To the world belong our desires and impulses. enumerates them: Weakness for wealth and for collecting and owning things of different kinds; the urge for physical (sensuous) enjoyment; the longing for honor, which is the root of envy; the desire to conquer and be the deciding factor; pride in the glory of power; the urge to adorn oneself and to be liked; the craving for praise; concern and anxiety for physical well-being. All these are of the world; they combine deceitfully to hold us in heavy bonds. If you wish to free yourself, scrutinize yourself with the help of that list and see clearly what you have to struggle against in order to approach God. For friendship with the world is enmity with God, and whosoever therefore will be a friend of the world is the enemy of God (James 4:4).
A person standing at an open window hears the sounds from outside; it is impossible not to do so. But he can give the voices his attention or not, as he himself wishes. The praying person is continually beset by a stream of inappropriate thoughts, feelings and mental impressions. To stop this tiresome stream is as impracticable as to stop the air from circulating in an open room. But one can notice them or not. This, say the saints, one learns only through practice.
A prayer offered while one has any cause to reproach a fellow man is an impure prayer. There is only one whom the praying person may and must reproach, and that is himself. Without self-reproach, your prayer is as worthless as it is while you are reproaching someone else in your heart. Perhaps you ask: How can one learn this? The answer is: One learns it through prayer.
But, say the saints, now that you recognize the darkness in your own heart and the weakness of your flesh, you lose all desire to pass judgment on your neighbor. Out of your own darkness you see the heavenly light that shines in all created things reflected the clearer: you cannot detect the sins of others while your own are so great. For it is in your eager striving for perfection that you first perceive your own imperfection. And only when you have seen your imperfection, can you be perfected. Thus perfection proceeds out of weakness.
Confirm yourself in this truth: that every Divine writing that is in agreement with the path of salvation instructs, teaches, chastises, and strengthens, that our path might be ever according to God.
Before the writing of the Holy Scriptures, that is, of the sacred texts of the Gospels, the Acts and the Epistles of the Apostles, and before they were spread to the churches of the world, the church was based on Sacred Tradition....The holy texts are in relation to Sacred Tradition what the part is to the whole.
Think also of this: the person who is bound to earthly things may rejoice but may also be upset or disturbed or grieved over earthly things: his mind is exposed to continual changes. But the joy of your master (Matthew 25:21) is enduring, for God is unchangeable. Thus control your tongue at the same time as you discipline your body with fasting and strictness. Talkativeness is a great enemy of prayer. A spate of fluttering words stands in the way of the words of prayer. This is the reason that we shall render account for every careless word we utter (Matthew 12:36). One does not bring the dust of the road into a room that one wishes to keep clean; thus keep your heart free from gossip and chatter about the events of the day that is past.
Fasting needn't be limited to abstinence from food alone, because true fasting is departure from evil deeds. Forgive your neighbor any insult, abstain from causing your neighbor offence, abstain from irritation, from senseless sorrows, from fear, wrath, and so on. ‘True fasting is alienation from evil, temperance of the tongue, setting aside of wrath, casting out of lust, idle talk, lies, and oath-breaking’…This is a true and pleasing fast for the Lord. Departing from these vices and from a corrupt state is what comprises a true fast.
If you are praised, be silent. If you are scolded, be silent. If you incur losses, be silent. If you receive profit, be silent. If you are satiated, be silent. If you are hungry, also be silent. And do not be afraid that there will be no fruit when all dies down; there will be! Not everything will die down. Energy will appear; and what energy!
The weather shifts from cloudy to clear and then back to rain; thus it is with human nature. One must always expect clouds to hide the sun sometimes. Even the saints have had their dark hours, days and weeks. They say then that 'God has left them' in order that they may know truly how utterly wretched they are of themselves, without His support. These times of darkness, when all seems meaningless, ridiculous and vain, when one is beset by doubt and temptations, are inevitable. But even these times can be harvested for good. The dark days can best be conquered by following the example of St. Mary of Egypt. For forty-eight years she dwelt in the desert beyond Jordan, and when temptations befell her and memories of her former sinful life in Alexandria beckoned her to leave her voluntary sojourn in the desert, she lay on the ground, cried to God for help and did not get up until her heart was humbled. The first years were hard; she sometimes had to lie this way for many days; but after seventeen years came the time of rest. On such days stay quiet. Do not be persuaded to go out into social life or entertainment. Do not pity yourself, seek comfort in nothing but your cry to the Lord: 'Haste thee, O God, to deliver me! Makes haste to help me, O Lord (Psalm 70:1)! I am so fast in prison that I cannot get forth (Psalm 88:8),' and other such appeals. You cannot expect real help from any other source. For the sake of chance relief do not throw away all your winnings. Pull the covers over your head; now your patience and steadfastness are being tried. If you endure the trial, thank God who gave you the strength. If you do not, rise up promptly, pray for mercy and think: I got what I deserved! For the fall itself was your punishment. You had relied too much on yourself, and now you see what it led to. You have had an experience; do not forget to give thanks.
One must train oneself in self-reproach, that is, always accuse oneself & not others in one’s mind, reproach oneself and not others, and with a severe distrust of oneself accuse oneself of the failings which are covered up by our self-love, accuse ourself of our inclinations to sin. He who has self-reproach has peace, writes Abba Dorotheos, & will never be disturbed. If to such a one there should occur an illness, a wrong, a vexation, or some similar misfortune, he ascribes everything to his own sins & thanks God. If such a one is punished or reprimanded by the superior, he accepts all this as good & accepts every severe word against himself without murmuring or talking back, as the judgment of God.
Spiritual activity embodies Christ in our soul. This involves continual remembrance of the Lord: you hide Him within, in your soul, your heart, your consciousness.
Fasting is an ordinance of the Church, obliging the Christian to observe it on specific days. Concerning fasting, our Savior teaches: 'When thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father Who is in secret: and thy Father, Who seeth in secret, shall reward thee openly.' From what the Savior teaches we learn (a) that fasting is pleasing to God, and (b) that he who fasts for the uplifting of his mind and heart towards God shall be rewarded by God, Who is a most liberal bestower of Divine gifts, for his devotion. In the New Testament fasting is recommended as a means of preparing the mind and the heart for divine worship, for long prayer, for rising from the earthly, and for spiritualization.
