152 Practical and Theological Chapters of Our Venerable Father Symeon the New Theologian

Of Our Venerable Father Symeon the New Theologian

152 Practical and Theological Chapters

1 Faith means to die for Christ’s sake for His commandment and to believe that this death is the cause of life; to consider poverty as wealth; low birth and humiliation as glory, indeed, and brightness; and when we have nothing, to believe that we possess all things. And also—to acquire the unsearchable wealth of the mind of Christ and, as if at decay and smoke, to look at all things visible.

2 Faith in Christ means not only to despise everything that is pleasant in life, but also to bear and endure every temptation that comes with sorrows, afflictions, and troubles, until God wills to visit us. “For patiently,” says David, “I waited for the Lord, and he inclined to me” (Ps. 39, 2).

3 He who honors his parents in anything more than God’s commandment does not have faith in Christ; of course, conscience judges this, if such a person has a living conscience in his unbelief; for this is the work of the faithful—in no way to transgress the commandments of the great God and our Savior Jesus Christ.

4 Faith in Christ, the true God, begets the desire for good and the fear of torment, and the desire for good and the fear of torment lead to the diligent keeping of the commandments, and the diligent keeping of the commandments shows a person their weakness; the understanding of what we are truly weak in begets the remembrance of death; and he who has acquired the remembrance of death as a companion learns with pain what his departure from this life will be like. He who tries to understand how it will be in the future must first rid himself of everything present, because in the present, even if he restrains himself from some passion, he cannot acquire perfect knowledge. And even if this knowledge touches him, by the providence of God, if he does not quickly leave that in which passion holds him, and is not completely filled with such knowledge, and thinks of nothing else but this, even what he seems to have will be taken away from him.

5 Renunciation of the world and complete solitude, having accepted detachment from everything that happens in life: affairs, customs, desires, and persons, and the rejection of the body and will—soon leads to great benefit for the one who has renounced with joy.

6 Fleeing from the world, be careful not to indulge in fleshly pleasures while you still live in the world, when your relatives and friends also prompt you to do this; this is what the demons advise them, in order to extinguish the warmth of your heart. Even if they cannot completely harm your intention, they will at least weaken it.

7 When all the pleasures of this life cease to comfort you, then the demons will urge your relatives to have mercy, as it were, and prompt them to weep and wail before you because of you. And you will truly understand that this is so when you steadfastly endure this assault, and see how they rage and suddenly flare up with hatred against you, and turn away from you as from an enemy, and do not want to see you.

8 Seeing the sorrow that comes to you from parents, and brothers, and friends, laugh at the demon who incites them to annoy you in every way, and depart with fear and great haste, and earnestly pray to God that you may quickly reach the haven of the good Father, in whom He will give rest to your weary and heavy-laden soul; for in the abyss of this life there are many causes of trouble and deadly destruction.

9 He who wants to hate the world, let him love God with all his soul and have a constant remembrance of Him, for nothing else but it prompts one to joyfully leave everything and turn away from everything as from rubbish.

10 Do not desire at all, whether for important reasons or for empty ones, to remain in the world, but when you feel the calling, obey at once. God rejoices in nothing so much as in our prompt obedience. Therefore, prompt obedience with poverty is better than slowness with abundance of goods.

11 If the world and all that is in the world passes away, and only God is immortal and incorruptible, then rejoice all of you who for His sake have left the corruptible. And corruptible are not only money and wealth, but also all self-indulgence and the pleasure of sin are corruption. Only the commandments are light and life, and so everyone calls them.

12 When you, brother, have received the flame of calling and come to the cenobitic life or to a spiritual father, then, if he or the brothers who struggle with you instruct you for relief to take a bath or consume food or some medicine, do not use this, but always be ready for fasting, enduring afflictions, and the greatest self-restraint, so that when your father in the Lord compels you to eat from the table, you may be obedient to him, not doing your own will in this; for when you endure with joy what you did not want to do of your own will, you will find spiritual benefit. Keeping this, you will always be in everything not only as a faster and a self-restrainer and as one who has renounced his own will, but also the flame that is in your heart you will keep unquenched, which prompts you to despise everything.

13 When the demons, who have done everything they could, succeed in shaking our intention which is for God, or in hindering it, then they secretly enter into those who play the hypocrite, pretending reverence, and try through them to hinder the ascetics. And those at first, as if showing love and mercy, advise the ascetics to give rest to the body, so that it—they say—does not grow weak and fall into despair. They also call them to unprofitable conversations and compel them to spend days in such conversations. When someone of the zealous, having listened to them, becomes like them, then they mock his destruction; but if he does not submit to them and keeps himself aloof from everyone attentively and without audacity, then they begin to envy and do everything and cause harm until they drive him out of the monastery. For dishonorable vainglory cannot bear to see before it humility worthy of praise.

14 It is painful to the vainglorious when he sees the humble-minded shedding tears and gaining great benefit, because by them he propitiates God and calls forth involuntary praise from people.

15 When you give all of yourself in obedience to your spiritual father, know that from then on everything you prided yourself on is foreign to you—I speak of human affairs or property. Without a spiritual father, you cannot do anything with them or perform what you want, but do not ask him for either a small or a great thing, unless he himself by his permission either commands you to receive it, or himself gives it to you with his own hand.

16 Do not give alms, without your father according to God, with the money you brought with you, and do not receive through an intermediary anything of this money from the father; it is better for you to be a stranger and a pauper than to spend money and give to the poor while you are a beginner. With pure faith, put everything, as into the hand of God, into the hand of your spiritual father.

17 Do not ask permission to drink water, even if thirst burns you, until your spiritual father himself, having stood up, tells you. Restrict yourself and compel yourself in everything, subduing your thoughts and saying to them: “If God wills and I am worthy of drink, he will reveal it to my spiritual father and he will tell you: drink.” And then you will drink with a clean conscience, even if it is not yet time.

18 Someone who knew spiritual benefit and acquired pure faith, offering God as a witness of truth, says: “I resolved never to ask my father for food or drink, nor to undertake anything without him, until God reveals it to him, and he commands me. And so abiding,” he says, “I never sinned, having such an intention.”

19 He who firmly believes his father according to God, when seeing him, thinks he sees Christ Himself. And, living with him or imitating him, firmly believes that he lives with Christ and imitates Him. Such a person will never desire to speak with anyone else and will not prefer any of the worldly things to his memory and love. For what is better and more useful in this life or in the future than to abide with Christ? What is more pleasant and sweeter than to see Him? And if he is also vouchsafed His conversations, he surely draws eternal life from it.

20 He who from the heart loves those who reprove, or offend, or oppress him, and prays for them, quickly achieves great success. For when such a state is in the depth of the heart, it places reason in the abyss of humility and in streams of tears, in which the three powers of the soul are immersed; and it raises the dispassionate mind to heaven and makes it contemplative, and, having given it a taste of the goodness there, prompts it to consider everything in the present life as rubbish, and even to consume food and drink not with pleasure and not often.

21 Not only to depart from evil deeds, but also to be free from thoughts and contrary ideas is fitting for an ascetic; and one must practice at all times in soul-profiting and spiritual reflections, so as not to be troubled about worldly affairs in this way.

22 Even if someone naked his whole body, but if his eyes are bandaged, then without removing the bandage, he cannot through the nakedness itself see the light of the whole body; so also he who has left all other things and property and freed himself from the passions themselves, if he does not free the eye of the soul from the memories of the worldly and evil thoughts, will never see the spiritual light of our Lord Jesus Christ and God.

23 As a bandage lies upon the eyes, so worldly thoughts and memories of the worldly lie upon the mind, that is, upon the eye of the soul. As long as they are admitted to the soul, we will see nothing; when we drive them away by the remembrance of death, then we will clearly see the true light that enlightens every person who goes into the higher world.

24 One blind from birth will not understand nor believe the truth of what is written, but he who is ever vouchsafed to receive sight, let him testify that what is written is the truth.

25 A seeing person knows when night comes and when day comes, but a blind person knows neither the one nor the other. He who has received sight spiritually and looks with intellectual eyes sees the true and unwaning light; but if through unbelief he returns to his former blindness and loses the light, with good understanding he feels this loss and knows whence this blindness came. But he who is blind from birth knows nothing of this, either by experience or in deed, unless he hears and understands about those things which he has never seen, and tells others what he himself heard, and they talk with one another about things they do not know.

26 It is impossible both to feed the flesh to satiety with food and to spiritually enjoy intellectual and divine goodness; to the extent that a person serves the belly, to that extent they will lose it [goodness]; and to the extent that they oppress the body, to that extent they will be filled with spiritual food and comfort.

27 Let us leave everything earthly, not only wealth and gold, but also the desire to [obtain] them let us completely drive away from our souls. Let us hate not only the pleasure of the body, but also its irrational movements and let us hasten to mortify them with labors: for through them lusts act and are accomplished in deed. And when they are alive, then our soul remains dead and disinclined to any commandment of God, or even completely unmoved.

28 As a flame always rises upward, especially if one stirs the fire, so a vainglorious heart cannot be humbled. For when you praise it, it rises higher; when you reprove or instruct it, it objects greatly; when you commend and entreat it, it raises itself fiercely.

29 A person who has learned to contradict is to themselves a double-edged sword, killing, without knowing it, their own soul and alienating themselves from eternal life.

30 He who contradicts is like one who by his own will is devoted to the Creator, but secretly to the enemies of the Creator; disputation is a hook that has words of justification as bait. It flatters us, and we swallow the hook of sin. Thus the evil spirits kidnap the wretched soul by the tongue and throat, and it either rises to the height of pride or plunges into the abyss of sin, and is condemned with those who fell from heaven.

31 When someone experiences dishonor or trouble and is very sick at heart, from this it is evident that he carries the ancient serpent in his interior. When he silently endures or answers with great humility, he makes the serpent weak and relaxed; but when he offensively contradicts or speaks audaciously, he gives the serpent strength to pour poison into his heart and maliciously devour his interior, and it will strengthen daily and, feeding, destroy the goodness and strength of the wretched soul; from then on, such a person will live for sin and will be completely dead to righteousness.

32 When you want to renounce the world and learn the Gospel life, do not resort to an inexperienced or passionate teacher, lest you learn a devilish life instead of a Gospel life; for good teachers teach good things, and bad ones teach bad things and the seed of the evil one, for they are the offspring of the evil one.

33 Entreat God with prayers and tears to send you a dispassionate and holy mentor. Study the Divine Scripture yourself and the writings of the holy fathers, especially the active ones, so that, having compared them with what your teacher and superior teaches you, you may see it as in a mirror, and understand it, and live by what is consistent with Scripture, and keep that in mind, and distinguish and send away what is deceptive and foreign, so that you are not deceived; know that many deceivers and false teachers have appeared in these days.

34 Everyone who does not see, but promises to teach others, is a deceiver, and casts those who follow him into the pit of destruction, as the Lord says: “And if the blind lead the blind, both shall fall into the ditch” (Mt. 15, 14).

35 He who is blind in the One [God] is blind in everything; but he who is seeing in the One is seeing in everything. He is both removed from the vision of everything, and is in the vision of everything, and is outside of all things visible. But he who is seeing in the One sees everything; he is in everything and sees nothing of everything. He who is seeing in the One, for the sake of the One sees both himself and everything and everyone; since he is hidden in Him, he sees nothing of everything.

36 He who has not put on the image of our Lord Jesus Christ, the heavenly Man and God, in the rational and intellectual person prudently and cognitively, is only blood and flesh and cannot accept the sensation of spiritual glory by word, just as those who are blind from birth cannot feel sunlight only from words.

37 He who so hears, and sees, and understands, knows the power of what is said, for he already bears the image of the heavenly and has reached the “stature of the fullness of Christ” (Eph. 4, 13) and, being such, can well guide the flock of God on God’s path; but he who does not know is different, for he does not have a clear and healthy feeling in his soul. It is more fitting for him to be led than to lead with danger to himself.

38 He who looks at his teacher and mentor as at God cannot contradict; but if he thinks and says that he can look at the teacher as at God, and contradicts him, he deceives himself and does not know what love for God the people of God have.

39 He who believes that in the hands of his pastor lies his life and death will never contradict, but ignorance of this begets disputation, which is the cause of intellectual and eternal death.

40 Before announcing the sentence to the condemned, he is allowed to tell the judge about what he has done; when he reveals his deeds and the sentence is pronounced, let him not contradict the judges in either a small or a great matter.

41 Before a monk enters this tribunal and reveals what is in his heart, it is perhaps fitting for him to contradict: whether through ignorance or because he wants to hide something. But when he reveals his thoughts and sincerely confesses, it is not fitting for him to contradict the judge according to God and his master until death. For the monk who at the beginning entered this tribunal and revealed the secrets of his heart, announced from the beginning, if he has any understanding at all, that he is worthy of countless deaths and believes that by his obedience and humility he will be freed from all torment and torture, if he truly knows the image of the mystery.

42 He who keeps this indelibly in his thoughts will never be moved in heart when listening to instruction, or guidance, or reproof. But since he falls into such evil, that is, into denial and distrust of his spiritual father and teacher, he wretchedly falls into the net and into the depth of hell, though still alive, and becomes a house of Satan and all his unclean power as disobedient and a son of destruction.

43 I entreat you, the disciple, to stir this often in your mind, to struggle with all diligence so as not to descend into the torments of hell, but to pray warmly to God daily and say: “O God and Lord of all, who have authority over all living things and every soul, You alone can heal me; hear the prayer of me, a wretch, and the serpent that nests in me, by the sending of the All-Holy and Life-Giving Spirit, having mortified it, trample it down; and grant that I, poor and naked of all virtue, may fall at the feet of my holy father and draw his holy soul to mercy to have pity on me. And give, Lord, humility and good thoughts into my heart, which are fitting for a sinner who has agreed to repent before You, so that in the end You do not leave the soul that once united with You and confessed You and chose You instead of the whole world and preferred You; for You know, Lord, that I want to be saved, even though my evil habit stands in my way, but to You all things are possible, Master, which are impossible for men.”

44 Those who have laid a good foundation of faith and hope in the court of piety, and have established their feet unshakably on the rock of obedience to spiritual fathers, and, listening to what they command, just as if it came from God’s mouth, and on this foundation of obedience without doubt in humility of soul fulfill what they hear, they accomplish this great and primary work—renunciation of themselves. And he who does another’s will, and not his own, acquires not only renunciation of his own soul, but also mortification to the whole world.

45 At him who contradicts his father, the demons rejoice; but at him who humbles himself even to death, the angels marvel; for such a person does the work of God, becoming like the Son of God, who fulfilled obedience to his Father even to death, even death on a cross.

46 Frequent and untimely contrition of heart [about anything] darkens and disturbs the mind, and drives away pure prayer and tenderness from the soul; it causes pain of heart. From this, indeed, comes great cruelty and insensibility, and through them the demons lead spiritual men to despair.

47 When all this befalls you, O monk, and you acquire zeal and desire for perfection in your soul, so as to strive to keep every commandment of God and not to utter empty words and not to sin, and not to fall behind any of the ancient saints in action, knowledge, and contemplation—you will see how he who secretly sows the tares of sorrow stands in your way and does not allow you to rise to such a height of holiness; when he throws in thoughts of sorrow and says: “You cannot be saved in the midst of the world and keep all the commandments of God, without missing a single one,”—then sit in a corner, in solitude, concentrate, and collect your thought, and give good counsel to your soul, and say: “Why are you cast down, O my soul, and why do you disquiet me? Hope in God, for I shall praise Him; He is the salvation of my countenance—my God” (Ps. 41, 6). For who shall be justified by the works of the law? “In Your sight no man living shall be justified” (Ps. 142, 2). Only by believing in my God Himself do I hope to be saved by His unspeakable mercy. Get away from me, Satan! I worship my Lord and from my youth I serve Him who can save me by His mercy alone. Therefore depart from me: God, who created me in His image and likeness, will crush you.”

48 God requires nothing else from us, humans, except that we do not sin; for this is not a work of the law, but the keeping intact of the image and heavenly dignity. Standing in them by nature and wearing the enlightened garment of the Spirit, we abide in God, and He in us, by adoption we are gods and sons, signed with the light of God’s intellect.

49 Weariness and heaviness of body, which happen in the soul from laziness and negligence, lead away from the usual rule and become the cause of darkening of the mind and sorrow, because through them thoughts of fear and blasphemy come into the heart, and the tempted one cannot enter the usual place of prayer because of the demon of weariness; and he is lazy, and thinks improper things about the Creator of all. But when you know the cause, and whence it came upon you, diligently enter your usual place of prayer and, falling down before the Lover of mankind, God, pray with groaning and tears in the pains of your heart for deliverance from heaviness, weariness, and evil thoughts—and it shall be given to you, who knock and endure with pain, a quick release from them.

50 He who has acquired a pure heart has conquered fear. And he who is still being cleansed, sometimes conquers fear, and sometimes fear conquers him. But he who struggles hardly at all or is completely insensible and a friend of passions and demons, being sick, besides vainglory, also with self-exaltation, imagining that he is something when in reality he is nothing, is a slave and subject to fear, trembling like a child, and fears fear where there is neither fear nor dread for those who fear the Lord.

51 He who fears the Lord does not fear demonic impulses, nor their powerless attacks, nor the sin of evil men. And he himself is all like a flame, or a burning fire, passing through impassable and dark places by night and by day, driving away demons, who flee from him more than he from them, lest the fiery ray of the divine fire that comes from him should burn them.

52 He who walks in the fear of God does not fear conversations with evil men, having the fear of God in himself and bearing the invincible weapon of faith, with which he is strong and can do all things, even what seems inconvenient and impossible to others. He, remaining like a giant among monkeys or a roaring lion among dogs and foxes, trusts in the Lord and by the firmness of his wisdom inflicts wounds on them and frightens their minds, like an iron rod, bringing forth the wise word.

53 He who is not only silent or submissive, but also rules as abbot, and is a superior for many, and himself performs the service, cannot have cares, that is, he must be free from all worldly affairs. For when we care, we violate the commandment of God, which says: “Do not worry about your life, what you will eat or what you will drink; […] what you will wear, […] for after all these things the Gentiles seek” (Mt. 6, 25.32). And again: “Take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life” (Lk. 21, 34).

54 He who in his thoughts is anxious about worldly affairs is not free; cares weigh him down and enslave him: whether he is anxious for himself or for others. But he who is free from them, neither for himself nor for others is he anxious about worldly affairs, whether he is a bishop, a deacon, or an abbot. Yet he is never idle, nor does he despise anything smaller or lesser; doing and accomplishing everything in a God-pleasing way, he will be without care in all affairs and in all life.

55 See that you do not destroy your own house when you want to build a house for your neighbor; for this work, you see, is difficult and inconvenient, so that when you take it up, you do not destroy your house and fail to build one for your neighbor.

56 When you have not yet acquired perfect dispassion toward worldly affairs and property, do not desire that they entrust you with the management of the monastery’s affairs, lest, having been carried away by them, instead of a reward for service you receive condemnation as a thief and a sacrilegist. Even if the superior commands you this, be in the management like a burning fire; and forbidding the assault of thought by confession and repentance, you will be kept unharmed by the prayer of the superior.

57 He who has not been dispassionate does not know what dispassion is, and does not believe that there is anyone dispassionate on earth. For how, without renouncing oneself and exhausting one’s blood to the end for the sake of this blessed life, can one believe that someone has done so in order to acquire dispassion? So also he who thinks he has the Holy Spirit, but has nothing, never believes when hearing of His operations, which are manifested in those who have the Holy Spirit. He does not believe either that there is anyone in this generation equal to Christ’s apostles and the saints of all ages, that the Divine Spirit acts in and guides such a person, or that they had contemplation or sensation of the operation of the Holy Spirit. For everyone judges the deeds of his neighbor by his own state, what they are: whether of virtue or of sin.

58 The dispassion of the soul is one thing, and that of the body is another; but the dispassion of the soul sanctifies also the body with its holiness and pours into it the light of the Holy Spirit. But the dispassion of the body alone brings no benefit to the one who has acquired it.

59 Just as he whom the king from the greatest poverty has placed in wealth and bright rank, and clothed in bright garments, and commanded to stand before him, looks eagerly at the king and loves him greatly as his benefactor, and clearly examines the garment in which he is clothed, and realizes his rank, and knows what wealth is given to him—so also the monk who has truly departed from the world and its affairs and come to Christ, having been called by good understanding and raised to the height of spiritual contemplation by the action of the commandments, sees God Himself without deception, and clearly sees the changes that have taken place in him. For he always sees the grace of the life-giving Spirit illuminating him, which is called the garment and royal purple, and even more—Christ the Lord Himself, for those who believe in Christ put Him on.

60 Many read the Holy Scripture and hear others read it, but few correctly see the power and meaning of what is read. Some assert that what the Holy Scripture speaks of cannot be, others consider it incorrect and recount it incorrectly. And what is said about the present time, they think will happen in the future; what is said about the future, they think has already passed, and speak of what happens daily. And there is no true understanding in them, nor true discernment of divine and human things.

61 We, the faithful, must see all the faithful as one, and think that Christ is with each of them, and so treat everyone with love as to be ready to lay down our lives for everyone. Therefore, it is not fitting for us to speak or think of anyone that they are evil, but to look at all as good, as we have already said. Even when you see someone beset by passions, hate not the brother, but the passions that fight against him. Even when he is tormented by lusts and sorrows, have even more mercy on him, lest you also experience temptation, for your nature is changeable.

62 When someone is untruthful because of hypocrisy or vicious because of deeds, or is slightly wounded by some passion, or has partially freed himself from negligence, he is not numbered with all the perfect, but is rejected as useless and superfluous, lest the union that must remain unbroken be broken, and that which must remain undivided be divided, and lest it cause sorrow to the first and the second: to the perfect—because the imperfect have fallen behind them, and to the imperfect—because they have remained behind.

63 When sand is thrown on a fire burning in a furnace, it will go out; in the same way, worldly cares and any passion for the worst and smallest thing extinguish the warmth of the heart, as soon as it catches fire.

64 When someone feels in himself the fear of death, they will turn away from all foods and drinks, and fine clothing, and will not eat bread with sweetness, nor drink water, but will satisfy only the need of the body, as much as is necessary for life, renounce their own will, and be the servant of all who command with discretion.

65 He who has given himself as a servant according to God to his fathers will not, fearing torments, choose from what is commanded that which eases the pain of the heart and looses the bonds of fear, and will not listen to those who with love, or flattery, or command would prompt him to this, but will prefer what would increase this pain, and love it, even if it increases. In this indeed he will abide, not hoping that he will ever obtain freedom: for the hope of release eases the pain, which is not useful to the one who repents.

66 For everyone who begins to live according to God, it is useful to have the fear of torments and the pain begotten by this fear; and he who dreams of laying a beginning without such pain, not only sets the foundation of his deeds on sand, but tries to build a house on air without a foundation, which is completely impossible. This pain soon begets joy, and this beginning destroys the beginnings of all transgressions and passions, and this tormentor becomes the cause not of death, but of eternal life.

67 If someone does not want to escape the pain which is begotten in the heart through the fear of eternal torment, or flee from it, but by the desire of the heart follows it and takes upon himself by force its bonds, he will go faster, and this pain will present him before the face of the King of kings. When this happens and he at the same time looks with dread at His glory, immediately the bonds will be broken, exhausting fear will flee from him, and the pain that is in his heart will turn into joy and become a fountain that will always pour out tears like a river, and intellectually—peace and gentleness and unspeakable sweetness, and also—courage to go freely and without hindrance to every obedience to God’s commandments, which is not yet possible for beginners; this is proper for those who by their achievements have reached the middle; for the perfect this fountain becomes light, which immediately changes and transforms the heart.

68 He who has in himself the light of the Most Holy Spirit, cannot see it and falls prostrate, cries out and calls with great fear and awe, because he saw and felt the operation of the Holy Spirit beyond nature, beyond words, beyond thought, and becomes like a person whom fire burns inside, as it were, and he cannot endure how the flame burns him, and becomes as if out of his mind and not himself. But when the fire is poured with tears that flow constantly and cool it, it inflames desire even more, therefore indeed more tears are shed, and it, washed by their streams, shines more clearly. And when, having all flared up, it becomes like light, then what is said will be fulfilled: “God is united with men whom He deifies, and they know Him to the extent that He has already united with the united and revealed Himself to those who have known Him.”

69 As long as there is no weeping and tears in us, let no one deceive us with vain words, and let us not deceive ourselves; there is in us neither repentance, nor true contrition, nor the fear of God in our hearts, we have not reproached ourselves, and our soul does not foresee either the future judgment or eternal torments. If we had reproached ourselves and acquired this and entered into it, tears would have flowed immediately; for without them neither our hardness of heart will soften, nor will our soul acquire spiritual humility, nor shall we be able to be humble. And he who does not become such cannot be united with the Holy Spirit; and he who is not united with Him by cleansing cannot reach either the understanding or the vision of God, nor is he worthy to be taught the mystical virtue of humility.

70 Those who pretend to be virtuous, having put on sheep’s clothing, outwardly look one way, but their inner person is completely different. They are filled with all unrighteousness, full of envy and strife, and the evil stench of sweetnesses; many honor them as dispassionate, as holy, because they have an uncleansed eye of the soul, which cannot discern them by their fruits; but those who remain in reverence and virtue, and simplicity of heart, and who are truly holy, they neglect as simple people, and, despising them, come and consider them as nothing.

71 A talkative and vainglorious person they consider a mentor and spiritual, but a silent one and one who keeps himself from empty talk they consider ignorant and a mute.

72 From him who speaks by the Holy Spirit, the high-minded and those sick with devilish pride turn away as from a high-minded and proud person, and are more terrified by his words than imbued by them. But he who speaks eloquently from the belly or teachings and deceives, harming his salvation, him they praise highly and receive, and so none of them is good and can judge and see how things really are.

73 “Blessed,” says God, “are the pure in heart, for they shall see God” (Mt. 5, 8); and a pure heart is accustomed to perform not one virtue, nor two, nor ten—but all virtues together are like one, perfectly accomplished virtue. But they themselves cannot make the heart so pure without the action and descent of the Holy Spirit. Just as a blacksmith, working with his tools, shows skill, but without fire can do nothing, so also a person does everything and uses virtues as tools, but if the spiritual fire does not come upon them, they remain inactive and useless, and do not cleanse the soul’s filth and uncleanness.

74 In holy baptism we receive the remission of transgressions and are freed from the former curse, and are sanctified by the coming of the Holy Spirit, but the complete grace, according to the words: “I will dwell in them and walk among them” (2 Cor. 6, 16),—we do not yet receive, because it belongs to those who firmly believe and testify to this by deeds. If after baptism we turn away to evil and shameful deeds, we thereby reject our sanctification, but by repentance, confession, and tears we gradually receive remission of previous transgressions, and then already the sanctification with grace which we received from on high.

75 First there is washing by repentance from the filth of shameful deeds, and then communion of the Holy Spirit; not simply so, but by faith, covenant, and humility of those who repent with all their soul, and not only then, but also when they receive complete remission of transgressions from the father and sponsor. Therefore indeed it is good to repent daily, as the commandment bids: “Repent, for the Kingdom of Heaven is at hand” (Mt. 3, 2),—commanding us endless action.

76 To souls that have become brides of Christ, the grace of the Holy Spirit is given as a pledge of betrothal. And just as a woman without betrothal has no confirmation that she will ever marry a man, so the soul cannot be sure that it will be together with its Master and God forever or mystically and unspeakably unite with Him and enjoy His unapproachable beauty, if it does not receive the betrothal of His grace and rationally acquire Him for itself.

77 If the written deeds of covenant are made, but have no signatures of credible witnesses on them, then nothing is known of the betrothal; so also there is no illumination by grace until there is the fulfillment of the commandments and the acquisition of virtues. What witnesses are for a covenant, the fulfillment of the commandments and virtues are for the spiritual betrothal; everyone who wants to be saved will receive through them the assurance of betrothal.

78 First, by the fulfillment of the commandments, consent is written, as it were, then by virtues it is sealed and signed, and then the Bridegroom—Christ—gives the ring to the bride—the soul,—that is, the betrothal of the Spirit takes place.

79 The bride before marriage is only betrothed to the bridegroom, but expects to receive the dowry and all promised gifts after the marriage. So, therefore, the bride of the faithful—the Church—and the soul of each of us first receives from the Bridegroom—Christ—the betrothal of the Spirit, and expects to receive eternal blessings and the Kingdom of Heaven when departing from here; the betrothal certifies this to her and shows it, as in a mirror, and confirms the blessings about which they agreed with their Master and God.

80 When the bridegroom has departed and delayed, or taken up other affairs and still postpones the marriage, the bride is angry and may despise his love, and the deed of betrothal she will either erase or tear and turn away from hope in the bridegroom; so indeed it happens with the soul when one of the ascetics says: “How long must I endure?”—and despises fasting struggles and labors, and becomes negligent regarding the commandments, and rejects previous repentance, as if erasing and tearing the agreement,—he immediately falls away from the betrothal and completely from hope in God.

81 When the bride exchanges the love of her betrothed for someone else and lives with another secretly or openly, she will not only receive nothing of what the bridegroom promised her, but can also expect punishment and legal condemnation. So usually it happens with us. When someone exchanges the love of the Bridegroom—Christ—for some other thing openly or secretly and his heart remains in it, it becomes hateful to the Bridegroom, and abominable, and unworthy of union with Him, for He said: “I love those who love me” (Prov. 8, 17).

82 It is fitting for everyone to pay attention to having received the betrothal of the Spirit from the Bridegroom and Master Christ. And when, therefore, they have received it, let them labor to keep it; but if they have not yet been vouchsafed to receive it, let them labor by good works, and action, and the most sincere repentance to receive and keep it, fulfilling the commandments and attracting virtues.

83 Just as the roof of a house is supported thanks to the foundation and the whole building, and just as the foundation is laid in order that the roof might be supported, as necessary and needed, and neither the roof without the foundation can be supported, nor the foundation without the roof—they are necessary for life and very useful,—so also the grace of the Spirit is preserved by the keeping of the commandments, and the keeping of the commandments, by the gift of God, is laid as a foundation. And the grace of the Spirit cannot abide in us without the keeping of the commandments, and the keeping of the commandments without God’s grace will not be necessary and useful.

84 Just as a house without a roof, left so through the negligence of the builder, is not only unsuitable, but becomes a cause of ridicule of the builder, so also he who has laid in the foundation the keeping of the commandments and raised walls of high virtues, but until he receives the grace of the Spirit in contemplation and spiritual knowledge, is imperfect, and the perfect sympathize with him, because through such two causes he completely loses grace: either he neglected repentance, or, having refused the fullness of virtues as an unbearable work, left those that seem to us insignificant but in reality are necessary for building the house of virtue,—for a house will not be covered without them by the grace of the Spirit.

85 The Son of God and God came down to earth for the purpose of reconciling with His Father us who were His enemies, and uniting us with Himself rationally with His Holy and consubstantial Spirit. What other grace will he receive who has fallen away from this? He will neither reconcile with the Father nor unite with Him by communion of the Spirit.

86 He is rid of passionate lusts and sweetnesses who has partaken of the Divine Spirit, but from bodily natural needs he is not freed. And how, therefore, having been freed from the bonds of passionate lust, he was united with immortal glory and sweetness, he unceasingly tries to be on the heights and abide with God and not at all depart from Him and from insatiable pleasure. But he who in body is chained to corruption, it drags him and pulls him and turns him to the earthly, then he has sorrow from them such as, in my opinion, the soul of a sinner has when separating from the body.

87 Just as for him who loves the world, the body has a passion for temporary vain life, and for the self-indulgent, to leave all this is death, so for the virtue-loving, God-loving, non-possessive, and Christ-loving,—death indeed is even the slightest separation in thought from these. For he who sees natural light, if he even slightly blinks his eyes or loses them, is grieved and sorrows, and hardly endures this, and thinks of them as something necessary and wonderful; how much more he who is enlightened by the Holy Spirit and sees, when keeping vigil and when sleeping, those blessings that are beyond all understanding, which eye has not seen and ear has not heard, and has not entered into the heart of man, which angels desire to look into, if someone hinders him from seeing these things, will grieve and sorrow, for this will rightly seem to him death and falling away from eternal life.

88 Many praise the desert life, and others the cenobitic, that is, community life. Others again—such a life as to guide people, advise and teach, and establish the Church. They differ among themselves: some are accustomed to feed bodily, others spiritually; but I would not give preference either to the first or to the second. I would not say that one of them is worthy of praise and the other of condemnation, but in everything, in all deeds and actions, blessed is the life for God’s sake and according to God.

89 Just as human life consists of all kinds of crafts and skills: one does one thing and helps another, and one teaches another, and one learns from another, and so people live, satisfying the natural needs of the body,—the same can be seen in spiritual things: one passes through such a virtue, and another accomplishes another path of life. They help each other, and so all meet at one goal.

90 The intention of all who live according to God is to please Christ our God and receive reconciliation with the Father through the coming of the Holy Spirit or communion, and acquire by this their salvation; for this is the salvation of every soul and every person. But when it is not there, then our labor is in vain and our action is futile, and useless is every path of life that does not lead to this those who walk on it.

91 He who has left the whole world and gone to the mountain, as if for silence, and from there write vaingloriously to those in the world, raising some and pleasing others and praising them, becomes like him who left a prostitute wife, dressed in sackcloth and all-evil, and went far away in order to completely forget her, and then forgot the purpose for which he went to the mountain, and wants to write to those who meet and defile themselves with that prostitute, and praises them. Even if not in body, in heart and mind he surely sympathizes, by the intention of such accepting, through their union with her.

92 To the extent that those who live in the world and cleanse their senses and hearts from all evil lust are worthy of praise and are blessed, to that extent those who remain in the mountains and caves and desire praise and human glory are vicious and rejected. They will stand before God, who tries our hearts, as adulterers. He who desires that his life, name, and deeds be heard of in the world, commits adultery against God, as did the ancient Jewish people, of which David speaks.

93 He who, believing indubitably in God, has renounced the world and what is in the world, believes that the Lord is merciful and generous and receives with repentance those who come to Him, and knows how through dishonor to honor His servants and through extreme poverty to enrich them, through offenses and humiliation to glorify them and through death to make them partakers and heirs of eternal life. He who so believes hastens like a thirsty deer to go this way, as by a ladder, to the immortal and heavenly spring, on which angels ascend and descend; and God from on high, waiting for our diligence according to our strength, is glad to meet us not as laborers, but desires to give us a reward as the Lover of mankind.

94 To those who, not doubting, come to God, He does not let them fall, but, seeing that they are faint, He supports them and helps them, giving them the hand of power from on high, and turns them to Himself. And He helps them openly and secretly, known and unknown, until, having passed the whole ladder, they draw near to Him and all are completely united, and forget everything earthly, remaining there with Him, whether in the body or out of the body, I do not know, and will live together, and enjoy eternal blessings.

95 It is righteous first to place our necks under the yoke of Christ’s commandments and not to be wild, and not to turn back, but righteously and zealously even to death to walk in them and renew ourselves, becoming truly a new paradise of God, until the Son with the Father through the Holy Spirit enters and dwells in us. And then, when we receive Him all, who has dwelt in us and teaches us, to whom of us He commands what and what ministry He entrusts, such will be entrusted to him, and let him diligently do what is pleasing to God. But it is not fitting to seek this prematurely and receive what people give, but to remain in the commandments of our Master and God and await His commands.

96 After we are entrusted with ministry to divine things and succeed in it, the Spirit will command us to pass to another ministry or action, or deed—then let us not contradict. God does not want us to be inactive or to remain to the end in that action from which we began, but that we be ready to receive something better, by the divine, of course, and not by our own will.

97 He who hastens to mortify his own will must do God’s will and instead of his own will introduce God’s into his interior, and dwell and plant it in his heart, and look diligently at what he dwells or plants, and whether what is dwelt and planted, having taken root somewhere in the depth, sprouts, or, having grafted and united, becomes a tree that will grow and bloom and produce a beautiful and sweet fruit, not yet seen. It is necessary that he also know the land from which the seed rose, and the roots to which that incomprehensible and unspeakable life-bearing sprout cleaved.

98 He who cuts off his own will for the sake of the fear of God does not know how this happens, that God gives him His own will and keeps it indelible in his heart, and opens the eyes of his mind to know it, and gives power to fulfill it; this power is the operation of the grace of the Holy Spirit, and without it nothing happens.

99 If you have received forgiveness of your transgressions either through confession or through putting on the holy and angelic habit, to what love, gratitude, and humility this prompts you, because you, though you were worthy of countless torments, not only were rid of them, but were also vouchsafed sonship, and glory, and the Kingdom of Heaven. Remembering this and always reflecting, be ready and see that you do not cause dishonor to Him who created you and honored you and forgave countless transgressions, but by all your deeds glorify and honor Him, so that He also may glorify you even more, whom He honored more than all visible creatures, and called you His close friend.

100 To the extent that a greater honor belongs to the soul than to the body, to that extent more honor belongs to the rational person than to the whole world; do not look at the greatness of the creatures that live in it, thinking that more honor belongs to you, O man, but look at the grace given to you and, having understood the dignity of your intellectual and rational soul, praise above all visible things God who has honored you with such honor.

101 Let us watch to glorify God, and we shall glorify Him not otherwise than only as the Son glorified Him; by what the Son glorified His Father, by that also the Father glorified the Son. Let us zealously do the same, so as to glorify by this Him who is called our Father who is in heaven, and He will glorify us by the power of the Son, which the Son had with Him even before the creation of the world. This power is the cross, that is, mortification to the whole world, sorrows, temptations, and whatever else of Christ’s sufferings; and we, bearing them with great patience, imitate Christ’s sufferings. We glorify by them our Father and God, as His sons by grace and heirs of Christ.

102 The soul that has not prudently rid itself completely of the habit and passion for the visible cannot without sorrow bear the griefs and temptations that come upon it from demons and from men; but, being bound by passions to human affairs, it grieves over the poverty of property and is saddened by the loss of things, and suffers greatly when the body experiences blows.

103 When someone tears his soul away from sensory desires and habits and unites it with God, they will despise not only their property and money, but will also not be saddened when strangers and newcomers deprive them of them, and the pains that come upon their body they will endure with joy and proper thanksgiving, seeing always, according to the word of the divine apostle, how “our outward man is perishing, yet the inward man is being renewed day by day” (2 Cor. 4, 16). For otherwise it is impossible to endure sorrows for God’s sake with joy; perfect understanding and spiritual wisdom are necessary for this. But he who is deprived of these walks in the darkness of despair and misunderstanding, for he cannot at all see light and comfort in patience.

104 Everyone who, having acquired some skill, begins to reason wisely, will never be vouchsafed to penetrate into the mysteries of God and see them, until they first want to humble themselves and become foolish, having cast away the arrogance and understanding they acquired. He who does so and, as one wise in divine truth, goes unshakably with faith, it directs him to enter the city of the living God, and the Divine Spirit guides and teaches him, and he looks and learns what no other person can see and learn, unless God teaches them.

105 The disciples of the wise of this age consider as foolish those whom God has taught, though they themselves are in reality foolish, having grabbed the foolish outward wisdom, which is foolishness with God, according to the word of the divine apostle, which the theological voice also considers earthly, sensual, devilish, full of strife and envy (see Jas. 3, 15). Such remain outside the divine light and cannot see the wonders that are in it, and those who dwell in the light, and see in it, and teach, they consider as deceived, though the deceived themselves have not tasted the unspeakable blessings of God.

106 Just as even now there are dispassionate, holy people full of divine light who dwell among us, and have so mortified their earthly members from all uncleanness and passionate lust that not only they themselves do not think or do anything evil, but also someone else will not incite them to this, nor will they change the dispassion that is fitting for them. Those who do not believe the divine mysteries about which the wisdom of the Spirit teaches could see them, if they knew the divine words read and sung daily. If they understood the Holy Scripture well, they would believe what God said, and those blessings He granted. But since they are not partakers of such blessings through arrogance and negligence, therefore they speak ill of the partakers and those who teach about them.

107 Those who are filled with God’s grace, and perfect in mind and wisdom that comes from on high, therefore only want to come and see those in the world for this reason, to deserve some reward by reminding of God’s commandments and by doing good, if they listen to them, if they understand and submit. But since [those in the world] do not follow the Spirit of God, they walk in darkness and do not know where they go, and what commandments they fulfill. Perhaps sometime they will break free from the power of the thought that possessed them, receive the true teaching of the Spirit and, having heard God’s will, sincerely repent and, having done it, become partakers of some spiritual gifts. When the perfect cannot become the cause of such benefit for them, then, weeping because of the blindness of their hearts, they will return to their cells, praying day and night for their salvation. And they will never be saddened by anything else, because they remain with God and are filled of every good.

108 What purpose does the providence of the Incarnation of God the Word have, of which all Holy Scripture preaches and we read about it, but do not understand? Only this, that, having united with our nature, the Lord might make us partakers of His; for the Son of God became the Son of Man for this purpose, to make us, men, sons of God, by nature of what He Himself is, raising by grace our race, regenerating us from on high by the Holy Spirit and immediately introducing us into the Kingdom of Heaven, or rather granting us the Kingdom of Heaven [which] is within us (Lk. 17, 21), so that we might not only have hope to enter into it, but already, possessing It, cry out: “Our life is hidden with Christ in God.”

109 Baptism does not take away from us our self-determination and our will, but grants us freedom, so that the devil might not torment us. It lies in our will whether after baptism to remain of good will in Christ’s commandments, into whom indeed we were baptized, or to deviate from this original path and by evil deeds return again to our adversary and enemy—the devil.

110 Those who after holy baptism obey the desires of the evil one and listen to his counsels, alienate themselves from holy baptism, in the words of David: And neither does any of us change, nor is anything added to him to that nature in which he was created (Ps. 57, 4),—but God created him good (for God created nothing bad), everyone remains unchanged by nature and by essence, as he was created. What he agrees to voluntarily and what he wants, that he does: whether good or evil. Just as a sword—whether it is taken for evil or for good—does not change its nature, but pierces iron, so also a person acts and accomplishes, as said, as they want, and does not go out of their nature.

111 To save is not to show mercy to some one person; but the neglect of some one person sends to the fire. “Golodny (Hungry) I was and thirsty,” is said not for one day, but for our whole life. And the words that Christ must be fed, clothed, given drink, and other things that must be done for Him, are also said not for one day, but forever, and in every person the Lord our God receives this from His true servants (Mt. 25, 35).

112 He who gave alms to a hundred people, but could have given to others also, given drink and fed many who ask him, but sent the petitioners away empty-handed, will be judged by Christ, because he did not feed Christ. For in all of them He Himself is present, just as in each least one to whom we give to eat.

113 He who today gave to all everything that the body requires, if he can do the same tomorrow, but does not care for one of the brethren and leaves him to die of hunger, thirst, and cold, he, having neglected the brother so that he dies, neglected also Him who said: “Inasmuch as you did it to one of the least of these my brethren, you did it to me” (Mt. 25, 40).

114 For the sake of Him who willed to become poor and became like every poor person, let no one of those who believe in Him exalt themselves over their brother, but everyone, looking at their brother and neighbor as at their God, let them consider themselves less than their brother, and him as greater, and let them give all their property to serve him, as Christ our God gave His blood for our salvation.

115 He who is commanded to treat his neighbor as himself must treat him so not for one day, but for his whole life; and he who is commanded to give to him who asks must do so his whole life. And he who wants others to give him good things which he wants, must also do so to others.

116 He, therefore, who treats his neighbor as himself, let him have nothing more than his neighbor. But when he has and does not give generously, until he himself also becomes poor and becomes like his neighbor, he will not become a fulfiller of the Master’s commandment. And he who does not want to give to all who ask, when he has even a coin or a piece of bread, if he turns away from one of those who ask of him, and does not do to his neighbor as he wants others to do to him, even if he fed, gave drink to, clothed all the poor and the least, and did everything else for them, but neglected some one person and despised him,—he will be like one who despised and neglected Christ God, when He was hungry and thirsty.

117 This may seem burdensome to everyone, therefore indeed they will begin to say in themselves: “Who can fulfill all this, to serve everyone, feed everyone, and despise none of them?” But let him hear the words of the apostle Paul, who clearly says: “For the love of Christ compels us, because we judge thus: that if One died for all, then all died” (2 Cor. 5, 14).

118 Just as the most important commandments contain in themselves all the lesser commandments, so also the most important virtues contain in themselves the lesser virtues. He who sold his property or distributed it to the poor, having fulfilled only one commandment, fulfilled by it alone all the lesser commandments and no longer has need to give to him who asks, or not to turn away from him who wants to borrow from him. So also he who prays unceasingly contains everything in this, and does not need to praise the Lord seven times a day, or in the evening, morning, and at noon, because he has already fulfilled everything, just as we do when we pray and sing correctly and at a certain time and hour. So also he who has acquired in himself rationally God, who gives understanding to people, will read the whole Holy Scripture and gain every benefit from reading,—and he will no longer need a book. And why indeed would he need it when he has as a companion Him who inspired the authors of the Holy Scripture, and learns from Him unspeakable hidden mysteries? But this book will be divinely inspired for others, for it contains new and ancient mysteries, written in it by the finger of God, because he has accomplished everything and rested from his works according to God, which is the greatest perfection.

119 The emission that happens in sleep occurs for many reasons: from gluttony, from vainglory, from the envy of demons. It happens also from prolonged vigil, when the body inclines to sleep, and from the fear lest such a thing should happen, whether because of the Divine Liturgy in a priest, or because of Communion; with these thoughts on the bed fear is joined, lest such a thing should happen, and when he falls asleep, it happens, and this is the work of demonic envy. And for another reason: when someone saw a beautiful face during the day and, having lain down on his bed, drafts it in his thoughts and falls asleep with lustful thoughts, if he did not cast them away, having relaxed, he falls in sleep, and even if he lies awake on his bed. And otherwise it happens: when some lazy ones, like me, sit and talk about passionate things: whether passionately or not? Then they go to their bed and, having in mind what they talked about, and falling asleep with this, suffer in sleep; and sometimes in the conversation itself one person suffers harm from another. Therefore one should always be careful and learn the prophetic word: “I have set the Lord always before me, because He is at my right hand, that I should not be moved” (Ps. 15, 8),—and block his ears from such words. Often some, having stopped praying, fell into fleshly movements, of which we spoke in the chapter on prayer.

120 Brother, at the beginning of renouncing the world, hasten to plant in yourself good virtues, for you will be useful also to the community, and in the end the Lord will exalt you. So that you may never have audacity before the abbot, as we have already said in another place, and do not seek honors from him. So that you do not seek friendship with those who have preference, and do not go around their cells, knowing that because of this not only does the passion of vainglory begin to take root in you, but also the superior will begin to hate you; and what and how, let him who is rational understand. Sit indeed in your cell, if possible, in peace, and do not turn away from him who wants to converse with you, for the sake of reverence, but, having spoken with him and given fatherly advice, you will not suffer harm, even if he is contrary to you; but when you consider this unprofitable, it is fitting to go after a useful intention.

121 It is fitting always to have the fear of God and examine oneself every day: what you did well, and what evil. And to forget the good, lest you fall into the passion of vainglory, and because of the bad—to shed tears with confession and strong prayer. Test yourself thus: when the day passes and evening comes, reflect in yourself how you with God’s help spent the day, whether you did not judge anyone, did not annoy anyone, did not tempt anyone? Whether you did not look at someone’s face passionately, whether you did not disobey the superior in service and neglected it, whether you were angry with anyone? Whether, when you stood at the assembly, you practiced in mind in useless things? Whether you were weighed down by despair and avoided church and the rule? When indeed it is revealed that you are not guilty in all this, which is impossible: For no one is clean of filth, even if his life be but one day (Job 14, 4),—and again it is said: no one will boast that he has cleansed his heart (Prov. 20, 9),—then call to God with many tears: “Lord, forgive me in what I sinned in word and deed, consciously and unconsciously”; for we sin much and do not know.

122 It is fitting every day to confess every thought to the spiritual father, and what he tells you, to receive as from God’s mouth, to receive with all trust and to tell no one else about it, saying, for instance, that the father asked me this and that, and foretold such to me, and said what is good and what is not and what I must do for correction. Such words are full of distrust toward the spiritual father and are harmful to the soul. Most often beginners speak thus.

123 It is fitting to look at all who live with you in the cenobium as at saints, and only to see yourself as a sinner and the last, that of all who are saved, only you will be tormented on the day of judgment. And, standing at the assembly and reflecting on this, do not cease to weep earnestly with contrition, not saying a word to those whom this tempts or makes laugh. But when you see that vainglory attacks you because of this, go out of the church, do this secretly, and return quickly to your place. This is very good for beginners, especially during the six psalms, and the chanting of psalms, and reading, and the Divine Liturgy. Be careful indeed not to judge anyone, but keep this in mind: “Everyone sees me as I weep, so indeed they think that I am a great sinner, and pray for my salvation.” And truly, always reflecting thus and unceasingly accomplishing, great benefit you will acquire and you will attract the grace of God and become a partaker of divine beatitude.

124 Do not come to anyone’s cell, except to the abbot, and even that not often. But when you want to ask someone about a thought, do it in church. After the assembly indeed go immediately to the cell, so also to the service. And after Compline, having made a bow under the abbot’s cell, ask for prayer and, lowering your eyes, go silently to your cell; for it is better to say one trisagion with attention when you go to sleep than to keep vigil for four hours with useless conversations. However, where there is contrition and spiritual weeping, there also is divine illumination, its descent drives away weariness and sickness.

125 Do not have special love for anyone, especially for a beginner, even if it seems to you that his life is more perfect and not worthy of blame. For from spiritual love one can easily pass to passionate love, and you will fall into useless sorrows, for this indeed most often happens with ascetics. But humility and pure prayer will teach this, so indeed it is not time to speak of this in detail, let him who has understanding understand.

126 It is fitting for you to be toward every brother who lives in the cenobium as a stranger, and even more for those whom you know in the world; but to love everyone equally, and to consider the reverent and ascetics as saints, and for those who are depressed, like me, to pray warmly. However, as we have already said above, considering everyone as saints, hasten to cleanse yourself by weeping from passions, so that you may be enlightened by grace and consider everyone as equal, and you will acquire the beatitude of the pure in heart.

127 Remember, brother, what they call complete renunciation of the world,—this is complete renunciation of one’s own will, as well as dispassion toward parents, relatives, and friends, and renunciation of them.

128 One must also get rid of property, distributing it among the poor, in the words of Him who said: “Go, sell what you have, give to the poor” (Mt. 19, 21),—and forget the faces of all whom by nature you loved—whether bodily or spiritually.

129 And confess all the secrets of the heart, what you have done from childhood until this time, to the spiritual father or abbot, as to God Himself, who searches hearts and reins, knowing that John baptized with the baptism of repentance and all went out to him and “confessed their sins” (Mk. 1, 5). For from this comes great joy of the soul and relief of conscience, as the prophet says: “Declare [first your sins], that you may be justified!” (Is. 43, 26).

130 Having entered into the cenobitic life, so assure yourself in your thought that all parents and friends have died, and consider as father and mother only God and the superior, and never ask anything for the body from your natural parents. And even if by providence they send you something, receive it and pray for their diligence and give what is sent to the reception room or to the hospital. And do this with humility, for this indeed is the work not of the perfect, but of the least.

131 It is fitting to do every good thing with humility, remembering Him who said: “When you have done all those things which you are commanded, say, ‘We are unprofitable servants; we have done what was our duty to do’” (Lk. 17, 10).

132 Be careful that you never communicate if you have against anyone even the beginning of a thought, until by repentance you make reconciliation; however, you will learn this also through prayer.

133 It is fitting to be ready every day to endure every sorrow, reflecting that sorrows are deliverance from many debts and thanksgiving to holy God. Through them is acquired unashamed boldness, in the words of the great apostle: “Tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint” (Rom. 5, 3-5). For “what eye has not seen and ear has not heard, and has not entered into the heart of man” (1 Cor. 2, 9),—all this is indeed promised to those who in sorrows show patience with the co-operation of grace; for without grace nothing can be accomplished.

134 Do not keep any things in your cell, even a needle, except a straw mat, a sheepskin, and a cassock, and your clothing; if possible, do not even have a footstool; for there is also some word about this. However, he who has understanding, let him understand.

135 And do not ask the abbot for any of the necessary things, except those designated, and receive these when he himself, having called you, gives them; do not listen to the thought that advises you to exchange something of what is given, but, whatever it is, receive it with thanksgiving as from God, and use it; but you must not buy another. And dirty clothing it is fitting to wash twice a year, asking, as a poor man and a stranger, with all humility for clothing from another brother while yours, having been washed, dries in the sun. Then return the borrowed clothing with thanksgiving, likewise the cassock and whatever else.

136 To labor according to strength in service, to remain in the cell in prayer with contrition and attention, with frequent tears, and do not lay it in your mind that if today you labored excessively, you will shorten the prayer a little for the sake of bodily labor; I tell you, when someone pushes himself in service and loses prayer, let him know that he has lost something great.

137 Be the first of all to come to church assemblies and the last to leave, especially at Matins and Liturgy, unless because of great need you leave earlier.

138 Have all obedience toward the abbot who tonsured you, and fulfill without doubt everything he commands even to death, even death on a cross. And not only the abbot, but it is not fitting to disobey the whole brotherhood and him to whom service is entrusted in anything; even if what is commanded is beyond strength, having made a bow, ask for forgiveness. If he does not permit this, think about how to apply effort yourself: “The Kingdom of Heaven suffers violence, and the violent take it by force” (Mt. 11, 12).

139 With a contrite heart fall at the feet of the whole brotherhood, as a newcomer and a stranger, just as if you were absolutely nobody. For he who so spent his life, I dare say, was a seer and foretold much with the co-operation of grace. Such a person weeps also over the sins of others, passions for things do not drag him away, and divine care does not let him fall into them. And it is not wonderful that he foretells; it often happens that this comes from demons. But he who has understanding will understand. However, when someone begins to receive confessions, they may also lose such a gift, because they practice in examining the thoughts of others; but if out of great humility they stop doing this, that is, to speak and listen, then they are raised again to the former state. About this only God knows; and I, seized with fear, do not dare to foretell such.

140 Always direct the mind to God: when you sleep and when you keep vigil, when you eat and when you carry on a conversation, and when you work,—and whatever indeed you do, let it be with you as the prophet says: “I have set the Lord always before me” (Ps. 15, 8). Consider yourself as a sinner greater than all people; he who remembers this, in him the mind is enlightened, as by a ray, and when you seek this with great attention and without wandering in thoughts, with great labor and tears, then it is better seen, and what is better seen is loved, and what is loved cleanses; and cleansing, makes godlike, illuminating and teaching to distinguish the good from the worse. However, brother, you must labor much with God’s help so that this might forever dwell in your soul and illuminate it, as the moon illuminates the night darkness. One must be attentive also to the assaults of thoughts of vainglory and high-mindedness, so as not to judge anyone when you see them doing something wrong. For the demons, when they see that the soul has been freed from passions and temptations through the dwelling in it of grace and peaceful order, try to push passions and temptations to it, however help is from God. Let indeed unceasing weeping be in you, and let there be no satiety in tears. Be careful indeed lest you suffer because of great joy and contrition, so as not to think that this was given to you because of your labor, and not because of God’s grace,—and it will be taken away from you, and for a long time you will seek it with prayer and will not find it, then you will know what gift you have lost. Grant us, Lord, that we may never lose Your grace. But when, brother, such a thing happens, surrender your weakness to the Lord and, standing up, lift up your hands and pray, saying thus: “Lord, have mercy on me, a sinner, weak and wretched, and send down upon me Your grace, not sending upon me a temptation greater than I can bear. Look, Lord, at my numerous sins, into what sorrow and thoughts they have led me. I, Lord, even when I want to think that because of demons and thoughts I lost Your comfort, cannot. For I know those who fight against demons—they are those who do Your will. I, doing their will daily, experience temptations from them, as it were; indeed my sins tempt me. And now, Lord, my Lord, if it is Your will and it is useful for me, let Your grace enter again into Your servant, so that, seeing it, I may rejoice with contrition and weeping, enlightened always by this bright illumination, kept from filthy thoughts and every evil thing which I do daily consciously and unconsciously, deeds indeed and words, receiving the announcement in boldness toward You, Lord, through the sorrows that daily come to Your servant from demons and men and from the renunciation of my own will, reflecting also on the prepared blessings for those who love You, Lord. For You said, Lord: ‘Everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened’ (Mt. 7, 8). To this, brother, add other things that the Lord will put in your mind, remain in prayer, do not yield to despair, and the good God will not leave you.

141 In the cell indeed which you received from the very beginning from the superior, remain until the end; but when a thought troubles you that it is old and may fall down, having bowed to the superior, remind him with humility. And if he listens to you, be comforted, and if not—for that also give thanks, remembering your Master who had not where to lay His head. But if you care about this twice, and three times, or even four times, audacity will be born, and also—unbelief, and finally—contempt. When indeed you want to lead a quiet and silent life, do not resort at all to the abbot regarding bodily needs, because in the beginning you promised to endure bravely insults and ridicule, according to the Lord’s commandment. But when you want to keep faith and love toward him and look at him as at a saint, keep these three conditions: ask nothing of what is necessary for the body, do not speak audaciously, do not go often to him, as others do, as if they are spiritually treated by him; for this is not a monk’s work, but a human one—I indeed do not condemn—and do not hide from him any thought that comes to you. When indeed you keep all this, you will unshakably pass through the sea of life and will have the father, whoever he may be, as a saint. If indeed you come to church to ask your father about a thought and see that another has preceded you for the same reason or for some other, and because of this the father did not notice you, do not be sad and think nothing against him. But stand at a distance, folding your hands, until he has resolved his need and you are called. However, this may be to us from the fathers and by their will—as a test and release from former sins.

142 It is fitting to fast three fasts. In Lent—especially, except for a great feast, Saturday, and Sunday, and in the two others—every other day. On other days of the year to eat once a day, except Saturday, Sunday, and a feast, but not to satiety.

143 Treat to be a useful example to all the brotherhood in virtue, humility, and gentleness, in alms and obedience even to the least, in non-anger and dispassion, in poverty and contrition, in harmlessness and lack of curiosity, in simplicity of customs and avoidance of all people, visiting the sick, comforting the sorrowful, so that you do not turn away from anyone in need, for indeed you are conversing with God,—for love indeed is better than prayer. Be sympathetic to all, not vainglorious, not audacious, do not hasten to reprove, do not demand anything from the superior or from any of the servants, respect all priests; preserve attention in prayer and a simple disposition, show love to all. Hasten to study the Scriptures not for the sake of glory, tearful prayer and gracious enlightenment will teach you this. When they ask you about something necessary, with all humility teach by the deed of divine grace from your experience, speaking as if about someone else; teach not vaingloriously, whoever it may be, wishing him benefit. And do not turn away from him who wants to learn from you, but accept his transgressions, whatever they may be, weeping and praying for him,—for this indeed is a sign of love and perfection.

144 And in times of vigil you must read for two hours and pray for two hours in contrition with tears, and the canon you want, and twelve psalms if you want, and the prayer “Undefiled” (Нескверна), and the prayer of Saint Eustratius—so pray when the night is long. But when the nights are short—a short rule according to strength which God will give you,—without Him no good will be done, as the prophet says: “The Lord directs the steps of a man” (Ps. 36, 23). And the Savior Himself said: “Without me you can do nothing” (Jn. 15, 5). And never communicate without tears.

145 Eat everything they serve you; likewise drink wine with temperance, not murmuring. But when you eat yourself because of weakness—eat raw herbs with olives. When one of the brethren sends you something of food, receive it with thanksgiving and humility, as a stranger, and taste it, whatever it may be, and what remains, send to another brother, poor and reverent. When someone calls you to a table, taste everything they serve you, but little by little, according to the commandment, preserving temperance. Standing up, bow, according to the custom of the poor and strangers, and return thanksgiving to him, saying: “God, holy father, will reward you.” Be careful when you say anything, even if it is useful.

146 When one of the brethren is offended either because of the superior, or the steward, or because of someone else, and comes to you, comfort him thus: “Believe me, brother, this happened to test you. It happened to me also in every way, and I was sad from faintheartedness, but when I learned that all this happens for a test, I endure it thankfully. And you do so, and you will still be glad when such sorrows find you.” If indeed he murmurs, do not turn away from him, but comfort him, as grace will give you; there is much to say. And when you understand the brother’s disposition and his thoughts, reconcile him, so as not to leave him unhealed.

147 When it happens that a brother is sick, and you do not visit him for a long time, it is fitting for you first to send something to him and tell him this: “Believe me, holy father, today I learned of your sickness, I ask for forgiveness.” Also go to him and, having bowed and performed a prayer, say thus to him: “May God help you, holy father!” And having sat down, fold your hands and be silent. If others also come to visit the sick man, be careful not to speak with them either about anything from Scripture or from your own reflections, when they do not ask you, lest you have to grieve later; for such indeed most often happens with simple brothers.

148 When it falls to you to sit at a table with reverent brethren, it is fitting for you to accept from the companions at table everything that will be. But when someone commanded you not to eat fish or something else, and precisely this dish or fish is served, then if the one who gave you this commandment is nearby, go ask him to allow you to eat; but if he is not there or you know that he will not allow, and you do not want to tempt those present, after the table tell him about your deeds, asking for forgiveness. But if you do not want to do either the first or the second, it is better for you not to go to them, and you will gain a double benefit: you will avoid the demon of vainglory and free them from temptation and sorrow. If indeed they are not so sensitive, keep this rule: it is better to eat a little of everything in their presence also. And near someone’s comfort behave as the apostle establishes: “Eat whatever is set before you, asking no questions for conscience’ sake” (1 Cor. 10, 27).

149 When you perform prayer in the cell and someone knocks to you, open to him and, having sat down, converse humbly when he offers something worthy for benefit. And when he is weighed down by sorrow, hasten either by word or by deed to ease his pain. But when he goes, close the door and continue to perform prayer. For the healing of those who come is similar to reconciliation. But with worldly people one should not do so, but first finish the prayer, and then converse with them.

150 When you pray and some fear comes upon you, or noise, or as if a light shines upon you, or something else happens, do not be terrified, but abide even more diligently in prayer; for the disturbance is demonic, and the trembling, and the dread, so that you, having grown weak, might stop praying, and they, having accustomed you to this, might take possession of you. But when you accomplish prayer and another light shines upon you, which cannot even be described, and the soul is filled of joy and desire for the best, and of contrite tears,—know that this is God’s visitation and intercession. And when this lasts long, then, lest something greater happen to you from prolonged tears, think of something bodily, and by this you will calm down. Be careful indeed that you do not stop praying, fearing hostile dreads, but as a boy, fearing someone’s scary face, runs into the embrace of his mother or father and so drives away fear, so also you, having resorted in prayer to God, will cease to fear.

151 When you sit in the cell and some brother comes to advise with you about fleshly warfare, do not send him away, but with contrition teach him from what God’s grace will give you and what you acquired by your action, and only then let him go. But when he goes out, having bowed to him, say: “Believe me, brother, I hope in God’s love for mankind that this warfare will flee from you, only do not retreat secretly and do not relax.” But when he goes, stand up and, having represented his warfare, lift up your hands to God and pray for the brother with tears and sighs, saying: “Lord God, who do not want the death of a sinner, as You Yourself know, arrange for the benefit of this brother.” And God, seeing the brother’s trust in you and your compassion out of love and pure prayer for him, will ease his warfare.

152 All this indeed is necessary, brother, for contrition, and it is fitting to accomplish this with a contrite heart, patience, and thanksgiving, because it is the cause of tears and conquers passions, and leads to the Kingdom of Heaven: “The Kingdom of Heaven suffers violence, and the violent take it by force” (Mt. 11, 12). When, therefore, you fulfill this, you will depart completely from old customs, perhaps even from the very beginnings of thought, because darkness always flees from light, and shadow from the sun. But when someone does not labor over this from the very beginning and yields to thought out of curiosity, he loses grace. And then, having fallen into evil passions, he knows his weakness and fear possesses him. It is not fitting either for him who fulfills to think that he fulfills this by his own labor, and not by the grace of God. In the beginning indeed it is fitting to cleanse oneself, in the words of Him who said: “Cleanse we ourselves first,”—and also to converse with the pure. When the mind is cleansed by many tears and receives the illumination of the divine light,—if the whole world received it, it would not decrease,—it intellectually abides in the future. Once they asked this holy and blessed Symeon: “What should a priest be like?” And he answered, saying: “I myself am not worthy to be a priest, however I firmly know what he should be like who ministers to God. So, first, pure not only in body but also in soul, and besides, not to be a partaker of any sin. Second, humble both in behavior and in the inner disposition of the soul. And also, when he stands before the holy and sacred table, in mind he must see the divinity, and with bodily eyes—the sanctuary that lies before him, and not doubt. Not only to see, but Him Himself who is invisibly present in these holy Gifts, alive he must acquire in his heart rationally, so that he can boldly bring such prayers and, just as if talking with another person, say: ‘Our Father, who art in heaven, hallowed be Thy name,’—the prayer shows that the Son of God lives in him, who by existence is with the Father and the Holy Spirit. Such priests I have seen, forgive me, brothers and fathers.” And he said also as if about someone else, hiding himself and avoiding human glory, but out of love for mankind revealed himself only when necessary. “Heard I,” he said, “from a certain monk, a priest, who trusted me, this: “Never did it happen that I served and did not see the Holy Spirit, as I saw Him when He descended upon me when I was ordained, and the metropolitan, reading the prayer of consecration, laid the euchologion on my wretched head.” I then asked how he saw the Holy Spirit and what appearance He had. He answered: “He was simple and without form, but such as light. And I at first marveled, because I had never seen such, and when I reflected what this could be, a voice told me mystically, as if in spirit: “I come upon all the prophets, and apostles, and current chosen ones of God, and saints—for I am the Holy Spirit of God.”” To Him be glory and power forever. Amen.