Questions for him

Some say that we do wrong in trying to enclose our mind within the body; for, they say, it is much more necessary and more useful to direct it in every way outside the body. At the same time, they strongly condemn some of ours, writing against them for inspiring novices to look within themselves and bring their mind in through the breath, asserting that the mind is not separate from the soul. If it is not separate, but united with it, how can it be brought in again?

They also accuse them of teaching that divine grace is to be taken in through the nostrils.

But I, knowing that this was pure slander (for I had not heard any of our people say so), concluded from this that their other attacks were also malicious slander; for it is their custom to invent against people things that are not, and to maliciously distort what is.

However, I also ask you, my father, to teach me how and why we try with special diligence to bring the mind inside and do not consider it wrong to enclose it in the body.

His answer

For those who consider themselves in silent solitude (hesychia), it is not in vain to try to keep their minds within their bodies.

Justification for the presence of the mind in the body as the temple of God

The body as the dwelling place of God, not an evil principle

Brethren! Do you not hear how the Apostle says that “your body is the temple of the Holy Spirit who is in you” (1 Cor. 6:19), and again that we “are the temple of God” (1 Cor. 3:16), as God says: “I will dwell in them and walk in them, and will be their God” (2 Cor. 6:16)?

Who among those who have reason would consider it improper to inhabit their mind in that which has been made to be the dwelling place of God? As God in the beginning inhabited the mind in the flesh? Did He also do evil?

These words, brother, are appropriate to address to heretics who say that the body is evil and is a creation of an evil principle. We consider the mind’s dwelling in bodily contemplations to be evil, but we do not consider it evil for it to be in the body – since the body itself is not evil.

Therefore, everyone who clings to God with his life cries out to Him with David: “My soul longs for you, my flesh longs for you” (Ps. 62:2), and: “My heart and my flesh rejoice in the living God” (Ps. 83:3), and with Isaiah: “My belly will sound like a harp, and you have renewed my inmost being like a wall” (Is. 16:11), and: “Because of your fear, we have received in the womb… the Spirit of your salvation… and we will not fall” (Is. 26:18).

What is really evil in man?

If the Apostle calls the body death when he says, “Who will deliver me from this body of death?” (Rom. 7:24), he means sensual and carnal wisdom. Applying this latter to the spiritual, he rightly calls it the body, and not simply the body, but the death of the body.

Therefore, a little higher up, showing that he is not blaming the flesh, but the sinful desire that entered as a result of the fall, he says: I am “sold under sin” (Rom. 7:14). Now he who is sold is not by nature a slave.

And again: “I know,” he says, “that which does not dwell in me, that is, in my flesh, is good” (ibid., v. 18). You see that it is not the flesh, but that which dwells in it, that he calls evil.

Therefore, evil is not the mind, but this “law that is in our members and that is at war with the law of the mind, dwelling in the body” (ibid., v. 23).

The mind as a bishop over the powers of the soul and body

Therefore, we, opposing this law of sin, cast it out of the body and settle the mind there as a bishop (who watches over and governs everything), and through it we establish laws for every power of the soul and for each member of the body that belongs to it.

We command the senses what and to what extent they should perceive – which matter of the spiritual law is called restraint ; we adjust the desirable part of the soul with the best state, which is called love ; we perfect the intellectual part, driving away everything that prevents the mind from ascending to God – and we call this part of the spiritual law sobriety (nepsis) .

Purification of the soul, keeping the mind in the body, and Divine grace

He who purifies his body by continence, and by love makes anger and lust an occasion for virtue, and by prayer teaches his purified mind to approach God, will obtain (acquire) and see in himself the grace promised by a pure heart; and then he can say with Paul: “God, who commanded the light to shine out of darkness, has shone in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels,” that is, in bodies (2 Cor. 4:6, 7). Therefore, if we also keep our minds within the body, will we do anything unworthy of the greatness of the mind? And who will say this except one who is not spiritual at all, and whose mind is stripped of divine grace, although, after all, human?

The heart as the main organ of the mind and the innermost chamber of the soul

Our soul is endowed with many powers and uses the body it animates as an instrument. — What organ, then, as an instrument does that power of its which we call the mind use in its activity? — No one has ever thought that the mind resides in the nails or eyelashes, in the nostrils or cheeks. But all agree that it is within us — they differ only in what internal organ, as an instrument, it uses. For some place it in the brain, as in some acropolis (kremlin); others give it a place in the core of the heart. We also agree with this, explaining only that our intellectual power is enclosed in the heart not as in some vessel, for it is incorporeal, and is not outside it, as if united with it, but is in the heart, as in its own organ, which we know for certain, for we were not taught this by men, but by the Creator of man Himself, Who says in the Gospel: “Not that which enters the mouth defiles a man, but that which comes out of the mouth, this defiles a man. For out of the heart proceed thoughts” (Matt. 15:11, 19). Macarius the Great says the same: “The heart rules over all the organs, and when grace occupies all the compartments of the heart, it rules over all thoughts and members, for there is the mind and all the thoughts of the soul.” Therefore, the heart is the secret temple (chamber) of the mind and the first fleshly organ of the intellectual power.

Gathering the mind within the heart to supervise thoughts

Why, when we strive with careful sobriety (vigilance) to watch over our mental power, to govern it correctly and correct it, in what other way can we succeed in this, if not by gathering the mind scattered by the senses from without and bringing it inside, into this very heart, which is the receptacle of thoughts? For which reason (this is why) blessed Macarius, a little further down after the above words, says: “There, therefore, it is necessary to see whether grace has written the laws of the spirit.” Where? — In the main organ, where the throne of grace is, and where the mind and all the thoughts of the soul are, that is, in the heart.

Returning the mind to the heart and the Kingdom of God

You see how necessary it is for those who have set themselves the goal (decided) to consider themselves in silence (hesychias), to turn and imprison (confine) the mind in the body, and most of all in that which is most inward in the body, the body which we call the heart. For if, according to the Psalmist, “all the glory of the King’s daughter is within” (Ps. 44:14), then why should we seek it somewhere outside? If, according to the Apostle, “God has sent the Spirit of his Son into our hearts, crying, Abba, Father” (Gal. 4:6), then how can we not pray with this Spirit in our hearts? If, according to the word of the Lord, the Prophets and the Apostles, “the Kingdom of God is within us” (Lk. 17:21), then will not he also be outside the Kingdom of Heaven who so zealously tries to drive the mind from within himself outward?

The need to turn the mind inward and the delusion of external contemplation

Do you see that if someone wants to resist sin, or to acquire virtue and be worthy of a crown for a virtuous feat, or to find a pledge (engagement) of this crown – spiritual feeling, it is necessary to turn the mind inside the body and inside oneself? Now to direct the mind not outside bodily reasoning, but outside the body itself, so that it may catch (find) intelligent contemplations (contemplations), is the height of Hellenic error, the root and source of their evil thinking, the invention of demons, the mother of ignorance, the daughter of unreason. Therefore, those who speak at the suggestion of demons go out of themselves, not understanding even the very thing they are saying. But we bring the mind not only inside the body and heart, but also inside ourselves.

The difference between nature and the activity of the mind: circular motion

Are not those who say that the mind is not separate from the soul, but united with it, worthy of condemnation? They do not know, as it seems, that the essence (nature) of the mind is one thing, and its activity another. Or they do know, but, voluntarily siding with the seducers, they build deceptive sophisms on the harmony of words. For, not accepting the simplicity of spiritual teaching, they, as those who have become dialectically acute in contradictions, according to St. Basil the Great, distort the power of truth by the oppositions of the falsely named mind, with sophistical persuasion. Such must inevitably be those who, not being spiritual, nevertheless give themselves the freedom to reason and teach about the spiritual.

Direct and circular motion according to Dionysius the Areopagite

It is not unknown to them, of course, that the mind does not act like the eye, which sees other visible things but does not see itself. But it also directs itself to examine other things that need to be examined – which, as the great Dionysius says, happens after the direct movement of the mind – and then returns to itself, acting in a reverse movement towards itself, and contemplates itself. The same father calls this a circular movement.

The union of the mind with God and its return inside the body

But that action of the mind is better and more proper to it, in which it, being sometimes higher than itself, unites itself with God. For the mind, says Basil the Great, which is not scattered among external things (do you see what goes out? and that which goes out needs to return; that is why he says it), returns to itself, and from itself it already descends to God by an infallible path. For this movement of the mind, as that infallible contemplator of spiritual things, St. Dionysius, says, is impossible for it to fall into any error. The father of charm (delight), deception and error, who always wants to lead a person away from this path and introduce him to the one that contains its charms, has never yet, as far as we know, found an accomplice who would try to attract him to it with noble words.

Refuting the misconception about keeping the mind outside the body

Now, it seems, he has found allies, who, as you yourself said, are already composing words that incline to this, and are trying to convince everyone that it is much better to keep the mind outside the body during prayer, even for those who have chosen a silent life (hesychia). They are not even ashamed of the fact that John, who prepared for us the ladder that leads to heaven, clearly and decisively stated that “the silent one is one who tries to keep the incorporeal being – his soul – within the limits of the bodily house” (Ps. 27:6). All our spiritual fathers have taught us according to this. For if we do not enclose (close) the mind within the body, how can we concentrate it within ourselves?

The necessity of bringing the mind into the body and the method of holding the breath

You see, brother, that considering not only spiritually, but also in general humanly, it is necessary to recognize as the most necessary thing that those who wish to belong to themselves and truly be monks in their inner man should bring their mind into the body and keep it there. And it is not inappropriate to teach even novices to be mindful of themselves and to accustom themselves to bringing their mind inward through breathing. For no wise person will turn away from some methods for bringing their mind into themselves who has not yet become contemplative.

Helpful techniques for beginners in the prayer feat

Since in those who have recently entered upon this feat, the mind, even when collected within, often jumps outward, and they must just as often immediately turn it inward again, and in those who are not yet accustomed to this task, it slips away, as if extremely mobile and difficult to hold by attention in the contemplation of one thing, some advise them to refrain from frequent breathing and to restrain it a little, so that together with the breathing the mind may be kept within themselves, until, with God’s help, through habituation to this, having trained the mind not to stray to the surrounding world and not to mingle with it, it makes it strong to concentrate on one thing.

This, after all (restraint of breath), as everyone can see, follows and of itself the attention of the mind (or accompanies it); because when one thinks about something intensely, this spirit (breath) enters and goes out slowly, especially in those who are silent both in body and spirit. For they, taking a spiritual sabbath and resting from all their works as much as is appropriate, suspend the various movements of the mental powers, especially for the sake of knowledge, all sensory perceptions and in general every movement of the body that is in our power.

On spiritual work and silence

The path to inner peace

All this is proper to those who have succeeded in silence; for when the soul has completely entered into itself, then it necessarily comes of itself, without effort or special care. But to beginners none of this is given without exhausting labor. Although patience follows of itself from love: for “love covers all things” (1 Cor. 13:7); yet we learn by self-compulsion to do well the work of patience, in order to attain love through it.

Experience vs. empty words

– This is how it happens to them, and what need is there to say much about it? All who have tried this work laugh at those who, without trying it, write statutes contrary to it. For such things are taught not by words, but by effective work, and from work comes experience, which brings useful fruits, turning away from the fruitless words of quarrelsome people and those who love ostentation.

Concentration of the mind by turning the eyes inward

Since, as one of the great teachers says, after the fall the inner man usually agrees with the outer man (with external positions and movements), why not accept that he who is trying to turn his mind inward is greatly helped in this by turning inward and stopping his own eyes in their chest, instead of them wandering hither and thither?

Just as when the eyes are turned outwards through the sight of things, the mind is scattered over these things, so when the eyes are turned inwards, this movement of theirs will naturally draw the mind of the one who strives to give it a reverse movement, gathering it from the outside inwards.

Self-care and heart protection

Complete awareness of the whole being

“Think within yourself,” says Moses, “lest there be a secret word of iniquity in your heart” (Deut. 15:9). Think within yourself, that is, your whole self; not in such a way as to pay attention to one thing in yourself and not to another, but to pay attention to everything. With what should you pay attention? Of course, with your mind, for it is impossible to be attentive to your whole self by anything else. Therefore, make it the guardian of your soul and body, and through this you will easily get rid of the evil passions of the body and soul.

The mind as a guardian of the soul and body

So stand before yourself, insist on yourself, watch over yourself, or rather, guard, examine, and judge. For in this way you will subject the unruly flesh to the spirit, and there will never be a secret word of lawlessness in your heart.

Steadfastness in spiritual warfare and the transformation of the flesh

Resistance to temptation

“When the spirit of him who rules,” that is, of evil spirits and passions, “rises up against you,” says Ecclesiastes, “leave not thy place” (Eccl. 10:4), that is, leave no part of thy soul, no member of thy body, unattended. For in this way thou shalt remain victorious over the spirits that tempt thee from below, and shalt stand blameless and bold before Him who searches hearts and minds from above, having first tested them.

“For if we judged ourselves, we would not be condemned,” says Saint Paul (1 Cor. 11:31).

The transformation of soul and body in God

And having known that blessed feeling of Saint David (of God’s omnipresence: “where shall I go?”…), you yourself will say to God: “for even the darkness will not hide you from me,” and “the night will shine as the day, for you created my inward parts” (Ps. 138:12, 13). Not only, he says, will I make all the longing power of my soul Yours, but if there is any spark of such a desire in the body, it will also soar to You, cling to You, and cling to You.

For as in those who have given themselves over to sensual pleasures, all the desires of the soul are given over to the flesh, whereby they become entirely flesh, and “the Spirit of God shall not dwell in them” (Gen. 6:3): so in those who have directed their minds to God and inclined their souls to the desire of the divine, the flesh, having been transformed, is exalted with it and tastes of divine communion. Because of this, it also becomes the possession and house of God, ceasing to have in itself “enmity against God” and “desire against the spirit” (Rom. 8:7; Gal. 5:17).

The Transfiguration and the Example of the Prophet Elijah

The Flesh as a Place of Spiritual Warfare

Which is a more suitable place for the spirit that attacks us from below – the flesh or the mind? Isn’t it the flesh, in which, as the Apostle says, “no good thing dwells”?until a person accepts the “law of the spirit of life”? It is therefore especially important not to be ignoredOtherwise, how will it be ours? How will we keep it behind us? How will we repel the wiles of the evil one against it, especially when we learn how to spiritually counteract the spirits of evil, if we do not even learn to delve into ourselves through external methods??

Historical experience and example of the prophet Elijah

And I’m not just talking about beginners., for even among the perfect there were those who used similar methods during prayer and were heard by God – not only after Christ, but also before His coming to us. For even the most perfect in the vision of God, Elijah, “fell to the ground and put his face between his knees” (1 Kings 18:42), and, thus gathering his mind within himselfand directed to God, ended that long drought.

Exposing Pharisaic Attitudes and Defending True Sobriety

Pharisaic disease versus purification of the heart

But those from whom you say you have heard the contrary, it seems to me, brother, that they are sick with the Pharisaic disease, and that is why they do not want to examine and purify the “inside of the cup” (Matt. 23:26), that is, their own hearts, and, not agreeing with the traditions of the fathers, they presume to rule over all by themselves. They, as new teachers, do not allow the humble external position that the justified publican had during his prayer, and they persuade others not to adopt it when they pray.

For, as the Lord says in the Gospel: “But the tax collector, standing afar off, would not so much as lift up his eyes unto heaven” (Luke 18:13); therefore, those who consider themselves worthy during prayer seek to resemble him in appearance.

Refuting slander against silence practitioners

Those who call them omphalopsychic (those whose soul is in the navel) call them so, evidently in mockery of the false accusations they make against them. For who among them says that the soul is in the navel? By this they show that they are manifestly malicious slanderers, slanderers of praiseworthy men, and not correctors of those who have gone astray, and they write not for the sake of truth, but out of vanity, and not to bring to sobriety, but to turn away from it. For this very work and those who strive in it, they try in every way to degrade, because of the external method which they use in doing so.

The symbolism of bodily movements and the consequences for blasphemers

Such people are ready to call both the one who said: “Your law is within my inward parts” (Ps. 39:9), and the one who said to God: “My belly shall sound like a harp, and you have renewed my inward parts like a wall” (Ps. 15:11), “chiliopsychics” (whose soul is in the belly), and to condemn in general all those who depict the mental, divine, and spiritual through bodily postures and movements.

But they do them no harm, but on the contrary, they will be the cause of their happiness and the increase of their crowns in heaven; while they themselves will remain outside the sacred veils and will not be worthy to look even at the shadow of the truth. And it is very much to be feared that they will fall under eternal punishment because they not only departed from the saints, but also attacked them with words.

The Holy Fathers and the Tradition of Sacred Sobriety

Testimony about Symeon the New Theologian

You certainly know the life of Symeon, the New Theologian: he was a wonder to all and became famous for supernatural miracles; and if anyone calls his writings the writings of life, he will not sin against the truth..

The work of Saint Nicephorus

You also know Nicephorus, that venerable man who lived for many years in silence and silence, and later, settling in the most desolate places of the Holy Mountain, took upon himself the task of extracting from the words of the holy fathers and transmitting to us their rule of sacred sobriety.Here, for those of good will, the matter of sobriety is clearly explained, against which, as you say, some rebel..

The continuity of the father’s experience and the exposure of false teachers

Witnesses of the Holy Spirit from the recent past

And why should I mention the ancient fathers? Men who lived not long before us, witnessed and revealed by the power of the Holy Spirit, have handed all this down to us orally: this theologian, as a true theologian, a faithful contemplative of the truth of God’s mysteries; that Theoliptus, the highly respected primate of the church of Philadelphia, who from it, as from a lamp, illuminated the whole world; Athanasius, who adorned the Patriarchal throne for many years and whose reliquary was honored by God; Nile, who is from Italy, a zealot for the great Nile; Seliot and Elias, who are in no way inferior to him; Gabriel and Athanasius, who were granted the gift of prophecy.

The authority of experience versus the arrogance of words

All of them and many others who lived before them, with them, and after them, praise this tradition and persuade those who wish to accept it – despite the fact that the new teachers of silence, who have not seen a trace of silence and teach not from experience, but from their own reason, or rather – chatter about it, attempt to reject and belittle it without any benefit to their listeners.

And we have personally spoken with some of those saints and have had them as our teachers. How then can we dare to disregard these, who have been taught by experience and grace, and yield to those who, out of arrogance, dare to teach in a tangle of cunning words?

A call to inner concentration following the example of David

And you turn away from them, wisely saying to yourself with David: “Bless the Lord, O my soul, and all my being, bless his holy name” (Ps. 102:1); and giving yourself up as obedient disciples to the fathers, listen to how they persistently suggest always bringing the mind within and keeping it there.