus para e"e. - sa"va%&o n&o ' atin(ida <atrav's de n6s mesmos e n&o emana de n6s<, como os sistemas fi"os6ficos humanos a"e(am, mas ' atin(ida <em Deus<. Se(undoE =&o estamos "utando para encontrar um Deus impessoa" atrav's da <+ra%&o de Jesus<. =&o buscamos nossa e"eva%&o ao ;vazio abso"uto<. =ossas ora%$es focam no Deus pessoa", + Momem,Deus Jesus, por essa raz&o dizemos <Senhor Jesus risto, >i"ho de Deus<. -s naturezas divina e humana se encontram em risto, em outras pa"avras na p"enitude da Pa"avra divina e em toda a humanidade a perfei%&o da divindade reside ne"e na carne <.8 o". F. P9 Portanto, a antropo"o(ia e a soterio"o(ia 8ensinamentos sobre o homem e sua sa"va%&o9 no monasticismo ortodoxo est&o intimamente conectadas com a risto"o(ia. -mamos o risto e (uardamos Seus mandamentos. o"ocamos (rande 3nfase nesta mat'ria. 0nsistimos em (uardar os mandamentos de risto. *"e mesmo disseE <Se me amas, (uardar)s meus mandamentos<. 8John @J. @S9 -o amar o risto e (uardar seus mandamentos estamos unidos com a inteira Santa 2rindade. 2erceiroE =&o che(amos a um estado de or(u"ho atrav's da ora%&o incessante. +s sistemas fi"os6ficos !ue mencionaste antes s&o possu7dos de or(u"ho. -d!uirimos o aben%oado estado de humi"dade atrav's da +ra%&o de Jesus. Dizemos <2ende miseric6rdia de mim<, e consideramo,nos o pior de tudo. =&o desprezamos nenhum de nossos irm&os. + at"eta da +ra%&o de Jesus ' estranho a todo tipo de or(u"ho. * !uem !uer !ue tenha or(u"ho ' to"o. #uartoE - sa"va%&o, como dissemos antes, n&o ' uma no%&o abstrata mas uma uni&o com Deus, a Santa 2rindade na pessoa de =osso Senhor Jesus risto. *ssa uni&o, todavia, n&o retira o fator humano. =&o somos assimi"ados, uma vez !ue somos tamb'm pessoas. #uintoE onforme a ora%&o se desenvo"ve ad!uirimos a habi"idade de discernir o erro. Podemos ver e distin(uir os movimentos do diabo mas ao mesmo tempo as ener(ias do risto. Leconhecemos o en(ano do diabo !ue, muitas vezes, a"tera sua forma at' para a de um anjo de "uz. Distin(uimos, portanto, o bem do ma", e incriado do criado. SextoE - "uta pe"a <+ra%&o de Jesus< est) conectada com a "impeza da a"ma e do corpo do efeito corruptivo das paix$es. =&o a"mejamos atin(ir uma apatia est6ica mas "utamos par atin(ir o dinAmico estado de despaix&o,R !ue si(nifica !ue n&o visamos a

mortifica%&o das paix$es mas sua transforma%&o. Sem despaix&o n&o se pode amar a Deus e ser sa"vo, mas por!ue esse amor foi corrompido e distorcido, nos esfor%amos por sua transforma%&o. :utamos para transformar os estados distorcidos !ue o diabo criou em n6s. =&o podemos ser sa"vos sem esta bata"ha pessoa" !ue ' conse(uida com a ajuda da (ra%a de risto. onforme St. /aximos, < onhecimento spiritua" sem vida pr)tica 8purifica%&o do cora%&o9 ' a teo"o(ia dos demTnios<. S'timoE =&o tentamos (uiar o nous, a facu"dade no'tica, ao abso"uto nada atrav's da <+ra%&o de Jesus<, mas vo"t),"a ao cora%&o e trazer a (ra%a de Deus ? a"ma, de onde se espa"har) ao corpo tamb'm. <+ reino de Deus est) dentro de n6s< 8:I. @K. F@9. -ccordin( to the teachin( of our hurch, it is our way of thinIin(, accordin( to the f"esh, which is bad and not our body. Oe must not try to (et rid of <the (arment of the sou"<, as the phi"osophica" systems c"aim, but we must try to save it. -dditiona""y, sa"vation means redemption of the who"e of man 8of the sou" and the body9. Oe do not aim, therefore, at the destruction of the body, but we fi(ht the worship of it. =either do we want the destruction of "ife. Oe do not aspire to reach a point where we do not desire "ife so that sufferin( ceases. Oe practise a +ra%&o de Jesus because we thirst for "ife and we want to "ive with Deus eterna""y. *i(hth"yE Oe are not indifferent to the wor"d around us. 2he various systems you mentioned before avoid facin( peop"eUs prob"ems, so that peace and impassibi"ity can be maintained. Oe have in mind the oppositeE we pray unceasin("y for a"". Oe are supp"iants for the who"e wor"d. /oreover, sa"vation is union with risto whi"e we are in communion with other persons. Oe cannot be saved just by ourse"ves. - joy which is on"y ours, without bein( joy for other peop"e as we"", is not true joy. =inth"yE Oe do not p"ace (reat importance on psychosomatic techni!ues and on the various postures of the body. Oe consider some of them as assistin( the concentration of the nous on the heart, i.e. which in essence do away with a"" of this. 0 repeat, we do not strive for impassibi"ity, a ne(ative state, but for the ac!uisition of divine (race... 2hanI you very much, Gerondas, for these i""uminatin( thou(hts. 2hey have (reat importance because they come from you, who Inows them from experience. -""ow me a !uestion. 0s purification and sa"vation, that is divinization, attained on"y throu(h the <+ra%&o de Jesus<, Senhor Jesus risto have mercy upon meC -re other prayers not appropriateC Do they not he"pC *very prayer has enormous power. 0t is a cry of the sou". Divine he"p comes accordin( to oneUs faith and fervour. 2here is "itur(ica" prayer, individua" prayer etc. - +ra%&o de Jesus, however, has bound"ess va"ue, because, as St. 0saaI the Syrian says, it is that sma"" Iey with whose he"p

we can enter into the mysteries which <no eye has seen, no ear heard, nor the heart of man conceived<. 2hat is, a +ra%&o de Jesus can Ieep the nous more in checI and maIe it pray without ceasin(4 the nous, then, becomes <without co"our<, <without form<, <without shape< and receives much (race in a very short period. - +ra%&o de Jesus ca""s forth a "ot of (race, even more than psa"mody does, because it is c"ose"y connected with humi"ity and the awareness of our sin. 2his is what the >athers te"" us. St. Gre(ory the Sinaite says, indeed, that psa"mody is for practica"R ones and the be(inners, whereas a +ra%&o de Jesus is for those who have tasted divine (race for the hesychasts. Vsua""y, my son, he went on, confusion comes with psa"mody, but a"so se"fishness and pride enters the heart for oneUs beautifu" voice, for the impressions that the others express, whereas there are no externa" factors for the appearance of pride when the be"iever says <:ord have mercy on me<, in his ce"". >or this reason the hesychasts practise more this sort of prayer which our >athers tau(ht us and do matins and vespers with the prayer rope, repeatin( a +ra%&o de Jesus. - +ra%&o de Jesus is !uite "imited, very short. Mow can the nous be fixed on itC 2he nous concentrates more on short phrases. Dut a +ra%&o de Jesus has an immense depth which cannot be seen externa""y. 2he nous has the property to increase "ove and desire for that which it concentrates on. St. /aximos saysE <the nous seeIs to expand on the thin(s it is fixed on4 it, then, turns, its "ove and desire to those thin(s it expands on, either bein(

divine and noetic or of the f"esh and of passions<. /oreover, the same thin( happens with Inow"ed(e. Somethin( that, at first ("ance, is simp"e can become a subject of "en(th study and research. Mow much more the sweetest name of Jesus. Bou can study it a"" your "ife. Since a +ra%&o de Jesus possesses such power, a""ow me, Gerondas, to asI you how it is done. Mow can one enjoy itC 0 Inow that 0 may annoy you by bein( i(norant and... i""iterate in these matters, but you can he"p me a "ot if you te"" me this. - +ra%&o de Jesus is the (reatest science, my son. 0t cannot be described precise"y nor can it be defined for fear of it bein( misunderstood or not bein( fu""y understood by those who have not had at "east a "itt"e experience. 0t is indeed a (reat feat. 0 wou"d even say that it is the hi(hest form throu(h which we ac!uire 2heo"o(yR or rather the vis&o of Deus. 2heo"o(y is the offsprin( and emanation of pure prayer, its who"esome and b"essed fruit. 2he c"imate in which it deve"ops and can be experienced is the !uietude of the sweet desert in a"" its dynamic content as we"" as purification from passions. 0 have read, Gerondas, some booIs and artic"es referrin( to this worI which is fi""ed with (race, the worI of noetic hesychia the unceasin( ca""in( on the name of Jesus. Dut 0 wou"d "iIe you, since you have shown me its si(nificance, to share with me some thou(hts about it out of your persona" experience and the Inow"ed(e of the >athers. 0 do not want to "earn simp"y because of curiosity but because of my zea" to experience, as much as 0 can, this b"essed state. P"ease do not refuse my wish.

F. +s *st)(ios da +ra%&o de Jesus Leferi,me a a"(o anteriormente. - ora%&o no'tica re!uer principa"mente a ren1ncia ao mundo, submiss&o a um Gerondas, decis&o do mon(e em permanecer em ex7"io e (uardar os mandamentos de risto por um "on(o per7odo de tempo. =o come%o nossa aten%&o se concentra em cumprir os mandamentos de risto e est) ocupada em praticar abstin3ncia e obedi3ncia. Oe Inow from the teachin( of our Mo"y >athers that virtues do not unite man with Deus perfect"y, but they create the appropriate c"imate so that prayer comes which unites man with Deusthe Mo"y 2rinity. Nirtues are a prere!uisite for the (rantin( of much (race, yet they a"so offer (race. Ohen, therefore, the Gerondas, who has the experience da +ra%&o de Jesus, rea"ises that his discip"eUs wi"" has been cut off, and has been c"eansed from the (ross passions, on"y then does he decide to initiate him in a +ra%&o de Jesus. *ven then, however, he does not te"" him everythin( but on"y as much as he can endure and carry out. Me (uides him "itt"e by "itt"e in case he may be "ed into disappointment or error. Ohat are these sta(esC Ohich are the mystica" steps which brin( us to perfect union with risto and to the enjoyment of deifyin( (raceC 2he basic purpose da +ra%&o de Jesus is to unify the who"e of man <who has become fra(mented<. P"ease, for(ive me for the interruption. Ohat does unification of the who"e of man meanC /an, accordin( to Scripture, has been created <after the ima(e of Deus<. 8 o". H. @G9 Deus is 2rinity, that is, one essence in three hypostases 8>ather, Son and *sp7rito Santo9. 2hus the sou", bein( created in the ima(e of Deus, is sin("e as we"" as manifo"d. She has three powersE the appetitive power, the inte""i(ent power and the irascib"e power. -"" three must be united and be directed to Deus. -ccordin( to St. /aximos their deve"opment accordin( to nature is for the inte""i(ent power to have the

Inow"ed(e of Deus, for the appetitive power to desire and "ove on"y Deus and for the irascib"e power to carry out the wi"" of the :ord. 0n this way the commandment is fu"fi""edE <-nd you sha"" "ove the :ord your Deus with a"" your heart, and with a"" your sou", and with a"" your mind, and with a"" your stren(th<. 8/I. @F. HG9 Ohen the nous remains in Deus, it raises the appetitive power to "ove Mim and the irascib"e power to fi(ht a(ainst the evi" spirit and seeI for purification. So, union exists because an impetus towards Deus exists. Oe"" then. Sin tears up the union of the three powers of the sou". 2he nous comes to i(nore Deus, the appetitive power "oves the creatures and not the reator and the irascib"e power is submitted to the tyranny of the passions. 2hus, we have the comp"ete ens"avement of the sou". St. Gre(ory Pa"amas describes this state very we"". >irst"y, the nous moves away from Deus and turns to other creationsE <whenever we open a door to the passions, the nous is immediate"y scattered, wanderin( a"" the time over carna" and wor"d"y thin(s, over the manifo"d p"easures and the impassioned thou(hts which (o with them<. Second"y, the nous, fa""en away from Deus, "eads desire astray from Deus and Mis commandmentsE <when the nous rebe"s, desire is a"so scattered in fornication and foo"ishness<. 2hird"y, the wi"" is submitted to the passions and is tormented and becomes enra(edE <man, who has been destined to be a chi"d of Deus, becomes a murderer, becomin( comparab"e not on"y to the wi"d beasts, but a"so to the repti"es and venomous anima"s, he becomes a scorpion, a snaIe, an offsprin( of vipers<.

2herefore, the three powers of the sou" depart from Deus but at the same time, they "ose their unity with each other. 2he appetitive power wants to return to Deus but the irascib"e power does not a""ow it4 desire wants the return but the nous, not be"ievin( in Deus, does not want to "ove Deus. Oe strive for this unity and attain it fina""y throu(h a +ra%&o de Jesus. 2he return to Deus starts with the concentration of the nous. +ur aim is to detach the nous from its attraction to surroundin( objects and brin( it bacI to itse"f so that the desire is brou(ht bacI. 0 thinI you have presented it to me very vivid"y, and thus 0 have understood it. 0t is the >athers that present these, not me, my son. -fter my interruption and your exp"anation, can you p"ease te"" me the sta(es of the prayer more ana"ytica""yC Ohere does one start from and how does one pro(ressC M) principa"mente cinco est)(ios. PrimeiroE + recitar da +ra%&o de Jesus voca"mente. Lepetimos a +ra%&o de Jesus com os ")bios tentando ao mesmo tempo foca"izar nossa aten%&o nas pa"avras da ora%&o. Se(undoE - nous toma a +ra%&o de Jesus e a diz noeticamente. 2oda nossa aten%&o est) centrada novamente nas pa"avras, mas concentrada na nous. #uando a nous se cansa ent&o come%amos novamente a voca"izar a ora%&o com os ")bios. *ste m'todo, ' c"aro, ou o uso de ros)rio ainda ' o n7ve" e"ementar da esco"a da +ra%&o de Jesus. + iniciante deve come%ar, por'm, deste est)(io, e !uando e"e atin(ir o mais perfeito, o imperfeito desaparecer). -p6s a nous ter descansado, come%amos novamente a concentrar nossa aten%&o "). St. =ei"os aconse"haE <Sempre recorde Deus e sua nous se tornar) o c'u<. 2hird"yE - +ra%&o de Jesus ent&o desce at' o cora%&o.R =ous e cora%&o est&o unidos. - aten%&o a(ora ' centrada no cora%&o e ' imersa novamente nas pa"avras da +ra%&o de Jesus, e principa"mente no nome de Jesus !ue possui uma profundidade impercept7ve". >ourth"yE - ora%&o a(ora torna,se autom)tica. 5 feita en!uanto o asceta est) traba"hando, comendo, discutindo ou en!uanto est) na i(reja ou mesmo ao dormir. <0 s"eep but by heart waIeth< is said in the Mo"y Scripture. 8Son( of Son(s S. F9 >ifth"yE 2hen one fee"s a divine soft f"ame burnin( within his sou" and maIin( it joyfu". 2he (race of risto "ives in the heart. 2he Mo"y 2rinity is

estab"ished. <Oe become the dwe""in( p"ace of Deus, when Me "ives within us, estab"ished in the memory. 2hus, we become the temp"e of Deus when remembrance of Mim is not disturbed by earth"y cares, and the mind is not distracted by unexpected thou(hts. >"eein( the "atter, the friend of Deus withdraws into Mim, chasin( away the passions which invite intemperate thou(hts, and occupyin( himse"f in a way which "eads to virtue<. 8St. Dasi" the Great9 2hus, he fee"s the divine presence within himse"f, and this (race passes throu(h to his body which becomes dead to the wor"d and is crucified. -nd this is the most extreme sta(e which is sometimes connected with the vis&o of the uncreated :i(ht.R 2his is, virtua""y, the course of the deve"opment da +ra%&o de Jesus. *ach sta(e has a correspondin( (race. Gerondas, a""ow me a few !uestions which arose whi"e you were ta"Iin( about the sta(es da +ra%&o de Jesus. Ohat do you mean by the word heartC -ccordin( to the teachin( of the Mo"y >athers, the heart is the centre of the spiritua" wor"d. -mon( the many opinions of the >athers on this subject 0 wi"" mention a distinctive one of St. *piphanios, Dishop of Wonstantia of yprusE <>or this reason, we need not in any way define or ascertain in what part of man the ima(e of Deus rather is accomp"ished, but we need to confess that the ima(e of Deus does exist in man, so that we wi"" not despise the (race of Deus and disbe"ieve in Mim. >or whatever Deus says is true, a"thou(h Mis word has to a certain extent, escaped our capacity to conceive it<. Just as a beam when it fa""s upon a prism is refracted and shown from a"" sides, in the same way does the

sou" a"so express herse"f throu(h the who"e human bein(. Ohen we say a +ra%&o de Jesus, however, we fix our attention on the physica" or(an, on the heart, so that we are distracted away from the outside wor"d and brin( it bacI a(ain into ourse"ves, into the <deep heart<. 0n this way the nous the eye of the sou" returns to its home and is united there with the other powers. -""ow me a second !uestion. Do a"" who are enchanted by the enjoyment of Deus fo""ow the course you have just described to meC Bes, most of them do. 2here are some however who, from the very be(innin(, seeI to unite the nous with the heart by doin( breathin( exercises. 2hey breathe in the words <Senhor Jesus risto< and exha"e the words <tende miseric6rdia de mim<. 2hey fo""ow the air as it comes into the nose a"" the way to the heart, and there they rest a "itt"e. 2his, of course, is done to a""ow the nous to be fixed on the prayer. 2he Mo"y >athers have a"so handed over to us another method. Oe breathe in sayin( a"" the words da +ra%&o de Jesus and we breathe out sayin( them a(ain. 2his method, however, re!uires maturity in spiritua" deve"opment. Dut usin( this way of breathin( can cause many difficu"ties, many prob"ems4 that is why it shou"d be avoided, if there is no (uidance from a spiritua" father. 0t can be used, however, simp"y to fix the nous on the words of the prayer so that the nous is not distracted. 0 repeat, this needs a specia" b"essin( 8permission9 of a discernin( father. Bou said before, Gerondas, that the aim da +ra%&o de Jesus is to brin( the nous bacI into the heart, that is the ener(y into the essence. Oe can experience this specifica""y at the third sta(e of this ho"y pathway. Ohen,

however, you recounted the fifth sta(e, you referred to a !uotation of St. Dasi" the GreatE <he who "oves Deus havin( avoided a"" these, departs towards Deus<. Mow does the nous come into the heart and depart towards DeusC 0s this perhaps a contradictionC =o it is not, the ho"y hermit answered. -s the Mo"y and Deusbearin( >athers teach, those who pray are at various sta(es. 2here are be(inners as we"" as the advanced4 as they are better ca""ed in the teachin(s of the >athers, the practica" and the theoretica" ones. >or the practica" ones, prayer is born of fear of Deus and a firm hope in Mim, whereas to the theoretica" ones, prayer is be(otten by a divine"y intense "on(in( for Deus and by tota" purification. 2he characteristic of the first state that of the practica" ones is the concentration of the nous within the heart4 when the nous prays to Deus without distraction. 2he characteristic of the second state of prayer that of the theoretica" ones is the rapture of the nous by the divine :i(ht, so that it is aware neither of the wor"d nor of itse"f. 2his is the ravishment 8ecstasyR9 of the nous, and we say that, at this sta(e the nous <departs< to Deus. 2he Deusbearin( >athers who experienced these b"essed states describe the divine ravishment4 <it is the rapture of the nous by the divine and infinite "i(ht, so that it is aware neither of itse"f nor of any other created thin(, but on"y of Mim Oho throu(h "ove, has activated such radiance in the nous<. 8St. /aximos9 -""ow me another !uestion. 0 wasnXt ab"e to understand the !uotation you mentioned beforeE <0 s"eep, but my heart waIeth<. 8Son( of Son(s S. F9 P"ease do "ove for me.R *xp"ain it to me. Mow is it possib"e that the heart continues to pray whi"e man is s"eepin(C

2his passa(e is written in the booI of the +"d 2estament which is ca""ed <Son( of Son(s<. 0t is not difficu"t to exp"ain. Prophet David says that manUs heart is deep. -"" the events, a"" the impressions of the day and the occupations of the mind (o into the depths of the heart, into what we ca"" nowadays the subconscious. So, whatever man is occupied with durin( the day, the heart wi"" be occupied with these same thin(s at ni(ht, when the mind and the human ener(ies rest. -nd this can be seen c"ear"y in our dreams. St. Dasi" says that <to a (reat extent, the phantasies of ni(ht 8dreams9 are an echo 8ref"ection9 of our dai"y thou(hts<. *vi" occupations and thou(hts of the day create evi" dreams. 2he same a"so happens with (ood deeds. 2he ascetic or the man of Deus in (enera", thinIs of Deus a"" day "on( throu(h a +ra%&o de Jesus. 2he remembranceR of Deus by the repetition da +ra%&o de Jesus, is his de"i(ht. Me does everythin(, whether he eats or he drinIs, for the ("ory of Deus accordin( to the word of the -post"e. 0t is natura", therefore, that his heart thinIs of Deus and prays even durin( the few hours of ni(ht"y rest. Mis heart is ever awaIe. Y D- W Z [. 2he >ruits da +ra%&o de Jesus 0 wi"" mention to you some of the fruits da +ra%&o de Jesus, since 0 can see you are very ea(er to "earn. 0n the be(innin( a +ra%&o de Jesus is the bread which sustains the ath"ete, then it becomes oi" which sweetens the heart and, in the end, it becomes wine which intoxicates man, that is, which creates ecstasy and union with Deus. 2o be more specific. 2he first (ift which risto (ives to the man of prayer is the awareness of his

sinfu"ness. Me stops be"ievin( that he is <(ood< and considers himse"f <the deso"atin( sacri"e(e... standin( in the ho"y p"ace< 8/att. FJ. @S9. :iIe the saw of a sur(eon cuttin( throu(h bone, the sharp word of the Spirit penetrates to the depths of the sou". 2here is so much impurity within us. +ur sou" reeIs. Sometimes peop"e come in my ce"" and they (ive a bad odor... from their inner fi"th. Oe"" then, whatever was unInown before to the ath"ete, is now revea"ed to him throu(h the Jesus prayer. -s a resu"t he considers himse"f be"ow a"" peop"e and thinIs that Me"" is his on"y eterna" habitation and starts cryin(. Me cries for his dead se"f. 0s it possib"e for one to cry for the dead of his nei(hbour and not for the dead who is in his own houseC 0n this way the ath"ete of the Jesus prayer, too, does not see the sins of others, but on"y his own death. Mis eyes become fountains of tears which f"ow from the aff"iction of his heart. Me weeps "iIe a condemned person, and at the same time he cries, <tende miseric6rdia de mim<. <Mave mercy on me<. <Mave mercy on me<. Oith these tears, as we said above, the purification of sou" and nous be(ins. -s water c"eanses dirty thin(s, as the fa""in( rain c"ears the sIy of c"ouds and the earth from fi"th, "iIewise tears c"eanse and whiten the sou". 2he tears are the water of the second baptism. 2hus a +ra%&o de Jesus brin(s the sweetest fruit of purification. 0s man comp"ete"y purified when divine (race visits himC Me is not purified comp"ete"y, but is a"ways seeIin( purity of heart for purification is a never endin( effort. St. John "imacos reports this sayin( which he had heard from a monI, who had achieved dispassion. <2he perfect but sti"" unfinished perfection of the perfect<. 2he more one

weeps the more one is purified4 the more one sees the deeper "ayers of sin the more he fee"s the need to weep a(ain. St. Symeon the =ew 2heo"o(ian e"ucidates this point we""E 2hese by fre!uent prayer, by unutterab"e words by the f"ow of their tears purifyin( their sou"s. -s they see their sou" purified, they are set on fire with "ove, the fire of desire, to see it perfect"y pure. Dut as they are power"ess to find perfection of "i(ht the process is incomp"ete. 2he more 0 am purified 0, the sinner, am i""umined, the more Me appears, the spirit who (ives purity. *ach day, it seems 0 be(in a(ain to be made pure, to see. 0n a fathom"ess abyss, in a measure"ess heaven, who can find a midd"e or an endC -s you understand, my father, man is bein( continuous"y perfected and c"eansed. 2he passive aspect of the sou" is first c"eansed and then the inte""i(ent power of the sou". 2he faithfu" are initia""y de"ivered from the passions of the f"esh4 then throu(h harder prayer and more intensive stru(("e, from the passions of hatred, an(er and rancour. Ohen man mana(es to be freed from an(er and rancour, it is obvious that the passive aspect of his sou" has a"most been purified. 2hen the entire warfare is carried out in the inte""i(ent aspect, and the ath"ete wars a(ainst pride, vain("ory and a(ainst a"" vain thou(hts. 2his warfare wi"" fo""ow him to the end of his "ife. Dut a"" this course of purification taIes

p"ace with the he"p and ener(y of (race, so that the faithfu" becomes a vesse" receptive of rich divine (race. -(ain St. Symeon writesE >or man cannot overcome his passions un"ess the "i(ht comes to our he"p. *ven so, it does not happen a"" at once. /an by nature cannot receive a"" of a sudden, the spirit of Deus. Dut much must be achieved, a"" of which is in his power. Detachment of sou", despoi"in( of (oods, separation from his own, (ivin( up his wi"", renouncin( the wor"d, patience in temptations, prayer, sorrow, poverty, humi"ity, dispassion. -nd how does one understand that his sou" is be(innin( to be purifiedC 2his is easy, the wise hermit answered. 0t becomes perceptib"e very soon. Mesychios the *"der uses a nice ima(e. -s the poisonous food which enters the stomach and causes disturbance and pain, comes out when we taIe medicine, and the stomach is re"ieved afterwards and fee"s the re"ief, the same happens with spiritua" "ife. Ohen man accepts evi" thou(hts and subse!uent"y, experiences their bitterness and their heaviness, he <vomits easi"y and casts the evi" thou(hts out comp"ete"y< throu(h a +ra%&o de Jesus, attainin( the sense therefore that purification is taIin( p"ace. /oreover, the man of prayer becomes aware of purification, because the interna" wounds that the passions cause cease b"eedin(. 0n the Gospe" of the *van(e"ist :uIe we read about the woman who had a f"ow of b"ood thatE <she... came up behind him, and touched the frin(e of his (arment4 and immediate"y her f"ow of b"ood

ceased< 8:I. \. JJ9. Ohen one approaches Jesus risto, he is immediate"y hea"ed <the f"ow of b"ood ceases<E the b"ood of passions ceases to f"ow. 0 wish to say that ima(es, circumstances, persons who used to scanda"ize us cease to now. 0n other words, when various persons or thin(s disturb us, it is obvious that we are wounded by the attacIs of the devi". 0t is within us that the scanda" "ies. Dein( purified throu(h the he"p da +ra%&o de Jesus, he sees a"" peop"e and a"" thin(s as creatures of Deus. Me considers, especia""y human persons, as ima(es of a Deus Oho is fu"" of "ove. Ohoever, therefore, is dressed with the (race of risto a"so sees the others dressed with such (race, even if they are naIed. Ohereas he who is destitude of divine (race, sees even those who are dressed as if they were naIed. 0 wou"d "iIe at this point to read from the homi"ies of St. Symeon the =ew 2heo"o(ian a(ain. Me is a 2heo"o(ian, indeed. 0 read a few of his worIs and 0 was touched by them. 0 exhort you to read a"" his worIs because you wi"" be ab"e, in this way, to ac!uire a taste of mystica" theo"o(y, of the apophatic way of ascetic experience. Oe"", the Deusseein( father saysE 2he ho"y, pious Symeon the Studite was not ashamed of seein( the body parts of any person or of seein( naIed peop"e, neither was he ashamed of bein( seen naIed4 for risto was fu""y within him4 the who"e of him was risto and a"" of his members and everyone e"seUs members whether seen separate"y or a"" to(ether he wou"d a"ways see as risto4 and he wou"d remain unmoved, unharmed and dispassioned,

for he was a"" risto himse"f and saw a"" those baptised as havin( put on risto. -nd if you are naIed and bein( f"esh, you touch f"esh and you become excited as a donIey or a horse, how then do you dare ca"umniate the ho"y man and you b"aspheme a(ainst risto who has been united with us and has (iven dispassion to his ho"y servantsC<. -s you can see, he went on, the dispassionate man, the one purified throu(h a +ra%&o de Jesus, does not fa"" into temptation, whatever he mi(ht see. -t the same time the devi" is defeated4 this is a fruit of the +ra%&o de Jesus. 2he ath"ete da +ra%&o de Jesus reco(nises the enemy and his traps and easi"y casts him out of his sou". Me a"so rea"ises the devi"Us preparation for war and taIes action just in time. Me sees the arrows of the devi" aimed at his sou", and before they even touch it, they are destroyed. St. Diadochos says that when the arrows reach the surface part of the heart, they are destroyed there, because the (race of risto is within. >urthermore, as we were sayin( before, the inte(ration of the comp"ete person is achieved. /ind, desire and wi"" are united and combined in Deus. Purification and dispassion are (reat (ifts... 0 exc"aimed. Bes, indeed, dispassion is a (ift of (race. Dispassion presupposes purification and "ove and even more it covers "ove. St. Symeon can he"p us even at this point. Me uses an effective ima(e. +n a c"oud"ess ni(ht we see the moon in the sIy fi""ed with the most pure "i(ht and many times a shinin( circ"e around it. 2his is how St. Symeon adjusts this

ima(e to the purified and dispassioned man. 2he bodies of the Saints are the sIy. 2heir Deusbearin( heart is "iIe the moon. Mo"y "ove is the <a"mi(hty and a""accomp"ishin( "i(ht<, which fi""s the heart each day, accordin( to its de(ree of purification, and then a time comes when the heart is fu"" of this bri(ht "i(ht and becomes "iIe a fu""moon. Dut this "i(ht does not diminish, as the moonXs "i(ht does, because it is preserved with (ood worIs. <0t remains a"ways bri(ht throu(h the zea" and the (ood worIs of the Saints<. Dispassion is the circ"e which surrounds the a""shinin( heart, covers it, and maintains it invu"nerab"e from the furious assau"ts of the devi". <0t shie"ds it from every side and (uards it and maintains it invincib"e from every evi" thou(ht and estab"ishes it unharmed and free from a"" enemies4 not on"y this but a"so it maIes it unapproachab"e by the adversaries<. -"thou(h dispassion is abso"ute"y necessary, it is not the fina" (ift of the +ra%&o de Jesus and the ac!uisition of everythin(. >rom then on the ascent to Deus starts. 2he Mo"y >athers describe this spiritua" ascent to divinization in three wordsE Purification, i""umination, perfection. 0U"" mention to you two examp"es from the Mo"y Scripture to maIe it more comprehensib"eE the ascent of /oses on /ount Sinai to obtain the <:aw< and the march of the peop"e of 0srae" to the promised "and. 2he first is described by St. Gre(ory of =yssa and the second by St. /aximos. 2he >athers a"ways inspire me. 2hey interpret the word of Deus correct"y, that is why 0 "iIe to hear the interpretations of the >athers. 2he Mebrews washed their (arments first and c"eansed themse"ves

accordin( to the commandment of DeusE <Go to the peop"e and consecrate them today and tomorrow, and "et them wash their (arments and be ready by the third day<. 2hen on the third day, a"" the peop"e heard voices and <a very "oud trumpet b"ast< and saw thunder, "i(htnin(, and a thicI c"oud upon the mountain. <-nd /ount Sinai was wrapped in smoIe<. 2he peop"e wa"Ied to the foot of the mountain4 on"y /oses went into the shinin( c"oud and reached the top of the mountain, where he received the tab"ets of the :aw 8*x. @P. @G@\9. St. Gre(ory of =yssa understands that the way to divine Inow"ed(e is purity of body and sou". Me who is (oin( to ascend must be, as far as it is possib"e, pure and spot"ess, both in body and sou". Me must a"so, accordin( to the divine commandment, wash his (arments not so much the materia" ones, because they do not become an obstac"e for those who want to be deified but rather the deeds of this "ife which enwrap us "iIe a (arment. Me must a"so distance himse"f from the <irrationa" beasts<, e.(. he must overcome every Inow"ed(e which is obtained throu(h the senses. Me must be c"eansed from every aesthetic and irrationa" action he must purify his mind and be separated even from his own fami"iar companion his sense and bein( prepared in this way, "et him dare to approach the mountain with the thicI c"oud upon it. Bet, since the mountain is inaccessib"e to the peop"e, "et on"y /oses that is he who has been ca""ed by Deus ascend proceed. 2herefore, father, as it is seen here, purification precedes and the ascent to divine vis&o fo""ows. 2he (reater (ifts, then, are obtained after purification, which is a prere!uisite for their ac!uisition.

:et me remind you, the Deusseein( ascetic continued, of the second examp"e. St. /aximos the onfessor writes that there are three sta(es for the mystica" ascent to DeusE practica" phi"osophy which is both ne(ative 8purification from passions9 and positive 8ac!uisition of virtues94 the natura" theoriavis&o when the purified nous contemp"ates a"" creation 8that is the inner essences of created bein(s9 comprehends the spiritua" meanin( of the Scriptures, and sees Deus in nature and prays to Mim. 2hen the third and "ast sta(e fo""owsE the mystica" theo"o(y, which unites Deus with the mi"itant, the faithfu" one. 2hese three sta(es can be seen c"ear"y in the route of the peop"e of 0srae". 2hey were first "iberated from the s"avery of *(ypt, and crossed the Led Sea where *(yptian power was defeated. 2hen they came to the wi"derness, where they received the (ifts of divine "ove manifested in various ways 8the manna, the water, the bri(ht c"oud, the :aw, the victory a(ainst enemies9, and they entered the promised "and after many years of stru(("e. 0n the same way, the ath"ete of the <+ra%&o de Jesus< is first de"ivered from the s"avery of passions 8practica" phi"osophy9, he enters then the desert of dispassion 8natura" theoriavis&o9, where he receives the (ifts of the "ove of Deus. -nd fina""y, he becomes worthy of the promised "and 8mystica" theo"o(y9 after a heroic stru(("e4 he becomes worthy of perfect union with Deus and the enjoyment of eternity, which is experienced in the vis&o of the uncreated :i(ht. 2hese three sta(es, however, are not c"earcut, accordin( to the Deusbearin( >athers. Ohen we reach natura" theoriavis&o and mystica" theo"o(y, it does not mean that we (ive up ascesis and compunction of the heart, i.e. practica"

phi"osophy. Lather the more a person pro(resses spiritua""y, the more he stru(("es so that he wi"" not "ose the mercy that he received. 2he >athers advise us that when we become worthy of divine and "ofty visions, we shou"d then be more di"i(ent in our expression of "ove and continence, <so that by Ieepin( undisturbed the passive aspect of the sou", you wi"" experience the unfai"in( "i(ht of the sou"<. 0t is necessary that man shou"d a"ways proceed on his spiritua" path in fear. 0n the be(innin(, he shou"d have the fear of Me"", of punishment 8pre"iminary fear9 and then the fear, "est he "oses (race and fa""s from it 8perfect fear9. <OorI out your own sa"vation in fear and tremb"in(<, the -post"e Pau" says 8Phi". F. @F9. 2e"" me now, Gerondas, what are the (ifts that the ath"ete of the <Jesus prayer< receives after purification and before he enjoys perfect union with DeusC Go on describin( to me the other fruits da +ra%&o de Jesus. 2he monI who does vio"ence to himse"f fee"s divine conso"ation. Me fee"s the presence of risto, which spreads <sweet ca"mness<, unperturbed peace, profound humi"ity, and insatiab"e "ove for a"". 2he conso"ation of divine presence cannot be compared with anythin( human. 0 met an ascetic who became serious"y i"" and went to the hospita" for treatment. 2he best of doctors were by his side as they respected him and wanted to comfort him. Me recovered, of course, thanIed the doctors and returned to his "itt"e ce"". -fter a brief period of time, however, he experienced a re"apse which the brothers did not rea"ise, because he was iso"ated. Me suffered much, yet he was fee"in( such comfort from Deus, which cou"d not be compared with the sincere

and "ovin( care of the doctors or with the efficacious action of the medications. 2he rest he fe"t was without precedent. 2hat is why some hermits 8this is incomprehensib"e to those of the wor"d9 avoid di"i(ent"y human conso"ation in order to fee" the intoxicatin( sweetness and the insatiab"e joy of divine conso"ation... 2hat is a wonderfu" fruit of noetic prayer, 0 said. Go on, father. /an ac!uires (race in the sufferin(s that his fe""owmen cause him. Me f"ies to the azure and ("orious sIy of spiritua" "ife, where the arrows of men of the wor"d cannot reach him. =ot on"y is he not aff"icted, but neither does he not notice them. -s an aerop"ane cannot be brou(ht down nor hit when stones are thrown at it the same happens with such a man. 2here is no (rief because of s"ander, persecution, contempt, accusation etc., but there is on"y (rief for the fa"" of a brother. Dut even if he (rieves for somethin(, he Inows the way to cast it out. Such an examp"e is to"d in the <Sayin(s of the Desert >athers<E <-n o"d man who came to see -bba -chi"es found him spittin( b"ood out of his mouth. Me asIed him, <Ohat is the matter, >atherC< 2he o"d man answered, <2he word of a brother (rieved me, 0 stru(("ed not to te"" him so and 0 prayed Deus to rid me of this word. So it became "iIe b"ood in my mouth and 0 have spat it out. =ow 0 am in peace, havin( for(otten the matter<P. 2his means, indeed, perfect "ove for the brother, which for(ives everythin(. Me does not even want to reca"" them. Oe are a"ready reachin( perfection. ertain"y. -nd this is achieved throu(h a +ra%&o de Jesus. 2his "ove is the resu"t of the experience of the unity of a"" manIind. -nd this is a

wonderfu" fruit da +ra%&o de Jesus. =ot on"y man himse"f is inte(rated, but a"so the unity of manIind is fe"t. Bou Inow, father, the hermit continued, that the unity of human nature was divided immediate"y after the >a"" of -dam. -fter the creation of -dam, Deus created *ve from his side. *veUs creation (ave joy to -dam and he fe"t her as his own 8from his body9 and so he saidE <2his at "ast is bone of my bones and f"esh of my f"esh... < 8Gen. F. FH9. -fter his fa"" when Deus asIed him -dam saidE <2he woman whom thou (avest to be with me, she (ave me fruit of the tree and 0 ate< 8Gen. H . @F9. Defore the >a"", *ve was <bone< from his bones after the >a"" she became <the woman< that Deus (ave him. 0t is obvious here the division of human nature after sin, as it can be seen "ater in the chi"dren of -dam, in a"" the history of 0srae" and in a"" the history of humanity. 2his is natura". Since man was estran(ed from Deus, he was a"so estran(ed from himse"f and separated from other peop"e. 2his constituted comp"ete a"ienation and ens"avement. 2he reunion of human nature was attained <in risto<. Me <stretched out his pa"ms and united what was before divided< and so he (ave the power to each one of us, after bein( united with him, to experience the unity of human nature. 2he ascetic, then, a!uires (reat "ove for Jesus risto throu(h the Jesus prayer, and he is joined with Mim throu(h this "ove. 0t is natura", therefore, for him to "ove whatever Deus "oves and desire whatever Me desires. Deus <desires a"" men to be saved and come to the Inow"ed(e of the truth< 8@ 2it. F. J9. 2his is what the ath"ete of prayer wants. Me is shaIen by the evi" that exists in the wor"d and (rieves deep"y for the "oss

and the i(norAncia of his brothers. Since sin a"ways has ecc"esiastica" and cosmic dimensions and affects the entire wor"d, it is natura" that he who prays experiences a"" the tra(edy of humanity and suffers deep"y for her. Me "ives the a(ony of the :ord in Gethsemane. Me reaches a point, therefore, where he ceases prayin( for himse"f and prays continua""y for others, to come to the Inow"ed(e of Deus. Mis purification from passions, his ac!uisition of the "ife(ivin( divine (race, and prayer for others which is the resu"t of his experiencin( the unity of manIind in Jesus risto is the (reatest mission. 2his is how the >athers saw the missionary effortE as a strivin( for the renewa" of the human bein( and a reinte(ration of nature. *ach person who is purified becomes a va"uab"e part of society, as we are a"" members of the b"essed body of risto. Oe can see this vivid"y in the person of the /ost Mo"y /other of Deus. She was <fu"" of (race<, and then bestowed (race and adorned a"" of human nature. Purified and <fu"" of (race<, she prays for the who"e wor"d. -nd thus we can say that the /ost Mo"y /other of Deus performs the (reatest mission of a"" and benefits a"" of manIind effective"y. Me Iept si"ent for a whi"e and then went on. Sti"" the ascetic fee"s the unity of a"" nature. Ohat do you meanC Me is acInow"ed(ed by a"" nature. Defore the >a"", -dam was the Win( of a"" creation, and a"" the anima"s acInow"ed(ed him as a Win(. -fter the >a"", however, this "inI was broIen and this acInow"ed(ement abo"ished. =iIo"aos Wavasi"as ana"yses this condition vivid"y. /an, he says, is created in the ima(e of Deus. 0n -dam the ima(e of Deus was the

c"ear mirror throu(h which the :i(ht of Deus ref"ects on nature. -s "on( as the mirror remained unbroIen, a"" nature was "it up. Mowever, as soon as it was broIen and smashed, deep darIness fe"" on a"" creation. -"" nature, then, rebe""ed a(ainst man and now does not acInow"ed(e him, neither does it want to (ive him its fruits. 2hus, man is sustained with an(uish and "abour. 2he anima"s are a"so afraid of him and are !uite a((ressive. Bet, when man receives the (race of risto, a"" the powers of the sou" inte(rate. Me is in the ima(e and "iIeness of Deus. Me becomes a mirror, a "i(ht which shines forth the divine (race even to irrationa" nature. =ow the anima"s acInow"ed(e him, obey him and respect him. 2here are many cases recorded where the ascetichermit "ives in the company of bears and wi"d anima"s. Me feeds them, and they in turn serve him, thus ac!uirin( divine (race throu(h a +ra%&o de Jesus, he becomes, a(ain, Win( of nature, and evenmore, he ascends to a more e"evated state than -damUs. -c cordin( to the >athers, -dam was in the ima(e of Deus but he had to reach to the "iIeness of Deus throu(h obedience. Me was in the sta(e of the i""umination of the nous and he had to attain to theosis. Ohereas the ascetic attains to <the "iIeness of Deus< 8divinization9, as far as it is possib"e, throu(h divine (race, without enterin(, however, into the Divine *ssence. Me partaIes of the uncreated ener(ies of Deus. 0 sha"" (ive you an examp"e of this acInow"ed(ement on the part of nature from this very present interview. Ohen my ever memorab"e Gerondas was sayin( a +ra%&o de Jesus, wi"d birds wou"d come to the windows of his ce"" pecIin( the panes. +ne wou"d thinI that this was the activity of the devi" to hinder him from prayer. Dut, in fact,

the wi"d birds were attracted by the prayer of the Gerondas... Gerondas, you have "ed me throu(h the sta(es of perfection4 to the end of spiritua" "ife. /an is capab"e of becomin( a Win(... Me smi"ed faint"y. 2here are even hi(her sta(es. -fter a (reat stru(("e, as 0 mentioned before, it is possib"e for the ath"ete to submit to ecstasy, the divine rapture, and enter the new Jerusa"em, the new promised "and. 2he nous is seized in rapture, and contemp"ates the uncreated :i(ht. -t vespers of the divine 2ransfi(uration we sin(E <Ohen the chosen apost"es behe"d upon the mountain the overwhe"min( f"ood of 2hy "i(ht, < risto who has no be(innin(, and 2hy divinity which no man may approach, they were cau(ht up into a divine trance<. *cstasy and theoria 8vis&o9 of Deus are connected. Ohen we say ecstasy, we do not mean somethin( static, but we refer to divine presence and spiritua" movement. 0t is not inactivity and death but "ife in Deus. 2he >athers say that when man is enraptured in the divine :i(ht, durin( a +ra%&o de Jesus, he ceases prayin( with the "ips. 2he mouth and ton(ue remain si"ent, the heart is si"ent, too. 2he ath"ete, then, de"i(hts in the theoria 8vis&o9 of 2aborian :i(ht. Me receives the uncreated ener(y of Deus. 0t is the same :i(ht of /ount 2abor, which the discip"es saw4 it is the Win(dom of Deus eternity. -ccordin( to St. Gre(ory Pa"amas, the :i(ht is <the beauty of the a(e to come<, <the substance of future (ood<, <the most perfect vis&o of Deus<, <the heaven"y food<. 2hose who become worthy of seein( the uncreated :i(ht are the Prophets of the =ew 2estament. >or, as the Prophets of the +"d 2estament wou"d surpass time and cou"d see the incarnation of

risto, the first advent, in the same way those who contemp"ate the :i(ht surpass time and see the ("ory of risto in the Win(dom of Meaven. Me was si"ent for a whi"e, tooI a deep breath and went on. 2he divine :i(ht possesses a"" of his bein(. *ven his hut shines from the presence of risto and he enjoys this <sober drunIenness<. Me beho"ds the invisib"e Deus. <Deus is :i(ht and his vis&o is :i(ht<, says St. Symeon the =ew 2heo"o(ian. 2he monI sees divine :i(ht at that moment, and this is <a p"easin( and sacred vis&o<, accordin( to <the defendor of theo"o(ians<, St. Gre(ory Pa"amas. /aIarios the hrysoIepha"os a"so describes this vis&oE <Ohat is more beautifu" than bein( in intimate communion with ristoC Ohat is dearer than his divine ("oryC =othin( is sweeter than this "i(ht, throu(h which every i""uminatin( order of an(e"s as we"" as of men is made "ucid4 nothin( is more "ovin( than this "ife, wherein we a"" "ive and move and have our bein(4 nothin( is sweeter than everincarnate beauty4 nothin( is more de"i(htfu" than the ever"astin( joy4 nothin( is dearer than eterna" ("adness, di(nified majesty and bound"ess D"iss<. 0n other words, de"i(ht and joy are bound"ess. 2hese states are indeed too (reat for words. 2his is how St. Symeon the =ew 2heo"o(ian describes it. Me tooI one of his booIs in his hands and started readin(. <0 sit on my bed, free of this wor"d and within of my hut 0 can see present before me, Mim who is out of the wor"d, 0 see Mim and ta"I to Mim4 and 0 dare say 0 "ove Mim and Me "oves me, 0 eat and 0 am fed we"" on"y with the vis&o4

and bein( united with Mim 0 (o beyond Meaven and 0 Inow that this is true and certain4 and where my body is therefore 0 do not Wnow. 0 Inow that Me Oho is immovab"e descends 0 Inow that Me Oho is invisib"e appears to me 0 Inow that Me Oho is separated from a"" creation receives me within Mimse"f, and hides me in Mis arms and then 0 am thus out of the wor"d and 0, morta" and sma"" in the wor"d, 0 can see the creator of the wor"d within myse"f and 0 Inow that 0 wi"" not die, because 0 have eterna" "ife, and because a"" of "ife is poured forth within me<. 2he Gerondas read the passa(e with (reat "on(in(. Mis voice was movin(. Mis eyes sparI"ed. Mis face was shinin( with an inexp"icab"e joy. Mis tremb"in( voice his spiritua" de"i(ht brou(ht tears to my eyes. 2hus even his face shines, he went on, from the divine presence. Me enters, "iIe /oses, into the divine darIness of unInowin(, into the <radiant darIness<, and ac!uires <endurin( Inow"ed(e< and <ineffab"e theo"o(y<. Me stopped a(ain for a whi"e. 0 was waitin( a"most ecstatic, "itera""y (aspin(. *ven the body fee"s the sweetness of this :i(ht and durin( these moments it under(oes <chan(e<. Ohat does this meanC <2hat the body participates in the (race which acts @@H on the nous, is

orientated to it and receives awareness of the ineffab"e mystery of the sou"< 8St. Gre(ory Pa"amas9. 2hen the body <becomes stran(e"y buoyant and ("owin(<, that is, it fee"s an unusua" warmth which is the resu"t of the vis&o of :i(ht. 0t is "iIe the cand"e which when it is "it up, its main body 8the wax9 is at once warm and "uminous. P"ease, a""ow me a !uestion. 0t may be b"asphemous but 0 wi"" asI it anyway. 0s this <chan(e< of the body a rea"ity or ima(inaryC 0s it an ima(ined warmthC =o, my father it is not. 2his <chan(e< is rea". 2he body participates in a"" the states of the sou". 2he body itse"f is not bad, but rather the mind of the f"esh, that is, when the body is ens"aved to the devi". Desides, the vis&o of the :i(ht is a vis&o of the physica" eyes which have been a"tered and stren(thened by the *sp7rito Santo and have become capab"e of seein( the uncreated :i(ht. 2here are many examp"es in the Mo"y Scripture which indicate that the (race of Deus, throu(h the sou", penetrates to the body as we"", which fee"s the action of the "ife(ivin( divine (race. ou"d you refer to some of theseC 2here are many verses in the psa"ms of David, which show thisE </y heart and f"esh sin( for joy to the "ivin( Deus< 8Ps. \J9. <0n Mim my heart trusts4 so 0 am he"ped and my heart exu"ts< 8Ps. FK9. -"so in the @@Pth Psa"mE <Mow sweet are thy words to my taste, sweeter than honey to my mouth<. Oe have the story of /oses, too. Ohen he came down from /t. Sinai with the ten commandments, his face shone. <Ohen /oses came down from /ount Sinai, with the two tab"ets of the testimony in his

hand, he did not Inow that the sIin on his face shone because he had been ta"Iin( with Deus. -nd when -aron and a"" the peop"e of 0srae" saw /oses, beho"d, the sIin of his face shone, and they were afraid to come near him< 8*x. HJ. FPHG9. 2his is a"so seen in the case of archdeacon StephenE <-nd (azin( at him, a"" who sat in the counci" saw that his face was "iIe the face of an an(e"< 8-cts [. @S9. St. Gre(ory Pa"amas be"ieves that the sweat of our Senhor Jesus risto, whi"e prayin( in the (arden of Gethsemane, shows <the fervour fe"t in Mis body because of the intensive prayer to Deus<. >or(ive me, father, because 0Uve tired you with my b"asphemous and wor"d"y !uestion. Oe, peop"e of the wor"d, cannot understand... -""ow me, however, one more !uestion. -re there monIs nowadays, who see the uncreated :i(ht and under(o <chan(e< when they prayC Me smi"ed and saidE 0f the *sp7rito Santo shou"d cease actin( in the hurch, then <the beho"ders of the uncreated :i(ht<, wi"" cease to exist. 2he Mo"y /ountain hides (reat treasures and those who fi(ht a(ainst it in any way, are accusers and enemies of Deus. 0n the time of St. -thanasios the Great some disputed the Deity of risto. 0n the time of St. Gre(ory Pa"amas they disputed the deity of the uncreated ener(ies. =owadays, we fa"" into a"most the same sin. Oe dispute the existence of deified peop"e, who see the divine :i(ht. 2oday, there are sanctified monIs Gods by (race. 2he continuation of "ife on earth is due to these deified ascetics. 2hey bri(hten our wor"d, which is darIened by sin. -""ow me another, perhaps indiscreet !uestion. Mave you seen the

:i(ht, GerondasC ................ :et the reader of this booI a""ow me not to describe that movin( scene and what was said. 0 want to (uard it in a mant"e of si"ence. 0 hope 0 wi"" be excused. -fter a "on( pause, enve"oped in si"ence, 0 was impetuous enou(h to disturb once more the si"ence of the ascetic. Bet, 0 had to. 2he hours were few and 0 had to "earn more. 0 wanted to profit as much as possib"e from my visit with the Deusseein( >ather. >ather, 0 apo"o(ize a(ain. BouUve said that, even nowadays, there are monIs on /t. -thos, who beho"d the uncreated :i(ht. 0 be"ieve that one monI may see it many times. Does it a"ways have the same bri(htnessC Oe can say that there is spiritua" "i(ht and the "i(ht that man sees with his physica" eyes, after they have been transformed and stren(thened to see it. Spiritua" "i(ht is the commandments, and he who Ieeps them receives it. <2hy word is a "amp unto my feet and a "i(ht unto my path<. 2he commandments of risto are <words of eterna" "ife< and not mora"istic externa" precepts. Nirtues, as we"", which are conceived in our effort to carry out the commandments of risto, are torches. >aith is "i(ht as we"" as hope and "ove. Deus is the true "i(ht and <the "i(ht of the wor"d< 8John. \. @F9. Dut the name of Deus is "ove. <Deus is "ove< 8@ John. J. K9. 2hat is why we say that "ove is the bri(htest "i(ht of a"" other virtues. Lepentance, too, is "i(ht, which shines in the sou" of man and (uides him to the poo" of the second baptism, where the eyes are c"eansed from spiritua" cataracts. -"" hristians who fi(ht the (ood fi(ht

enjoy this "i(ht, especia""y those who pursue purification from the passions and they enjoy it, of course, accordin( to the de(ree of their stru(("e. St. Gre(ory the 2heo"o(ian says that <where there is purification, there exists i""umination4 because without the first the second is not accorded<. 0n other words, we interpret what St. Symeon the =ew 2heo"o(ian is sayin( that if man does not see the :i(ht in this "ife, he wi"" not see it in the next "ife either. Sometimes, however, he went on, because of their (reat purity and stru(("e, and even because of the specia" (oodwi"" of Deus, some peop"e become worthy of seein( the :i(ht with their physica" eyes which have been transformed by divine (race "iIe the three discip"es on /ount 2abor. *ven here a (radation can be observed. Ohen they see it for the first time, they beho"d it as a <(reat :i(ht<, which maIes everythin( inside them joyfu". Bet, in fact, it is a dim "i(ht. 2hey beho"d it, as 0 said, as a <(reat :i(ht< in comparison to the darIness they had been used to. 2hey now experience somethin( which they had not experienced before. 0n the second appearance however, the "i(ht is stron(er, but man has a"ready adjusted to the vis&o... Bet, the more he approaches the Divine *ssence, the more he rea"ises the impossibi"ity of beho"din( the divine nature, and this is what the >athers ca"" <radiant darIness<. 2here are many thin(s 0 have not understood. 0 wi"" he"p you to understand by examinin( the case of the Deusseein( /oses, as St. Gre(ory of =yssa presents it. /oses saw the :i(ht, for the first time, on /t. horeb in the form of a burnin( bush, when Deus ca""ed him to (uide the peop"e to the promised "and. 2he second time, he is

ca""ed by Deus to enter into divine darIness and meet Mim there. >irst it was the :i(ht and then the divine darIness. -nd St. Gre(ory exp"ains that man at first sees :i(ht because he used to "ivin( in the darIness. -s the time passes, however, the more he approaches the Divine *ssence the more he <beho"ds invisib"y< the divine darIness, <the impossibi"ity of beho"din( the divine essence<. 0 sha"" read to you the entire passa(eE <Ohat does it mean that /oses entered the darIness and then saw Deus in itC Ohat is now recounted seems somehow to be contradictory to the first 2heophany4 for then the Divine was behe"d in "i(ht but now Me is seen in darIness. :et us not thinI that this is at variance with the se!uence of thin(s we have contemp"ated, spiritua""y. Scriptures teaches by this, that re"i(ious Inow"ed(e comes at first to those who receive it as "i(ht. 2herefore what is perceived to be contrary to re"i(ion is darIness, and the escape from darIness comes about when one participates in "i(ht. Dut as the mind pro(resses, and throu(h ever (reater and more perfect perseverance comes to apprehend rea"ity as it approaches more near"y to contemp"ation, it sees more c"ear"y what part of divine nature is yet to be contemp"ated. >or "eavin( behind everythin( that is observed, not on"y the part that sense comprehends but a"so what the inte""i(ence thinIs it sees, it Ieeps on penetratin( deeper unti", by the inte""i(enceUs yearnin( for understandin( it (ains access to the invisib"e and incomprehensib"e where it sees Deus. 2his is the true Inow"ed(e of what it sou(ht4 this is the seein( that consists of not seein(, because that which is sou(ht transcends a"" Inow"ed(e, bein( separated on a"" sides by

incomprehensibi"ity, as by a Iind of darIness<@G. 2his is what usua""y happens. /an proceeds from the vis&o of dim 8sma""9 :i(ht to the vis&o of bri(hter 8(reater9 :i(ht unti" he reaches the <radiant darIness<, as St. Gre(ory describes. Dut we need to Inow the teachin( of the >athers about the beho"din( of the <radiant divine darIness< in order to understand, in the +rthodox way, what was mentioned before. -ccordin( to the >athers, Deus appears a"ways as :i(ht and never as darIness. Dut when the nous of the Deusseein( ascetic, whi"e in <vis&o<, wants to enter into the Divine *ssence as we"" he meets the unpenetrab"e the radiant divine darIness. Divine darIness, therefore, is not the appearance of Deus as darIness, but the weaIness of man to see the *ssence of Deus, which is <the unapproachab"e :i(ht<. 2he divine darIness, therefore, is :i(ht, but :i(ht invisib"e and unapproachab"e for man. Deus is :i(ht. <0 am the :i(ht of the wor"d< 8John. \. @F9, Me said, and not the darIness of the wor"d. -ccordin( to St. Dionysios the -reopa(ite, <the divine darIness is the unapproachab"e "i(ht wherein Deus dwe""s, which is invisib"e because of its supreme sp"endour and unapproachab"e because of the excessive sheddin( of the supraessentia" "i(ht, and within which everybody who is deemed worthy of Inowin( and seein( Deus, is found, without seein( or Inowin( it at the same time<. 0n this sense, therefore, we say that divine darIness is beyond "i(ht. /any times, however, the >athers ta"I about enterin( into the divine darIness and beho"din( the radiant divine darIness, as does for examp"e, St. Gre(ory of =yssa. Me ta"Is about his brother St. Dasi" the Great by

sayin(E <we Inew that many times he was within the divine darIness where Deus is<. 2he >athers do not mean the entrance into the Divine *ssence, but the superiority of the uncreated :i(ht to the <"i(ht of natura" Inow"ed(e4< because, accordin( to +rthodox teachin(, men participate in the uncreated ener(ies of Deus and not in Mis *ssence. St. Pau" writesE <...the Iin( of Iin(s and :ord of :ords, who a"one has immorta"ity and dwe""s in unapproachab"e "i(ht, whom no man has ever seen or can see< 8@ 2im. [. @S@[9. -nd, in order to summarise, 0 say to you, my father, that the radiant divine darIness is for man, accordin( to the >athers, the unapproachab"e :i(ht of Divine *ssence. *ven when they ta"I about the va"ue of beho"din( the radiant divine darIness, they do not wish to show the superiority of divine darIness to the vis&o of the uncreated :i(ht, but they want to show its va"ue in comparison to the va"ue of the "i(ht of natura" Inow"ed(e Inow"ed(e of the inte""ect. Gerondas, 0 wou"d "iIe to asI another !uestion. Ohen man beho"ds the :i(ht, does he then continue prayin(C =o, he does not. Oe can ca"" it prayer in divine vis&o. Me beho"ds risto and rejoices in Mis divine presence. 2hen prayer proceeds without words. St. 0saac the Syrian says that, if prayer is the seed, then ecstasy is the reapin( of prayer. -nd as the reapers are surprised when they see that a sma"" seed yie"ds such a bi( harvest, in the same way are the Deus seein( ascetics astonished at seein( <the reapin(< of the <+ra%&o de Jesus<. 2his ecstasy is the offsprin( of prayer durin( which, accordin( to St. 0saac <the nous is not prayin( in the usua" way but fa""s in ecstasy throu(h thin(s incomprehensib"e4 and this is the i(norAncia which is

superior to Inow"ed(e<. 2his is <the si"ence of hidden mystery< and the <muteness of the spirit<. 2he >athers ca"" this state <prayer<, because it is the (reatest (ift awarded durin( prayer and is bestowed upon the Saints, but man does not Inow its rea" name. >or at that time he ceases prayin(. Me is e"evated above words and concepts. 2hat is why many of the >athers ca"" this state <the divine Sabbath< or Sabbath of the nous. -s the Mebrews were (iven the commandment to rest on the Sabbath, "iIewise the spiritua" state is the Sabbath of the sou", which rests from a"" worIs and is ca"m. Sabbaths of Sabbaths si(nify the spiritua" ca"m of the deiform sou" which has even withdrawn the inte""ect from the contemp"ations of a"" divine princip"es in created bein(s, that throu(h an ecstasy of "ove, has c"othed it entire"y in Deus a"one, and that throu(h mystica" theo"o(y, has brou(ht it to rest perfect"y in Deus<@@. 2he on"y thin( that man does at that moment is to weep. Me pours abundant tears, not because of the awareness of sin, as before, but because of the vis&o of the uncreated ener(y of Deus. 2hey are tears of de"i(ht, ("adness, joyous tears. 2hey are <pain"ess tears<, <(ratifyin( tears<, <which refresh and nourish the heart<. Bes, they are tears which fi"" the eyes maIin( rivers and furrows on the face. Me is then, in rapture. <Ohether in the body or out of the body, he does not Inow< 8F or. @F. F9. Sou" and body are f"ooded with a joy impossib"e for human "an(ua(e to describe. St. Gre(ory Pa"amas, offerin( a passa(e from St. Dionysios -reopa(ite says, that when the "over of communion with Deus frees the sou" from every attachment and unites the nous with unceasin( prayer, he rises by mystica" ascension to heaven and surveys a"" created thin(s from above,

throu(h sti""ness and si"ence. <Me unites his nous with unceasin( prayer to Deus. 2hrou(h this, he is rapt within himse"f, and finds a new and mysterious way to rise to the heavensE what one cou"d ca"" the impenetrab"e darIness of the ori(ina" si"ence. Oith joy indescribab"e, he remains mysterious"y enraptured, in spirit, in veritab"e rest and in si"ence, fu"" of sweetness4 and he f"ies over a"" created thin(s<. -t this point, a"" wor"d"y thin(s become dust and ashes. 2hey become refuse. =ot on"y does he not fee" the disturbance of passions but a"so he even for(ets about his "ife, since the "ove for Deus is sweeter than "ife, and the Inow"ed(e of Deus sweeter than any other Inow"ed(e. <+ joyfu" and sacred vis&o<. <+ divine eternity<. + divine <sweet peace<. <+ divine "ove<. Gerondas, cou"d you stop for a whi"e, p"easeC 0 fee" very dizzy and tired. 0 cannot fo""ow you in your ascent. 0 cannot bear it... Me came near, tooI my hand, and said in an affectionate voiceE 0 understand you. Dut you wanted me to proceed and ta"I. -nd thus 0 spoIe. 0 understand your distress. Oe, too, after the vis&o of :i(ht, fee" exceedin("y tired, "itera""y crushed. Ohen divine (race comes, it is as if it ho"ds a whip and whips our morta" f"esh. 0 confess that many times after the Divine :itur(y, 0 fee" exhausted and need to rest, on"y then does my human stren(th recover4 it is simi"ar to when one steps off of the (rass, it returns "itt"e by "itt"e from the earth to its former position. 0f we wou"d beho"d divine (race comp"ete"y, we shou"d have died. 2he "ove of Deus cares for everythin(. Oe brou(ht our conversation to a ha"t. -bso"ute si"ence rei(ned

everywhere. 0ntermittent"y you cou"d hear a monI hoein( in the (arden recitin( at the same time a +ra%&o de Jesus. 0 was breathin( deep"y. /y heart was poundin( as if it wou"d breaI... - fever came over me. 0 had approached the ho"y of ho"ies of mystica" theo"o(y 0 had approached <the intan(ib"e for the uninitiated<. Down on the sea the ref"ection of the sun had sunI into the water and the part of the sea that 0 cou"d see was (o"den "iIe. - schoo" of do"phins 8a usua" phenomenon on /t. -thos9, as far as 0 cou"d distin(uish from where 0 was, was p"ayin( in the sea. 2hey wou"d emer(e and then a(ain taIe a p"un(e into the (o"den water. /onIs, 0 thou(ht, these fervent "overs of heaven, are "iIe do"phins. 2hey "ive immersed in the water of (race and emer(e on"y for a whi"e to show us that they exist and a(ain recede into the <vis&o< of Deus. St. Symeon dwe""in( within the uncreated 2aborian :i(ht, b"esses the <"overs< of DeusE <D"essed are those who are c"othed in "i(ht, for they are wearin( the weddin( (arment. 2heir hands and feet sha"" not be bound, nor sha"" they be thrown into ever"astin( fire. D"essed are those who have Iind"ed the "i(ht in their hearts, who Ieep it un!uenched, for as they joyfu""y depart from this "ife, they wi"" meet the bride(room, torch in hand, as he "eads them into the brida" chamber. D"essed are those who have approached the divine "i(ht, who have entered it and been absorbed by it,

min("ed in its bri(htness, sin has no more power, they wi"" weep bitter tears no more. D"essed is the monI, offerin( his prayers to Deus, who sees Mim, and is seen near Mim, who fee"s himse"f out of time and space, for he is in Deus a"one, Inowin( not if he is in or out of the body4 he hears inneffab"e words, not to be spoIen4 he sees what no eye has seen or ear heard, nor has it entered the heart of man. D"essed is he who has seen the :i(ht of the wor"d formed in himse"f, for he has conceived risto within himse"f4 he wi"" be counted as his mother, as risto, in Ohom there is no "ie, has said<. 0 was beside such a burnin( mountain. 0 was c"ose to a monI who was "ivin(, a"ready in this "ife, the heaven"y rea"ity. 2here was ca"m outside in nature, and ca"m came into my sou". Deus, Paradise are beyond time but a"so within time, !uite near to us. Deside us, within us, dividin( time and history. :et us stop our discussion, father... said. :et us (o outside for a whi"e. =o, no 0 said. 0 want to hear more. Bou said that a +ra%&o de Jesus is a science, a comp"ete university. 0 want you to maIe me a scientist toni(ht.

K. *rrors in practisin( a +ra%&o de Jesus and how we cope with them

 Bou are asIin( too much. =obody can become a scientist of the Jesus prayer un"ess he stru(("es persona""y, un"ess he himse"f starts this worI. Ohatever the others wou"d say is simp"y an introduction, to (ive him a (ood spiritua" appetite. Mowever, in order to comp"ete my thou(hts about a +ra%&o de Jesus, 0 must, perhaps, say a few thin(s about the dan(ers and the errors that may arise a"on( the way. 0ndeed, 0 said. Bou said somethin( before, that the monIs avoid the direct descent of the nous into the heart by the use of various means, in order to avoid dan(ers. Ohat are these dan(ers and errorsC 2he error starts with the thou(ht that we must ac!uire (race in a short period of time. 2here are many peop"e who are practisin( the sacred worI da +ra%&o de Jesus and want to enter into the vis&o of :i(ht in a short whi"e. -nd they "ose heart and (et disappointed because this cannot happen immediate"y and to a"". 2he ath"ete must accept that he must stru(("e many years. Deus does not force our wi"", because we are persons and have free wi"" nor shou"d we force DeusUs freedom, because Me is a Person, too. Oe shou"d "et Mim come, whenever Me thinIs, whenever Me wants. Me stopped for a whi"e. -nother error is to (ive (reat si(nificance to psychotechnic methods. 2hese methods 8breathin( in and out, beatin( of the heart9 are simp"y he"pfu" means so that we can concentrate our nous and free it from e"ements a"ien to its nature. 2hese methods do not have a ma(ica" power, but they are usefu" to us in avoidin( the distraction of the nous. Ohen the nous is focused and maintained within itse"f easi"y, then a"" auxi"iary

means are unnecessary. -re there other errors as we""C 2here are, indeed. Ohen we move !uicI"y durin( the course of prayer. Oe mentioned a "itt"e whi"e a(o that there are various sta(es of deve"opment in the practice da +ra%&o de Jesus and we summed them up into five. 2he first sta(e is to recite a +ra%&o de Jesus with the "ips. 2he second is to Ieep the remembrance of Jesus in the mind and it wi"" descend by itse"f into the heart. Some peop"e, however, sIippin( the first sta(e, start from the second and do not succeed in accomp"ishin( very much. +thers (o strai(ht from the first sta(e to the third and deve"op it main"y by breathin(. 2his is dan(erous, because, as 0 said before, the physica" heart may suffer and this can cause a +ra%&o de Jesus to cease. 2here is no i""ness of course, but, neverthe"ess, it is possib"e that this sacred worI may stop. +n the subject of tears, he went on, there are a"so certain prob"ems. Ohat do you meanC Oe said ear"ier that when a +ra%&o de Jesus stays in the nous the eyes shed abundant tears. Mowever, this is not a"ways indispensib"e. Prayer can (o we"" even if there are no tears. So, we shou"d not (et disappointed in the absence of tears, because they wi"" come when Deus a""ows it. -nd even if we are f"ooded by them, we shou"d not pay attention to them, neither shou"d we describe these states to others. 2he ascetic experience says that when we ta"I about these states, then they cease immediate"y, and it taIes a "on( time for them to return. =eed"ess to say, a"thou(h we Inow the sta(es of noetic prayer, we shou"d avoid thinIin( about which

sta(e we are in. Oe must proceed in humi"ity. Desides, 0 thinI 0 to"d you a short whi"e a(o, fee"in( pride in and durin( prayer is stupidity. 0t rea""y is stupidity. /an is "iIe a be((ar who asIs for a piece of bread and then he fee"s proud because he has obtained it. -nd this is stupidity and a sin . 0 can see that humi"ity p"ays an important part here. Bes, it does in a"" sta(es. St. Dasi" the Great says that humi"ity is the treasury of a"" virtues. 0t concea"s a"" virtues and fina""y it concea"s itse"f. 0n (enera", we must di"i(ent"y avoid pride in the spiritua" "ife, especia""y when it comes as vain("ory. -nd you Inow, of course, that vain("ory appears in every virtue4 when we ta"I, when we Ieep si"ent, when we fast, when we Ieep vi(i" and even when we say a +ra%&o de Jesus, in hesychia and in forbearance. 2he >athers say that vain("ory is "iIe a traitor who secret"y opens the (ates of the city so that the enemy can enter. 0n such a case, no matter how stron( the city is and how (ood its defences are, it is captured by the enemy. 2he same a"so happens in the spiritua" "ife. =o matter how many virtues we have and no matter how much stren(th we ho"d on to, vain("ory hands us over to the devi". -nd the >athers recommend that one must never undertaIe a worI which wi"" possib"y "ead him to vain("ory. 0 did not understand this. an you exp"ain it furtherC :et me come to the subject of prayer. 2he faithfu" must not overdo it, as far as prayer is concerned, because it is certain, then, that he is bein( a""ured by the devi". 0n such a case, whatever, he mi(ht do even thin(s beyond his stren(th is achieved by the power of the devi". So, dra((ed

by the devi", he is "ater abandoned by him at some time, then pushed bacIwards, and impe""ed to fa"" very "ow. Me is actua""y destroyed. -nd how can one avoid this most heavy fa""C 2he savin( path is mournin( and obedience. Prayer is very c"ose"y connected with mournin(. Ohen the devi" sees somebody "ivin( in mournin(, he does not remain there but f"ees, because he is afraid of the humi"ity which is en(endered by mournin(. St. Gre(ory of Sinai te""s us that the best defence for the ath"ete of prayer is to be in a state of mournin(, so that the joy which comes in prayer may not "ead him into pride, for the bri(ht sadness Ieeps his sou" unharmed. /ournin( and the awareness of our sinfu"ness are indispensab"e in the course of pure prayer. 2he ath"ete ;shou"d Ieep his nous in he"" and despair not]. /oreover, the awareness of our sinfu"ness, of our nothin(ness, and the hope in the /ercifu" Jesus are characteristic of +rthodoxy and of a"" of our hymns. 0t shou"d be stressed, thou(h, that not a"" can "ive in deep mournin( because (reat stren(th and an ear"ier taste of divine (race are needed so that they are not shaIen. Mowever, as far as it is possib"e, we shou"d a"" "ive this b"essed mournin(. 0ndiscriminate obedience to a Gerondas is a"so necessary. *verythin(, even the sma""est thin(s, shou"d be done with his b"essin( and his wise (uidance4 even in the case of the uncreated :i(ht. Ohat does obedience to a Gerondas have to do with the vis&o of the uncreated :i(htC 0 asIed astonished at what 0 had heard. Ohen man wa"Is a"one, without the indispensab"e b"essin(, then he is pursued by the devi", as we said before. Me experiences within himse"f

the dissatisfied desire to see the uncreated :i(ht. Me be"ieves that this is perfection and he wants to reach there !uicI"y. 0s this not ri(htC 0 interrupted him. =o, it is not. St. Diadochos recommends that the ascetic shou"d not practise his ascetic "ife with the hope of seein( the uncreated :i(ht, ;so that the devi" wi"" not find his sou" ready on that account to be carried off]. +ne shou"d start the worI da +ra%&o de Jesus with "ove towards Deus and obedience to Mis ho"y Oi"". >or, it is possib"e for the devi" who can dis(uise himse"f as an ;an(e" of "i(ht] 8F or. @@ . @J9 to taIe the form of an an(e" who wi"" serve him. -nd, then, the poor man thinIs that he has reached the hei(ht of perfection, since he "ives with an(e"s, without bein( aware that he is conversin( with devi"s. 0t is a"so a temptation when the ascetic whi"e prayin( accepts thou(hts from the demons that he wi"" soon see the uncreated :i(ht. /uch care is needed in this de"icate and dan(erous situation. Me must stop prayin( and reprimand himse"f severe"yE ;Mow dare you, so wretched and vi"e, desire to see the uncreated :i(ht]. 2he (reatest dan(er is to thinI onese"f worthy of seein( the uncreated :i(ht. Me can even sayE ;-"as. the demons, my murderers are comin( to destroy my sou".] 2hen, immediate"y, the enemy disappears. /any times the devi", in order to satisfy the ambition of the monI and captivate him even more, brin(s even "i(ht into his ce"". 0t is not the uncreated :i(ht, but the created one, that of the devi". -nd how can it be distin(uishedC 2here are many ways which he"p the monI to distin(uish the two

"i(hts. 2he criteria are as fo""owsE >irst"y, if he has reached the vis&o of the uncreated :i(ht throu(h obedience. 2he path of perfect and indiscriminate obedience is the (uarantee that the vis&o of :i(ht is (enuine. 2he ascetic must confide a"" matters concernin( ;vis&o] to a discernin(, ho"y and dispassioned Gerondas and asI him about them. 2he thou(ht that he shou"d not asI his (uide is from the devi" who aims at Ieepin( him in darIness, error and s"avery. Second"y, the :ord said about the fa"se prophetsE ;you wi"" Inow them by their fruits] 8/att. K. @[9. 2he same ho"ds true in this case, too. - c"ear distinction between the uncreated and created "i(ht is made by their fruits. 2he uncreated :i(ht brin(s into the sou", ca"m, peace, humi"ity and awareness of our wretchedness. Ohen -braham ta"Ied to Deus, he ca""ed himse"f dust and ashesE ;Deho"d, 0 have taIen upon myse"f to speaI to the :ord, 0, who am but dust and ashes] 8Gen. @\. FK9. 2he same happened with JobE ;0 had heard of thee by the hearin( of the ear, but now my eye sees thee4 therefore 0 despise myse"f and repent in dust and ashes] 8Job JF. S9. -nd Prophet 0saiah, when he saw the ("ory of Deus, exc"aimedE ;Ooe is me. >or 0 am "ost4 for 0 am a man of unc"ean "ips, and 0 dwe"" in the midst of a peop"e of unc"ean "ips4 for my eyes have seen the Win(, the :ord of hosts.] 80s. [. S9. +n the contrary, the vis&o of the "i(ht of the devi" en(enders pride, vain("ory, the thou(ht that we have ac!uired perfection. St. Gre(ory of Sinai saysE ;Wnow, then, that the ener(ies of (race are obvious and the demon, even if he dis(uises himse"f, cannot administer them4 he cannot (ive meeIness, nor forbearance, nor humi"ity nor hatred for the wor"d, neither can he extin(uish p"easures and passions this is

the worI of (race4 his activity is pride, hau(htiness, cowardice, and every Iind of evi"]. -part from pride, the vis&o of the "i(ht of the devi" creates disturbance. 2he ener(y of the *sp7rito Santo bestows peace, bo"dness and ca"mness to both body and sou", whereas the activity of the devi" (ives vent to fear and disturbance. St. 0saac says that every disturbance is a p"a(ue of the devi", because one transmits to others what he has in his nature. 2he *sp7rito Santo is by nature a spirit of peace and it transmits peace, whereas the devi" is by nature a spirit of disturbance and fear and transmits disturbance and fear. 2hird"y, the sou" does not accept the "i(ht of the devi" immediate"y, but it is re"uctant at the be(innin(. 2he vis&o of the uncreated :i(ht conveys certainty and acceptance at once. 2he uncreated :i(ht comes unexpected"y and you do not doubt whether it is (enuine or not. >ourth"y, even in co"our there is a"so a difference between the two "i(hts. 2he discip"es witnessed on /ount 2abor, durin( the 2ransfi(uration of risto, that ;his face shone "iIe the sun, and his (arments became white as "i(ht] 8/att. @K. F9. +n the contrary, the co"our of the devi"Us "i(ht is reddish, accordin( to the testimony of many Saints, who rea"ised the difference. >ifth"y, there is a"so a difference in shape between the two "i(hts. 2hose who beho"d the uncreated :i(ht ;see no shape or form or ima(e, but "i(ht without any form] 8Symeon the =ew 2heo"o(ian9. -nd if it shou"d taIe any form, it wou"d "ooI "iIe the disc of the sun. Deus appears "iIe the ;sun or "iIe the disc of the sun, presentin( Mimse"f in the shape of a sphere, radiant, "iIe a f"ame], without any shape and form. 2he reverse happens with the vis&o of the created "i(ht of the devi". St. Gre(ory Pa"amas (ives the

fo""owin( examp"e. Me writes that once -Iindinos went to /t. -thos. Me stayed there for a few days and to"d St. Gre(ory that whi"e he was tryin( to pray, he saw a "i(ht which was sp"it, and a human face cou"d be seen within it. 2he Saint asserted that the "i(ht was from the devi", because it had a shape. ;-nd 0 dec"ared to him that it was a terrib"e deceit and mocIery and (ame of the devi", or rather a cunnin( trap]. 2he >athers su((est, the experienced ascetic went on, that we shou"d not immediate"y accept every incident that occurs durin( our prayer. ; onsider somethin( as (ood after (reat testin(]. Oe must asI the Gerondas about a"" of these matters and on"y after an intense and "on( stru(("e, accordin( to the (race we ac!uire, are we ab"e to distin(uish error from truth. Nine(ar and wine are the same in appearance, but they differ in taste. Simi"ar"y as years pass, the ath"ete of prayer ac!uires the abi"ity to discern the difference. 2he Gerondas was speaIin( unremittin("y. Mis head was bent toward the (round. 0 was "istenin( to him, "itera""y charmed. 0 did not want to interrupt his +rthodox thou(hts, which expressed the teachin(s of the >athers. Peace and ca"mness fi""ed my heart whi"e he was speaIin(, and that was a si(n that his teachin( was true and sound. -"" of these factors 0 have just mentioned to you are c"ear"y shown in a conversation that St. Symeon the =ew 2heo"o(ian cites. Bou can see there that Deus appears as :i(ht which brin(s sweetness. 2he discip"e asIs the discernin( spiritua" father, who has a"ready seen Deus, and is assured that what he saw was Deus. Me tooI the booI and started readin(E

;Deus is "i(ht, Mis vis&o is "i(ht Ohen Me revea"s Mimse"f, 0t is a "i(ht. 2he beho"der marve"s Inowin( not Oho hast appeared, darin( not to asI the !uestion ;Oho art thouC] Darin( not to "ift the eyes to see Mis (reatness, except in fear, in tremb"in(, prostrate before Mim, Inowin( on"y that someone has come, someone has appeared. 0f there is a person who has a"ready spoIen of these thin(s, a person who has a"ready seen Deus, to him, it can be saidE ;0 have seen]. ;Ohat have you seen, chi"dC< ;- "i(ht, >ather, sweet, so sweet, to say what it was, is beyond me], even as he speaIs his heart is dancin( on fire with "ove for Mim Ohom he saw. Me says, weepin(the "i(ht, this "i(ht has come to me, father4 my ce"" was en(u"fed the wor"d f"ed away before Mis faceE on"y 0 by myse"f and the "i(ht. Oas 0 in the body, or outE 0 do not Inow. 2he joy which 0 had is with me sti"", unspeaIab"e, except in tears which f"ow unceasin("y as you see. Me rep"ied ;0t is Me, my chi"d]. -t these words, Me came a(ain and (radua""y, "itt"e by "itt"e, purified, encoura(ed, 0 cou"d asI ;my Deus, 2hou art hereC< ;Bes, 0 am here, ;Bour Deus, Oho ;became man for you ;and now, ;you share my divinity, ;0 maIe you Deus]. Ohen you devote yourse"f to tears, to contrition,

to prostration, to humi"ity, Me brin(s you "itt"e by "itt"e to Inow"ed(e of Deus]. 2he novice appeared then, whom 0 had be(un to fee" jea"ous of, because he had found such a wise and experienced (uide and asIed his Gerondas. Bou to"d me to water one of the trees. 0 have done it. Sha"" 0 water the other one, nowC Bes, water it. -nd, turnin( to me, he saidE 2his is the obedience which 0 was speaIin( of before, and he who practises it and asIs his instructor about everythin(, maIes spiritua" pro(ress. Me achieves many thin(s throu(h obedience. >irst"y, he does not "et his ima(ination worI out so"utions, as many monIs do. 0n this way, he purifies his mind, not on"y of the comp"ex but a"so of the simp"e thou(hts4 and thus he concentrates more on a +ra%&o de Jesus. Second"y, he (ets used to asIin(. -sIin( oneUs own spiritua" father is sa"vation. Ohere obedience exists, there, too, exists humi"ity, which is the foundation of obedience. So the spirit of pride, the devi", can not penetrate and create stressfu" situations. 0n (enera", obedience is abso"ute"y necessary in the course of this ho"y worI. Oe must not proceed without a (uide. 2he Gerondas shows us the way, re(u"ates the pro(ram of our spiritua" "ife, orders us to stop a tasI and te""s us whether we are proceedin( we"" and in the si(ht of Deus. 2he person of Gerondas stands for Deus Mimse"f. Me is ;in the p"ace of risto]. 2he Gerondas is for the monIs whom he has under his care, what the bishop is for his

diocese and the abbot for his ho"y monastery. Does asceticism (ive such a (reat importance to the existence of the GerondasC Bes, indeed, it does. =o one can (o on without a Gerondas nor can he "ive within pure +rthodox tradition. -s physica" "ife is imparted from (eneration to (eneration in the same way too is spiritua" "ife imparted. 2he Gerondas, bein( the possessor and bearer of this tradition, imparts it to his spiritua" chi"d and (ives birth to him in risto. 2he Gerondas imparts the tradition to him who wants to obtain it. 2he meanin( of obedience concernin( sa"vation rests on this point. 0 am obedient, not so that 0 wi"" disappear, but in order to mortify my bad se"f and (et rid of my own wi"" and accept tradition4 in order that risto be formed within me. 0 am obedient so that 0 may be born. +bedience is a"so necessary because the dan(er of error "urIs. 2hat is why -bba Dorotheos writesE ;=o one is more wretched, no one is more vu"nerab"e than he who wa"Is the path of Deus without anyone to (uide him]. 2he same >ather, interpretin( the passa(e from the ProverbsE ;where there is no (uidance, a peop"e fa""s "iIe "eaves] 8Prov. @@ . @J9, says that the "eaf is in the be(innin( (reen and fresh but then it fades and fa""s. 0t is despised and stepped upon. 2he same happens to the man who does not have a spiritua" father. Me soon withers and succumbs to his enemy. ;0n the be(innin( he is fu"" of fervour concernin( fastin(, vi(i", practisin( hesychia, obedience, and other virtues4 then his fervour fades away and, because he does not have a spiritua" father who sustains, increases and excites this fervour, he withers away and fa""s and is subject to his

enemies, who do whatever they want to him]. 0 wi"" (ive you an examp"e so that you understand why the existence of a Gerondas is necessary for us to avoid mistaIes. 0 met a monI who, whi"e prayin(, fe"t a stron( pain in his heart. Me to"d it immediate"y to his Gerondas. 2he Gerondas was worried and, bein( himse"f experienced, asIed him where in his heart he fe"t the pain. Ohen the monI answered that his heart hurt on the outer "ower part, he orderedE ;Bou must stop sayin( a +ra%&o de Jesus immediate"y4 you wi"" not say it for a weeI, for you shou"d have fe"t pain on the upper in side part of the heart. Since the passions act on the "ower part, the devi" is sure"y preparin( somethin( a(ainst you]. 2hus, the monI was de"ivered from the deceit of the devi" which had a"ready be(un to taIe action. 2he >athers teach from their experienceE ;0f you see a youn( man ascendin( to heaven by his own wi"" snatch him by the "e( and pu"" him down because it wonUt be beneficia" to him]. 0 considered that discip"e b"essed because he was humb"e and his spiritua" father was ho"y. -nd 0 remembered a poem by 2heodore the StuditeE 2o the Discip"e. ; ome youn( ath"ete of Deus, Ieep c"ose to me, Ieep fu"" of zea", bend "ow your necI in comp"ete obedience, humb"e yourse"f, dead to your own wi"", te""in( a"" the thou(hts of heart and mind you are a"ready in the arena, have no fear of desert, have no fear of the pi""ar,

nor of any other order in the race that is before us, the race to Inow Deus you are the first accordin( to Mo"y Scripture4 you fo""ow the path of the first martyrs]. D"essed are the monIs, ath"etes of the spiritua" "ife. D"essed are the birds which sin( and enjoy the dewy sprin( time of Deus. Oe cannot "ive these ecstasies. Oe breath the fumes of our impurities. Oe eat the dust of the earth, from which we are made. Bet, you too can enjoy the beams of divine ("ory, sheddin( of divine "i(ht. 0f you want to become true theo"o(ians you must pray because on"y then the /ost *sp7rito Santo is pre sent and acts. ;0f you are a theo"o(ian you pray tru"y and if you pray tru"y you are a theo"o(ian]. 0 wi"" te"" you somethin( to he"p you to understand this. 0t is possib"e after committin( a sin 8primari"y a carna" one9 that a person can write theo"o(ica" treatises and be en(a(ed in the ana"ysis of the worIs of the >athers, but, since he has "ost (race by committin( the sin, he cannot pray. Prayer ceases but worI does not. 2hus, a true theo"o(ian is he who "ives in prayer. 2herefore, you too can receive, the joyfu" heartbeat of divine i""umination. Dut howC 0 wou"d "iIe your inva"uab"e he"p on this subject. 0t wi"" be very practica" as we"" as indispensab"e. Y D- W Z \. - +ra%&o de Jesus is necessary for "er(y and :aymen who "ive in the Oor"d Bou must rea"ise the necessity of purification from passions. Bou shou"d not on"y want to maIe others we"" but you shou"d be"ieve that you, too,

"iIe a"" of us, are fu"" of passions. *ach passion is a he"". Bou shou"d a"so Inow that, accordin( to what we have said, a +ra%&o de Jesus is a remedy which cures the sou" and purifies it. 2hat does not mean that the Jesus prayer is a panacea but rather it is the means by which man is united with Deus, who is the on"y one Oho purifies and i""umines the sou". Me is the physician of our sou" and body Me is ;the true "i(ht that en"i(htens every man who comes into the wor"d] 8John. @ . P9. -s eye sa"ve c"eanses the vis&o and enab"es a"ready existin( objects to be seen, simi"ar"y, each person must wi"" to be purified and transformed and seeI, throu(h prayer, i""umination which comes from Deus. Do you be"ieve that we, who worI in the wor"d, can do what the monIs do concernin( this divine worI of prayerC *ven if you cannot do exact"y what they do, sti"" you can achieve many thin(s. 0t must be made c"ear, however, that noetic prayer is one thin( and prayin( a +ra%&o de Jesus another. =oetic prayer, as some hesychasts practise it, re !uires a "ife without distraction. 0t re!uires !uietness and many other thin(s, as we have a"ready described. 0f you cannot practise noetic prayer in the wor"d and this is very difficu"t you must pray with a +ra%&o de Jesus at set times or say it whenever you can. 0t wi"" do you (reat (ood. an you su((est to me some usefu" and practica" waysC -part from church services, you shou"d a"so desi(nate a certain hour for the practice da +ra%&o de Jesus, for meditation on the name of Jesus. Bou shou"d start the practice da +ra%&o de Jesus (radua""y and proceed accordin( to your thirst and the (race you fee". +ne can start by sayin(

the prayer for ha"f an hour in the mornin( before sunrise, and ha"f an hour in the evenin(, after the comp"ine, before s"eep. 0t is necessary for there to be a fixed hour for prayer which shou"d not be chan(ed for any reason, not even for (ood worIs. 0t is possib"e, for examp"e, that somebody may come for confession at that particu"ar time. 0f he is not i"" or if it is not very ur(ent you shou"d not postpone the time you have set aside for a +ra%&o de Jesus. 2he same shou"d happen concernin( (ood worIs. - peacefu" and !uiet room where no noises are heard is a"so necessary for one to start the worI da +ra%&o de Jesus, in the way we mentioned before. 2hat is, in the be(innin( we shou"d warm our heart or read a booI of the >athers, which creates in us a fee"in( of compunction, and then we shou"d say a +ra%&o de Jesus either with the "ips, the mind or the heart, accordin( to our spiritua" pro(ress. :itt"e by "itt"e the time devoted to a +ra%&o de Jesus wi"" increase and it wi"" sweeten our hearts, and we sha"" "on( for it. Dut, 0 repeat, in the be(innin( we need to force ourse"ves to say the prayer even for a short time. 0t wi"" do us (reat (ood. 0s it enou(h, this short period of timeC 0t is not enou(h but when there is a (ood disposition and humi"ity, Deus fi""s up what is "acIin( in prayer. Since Deus is so sympathetic to our downfa""s, wonUt Me be extreme"y mercifu" to us in the stru(("e for our transformationC Me fi""s up whatever is "acIin(. Me taIes into account even the specia" circumstances of each one of us. 0t may be that one hour of your prayer wi"" be more b"essed than the many hours of a monI, because you are a"so busy with other worIs. 0 admired the discretion of this -thonite monI, of this incarnate an(e".

Me distin(uishes a"" prob"ems with admirab"e abi"ity and puts everythin( in its proper perspective. Bou shou"d Inow, however, he went on, that the devi" wi"" expose you to many temptations durin( prayer, as 0 said previous"y. /any incidents wi"" come up to maIe you stop prayin(. Dut you shou"d a"so Inow that Deus is testin( you throu(h these tria"s to determine if you rea""y want to practise a +ra%&o de Jesus. 0n such a case, if you persevere, Deus wi"" come to your aid and drive away a"" difficu"ties. Dut, Gerondas, if, whi"e prayin(, thou(hts come to my mind of preparin( a speech or a sermon4 of doin( somethin( for the "ove of my brother, must 0 abandon themC Bes, you must abandon them. >or, even when (ood thou(hts come durin( prayer 80 refer to the set times of prayer9, the devi" exp"oits them to obstruct us from prayer. 0f the devi" rea"ises that we are ready to (ive up a +ra%&o de Jesus for such thin(s, he wi"" send us many thou(hts of the same Iind even at the restored set time. Dut in this case, neither do we pray, nor are we purified nor have our brethren rea""y benefited. >or the preparation of a sermon, which has rep"aced prayer, is without fruit. 0t wonUt benefit the brethren. 0t happens sometimes that we return to our ce"" exhausted, after havin( spent a "ot of our stren(th, and then we cannot pray our usua" ru"e. Ohat shou"d we do in these casesC Oe shou"d not (ive up a +ra%&o de Jesus even then. St. Symeon recommends that servin( our brothers shou"d never be the cause for us to be deprived da +ra%&o de Jesus, because we then "ose many thin(s.

Oe shou"d never find excuses to avoid prayer. ;:abour in service accordin( to your stren(th4 and in your ce"", persevere in prayer with contrition, vi(i"ance and continuous tears4 and do not have it in your mind4 0 have "aboured exceedin("y today, "et me diminish the time of prayer because of physica" tiredness. >or, 0 te"" you that no matter how much you worI beyond your stren(th in servin( others, if you deprive yourse"f of prayer, be sure that you have "ost somethin( very (reat]. Ma"f an hour da +ra%&o de Jesus is worth as much as three hours of deep s"eep. 2he pro"on(ed +ra%&o de Jesus rests and ca"ms us. So, even from this point of view, it is an invi(oratin( physio"o(ica" remedy. /y dear father, wrap up a"" your worIs in the (o"den mant"e da +ra%&o de Jesus. 0t is because they worI much with their brain and not with their heart, that many of the brethren have tribu"ations and are in an(uish in their spiritua" endeavour. 2hey become tired by thinIin( what to say, whereas when they "ive in (race, then the thou(hts come, they "itera""y sprin( forth "iIe a rushin( river. 0t is because they do not have a (ood "inI with a +ra%&o de Jesus that the brethren !uarre" amon( themse"ves, do not have peace, are aff"icted by unjust attacIs and do not rejoice over them, accordin( to the commandment of risto. St. =icodemos the Ma(iorite, bein( (uided by a "on( tradition of severa" centuries, su((ests that the Dishop shou"d be e"ected from the ranI of the monIs. Mavin( monastic consciousness, he wi"" not be troub"ed by persecutions, s"ander, accusations or the an(er of men, since he himse"f is the first to reco(nise his own sinfu"ness and to accuse himse"f. 2hus he ac!uires a"" the fruits we mentioned before main"y "ove, which f"ows from much (race, and

freedom from fa""in( into sin, as the >athers say. Ohat do you mean, father, by monastic consciousnessC 0 mean obedience, humi"ity, se"f,condemnation and an insatiab"e thirst for a +ra%&o de Jesus obedience to the Gerondas and the spiritua" father. 2he monI shou"d be humb"e toward a"" peop"e and his humi"ity shou"d be connected with the stru(("e for purification from passions. Oe shou"d not undertaIe many worIs, because, unfortunate"y, we are inf"uenced in this matter by other heresies. 2he (reatest worI is to ac!uire humi"ity and ho"iness. 2hen we are tru"y rich. 2he hurch is not a ministry of socia" services, but it is the treasury of divine (race. Priests are not socia" worIers but those who (uide the peop"e of Deus. -nd this cannot be done un"ess they have humi"ity and ho"iness. Oithout ho"iness and humi"ity the (reatest socia" worI is soon ob"iterated, whereas when we have humi"ity and ho"iness of "ife, even the sma""est socia" worI ac!uires extraordinary dimensions. Mumi"ity shou"d be connected with se"f condemnation, too, that is with se"faccusation. Oe shou"d be the first to accuse ourse"ves. Oe shou"d attach the respect that the others show us to our priesthood and not to ourse"ves. Oe shou"d attribute the accusations of others to our own sinfu" state and not to our priesthood. Oe wi"" experience then peace and much (race from Deus, and wi"" drive out every cause which maIes us hate our brother. 2here must a"so be insatiab"e thirst for a +ra%&o de Jesus. Oe shou"d not consider the Jesus prayer an opportunity, but we shou"d consider it as "ife itse"f. Oe shou"d move within prayer. +ur theo"o(y and our preachin( shou"d be born within its ho"y atmosphere. Oe shou"d a"so have our ru"e and do it every

day. Ohen we "ive in this way the wor"d is then benefited beyond measure. Ohoever one may be, either priest or bishop, he shou"d a"ways have one concernE not to "ose his monastic consciousness. 0t is written in the ;Sayin(s of the Desert >athers<E ;0t was re"ated of -bba =etras, the discip"e of -bba Sy"vanus, that when he dwe"t in his ce"" on /ount Sinai, he treated himse"f prudent"y, with re(ard to the needs of his body, but when he became bishop at Pharan, he curbed himse"f with (reat austerities. Mis discip"e said to him, ;-bba, when we were in the desert, you did not practise such asceticism. ;2he o"d man said to him, ;2here in the desert 0 had interior peace and poverty and 0 wished to mana(e my body so as not to be i"" and not to need what 0 did not have. Dut now 0 am in the wor"d and amon( its cares, and even if 0 am i"" here, there wi"" be someone to "ooI after me and so 0 do this in order not to destroy the monI in me<@F. 2hose who have the consciousness of a monI fee" the need to receive a b"essin( for whatever worI they do. 2hey entrust it to the Dishop and to an experienced spiritua" father to checI it and correct it durin( its course and at its end. 2hey do not want praises for what they do, because he who is honoured or praised more than he deserves "oses much. Oherever you are, in the street, in the car you shou"d say the +ra%&o de Jesus4 ;Senhor Jesus risto, tende miseric6rdia de mim] and ;/ost Mo"y /other of Deus save me]. Oe shou"d often attend the Divine :itur(y with the proper preparation and participate in the undefi"ed /ysteries. -"" creation praises and ("orifies Deus. - priest who does not offer the Divine :itur(y is in discord in this wonderfu" praise. 0t wou"d be (ood to chant from time to time the anon to our Senhor Jesus risto which is

found in the DooI of Mours. Bou shou"d a"so chant the specia" prayers addressed to our Senhor Jesus risto and found at the end of the booIE ;2he Vnseen Oarfare], composed by St. =icodemos the Ma(iorite. Me ur(es us to evoIe often, the most sweet, joy ,producin( and the cause of a"" (ood, savin( name of our Senhor Jesus risto, not on"y with our "ips, but a"so with our heart and mind. Bou shou"d a"so pray for others, too, because Deus has en trusted his own peop"e to you. 2herefore it is your duty to withdraw and pray for peace and i""umination of his peop"e. -s (reat /oses did... - =0GM2 0= 2M* D*S*L2 +> 2M* M+:B /+V=2-0= o^@F^H^J^S^[^K^\ P^o _ /etropo"itan Mierotheos of =afpaItos @. Descent from my own 2abor @. *pi"o(ue F. G"ossary Y D- W Z Descent from my own 2abor -s soon as the day had we"" dawned, 0 sou(ht to obtain the b"essin( of father... and descend from the mountain to the sea and a"so from the spiritua" mountain to the sea of the wor"d. 0 found him peacefu" and ca"m, sayin( a +ra%&o de Jesus and worIin( on his handiworI in order to

earn his "ivin(, that is a bit of toasted bread and the most necessary of thin(s. Give me your b"essin(, 0 said, and 0 bent to Iiss his hand. Good bye my father. 2he :ady /other of Deus be with you. /ay the Mo"y 2rinity support you. ;/ay the :ord Ieep your sou" and body from every evi" and from every adversity caused by the devi" and from every ima(ination causin( disturbance4 may the :ord be your "i(ht, your protection, your way, your stren(th, the crown of your joy and eterna" he"p. De watchfu"]. Mave a"ways as your inseparab"e companion the +ra%&o de Jesus. -nd pray for me so that Deus may tende miseric6rdia de mim. 2he prayers of monIs are fu"" of "ife. 2hey come out of sensitive hearts. Gerondas thanI you for everythin(. Pray for me, for my friends, my spiritua" chi"dren, for my re"atives. Pray, pray ho"y Gerondas. Pray for the who"e wor"d because you are its hi(hest peaI, approachin( Meaven. Pray, Gerondas. Bou are the most precious person of the human race. Pray. Bou are an inestimab"e treasure of +rthodoxy, who is Iept as many others are, in the treasury of the Mo"y /ountain. Pray, pray for us, sinners. Bou are the copper snaIe which was raised up in the desert and we, the sinners, who are bitten by the snaIes of sin, see you, and we are cured. Bou are our /oses, who on the mountain, 8you9 raise up your hands in prayer and we defeat the enemy, down in the wor"d. Do not put your hands down, because the power of the enemy, of the devi" wi"" crush us. Pray Gerondas... /ay Deus (ive you Mis mercy, my father. Bour b"essin(.

/ay the :ord b"ess you. 0U"" be expectin( you next year. 0 was c"imbin( down from the mountain to the seashore to meet the boat, "iIe a burnin( six,win(ed seraphim, "iIe the fiery and fire,bearin( Prophet *"ijah. /y mind was not functionin(. Leason had ceased. +n"y my heart was af"ame. 0t was f"itterin(. -nd without my hard"y rea"izin( it, 0 was chantin( phrases from the service that the exceptiona" -thonite monI, St. =icodemus, composed for the -thonite >athers. ;Oho is (oin( to speaI about your stru(("e, b"essed >athers4 Oho is (oin( to praise worthi"y the deeds of your asceticismC Oho is (oin( to praise the temperance of your mindC your unceasin( prayer your sufferin(s to (ain virtue, the wearin( out of the body, the stru(("e a(ainst passions, the a""ni(ht assemb"ies for prayer, the unceasin( tears, the humi"ity of spirit, the victories a(ainst demons, and a"" the other (iftsC + mu"titude of ho"y men sanctified and desired by Deus. + honeycombs chosen by Deus, who made wax ce""s, fu"" of the sweetest honey of !uietness in the ho"es and caves of the earth

in the Mo"y /ountain. De"i(ht of the Mo"y 2rinity. De"i(ht of the Mo"y /other of Deus. Pride of -thos, source of pride for the wor"d. Pray to the :ord that our sou"s find mercy]. Senhor Jesus risto, >i"ho de Deus, by the intercessions of 2hy Saints, tende miseric6rdia de mim a sinner. /ost Mo"y /other of Deus, save me.