A collection of scriptural meditations from Saints and Fathers of the Church.

Even a pious person is not immune to spiritual sickness if he does not have a wise guide -- either a living person or a spiritual writer. This sickness is called prelest, or spiritual delusion, imagining oneself to be near to God and to the realm of the divine and supernatural. Even zealous ascetics in monasteries are sometimes subject to this delusion, but of course, laymen who are zealous in external struggles (podvigi) undergo it much more frequently. Surpassing their acquaintances in struggles of prayer and fasting, they imagine that they are seers of divine visions, or at least of dreams inspired by grace. In every event of their lives, they see special intentional directions from God or their guardian angel. And then they start imagining that they are God's elect, and often try to foretell the future. The Holy Fathers armed themselves against nothing so fiercely as against this sickness -- prelest.

The zeal which wishes to destroy great evil without appropriate preparation is a great evil in itself.

Even a pious person is not immune to spiritual sickness if he does not have a wise guide -- either a living person or a spiritual writer. This sickness is called prelest, or spiritual delusion, imagining oneself to be near to God and to the realm of the divine and supernatural. Even zealous ascetics in monasteries are sometimes subject to this delusion, but of course, laymen who are zealous in external struggles (podvigi) undergo it much more frequently. Surpassing their acquaintances in struggles of prayer and fasting, they imagine that they are seers of divine visions, or at least of dreams inspired by grace. In every event of their lives, they see special intentional directions from God or their guardian angel. And then they start imagining that they are God's elect, and often try to foretell the future. The Holy Fathers armed themselves against nothing so fiercely as against this sickness -- prelest.

Along with an evil thought, a hostile power enters into us, and then the soul is clouded, and evil thoughts harass her.

He who fears God will pay careful attention to his soul and will free himself from communion with evil.

Inside us evil is at work suggesting unworthy inclinations. However, it is not in us in the same way as, to take as an example, water mixes with wine. Evil is in us without being mixed with good. We are a field in which wheat and weeds are growing separately. We are a house in which there is a thief, but also the owner. We are a spring which rises from the middle of the mud, but pours out pure water. All the same, it is enough to stir up the mud and the spring is fouled. It is the same with the soul. If the evil is spread, it forms a unity with the soul and makes it dirty. With our consent, evil is united with the soul; they become accomplices. Yet there comes a moment when the soul can free itself and remain separate again: in repentance, contrition, prayer, recourse to God. The soul could not benefit from these habits if it were always sunk in evil. It is like a marriage. A woman is united with a man and they become one flesh. But when one of them dies, the other is left alone. But union with the Holy Spirit is complete. So, let us become a single spirit with Him. Let us be wholly absorbed by grace.

Evil is not an actual substance, but absence of good; just as darkness is nothing but absence of light.

Just as the most bitter medicine drives out poisonous things, so prayer joined to fasting drives evil thoughts away.

You know that evil entered into us through the transgression of the commandments. Hence it is obvious that by keeping them, evil departs from us. But without the doing of the commandments we should not even aspire or hope for purity of soul, because at the very outset we do not walk on the path that leads us to purity of soul. Do not say that God can give us the grace of purity of soul even without our keeping the commandments.

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