Philokalia

Philokalia

Sunday, November 30, 2014

Praying at night


As with fasting, praying at night humbles the mind and body so as to make the heart more still and attentive to God.  For this reason, vigils are a special blessing to the ascetic not to be neglected.

The best, most graceful time for a monk's spiritual exercises is at night.  As the holy Fathers said: "It is during nighttime that the monk must best be engaged in his work."  Blessed Philotheus of Sinai teaches that the mind is purified best at night.  And St. Isaac the Syrian says: "Consider every prayer which we offer up in the night to be more important than all our daily actions.  For the sweet consolation which the one who fasts receives during the day comes out of the light received during the monk's nocturnal exercises."

Nil Sorsky

Do we understand the worth of our souls?


If we understood the value of our souls and could see the preciousness of the gifts that God has given us we would labor to deepen and preserve them.  No amount of ascetic labor would, so long as suited to our station in life, seem excessive or beyond our strength.  Sorsky exhorts us not to make asceticism and the spiritual disciplines something of the past and not necessary for ourselves.  We have received the same call to holiness.  The only thing that makes it impossible is the lack of a serious desire to repent. 

We can at least be conscious of the folly that engrosses us, of how we throw away our talents in the pursuit of material things as we give ourselves over to cares and anxieties that are harmful for our souls.  And we regard all such pursuit as good and praiseworthy!  But woe to us!  We do not understand the worth of our souls.  We do not understand that we have not been called to live such an evil life, as St. Isaac says.  Woe to us if we think our life in this world - its sufferings, its joys, its rest - have importance for us!  Woe to us if by the life of our soul, so weighted down by laziness, worldly curiosity, and lack of concern, we should be convinced that the style of life that was proper to that lived by the ancient saints is no longer necessary for us nor is it possible for us to live such ascetical exploits.  No, this cannot be so, in no way!  Such practices are not possible only for those who are immersed by self-indulging passions because of their own free will who do not seriously desire to repent, namely, to truly come under the guidance of the divine Holy Spirit, but who are given over to useless, worldly cares.

Nil Sorsky 



Saturday, November 29, 2014

Spiritual adultery


Sorsky encourages the pray-er to hold fast to silence and when it has been achieved in the mind and heart not to seek that which is of lesser value.  We must come to seek out the silence of prayer as the most sublime gift we could receive and as that which fills us with the greatest joy.  Let go of the trivial matters of the world and the trivial nature of your thoughts and meet God who is peace and tranquility.

. . . to leave God within you in order to seek him from outside is like leaving him from the heights to call on him by stooping lower.  But when you allow any distraction to disturb the mind, such draws the mind away from silence.  For silence is had only in peace and tranquility, since God is peace and is beyond all  agitation and noise.  

For the minds of those who idly turn away from the remembrance of God and busy themselves with trivial matters commit spiritual adultery.  St. Isaac writes sublimely on such matters and insists on this: "When such person possess such unspeakable joy, it cuts away any lip-prayer.  Then the mouth and tongue become silenced.  Also the heart is silenced, which stands as a guard over fantasies along with the mind which directs the feeling senses and controls the thoughts that are like swift and bold flying birds."

Nil Sorsky

Pushing the Mind into the Heart


. . . even though there are many good works, their value is only a partial good.  The prayer of the heart is the source of all good and is likened to gardens that are refreshed by water, so does this prayer of the heart refresh the soul . . . 

Blessed is the person who seriously meditates on the Writings of all the Spirit-filled Fathers and follows their teachings and examples.  Such a person is completely taken up with this prayer and is able to overcome always every kind of thought, not only an evil one, but also one that seemingly is a good one.  And in this manner, he attains perfect silence even in his thoughts, for the prayer is the peak and crown of all ascetical practices.  For Symeon the New Theologian teach that true silence and tranquility (hesychia) is to seek the Lord in the heart, that is, to push the mind into the heart consciously and to pray and be concerned only with this.

Nil Sorsky

Monday, May 5, 2014

Whatever a man loves, he desires at all costs

Whatever a man loves, he desires at all costs to be near to continuously and uninterruptedly, and he turns himself away from everything that hinders him from being in contact and dwelling with the object of his love. It is clear therefore that he who loves God also desires always to be with him and to converse with him. This comes to pass in us through pure prayer. Accordingly, let us apply ourselves to prayer with all our power; for it enables us to become akin to God. Such a man was he who said: “O God, my God, I cry to Thee at dawn; my soul has thirsted for Thee” (Psalm 63:1, LXX). For the man who cries to God at dawn has withdrawn his intellect from every vice and clearly is wounded by divine love.

St. Theodoros the Great Ascetic
II, A Century of Spiritual Texts, sec. 94”


Friday, May 2, 2014

More Joy in Heaven


Our Lord tells us there is more joy in heaven over one sinner who repents than over ninety nine others who have no need of repentance.  It may seem strange to us to imagine the existence of such a joy, especially in regard to ourselves.  Perhaps very few of us allow ourselves to weep true tears of repentance, to experience true sorrow for our sins, and so never come to know that heavenly joy.  Tears that emerge from eyes that gaze upon Christ are the prelude to the loving embrace of the Heavenly Bridegroom.  

If there is one thing the devil would want to prevent it is this movement from sorrow to joy, from repentance to intimacy.  He would keep us in the despair of our own wretchedness, despondent through lack of hope in forgiveness or convince us that our sins are of no account - such that our repentance produces no tears, internal or external.  In both cases, we see only the light of salvation fade and the heart grow cold.  
Let us not then make ourselves unworthy of entrance into the bride-chamber: for as long as we are in this world, even if we commit countless sins it is possible to wash them all away by manifesting repentance for our offenses: but when once we have departed to the other world, even if we display the most earnest repentance it will be of no avail, not even if we gnash our teeth, beat our breasts, and utter innumerable calls for succor, no one with the tip of his finger will apply a drop to our burning bodies, but we shall only hear those words which the rich man heard in the parable ‘Between us and you a great gulf has been fixed.’ [Luke xvi. 26]
Let us then, I beseech you, recover our senses here and let us recognize our Master as He ought to be recognized. For only when we are in Hades should we abandon the hope derived from repentance: for there only is this remedy weak and unprofitable: but while we are here even if it is applied in old age itself it exhibits much strength. Wherefore also the devil sets everything in motion in order to root in us the reasoning which comes of despair: for he knows that if we repent even a little we shall not do this without some reward. But just as he who gives a cup of cold water has his recompense reserved for him, so also the man who has repented of the evils which he has done, even if he cannot exhibit the repentance which his offenses deserve, will have a commensurate reward. For not a single item of good, however small it may be, will be overlooked by the righteous judge. For if He makes such an exact scrutiny of our sins, as to require punishment for both our words and thoughts, much more will our good deeds, whether they be great or small, be reckoned to our credit at that day.
Wherefore, even if thou art not able to return again to the most exact state of discipline, yet if thou withdraw thyself in a slight degree at least from thy present disorder and excess, even this will not be impossible: only set thyself to the task at once, and open the entrance into the place of contest; but as long as thou tarriest outside this naturally seems difficult and impracticable to thee. [Matt. xxv. 34; 249 Luke xvi. 26]. For before making the trial even if things are easy and manageable they are wont to present an appearance of much difficulty to us: but when we are actually engaged in the trial, and making the venture the greater part of our distress is removed, and confidence taking the place of tremor and despair lessens the fear and increases the facility of operation, and makes our good hopes stronger.
For this reason also the wicked one dragged Judas out of this world lest he should make a fair beginning, and so return by means of repentance to the point from which he fell. For although it may seem a strange thing to say, I will not admit even that sin to be too great for the succor which is brought to us from repentance. Wherefore I pray and beseech you to banish all this Satanic mode of thinking from your soul, and to return to this state of salvation.
+ St. John Chrysostom, An Exhortation to Theodore After His Fall, Letter 1

Thursday, May 1, 2014

A gentle breaking of the heart

Our exposure to sin can coarsen our hearts over time and we can become insensitive to the pleas of Divine Love.  The fathers teach that the heart, therefore, must be broken.  It must be shattered, but not in a violent fashion.  Rather, it is through prayer, especially through vigils - when the mind and body have been humbled - that true compunction emerges.  The heart is shattered through the knowledge of one's sins in the face of the love of God and His desire for the soul.  This sorrow opens the door to the heart.

“To brood on evil makes the heart brazen; but to destroy evil through self-restraint and hope breaks the heart. There is a breaking of the heart that is gentle and makes it deeply penitent, and there is a breaking that is violent and harmful, shattering it completely. Vigils, prayer, and patient acceptance of what comes constitute a breaking that does not harm but benefits the heart, provided we do not destroy the balance between them through excess. He who perseveres in them will be helped in other ways as well; but he who is slack and negligent will suffer intolerably on leaving this life. A self-indulgent heart becomes a prison and chain for the soul when it leaves this life; whereas an assiduous heart is an open door.

St. Mark the Ascetic”