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T hose who have been cleansed through following the path of stillness (hesychis) are counted worthy to see things invisible…, undergoing, as it were, the way of negation and not forming ideas about it.


quote 3364  |   Abbot Vasilios of Iveron Monastery
Hymn of Entry, p. 103 




B y receiving a new sense of taste and a new form of knowledge in "stillness" and in giving himself over to God totally. Be still and know. Be still: remain in a state of spiritual wakefulness, with your prospects and your senses open, to hear what God's will is at each moment.


quote 3363  |   Abbot Vasilios of Iveron Monastery
Hymn of Entry, p. 92 




T ry to make your intellect deaf and dumb during prayer, you will then be able to pray.


quote 3361  | 
On Prayer: ("Philokalia (Vol. 1)") 




I f, then, you wish to behold and commune with Him who is beyond sense-perception and beyond concept, you must free yourself from every impassioned thought.


quote 3360  | 
On Prayer: ("Philokalia (Vol. 1)") 




T rue wisdom is gazing at God. Gazing at God is silence of the thoughts. Stillness of mind is tranquillity which comes from discernment.


quote 3358  |   Saint Isaac the Syrian
Homily 64 




P rayer is the laying aside of thoughts.


quote 3357  | 
Evagrios Ponticus, "On Prayer 61," in the Philokalia 




I f your intellect is freed from all hope in things visible, this is a sign that sin has died in you. If your intellect is freed, the breach between it and God is eliminated.


quote 3356  | 
Abba Isaiah the Solitary: "On Guarding the Intellect", taken from the Philokalia 




S hut all the gates of your soul, that is the senses, so as to not be lured astay. When the intellect sees that it is not dominated by anything, it prepares itself for immortality, gathering its senses together and forming them into one body.


quote 3355  | 
Abba Isaiah the Solitary: "On Guarding the Intellect", taken from the Philokalia 




T he prayer of my heart gave me such consolation that I felt there was no happier person on earth than I, and I doubted if there could be greater and fuller happiness in the kingdom of Heaven. Not only did I feel this in my own soul, but the whole outside world also seemed to me full of charm and delight. Everything drew me to love and thank God: people, trees, plants, animals. I saw them all as my kinsfolk, I found in all of them the magic of the Name of Jesus.


quote 3090  |   Unknown
Russian Monk, R. M., trans. The Way of a Pilgrim. New York: The Seabury Press, 1965, pp. 1, 7, 31, 4 1, 105. 




S ometimes by calling upon the name of Jesus I was overwhelmed with bliss, and now I knew the meaning of the words "The kingdom of God is within you."


quote 3089  |   Unknown
Russian Monk, R. M., trans. The Way of a Pilgrim. New York: The Seabury Press, 1965, pp. 1, 7, 31, 4 1, 105. 




A Christian is bound to perform many good works, but before all else what he ought to do is pray, for without prayer no other good work whatever can be accomplished. Without prayer he cannot find the way to the Lord, he cannot understand the truth, he cannot crucify the flesh with its passions and lusts, his heart cannot be enlightened with the light of Christ, he cannot be savingly united to God. None of those things can be effected unless they are preceded by constant prayer.


quote 3088  |   Unknown
Russian Monk, R. M., trans. The Way of a Pilgrim. New York: The Seabury Press, 1965, pp. 1, 7, 31, 4 1, 105. 




O ne of perfect prayer is he who, withdrawing from all mankind, is united with all mankind.
One of perfect prayer is he who regards himself as existing with all people and sees himself in every person.


quote 3079  | 
Kadloubovsky, E., and Palmer G. E. H., trans. Early Fathers from the Philokalia. London: Faber and Faber Limited, 1954, pp. 109,157-158, 161, 166,170 




T he wise Solomon says in the Proverbs, "They that have no guidance fall like leaves; but in much counsel there is safety." So you see what the Holy Scriptures teach us? They enjoin us not to rely on ourselves, not to regard ourselves as knowing all, not to believe that we can control ourselves, for we need help, and are in need of those who would counsel us according to God. No men are more unfortunate or nearer perdition than those who have no teachers on the way of God.
For what does it mean that where no guidance is, the people fall like leaves? A leaf is at first green, flourishing, beautiful., then it gradually withers, falls, and is finally trampled underfoot. So it is with a man who has no guide: at first he is always zealous in fasting, vigil, silence, obedience, and other virtues; then his zeal, little by little, cools down and, having no one to instruct, support, and fire him up with zeal, he insensibly withers, falls, and finally becomes a slave of the enemies, who do with him what they will.


quote 3078  | 
Kadloubovsky, E., and Palmer G. E. H., trans. Early Fathers from the Philokalia. London: Faber and Faber Limited, 1954, pp. 109,157-158, 161, 166,170 




A soul pure in God is God.


quote 3077  | 
Kadloubovsky, E., and Palmer G. E. H., trans. Early Fathers from the Philokalia. London: Faber and Faber Limited, 1954, pp. 109,157-158, 161, 166,170 




I f we were willing to make even small efforts, we would not suffer either much distress or difficulty. For if a man urges himself to make efforts, then, as he continues them, he gradually makes progress and later practices virtues with tranquillity; for God, seeing him urge himself, sends him help. So let us urge ourselves, for, although we have not reached perfection, if we make efforts, through efforts we shall receive help, and with this help shall acquire all kinds of virtues. Therefore one of the fathers said, "Give blood and receive spirit," that is, strive earnestly and you will become perfect.


quote 3076  | 
Kadloubovsky, E., and Palmer G. E. H., trans. Early Fathers from the Philokalia. London: Faber and Faber Limited, 1954, pp. 109,157-158, 161, 166,170 




W hen I prayed with my heart, everything around me seemed delightful and marvelous. The trees, the grass, the birds, the earth, the air, the light seemed to be telling me that they existed for man's sake, that they witnessed to the love of God for man, that everything proved the love of God for man, that all things prayed to God and sang his praise.
Sometimes my understanding, which had been so stupid before, was given so much light that I could easily grasp and dwell upon matters of which up to now I had not been able even to think at all. Sometimes that sense of a warm gladness in my heart spread throughout my whole being and I was deeply moved as the fact of the presence of God everywhere was brought home to me. Sometimes by calling upon the name of Jesus I was overwhelmed with bliss, and now I knew the meaning of the words "The kingdom of God is within you.'
The Prayer of my heart gave me such consolation that I felt there was no happier person on earth than I, and I doubted if there could be greater and fuller happiness in the kingdom of Heaven. Not only did I feel this in my own soul, but the whole outside world also seemed to me full of charm and delight. Everything drew me to love and thank God: people, trees, plants, animals. I saw them all as my kinsfolk, I found in all of them the magic of the Name of Jesus.


quote 2852  |   Unknown
Unknown, from The Way of a Pilgrim, translated by R. M. French (New York: Seabury Press, 1965) 




H ow, I asked Father Seraphim, "can I know that I am in the grace of the Holy Spirit? I do not understand how I can be certain that I am in the Spirit of God. How can I discern for myself his true manifestation in me?"
Father Seraphim replied: "I have already told you, Your Godliness, that it is very simple and I have related in detail how people come to be in the Spirit of God and how we can recognize his presence in us. So what do you want, my son?" I want to understand it well" I said. Then Father Seraphim took me very firmly by the shoulders and said: 'We are both in the Spirit of God now, my son. Why don't you look at me?" I replied: I cannot look, Batiushka, because your eyes are flashing like lightning. Your face has become brighter than the sun, and my eyes ache with pain."
Father Seraphim said: "Don't be alarmed, Your Godliness! Now you yourself have become as bright as I am. You are now in the fullness of the Spirit of God yourself, otherwise you would not be able to see me as I am." Then bending his head toward me, he whispered softly in my ear: "Thank the Lord God for his unutterable mercy to us! You saw that I did not even cross myself; and only in my heart I prayed mentally to the Lord and said within myself. 'Lord, grant him to see clearly with his bodily eyes that descent of thy Spirit which thou grantest to thy servants when thou art pleased to appear in the light of thy magnificent glory.' And you see my son, the Lord instantly fulfilled the humble prayer of poor Seraphim. How then shall we not thank him for this unspeakable gift to us both? Even to the greatest hermits, my son, the Lord God does not always show his mercy in this way. This grace of God, like a loving mother, has been pleased to comfort your contrite heart at the intercession of the Mother of God herself. But why, my son, do you not look me in the eyes? Just look, and don't be afraid! The Lord is with us!"
After these words I glanced at his face and there came over me an even greater reverent awe. Imagine in the center of the sun, in the dazzling light of its midday rays, the face of a man talking to you. You see the movement of his lips and the changing expression of his eyes, you hear his voice, you feel someone holding your shoulders; yet you do not see his hands, you do not even see yourself or his figure, but only a blinding light spreading far around for several yards and illumining with its brilliance both the snow-blanket that covered the forest glade and the snowflakes which besprinkled me and the great elder. You can imagine the state I was in!
"How do you feel now?" Father Seraphim asked me.
"Extraordinarily well;' I said.
"But in what way? How exactly do you feel well?"
I answered: "I feel such calmness and peace in my soul that no words can express it."
"This, Your Godliness," said Father Seraphim, "is that peace of which the Lord said to his disciples; 'My peace I give unto you: not as the world giveth, give I unto you' (John I4:27). What else do you feel?" Father Seraphim asked me. 'An extraordinary sweetness" I replied.
And he continued: "This is that sweetness of which it is said in Holy Scripture: 'They shall be drunken with the fatness of thy house, and of the torrent of thy delight shalt thou make them to drink' (Psalm 36:8). And now this sweetness is flooding our hearts…. Mat else do you feel?" An extraordinary joy in all my heart."
And Father Seraphim continued: 'When the Spirit of God comes down to man and overshadows him with the fullness of his inspiration, then the human soul overflows with unspeakable joy, for the Spirit of God fills with joy whatever he touches. You my son, have wept enough in your life on earth; yet see with what joy the Lord consoles you even in this life! What else do you feel, Your Godliness?"
I answered: 'An extraordinary warmth.'
"How can you feel warmth, my son? Look, we are sitting in the forest. It is winter out-of-doors, and snow is underfoot. There is more than an inch of snow on us, and the snowflakes are still falling. What warmth can there be?"
I answered: "Such as there is in a bathhouse when the water is poured on the stone and the steam rises in clouds.' 'And the smell he asked me, "is it like the smell of a bathhouse?"
"No," I replied. "There is nothing on earth like this fragrance. When in my dear mother's lifetime I was fond of dancing and used to go to balls and parties, my mother would sprinkle me with the scent that she bought at the best shops in Kazan. But those scents did not exhale such fragrance.'
And Father Seraphim, smiling pleasantly, said: I know it myself lust as well as you do, my son, but I am asking you on purpose to see whether you feel it in the same way. It is absolutely true, Your Godliness! The sweetest earthly fragrance cannot be compared with the fragrance that we now feel, for we are now enveloped in the fragrance of the Holy Spirit of God.
Our present state is that of which the Apostle says, The Kingdom of God is not meat and drink; but righteousness, and peace in the Holy Spirit' (Romans I4:I7). Our faith consists not in the plausible words of earthly wisdom but in the demonstration of the Spirit and power (see I Corinthians 2A). That is just the state we are in now. Of this state the Lord said, There are some of them that stand here, which shall not taste of death, till they have seen the Kingdom of God come with power' (Mark 9: I). See, my son, what unspeakable joy the Lord God has now granted us!"
I don't know Batiuslika,' I said, "whether the Lord will grant me to remember this mercy of God always as vividly and clearly as I feel it now. 'I think,' Father Seraphim answered me, 'that the Lord will help you to retain it in your memory forever, or his goodness would never have instantly bowed in this way to my humble prayer and so quickly anticipated the request of poor Seraphim; all the more so, because it is not given to you alone to understand it, but through you it is for the whole world, in order that you yourself may be confirmed in God's work and may be useful to others. The fact that I am a monk and you are a layman is utterly beside the point. What God requires is true faith in himself and his only-begotten Son. In return for that the grace of the Holy Spirit is granted abundantly from on high. The Lord seeks a heart filled to overflowing with love for God and our neighbor; this is the throne on which he loves to sit and on which he appears in the fullness of his heavenly glory. Son, give me thine heart (Proverbs 23:26; see Matthew 6:33), for in the human heart the Kingdom of God can be contained."


quote 2840  | 
SAINT SERAPHIM OF SAROV, adapted from A Wonderful Revelation to the World by Saint Seraphim, translated by Archimandrite Lazarus Moore from Orthodox Life, vol. 4 (1953). 




T ruly blessed is he who cleaves with his thought to the Prayer of Jesus, constantly calling to him in his heart, just as air cleaves to our bodies or the flame to the candle. The sun, passing over the earth, produces daylight; the holy and worshipful Name of Lord Jesus, constantly shining in the mind, produces a measureless number of sun-like thoughts. When the clouds disperse, the air appears pure. When passionate fantasies are dispersed by the Sun of Truth, Jesus Christ, radiant and star-like thoughts are naturally born in the heart, for Jesus illumines the air of the heart with his light. The wise Solomon says: "They that put their trust in him shall understand the truth; and such as be faithful in love shall abide with him" (Wisdom of Solomon 3:9).


quote 2813  | 
Hesychius of Jerusalem, adapted from Writings from the Philokalia on the Prayer of the Heart, translated by E. Kadloubosky and G. E. H. Palmer (London: Faber & Faber, 1990). 




W hen you thus enter into the place of the heart, as I have shown you, give thanks to God and, praising his mercy, keep always to this doing, and it will teach you things that in no other way you will ever learn. Moreover you should know that when your mind becomes firmly established in the heart, it must not remain there silent and idle, but it should constantly repeat the Jesus prayer: "Lord, Jesus Christ, Son of God, have mercy upon me!" and never cease. For this practice, keeping the mind from dreams, renders it elusive and impenetrable to enemy suggestions and every day leads it more and more to love and longing for God.


quote 2812  |   Nicephorus the Solitary
Nicephorus the Solitary, adapted from Writings from the Philokalia on the Prayer of the Heart, translated by E. Kadloubosky and G. E. H. Palmer (London: Faber & Faber, 1990). 




T hen a man sees that the Kingdom of Heaven is truly within us; and seeing it now in himself, he strives with pure prayer to keep it and strengthen it there.


quote 2811  |   Nicephorus the Solitary
Nicephorus the Solitary, adapted from Writings from the Philokalia on the Prayer of the Heart, translated by E. Kadloubosky and G. E. H. Palmer (London: Faber & Faber, 1990). 




Y ou know that our breathing is the inhaling and exhaling of air. The organ that serves for this is the lungs that lie round the heart, so that the air passing through them thereby envelops the heart. Thus breathing is a natural way to the heart. And so, having collected your mind within you, lead it into the channel of breathing through which air reaches the heart and, together with this inhaled air, force your mind to descend into the heart and to remain there.


quote 2810  |   Nicephorus the Solitary
Nicephorus the Solitary, adapted from Writings from the Philokalia on the Prayer of the Heart, translated by E. Kadloubosky and G. E. H. Palmer (London: Faber & Faber, 1990). 




T hat human being who is inwardly illumined by the light of the Holy Spirit cannot endure the vision of it, but falls face down on the ground and cries out in great fear and wonder, because he has seen and experienced something that is beyond nature, thought, or conception. He becomes like someone suddenly inflamed with a violent fever; as though on fire and powerless to control the flames, he is beside himself, totally incapable of controlling himself. And though he weeps incessant tears that bring some relief, the flame of his desire breaks out even more intensely. Then his tears flow even more abundantly and washed by their flow, he becomes even more radiant. When, utterly incandescent, he has become like light, then the saying of Saint Gregory of Nazianzos is fulfilled, "God is united with gods and known by them" in the sense perhaps that he is now united to those who have joined themselves to him, and revealed to those who have come to know him.


quote 2808  | 
The Philokalia: The Complete Text, vol. 4 (London: Faber & Faber, 1995) 




T hat human being who is inwardly illumined by the light of the Holy Spirit cannot endure the vision of it, but falls face down on the ground and cries out in great fear and wonder, because he has seen and experienced something that is beyond nature, thought, or conception.


quote 2807  | 
The Philokalia: The Complete Text, vol. 4 (London: Faber & Faber, 1995) 




C ome, true light.
Come, life eternal.
Come, hidden mystery.
Come, treasure without name.
Come, reality beyond all words.
Come, person beyond all understanding.
Come, rejoicing without end.
Come, light that knows no evening.
Come, unfailing expectation of the saved.
Come, raising of the fallen.
Come, resurrection of the dead.
Come all-powerful, for unceasingly you create, refashion and change all things by your will alone.
Come, invisible whom none may touch and handle.
Come, for you continue always unmoved, yet at every instant you are wholly in movement; you draw near to us who lie in hell, yet you remain higher than the heavens.
Come, for your name fills our hearts with longing and is ever on our lips; yet who you are and what your nature is, we cannot say or know. Come, Alone to the alone. Come, for you are yourself the desire that is within me. Come, my breath and my life. Come, the consolation of my humble soul. Come, my joy, my glory, my endless delight.


quote 2806  | 
Saint Symeon the New Theologian, adapted from the translation by Kallistos Ware in The Orthodox Way (Crestwood, NY: St. V1adimir's Seminary Press, 1979). 



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