There are degrees of prayer. The first degree is bodily prayer, more in reading, standing, bows. Attention runs away, the heart does not feel, there is no hunting; Here, patience, work, sweat. Despite this, put limits and do prayer. It's a business prayer. The second degree is attentive: the mind becomes accustomed to assemble at the hour of prayer and utters it all with consciousness, without plunder. Attention is merged with the word written and speaks as its own. The third degree is the prayer of feeling: the heart warms from attention, and what is there in thought, then it becomes a feeling. There is a crushing word, but there is contrition; there is a petition, but there is a sense of need and need. He who has passed to the feeling prays without a word, for God is the God of the heart. Therefore, this is the limit of prayer education: rising to prayer, moving from feeling to feeling. At the same time, reading can cease, as well as thinking, but let it be only a feeling, with known prayer signs ... When the prayer feeling rises to continuity, then the spiritual prayer begins, which is the gift of the spirit of God praying for us, the degree of prayer comprehended. But there is, it is said, yet And the prayer that is not comprehended by the mind, or that goes beyond the limits of consciousness (like that of Saint Isaac the Syrian).
The easiest means of ascent to continuity in prayer is the cliche of the prayer of Jesus and the implantation of it in oneself. The most experienced men in the spiritual life, God enlightened, found this one simple and together all-purpose tool for establishing the spirit in all spiritual works, as well as in all spiritual ascetic life, and in their instructions left detailed rules about it.
Working and asceticism, we seek purification of the heart and restoration of the spirit. There are two ways to this: active, that is, walking in those exploits that are indicated before it, and speculative - the appeal of the mind to God. There the soul is purified and accepts God; Here, the visible God burns all uncleanness and comes to live in a purified soul. Concluding the last in a single Jesus prayer, Grigory Sinait says: "We pile up God either by doing and by labor, or by the artistic calling of the name of Jesus," and then he makes the first way last longer than the last, the latter more likely and more effective. Because of this, the first place between the exploits gave place to the Jesus prayer. It enlightens, strengthens, animates, conquers all enemies, visible and invisible, and builds up to God. Such omnipotent and all-active! The name of the Lord Jesus is the treasure of blessings, strength and life in the spirit.
Hence it follows that anyone who repents or begins to seek the Lord can and should be instructed for the first time and fully instructed in the making of Jesus' prayer, and with it already enter into all others, because by this way one can more quickly become stronger, it is more likely to see spiritually and reach to the inner world. Not knowing this, many people stop at bodily and spiritual deeds and almost work in vain and spend time.
Doing this is called art. And it's very simple. Standing with consciousness and attention in the heart, uttering incessantly: "Lord Jesus Christ, Son of God, have mercy on me," without any image and face, from the belief that the Lord sees you and hears you.
It is imperative to keep the consciousness of the heart and, during doing, lightly embarrass breathing, in the expression of the tension with which it is created. But the condition is higher-faith, that God is near and hears us. Speak the prayer in the ear of God's ear.
At first this prayer remains only for a long time, like any other work, then it turns into an intelligent one and finally takes root in the heart.
There are deviations from the right path of this prayer. Therefore, one must learn from one who knows it. Misconceptions are greater from those who are where attention is in the head or in the chest.
He who is in the heart is safe. It is even safer that one who painfully curses God for every hour in contrition, with a prayer for deliverance from delights. Bishop Theophan the Recluse (117, 14-16).
This prayer is called Jesus because it refers to the Lord Jesus and is verbal in composition, like any brief, mothball. I am multiplying, and it should be called, when it is raised not only in one word, but also in the mind and heart, with the consciousness of its content and feeling, and especially when, through a long, careful use, it merges so much with the movements of the spirit that they alone are seen as inherent inside, and words as it were not. Any short mothball can ascend to this degree. Jesus' prayer is an advantage, because it combines the Lord Jesus with the soul, and the Lord Jesus is the only door to the communion with God, to which prayer strives. The skill in the Jesus Prayer is, in outward appearance, the attainment of the fact that it itself constantly revolves in language, but internally, in the concentration of the mind in the heart and incessant in it, before the Lord with warmth in various degrees and with detachment from all other thoughts, and especially with a contrite and humble attachment to the Lord Savior. This skill begins with the frequent, as much as possible, repetition of this prayer with attention in the heart. Frequent repetition, when established, gathers the mind together in the coming of the Lord. The establishment of such an internal system helps warm the heart and drive away thoughts-even simple ones, and not just passionate ones. When the fire of clinging to the Lord begins to incessantly flutter in the heart, the peaceful organization of the heart with a contrite and humble mental attachment to the Lord will be established along with it. Before this comes our own work with the help of the grace of God. What is even higher than this in the matter of prayer will be the gift of one grace. The holy fathers mention this only because someone, having reached the specified limit, did not think that he already has nothing more to desire and that he does not retaliate, which stands at the very top of prayer or spiritual perfection. So, you have the first thing to do: frequent, as often as possible, the repetition of Jesus' prayer, until you get used to it. Do this: 1. Determine in the prayer rule of yours and the prayer of Jesus. Do this prayer several times at the beginning of your prayer and several times after it. If there is zeal, and after every prayer entering into your prayer, do the same, imitating the holy Ioannicus of Great, who after each verse from the Psalms he reads, repeated his brief moth: "My hope is the Father, my refuge, my Son, my refuge The Holy Spirit. "
2. How many times to repeat Jesus' prayer, determine yourself on the advice of your spiritual father. Just do not start with a large number, and then, as you delight in this prayer, add a little. If you want to repeat the prescribed number, do not deny yourself this, but do not put it in a permanent rule, but only for this case, and no matter how much the heart requires such repetitions, do not refuse.
3. Do not rush to chase one prayer after another, but seldom pronounce them, as they usually say in front of a big face, when they ask him for something. However, it is not about taking care of words alone, but more about making the mind in the heart and waiting for the Lord as inherent, with full consciousness of His greatness, grace and truth.
4. If you have freedom, then during the time between one and the other prayer, put yourself to be, as usual, become a prayer, and offer this prayer several times to the Lord. And if there is no such freedom, internally insert a prayer everywhere between your deeds and even speeches.
5. By creating this prayer on the rule or apart from it, become in a prayerful position, with every repetition of doing it, bow-ten times a belt, and then the earth-and so on until you finish ... The Holy Fathers in their rules of prayer assume a lot of obeisances. One of them said: prayer is not enough, if one does not bend his body on it with bows. If you put your power to imitate this, you will soon see the fruit of your labor in acquiring a skill in Jesus' prayer.
6. Then in the lessons of the fathers you will find instructions; how to sit, how to hold your head and act with your breath. These techniques are not essential, but there are only external devices that are not suitable for everyone. It is enough for you to be in the heart in the presence of the Lord and to bring this brief moltovka to Him reverently and humbly, with bows when standing on the rule, and with one mental attack, when you do this between works.
7. Note also that attention must be in the heart or inside the chest ... and there repeat the prayer to Jesus. When the tension begins to strain the heart, then do as recommended by the monk Nikifor: get up from that place and become attentive with the prayer word where we usually talk with ourselves, at the top of the chest. Then again you will descend to heart. Do not disdain this remark, no matter how it may seem to you simple and little spiritual.
8. You will find many warnings from the holy fathers-the occasions to them were the experiences of wrong actions. To avoid these misconceptions, have an advisor, a spiritual father or an interlocutor-a unanimous brother, and believe them all that happens with such your work. Himself always act in the greatest simplicity, in great humility and not appropriating yourself to success. Remember that true success Occurs inside without notice, without betraying how the growth of the body takes place. Therefore, when you shout inside: "Ah, here it is!" - know that this is an exclamation of enemies, representing you something that seems to be instead of the real .Then the beginning of self-reflection .Stop this voice at once, otherwise it will be like a trumpet buzzing at you, feeding self-conceit .
9. Do not determine the time needed for success in this prayer, just work. It will take months and years until the weak beginnings of success seem. One of the Athonite fathers talked about himself that two years of labor had passed, while the heart warmed; for some other person it came in eight months. Everyone has this as far as his strength and zeal for this matter. The Monk Nicodemus of the Holy Cross (64, 201).
Blessed is the truth, who has cleave to the prayer of Jesus, mentally, crying to Him unceasingly in the heart. As the air is for our bodies or candle-flame, as the sun, passing over the earth, produces a day, so the holy and worthy name of Jesus, incessantly shining in the mind, gives rise to countless many sun-like thoughts. The Monk Ishiih of Jerusalem (67, 210).
Continually keep in your heart the name of the Lord Jesus, that the heart be swallowed up by the Lord and the Lord is the heart, and thus the two become one. St. John Chrysostom (43, 965).
Who does not have an intelligent inner prayer, he does not have any, for only intelligent prayer is a real prayer. God is pleasing and pleasant. It must constitute the soul of home and church prayer, so that if it does not exist at the same time, the prayers are only a form of prayer, and not prayer.
For what is prayer? Prayer is the offering of the mind and heart to God, to thanksgiving and thanksgiving to God, and asking Him for needed blessings, spiritual and physical. The essence of prayer, therefore, is a clever ascent to God from the heart. The mind becomes conscious in the heart consciously in the presence of God and, being filled with awe, begins to pour out his heart before Him. That's a clever prayer! But such is and should be all prayer. External prayer, home or church, gives her only a word, or a form; the soul, or the essence of prayer, is carried by everyone in himself, in his mind and heart. The entire church prayer order of ours, all prayers made for home use, are filled with a clever appeal to God. The one who does them, if he is at least a little attentive, can not avoid this clever conversion to God, except by the complete inattention to the work he is doing (117, 16-17).
Without clever prayer, no one can do without. We can not not ascend to God prayerfully, for our spiritual nature requires it. We can ascend to God only as a clever act, for God is mental. There is, however, a clever prayer in the verbal, or external, whether domestic or ecclesiastical, and there is a clever prayer in itself, without any external form or position of the corporeal; but the essence of the matter is the same here and there. In this and other form it is also obligatory for worldly people. The Savior commanded, enter into his cage and pray there to God the Father in secret. This cage, as St. Dimitry of Rostov speaks, means the heart. Therefore, the commandment of the Lord obligates to pray to God secretly in the heart. This commandment extends to all Christians. That's what the Apostle Paul commands, when he says: "In every prayer and petition, pray at all times in the spirit" (Eph. 6 18)? He preaches a clever spiritual prayer, and commands all Christians without distinction. He also commands all Christians to pray unceasingly (1SOLX 5, 17). But it is impossible to pray all the time, otherwise than by prayer in the heart ...
Having risen in the morning, establish yourself more firmly before God in your heart in your morning prayer and then proceed to your cause, God determined to you, without taking away from Him your feelings and consciousness. And it will be that you will do your soul and body with your actions, and with your mind and heart be with God (117, 17-18).
"Teach and admonish one another with psalms, thanksgiving and spiritual songs, singing in your hearts in grace to the Lord (Col. 3, 16) ... Words:" by psalms, thanksgiving and spiritual songs "define a prayer of prayer, prayer, and words:" in grace, singing in your hearts to the Lord "-the inner prayer, cleverly-cordial.
Psalms, singing, psalm songs, hymns, odes are different names of spiritual songs. It is very difficult to indicate differences, because both in content and in form they are very similar. They are all expressions of the spirit of prayer. By praying, the spirit praises God, thanks and pours out His petitions to Him. All these manifestations of the spirit of the prayerful in spirit are inseparable, and one without the others does not happen. Prayer, when it comes to motion, passes from one of them to the Other, and often more than once. Express it in a word-it will be a verbal prayer, call it a psalm, a hymn or an ode-all one. Therefore, we will not try to determine the difference between these names. The apostle wanted them to embrace all kinds of prayers, in a word expressed. They are suitable for all prayers now in use. We have, in addition to the Psalms, church chanting, troparia, canons, akathists and prayers contained in prayer books. You can not mistake, if you read the words of the apostle about verbal prayer, you will understand these verbal prayers we use. The strength is not in such or such verbal prayers, but in how to accomplish them.
How to make verbal prayers, the apostle points out the word: "spiritual songs" ... Spiritual prayers because originally in the spirit are born and mature and out of the spirit pour out. Especially spiritual because they are born and ripened by the grace of the Holy Spirit. And the Psalter, and all the other verbal prayers, were not verbal from the very beginning. At first they were purely spiritual, then put on word and became verbal. But the word that came in did not remove their spirituality. Even now they are verbal only in appearance, but in force they are spiritual ...
From these explanations it appears that if we want the word of the apostle about a verbal prayer to turn to ourselves in a lesson, we get this: enter the spirit of the prayers you hear and read, and, reproducing them in your heart, raise up to God, as if they were your offspring hearts under the influence of the grace of the Holy Spirit. This is the law that determines the essence of God-pleasing prayer. How to reach this? Discuss, feel, even memorize the prayers that you read in your prayer. Then, when you become a prayer, you will not say something other than someone else's, but the fact that your heart also lies in it, like the heart felt to them (117, 18-19).
"Teach and admonish one another with psalms, thanksgiving and spiritual songs, in grace, singing in your hearts to the Lord" (Col. 3, 16). In what combination do you take these words? Is this so: when filled with the Spirit, then sing with your mouth and heart? Or in this: if you want to be filled with the Spirit, then sing? The suggested singing with the mouth and the heart is the result of the fulfillment of the Spirit, or is it indicated as a means to that?
The Attainment of the Spirit is not in our power, it comes as the Spirit Himself is pleased. And when it comes, it leads to a strong excitement of the power of our Spirit. The song of God is then weaved by itself. Freedom is possible only in whether to leave this song in the heart or express it and the language is open to all ... These words should take not in the first but in the second combination. Be filled with the Spirit and sing for it. Singing will arouse the Spirit or lead to a state of inspiration of the Spirit, or a tangible influence of it. Blessed Theodoret writes that the apostle introduces spiritual ecstasy when he says: "Be filled with the Spirit" (Eph. 5, 18), and shows how to achieve it, namely: incessantly singing God, venturing into ourselves and exciting always the thought. This is the same as saying: by singing with your tongue and heart.
It is not difficult to understand that in this matter the main thing is not the euphony of singing, but the content of it. It acts in the same way as with enthusiasm the written speech inspires the reader who reads it. The feeling, embedded in the word, passes through the word into the soul of the hearer or the reader. So in the songs of the church. Psalms, hymns-singing and odes-songs of the church are the twitching outpourings of reverential feelings towards God. The Spirit of God performed His chosen people, and they expressed the fullness of their feelings in songs. Singing them as they should also enter into the feelings expressed in them and, performing them, bring oneself closer to a state capable of receiving the effects of the grace of the Spirit, or to adapt oneself to it. This is exactly the purpose of church songs, so that by means of them we can warm up and inflate the spark of grace that lies in us. This sacrament is given by the Sacraments. To inflate it and turn it into a flame, psalms, singing hymns and spiritual songs are introduced for this. They act on the spark of grace as well as the wind on a spark that has been implanted in a combustible substance.
But let us recall that such an action belongs to them under that condition, if along with their use there is also a purification of the heart, as St. Chrysostom said, guided by the speech of the most holy Apostle Paul. Other conditions point to this very place, namely:
first, that they be spiritual; and the second - to be sung not only with the tongue, but also with the heart ...
So, in order for church singing to lead to the fulfillment of the Spirit, the apostle demands that these songs be spiritual; By this it is necessary to understand not only that they must be spiritual in content, but that they are spiritual, they themselves were the fruit of the Spirit or poured out of hearts filled with the Spirit. Otherwise, they will not lead to the fulfillment of the Spirit. This is according to this law: what is put into the song, then it will give the singer ...
The second requirement of the apostle is that the songs are sung not only by language, but also by heart. Do not understand only the song is necessary, but enter into sympathy with it, or perceive its content in the heart and sing it already as it would come from our heart. From a comparison of the present place with others, it is evident that in the apostolic times those only sang, who were in such a mood, others entered into a similar mood with them, and the entire church congregation sang and sang to the Lord only in the heart. What is wondrous if, as a consequence, it was all fulfilled by the Spirit? What treasure is hidden in church hymns, if they are committed as they should!
St. John Chrysostom says: "What do the words mean:" singing in your hearts to the Lord "? This means: With attention, get down to this business, for the inattentive sing without benefit, uttering only words, while their heart wanders elsewhere. Blessed Theodoret adds to this: "he sings with his heart, who not only sets the language in motion, but also the mind induces comprehension of the spoken language." Other holy fathers who write about the prayerful address to God believe that it is best accomplished when performed by the mind established in the heart.
The fact that here the apostle speaks of a church congregation also goes to a private psalmody, which everyone can do especially in the house. And the fruit of this can be the same when it is performed as it should, that is, with attention, understanding, sympathy, from the heart.
Then note also that although the words of the apostle speak of singing, but his thought points to a prayerful appeal to God. And it, in fact, is the causative agent of the Spirit (117, 19-22).
The second kind of prayer is a prayer that is cleverly cordial. And the first should be the same. But this one arises under the influence of a verbal, ready-made prayer, and this one directly in the heart arises and (from there it comes to God, it was Moses' prayer before the Red Sea, the apostle teaches her: "in grace, singing in your hearts to the Lord" (Col. 6, 13) From the grace of the Spirit, sing, say, not just with lips, but with attention, standing mentally before God in the heart, for it means singing to God, and then to the wind, because the voice is pouring in the air. , says: if you are at least on the trading floor, you can, within yourself, from within, turn to God and et, without being heard by anyone ... not hurt and on the way to pray and to be heart of the mountain (St. John Chrysostom). Such a prayer is only prayer. And so far verbal prayer is prayer, because in her mind and heart praying.
It is built in the heart by the grace of the Holy Spirit. Turning to the Lord and sanctified by the Sacraments immediately takes on a feeling for God, which from that time begins to believe in his heart the ascent of grief. Whoever does not drown this feeling with anything inappropriate at that time, constancy and labor will turn it into a flame. But who drowns him in the wrong, to him, though the path of approaching God and reconciliation with him is not closed, but the feeling is not given suddenly and for nothing. The sweat and labor of seeking and begging for it is ... But nobody refuses it. For all-grace, it is necessary only to give scope to its action. Grace gains scope as the self and passions are eradicated. The measure of purification of the heart is a measure of reviving the feeling for God. When the heart is pure, then the feeling for God becomes fiery. Feeling to God and in these comes to life far before complete purification from passions, but it is still like a seed or a spark. Reborn, it grows and flares up, but it does not happen all the time, but it comes to life and freezes, and, reviving, there is not the same force in the same. But however much it revives, it always goes back to the Lord and sings a song to Him. Everything builds grace: for grace is always inherent in believers. Those who betray themselves to it irrevocably are guided by it, and she, as she knows herself, creates them (117, 22-23).
Feeling to God and without words is prayer. The word supports and sometimes deepens the feeling (117, 23).
Keep this gift-the grace of God that was to you. How? Most of all by humility, attributing all the grace, nothing to himself. As soon as the thought itself is inclined to you, grace will diminish and, if you do not come to your senses, completely cease to act, then - weeping and crying many. Secondly, feeling like earth and ashes, be as you are now, that is, turning to nothing without need of either thought or heart. All with the Lord. Little internal heat is diminished, immediately hurry to restore it in strength. The Lord is near. With condolences and fear, turning to Him, you will immediately receive ... (117, 23).
Prayer is the test of everything; prayer is the source of everything; prayer and the engine of everything; prayer and guide of everything. Since prayer is good, everything is fine. For it will not allow it to be something faulty (117, 23).
Prayer is the first thing in the moral and religious life. The root of this life is a consciously free attitude to God, which then manages everyone. A field where it is revealed and is in action is prayer, as well as mutual communication is a field where our moral attitudes to oneself are revealed, and as selfless work, where the moral attitude towards oneself is revealed. What is our attitude toward God, such is prayer; and what is the prayer, so is our attitude toward God. And since these relationships are not the same, the image of prayer is not the same. Otherwise, God does not care about salvation; otherwise he who is behind the sin and jealous of virtue, but has not yet entered into himself and is working the Lord outwardly; otherwise, at last, one who has entered and carries within him the Lord and is destined to Him. The first as for life does not care, so does not care about prayer and commits it in church, at home, according to custom only, without attention and feeling. The second reads a lot of prayers and often goes to church, trying at the same time to observe the attention, and the feelings to have respectively read prayers, although this is very rare for him. The third, concentrating all on the inside, is cleverly dedicated to the Lord and uncomprehendedly prays to Him in the heart, without long prayers, although with long standing in prayer at home and in the church. Take away from the second prayer, you take away all prayer from him; impose a third prayer, you will put out the prayer in it with the wind of verbosity. Every rank of people or any degree of proximity to God needs his own prayer and his own rules for it. How expensive is the indication of the experienced and how much can damage the arbitrary order! Bishop Theophan the Recluse (117, 23-24).
Prayer is a clever prediction of God in the heart with thanksgiving, thanksgiving, petition and contrite repentance. Everything is spiritual here. The root of all is the reverent fear of God, from which faith in God and in God, the surrender to God, the hope, the attachment to God in the feeling of love with the oblivion of all created ... When the prayer is in force, all these feelings and spiritual movements are inherent in the heart in corresponding to the force.
How does the prayer of Jesus relate to this?
As well as the heat that develops within the heart and about from the action of this prayer ...
The prayer skill is not suddenly formed, but requires a lot of work and trouble yourself.
It is in this work of the formation of a prayer skill that Jesus' prayer and the accompanying warmth help it best.
Notice ... that they are means, and not the thing itself. Perhaps, the prayer of Jesus is, and there is warmth, but there is no real prayer. Strange as it may seem, but it happens! ..
When we pray, it is necessary to become a mind before God, and think of Him as One. Meanwhile, different thoughts are constantly being pumped in the head and distracting the mind from God. In order to teach the mind to stand on one, the holy fathers used moths and learned to pronounce them incessantly ... This incessant repetition of the moth-keeping kept the mind in the thought of God and dispelled all foreign thoughts. These short moths were different ... We prayed especially in Jesus' custom: "Lord Jesus Christ, Son of God, have mercy on me, a sinner!"
So this is the prayer of Jesus. It is one of the brief verbal moltovok, like all the other short moths. It is assigned to keep the mind on one thought about God.
Having become accustomed to this prayer and acting it properly as it is indeed happens in the memory of God unceasingly.
Since the memory of God in a sincerely believing heart is naturally accompanied by religious feelings of reverence, hope, thanksgiving, devotion to the will of God and others who are all spiritual, we call the prayer of Jesus, which produces and holds the memory of God, called spiritual prayer. And this is true when it is surrounded by those spiritual feelings. But when it is not accompanied by such actions, it remains verbal, like any other similar one.
This is the way to think about the Jesus prayer. Now, what does the heat that accompanies the use of this prayer mean?
In order for the mind to stay on one with the use of a short prayer, it is necessary to reduce it to the heart, for while remaining in the head, where there is a crush of thoughts, he will not have time to concentrate on one ... When attention comes down in the heart, point all the forces of the soul and body ... This concentration of all human life in one place immediately responds there with a special sensation; this sensation is the beginning of the future warmth ... It is a feeling, at first it is light, it is intensifying, getting stronger, deepening and from the cold, what it is in the beginning, passes into a warm feeling and keeps attention to itself. And so, in the first place, attention is held in the heart by the will of the will, by its power it generates warmth in the heart. This heat then keeps attention without much strain. They then support each other and must remain inseparable, for the dispersion of attention cools the warmth, and the diminution of heat weakens attention.
Hence the law of spiritual life: keep the heart in a feeling for God - you will always be in God's memory. He was expressed somewhere by Saint John Climacus.
Now the question is whether this spiritual warmth? No, not spiritual! A common, bloody. But how it keeps the attention of the mind in the heart and thereby promotes the development of spiritual, previously mentioned movements, it is called spiritual, in that case, however, if it is not accompanied by lust, at least light, but keeps the soul and body in a sober mood .
It follows that if the warmth that accompanies Jesus' prayer is not accompanied by spiritual feelings, then it should not be called spiritual, but simply blood warm, and it, being such, is not bad if it does not consist of lustful sweetness, even mild, but if it is, it is harmful and must be expelled.
This mischief happens when warmth goes below the heart. The second wrong is that when you love this warmth, you limit everything to it, without worrying about spiritual feelings and even about the memory of God, but only that this warmth should be; this injustice is possible, although not at all and not always, but at times. It should be noted and corrected, for in that case there will be only blood warmth, animal ... It is not necessary to read this warmth by spiritual or grace ... Spiritual one can call this warmth only when it is accompanied by spiritual, prayer movements ... Who without they call it spiritual, he admits wrong. Who calls her grace, is even more wrong ...
Fertile warmth is special, and it is actually spiritual ... It is cut off from the flesh, and in the body it does not produce noticeable changes, and shows a subtle sweet feeling.
From these feelings everyone can easily identify and discern heat ... This should be done to everyone; there is no place to the outside (117, 24-27).
There is a prayer that the person himself creates, and there is a prayer that God gives to the one praying. The first one did not know? You should know the last, even in the beginning.
First, when someone comes to the Lord, the first thing is prayer. He begins to go to church and at home to pray on prayer books and without them. But the thoughts all run up. No way to deal with them, What, however, more work in prayer, the more thoughts all lie and lie, and prayer becomes purer. However, the atmosphere of the soul is not cleared until the spiritual flame in the soul is heated. This fire is a matter of the grace of God, but not special, but common to all. It is due to a certain measure of purity in the whole moral order of the person seeking. When this flame waxes or a constant heat in the heart is formed, then the bubbling of thoughts stops. It happens with the soul that with bleeding: "the flow of blood in her stopped" (Luke 8, 44). In this state, prayer, more or less, comes to the incessant. Through it the prayer of Jesus serves. And this is the limit to which prayer can reach, created by man himself. I think that all this is very clear to you.
Further, in this state, the prayer is found, and not by the man himself created. It finds a spirit of prayer and carries away the heart-it's like, whoever takes the other by the hand and drags him from one room to another. The soul here is bound by an outside force and is kept willingly inside while there is a spirit over it. I know two degrees of this finding. In the first, the soul sees everything, recognizes itself and its external position: and can reason and rule itself, may even ruin this state of its own, if it chooses. And this you should understand.
Among the holy fathers, and especially the holy Isaac of Syria, another degree of giving, or finding, prayer is indicated. Above shown is his prayer, which he called ecstasy, or admiration. And then, too, a spirit of prayer is found, but the soul drawn to it enters into such contemplation that it forgets its external position, does not reason, but only contemplates, and does not have the power to rule itself or ruin its state. Remember, in paternal homes it is written that someone started to pray before his evening meal, and came to his senses in the morning. This is the prayer in admiration, or contemplative. In others, it was accompanied by the enlightenment of the face, the light around, in others the ascent from the earth. The Holy Apostle Paul was delighted in this state to paradise. And the holy prophets were in him when the Spirit collected them.
Marvel at how great God's mercy is to us sinful. Few people work hard, and what's happening! Therefore, the working people can safely say: work, there is because of what! (117, 27-29).
The easiest means of ascent to continuity in prayer is the cliche of Jesus' prayer and the implantation of it into oneself. The most experienced men in the spiritual life. By God, the unintelligent, found this one simple and together all-purpose means for establishing the spirit in all spiritual works, as well as in all spiritual ascetic life, and in their instructions left detailed rules about it. Bishop Theophan the Recluse (117, 28-29).
Try to learn to silence, do not think of anything vain, engage carefully in the fear of God by teaching you (clever prayer) and in good spirits, and resting sleep. Doing this, you will not fear the attack of the evil ones. Pronunciations of nameless elders (82, 394).
The attainment of dispassion, sanctification or, what is the same, Christian perfection, without the acquisition of clever prayer is impossible ... (108, 210).
Fathers ... say the following: "Although there are other ways and kinds of residence ... good deeds leading to salvation ... although there are feats and exercises that bring into the state of a slave and a mercenary ... but the path of intelligent prayer is the royal way, elected. He is so much more exalted ... of all other feats, as far as the soul is superior to the body: he erects from the earth and ashes in the adoption of God " (108, 210).
When monasticism is tonsured, when the rosary is given a rosary, called ... a spiritual sword, bequeathed to him an incessant day and night prayer with the Jesus prayer ... the exercise in Jesus' prayer is a vow of a monk (108, 205).
The solitude of man in himself can not be accomplished except through meditative prayer, mainly through the careful prayer of Jesus (108, 206).
Internal work, intelligent, spiritual work, intelligent prayer, sobriety, keeping and observing of the mind, the same attention is called one and the same: a reverential, careful exercise in the prayer of Jesus (108, 207).
It is impossible to sail a ship without water, and the observation of the mind can not take place without sobriety, combined with humility and with the unceasing prayer of Jesus (108, 209).
He who wishes to successfully engage in the prayer of Jesus must protect himself from the outside and inside by the most prudent, most cautious: our fallen nature is ready to change to us every hour, betray us; Fallen spirits with special fury and cunning pursue the exercise with Jesus' prayer. Often, from unmarked ... carelessness, negligence and arrogance arises ... a consequence having an impact on life, on the eternal fate of the ascetic (108, 211).
The correct, beneficent action of Jesus' prayer can only grow out of the Spirit of Christ, and it grows solely on this one soil. Vision, hearing and other feelings should be strictly kept, so that through them, as through the gates, do not break into the soul of adversaries (108, 211-212).
Fairly called the fathers exercise the prayer of Jesus and the close path, and self-denial, and renunciation of the world (108, 213).
Established and commanded the most sacred prayer of Jesus Christ Himself our Lord Jesus Christ ... The Lord in a farewell conversation with His disciples ... granted permission and commandment to pray in His name ... (108, 214).
The strength of Jesus' prayer lies in the divine name of the God-man, the Lord and our God Jesus Christ (108, 215).
In the exercise, the prayer of Jesus has its beginning, its gradualness, its end is infinite. It is necessary to start the exercises from the beginning, not from the middle, and not from the end (108, 224).
... Begin from the middle those who, without any preliminary preparation, are intensified to ascend the mind into the heart temple and from there send a prayer. From the end, those who seek to immediately reveal in themselves the blessed sweetness of prayer and other gracious acts of it begin. It should start from the beginning, that is, to perform prayer with attention and reverence, with the purpose of repentance, caring only that these three qualities are constantly in contact with prayer ... (108, 225).
Experience will not slow to open the mind of the praying closest connection between the commandments of the Gospel and the prayer of Jesus (108, 226).
True silence is in the heart of Jesus' prayer, and some of the holy fathers performed the feat of a heartless silence and a bolt, surrounded by the rumor of the human (108 .226).
In the exercise ... the prayer of Jesus, and in general prayer, completely and with all fidelity protects (from charm) a kind of humility, called crying (108, 228).
The correct exercise of the Jesus prayer follows from the correct concepts of God, the all-holy name of the Lord Jesus and the relation of man to God (108, 259).
The words of the prayer (Jesus) should be spoken very slowly, even slowly, so that the mind could form words (108, 261).
Beginning to learn Jesus' prayer is greatly helped by the daily cell rule from a certain number of earthly and belt bows, according to the forces. Bows are laid slowly, with a sense of repentance, and with every bow the Jesus Prayer is pronounced (108, 263).
The Jesus Prayer Exercise has two main divisions, or periods ending in pure prayer ... In the first period, it is allowed to pray at one's own effort. The grace of God undoubtedly helps the praying ... but it does not reveal its presence. At this time, passions hidden in the heart, move and erect a doer of prayer for a martyr's feat ... In the second period, the grace of God visibly manifests its presence and action, connecting the mind with the heart, delivering the opportunity to pray unpredictably ... with a heartfelt cry and warmth, while sinful thoughts lose their violent power over the mind (108, 270-271).
The initial fruits of prayer consist in attention and affection. These fruits are, before all others, from every rightly performed prayer, primarily from the prayer of Jesus ... (108, 292).
A brief prayer gathers the mind, which if it is not tied to the instruction ... it can not stop wandering and wandering everywhere (109, 194).
Tribulations external and internal, which must certainly meet in the field (Jesus' prayers), must be overcome by faith, courage, humility, patience and patience by repenting the repentance of evasion and hobbies (108, 296).
Teachings in general, especially Jesus' prayer, serve as an excellent weapon against sinful thoughts (109, 194).
The prayer of Jesus reveals the presence of demons in man, and casts them out of man (109, 246).
When we see in the exercise of Jesus' prayer a special excitement and effervescence of passions, we will not come ... into discouragement and perplexity. On the contrary ... we will cheer up and prepare ourselves for the feat ... as having received ... a sign that the prayer of Jesus began to produce ... its characteristic action (109, 246-247).
In the action of the prayer of Jesus there is a gradualness: first it acts on one mind, bringing it into a state of silence and attention. Then he will begin to penetrate to the heart, exciting him from the mortal's sleep and signifying his revival by the appearance in him of feelings of affection and weeping. Deeper still further, she little by little begins to act in all members of the soul and body, from everywhere to expel sin, everywhere to destroy domination, influence and poison of demons (109, 249-250).
The prayer of Jesus erects from the earth to Heaven his doer ... and includes him in the number of celestials. Staying mind and heart in Heaven and in God ... that's the main fruit, that's the goal of prayer. Reflection and trampling on the enemies opposing the achievement of the goal ... it is a secondary matter, it should not attract to itself all ... attention, so that consciousness and contemplation of victory will not allow entry to highness and self-conceit ... (109, 251).
All Christians can and should engage in Jesus' prayer with the purpose of repentance and inviting the Lord to help, deal with the fear of God and faith, with the greatest attention to the thought and words of prayer, with the contrition of the spirit: but not everyone is allowed to initiate a prayer ritual by the mind in a heart cage (109, 257).
Exercising in the name of the Lord Jesus is subjected to special persecutions of the devil (109, 300).
Exercise Jesus' prayer by the very property of this exercise requires continuous wakefulness over oneself (109, 309).
Attentive prayer, especially prayer in the name of our Lord Jesus Christ, with an effort to connect the heart with the mind, convinces the serpent nesting in the heart's depth and, stinging it, leads to movement (109, 370).
What is it that can be filled with joy, will be given to the Praying Name of the Lord Jesus? The Holy Spirit will be given (112, 109).
The living prayer of Jesus is inseparable from the living memory of death, the living memory of death is associated with a living prayer to the Lord Jesus, who abolished the death of death (112 .111).
If one wants to engage in the infallible teaching of the Jesus prayer, one must check himself, his exercise with the frequent reading of the paternal writings (112, 114).
How much fasting is needed for a person who wants to do and succeed in clever prayer, so much is needed for him to either silence or extreme solitude (109, 206).
If ... God allows you to lay down in the foundation of the prayerful deed, mildness, love, non-condemnation of your neighbors, merciful apology, then with special ease and speed you will conquer your opponents, achieve pure prayer (109, 212).
The prayer-worker needs to know and see the action of passions and spirits on his blood. It is not without reason that the Holy Scripture says that not only the flesh, but the blood of the Kingdom of God can not inherit (109, 213).
An age is mature (with intelligent, heartfelt prayer), in which natural impulses are already tamed in a man ... But for maturity, not enough one number of years from birth or from entering the monastery, maturity must most expire from a lengthy preliminary examination of oneself, arbitrary, but about the Lord Jesus Christ, in the light of the gospel ... (109, 216).
Intelligent doing ... simply needs for adoption in infantile simplicity and faith; but we have become ... complex ... We want to be smart, we want to revive our "I", we do not tolerate self-denial, we do not want to act by faith(109, 256).
Internal work, in conjunction with heart disease, brings purity, and purity is the true silence of the heart; Humility is delivered by such silence, and humility makes man a dwelling place of God (109, 291).
The doctrine of the divine power of the name of Jesus has the full dignity of the basic dogma and belongs to the all-holy number and composition of these dogmas (108, 222).
The name of our Lord Jesus Christ is divine; the power and action of this name are divine, they are omnipotent and saving, they are beyond our concept, are inaccessible to him (108, 260).
The greatness of the name of Jesus is above the comprehension of the intelligent creatures of the earth and Heaven, its comprehension is inconceivably accepted by infantile simplicity and faith (109, 240).
The name of the God-man was most important in the prayer ministry, being the name of God, the victor of the rebellious slaves and creatures-demons (109, 240).
Only a beggar in spirit, incessantly clinging to the Lord because of the incessant sense of his poverty, is able to reveal in himself the greatness of the name of Jesus (109, 241).
In the name of the Lord Jesus, the soul that has been slain by sin is revived. The Lord Jesus Christ is Life. And His name is living "It revives the crying out to them to the source of life, the Lord Jesus Christ (109, 243).
Between the incomprehensible wonderful properties of the name of Jesus is the property and power to cast out demons (109, 245).
The name of the Lord is more than any name: it is the source of pleasure ... of joy ... of life: it is spirit; it-animates, changes, melts, worships ... Bishop Ignatius (Bryanchaninov) (109, 252).
The brother asked Avv Pimen: "What should I think, without speaking in the cell?" The old man replied: "I am like a man who is mired in the swamp around his neck, with a burden on his neck, and cry out to God: have mercy on me." Reverend Pimen the Great (82, 329). This dictum depicts the inner workings of Pimen the Great. It turned into a prayer cry. "Have mercy on me!" Is an expression of the crying that has penetrated into the soul, crying, when it reaches its development, can not be enveloped in many-mindedness and verbosity: it is content to express an immense spiritual sensation with the most brief prayer. Bishop Ignatius (Bryanchaninov) (82, 329).
The brother said to Abba Sisu: "I see that the memory of God (intelligent prayer) is constantly in me." The Elder said: "It is not great that your mind is constantly directed to God, it is great when someone sees himself as the worst of every creature." Reverend Sisoy the Great (82, 351). The Elder said this for the reason that the true action of intelligent prayer is always based on the deepest humility and stems from it. Any other action of intelligent prayer is wrong and leads to self-deception and death. Bishop Ignatius (Bryanchaninov) (82, 351).