The zealous are eager for ascetical struggles of self-forcing and self-opposition with the aim of self-correction, or of raising themselves to primordial purity, so that they might all the more speedily become worthy of communion with God. Obviously the more eager one is, the more diligently and longingly he does this, the sooner he achieves his goal.
Love and self-control free the soul from passions; spiritual reading and contemplation deliver the intellect from ignorance; and the state of prayer brings it into the presence of God Himself.
A worker takes the trouble to get hold of the instruments that he requires. He does so not simply to have them and not use them. Nor is there any profit for him in merely possessing the instruments. What he wants is, with their help, to produce the crafted objective for which these are the efficient means. In the same way, fasting, vigils, scriptural meditation, nakedness and total deprivation do not constitute perfection but are the means to perfection. They are not in themselves the end point of a discipline, but an end is attained to through them.
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.
We should bear in mind the fact that just as the earth cannot yield worthwhile fruit without labor, so the soul cannot acquire anything which pleases God or leads to salvation without spiritual struggles.
To act 'according to one’s strength' means to use a little less than necessary both of food, and drink, and sleep... As for food, restrain yourself when you wish to eat a little more, and in this way you will always make use of it moderately.
If a man purifies his heart and uproots from it all sin against the Lord; if he labors diligently to acquire Divine knowledge and succeeds in seeing with his mind that which is invisible to many, he must not through this exalt himself over others. Who among creatures is purer than an incorporeal being and who has more knowledge than an Angel? Yet, having exalted himself he was cast down from heaven like lightning. His pride was regarded by God as impurity.
In order to preserve the mind and body in a perfect condition abstinence from food is not alone sufficient: unless the other virtues of the mind as well are joined to it. And so humility must first be learned by the virtue of obedience, and grinding toil and bodily exhaustion. The madness of anger should be controlled; the downcast look of dejection be overcome; vainglory should be despised, the disdainfulness of pride trampled under foot, and the shifting and wandering thoughts of the mind restrained by continual recollection of God. And the slippery wanderings of our heart should be brought back again to the contemplation of God as often as our crafty enemy, in his endeavour to lead away the mind a captive from this consideration, creeps into the innermost recesses of the heart.
The one who through asceticism and contemplation has known how to dig in himself the wells of virtue and knowledge as did the patriarchs will find Christ within as the spring of life. Wisdom bids us to drink from it, saying, 'Drink waters from your own vessels and from your own springs'. If we do this we shall discover that His treasures are present within us.
You must set about rooting out the very desire to have things pleasant, to get on well, to be contented. You must learn to like sadness, poverty, pain, hardship. You must learn to follow privately the Lord's bidding: not to speak empty words, not to adorn yourself, always to obey authority, not to look at a woman with desire, not to be angry and much else. For all these biddings are given us not in order for us to act as if they did not exist, but for us to follow: otherwise the Lord of mercy would not have burdened us with them. If any man will come after me, let him deny himself, He said (Matthew 16:24), thereby leaving it to each person's own will ... and to each person's endeavor: let him deny himself.
It is just as shameful for lovers of the flesh and the belly to search out spiritual things as it is for a harlot to discourse on chastity. A body suffering grave illness shuns fatty foods and abhors them; and likewise, a mind occupied with worldly affairs cannot approach the inquiry into things of God. A fire cannot be ignited with wet wood, nor can the divine fervor be kindled in a heart that loves ease.
There are three things that move us to the good: natural tendencies, the holy Powers, good choice. The natural tendencies - as, for instance, when what we wish men would do for us, we likewise do for them; or, when we see someone in sore straits, we then naturally have pity. The holy Powers - as when moved to some fine deed, we experience their good assistance and prosper. Good choice - when, for example, discerning good from evil, we choose the good.
He who wants to cross the spiritual sea is long-suffering, humble, vigilant and self-controlled. If he impetuously embarks on it without these four virtues, he agitates his heart, but cannot cross.
If you wish to be saved and 'to come unto the knowledge of the truth' (I Tim. 2:4), endeavor always to transcend sensible things, and through hope alone to cleave to God. Then you will find principalities and powers fighting against you (Eph. 6:12), deflecting you against your will and provoking you to sin. But if you prevail over them through prayer and maintain your hope, you will receive God's grace, and this will deliver you...
