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And let your cogitation be there, day and night. And despise yourself with all the power you have. Force yourself to reckon that you are below any human being. Answer no. Then, by sitting again, pray in a clean and not-scattered way, until the evening comes. For, as we believe, so we have also the strengthening towards doing good deeds. And the one who works, according to the measure of his deeds he shows his faith, and he receives the measure of the grace, as he has believed.
So, the envious one does wrong envying the ones who do good deeds. In addition to the shown things, let you know this, brother, that all the methods, and all the guidance, and, if you want, the whole diversity of the deeds, they have been established and ordered because we cannot pray into heart in a clean and not-scattered way.
This illumination is born, as it has been said, out of the mentioned clean and not-scattered prayer, within heart This thing happens rarely and only one in a thousand is found worthy, by the grace of Christ, to advance to this state.
And to float over it and to be found worthy of the clean prayer and to reach to the unveiling of the mysteries of the future age, are found worthy very few people, whom are chosen from generation to generation, by the benevolence of Christ. This illumination is felt as light of His Person, or it lightens Him as Person, who has entered the relation with the man as person. This kind of things also writes Saint Isaac.
For, being him asked by somebody, which is the top of all the toils in this work, namely in that of the appeasing, that somebody reaching there to find out that he has reached the Quoted work, Word no. This is because in the clean prayer the man still can advance towards being even more with God. But in the spiritual prayer the man has reached the stillness or the total resting into God; for he has consummately united himself with God, not having where to advance now, once God is borderless in the richness of His life.
This is because when he will reach this, he has reached on top of all virtues. And since then, he has become dwelling place of the Holy Ghost. But either he eats, or he drinks, and whatever he would to, and even in a deep sleep, the good fragrances and the respirations of the prayer are moving within his heart effortlessly.
Then he no longer parts with the prayer. And in all his hours, even if the prayer ceases externally, it secretly celebrates the Holy Liturgy inside him. And many other amongst God bearers, taught by grace through the experiencing itself, said such wonderful things.
About the Number of the Prostrations on a Day and on a Night. And about the number of the prostrations, we know that the godlike Fathers ordered to be three hundred. So many we must do on each day and night, on the five days of the week. This is because on Saturday and on Sunday, as also on other days established by tradition, and even on some weeks, we have been ordered to stop doing prostrations, for some mysterious and untold reasons. But there are some people who exceed this number.
And others lessen it - each one according to his power and will. Therefore, you also do them according to your power. But truly happy, and this in a multiplied way, is the one who forces himself in all the things regarding God.
Graffin edition, Paris, , p. Not only according to the fight and the measure of our work it is done the sharing of the godlike gifts, as it was said before, but also according to the habituation, to the skillfulness, to the faith, and to our natural disposition.
It is good to know that, not only according to the measure of our struggle and work it is done to us the sharing of the gifts, as it was said before, but also according to the living and skillfulness, and even according to our faith in what lies ahead for us, and according to our natural disposition seeded into our nature.
This is because every godlike gift has within us a natural organ, capable of receiving and working that gift E. For instance, the one who has cleaned his mind of all the sensitive imaginings, he receives the wisdom; the one who has made his rationality master upon the passions related to the nature, namely upon anger and lust, he receives the knowledge; the one who has in mind and in rationality the unshaken conviction about God, he receives that faith that can do everything Mk.
And these things are thus. But take heed for nobody to know your work, except the abbot and your spiritual guide.
And the All-Keeper and All-Merciful Lord, to strengthen you and to guide you, to listen to these things with understanding and to do them with your whole will. And let Him be leading you to every good and savior thing, and guiding you Here with the meaning of being convinced believing about something E. But because we have spoken, just before this, also about the working right-reckoning, it is now the appropriate time to speak briefly, according to our power, also about the general right-reckoning, and about the all-consummate one.
This is because, according to the famous Fathers, this is greater than all virtues. About the General and Consummate Right-reckoning. The one who lives contrary to the nature and bodily, he has totally lost his power of discernment the right reckoning. Finally, the one who lives above nature and spiritually, that one, as one who has crossed the borders characteristic to the beginners and to the one from amidst, and, with the help of Christ, he has advanced towards the consummate one, or towards that illumination from hypostasis, and towards the all-consummate discernment, he also sees his nature in the most limpid way And Again about Discernment, through Exemplification.
From amongst these ones, the first one resembles to the one who walks in the deep, sad, and dark night. Finally, the last one resembles to the one who walks in the steadfast and most-luminous noon, lighten by the not-lessened rays of the son. This is because he sees and discerns himself in a clean manner, in the sunlight, and he also discerns the many others - better said: all of them — according to the godlike Apostle 1 Cor.
And he even sees the others. This is due to the weakness and to the self- appreciation, which sometimes pull the man downwards. But they receive again even greater help. The not-changeability is kept for the future age. And in the present one, sometimes is time for cleanness, for peace, and for godlike comforting, and some other times is time for disturbance, for confusion, and for sadness. And this is the measure of the living and of the advancement of each individual, and according to the judgment known only by God.
And this happens to be shown our weakness through it. And thus, to ceaselessly run towards God, into humbleness and repentance and confession. This is because the whole rational soul is crossed through by a ceaseless changing, and the changes cross through the whole man, in all his days; and the one who has the gift of the consummation, he can understand this out of many things.
But the trials which happen to him daily, can make him very wise, if he takes vigil, if he observes himself with the mind and if he knows the change in gentleness and lenience, which is received by his cogitation on each day, and how from this peace he suddenly turns towards disturbance, and if there is no reason for it; and how he reaches to be in a great and untold danger This is because, to the ones who are in the state of the cleanness, always happen fallings to them, like in the air appear waves of cold, even without being them careless or unrestrained.
He says that changes happen within each individual, as in the air. For also the nature is one. How comes, Makarios? And it happens so also within us, towards our strengthening: now is war, and now is the help of the grace. For a while, the soul is in winter and upon the soul there rise harsh waves, and there comes again a change, for the grace visits and fills up the heart, with Quoted Work, Head no.
Assemani, Biblioteca Orientalis, tome I, Tome, , p. Many Occidental theologians affirmed that the writings of Makarios are Euchites.
Behold that Saint Isaac consider the idea of Saint Isaac, according to which the consummate spiritual man can change, it is opposed to the Euchites. He is showing these thought here, in order to let us to understand that the ones from before have been beastly and unclean.
As long as we are in this world, the abundance of the grace hides from us when these temptations come. This is because daily and in each hour it is requested from us to prove our love for God, by battling the temptations. And thus, our road is kept straight. O, how wonderful is this word of the Saint! How he straightened — by using a little word — his urge, and showed full of meaning and he totally removed the doubt form the thought of the one who reads it. And it can crush the strength of many sins.
And when we gain the humbleness, it makes us sons of God and it brings us before God even without deeds The cogitation alone, without any other help, it is enough to bring us before God and to speak on our behalf. We do deeds, but we do not look at them, but we look at our sins or lack of consummation.
About Repentance, Cleanness, and Consummation. The travelling of the entire road of the salvation it consists in these three: in repentance, in cleanness, and in consummation. And what the cleanness is, briefly? O heart that is merciful on the whole created nature But what the consummation is? The deep of the humbleness, which is the parting with all the seen and the unseen things, the seen ones being all the things submitted to the senses, and the unseen ones being the things known with the mind.
The consummation consists in being outside the care for all these things This definition implies the consideration of the sins as forms of the egotism, of the rigidness, of the ossification, of the harshness, of the petrifying, of the coldness, of the closing up towards everybody and everything, and therefore also towards God, Who created all of them. Through its deep it reaches into God.
This equals the parting with everything; including the own person in order to find God. And it is not even about the meaning of being indifferent to them, because this would contradict the mercy for them, asked before; but with the meaning of leaving the egotistic attachment to the world and to the own person. In all the things we must see God, as being their endlessly deep support.
All the things are through God and they end into God and without God there would be nothing. We reach into this deep through the deep of the humbleness.
Because of this was also reckoned that the discernment is greater than all virtues. This is because the ones in whom the discernment occurs, by the will of God, being them enlightened by the godlike light, they can discern, limpidly, the godlike and the human things and the mysterious and hidden views But it is now the moment to show you, in the followings, as much as it is possible, according to the rule, a little more limpid, the beginning of the holy and deifying work of the appeasement, which has been announced before.
May God guide us also in what we are about to say. The true thinking is existential; it grown up out of the experiencing of the lived life. We have here the same difference between the joyfulness of the thinking, that can be clean, and the state produced in the whole our being through deeds, through living, which is never free of worries, of tiredness, and of temptations.
But only through this, one can reach to the steadfast cleanness of the nature. Here is being made a distinction between the consummate man and the whole man. The last one is the one steadfast in consummation. The one who starts to appease himself, he must spend his day and night in five works, through which he serves God.
Firstly, in the prayer of remembrance of Lord Jesus Christ, introduced, as it has been said, through the breathing through the nose, in a tranquil manner, into the heart, and then brought out again, with the lips closed up, without any thought or imagining; it is done together with the comprising restraint, namely from the lust of the stomach, from sleeping, and from the works of the other senses, inside the cell, in sincere humbleness.
And then, he spends his time in singing and in readings from the Book of Psalms, from Apostles, and from the Holy Gospels, from the writing of the God-bearers and Holy Fathers and from the heads about the prayer and watchfulness, and also from the other godlike words of the Ghost. After doing this, let them pass to remembering their sins, accompanied by the pain of the heart, and to thinking at the judgment of God, or at death, or at torments, or at the joys waiting for us; and let him, when doing this, to accompany them relentlessly with the work of the hand, in order to restrain the idleness.
And again, let him turn back to prayer, even if this causes him some disgust, until the mind becomes habituated to easily get rid of scattering, by fully occupying itself with our Lord Jesus Christ, by ceaselessly remembering Him, by directing itself towards the inner chamber, or towards the hidden of the heart, and by relentless rooting in it. This is because this one and that one are one. So, we must look at there, in order to see if the grace of the Most Holy Ghost has inscribes His Laws.
But where Quoted work, Head no. Our deep is so open to the godlike endless, than you cannot see any border between them. But in that endless, there are endless stair steps. Where must start from, the ones who want to appease themselves according to the rationality; and which is the beginning, the growing up, the advancing, and the consummation of this work. This is the first and somehow introductory work, of the old monks who decide to appease themselves according to the prayer.
This is the advancement and the not-strayed stretching through doing towards seeing contemplation. This one being experienced by the godlike Prophet David and being him changed with that blessed change Ps.
The heart represents the understanding sensitivity of our whole being. The heart is open towards the infinity of God and it notices the specific deep of each person.
Only by activating his heart the man reaches that discernment by which he knows more profoundly: himself, God, and others. Of course, the external things can be looked at also by that mind that dwells into heart. But in this case the mind no longer sees them only in their surface and in their simple capacity of satisfying the human needs, but they become transparent symbols for their ultimate and infinite support, which is God.
This is because not only to the beginners, but also to the ones who have advanced, these things cause them scattering and overflowing outwards. By saying this, he shows the work and the way towards appeasement through the good work. A contrary, it even awakens them up to a full activity. The prayer which is done, as they say, inside heart, and it is accompanied also by the taking heed and by watchfulness, without any other thought, therefore without any hallucination, it makes the mind, using the words: Lord Jesus Christ, Son of God, to totally tend towards Lord Jesus Christ Himself, Who is remembered in a non-material and untold way; and through the words: have mercy on me, this prayer makes the mind to turn back and to move towards itself, not suffering to pray only for itself.
Advancing by experience, in a unitary manner, towards love, the mind tends again totally towards Lord Jesus Christ, after it has gained the limpid entrustment about the second thing And what the Prayer is? For I heard yore the Fathers saying: Taking vigil is at its turn a movement; it is straining, it is looking attentively and joyfully to the wonderful good things unveiled to the one who has appeased himself from the part of the exterior things.
The one who focuses himself to something interior, he forgets about the things from exterior. He even forgets about his own body. He seems to be sleeping. But the inward movement must be also watched over.
Not only the doors leading towards the outside things must be closed, but also the doors leading towards the evil things which can occurs because of the habituation to the sins, or because of the influence of the evil ghosts. These evil ghosts can also keep the soul in a closed horizon, or a horizon tied through memory to the outside things. One must keep open only the door towards the godlike infinity, towards the clean love for God and people.
The man moves from a feeling to another, namely from feeling Christ to feeling his own sinfulness, and vice-versa, as in a circle. But, either he eats, or he drinks, either he sits, or he serves, either he travels, or he does something else, he owes to say: Lord Jesus Christ, Son of God, have merci on me, for this remembrance of the name of our Lord Jesus Christ to upraise the enemy towards war. This is for the soul that strives himself can find out everything, by memory, either good or bad things.
This is for the memory can move the dragon and also the memory can humiliate the dragon The memory can reveal the sin that dwells inside us Rom.
The memory can defeat the sin and to partially uproot it. You persevere, therefore, ceaselessly, into the name of Lord Jesus, for your heart to swallow the Lord and the Lord to swallow you heart, and the two to become one. And if something kidnaps the mind, it must not tarry in the thoughts, lest the assent with the thoughts to be counted to the mind as deed before God, in the day of the judgment, when God The memory is thus not only a subjective act, but is also a meeting with another unseen subject, as any sense and thought occasions us the encounter with a corresponding objective reality.
The memory or the remembrance it is a force that produces a new state within our being, or within our heart. If the memory of the sin comes easily, by itself, the remembrance of Christ requests effort, it requests for a restraining of the mind from reminding the sin.
This is because through this remembrance it fights against the memory of the sin and it banishes away any other thought. And ask for nothing else, from God of the Glory, but for mercy. And force your mind to this, until death The body is much heavier; it stays in the same place while the mind wanders ceaselessly.
Let the mind learn from the body how to stay still. But, of course, the mind must stay, with its thought, at God. If the mind walks through all kinds of thoughts, the thoughts interpose themselves between mind and God. At its turn, the conscience is awaken only when is tied to God. When this connection is no longer working, between heart itself, and God, there is some interposed though that separates the heart from God, as a separating wall, and it darkens the mind.
When such a thought kidnaps the mind, let this happen only for an instant, because tarrying with that thought it is an assent, which will be reckoned, at the final judgment, as deed.
It is known that the man advances towards sin through four stages: the attack the apparition of a tempting though within mind , the dialogue with that thought, the assent to it, and the deed. One must fight against all these stages by remembering the name of Jesus. This keeps the conscience awake permanently. This is not so much a precise thought, a limited one, but an existential state of the soul.
When asking for precise things, the mind can be narrowed according to them. By asking for mercy, the mind asks for all things, in an unlimited manner, and not in a specified manner. The Official Takeover Round One. Heatwave Hustling. Major Swagg Vol. Silverback Season 3 Soundtrack. Crack In The Box Volume 1. Who's Hot Who's Not Vol.
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