THE PATH TO SALVATION

St. Theophan (Govorov)

(1815-1894)
Icon painted for his canonization in 1988.
 THE PATH TO
SALVATION
A Manual of Spiritual Transformation
Bv ST. THEOPHAN THE REcLusE

Translated by Fr. Seraphim Rose

and the St. Herman ofAlaska Brotherhood

ST. PAISIUS MONASTERY

 t
PRINTED WITH THE BLESSING OF HIS GRACE

+LONGIN

SERBIAN ORTHODOX BISHOP OF THE U.S.A. AND CANADA,

NEW GRACJ\NICA METROPOLITANATE, AND BISHOP ADMINISTRATOR
OF THE SERBIAN ORTHODOX DIOCESE OF WESTERN AMERICA

Copyright 2006 by St. Paisius Monastery

P.O. Box 107 5 , Safford, Arizona 85548

(Copyright transferred from St. Herman of Alaska

Brotherhood with permission, in the year 2002)

First Printing 1996

Second Printing 1998
Third Printing 2006

Translated by Fr. Seraphim Rose

and the St. Herman of Alaska Brotherhood

Front cover: Ancient Russian Icon of the Crucifixion

Library of Congress Cataloging in Publication Data

Feofan, Saint, Bishop of Tambov and Shatsk, 1815-1894.
The path to salvation. A manual of spiritual transformation.
Translated from the Russian.
1. Christianity-Eastern Orthodox Spirituality. 2. Christianity­
Spiritual Instruction.

Library of Congress Catalog Number: 96-071062

ISBN: 1-887904-S0-6 paperback I 1-887904-51-4 hardcover
 Contents
PREFACE A Biography by E. Sumarokov 11
INTRODUCTION by the Author . . . . . . . . . . . 21

PART I
HOW DOES THE CHRISTIAN LIFE BEGIN IN US?

CHAPTER ONE: How the Christian Life Begins in Us 27

1. Christian Life Begins with Ardor of Zeal 27
2. The Fire of Zeal . . . . . . . . . . . . 30
3. In the Face ofTemptation . . . . . . . 33
4. A New Creature in Christ Through Holy Baptism 36
5 . Baptism for Infants . . . . . . . . . . . . . . 38
6. Christian Upbringing . . . . . . . . . . . . . 41
7. The Influence of the Parents Upon the Child . 44

CHAPTER Two: The Chief Activities of the Body, Soul

and Spirit . . . . . . . . . . . . . . . . . . . . . 48

1. Directing the Developing Powers of the Soul and

Body . . . . . . . . . . . . . . . . . . . . 48
2. Surrounding the Child With Sacred Images 53
3. Forming Attitudes . . . . . . . . . . . . . 56

CHAPTER TH REE : The Instruction and Guidance of

Youth . . . . . . . . . . . . 63

1. The Instruction ofYouth 63

5
 THE PATH TO SALVATION

2. Conscious Acceptance of the Yoke of Christ 66

3. The Turbulent Period ofYouth . . . . . 68
4. Two Tendencies Characteristic ofYouth . . 71
5. The Pinnacle of Danger for Youth . . . . . 75
6. How to Guard Against The Temptations ofYouth 77

CHAPTER FouR: Preserving the Grace of Baptism 80

1. Why the Grace of Baptism Is Not Preserved 80
2. How to Correct A Bad Order of Things . . 83
3. The Fruit of a Good Upbringing . . . . . . 84
4. The Chief Form of Moral Perfection: Unshakability
in Virtue . . . . . . . . . . . . . . . . . . . . . . 86

PART II
ON REPENTANCE AND THE SINNER'S
TURNING TOWARD GOD

CHAPTER ONE: How Does Christian Life Begin in the

Mystery of Repentance? . . . . . . . . . 91
1. Turning Away from Sin to God . . . . 92
2. The Combining of Freedom with Grace. 93

CHAPTER Two: The Sinner's Condition . . . 95

1. Particulars for a Person Who Lacks Grace 95
2. The Care and Trouble about Many Things . 96
3. The Seductions of the Prince of This World 98
4. The Invisible Kingdom of Spirits in which Each
Sinner is Immersed . . . . . . . . . . . . . 99
5. The Inner Mood and Condition of the Sinner 99

6
 CONTENTS

CHAPTER THREE: The Action of Divine Grace . . .. . 101

CHAPTER FouR: Awakening the Sinner from the

Sleep of Sin . . . . . . . . . . . . . . . . . . 102

CHAPTER FrvE: The Special Actions of Divine Grace in

Arousing Sinners from the Slumber of Sin . . . . . 105
1. Introduction of the Divine Way through Visible
Means and Through the Senses . . . . . . 107
2. The Spirit is Led into the Divine Way and
Perceives It Internally . . . . . . . . .. . 109
3. The Word of God Replaces All Methods Shown . 119

CHAPTER Srx: The Usual Order of the Gift of

Awakening Grace . .. .. . . . . ... . . 124
1. Procrastination: A Common Ailment . . . . 127
2.Habits and Inclinations that Imprison a Person
in Sin .. . . . . . . . .... .. .. . . .. . 129
3. Thought Processes that Keep One in Blindness . . 133
4.Cease Making Excuses in Sins and Work on
Your Bli ndness . . . ..... . . . . . . . . 136
5. How to Soften Your Insensitive Heart . . . . 137
6. How to Drive Away the Sleep of Indolence . . 140
7. Labor Over YourselfWithour Relaxing . . . 141
8.Reasoning With Yourself About Salvation . 142
9.God's Grace Chooses Well-known Means . 144
10. Awaiting God's Visitation . . . . . . .. . 145
11. What is Grace-filled Awakening? . . . .. . 147
12.Discerning States of Awakening from Natural
States . . . . . . . . . . . . . . . . . . . . . 149

7
 THE PATH TO SALVATION

CHAPTER SEVEN: Ascent to the Resolve to Abandon

Sin and Dedicate One's Life to Pleasing God . . 154
1. Ascent to the Resolve to Abandon Sin . . . . 154
2. Rising to the Promise to Dedicate One's Life
to God . . . . . . . . . . . . . . . . . . . . 169

PART III
HOW THE CHRISTIAN LIFE IS LIVED, RIPENED
AND FORTIFIED AND ABOUT THE ORDER
OF A GOD-PLEASING LIFE

CHAPTER ONE: The Final Goal of Man-A Living Unity

with God . . . . . . . . . . . .. . . . . . . 191
1. Various Aspects of Communion with God . 193
2. How Grace Settles in the Repentant Soul . .194
3. Two Ways of Communing With God . . .198

CHAPTER Two: Why the Grace of God Does Not Abide

All at Once Entirely with the Soul . . . ... . 202
1. The Inner Make-up of the Convert . . . .. . 202
2. The Grace-filled Life is at First Only a Seed . 204

CHAPTER THREE: A Guiding Rule for a God-pleasing

Life . .. . .. . . . . . .. .. .. . . . . . . . 208

1. The Spirit and Character of Ascetic Struggles . .208

2. The Fruits of Ascetic Labors are Preserved and
Ripened Through Grace . . . . . . . . . . 210
3. The Need for a Spiritual Guide and a Rule .211
4. Rules for the Beginner of an Ascetic Labor . 218

8
 CONTENTS

CHAPTER FouR: Preserving the Spirit of Zeal for God . 221

1. Being Within . . . .. . . . . . . . . . . . . 222
2. Vision of Another World . . . . . . . . . . . 226
3. Remaining in Feelings that Lead to Resolve . .232

CHAPTER FrvE: Prescribed Exercises that Help to Confirm

a Person's Powers of Soul and Body in Goodness . . 239
1. The Three Powers of the Soul and their Curative
Exercises . . . . .. . . .. . . 242
2.Bodily Exercises .. . . . . . . . . . . . . . . . . . 243
3. The Outward Ordering of Life . . . . ... . . . .243
4. Forming a Spiritual Atmosphere Through Govenie . 244
5. General Notes about all These Ascetic Labors
and Practices . . . . . . . . . . .. . ... . .245
6.Exercises for Developing the Powers of the Soul
According to the Spirit of Christian Life . . . . . 247
7. Keeping the Body in the Spirit ofNew Life . . . . 261
8. The Order of External Life According to the Spirit
of New Life . . . . . . . .. . .. ..... . .. 264
9. Grace-filled Means of Developing and Strengthening
the Spiritual Life . .. . . .. . . . . . 269

CHAPTER Srx: Approaching Constant Govenie .274

1.Concerning Govenie . . . . 274
2. Concerning Confession . . . 275
3. Concerning Communion . . 276

CHAPTER SEVEN: Rule for Struggling with the Passions,

or the Beginning of Self-Opposition . 280

1. War with the Passions and Lusts . 280

9
 THE PATH TO SALVATION

2. Freely Choosing and Loving Good Is a

Powerful Weapon . . . . . . . . . . . 281
3. Reviewing our Enemies to Know the Suitable
Methods of Uprooting Passions . . 282
4. The Rules of Spiritual Warfare . . . . . . . . . 289

CHAPTER EIGHT: The Beginning of Ascent Towards

Living Communion with God . . . . . . . .. . 311
1. Ascent to God . . . . . . . . . . . . . . . . . 312
2. Living Communion with God Occurs in a State
of Hesychia, Which Brings Passionlessness . 319
3. Dispassion is the Heavenly Palace of the Heavenly
King . . . . . . . . . . . . . . . . . . . . . 324
. . .

CHAPTER NINE: Lessons by Our Holy Father John

Chrysostom on Education . 326

INDEX . • . . • . . . . . . . . 353

IO
 Preface
Bishop Theophan,
the Recluse of Vysha

A Short Biography by E. Sumarokov1

I
To BISHOP THEOPHAN belongs an immense significance
in the history of the moral development of Russian society.
That thirst for complete union with God which led him into
reclusion did not deprive the world and his own people of
his help. Even from his remote reclusion he was a great
public figure, supporting and directing thousands of people
and their spiritual life.
Acquiring great spiritual experience by means of
complete self-renunciation and strict daily asceticism, Bp.
Theophan generously shared with all who had need of it the
treasures of his spiritual experience. No one who appealed
to him in writing was denied advice. But he exerted a much
wider influence by means of his books. How to live a
Christian life; how, amidst the slough of temptations,
misfortunes, weaknesses, the weight of our sinful habits,
not to fall into despair; how to desire salvation for oneself
and begin the work of moral perfection; how to do battle on

I. Translated by Fr. Seraphim Rose from Lectures on the History of

the Russian Church (Harbin, 1945, V. 2 ) and printed in The Orthodox
Word, Vol. 2 (1966), No.9. The above version is slightly abridged.

II
 THE PATH TO SALVATION

this path step by step, and to enter ever more deeply into
the saving enclosure of the Church: it is of this that the
books of Bp. Theophan speak.
Behind all the spiritual wisdom that is expressed in his
books stands the pure image of a great ascetic. Every word
of Bp. Theophan produces all the stronger an impression
for having been imprinted by his life. When he repeats:
"Do not gravitate to the earth. All is corruptible; only the
happiness beyond the grave is eternal, unchanging, true,
and this happiness depends upon how we spend this life of
ours!" - then, as a living example of this correct view of
the world and the destiny of the soul stand his own self­
denial, his reclusion, his desire to take nothing from life but
a striving toward God.
II
Bp. Theophan was called in the world George
Vasilyevich Govorov and he was born on Jan. 10, 1815, in
a village near Orel, where his father was a priest. Thus
from the first impressions of his youth he lived with the
Church. He studied first in the theological preparatory
school in the city of Liven, then in the Orel Seminary.
From 1837 to 1841 he continued his education in the
Kiev Theological Academy. Even before finishing the
course he was tonsured a monk. After his tonsure
Theophan, together with other newly tonsured monks, went
off to the (Kiev Caves) Lavra, to the well-known Father
Partheny. The Starets told them: "You, learned monks who
have taken various rules upon yourselves, remember that
one thing is most necessary of all: to pray and to pray
unceasingly in your mind and heart to God."
Having finished the course with a master's degree,
Hieromonk Theophan was assigned as temporary rector of

12
 PREFACE

the Kiev-Sofia Theological School; later he was rector of

the Novgorod Seminary and a professor and aid to the
supervisor in the Petersburg Theological Academy.
This purely scholarly work did not satisfy him, and he
petitioned to be discharged from academic service. He was
assigned as a member of the Russian Mission in Jerusalem;
then, raised to the rank of archimandrite, he was assigned
as rector of the Olonets Seminary. He was soon transferred
to Constantinople as chief priest of the embassy church,
then called to Petersburg to be a rector of the Theological
Academy and supervisor of religious instruction in the
secular schools of the capital.
On May 9, 1859, he was consecrated bishop for
Tambov. Here he established a diocesan school for girls.
During his stay in the Tambov See, Bp. Theophan came to
love the isolated Vysha Hermitage. In the summer of 1863,
he was transferred to Vladimir, where he served for three
years. Here too he opened a diocesan school for girls. He
served in church often, traveled much throughout the
diocese, preached constantly, restored churches, and
wholeheartedly lived with his flock, sharing with them both
joy and sorrow.

III

In 1861 Bp. Theophan was present at the opening of

the relics of St. Tikhon of Zadonsk. This event must have
produced a very strong impression on him, since he had so
much in common with St. Tikhon. He had so loved St.
Tikhon from his very childhood, had always thought of him
with such enthusiasm, that when the time came for the
canonization of this great teacher and protector of the
people, Bp. Theophan's joy was inexpressible.

IJ
Town ofElets, in the vicinity of which St. Theophan was born.

The cells, or living quarters of his reclusion.

 PREFACE

In 1866 Bp. Theophan petitioned to be relieved as

Bishop of Vladimir and was appointed head of the Vysha
Hermitage, and soon, at a new petition of his, he was freed
even of this duty.
What reasons induced Bp. Theophan, full of strength,
to leave his diocese and retire into solitude? Various are the
characters and gifts of men. It was difficult for him in the
midst of the world and those demands to which one must
yield as a consequence of human corruption. His unlimited
goodness of heart, a meekness like that of a dove, his trust
of people and indulgence of them-all this indicated that it
was not for him to live amidst the irreconcilable quarrels of
vain worldly life. His trust could be abused; he could never
give necessary reprimands. Besides this, he felt the call to
devote all his energies to spiritual writing. As for himself
personally, he wished to give up all his thoughts to God
alone, Whom he loved so absolutely. He desired that
nothing might disturb the complete communion with God
that was so dear to him. And he left the world to be alone
with God.
There was an example that he kept constantly before
his eyes: St. Tikhon, to whom he had been so drawn from
his youth, and who also, leaving one diocese, became a
spiritual benefactor of the whole Russian people.
On Sunday, July 2, 1866, the Bishop bade farewell to
his flock. After serving the Liturgy, the Bishop gave his last
sermon amidst a death-like silence, in which could be heard
only an occasional quiet weeping. And there began 28
years of a solitary, full life of uninterrupted labors.

IV
The first six years the Bishop went to all services and
to the early Liturgy. In church he stood without moving,
 THE PATH TO SALVATION

without leaning, with eyes closed so as not to be distracted.

On feast days he usually officiated.
Beginning in 1872, however, he discontinued all
intercourse with people except for the chief priest and his
confessor. He went no longer to the monastery church but
built with his own hands in his chambers a small church
dedicated to the Baptism of the Lord. For the first- ten years
he served the Liturgy in this church every Sunday and feast
day, and for the next eleven years every day. He served
completely alone, sometimes in silence, but sometimes
singing.
He seemed to be no longer a man, but an angel with a
childlike meekness and gentleness. When people came to
him on business, he said what was necessary and plunged
back into prayer. He ate only enough so as not to ruin his
health. Everything that he received he sent by mail to the
poor, leaving himself only enough to buy necessary books.
From his publications, which were quickly distributed, he
received nothing, hoping only that they might be sold as
cheaply as possible. In the rare moments when he was free
from prayer, reading, or writing, he occupied himself with
manual labor. He painted excellent icons and was skilled in
woodcarving and the locksmith's trade.
Every day Bp. Theophan received from twenty to forty
letters, and he answered them all. With extraordinary
sensitivity he penetrated to the spiritual situation of the
writer and warmly, clearly, and in detail replied to this
confession of a distressed soul. His letters, which appeared
in print after his death, strike one by their freshness,
sensitivity, depth and boldness of feeling, simplicity, warm
concern, cordiality. And thus he lived, directing from his
reclusion believers who came to him from afar thirsting for
salvation.

16
 The cell of St. Theophan-where he partook of his food.

Icon of Christ Icon of Kazan Mother of God

painted by St. Theophan. painted by St. Theophan.
 v
The life of Bp. Theophan passed unseen by the world,
and death too came to him in solitude. In his last years his
vision began to fail, but he did not abandon his constant
work, continuing to portion his time in the same strict
fashion as always. Evenings his cell attendant prepared
everything for the celebration of the Liturgy. After the
Liturgy the Bishop asked for tea by a knock on the wall. At
one o'clock he ate -on non-fast days an egg and a glass of
milk. At four o'clock he had tea, and after that no more
food for the day.
Beginning January 1, 1891, there were several
irregularities in his schedule. On January 6, at 4:30 in the
afternoon, his cell-attendant, noting the Bishop's weakness
during these days (although he nonetheless continued to
write after noon), looked into his room. The Bishop lay on
the bed lifeless. His left arm rested on his breast and his
right arm was folded as if for a bishop's blessing.
For three days the body remained in the small church
in his cell, and for three days it was in the cathedral-and
there was no corruption. When he was vested in his
bishop's vestments, the face of the dead man was
brightened by a joyful smile. Bp. Theophan died at the age
of 79. He was buried in the unheated Kazan Cathedral.
In Bp. Theophan's cell everything was extremely
simple, even meager. The walls were bare, the furniture
old; a cupboard worth a ruble, a two-ruble chest, an old
table, an old reading stand, an iron folding bed, sofas of
birch wood with hard seats. There was a trunk with
instruments for lathe-work, carpentry, book-hinging;
photographic equipment, a bench for sawing, a joiner's
bench. There was a gray cotton undercassock, a wooden
panagia, a wooden pectoral cross, a telescope, a

18
 PREFACE

microscope, an anatomical and a geographical atlas. And

then the books-books without number, without end, in
Russian, Slavonic, Greek, French, German, and English.
In addition there were an immense number of icons, a
picture of St. Seraphim of Sarov1 and many icons painted
by the Bishop himself.
The great hierarch is hidden from us in body, but his
spi1it lives in the divinely wise printed works which he left.
In the person of Bp. Theophan, as Archbp. Nikander of
Vilna has said, we have a universal Christian teacher, even
though he did not speak; a public figure, though in
reclusion; a preacher of the Church who was heard
everywhere, even though in his last years he appeared in no
Church see; a missionary-convictor of sectarian errors,
even though he did not step out onto the field that was open
to missionary activity; a bright lamp of Christ's teaching
for Orthodox people, even though he concealed himself
from the people's gaze; possessing scarcely a sufficiency of
earthly goods, yet enriching all with the spiritual wealth of
his teaching; seeking no temporal, earthly glory, yet
glorified now both by people and by theological science, as
well as by various institutions.

1 . Before his canonization in 1903, trans/. note.

19
llPEOCB51111EHHhli1 8EO<PAH'b Eill1CK0£Tb
BJIA1I.I1MIPCKIVI.

Bishop Theophan ofTa m bov. Official porrrait engraving

of the writer of Unseen Warfare during his bishopric.
 Introduction
by the Author
IT IS POSSIBLE to describe the feelings and inclinations
which a Christian must have, but this is very far from being all
that is demanded for the ordering of one's salvation. The
important thing for us is a real life in the spirit of Christ. But
just touch on this, and how many perplexities are uncovered, how
many guideposts are necessary, as a result, almost at every step!
True, one may know man's final goal: communion with
God. And one may describe the path to it: faith, and walking
in the commandments, with the aid of divine grace. One need
only say in addition: here is the path-start walking!
This is easily said, but how to do it? For the most part the
very desire ro walk is lacking. The soul, attracted by some
passion or other, stubbornly repulses every compelling force and
every call; the eyes turn away from God and do not want to look
at Him. The law of Christ is not to one's liking; there is no
disposition even to listen to it. One may ask, how does one reach
the point when the desire is born to walk tOward God on the
path of Christ? What does one do so that the law will imprint
itself on the heart, and man, acting according tO this law, will
act as if from himself, unconstrained, so that this law will not
lie on him, but will as it were proceed from him?
But suppose someone has turned toward God, suppose he
has come to love His law. Is the very going toward God, the very
walking on the path of Christ's law, already necessary and will
it be successful merely because we desire it to be? No. Besides
the desire, one must also have the strength and knowledge to
act; one must have active wisdom.
21
 THE PATH TO SALVATION

Whoever enters on the true path of pleasing God, or who

begins with the aid of grace to strive toward God on the path
of Christ's law, will inevitably be threatened by the danger of
losing his way at the crossroads, of going astray and perishing,
imagining himself saved. These crossroads are unavoidable be­
cause of the sinful inclinations and disorder of one's faculties
which are capable of presenting things in a false light-to
deceive and destroy a man. To this is joined the flattery of satan,
who is reluctant to be separated from his victims and, when
someone from his domain goes to the light of Christ, pursues
him and sets every manner of net in order to catch him
again-and quite often he indeed catches him.
Consequently it is necessary for someone who already has
the desire to walk on the indicated path to the Lord to be shown
in addition all the deviations that are possible on this path, so
that the traveller may be warned in advance about this, may see
the dangers that are to be encountered, and may know how to
avoid them.
These general considerations which are unavoidable to all
on the path of salvation render indispensable certain guiding
rules of the Christian life by which it should be determined: how
to attain to the saving desire for communion with God and the
zeal to remain in it, and how to reach God without misfortune
amidst all the crossroads that may be met on this path at every
step-in other words, how to begin to live the Christian life and
how, having begun, to perfect oneself in it.
The sowing and development of the Christian life are
different in essence from the sowing and development of natural
life, owing to the special character of the Christian life and its
relation to our nature. A man is not born a Christian, but
becomes such after birth. The seed of Christ falls on the soil of
a heart that is already beating. But since the naturally born man
is injured and opposed by the demand of Christianity-while

22
 INTRODUCTION

in a plant, for example, the beginning of life is the stirring of a

sprout in the seed, an awakening of as it were dormant pow­
ers-the beginning of a true Christian life in a man is a kind of
recreation, an endowing of new powers, of new life.
Further, suppose that Christianity is received as a law, i.e.,
the resolution is made to live a Christian life: this seed of life
(this resolution) is not surrounded in a man by elements favor­
able to him. And besides this, the whole man-his body and
soul-remain unadapted to the new life, unsubmissive to the
yoke of Christ. Therefore from this moment begins in a man a
labor ofsweat-a labor to educate his whole self, all his faculties,
according to the Christian standard.
This is why, while growth in plants, for example, is a gradual
development of faculties-easy, unconstrained-in a Christian
it is a battle with oneself involving much labor, intense and
sorrowful, and he must dispose his faculties for something for
which they have no inclination. Like a soldier, he must take
every step of land, even his own, from his enemies by means of
warfare, with the double-edged sword of forcing himself and
opposing himself. Finally, after long labors and exertions, the
Christian principles appear victorious, reigning without oppo­
sition; they penetrate the whole composition of human nature,
dislodging from it demands and inclinations hostile to them­
selves, and place it in a state of passionlessness and purity,
making it worthy of the blessedness of the pure in heart-to see
God in themselves in sincerest communion with Him.
Such is the place in us of the Christian life. This life has
three stages which may be called: 1) Turning to God; 2)
Purification or self-amendment; 3) Sanctification.
In the first stage a man turns from darkness to light, from
the domain of satan to God; in the second, he cleanses the
chamber of his heart from every impurity, in order to receive
Christ the Lord Who is coming to him; in the third, the Lord

23
 THE PATH TO SALVATION

comes, rakes up His abode in his heart, and communes with

him. This is the stare of blessed communion with God-the
goal of all labors and ascetic endeavors.
To describe all this and determine irs laws will mean-to
indicate thepath to salvation.
Complete guidance in this matter rakes a man standing on
the crossroads of sin, leads him along the fiery path to purifica­
tion, and leads him up to the degree of perfection attainable to
him, according to his level of maturity in Christ. Thus, it should
show:
1 ) how Christian life begins in us;
2) how it is perfected, ripened and strengthened; and
3) how it manifests itself in irs perfection.

24
 'Part One
:How 'Does
tfie Christian Life
P>egin in Us?
Photograph of the young Bishop Theophan.
 Chapter One
How the Christian Life Begins in Us
We musr make clear for ourselves when and how rhe
Chrisrian life rruly begins in order ro see wherher we have wirhin
ourselves rhe beginning of rhis life. Ifwe do nor have ir, we musr
learn how ro begin ir, in so far as rhis depends upon us.
Ir is nor yer a decisive sign of rrue life in Chrisr if one calls
himself a Chrisrian and belongs ro rhe Church of Chrisr. Not
every one that saith unto Me, Lord, Lord, shall enter the kingdom
ofheaven (Mr. 7:21). And they are not all Israel, which are ofIsrael
(Rom. 9:6) . One can be counred as a Chrisrian and nor be a
Chrisrian. This everyone knows.

I. CHRISTIAN LIFE BEGINS WITH

ARDOR OF ZEAL

There is a momenr, and a very noriceable momenr, which

is sharply marked our in rhe course of our life, when a person
begins ro live in a Chrisrian way. This is rhe momenr when rhere
began ro be presenr in him rhe disrincrive characrerisrics of
Chrisrian life. Chrisrian life is zeal and rhe srrengrh ro remain
in communion wirh God by means of an acrive fulfillmenr of
His holy will, according ro our fairh in our Lord Jesus Chrisr,
and wirh rhe help of rhe grace of God, ro rhe glory of His mosr
holy name.
The essence of Chrisrian life consisrs in communion wirh
God, in Chrisr Jesus our Lord-in a communion wirh God
which in rhe beginning is usually hidden nor only from orhers,
bur also from oneself. The resrimony of rhis life rhar is visible
or can be felr within us is rhe ardor of active zeal ro please God
27
 THE PATH TO SALVATION

alone in a Christian manner, with total self-sacrifice and harred

of everything which is opposed ro this. And so, when this ardor
of zeal begins, Christian life has its beginning. The person in
whom this ardor is constantly active is one who is living in a
Christian way. Here we will have ro srop and pay more attention
to this distinctive characteristic.
I am come to sendfire on the earth, the Saviour said, and what
will!, ifit be already kindled! (Lk. 12:49). He is speaking here
of Christian life, and He says this because the visible witness of
it is the zeal for the pleasing of God which is in the heart by the
Spirit of God. This is like fire because, just as fire devours the
material which it takes hold of, so also does zeal for the life in
Christ devour the soul which receives it. And j ust as during the
time of a fire the flame takes hold of the whole building, so also
the fire of zeal, once it is received, embraces and fills the whole
being of a man.
In another place the Lord says, For every one shall be salted
withfire (Mk. 9:49). This also is an indication of the fire of the
spirit which in its zeal penetrates our whole being. Just as salt,
penetrating decomposable matter, preserves it from decompo­
sition, so also the spirit of zeal, penetrating our whole being,
banishes the sin which corrupts our nature both in soul and
body; it banishes it even from the least of the places where it has
settled in us, and thus it saves us from moral vice and corruption.
The Apostle Paul commands, Quench not the Spirit (I Thess.
5: 19), ro be not slothful in business;fervent in spirit(Rom. 12: 11).
He commands this ro all Christians so that we might remember
that the fervor of the spirit, or unslothful striving, is an insepa­
rable attribute of Christian life. In another place he speaks of
himself thus: Forgetting those things which are behind, and reach­
ingforth unto those things which are before, Ipress toward the mark
for the prize of the high calling of God in Christ jesus (Phil.
3:13-14). And to others he says, So run, that ye may obtain (I
 HOW THE CHRISTIAN LIFE BEGINS IN US

Cor. 9:24). This means that in Christian life the result of the
fervor of zeal is a certain quickness and liveliness of spirit, with
which people undertake God-pleasing works, trampling upon
oneself and willingly offering as a sacrifice to God every kind of
labor, without sparing oneself.
Having a firm basis in such an understanding, one may
easily conclude that a cold fulfillment of the rules of the Church,
just like routine in business, which is established by our calcu­
lating mind, or like correct and dignified behavior and honesty
in conduct, is not a decisive indicator that the true Christian life
is present in us. All this is good, but as long as it does nor bear
in itself the spirit of life in Christ Jesus, it has no value at all
before God. Such things would then be like soulless statues.
Good clocks also work correctly; but who will say that there is
life in them? It is the same thing here. Often thou hast a name
that thou livest, and art dead in reality (Apoc. 3: 1).
This good order in one's conduct more than anything else
can lead one into deception. Irs true significance depends upon
one's inward disposition, where it is possible that there are
significant deviations from real righteousness in one's righteous
deeds. Thus, while refraining outwardly from sinful deeds, one
may have an attraction for them or a delight from them in one's
hean; so also, doing righteous deeds outwardly, one's hean may
not be in them. Only true zeal both wishes to do good in all
fulness and purity, and persecutes sin in irs smallest forms. It
seeks the good as irs daily bread, and with sin it fights as with a
mortal enemy.
An enemy hares an enemy nor only personally, bur he hates
also relatives and friends of this enemy, and even his belongings,
his favorite color, and in general anything that might remind
one of him. So also, true zeal to please God persecutes sin in irs
smallest reminders or marks, for it is zealous for perfect purity.
If this is nor present, how much impurity can hide in rhe heart!
 2. THE FIRE OF ZEAL

What success can one expect when there is no enrhusiastic

zeal for a Christian pleasing of God? If there is something that
involves no labor, one is ready ro do it; bur as soon as one is
required ro do a little extra labor, or some kind of self-sacrifice,
immediately one refuses, because one is unable ro accomplish it
oneself. For then there will be nothing ro rely on that can move
one ro good deeds: self-pity will undermine all the foundations.
And if any other motive besides the one menrioned becomes
involved, it will make the good deed inro a bad deed.
The spies under Moses were afraid because they spared
themselves. The martyrs willingly wenr to death because they
were kindled by an inward fire. A true zealot does not do only
what is according ro the law, bur also what has been advised and
every good suggestion that has been secretly imprinred on the
soul; he does not only what has been given, bur he is also an
acquirer of good things; he is enrirely concerned with the one
good thing which is solid, true, and eternal.
Sainr John Chrysosrom says that everywhere we must have
fervor and much fire of the soul, prepared ro be armed against
death itself. For otherwise it is impossible ro receive the kingdom. 1
The work of piety and communion with God is a work of
much labor and much pain, especially in the beginning. Where
can we find the power ro undertake all these labors? With the
help of God's grace, we can find it in heartfelt zeal.
A merchanr, a soldier, a j udge, or a scholar has work which
is full of cares and difficulties. How do they sustain themselves
in the midst of their labors? By enrhusiasm and love for their
work. One cannot sustain oneself by anything else on the path

1. Cf. Sr. John Chrysoscom, Homilies on the Acts ofthe Apostles in Nicene
and Post Nicene Fathers, Homily 3 1 , pp. 1 9 5-20 1 .

30
 HOW THE CHRISTIAN LIFE BEGINS IN US

of piety. Without this we will be serving God in a state of

sluggishness, boredom, and lack of interest. An animal like the
sloth also moves, but with difficulty, while for the swift gazelle
or the nimble squirrel movement and getting about are a delight.
Zealous pleasing of God is the path to God which is full of
consolation and gives wings to the spirit. Without it one can
ruin everything.
One must do everything for the glory of God in defiance of
the sin which dwells in us. Without this we will do everything
only out of habit, because it seems "proper," because this is the
way it has always been done, or the way others do it. We must
do all we can, otherwise we will do some things and neglect
others, and this without any contrition or even knowledge of
what we have omitted. One must do everything with heedful­
ness and care, as our chieftask; otherwise we will do everything
JUSt as It comes.
. .

And so, it is clear that without zeal a Christian is a poor

Christian. He is drowsy, feeble, lifeless, neither hot nor cold­
and this kind of life is not life at all. Knowing this, let us strive
to manifest ourselves as true zealots of good deeds, so that we
might truly be pleasing to God, having neither stain nor spot,
nor any of these things.
Therefore, a true witness of Christian life is the fire of active
zeal for the pleasing of God. Now the question arises, how is
this fire ignited? Who produces it? Such zeal is produced by the
action of grace. However, it does not occur without the partic­
ipation of our free will. Christian life is not natural life. This
should be the way it begins or is first aroused: as in a seed, growth
is aroused when moisture and warmth penetrate to the sprout
which is hidden within, and through these the all-restoring
power oflife comes. So also in us, the divine life is aroused when
the Spirit of God penetrates into the heart and places there the
beginning of life according to the Spirit, and cleanses and

31
 THE PATH TO SALVATION
gathers into one the darkened and broken features of the image
of God. A desire and free seeking are aroused (by an action from
without) ; then grace descends (through the Mysteries) and, unit­
ing with our freedom, produces a mighty zeal. But let no one
think that he himself can give birth to such a power of life; one
must pray for this and be ready to receive it. The fi re of zeal with
power-this is the grace of the Lord. The Spirit of God, descend­
ing into the heart, begins to act in it with a zeal that is both
devouring and all-active.
To some the thought arises: should there be this action of
grace? Can we ourselves really not do good deeds? After all, we
have done this or that good deed, and, if we live longer, we will
do some more. Perhaps it is a rare person who does not ask this
question. Others say that of ourselves we can do nothing good.
But here the question is not only of separate good deeds, but of
giving rebirth to our whole life, to a new life, to life in its
entirety-to such a life as can lead one to salvation.
As a matter of fact, it is not difficult to do something which
is even quite good, as the pagans also did. But let someone
intentionally define a course for himself of a continuous doing of
good, and define the order of it according to what is indicated in
the word of God-and this not for one month or for a year, but
for one's whole life-and place as a rule to remain in this order
unwaveringly; and then, when he remains faithful to this, let him
boast of his own power. But without this it is better to close one's
mouth. How many cases there have been in the past and in the
present of a self-trusting beginning and building of a Christian
life! And they have all ended and continue to end in nothing. A
man builds a little in his new order of life-and then throws it
away. How can it be otherwise? There is no strength. It is
characteristic only of the eternal power of God to support us
unchanging in our disposition in the midst of the unceasing waves
of temporal changes. Therefore one must be filled abundantly

32
 H OW THE CHRISTIAN LIFE BEGINS IN US
with this power; one must ask for and receive it in order-and it
will raise us up and draw us our of the great agitation of temporal
life.

3· IN THE FACE OF TEMPTATION

Let us turn now to experience and see when it is that such

thoughts of self-satisfaction come. When a man is in a calm
condition, when nothing is disturbing him, nothing is deceiving
him or leading him into sin-then he is ready for every kind of
holy and pure life. Bur as soon as the movement of a passion or
a temptation comes, where are all the promises? Does a man not
often say to himself as he leads an unrestrained life, "Now I will
no longer do this"? Bur once the passions again become hungry,
a new impulse arises, and again he finds himself in sins.
It is all well and good to reflect on the bearing of offenses
when everything is going according to our will and not against
our self-love. In fact, here it would be rather strange to have a
feeling of offense or anger such as others might give themselves
over to. Bur just find yourself in the opposite condition, and
then a single glance-not even a word-will make you beside
yourself! Thus you may well dream, trusting in yourself, about
leading a Christian life without any help from above-as long
as your soul is calm. Bur when the evil that lies in the depths of
the heart is roused up like dust by the wind, then in your own
experience you will find the condemnation of your own pre­
sumption. When thought after thought, desire after desire­
one worse than the other-begin to disturb the soul, then
everyone forgets about himself and involuntarily cries our with
the prophet: The waters are come in unto my soul. I am stuck fast
in the mire of the deep (Ps. 68:1-2).0 Lord, save now; 0 Lord,
send now prosperity (Ps. 117:25).
Often it happens in this way: someone dreams of remaining
in the good, trusting in himself. Bur a face or a thing comes to
33
 THE PATH TO SALVATION
the imagination, desire is born, passion is aroused: a man is
attracted and falls. After this one need only look at oneself and
say: How bad that was! But then an opportunity for distraction
comes, and again he is ready to forget himself.
Again, someone has offended you, a battle begins, there are
reproaches and judgment. Some unjust but convenient way of
looking at it presents itself to your mind, and you seize it. You
belittle one, spread the tale to others, confuse someone else­
and all this after you were boasting of the possibility of leading
a holy life by yourself, without special help from above. Where
was your strength then? The spirit indeed is willing, but theflesh
is weak (Mr. 26:41). You see good and do evil: When I would do
good, evil is present with me (Rom. 7:21) . We are in captivity.
Redeem us, 0 Lord!
One of the first tricks of the enemy against us is the idea
of trusting in oneself: that is, if not renouncing, then at least
not feeling the need for the help of grace. The enemy as it
were says: "Do not go to the light where they wish to give you
some kind of new powers. You are good just the way you are!"
And a man gives himself over to repose. But in the meantime
the enemy is throwing a rock (some kind of unpleasantness) at
one; others he is leading into a slippery place (the deception of
the passions) ; for yet others he is strewing with flowers a
closed noose (deceptively good conditions) . Without looking
around, a man strives to go further and further, and does not
guess that he is falling down lower and lower until finally he
goes to the very depths of evil, to the threshold of hell itself.
Should one not in such a case cry out to him as to the first
Adam: "Man, where are you? Where have you gone?" This
very cry is the action of grace, which compels a sinner for the
first time to look about himself.
Therefore, if you desire to begin to live in a Christian way,
seek grace. The minute grace descends and joins itself to your

34
 HOW THE CHRISTIAN LIFE BEGINS IN US

will is th e minure when the Christian life is born in you-pow­

erful, firm, and gready fruitful.
Where can one obtain and how can one receive the grace
which gives rhe beginning of life? The acquisition of grace and
the sanctification by irs means of our narure is performed in the
Mysteries. Here we offer of God's action, or present ro God our
own worrhless narure; and He, by His acrion, rransforms ir. It
was pleasing ro God, in order ro strike down our proud mind,
ro hide His power at rhe very beginning of true life beneath rhe
covering of simple materiality. How this happens we do nor
understand, bur the experience of all Christianity testifies that
it does not happen otherwise.
How Christian life begins in the Mystery ofBaptism
The Mysteries which primarily refer ro the beginning of the
Christian life are Baptism and repentance. Therefore, the rules
concerning the beginning of life in a true Christian way are set
forrh first under the heading of baptism, and then under
repentance.
Baptism is the first Mystery (Sacrament) in Christianity; it
makes a Christian man worrhy ro be vouchsafed the gifts ofgrace
through other Mysteries also. Withour it one cannot enter into
the Christian world and become a member of the Church. The
Pre-eternal Wisdom has made a house for Himself upon earrh,
and the door leading into this house is the Mystery of Baptism.
By this door nor only do people enter into rhe house of God,
bur at this door also they are clothed in a garment worrhy of ir;
they receive a new name and a sign which is impressed upon the
whole being of the one being baptized, by means of which, later,
both heavenly and earthly beings recognize and distinguish them.

35
 4· A NEW CREATURE IN CHRIST
THROUGH HOLY BAPTISM

Ifanyone be in Christ, he is a new creature, teaches the Apostle

(II Co r. 15: 17). This new creature a Christian becomes in
bap tism . Fro m the font a man comes out not at all the way he
went in. As light is to darkness, as life is to death, so is a baptized
man opposed to one who is unbaptized. Conceived in iniquities
and born in sins, a man before baptism bears in himself all the
poison of sin, with all the weight of its consequences. He is in
a condition of God's disfavor; he is by nature a child of wrath.
He is ruined, disordered in himselfwith relation to his pans and
powers, which are directed primarily towards the multiplication
of sin. He is in subjection to the influence of satan, who acts in
him with power by reason of the sin which dwells in him. As a
result of all this, after death he is unfailingly the child of hell,
where he must be tormented together with its prince and his
helpers and servants.
Baptism delivers us from all these evils. It takes away the
curse by the power of the Cross of Christ and returns the
blessing. Those who are baptized are the children of God, as the
Lord Himself has given them the right to be: And if children,
then heirs; heirs of God andjoint-heirs with Christ (Rom. 8: 17).
The Kingdom ofHeaven belongs to the baptized person already
by virtue of his baptism. He is taken away from the dominion
of satan, who now loses authority over him and the power to
act arbitrarily in him. By entrance into the Church-the house
of refuge-satan is denied access to the newly baptized one. He
finds himself here as in a safe enclosure.
All these are spiritually outward privileges and gifts. Bur
what happens inwardly? The healing of the affliction and injury
of sin. The power of grace penetrates within and restores here
 H OW THE CHRISTIAN LIFE BEGINS IN US
the divine order in all irs beauty. It treats the disorder in the
structure and relationship of rhe powers and parts, as well as
changing the chief orientation from oneself to God-to pleasing
God and increasing one's good deeds.
Therefore, Baptism is a rebirth or a new birth which puts a
man in a renewed condition. The Apostle Paul compares all the
baptized with the resurrected Saviour, giving us to understand
that they also have the same bright nature in their renewal as
was possessed by the human nature of the Lord Jesus through
His resurrection in glory (Romans 6:4). And rhar the orientation
of activity in a baptized person is changed may be seen in the
words of the same Apostle, who says in another place that they
already should not henceforth live unto themselves, but unto Him
who diedfor them, and rose again (II Cor. 5:15). For in that He
died, He died unto sin once: but in that He liveth, He liveth unto
God (Rom. 6:10). We are buried with Him by baptism into death
(Rom. 6:4); and: Our old man is crucified with Him, that
henceforth we should not serve sin (Rom. 6:6). And so, the whole
activity of a man by rhe power of Baptism is turned away from
oneself and sin, and towards God and righteousness.
Remarkable are the words of the Apostle: That henceforth
we should not serve sin, as well as his other words: Sin shall not
have dominion overyou (Rom. 6:14).This gives us to understand
that the power which, in our disordered, fallen nature, draws us
towards sin, is nor entirely exterminated in Baptism, bur is only
placed in a condition in which it has no power over us, no
dominion over us, and we do nor serve it. Bur it is still in us, it
lives and acts, only nor as a lord. The primacy from now on
belongs to the grace of God and to the soul that consciously
gives itself over to it.
Saint Diadochos, explaining the power ofBaprism, says that
before Baptism sin dwells in rhe heart and grace acts from
outside, bur after Baptism, grace settles in the heart and sin

37
 THE PATH TO SALVATION
attracts us from outside. It is banished from the heart as an
enemy from a fortress, and it settles outside, in the parts of the
body, from where it acts by means of attacks in a fragmented
state. This is why there is a constant tempter, a seducer, but no
longer a master: he disturbs and alarms, but does not command.
And so, the new life is born in Baptism! 1
Here our attention will be directed to how the Christian life
begins through Baptism in those who were baptized as chil­
dren-just how this occurs. For here the beginning of Christian
life is put in order in a special way which comes from the
relationship of grace to freedom.
You already know that grace descends upon free desire and
searching, and that only by the mutual cooperation of these two
is there begun the new grace-given life which is in accordance
both with grace and with the nature of the free person. The Lord
gives grace freely. But He asks that a man seek it and receive it
with desire, dedicating himself entirely to God. The fulfillment
of this condition in repentance and in the Baptism of adults is
clear; but how is it fulfilled in the Baptism of infants? An infant
does not have the use of reason and freedom; consequently, he
cannot fulfill the condition for the beginning of Christian life
on his own part-that is, the desire to dedicate himself to God.
Nevertheless, this condition must absolutely be fulfilled. The
particular way in which (Christian) life begins in the case of the
Baptism of infants depends on the means of fulfilling this
condition.

5· BAPTISM FOR INFANTS

Grace descends upon the soul of an infant and produces in
it exactly the same result as if its freedom had participated in
this, but only on the condition that in the future the infant, who

1 . Philokalia, vol. I, p. 279, no.76.

 H OW THE CHRISTIAN LIFE BEGINS IN US
was not then aware of himself and did not act personally, when
he comes to awareness, will himself willingly dedicate himself
to God, will receive out of his own desire the grace which has
shown irs activity in him, will be glad that it exists, will give
thanks that this was done for him, and will confess that if, at the
moment of his Baptism, understanding and freedom had been
given to him, he would not have acted otherwise than he did
act and would not have wished otherwise. For the sake of this
future free dedication of himself to God and the coming to­
gether of freedom and grace, divine grace gives everything to the
infant and even without him it produces everything in him that
is natural for it to produce, with the promise that the essential
desire and dedicating of himself to God will be performed
without fail. This is the promise which the sponsors give when
they declare to God before the Church that this infant, when
he comes to awareness, will show precisely that use of freedom
which is demanded for grace, taking upon themselves the
obligation in very fact to bring to this state the infant for whom
they are sponsors.
And rhus through Baptism the seed oflife in Christ is placed
in the infant and exists in him; but it is as though it did nor
exist: it acts as an educating power in him. Spiritual life,
conceived by the grace of Baptism in the infant, becomes the
property of the man and is manifest in its complete form in
accordance not only with grace, but also with the character of
the rational creature, from the rime when he, coming to aware­
ness, by his own free will dedicates himself to God and appro­
priates to himself the power of grace in himself by receiving it
with desire, joy, and gratitude. Up to this rime, also, the true
Christian life is active in him, but it is as if without his
knowledge; it acts in him, but it is as if it is not yet his own. But
from the minute of his awareness and choosing, it becomes his
own, not by grace only but also by freedom.

39
 THE PATH TO SALVATION

Because of this more or less prolonged interval between

Baptism and the dedication of oneself to God, the beginning of
Christian moral life through the grace of Baptism in infants is
broadened, so to speak, into an indefinite period of time, during
which the infant matures and is formed into a Christian in the
Holy Church in the midst of other Christians, as previously he
had been formed bodily in the womb of his mother.
Stop, 0 reader, a little longer on this idea. It will be very
necessary to us to define how parents, sponsors, and educators
should behave with regard to the baptized infant who is en­
trusted to them by the Holy Church and the Lord.
It goes without saying that after the Baptism of the infant a
very important matter stands before the parents and the spon­
sors: how to lead the baptized one so that when he comes to
awareness he might recognize the grace-given powers within
himself and accept them with a joyful desire, together with the
obligations and way oflife which they demand. This places one
face to face with the question of Christian upbringing, or the
upbringing which is in accordance with the demands of the
grace ofBaptism, and has as its aim the preservation of this grace.
So that it might be clear how one must act with regard to a
baptized infant with these aims in mind, one must recall the
above-mentioned idea that grace overshadows the heart and
dwells in it when there is in the heart a turning away from sin
and a turning towards God. If this attitude is manifested in act,
there are further given all the other gifts of grace and all the
characteristics of one who is dwelling in grace: the favor of God,
the co-inheritance with Christ, the dwelling outside the sphere
of satan, out of the danger of being condemned to hell. But as
soon as this attitude of mind and heart decreases or is lost,
immediately sin again begins to possess the heart, and through
sin the bonds of satan are laid upon one and the favor of God
and the co-inheritance with Christ are taken away. Grace in an
 HOW THE CHRISTIAN LIFE BEGINS IN US

infant weakens and stifles sin, but sin can again come to life and
grow if it is given food and freedom.
And so, the whole attention of those who have the obliga­
tion of preserving whole the Christian child who has been
received from the font should be directed to not allowing sin in
any way to take possession of him again, to crushing sin and
making it powerless by every means, and to arousing and
strengthening the child's orientation towards God. One must
act in such a way that this attitude in the growing Christian will
grow by itself, even though under the guidance of someone else,
and that he will more and more become accustomed to prevail
over sin and conquer it for the sake of pleasing God, and will
grow accustomed to exercise his powers of spirit and body in such
a way that they will work not for sin but for the service of God.
That this is possible is evident from the fact that the one
who has been born and baptized is entirely a seed of the future,
or a field filled with seeds. The new attitude poured into him
by the grace of Baptism is not only something thought or
imagined, but is something actual, that is, it is also a seed oflife.
If in general every seed is developed according to its kind, then
the seed of the grace-given life in the baptized one also can be
developed. If there is placed in him the seed of a turning cowards
God which overcomes sin, then it likewise can be developed and
nurtured as other seeds are. But one must use effective means
for this, or, in other words, define a consistent means of acting
upon the baptized infant.

6. CHRISTIAN UPBRINGING

The aim towards which everything in this process should be

directed is this: that this new man, when he comes to awareness,
might recognize himself nor only as a rational and free man, but
at the same time as a person who has entered into an obligation
with the Lord, with Whom his eternal lot is joined inseparably;
41
 THE PATH TO SALVATION
and that he might not only acknowledge himself to be such, but
might also find himself capable of acting according to this obli­
gation and might see that his pre-eminent attraction is to this.
The question arises, how can this be anained? How should
one act with regard to a baptized child so that when he comes to
age he might not desire anything else than to be a true Christian?
In other words, how does one raise him in a Christian way?
To answer this we will not undertake to examine every­
thing in detail. We will limit ourselves to a general survey of
the whole topic of Christian upbringing, having in mind to
show how, in every circumstance, to support and strengthen
the good side in children, and how to make powerless and
crush what is bad.
Here, first of all, our attention should be directed to the
infant in the cradle, before any kind of capabilities have awak­
ened in him. The child is alive; consequently one can infuence
his life. Here we should think of the influence of the Holy
Mysteries, and with them the whole churchly way of life, and
at the same time the faith and piety of the parents. All this
together constitutes a saving atmosphere around the infant. By
all of this the life ofgrace which has been conceived in the infant
is instilled mystically.
The frequent communion of the Holy Mysteries of Christ
(one should add, as frequently as possible) joins His new
member to the Lord in the most lively and active way through
His most pure Body and Blood. It sanctifies him, gives him
peace within himself, and makes him inaccessible to the dark
powers. People who follow this advice notice that on the day
when a child is given Communion, he is immersed in a deep
calm without the powerful movements of all his natural needs,
even those which are most powerfully felt in children. Some­
times the child is filled with joy and a playfulness of spirit in
which he is ready to embrace everyone as his own.

42
 H OW THE CHRISTIAN LIFE BEGINS IN US
Often Holy Communion is accompanied also by miracles.
Saint Andrew of Crete in his childhood did nor speak for a long
rime, bur when his grieved parents turned to prayer and the
reception of grace, during the rime of Communion the Lord by
His grace loosed the bonds of his tongue, which afterwards gave
the Church to drink of torrents of eloquence and wisdom. One
doctor, from his own observation, testifies that for the most parr
when there are illnesses in children, the children should be taken
to Holy Communion, and very rarely does he have need to use
later any kind of medical help.
A great influence is exercised on the child by frequently
taking him to church, by having him kiss the Holy Cross, rhe
Gospel, the icons, and by covering him with the veils. Likewise,
at home frequently placing him under the icons, frequently
signing him with the sign of the Cross, sprinkling him with holy
water, the burning of incense, making the sign of the Cross over
his cradle, his food, and everything connected with him, the
blessing of a priest, the bringing into the house of icons from
church-the service of molebens-and in general everything
from the church, in a wondrous way warms and nourishes the
life of grace in the child and is always the most safe and
impenetrable protection against the attacks of the invisible dark
powers who everywhere are ready to penetrate into the develop­
ing soul so as to infect it by their activity.
Behind this visible protection there is an invisible one: the
guardian angel placed by the Lord to protect the child from the
very minute of his Baptism. He watches over him and by his
presence invisibly influences him, and when necessary inspires the
parents to know what they should for a child who is in danger.
Bur all these strong protections and these powerful and
active inspirations can be dissolved and made fruitless by unbe­
lief, carelessness, impiety, and the bad life of the parents. This
is because the means mentioned here are either not used, or are

43
 THE PATH TO SALVATION
used not in the proper way; here the inward influence of the
parents on the child is especially important. It is true that the
Lord is merciful to rhe innocent; bur there is a tie which we
cannot understand between rhe souls of the parents and rhe soul
of the child, and we cannot define rhe extent of the influence
of rhe former on rhe laner. Ar rhe same rime, when the parents
exert a bad influence, to some extent rhe mercy and condescen­
sion of God are still given to the child. But it sometimes happens
that this divine aid ceases, and then the causes which have been
prepared bring forth their fruit. Therefore, the spirit offaith and
piety of the parents should be regarded as the most powerful
means for the preservation, upbringing and strengthening ofthe
life of grace in children.

J. THE INFLUENCE OF THE PARENTS

UPON THE CHILD

The spirit of the infant has, as it were, no movement as yet

in the first days, months, and even years. It is impossible to
communicate anything for him to assimilate by the usual means
of communication, bur one may influence him in another way.
There is a certain special way of communication between
souls through the heart. One spirit influences another by means
of the feelings. The ease of exerting such an influence upon the
soul of an infant is in direct proportion to the fullness and depth
of the parents' feeling for the child. The father and mother as it
were disappear into the child and pur their whole soul into his
welfare. And if their spirit is penetrated with piety, ir cannot be
that in some way this will not influence the soul of the child.
The best outward conductor in this respect is the eyes.
Whereas in rhe other senses the soul remains hidden, the eyes
open their gaze to ochers. This is rhe meeting place of one soul
with another. Let the openings be used for rhe passage of holy

44
 HOW THE CHRISTIAN LIFE BEGINS IN US

feelings from the souls of the mother and father to the soul of
the child. Their souls cannot help but anoint the soul of the
child with this holy oil.
It is necessary that in the gaze of the parents there should be
not only love, which is so natural, but also the faith that in their
arms there is something more than a simple child. The parents
must have the hope that He Who gave them this treasure under
their watch as a vessel of grace might furnish them also with
sufficient means to preserve him. And finally, there should be
ceaseless prayer performed in the spirit, aroused by hope accord­
ing to faith.
When in this way the parents protect the cradle of their child
with this spirit of sincere piety, and when at the same time, on
the one hand the guardian angel, and on the other the Holy
Mysteries and all of Church life, act upon him from without
and from within-by this there is formed around the newly
begun life a spiritual atmosphere akin to it which will pour into
it its own character, just as blood, the principle of animal life,
derives many of its characteristics from the surrounding atmo­
sphere. It is said that a newly made vessel will preserve for a long
time, perhaps permanently, the odor of whatever was poured
into it at that time. This can also be said about the atmosphere
surrounding children. It penetrates in a grace-giving and saving
way into the forms of life just being established in the child and
places its seal upon him. Here also there is a protection that
cannot be penetrated by the influence of evil spirits.
Having begun in such a way from the cradle, one must
continue it later, and during the whole time of upbringing: in
childhood, in adolescence, and in young manhood. The
Church, its life, and the Holy Mysteries are like a tabernacle
(tent) for the children, and they should be under it without
leaving it. Examples indicate how saving and fruitful this is (such
as the life of the Prophet Samuel; the life of Saint Theodore

4)
 THE PATH TO SALVATIO N

Sykeote (April 22) , and others) . These alone can even replace
all the means of upbringing, as indeed has been done in many
cases successfully. The ancient method of upbringing consisted
primarily in precisely this.
When a child's powers begin to awaken, one after an­
other, parents and those who are raising children should dou­
ble their attention. For when, under the influence of the
means which have been indicated, the longing for God will
grow and increase in them and draw the powers of the child
after it, at this same time the sin which dwells in them also
does not sleep, but strives to take possession of these same
powers. The inevitable consequence of this is inward warfare.
Since children are incapable of conducting it themselves, their
place is understandably taken by the parents. But since this
warfare must be conducted through the powers of the chil­
dren, the parents must strictly watch over the first beginnings
of their awakening, so that from the first minute they may
give these powers a direction in harmony with the chief aim
towards which they must be directed.
Thus begins the warfare of the parents with the sin that
dwells in the child. Although this sin is deprived of points of
support, still it acts, and so as to find a good resting place for
itself it tries to take possession of the powers of the body and
soul. One must not allow it to do this, but must, as it were, uproot
these powers from the hand of sin and give them over to God.
But so that this might be done with a good foundation and
with a rational knowledge of the reliability of the means that
have been chosen, one must make clear for oneself what it is
that sin desires, what nourishes it, and precisely how it takes
possession of us. The fundamental things which arouse and
draw one towards sin are: arbitrariness of mind (or curiosity) in
the mental faculty, self-will in the faculty of will, and pleasures
in the faculty of feeling.
 HOW THE CHRISTIAN LIFE BEGINS IN US

Therefore one must so conduct and direct the developing

powers of the soul and body so as not to give them over into
captivity to enjoyments of the flesh, to curiosity, to self-will and
self-centered pleasures-for this would be a sinful captivity­
but on the contrary, one must train the child how to separate
himself from them and master them, and thus as much as
possible to render them powerless and harmless. This is the chief
thing in the beginning. The whole of the upbringing can later
be brought into harmony with this beginning. Let us look again,
with this aim, at the chief activities of the body, soul, and spirit.

47
 Chapter Two
The ChiefActivities ofthe Body,
Soul and Spirit
I . DIRECTING THE DEVELOPING POWERS
OF THE SOUL AND BODY

First of all, the needs of the body are aroused, and then are
in a constant state ofliving activity until death itself. It is all the
more essential to place them within their proper bounds and to
strengthen them with the force of habit, so that later there will
be less disturbance from them.
In relation to food
The first requirement for bodily life is food. With relation
to morality, this is the seat of the passion for sinful enjoyment
of the flesh, or the arena for its development and nourishment.
Therefore, one must feed the child in such a way that in
developing the life of the body, furnishing him strength and
health, one will not ignite in the soul the pleasing of rhe flesh.
One should not consider that the child is small (and there­
fore in no need of such concern) . From the very first years one
must begin to restrain the flesh which is inclined to crude
materiality, and train the child to become master of it, so that
in adolescence and youth, and in the years thereafter, he might
easily and freely be in control of this need. The first attempt
made is very precious. Much that happens subsequendy de­
pends on the feeding of the child. Without noticing it, one can
develop in him the love of pleasure and immoderation in
 CHIEF ACTIVITIES OF BODY, SOUL AND SPIRIT

food-the two forms of the sin of gluttony, the two inclinations

bound up with eating that are so ruinous for the body and the
soul.
Therefore, even physicians and teachers advise: 1) to select
a healthful and suitable food, depending on the age of the child,
for one food is suitable for an infant, another for a child, yet
another for an adolescent and a young man; 2) to subject rhe
use of food to definite rules (again, adapted to age), in which
there should be defined the rime, the quantity, and the means
of eating; and 3) nor to depart later from this established rule
without need. By these means the child is trained nor to demand
food always whenever he wants to ear, but to wait for the assigned
rime; here are to be found the first attempts at exercising oneself
in denying oneself one's desires. When a child is fed every rime
he cries, and then every rime he asks to ear, he is so weakened by
this that later he cannot refuse food except with great pain. At the
same rime, this accustoms him to getting his own will, because
he succeeds in getting whatever he asks for or cries for.
Sleep also should be subjected to the same kind of measure,
as should warmth and cold, and other comforts which are
necessary in one's upbringing, having unfailingly in mind nor
to ignite the passion for sensual enjoyments, and to train one to
deny oneself. This should be strictly observed during rhe whole
rime of the upbringing of the child-changing rhe rules, it goes
without saying, in their application (to circumstances and age) ,
but nor in essence, until the child, being firmly established in
them, will rake himself in hand.
In relation to movement
The second function of the body is movement. Irs organ is
the muscles, in which lie the power and strength of the body,
the means of labor. With relation to the soul this is the sear of
the will, and it very easily develops self-will. The measured and

49
 THE PATH TO SALVATION

sensible development of this function, giving to the body stim­

ulation and animation, trains one to labor and forms the habit
of stability.
On the contrary, an unsteady development, left to the will
of the child, develops in some a hyperactivity and inattentive­
ness, and in others a slowness, lifelessness, and laziness. In the
former case, self-will and disobedience are turned into a law, in
connection with which are to be found also aggressiveness,
anger, and unrestraint in one's desires. In the latter case, one
becomes immersed in the flesh and given over to sensual enjoy­
ments.
Therefore, one should have in view that in strengthening
the powers of the body one should not thereby inflate self-will
and destroy the spirit for the sake of the flesh. To avoid this the
chief things are moderation, a definite schedule, and supervi­
sion. Let the child play, bur let it be in the place and in the way
which are indicated to him.
The will of the parents should be imprinted upon each
step- of course in a general way. Without this, the behavior of
the child can easily become corrupted. After enjoying himself
according to his own will, the child always returns unwilling to
obey even in the smallest things; and this is if it happens only
once-what then can one say if this part of bodily activity is
completely neglected? How difficult it is later to uproot self-will,
which so quickly seats itself in the body as in a fortress. The neck
will not bend, the hands and feet will not move, and the eyes
will not even wish to look as they are told. But on the contrary,
a child comes out ready to obey any kind of order when from
the very beginning he is not given total freedom in his move­
ments. In addition, there is no better training in being the
master of one's body than by forcing it to exert itself according
to orders.

50
 CHIEF ACTIVITIES OF BODY, SOUL AND SPIRIT

In relation to the nerves and senses

The third function of the body is the nerves. From the
nerves come the senses-the means of observation and food for
curiosity; but more of this later. Here we will talk about the
general purpose of the nerves as the center of the sensuality of
the body, or the capability of receiving outward impressions
which are unpleasant for it.
In this respect one must make a rule to train the body to
endure every kind of outward influence without misfortune:
whether from fresh air, water, change of temperature, heat, cold,
pain, wounds, and so forth. Whoever has acquired such a habit
is the most fortunate of men, capable of the most difficult
actions at any time and in any place. The soul in such a man is
the full master of the body; it does not postpone, or change, or
leave off actions fearing bodily unpleasantness. On the contrary,
it will turn with a certain desire to those things that can bring
danger to the body; this is very important.
The chief evil with relation to the body is love for the body
and pitying it. This takes away all the soul's authority over the
body and makes the soul the slave of the body. And on the
contrary, one who does not spare the body will not be disturbed
in whatever he does by apprehensions born of blind love of life.
How fortunate is one who is trained to this from childhood!
Here also is the place for medical advice concerning bathing,
the times and places of walking, and clothing; the chief thing is
to keep the body not in such a state that it would receive only
pleasant impressions, but on the contrary, to keep it more under
the impression of those things which cause it disturbance. By
pleasant impressions the body is pampered, and by unpleasant
ones it is strengthened; in the former condition the child is afraid
of everything, but in the latter condition it is ready for anything
and is capable of continuing patiently what it has begun.

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 THE PATH TO SALVATION

Such an attitude toward the body is prescribed by the

science of raising children. Here we will only indicate how
these counsels are useful also for the development of Christian
life-because the zealous fulfillment of them protects the en­
trance into the soul from the evil poison of sensual enjoy­
ments, of self-will, of love for the body and self-pity; and it
forms in the child the dispositions which are opposite to
these, and in general trains him to be the master of his body
and not to be in submission to it. This is very important in
the Christian life, which by its nature is remote from sensual­
ity and every kind of pleasing of the flesh.
Therefore, we should not leave to arbitrary decision the
development of the child's body, but must keep it under a strict
discipline from the very beginning, until later it may be given
into the hands of the child himself as an organ already adapted
to Christian life and not hostile to it. Those Christian parents
who truly love their children should not spare anything, even
their own parents' heart, in order to furnish this good thing for
the child. For otherwise all the acts following their love and
concern will either bear little fruit or be entirely fruitless.
The body is the dwelling place of the passions, and chiefly
of the fiercest ones, such as lust and anger. It is also the organ
through which the demons penetrate into the soul or come to
settle near it. It goes without saying that in this process one must
not leave out of sight the influence of church life and everything
in it that affects the body, for by this the body itself will be
sanctified and the greedy, animal life of the child will be
restrained.
We will not discuss all this here, but only indicate the chief
tone of the influences upon the body. Life itself will give the
details for those who need them. In accordance with this outline
one may understand also how to treat the body in all the other
seasons of life, for the question is the same in all of us.

52
 CHIEF ACTIVITIES OF BODY, SOUL AN D SPIRIT

Together with the manifestation of bodily needs, the lower

capabilities of the soul are also not slow in expressing themselves
in their natural order. The child begins to look more closely at
one object or another-at one more, at another less, as if one
pleases him more and another less. These are the first beginnings
of the exercising of the senses, after which there follows im­
mediately an awakening of the activity of imagination and
memory. These capabilities stand at the transition point be­
tween the activity of the body and that of the soul, and the two
act together, so that what is done by the one is immediately
communicated to the other.
Judging by the importance which they have at the present
time in our life, how good and salutary it is to sanctify these first
beginnings with objects from the realm of faith.
First impressions remain deeply imbedded in the memory.
We should remember that the soul appears in the world naked;
it grows, becomes rich with inner content, and undertakes
various forms of activity only later. The first material, the first
food for its formation it receives from outside, from the senses,
through imagination. It is self-evident of what nature the first
objects of the senses and imagination should be in order not
only not to hinder, but even more to aid the Christian life which
is just being formed. It is well known that just as the first food has
a significant influence on the temperament of the body, so also
the first objects with which the soul occupies itself have a powerful
influence on the character of the soul or the tone of its life.

2. SURROUNDING THE CHILD WITH SACRED IMAGES

The developing senses furnish material for the imagina­

tion: the imagined object is preserved in the memory and
comprises, so to speak, the content of the soul. Let the senses
receive their first impressions from sacred objects: the icon

53
 THE PATH TO SALVATION

and the light of the lampada for the eyes, sacred hymns for
the hearing, etc. The child as yet understands nothing of what
is before his eyes, but his eye and hearing become accustomed
to these objects, and they, occupying the heart beforehand, by
this very fact put other objects far away. Following the feel­
ings, the first exercises of the imagination will also be sacred;
it will be easier for him to imagine these objects than others;
such will be his first exercises. Then, in future, the beautiful,
which on one side is essentially bound up with the forms of
the senses and the imagination, will attract him not otherwise
than under sacred forms.
And so, let the child be surrounded by sacred forms, objects
of all kinds, and let everything that can corrupt in examples,
depictions, and things, be put away. Later, and for all the time
that follows, one must keep rhe same order. It is well known
how powerfully corrupt images act upon the soul, no matter in
what form they might touch it! How unfortunate is the child
who, closing his eyes, or being left alone and going within
himself, is stifled by a multitude of improper images-vain,
tempting, breathing of the passions. This is the same thing for
the soul as smoke is for the head.
One should likewise not neglect the manner in which these
powers act. What the senses do is to see, to hear, to feel-in
general to experience, to test. This is why they are the first
arousers of curiosity, which later, because of them, goes over
into the imagination and memory and, having acquired a seat
in them, becomes an unconquerable tyrant for the soul.
It is impossible not to use the senses, for it is only through
them that one may know the things one must know for the glory
of God and our own good. But in doing this it is impossible to
avoid curiosity, which is an irresistable inclination to see and
hear without purpose-what is being done where, and how
things are. How should one act in this regard?

54
 CHIEF ACTIVITIES OF BODY, SOUL AND SPIRIT

Investigation is already inevitably curiosity. Curiosity con­

sists of trying to know everything without order, without aim,
without distinguishing whether it is needful or not. It is only
necessary that one should preserve a measure and order in
exercising the senses, and direct them only to what is needful
and to awareness of what is needful-then there will be no food
for curiosity. That is, one must train the child to investigate
what is considered to be essential for him, but to refrain from
and avoid everything else. Then, in the very act of investigating,
one should preserve a progressive order-not jumping from
subject to subject, or from one feature to another, but looking
at one thing after another and raking care afterwards to picture
the subject in the mind in a fitting way.
Such a method of study will save the child from distraction
even in the midst of what is allowed; it will train him to master
the senses, and through them-the imagination. He will not
jump from one thing to another without need; nor, conse­
quently, will he dream and be distracted by images and thereby
give no rest to his :Soul, muddying it with the ebb and flow of
his loose fantasies. One who is unable to master the senses and
imagination will inevitably be distracted and inconstant, being
overcome by curiosity, which will chase him from one subject
to another until he is exhausted, and all this without fruit.
At the same rime with these capabilities, the passions arise
in a child and begin to disturb him from an early age. The child
does nor yet speak, does not walk, has just begun to sir and grasp
roys-but already he becomes angry, envies, takes for himself,
is selfish, and in general manifests the activities of the passions.
This evil, which bases itself on the animal life, is very harmful;
therefore, one must oppose it from its first manifestations.
How to do this is difficult to define. Everything depends on
the good sense of the parents. However, one may lay down the
following rules: 1) One should, as much as possible, anticipate

55
 THE PATH TO SALVATION

their appearance; 2) then, if some passion has appeared, one

must hasten to quench it with well thought-out and tested
means. Thus they are prevented from becoming rooted and a
predisposition to them is avoided. A passion which reveals itself
more frequently than others should be treated with special
attention, because it can be the ruling element of one's life.
The most trustworthy way of treating the passions is the use
of the means of grace. One should turn to them with faith.
Passion is a manifestation of the soul, and in the beginning
parents have no way of acting (directly) on the soul. Therefore,
first of all one must entreat the Lord that He might do His work.
Experience will be a further guide in this for a zealous father,
mother, or nurse.
When rhe child begins to understand, the general means of
fighting passions can be used. One must arm oneself against the
passions from rhe beginning, and persecute them thereafter for
the whole rime of upbringing, so that the child might be able
and might become accustomed to mastering them; for their
disturbing attacks will nor cease to the end of one's life.

3· FORMING ATTITUDES

If the prescribed order of action on the body and the lower

capabilities is strictly kept, the soul will receive from this a
splendid preparation for a truly good attitude. However, this is
only a preparation; the attitude itself must be formed by a
positive action on all his powers: mind, will, and heart.
The mind
In children the power of thinking is quickly manifested. It
comes at the same time as speech and grows together with the
development of the latter. Therefore, the formation of the mind
must be begun together with words. The chief thing to be kept
in mind is that there should be sound concepts and judgments,
s6
 CHIEF ACTIVITIES OF BODY, SOUL AND SPIRIT

in accordance with Christian principles, about everything the

child encounters or that comes to his attention: what is right
and what is wrong, what is good and what is bad. This is very
easy to do by means of ordinary conversations and questions.
Parents often speak among themselves; children overhear and
almost always assimilate not only the ideas, but even turns of
speech and gestures.
Therefore, let parents, when they talk, call things always by
their proper names. For example: What is the meaning of the
present life, and how does it end? Where does everything come
from? What are pleasures? What value do certain customs have?
etc. Let parents talk with their children and explain to them
either directly or, best of all, by means of stories. Is it good, for
example, to dress well? Is it pleasurable when one receives praise?
etc. Or let them ask the children what they think of one thing
or another, and then correct their mistakes. In a short time, by
this simple means, one may communicate sound principles for
judging things, and these principles will not be erased for a long
time, and may remain for life.
In this way worldly thinking and evil, insatiable curiosity
are suppressed in their very root. Truth binds the mind to what
satisfies it, but worldly thinking does not satisfY and thereby
ignites curiosity. One does a great favor to children by saving
them from this worldly thinking. And this is still before they
begin reading books.
Further, one must on no account give children books with
corrupt concepts; their minds will thus be preserved whole, in
holy and divine healthiness. It is useless not to try to exercise the
child in this way, under the supposition that he is still small. Truth
is accessible to everyone. That a small Christian child is wiser than
philosophers has been shown by experience. This experience is
repeated sometimes today, but in earlier times it was everywhere.
For example, during the period of martyrdom, small children

57
 THE PATH TO SALVATION

discoursed on Christ the Saviour, on the folly of idol-worship,

on the future life, and the like; this was because their mother or
father had explained these things to them in simple conversa­
tions. These truths had then become close to the heart, which
began to treasure them all the way to readiness to die for them.
The will
A child has many desires. Everything catches his attention,
attracts him, and gives birth to desires. Being unable to distin­
guish good from evil, he desires everything, and he is ready to
do everything he desires. A child left to himself becomes un­
tamably self-willed. Therefore, parents must strictly watch this
sprout of the soul's activity.
The simplest means for confining the will within its proper
bounds lies in disposing children to do nothing without permis­
sion. Let them be eager to run to their parents and ask: May I
do this or that? They should be persuaded by their own experi­
ence and that of others that to fulfill their own desires without
asking is dangerous; they should be put in such a frame of mind
that they even fear their own will. This disposition will be most
fortunate, and at the same time it is the easier one to be
imprinted. Since children for the most part do address their
questions to adults, realizing their own ignorance and weakness,
this state of affairs has only to be elevated and placed as an
absolute law for them.
The natural consequence of such an attitude will be total
obedience and submission in everything to the will of the parents
even against one's own will; a disposition to deny oneself in many
things, and the habit or ability to do this; and, the chief thing, the
conviction, based on experience, that one should not obey oneself
in everything. This is all the more understandable for children
from their own experience, because they desire many things,
and often those things are harmful to their bodies and souls.
 CHIEF ACTIVITIES OF BODY, SOUL AND SPIRIT

While accustoming a child not to do his own will, one must

also train him to do good. For this, let the parents themselves
furnish a fine example of good life and acquaint their children
with people whose chief concerns are not pleasures and awards,
bur the salvation of the soul. Children love to imitate. How early
they learn to copy a mother or father! Here there occurs something
similar to what happens with identically tuned instruments.
At the same rime, one must inspire rhe children themselves
to good deeds. At first one must order rhem to do good deeds,
and then guide rhem into doing them themselves. The most
ordinary good deeds in this regard are: almsgiving, compassion,
mercifulness, yielding to others, and patience. It is nor difficulr
to train them to do these things. Opportunities for them occur
every minute; one has only to use them.
From rhis training, rhe will emerges well disposed to various
good deeds and in general with a tendency towards rhe good.
Doing good must be taught just like everything else.
The heart
If the mind, will, and lower powers are acting in rhis way,
ir goes without saying that rhe heart also will be disposed to have
sound and true feelings and to acquire rhe habit of enjoying
what is truly enjoyable and of having no sympathy whatever to
rhar which, under rhe guise of pleasure, pours poison into rhe
soul and body. The heart is rhe capability of tasting and feeling
satisfaction.
When man was in union with God, he found delight in
divine and sacred things by rhe grace of God. Mrer his fall he
lost this taste and thirsts for what is sensual. The grace of
Baptism has removed this, bur sensuality is again ready to fill
rhe heart. One must nor allow this; one must guard rhe heart.
The most effective means for rhe education of true taste in
the heart is a church-centered life, in which all children in their

59
 THE PATH TO SALVATION

upbringing must be unfailingly kept. Sympathy for everything

sacred, pleasure in remaining in irs midst for the sake of quiet­
ness and warmth, separation from what is bright and attractive
in worldly vanity-all this cannot better be imprinted in the
heart (than by a church-centered life). The church building,
church singing, icons-these are the first objects of fine art in
content and power.
One should remember that it is in accordance with the taste
of one's heart that the future eternal mansion will be given, and
that the taste in one's heart there will be the very one that is
formed here. It is evident that theaters, shows, and similar things
are nor suitable for Christians.
A soul that has been calmed and ordered in this way will
not, in accordance with irs natural disorderliness, hinder the
development of the spirit. The spirit develops itself more easily
than the soul, and it reveals its power and activity earlier than
the soul's. To the spirit belong: the fear of God (corresponding
to the mind) , conscience (corresponding to will), and prayer
(corresponding to feeling) . Thefear ofGod gives birth to prayer
and makes the conscience clear.
There is no need to direct all this to the other, invisible
world. Children already have a predisposition for this, and they
assimilate these feelings. Prayer is especially ingrafted very easily
and acts nor through the tongue, but through the heart. This is
why children willingly and without fatigue participate in prayers
at home and in the church services and are happy to do so.
Therefore, they should not be deprived of this parr of their
education, bur little by little they should be led into this
sanctuary of our feelings. The earlier the fear of God will be
imprinted and prayer aroused, the more solid will piety be for
the rest of one's life.
In some children this spirit has been manifested of itself,
even among evident obstacles to its uncovering. This is very

6o
 CHIEF ACTIVlTIES OF BODY, SOUL AND SPIRIT

natural. The spirit of grace received at Baptism, ifir has nor been
quenched by an improper development of body and soul,
cannot bur give life to our spirit, and what can prevent it from
being manifested in irs power?
The conscience
Conscience, however, demands rhe closest guidance.
Sound concepts and prayer, together with the good example
of the parents and with other means of reaching the good,
illuminate the conscience and imprint in it sufficient founda­
tions for subsequent good activity. Bur rhe chief thing is that
one should form in children an attitude of conscientiousness
and awareness. Awareness is something extraordinarily im­
portant in life; bur however easy it is to form it, it is just as
easy to stifle it in children.
The will of the parents is, for small children, the law of
conscience and of God. Let parents, in accordance with their
best understanding, give their commands in such a way rhar
children are nor forced to be transgressors of their (the parents')
will; and if they have already become such, they should be
disposed as much as possible to repentance.
What frost is for flowers, so is the transgression of rhe
parents' will for a child; he cannot look you in the eyes, he does
nor desire to enjoy kindnesses, he wishes to run away and be
alone; bur at the same rime his soul becomes crude, and rhe child
begins to grow wild. It is a good thing to dispose him ahead of
rime to repentance, so that without fear, with trust and with
tears, he might come and say, "I did something wrong."
It goes without saying that all this will concern only ordinary
things; bur what is good is that here a foundation is placed for
a future constant and truly religious character-to rise up
immediately after a fall-and there is formed the capability of
speedy repentance and cleansing or renewing oneself by tears.

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 THE PATH TO SALVATION

We have given here the order of a child's life. Let a child

grow in it, and the spirit of piety will develop more in him.
The parents should follow all the movements of the child's
awakening powers and direct everything to a single end. This
is the rule: begin with the child's very first breath; begin
everything at once, and not just one thing; do this all unceas­
ingly, evenly, by degrees, without jumps, with patience and
expectation observing a wise gradualness, raking note of the
sprouts and making use of them, considering nothing unim­
portant in such an important matter. We will not go into
derails here, for we have in mind to indicate only the chief
direction of upbringing.
 Chapter Three
The Instruction and Guidance of Youth
I. THE INSTRUCTION OF YOUTH

One cannot define just when a person comes to the aware­

ness of himself as being a Christian and to the independent
resolve to live in a Christian way. In actual fact this happens at
different times: at the age of seven, ten, fifteen, or later. It may
be that the time of study comes before this, as usually happens.
At the same time there is an unchanging rule: one must keep
the whole previous order without change during the whole time
of study also, for it proceeds essentially from the nature of our
capabilities and from the demands of Christian life. The order
of study must not be placed in opposition to the indicated
outlook, otherwise everything will be destroyed which was
created there. That is, one must preserve young students, just
like infants, by means of the piety of everything surrounding
them, by means of church life and the Mysteries; and likewise
one must act upon their body, soul, and spirit.
At the same time, practically speaking, to the teaching itself
one must add only this: Let instruction be so arranged that it
will be evident what is the main point and what is secondary.
This idea is easiest to imprint through a division of the objects
of study and the time for them. Let the study of fairh be
considered the chief thing. Let the best time be assigned to works
of piety, and in case of conflict let them take the first place over
learning. Let approval be given not only for success in learning,
bur likewise for faith and good behavior. In general, one must
so dispose the mind ofpupils that they do not lose the conviction
that our chief work is the pleasing of God, and that learning is
 THE PATH TO SALVATION

a secondary quality, something inci dental, which is good only

during the present life. This is why it should not at all be placed
so high and in such an attractive form that it will occupy all
one's attention and absorb all one's concern. There is nothing
more poisonous or ruinous for the spirit of Christian life than
such learning and an exclusive concern for it. It casts one straight
into coldness and then can keep one forever in it, and sometimes
it also adds to this an immoral life, if there are conditions which
are favorable for this.
The second thing to which attention should be given is the
spirit of the instruction or of the attitude towards the objects of
study. It should be placed as an unfailing law that every kind of
learning which is taught to a Christian should be penetrated
with Christian principles and, more precisely, Orthodox ones.
Every branch of learning is capable of this approach, and it will
be a true kind of learning only when this condition is fulfilled.
Christian principles are true beyond doubt. Therefore, without
any doubting, make them the general measuring stick of truth.
It is a most dangerous error among us that subjects of learning
are taught without any attention to the true faith; one allows
oneself freethinking and even lying under the supposition that
faith and learning are two spheres which are quite distinct.
On the contrary, we have a single spirit. It receives learning
and is imbued with its principles just as it receives faith and is
penetrated by it. How is it then possible that these two spheres
should not come into contact here, whether favorable or unfa­
vorable? At the same time, the sphere of truth is one. Therefore,
why pound into the head that which is not from this sphere?
If instruction will be conducted in this manner, so that faith
together with life in the spirit of faith might dominate in th e
attention of pupils, both in the manner of studying and in th e
spirit of instruction, then there is no doubt that the principles
placed in childhood not only will be preserved, but will increas e ,
 INSTRUCTION AND GUIDANCE OF YOUTH

be strengthened, and come to a corresponding maturity. And

what a good effect this will have!
If one will put in such order the upbringing of a child from
his first years, then little by little the character which his whole
life should have will be revealed before him, and he will grow
more accustomed to the thought that upon him there lies the
obligation given by our God and Saviour to live and act according
to His decree, that all other deeds and occupations are lower than
this and have a place only for the course of the present life, and
that there is another dwelling place, another homeland towards
which one must direct all one's thoughts and all one's desires.
In the natural course of the development of one's capabili­
ties, everyone naturally comes to the awareness that he is a man.
Bur if to his nature there is ingrafted the new principle of the
grace ofChristianity at the very moment when a person's powers
and their movements are awakened (in Baptism), and if then in
all the points of the development of these powers this new
principle not only does not yield first place-bur on the contrary
!!!ways prevails and gives as it were the form to everything-then
'
when a man comes to full awareness he will find himself at the
same time acting according to Christian principles and will find
himself to be a Christian.
This is the chief aim of a Christian upbringing: that a man
as a result of this might say within himself that he is a Christian.
And if, when he comes to full awareness of himself he will say,
"I am a Christian, obliged by my Saviour and God to live in
such a way so as to be vouchsafed the blessed communion with
H im and with His chosen ones in the future life," then in the
very midst of his independent existence or the unique, rational
ordering of his life, he will place for himself as his first and
essential duty to preserve in an independent way and to warm
the spirit of piety in which he previously walked under the
guidance of others.
 2. CONSCIOUS ACCEPTANCE OF THE YOKE OF CHRIST

It has already been noted that there must be a special

moment when one must intentionally renew in one's awareness
all the obligations of Christianity and place upon oneself their
yoke as an unfailing law.
In Baptism they were accepted without awareness because
then they were kept more by the mind and attitude of someone
else and in simplicity, but now one must consciously place upon
oneself the good yoke of Christ, choose the life_of Christianity,
and exclusively dedicate oneself to God, so that later all the days
of one's life one might serve Him with enthusiasm. Here only
does a man himself begin the Christian life. It existed in him
previously, also, but one may say it proceeded not from his own
activity, nor from his own person. Now he himself, in his own
person, begins to act in the spirit of a Christian. Before this, the
light of Christ was in him like the light of the first day (of
creation) , which came not from one central source, but was
diffused. But j ust as centers had to be provided for the light,
drawing it to the suns and planets, so also this (spiritual) light
must be gathered together around the central point of our
life-our consciousness.
A man becomes entirely human when he comes to self­
awareness and independence of mind, when he b_ecomes the
comolete master and commander of his own ideas and deeds
and holds certain ideas not because others have given these to
him, but because he himself finds them to be true. A man, when
he becomes a Christian, still remains a man, and therefore in his
Christianity he must also be rational, only this rationality he
should turn to the profit of holy faith. Let him become rationally
convinced that the holy faith which he confesses is the only
faithful path of salvation, and that all other paths which are nor

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 INSTRUCTION AND GUIDANCE OF YOUTH

in agreement with it lead to perdition. It is no honor to a man

to be a blind confessor; he must be a conscious confessor, so that
acting in this way, he acts as he should. All this he does when
he consciously places upon himself the good yoke of Christ.
Only here does one's personal faith, or one's good life
according to faith, become firm and unshakable. One will not
be scandalized by a bad example, will not be attracted by empty
thoughts, because he is clearly conscious of the obligation of
thinking and acting already in a definite way.
But if he has not become conscious of this, then just as
previously a good example inclined him to follow it, so now a
bad example can dispose him to do what is bad, can draw him
to sin. And j ust as the good thoughts of others previously
possessed his mind easily and without protest, so now evil
thoughts take possession of him. In experience it is evident how
precarious is the confession of faith and goodness of life in a
man who previously has not become conscious of himself as a
Christian. He who encounters few temptations will continue to
mature longer in simplicity of heart; but one who cannot escape
them will stand before great danger. We see in the lives of all
who have preserved the grace of Baptism that there was in these
lives a moment when they decisively dedicated themselves to
God; this is indicated by such words as "he became inflamed in
spirit," "he was ignited by a divine desire."
Let him who has become conscious of himself as a Christian,
or has consciously decided to live in a Christian way, himself now
preserve with all care the perfection and purity of life which he
has received at a younger age, just as others have preserved this
life before him. There is no need to offer special rules as a guide
for him. In this respect he is the same as one who is repenting
and, having abandoned sin, has enthusiastic resoluteness to live
in a Christian way. Therefore, from now on he should be guided
by the same rules already mentioned above. The difference
 THE PATH TO SALVATION

between this kind of person and one who has repented and is on
the way to perfection is already clear without any explanation.
Now we must make several very important warnings which
refer exclusively to youth. How good and saving it is not only
to be directed in a Christian way in one's upbringing, but also
later to acknowledge oneself and decide to be a Christian before
entering upon the years of mature youth. This is essential in
view of the great dangers to which a youth is inevitably sub­
jected: 1) from the very nature of his age, and 2) from the great
temptations which occur throughout youth.

3· THE TURBULENT PERIOD OF YOUTH

The river of our life is interrupted by the turbulent period

ofyouth. This is the time when the life ofbody and spirit is boiling
at full steam. A child, a boy, lives quietly; a mature man has few
violent shocks; and those who are adorned with grey hairs are
already inclined to repose. It is only youth that is boiling with life.
One must have a very strong foundation so as to stand firm
at this time against the shocks of waves. The very disorderliness
and impulsiveness of the movements of this age are dangerous.
Now there begin a youth's first movements of his own, the
beginning of the awakening of his powers, and they have for
him a great fascination. By the power of their influence they
crowd out everything that had earlier been placed in the mind
and heart ofthe boy. What was before becomes for him a dream,
a prejudice. Only his present feelings seem true; only they seem
to have actuality and significance.
However, if before these powers are awakened the boy has
bound himself by the obligation of confessing and living as a
Christian, then all the new impulses, being secondary, will be
weaker and give way more easily to the demands of the earlier
impulses he felt, because the latter are older, have already been

68
 INSTRUCTION AND GUIDANCE OF YOUTH

tested and chosen by the heart, and, the chief thing, have been
made firm by a vow. A youth absolutely wants to keep his word.
But what can one say to someone who not only does not
love Christian life and truth, but has never even heard of it?
In this case he is a house without protection, given over to
robbery, or a dry branch given over to burning in a fire. When
the arbitrariness of youthful ideas throws a shadow of doubt on
everything, when the arousal of the passions is causing a mighty
disturbance in him, when the whole soul is filled with tempting
thoughts and movements-the young man is in fire. Who will
give him a drop of dew to cool him, or give him a helping hand,
if there is not a voice from his own heart that speaks for truth,
for goodness, and for purity? Bur this voice will not come iflove
for it has not been sown previously. Even good advice in this
case will not help; there will be nothing for it to stick to. Advice
and persuasion are powerful if, entering through hearing into
the heart, they arouse there feelings which already exist and have
a value for us and have only been set aside for the time being,
while we simply do not know how to get to them and give them
their natural power. In this case advice from someone else is a
precious gift to a youth. But if in the heart there are no
beginnings of a pure life, such advice is useless.
A youth lives in his own world, and who will investigate all
the movements and inclinations of his heart? This is the same
thing as investigating the path of a bird in the air, or the course
of a ship in the water! The bubbling of a fermenting liquid, the
movement of unlike elements when mixed together-this is the
heart of a youth. All the demands ofso-called nature are in active
arousal; each one speaks up and seeks satisfaction. There is
present a disorder in our nature, and so the coming together of
these voices is like the disorderly cries of a noisy multitude.
What will happen to the youth if he has not been trained in
advance to put his movements into a certain order and has not
 THE PATH TO SALVATION

placed upon himself the obligation to preserve them in strict

subo rdination to certain higher demands? If these principles
have been deeply impressed upon the heart in his upbringing as
a child, and then have been consciously accepted as a rule, then
all these agitations will proceed as if on the surface, fleetingly,
without moving the foundations or shaking the soul.
The state in which we emerge out of the years of youth
depends a great deal upon the state in which we enter into them.
Water falling from a cliff foams and swirls below, but then it
goes its quiet way in various courses. This is an image of youth,
into which everyone is thrown as water into a waterfall. From
it there come out two kinds of people: some shine with virtue
and nobility, while others are darkened by impiety and a corrupt
life. Tp.ere is also a third kind, a middle class, a mixture of good
with evil, which is something like a firebrand that inclines now
towards good and now towards evil, or like a broken clock that
sometimes runs well but sometimes runs fast or slow.
He who has earlier made himself firm by an obligation has
taken shelter, as it were, in a strong ship which allows no
water to come into it, or has made a calm channel through a
whirl-pool. Without this even a good upbringing will not
always save a person. It may be that a young person might not
fall into crude vices, but all the same, if he is not concentrated
within himself and if his heart is not separated from every­
thing by means of a vow, it will be pulled this way and that by
things that attract him, and he will unfailingly come out of
the years of youth in a state of coldness, without reaching
harbor anywhere.
How saving it is before the years ofyouth not only to receive
a good outlook, but also to make oneself firm with a vow to be
a true Christian. Let one who has decided on this fear youth
itself, like fire, and therefore let him flee all cases in which youth
can easily be let loose and become untamable.

70
 4· TWO TENDENCIES CHARACTERISTIC OF YOUTH

In itself youth is dangerous; bur apart from this, there are

two tendencies which are characteristic of this age, and from
them the impulses ofyouth are powerfully inflamed and acquire
great power and danger. These are: 1) a thirst for impressions,
and 2) an inclination to enter into contact with others. There­
fore, as a means for avoiding the dangers of this age, one may
advise that these tendencies be subjected to rules, lest in place
of good they bring evil. The good dispositions which were
aroused earlier will remain in all their power if they are nor
quenched and nor hindered.
The thirstfor impressions
The thirst for impressions gives a certain impetuosity, an
uninterrupredness, a variety to the activities of a youth. He wishes
constantly to rest himself, to see everything, to hear everything,
to be everywhere. You can look for him wherever there is a glitter
for rhe eyes, a harmony for the ears, an open space for movement.
He wishes to be under an uninterrupted stream of impressions,
always new and therefore various. He does nor like to sir home,
does nor like to stay in one place, does not like to concentrate on
only one activity. His element is enjoying himself.
Bur this is not enough for him. He is nor satisfied with an
actual resting of himself, bur wishes to assimilate and, as it were,
transfer what others have felt, how others have acted by themselves
or in circumstances similar to his own. Then he throws himself
into books and begins to read. He goes through one book after
another, often without even understanding their contents; he is
chiefly interested in finding an "effect," no matter what kind of
thing it might be or what it might touch on. Something new,
picturesque, sharp-this for him is the best possible recommen­
dation of a book. Here there is revealed and formed an inclination
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 THE PATH TO SALVATION

to light reading, which is the same thirst for impressions, only

in a different form. Bur something more is involved here also.
A youth often becomes bored with reality because it some­
how binds him from the side: it ties him down and encloses him
too much within definite limits, whereas he is seeking a kind of
freedom. Thus he often rears himself away from reality and goes
off into a world he has created for himself, and there he begins
to act in glory. Fantasy builds for him whole histories, where for
the most part the hero is his own person. The youth is only
entering into life; before him there is a deceptive, enticing
future. In rime he will have to take part in it-bur what will he
be? Can one nor draw aside this curtain and take a look? Fantasy,
which is very active at this age, does nor rarrywirh irs satisfactions.
Here day-dreaming manifests itself and develops in such actions.
Day-dreams, light reading, enjoyments-all these, almost
one and the same thing in spirit, are offspring of a thirst for
impressions, a thirst for what is new and different. And the harm
from them is one and the same. There is no better way to starve
the good seeds which have been placed before in the heart of a
youth than by these means. A young blossom planted in a place
where the wind blows on it from all sides only endures a little
and then dries up; grass on which people frequently walk does
nor grow; a part of the body which is subjected to friction for a
long rime becomes numb. The same thing happens to the heart
and to the good dispositions in it if one is given over to
day-dreams, to empty reading or to enjoyments.
If one stands for a long rime in the wind, especially a damp
wind, and then comes to a quiet place our of the wind, he feels
rhar everything within him is nor quite in its place; the same
thing happens in the soul that has been amusing itself, in
whatever way. When he returns to himself from his state of
distraction, the youth finds that everything in his soul has
become distorted. The most important thing that has happened
 INSTRUCTION AND GUIDANCE OF YOUTH

is that everything good has been covered by a kind of veil of

forgetfulness, and in the first place stand only those deceptive
things which have left their impression on him. Consequently,
what was before and should always be is no longer present; one's
inclinations have changed, and new ones now rake the first place.
Why, after returning to it after some kind of distraction,
does the soul begin to grow bored? Because it finds itself robbed.
A distracted person has made his soul a highway, along which,
through imagination, tempting objects pass by like shadows and
tempt the soul to follow them. And then, when one is rhus, so
to speak, torn away from oneself, the devil secretly approaches,
takes away the good seed, and puts a bad one in irs place. Thus
the Saviour taught when He explained who it is that rakes away
the seed sown by the wayside and who it is that sows the tares.
It is the enemy of mankind who does both the one and the other.
And so, young man! Do you desire to preserve the puriry
and innocence ofchildhood, or the vow of Christian life without
reproach? With as much strength and good sense as you have,
refrain from amusements, from disorderly reading of tempting
books, and from day-dreams.
How good it is to subject oneself in this regard to a strict
and even a most strict discipline, and to be, during the whole
rime of one's youth, under the guidance of others. Those youths
who are nor allowed to arrange their own conduct until they
reach the age of manhood, one can call happy. Every youth
should rejoice if he is placed in such circumstances. A young
man, quite clearly, is scarcely able to come to this by himself;
bur he shows much sense if he believes the counsel to be more
at home at his work, nor to day-dream, and not to read empty
things. Let him avoid amusements by love of labor, and let him
avoid day-dreaming by serious occupations under guidance.
Reading especially s hould be subject to such guidance-both
the choice of books and the method of reading. Let everyone

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 THE PATH TO SALVATION

arrange this the best way he can; but it must be done. Passions,
doubts, inclinations-all are kindled in precisely this unsteady
fermen t in the mind of a youth.
An inclination towards contact with others
The second inclination in a youth, just as dangerous as the
first, is the inclination towards contact with others. It is revealed
in the need for companionship, friendship, and love. All these,
if they are in true order, are good; but it is not the youth himself
who should place them in this order.
The age of youth is a time of lively feelings. They are in his
heart like the ebb and flow of the tide at the ocean shore.
Everything occupies his interest; everything astonishes him.
Nature and society have opened their treasures before him. But
feelings do not like to be hidden within themselves, and the
youth wishes to share them. Then he has need of a person who
might share his feelings, that is, a friend and companion. This
need is good and noble, but it can also be dangerous! To the
one to whom you entrust your feelings you give a certain
authority over yourself. How careful one must be in the choice
of a close friend! You may meet someone who can lead you far,
far away from the straight path. It goes without saying that good
naturally strives towards good and avoids the evil; there is a
certain taste for this in the heart. But again, how often it happens
that simplicity of heart is enticed by cunning.
Thus, every young man is rightly advised to be careful in his
choice of a friend. It is good not to conclude friendship until
rhe friend has been tested. It is even better to have as one's first
friend one's father, or a person who in many respects takes the
place of a father, or a relative who is experienced and good. For
one who has resolved to live in a Christian way, the first friend
given to him by God is his spiritual father. Converse with him,
entrust your secrets to him, ponder what he says , and learn.

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 INSTRUCTION AND GUIDANCE OF YOUTH

Under his guidance, with prayer, God will send some other
friend also, if it is necessary.
There is not as much danger in friendship, however, as there
is in companionship. Rarely do we see real friends, but more
often just acquaintances and "friends" in the loose sense. And
here how much evil is possible, and how much there really is!
There are certain circles of "friends" with very bad ways of
life. Being drawn in with them, you do not notice how you
become united with them in spirit, just as you do not notice,
when you are in a foul smelling place, how foul you yourself
smell. People themselves often lose awareness of the indecency
of their own conduct, and they quite calmly become crude in
it. And even if this awareness is awakened in someone (in such
a circle), he doesn't have the strength to get out. Each one is
afraid to declare this, expecting that afterwards he will be
persecuted with sarcasm, and he says, "So let it be, perhaps it will
pass away." Evil communications comtpt good manners (I Cor.
15:33). 0 Lord, deliver everyone from these depths of saran! For
someone who has decided to labor for the Lord, his only com­
panionship is with those who are pious, who are seeking the Lord;
one should avoid others and in all sincerity have no close contact
with them, following the example of the saintS of God.

5. THE PINNACLE OF DANGER FOR YOUTH

The very pinnacle of danger for a youth is contact with the

other sex. While in the first temptation a youth may only stray
off the straight path; here, in addition, he loses himself. In its
first awakening, this matter is mixed up with the need for what
is beautiful, a need which from the time of its awakening
compels a youth to seek satisfaction for it. Meanwhile, what is
beautiful little by little begins in his soul to take on a form,
because we can find nothing more beautiful than this. The

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 THE PATH TO SALVATION

image which has thus been formed is carried about in the head
of the youth. From this rime on he seems to be seeking what is
beautiful, that is, ideal, not earthly, bur at the same rime he
meets with one of the daughters of men, and is wounded by her.
A youth should flee this kind of wounding more than any other,
because it is a sickness, and a sickness that is all the more dangerous
in that the patient wants to be sick all the way to madness.
How to avoid being wounded
How can one avoid this wound? Do not go on the path
which leads to being wounded. Here is how this path is de­
scribed in one work on psychology: it has three turning points.
1) At first there is awakened in the youth some kind of
painful feeling (what it is about and where it comes from, he
does not know), which expresses itself in the special feeling that
he is alone. This is a feeling ofloneliness. From this feeling there
is immediately produced another feeling-a certain pity, ten­
derness, and attention to oneself. Before this he lived as if not
noticing himself. Bur now he turns to himself, examines himself,
and constantly finds that he is not bad, that he is not worse than
others, he is a person of some value. He begins to sense his own
handsomeness, the pleasantness of the form of his body-in
other words, to be pleased with himself. This is the limit of the
first movement of temptation towards himself. From this time
on rhe youth turns to rhe outward world.
2) This entrance into the outward world is animated by the
conviction rhar he must be pleasing to others. With this convic­
tion he boldly and as ir were victoriously goes our into the arena
of activity and, perhaps for the first rime, makes for himself a
law to be neat, clean, orderly, even elegant. He begins to wander,
or ro seek companions, seemingly wirhour any definite aim, bur
in accordance with a secret inclination of his heart, which is
seeking something. Ar the same time, he tries ro show how smarr
 INSTRUCTION AND GUIDANCE OF YOUTH

he is, how pleasant he is in contact with others, how kind and

attentive he can be, and, in general, everything by which he
hopes to be liked by others. At the same time he gives free reign
to the primary organ of contact with other souls-the eyes.
3) In such a state a youth is like gun powder placed next to a
spark, and soon he finds something to ignite his disease. By a
glance of the eyes or by a voice which is especially pleasant, as if
struck by an arrow or wounded by a shot, he stands in the
beginning as if in ecstasy or turned to stone. Coming to himself
from this state and recovering, he finds that his attention and his
heart are directed to a certain object and are drawn to it with an
unconquerable power.
From this time his heart begins to be eaten up by languor.
The youth becomes bored, he is immersed in himself, he is
occupied with something important, he seeks as if he has lost
something, and everything he does is done for the certain person
and as if the person is present. He is like someone who is lost;
thoughts of food and sleep don't even occur to him, his usual
activities are forgotten, and he comes into a disordered state.
Nothing is dear to him. He is afflicted with a fierce illness which
gnaws at his heart, hinders his breathing, dries up the very
fountains of life. Such is the gradual course of being wounded!

6. HOW TO GUARD AGAINST THE

TEMPTATIONS OF YOUTH

It goes without saying that a youth should guard himself

against falling into this misfortune. Do not go on this path!
Banish the signs that precede it-the vague sadness and the
feeling of loneliness. Go directly against it. If you have become
sad, do not give yourself over to dreams, bur begin to do
something serious with your attention, and it will pass. If
self-pity has been aroused in you, or a feeling of how good you

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are, hasten to sober yourselfup and banish this whim with some
kind ofstrictness and discipline to yourself, especially by making
clear a sound idea of the insignificance of whatever comes into
your head. A chance or intentional belittlement or humbling in
this case would be like water poured on fire.
One must take care to suppress and banish this feeling
especially because it is a beginning of movement. If you stop
here, you will go no further; you will have neither the desire to
be especially pleasing to others, nor the pursuit of showing off
fine clothes, nor the desire for constantly going our. If they break
through, fight with them. The best protection in this lies in a
strict discipline in everything-in bodily labor, and even more
in labor of the mind. Increase your studies, sit at home, do not
give yourselfover to amusements. Ifyou must go our, then guard
your senses, avoid the other sex, and-the chief thing-pray.
Besides these dangers which come from the attributes of
youth, there are two more. First of all, an outlook that exalts to
the heavens rational knowledge, or one's own understanding. A
youth considers it a privilege to place a shade of doubt upon
everything, and to set aside everything which does not corre­
spond with the measuring stick of his own understanding. By
this alone he curs off from his heart the whole attitude which
comes from faith and the Church, and remains alone. Seeking
s ubstitutes for what has been abandoned, he throws himself into
theories which are fabricated without any correspondence to
divine Truth; he entangles himself in these and banishes from
his own mind all the truths of faith. The disaster is even greater
if the occasion for these theories is given in the schools, and if
such a spirit is the prevailing one there. People today think to
gain possession of the truth, but they only gather together foggy
ideas, empty and fantastic and for the most part even contradict­
ing common sense; but these ideas attract the inexperienced and
become an idol for a curious youth.
 INSTRUCTION AND GUIDANCE OF YOUTH

Secondly, there is a worldly outlook. Even though it might

present itself as something profitable, when this prevails in a
youth it is ruinous. It is marked by a life according to the
impressions of one's senses, by a condition in which a person
remains very little within himself but is almost always outside
of himself, whether in fact or in dreams. With such an outlook
one hares the inward life and those who speak about it and live
by it. True Christians, for them, are mystics who are confused
in their understanding, or are hypocrites and so forth. Their
understanding of the truth is hindered by the spirit of the world
which is present in the circles of worldly life which a youth is
allowed unhindered, and is even advised, to come into contact
with. By this contact, the world with all irs corrupt concepts and
customs is pounded into the receptive soul of a youth who has
not been warned ahead of time and has not been prepared to
stand against it. He is just forming his outlook on life, and this
worldly spirit becomes stamped on him as on wax, and he
involuntarily becomes irs child. Bur to be such a child is contrary
to being a child of God in Christ Jesus.
And so, here are the dangers for youth from being young!
And how diffic ult it is to resist! Bur for one who has been raised
up well and has decided to dedicate himself to God before the
years of youth, this age is not so dangerous. He needs only to
endure a lirrle, and then there will come the most pure and
blessed repose. Only keep the vow of pure Christian life during
this time also, and afterwards you will live with a certain holy,
unshakable firmness. Whoever has gone without danger
through the years of youth has, as it were, sailed across a stormy
river and, looking back, he blesses God. But someone else, with
tears in his eyes, turns back in regret and curses himself. You
will never recover what you have lost in your youth. Will one
who has fallen ever again attain what is possessed by one who
has not fallen?

79
 Chapter Four
Preserving the Grace ofBaptism
From what has been said up to now, one may easily
understand the reason why so few preserve the grace of Baptism.
Upbringing is the cause of everything, both good and evil.

I. WHY THE GRACE OF BAPTISM IS NOT PRESERVED

The reason why the grace of Baptism is not preserved is

because the order, rules, and laws of an upbringing which is
adopted to this end are not kept. The chief causes of this are:
1 ) Going away from the Church and its grace-giving means.
This starves the sprout of Christian life, disconnecting it from its
sources, and it wilts as a flower wilts when it is placed in a warm
place.
2) Failure to pay heed to one's bodily nature. People think
that the body may be developed in every way without harm for
the soul, while actually in the bodily members is the seat of the
passions, which develop together with its development, become
rooted in and take possession of the soul. Penetrating the bodily
members, the passions receive in them a place to settle, or they
make out of them a certain unapproachable fortress and thereby
secure power for themselves for all the time to come.
3) A development of the powers of the soul which is
undiscriminating and is not directed towards a single aim.
People do not see the aim ahead of them, and so do not see the
path to it. From this, despite all the concern for the most
contemporary education, people do no more than to puff up in
themselves curiosity, self-will, and a thirst for pleasures.

8o
 PRESERVING THE GRACE OF BAPTISM

4) Complete forgetfulness of the spirit. Prayer, fear of God,

and conscience are seldom taken into consideration. If there is
o urward good order, the most inward side oflife is always taken
for granred and therefore always left ro rake care ofirself. During
the rime of learning, the most important thing is covered over
by secondary things, and the one thing needed is overshadowed
by a multitude of others.
5) Finally, when one enters into the age of youth without
first purring in place good principles and rhe dererminiarion ro
live in a Christian way. Further, when one does nor restrain rhe
amacrions of youthful life in a proper order, bur gives oneself
over ro all rhe thirst for impressions, through amusements, light
reading, rhe hearing of the imagination by fantasies, indiscrim­
inate conracr with those who are like oneself, and especially with
rhe opposite sex, an exclusive concern for learning and giving
oneself over ro the world by means of fashionable ideas, rules, and
cusroms, which are never favorable ro the life of grace bur always
arm themselves hostilely against it and strive ro smother ir.
Each one of these causes, and even one of them, is sufficient
ro quench in a young person the life of grace. Bur it happens for
the most parr rhar they act rogerher, and one unfailingly draws
another in irs wake; and they all rogerher so obstruct the spiritual
life rhar sometimes nor even the slightest trace of ir can be
noticed, as if a man has no spirit ar all and was created nor for
communion with God, does nor have the powers foreordained
for this, and has nor received the grace which gives him life.
The reason why a consistent order of upbringing is nor
kept is ro be found either in ignorance of this order or care­
lessness with regard ro ir. Upbringing which is left ro itself
without attention of necessity will take a direction which is
corrupt, false, and harmful, at first in the way of life at home
and then during the time of study. Bur even where, ro all
appearances, the upbringing is not left withour attention and

8r
 THE PATH TO SALVATION

is subjected to the well-known rules, it turns out frequently to

be fruitless and deviates from the aim by reason of the false
ideas and principles upon which its order is built. The proper
thing is not kept in sight and made the chief thing: not the
pleasing of God, not the salvation of the soul, but something
entirely different-either the development of purely natural
powers, or adaptation to an official position, of making one­
self suitable for life in the world, and so forth. But when the
beginning is impure and false, then of necessity that which is
built upon it cannot lead to good.
As the chief deviations from a proper upbringing one may
indicate:
1) The putting aside of the means of receiving grace. This
is a natural consequence of forgetting the fact that the person
who is being brought up is a Christian and has not only
natural, but also grace-given powers. But without these the
Christian is a defenseless garden which is trampled by the
roaring demons and broken by the storm of sin and the
world, with no one and nothing to bring him to his senses
and chase them away.
2) Because preparation is made primarily for happiness in
temporal life, while the memory of eternal life is drowned out.
This is what is spoken about at home, commented on in classes,
and is the chief subject in simple conversations.
3) The prevalence of outwardness, superficiality, in every­
thing, not excluding even the priestly ministry.
Not being prepared at home, and having gone through such
an upbringing, a person will unfailingly be confused in his mind,
and will look at everything in an improper way. He will see
everything in a distorted way, through broken or false spectacles.
Therefore he does not even want to hear about the final truth
of his aim in life or the means to it. All of this for him is a
secondary matter, not to be taken seriously.
 2 . HOW TO CORRECT A BAD ORD ER OF THINGS

After this it is nor difficult to define what precisely is

necessary in order to correct such a bad order of things. One
must:
1) Understand well and assimilate the principles of true
Christian upbringing and act according to them, first of all at
home. The upbringing in the home is the root and foundation
of everything that follows. One who is well brought up and
directed at home will not so easily be knocked off the straight
path by a wrong reaching at school.
2) Immediately after this, one must rebuild on new, true
principles the school education, introduce into it Christian
elements, correct what needs correction; and the chief thing:
one must at all rimes keep the education of the child under the
most abundant influence of the Holy Church, which by the
whole order of irs life acts in a saving way upon the formation
of the spirit. This would give no opportunity for sinful impulses
to blaze up, would weaken the spirit of the world, and would
banish the spirit our of the abyss. At the same rime one must
direct everything from what is temporal to what is eternal, from
the outward to the inward, to raise up children of the Church,
members of the Kingdom of Heaven.
3) Most needful of all, one must educate the educators under
the guidance of such persons who know the true education, not
in theory, bur in practice. Being formed under rhe supervision
of the most experienced educators, they again will hand on their
art to others who follow, and so forth. The educator should go
through all the degrees of Christian perfection in order later to
know how to behave in the midst of action, to be capable of
noticing which way the students are going, and then to act upon
them with patience, successfully, powerfully, and fruitfully.
 THE PATH TO SALVATION

This should be a group of the most pure, God-chosen, and holy

people. Of all holy works, the education of children is the most
holy.

3· THE FRUIT OF A GOOD UPBRINGING

The fruit of a good upbringing is the preservation of the grace

of Holy Baptism. This preservation rewards with great abundance
all the labors of upbringing. For certain high advantages belong
to the person who has preserved the grace of Baptism and from
his earliest years has dedicated himself to God.
1) The first advantage and as it were the foundation of all
other advantages is the wholeness of all that is given by nature
and grace. A man is meant to be a container of extraordinarily
exalted powers which are ready to be poured out upon him from
the Source of all good things, if only he will not put himself into
disorder. One who repents, it is true, can also be healed com­
pletely; but it would seem that it is not given to him to know
and to feel as one who has not fallen; he cannot take delight in
that wholeness and possess the boldness that is the result of it.
2) From this there follows naturally a liveliness, a lightness,
a spontaneous doing of good. One walks in the good as in a
world which is the only one akin to him. One who is repenting
must for a long time force himself and train himself so as to do
good, so as to perform it easily; and even after attaining this, he
must constantly keep himself in a state of tension and fear. On
the other hand, one who has not fallen lives in simplicity of
heart, in a kind of assurance of salvation which blesses him and
is not deceived.
3) Then in his life there is formed a certain evenness and
uninterruptedness. There are neither sudden impulses nor
weakenings in him, and just as breathing occurs in us for the
most part evenly, so in him walking in good occurs in the
 PRESERVING THE GRACE OF BAPTISM

same way. This can happen also in someone who has re­
pented, but it is not acquired quickly, and is not manifested
in such perfection. A wheel that has been repaired frequently
lets its defects be known, and a clock that has been repaired is
not quite as accurate as one that is new and has not been
repaired.
4) A person who has not fallen is always young. In the
features of his moral character there are reflected the feelings of
a child which has not yet become guilty before his father. Here
the first feeling of innocence is a childishness in Christ, a kind
of ignorance of evil. How much this cuts off unnecessary
thoughts and the oppressive agitations of the heart! Then there
is an extraordinary joy, sincere kindness, a quietness of manner.
In all power there is revealed in him the fruits of the Spirit
indicated by the Apostle: love, joy, peace, long-suffering, good­
ness, mercifulness, faith, meekness, self-restraint (Gal. 5:22). He
is, as it were, clothed in the bowels of mercy, goodness, humility
of wisdom, meekness, longsuffering (Col. 3: 12). Then he pre­
serves an unhypocritical joyfulness of manner or a spiritual joy,
for in him is the Kingdom of God, which is peace and joy in
the Holy Spirit. Further, characteristic of him is a certain
clairvoyance and wisdom which sees everything within himself
and around himself and is able to make good use of himself and
his deeds. His heart takes on such an attitude that it immediately
says to him what he should do and how he should do it.
Finally, one may say that it is characteristic of him not to be
afraid of falling, to have a feeling of safety in God. Who shall
separate us from the love of Christ? (Rom. 8:35) . All of this
together makes him worthy ofrespect and love. He involuntarily
attracts people to himself. The existence of such persons in the
world is a great grace of God. They take the place of the nets of
the Apostles. Just as a multitude of iron filings gather together
around a powerful magnet, or as a powerful character attracts
 THE PATH TO SALVATION

the weak, so does the power of the Spirit which dwells in him
draw to itself everyone, and especially those in whom there are
the first stirrings of the Spirit.

4· THE CHIEF FORM OF MORAL PERFECTION:

UNSHAKABILITY IN VIRTUE

Bur the chiefform of moral perfection which belongs to one

who has preserved himselfwhole in the years ofyouth is a certain
unshakabiliry in virtue for his whole life. Samuel remained firm
in the presence of all the temptations that scandalized in the
house of Eli and in the midst of the agitations of the people in
society. Joseph in the midst of his evil brothers, in the house of
Potiphar, in prison and in glory, equally preserved his soul
inviolate. In truth, It is goodfor a man that he bear the yoke in his
youth (Lamentations ofJeremiah 3:27). My son, from thy youth
up choose instruction, and until thou art old thou will keepfinding
wisdom . . . . Thou wilt toil a little while, thou wilt eat ofherproduce
(Sir. 6: 1 8, 1 9) . A right outlook is converted, as it were, into
nature, and if sometimes it is a little violated, soon it returns to
its original state. Therefore in the lives of saints we find for the
most part those who have preserved their moral purity and the
grace of Baptism in youth.
That which is most pleasing to God
Above all this, one who has preserved purity and dedi­
cated himself to God from his early years does that which is
most pleasing to God. He offers to God the most pleasing
sacrifice,
1 ) because God is pleased most of all, according to the law
of justification, by what is offered first: the first fruits, the
firstborn of men and animals, and therefore also by the first years
of youth.

86
 PRESERVING THE GRACE OF BAPTISM

2) because it is a pure sacrifice that is being offered-an

immacul ate youth-and this is what is chiefly demanded of
every sacrifice.
3) because this is accomplished by means of overcoming
quite a few obstacles, both within oneself and outside, by
renouncing pleasures for which, especially at this age, there is a
great inclination.
Give oneselfto God in thefirst moments ofawakening
Such a one does the thing that makes most sense. One must
dedicate oneself to God, for in this alone is salvation, unless one
has given himself over to despair. There is no better and more
hopeful time for this than the first moment when we have
become aware of ourselves-for who knows what will be tomor­
row? But if someone hopes to live longer without dedicating
this time to God, he will only make it difficult for himself,
becoming used to a way of life which is opposed to this. And
God knows whether or not he will be able to conquer himself
later. And even if he does conquer himself later, what kind of
sacrifice is this to God-an offering that is sick, worn out,
injured in his members, not whole? Moreover, although this
does happen, it is so rare! How rarely does one who has lost
innocence succeed in regaining it!
How difficult it is to be converted for someone who has not
known a good life from childhood is depicted vividly, from his
own experience, by blessed Augustine in his Confessions. He says:
"The years of boyhood I spent in games and pranks, even those
which are not allowed, in disobedience and lack of attention to
my parents. When I entered upon youth I began to lead an
immoral life, and in three years I became so corrupt that
afterwards for the course oftwelve years I was constantly intend­
ing to correct myself and did not find the strength to do it. Even
after I had made a turn-around to a decisive breaking of the will,

8y
 THE PATH TO SALVATION

I still tarried for rwo years, putting off my convers ion from day
to day. So weak does the will become from the first passions!
But even after my decisive conversion and the reception of grace
in Holy Baptism, what I had to endure fighting with my own
passions, which drew me powerfully onto the path I had gone
on before!"
Is it remarkable that there are so few who are being saved
among those who have led a bad youth? This example more
clearly than anything else indicates in what great danger is a
person who has not received good rules in his youth and has not
beforehand dedicated himself to God. What good fortune
therefore it is to receive a good, truly Christian upbringing, to
enter with it into the years of youth, and then in the same spirit
to enter into the years of manhood.

88
 'Part 'I'wo
On CR_epentance
and tfie Sinner}s 'Turning
'Toward 9od
 Sr. Theophan the Writer.
1 9th-century engraving of his official portrait,
based on his self-portrait.
 Chapter One
How Does Christian Lift Begin in the
Mystery ofRepentance?
The grace-filled Christian life is supposed to begin in bap­
tism. Bur those who preserve this grace are rare; the majority
of Christians lose it. We see some people who are more or less
depraved in their present lives, because they had poor begin­
nings which were allowed to develop and take root in them.
Others perhaps had good beginnings, but during the early
years of their youth, whether by personal inclination or
through temptation from others, forgot these beginnings and
acquired evil habits. Such people no longer lead a true Chris­
tian life. Our holy faith offers the Mystery of Repentance for
this. We have an advocate with the Father, jesus Christ the righ­
teous (I J n. 2: 1) . If you have sinned, acknowledge the sin and
repent. God will forgive the sin and once again give you a new
heart. . . and a new spirit (Ez. 36:26). There is no other way:
Either do not sin, or repent. Judging by the number of those
who have fallen away from Baptism, one could even say that
repentance has become for us the only source of true Chris­
tian life.
It is necessary to know that in the Mystery of Repentance
some merely have to be cleansed, and the gift of the grace-filled
life, previously assimilated and operating within them, will be
rekindled. For others, the beginning of this life has just been
established within them, or it is being given and accepted anew.
We will be examini ng the latter case.

91
 I . TURNING AWAY FROM SIN TO GOD

With regard to rhe second item we have mentioned, it is a

decisive change for the better, a breaking of the will, a turning
away from sin and a turning to God, or a kindling of the fire
of zeal for exclusively God-pleasing things, with renunciation
of the self and everything else. It is above all characterized by
an extreme breaking of the will. If a person has acquired evil
habits, he must now rend himself. If he has offended God, he
must now grieve in the fire of just j udgment. A repentant
person experiences the pain of a woman giving birth, and, in
rhe feelings of the heart, he encounters, as it were, the tortures
of hell. To the lamenting Jeremiah, the Lord commanded
destroy and build and plant 0 er. 1 : 1 0).The lamenting spirit of
repentance is sent by the Lord to the earth so that when it passes
into those who accept it, to the dividing asunder of soul and
spirit, and ofthe joints and marrow (Heb. 4: 1 2) , it destroys the
old man and lays the foundation for the creation of the new.
Within the repentant person there is first fear, then the light­
ness of hope; sorrow, then comfort; terror to the point of
despair, then the breath of the consolation of mercy. One
thing replaces another, and this supplies or keeps a person
who is in a stare of corruption or parting with life in the hope,
however, of receiving new life.
It is something painful, bur it saves. It is therefore inevitable
that whoever has nor experienced such a painful break has nor
yet begun to live through repentance. It is impossible for a
person to begin cleansing himself in everything without having
gone through this crucible. Decisive and active resistance to sin
comes only from hatred of it. Hatred of sin comes only from a
sense of evil from it; the sense of evil from it is experienced in
all irs force in this painful break within repentance. Only here

92
 THE MYSTERY OF REPENTANCE

does a person sense with his whole heart what a great evil sin
is; afterward he will run from it as he would from the fire of
Gehenna. Without this painful experience, even if he begins
cleansing himself in some other way, he will be able to cleanse
himself only slightly, more outwardly than inwardly, more in
actions than in disposition. That is why his heart will remain
unclean, like unsmelted ore.
Such change is brought about in the human heart by
divine grace. This alone can inspire a man to raise his hand to
himself and bring himself to God in sacrifice. No man can
come to Me, except the Father which hath sent me draw him Qn.
6:44). God Himself gives a new heart and spirit (cf. Ez.
36:26). Man grieves for himself. Having been fused with flesh
and sin, he became one with them. Only an outside, higher
force can separate him and arm him against himself.
Thus, grace produces change in the sinner, but this does not
come about without free assent. In Baptism, grace is given to us
at the moment the mystery is performed upon us; however, free
will comes later and assimilates to itself what has been given. In
repentance, then, free assent must participate in the very act of
change.

2. THE COMBINING OF FREEDOM WITH GRACE

Change for the better and turning to God must seemingly

be instantaneous or sudden, and so does it happen. In prepara­
tion, however, change undergoes several stages signifying the
combining of freedom with grace, where grace gains mastery of
the freedom and freedom is subordinated to grace. These stages
are necessary for everyone. For some, the stages go by quickly,
while for others, the process continues for many years. Who can
keep track of everything that is going on here, especially when
the ways of action of grace within us are so varied, and the

93
 THE PATH TO SALVATION

conditions of people in whom they begin to act are infinite in

number? It is necessary, however, to expect that, with all this
variation, there is one general aspect of change that no one can
escape. Every repenting man is a man who lives in sin, and every
such man is recreated by grace. Therefore, it is on the basis of
an understanding of the sinner's condition in general, and the
basis of the relationship of freedom with grace that we are able
to depict this process and characterize it through principles.

94
 Chapter Two
The Sinner's Condition
For the most part, the word of God depicts the sinner, who
is faced wirh the necessity of renewal in repentance, as being
submerged in deep slumber. The distinguishing characteristic
of such people is not always ourrighr depravity, bur rather rhe
absence in the strictest sense of inspired, selfless zeal for pleasing
God, rogerher with a decided aversion for everything sinful.
Devotion is nor rhe main concern of their cares and labors; they
are arrentive about many other things, bur are completely
indifferent ro rheir salvation, and do nor sense whar danger they
are in. They neglect rhe good life and lead a life rhat is cold in
faith, though ir be occasionally righteous and outwardly irre­
proachable.

I. PARTICULARS FOR A PERSON WHO LACKS G RACE

Thar is rhe general characteristic. Here are rhe particulars

for a person who lacks grace: Once he has turned away from
God, the person dwells on himself, and makes selfthe main goal
of his life and activity. This is because at rhis point, after God,
rhere is for him nothing higher than self, especially because,
having previously received every abundance from God and
having now forgotten Him, he hurries and takes care ro fill
himself up with something. The emptiness that has formed
inside him because of his falling away from God causes an
unquenchable thirst inside him that is vague bur constant. The
person has become a bottomless abyss. He makes every effort ro
fill this abyss, bur he cannot see or feel it getting full. Thus, he
spends his entire life in sweat, roil and great labors; he busies

95
 THE PATH TO SALVATION

himself with various occupations in which he hopes to find a

way to quen ch his unquenchable thirst. These occupations take
up all his attention, all his time and all his activity. They are the
highest good, in which he lives with his whole heart. Thus, it is
clear why a person who makes self his exclusive goal is never
himself; instead, everything is outside him, in things either
created or acquired by vanity. He has fallen away from God,
Who is the fullness of everything. He himself is empty; it
remains for him to seemingly pour himself out into an endless
variety ofthings and live in them. Thus, the sinner thirsts, fusses,
and troubles himself with occupations and numerous things
outside himself and God. This is why a characteristic trait of
sinful life is, in its disregard for salvation, the care and trouble
about many things (cf. Lk 10:41).

2. THE CARE AND TROUBLE ABOUT MANY THINGS

The nuances and distinctions of this care and trouble about

many things depends on the kinds of emptiness that have
formed in the soul. There is the emptiness of the mind that has
forgotten the One Who is everything; this gives rise to care and
trouble about learnedness, inquisitiveness, questioning and cu­
riosity. There is the emptiness of the will that has been deprived
of possession by the One Who is everything; this creates desire
for many things, the longing to possess many things, so that
everything is in our control, in our hands; this is self-interest.
There is the emptiness of the heart that has been deprived of the
enjoyment of the One Who is everything; this forms a thirst for
the satisfaction of many and various things, or a search for an
infinite number of objects in which we hope to find pleasure
for our senses, both internal and external. Thus, the sinner is
continually troubled about learnedness, the possession of many
things, and the desire for many pleasures. He amuses himself,
 THE SINNER'S CONDITION

he possesses, he questions. He goes around in circles his entire

life. Curiosity beckons, the heart hopes to taste sweet things,
and he is enticed by the will. Anyone can convince himself of
this if he observes the movements of his soul over the course of
only a single day.
Ifleft alone, the sinner will continue going in circles, because
this is our nature when it is enslaved to sin. However, when the
sinner is in the company of others, the circles he goes around
increase in number a thousandfold and become more convo­
luted. There is an entire world full of people who are continually
doing things, questioning, amusing themselves, and scrounging
about, whose every way in all of this has led to a system, placed
everyone under its laws, and made these laws a necessity for
everyone who belongs to this sphere. In this common alliance,
they inevitably come into contact, rub up against each other,
and in this rubbing succeed in elevating inquisitiveness, self-in­
terest, and self-pleasure to the tenth, hundredth and thousandth
degree, thereby placing all happiness, joy and life in this frenzy.
This is the world of vanity, in which occupations, ways, rule,
connections, language, diversions, amusements, concepts-ev­
erything, from the smallest to the greatest thing-are permeated
by the spirit of these three fiends of many cares and trouble
mentioned above. It is what constitutes the dreary going around
in circles by the spirits of worldly people. Being in living
communion with this entire world, each sinner is caught up in
its thousandfold net, and is so deeply entangled in it that it is
invisible to him. Such a heavy burden lies on each worldly
person and each of his parts, that he does not have the strength
to be stirred in the smallest way by anything that is not worldly,
because this would seem like raising a thousand-pound weight
to him. Thus, no one undertakes such an unmanageable task,
and no one thinks to undertake it; instead, everyone lives on,
moving in the rut into which they have fallen.

97
 J . THE SEDUCTIONS OF THE PRINCE OF THIS WORLD

Even worse is the prince of this world who is unparalleled

in his cunning, spitefulness and experience in seduction. It is
through the flesh and materialism with which the soul became
mingled at the fall that he has free access to the soul. In his
approach, he kindles curiosity, self-interest, and pleasure-loving
self-comfort in various ways. Through various enticements, he
holds the soul in these things with no escape; through various
suggestions he suggests plans for satisfying them and then either
aids in fulfilling them, or thwarts them through instruction of
other more ambitious plans. All this is accomplished with one
purpose: to prolong and deepen a person's involvement in them.
This is what constitutes the change of worldly misfortune and
fortune, unblessed by God.
The prince of this world has an entire horde ofservile spirits
ofmalice that are subordinate to him. At each instant they scurry
along every boundary of the inhabited world to sow various
things in different places, deepen entanglement in the net ofsin,
repair traps that have become weak and broken, and especially
to guard against anyone who might take it into his mind to rid
himself of his bonds and escape to freedom. In the latter case,
they hurriedly gather around the self-willed person. First they
come one by one, then by detachments and legions until finally,
the entire horde is there. This happens in various ways and forms
so as to block all exits and mend the strands and nets, and, using
the other analogy, to push back into the abyss any person who
has begun to crawl out along its steep slopes.
 4· THE INVISIBLE KINGDOM OF SPIRITS IN WHICH
EACH SINNER IS IMMERSED

This invisible kingdom of spirits has special places. There

are the throne rooms, where plans are drawn up, instructions
arrive and reports are received with the approval or reproaches
of the chiefs. These are the inner sanctums of satan, as St. John
the Theologian expressed it. On earth, in the middle kingdom
of people, there are leagues of evil-doers, profligates, and espe­
cially nonbelievers and blasphemers, whose deeds, words and
writings pour our sinful gloom everywhere and block out the
divine light. The aggregate ofworldly ways, pervaded with sinful
elements that stupefy and draw one away from God, is the organ
through which they express their will and power here.
This is the structure of the sinful sphere! Each sinner is
immersed in it, bur is kept there largely on account of some
particular thing. This thing, perhaps, is in appearance tolerable,
even laudable. Satan has a single concern; that is, where a person
is completely occupied in his consciousness, attention, and
heart, that God not be the sole occupier, bur that something
outside Him be attached to his mind, will, and heart, so the
person has something in place of God and only cares about what
he knows and what he enjoys and possesses. Here there are not
only carnal and mental passions, bur also specious things such
as learnedness, artistry, and worldliness that can serve as the
bonds of satan for keeping blinded sinners in his power and not
allowing them to come to their senses.

5 . THE INNER MOOD AND CONDITION OF THE SINNER

If one looks at the sinner in his inner mood and condition,

it happens sometimes that he is knowledgeable, bur is blind with
regard to divine things and the matter of his own salvation. Even

99
 THE PATH TO SALVATI ON

if he consrantly rakes care and rroubles over rhings, he is idle

and careless in regard ro arranging his own salvarion; even if he
conrinually experiences anxieries or pleasures of rhe hearr, he is
complerely insensirive ro everything spirirual. In chis regard, all
forces of being are afflicred by sin; and rhere is blindness,
negligence and insensiriviry in rhe sinner. He does nor see his
own condition, and rherefore does nor sense rhe danger of his
siruarion. He does nor sense his danger and rherefore does nor
rake rhe rrouble and care ro be delivered from ir. The necessiry
ro change and be saved does nor even enrer his mind. He has
complere, unshakable confidence char he is ar his proper srarion
in life, wanes for norhing and muse rherefore leave everything
rhe way ir is. Therefore, he considers any reminder abour
anorher kind of life ro be superfluous for himself; he does nor
lisren, and cannor even undersrand whar ir is for. He avoids and
shuns ir.

IOO
 Chapter Three
The Action ofDivine Grace
We have said char the sinner is like a person who is sunk in
deep slumber. J usc as a person who is fast asleep will not stir and
get up on his own in spire ofapproaching danger unless someone
comes and rouses him, so will the person who is sunk in the
slumber of sin nor come ro his senses and awaken unless divine
grace comes ro his aid. By the boundless mercy of God, this
grace is prepared for everyone, approaches everyone in turn, and
calls our clearly ro each: Awake thou that sleepest, and arisefrom
the dead, and Christ shallgive thee light (Eph. 5:14).
This comparison of sinners with sleepers provides a scarring
point for a thorough examination of their conversion ro God.
For example, a sleeper awakens, gets up and gets ready ro go ro
work. A sinner who turns ro God and repents is roused from the
lullaby of sinfulness, reaches a decision to change (he gets up) ,
and, at last, puts on strength for his new life in the Mysteries of
Repentance and Holy Communion (preparation for work) .
These moments are described in the parable of the Prodigal Son
in chis way: When he came to himselfmeans he has come ro his
senses; I will arise and go indicates he has decided ro cease his
former life; I have sinned is repentance, and his father clothes
him (forgiveness and absolution from sins) and prepares him a
meal (Holy Communion) (cf. Lk. 15:11-32).
Thus, there are three stages in the conversion of sinners ro
God: 1) arousal from the slumber ofsin; 2) reaching the decision
ro give up sin and devore oneself ro pleasing God; 3) vestment
with power from on high for doing this in the Mysteries of
Repentance and Communion.

101
 Chapter Four
Awakening the Sinnerfrom
the Sleep ofSin
The awakening of the sinner is that act of divine grace in
his heart, the consequence of which he, as one awakened from
sleep, sees his sinfulness, senses the danger of his situation, begins
to fear for himself and to care about deliverance from his
misfortune and salvation. Previously, he was like a blind man,
unfeeling and uncaring with regard to salvation; now he sees,
senses and cares.
However, this is still not change. It is only the opportunity
for change and the call for it. Grace is only telling the sinner at
this point, "See what you have gotten into; look then, take
measures for salvation." It merely removes him from his cus­
tomary bonds and sets him beyond them, thereby giving him
the opportunity to choose a completely new life and find his
place in it. If he takes advantage of this, it is to his benefit; if he
does not, he will be cast again into the very same sleep and the
very same abyss of destruction.
This divine grace is achieved by exposing to the conscious­
ness and feeling the insignificance and shame of that to which
a person is devoted and values so highly. Just as the word of God
pierces even to the dividing asunder ofsoul and spirit, and ofthe
joints and marrow (Heb. 4:12), so does grace pierce to the
division of the heart and sin, and breaks down their unlawful
alliance and relationship. We saw how the sinner with his entire
being falls into a realm where there are principles, ideas, opin­
ions, rules, customs, pleasures and ways that are completely

102
 AWAKENING FROM THE SLEEP OF SIN

incompatible with the true spiritual life for which man 1s

intended.
Once he has fallen into this place, he is not there in isolation
or detachment. Instead, he is permeated by everything, mingles
with everything. He is completely immersed in it. Thus, it is
only natural that he not know or think about its incompatibility
with spiritual life, and he has no kind of sympathy toward
spiritual life. The spiritual realm is completely closed off to him.
It is obvious from this that the door to conversion may be
opened only under the condition that the spiritual way of life
be revealed to the sinner's consciousness in its full light, and not
merely revealed, bur that it touch the heart; that the sinful way
of life be discredited, rejected, and destroyed. This also takes
place in the presence of consciousness and feeling. Only then
can the care arise to abandon the old ways and begin the new.
All this is accomplished in the single act of the sinner's arousal
by grace.
In its course of action, the arousing divine grace is always
connected not only with the bonds in which the sinner is held,
bur also with the overall condition of the sinner. In this latter
regard, one must above all keep in mind the difference in the
way the action of grace appears when it acts on those who have
never been aroused, and when it acts on those who have
previously experienced such arousal. For someone who has
never experienced spiritual awakening before, it is given to him
freely, like some all-encompassing, preliminary or summoning
grace. Nothing is required from the person beforehand, because
he has a completely different orientation.
However, grace is not freely given to the person who has
already experienced spiritual arousal, who knows and senses
what life in Christ is, and who has fallen into sin again. He must
give something himself first. He must still be worthy and
beseech. It is not enough merely to wish; he must work on
 THE PATH TO SALVATION

himself in order to attract spiritual arousal by grace. Such a

person, in recollecting his previous sojourn in the virtuous
Christian way, often desires it again, but has no power over
himself. He would like to turn over a new leaf, but is unable to
gain self-mastery and conquer himself. He has abandoned him­
self to helpless despair because he previously abandoned the gift
and reproached and trodden undeifoot the Son ofGod... and hath
done despite unto the Spirit of Grace (Heb. 10:29).Now he is
allowed to perceive that this power of grace is so great that it
will not be granted immediately. Seek and labor, and learn to
appreciate how difficult it is to acquire.
Such a person is in a somewhat agonizing condition: He
thirsts but is not given drink, hungers but is not fed, seeks but
does not find, exerts himself but does not receive. Sometimes a
person is left in this condition for a very long time, to the point
where he feels divine reproach, as if God has forgotten him,
turned away and betrayed His promise. He feels like the earth
which drinketh in the rain that cometh oft upon it... but... which
beareth thorns and briers (Heb. 6:7-8). But this slow touching
ofgrace to the heart of the seeker is only a trial. He goes through
the period of trial, and thanks to his labors and agonizing search,
the spirit of arousal once again descends on him as it descends
on others as a gift. This course of action of salvific grace shows
us rwo things: First, the special actions of divine grace in
arousing the sinner; second, the usual way of acquiring the gift
of arousing grace.

10 4
 Chap ter Five
The Special Actions ofDivine Grace
in Arousing Sinners ftom the
Slumber ofSin
For those living a grace-filled life, it is encouraging to know
these actions so rhar when they see the many troubles and cares
that God rakes over sinners, they glorify the unspeakable divine
grace and are inspired by rhe trustworthy help from above in
every good deed. For those seeking divine love and mercy, it is
especially necessary to know them, because the characteristics
of arousal by grace are more clearly expressed here than else­
where. We must be well aware of and familiar with these
characteristics so we may determine whether the arousal we are
experiencing comes from grace. If someone is already in the
process, we may determine whether he is acting through the
arousal by or through self-made enthusiasm.
The true Christian life is one of grace. The self-made life,
no matter how beautiful it is in appearance or how close it is to
the form of Christian life, will never be Christian. The origin
of rhe Christian life is in arousal by grace. A person who has
heeded this arousal is not then deprived of guidance by grace and
communion with ir at all rimes, as it persists through proper
attention to ir. That is why ir is necessary to determine correctly
for oneself whether an arousal by grace is raking place or has taken
place. In satisfying this requirement, the following may be said:
Judge yourself by the characteristics of arousal by grace which are
revealed in special situations. While these characteristics are the
 THE PATH TO SALVATION

same in both special and ordinary situations, they are revealed

more clearly, definitively and distinctively only in the former.
As already indicated, during this arousal of grace, the de­
struction of the entire established order of self-pleasing sinful
life is carried out instantaneously in the presence of the con­
sciousness. In its place is revealed another superior divine way,
the only true and satisfying one. One may briefly depict this way
as follows: God, in the Holy Trinity that is worshipped, Who
has created the world and takes trouble over it, saves us, the
fallen, in the Lord Jesus Christ, through the grace of the Holy
Spirit, under the direction and guidance of the Holy Church,
and through one's life here of trials and bearing the cross, which
leads to eternal, unending bliss in the future life. He combines
persons, events, places, and the causes themselves through
which everything is set in motion.
This divine way in its entirety is vividly impressed on the
spirit of the sinner through the action of grace. By presenting
the striking contrast of the sinner's own attitudes and everything
that he previously lived and enjoyed to this divine way, he is
then obliged to be in complete agreement and concordance with
it. This overwhelms him. Each aspect of the divine way issues
an accusation and reproach to the sinner concerning his previ­
ous folly and carelessness, which makes an even greater impres­
sion, because at the same time the spirit sees the miserable
insignificance of its former sinful way of life. Under such action,
the hean is loosed from irs former bonds and becomes free, and
that is why it freely selects the new way of life. This is how arousal
by grace operates. It destroys everything in the consciousness and
emotion that is old and bad, and vividly presents only the new
and good. It leaves the person in this situation overwhelmed, free
to choose the new life or to turn back to the p revious one.
It is worth noting that the arousal by grace is always accom­
panied by this feeling of being overwhelmed and a sort of fear.

I06
 T HE SPECIAL ACTIONS OF DIVINE GRACE

This may be because it is sudden, as if by surprise. It seizes the

sinner at the crossroads of life like a criminal and presents him
before the inescapable divine judgment. Or it may be because
it is a new way of life, revealed to the consciousness in a
completely new way that is a striking contrast to the old one. It
is not just new, but also perfect in all parts, bringing happiness;
whereas in the previous, miserable way of life, there was only
heaviness of heart and going around in circles for the spirit.
All the same, the starting point of all the good actions of
arousal by grace is a clear consciousness of a new divine way.
Proceeding from this understanding, we bring to mind all past
experiences of this action ofgrace. The consciousness of the new
way of being and life comes about in rwo ways: a) sometimes
this very way, in its entirety or in part, is introduced visibly and
through the senses through the act itself to the sinner it is being
bestowed upon; b) at other times, the spirit of the person is led
into it and perceives it internally.

I. INTRODUCTION OF THE DIVINE WAY THROUGH

VISIBLE MEANS AND THROUGH THE SENSES

The merciful Lord reveals to the consciousness of one who

has turned to Him the divine world in which the spirit is meant
to live by various means. Frequently, He H imself is revealed
visibly, taking on some sort of form and appearing to a human
being who is awake or asleep. Thus did He appear to the Apostle
Paul on the road to Damascus, to Constantine the Great, to the
Great Martyr Eustathius Placidas (September 20) , to Neanias
who was on his way to torture Christians (this is the Great
Martyr Procopius, July 8) , to Patermuthius in his sleep Quly 9),
and to many others.
Sometimes He has the kindness to send various persons from
the other world, also in wakefulness or in a dream, in their own

10 7
 THE PATH TO SALVATION

form or some other form. Thus, the Mother of God has

appeared many rimes, either alone or with the Pre-eternal Child,
or with an entourage of saints consisting of one, rwo or many.
The Great Martyr Catherine, for example, was converted by the
appearance to her in her sleep of the Mother of God with the
Pre-eternal Child, who gave her a betrothal ring (November 24) .
Angels have appeared many times, either singly or in assembly. For
example, an army of Holy Angels appeared to Sr. Andrew the
Fool-for-Christ, in opposition to a horde of dark forces (October
2). Saints have appeared many rimes; for example, Bishop
Mirrophan appeared to a Lutheran doctor, a sick girl, and others.
Sometimes the other world, and especially irs orders and
principalities, is portrayed to the ignorant mind in some sort of
striking form, as seen in the example of Sr. Andrew already cited,
and in many others. In these cases, persons turning to God saw
either blessed communities of the righteous, as appeared to the
Indian king and his brother after the king had given Apostle
Thomas money to build a palace, which he gave to the poor
(October 6); or the horrible tortures of sinners, as appeared to
Hesychius the Horebire (October 3) ; or the carrying out of the
judgment at death, as happened to Peter the Tax Collector, who
threw a piece of bread in the face of a beggar (September 22);
or pondering on death and one's fate afterward was impressed, as
was the case with loasaph, the prince (November 19) , St. Clement
(November 25) , and a debauched youth, whose father vowed to
visit the room where he lay dying every night after his death.
Sometimes one is allowed to experience tangibly some
invisible force among the visible forces and phenomena. It is an
actual force, but strikingly different from the latter, and coming
from the other world. Generally speaking, in this category are
included all miracles, whose role in conversions is impossible to
calculate. Even the Saviour said unbelievers could nor be con­
vinced without signs (cf. Jn. 4:48).The greater number of these

Io8
 THE SPECIAL ACTIONS OF DIVINE GRACE

were manifested after Christ the Saviour, in the early times of

Christianity through the Apostles, and later, the holy martyrs.
The striking presence of the invisible divine power on earth
often converted entire villages and towns, bur was never entirely
incorporeal. Indeed, the blood of the martyrs lies at the foun­
dation of the Church. There were also those instances where the
divine power itself was manifested, without a human agent, as
during the conversion of St. Mary of Egypt, or through the
medium ofholy things, icons, relics, etc. Thus the Jews in Beirut
were converted through the miraculous manifestation at the
icon of the Lord's Crucifixion.
In all such manifestations, the mind, confused by various
objects and seductions of the world and hopelessly caught in the
visible, sensible, external order, is confronted with the striking,
unexpected and sudden appearance to it of higher beings and
powers from the invisible realm. It suddenly bursts from irs
bonds and is pressed into rhe other way of being and life and,
overcome, becomes established in it. This also happens during
rhe excitation of electricity in a body by rhe electricity ofanother
body. The latter forces it from the bonds of matter, and after
amacring it toward rhe surface, keeps it to itself.

2. THE SPIRIT IS LED INTO THE DIVINE WAY

AND PERCEIVES IT INTERNALLY

The spirit, as we have seen, is closed up and bound by many

layers. Bur by irs nature, ir is the perceiver of the divine way. Its
aptitude for this is ready to appear immediately, and indeed
manifests irs power as soon as rhe obstacles holding it back are
removed. Thus, for arousal of the slumbering spirit within man
and the leading of it to contemplation of the divine way, divine
grace either 1) directly acts upon it, and, in carrying out its
power, gives rhe opportunity to break the bonds that hold it, or

10 9
 THE PATH TO SALVATION

2) indirectly acts on it, shaking the layers and meshes off of it

and thereby giving it the freedom to assume irs rightful position.
Divine grace acting directly on the spirit ofman
The divine grace that is everywhere-present and fills all
things directly inspires the spirit of man, impressing thoughts
and feelings upon it that turn it away from all finite things
and toward another better, albeit invisible and mysterious
world. The general characteristic of such arousals is dissatisfac­
tion with oneself and everything pertaining to oneself, and
anguish over something. The person is not satisfied by any­
thing around him; not by his accomplishments or possessions,
even if he has incalculable wealth; and he walks around as if
heart-broken. Because he finds no consolation in visible
things, he turns to the invisible, and receives it with a readi­
ness to acquire it for himself sincerely and to give himself over
to It.
Many who have asked the question, "What does all this end
with and where does it lead?" have left everything and changed
not only their feelings and behavior, bur also their way of life.
There have been instances where such dissatisfaction was ex­
pressed primarily in the intellectual aspect, as with Jus tin Martyr,
who primarily sought the light of knowledge of the Divine
Essence. Sometimes the dissatisfaction is expressed in the appe­
titive aspect, as with Blessed Augustine, who primarily sought
peace for his troubled heart. Sometimes, perhaps most often,
the dissatisfaction is expressed in the incensive aspect, in the
conscience, as with the robbers Moses and David of
Hermopolis. There have been numerous cases where the inner
abode of the spirit was suddenly illumined, and an inclination
was instilled that turned the spirit onto another path. Thou ...
canst not tell whence it cometh , and whither it goeth, the Saviour
said about this Qn. 3:8).

IIO
 THE SPECIAL ACTIONS OF DIVINE G RACE

Often the spirit is awakened by a past memory. Mary, the

niece of Abraham the Recluse, was converted in this way; 1 so
was a disciple of St. John the Apostle, who was perishing in
dissolution,2 and also Sr. Theophilus the Peniranr, the church
steward. From somewhere something enters within and the
voice of the conscience distinctly utters: "Remember from
where you have fallen," which totally overwhelms the person
who has forgotten. One may attribute all conversions after
youthful falls to this. There is no doubt that even these changes
are prepared by divine economy in a roundabout way through
various events which dispose one to accept the action of grace.
That is why here, too, the spontaneity of the conversion is only
relative. On the other hand, it is also necessary to know that
every arousal by grace is revealed in inclinations similar to these
and in awakenings of our spirit. Grace, though it be through a
visible medium, is nonetheless always invisible and directly
touches the spirit and draws it from the bonds that torment it
into the divine light, into the realm of divine life.

Divine grace acting indirectly on the spirit ofman

All means pertaining to this category are directed toward
breaking spiritual bonds. Give the spirit freedom, and it will of
its own accord start running toward that from which it comes,
toward God. Spiritual bonds, as we saw, are interconnected,
being composed of: 1) self-indulgence, 2) the world; 3) the devil.
The destructive actions of grace when it awakens the spirit are
directed against these.

1. See "The Life of Sr. Mary the Harlo t" in The Desert Fathers, trans la ted
by Helen Waddell (Ann Arbor: The University of Michigan Press, 1 9 5 7 )
,
pp. 1 90-2 0 1 .
2 . See Eusebius, The History of the Church, translated by G .A
.
Williamson (New York: Penguin Books, 1 965), pp. 1 28- 1 3 1 .

II I
 THE PATH TO SALVATION

1) Self-indulgence. The bonds with the closest grip on the

spirit are those of the comprehensive, dominating self-indul­
gence in our physical-mental aspect. These bonds are the point
of contact for other bonds that come from the world and devil.
That is why destroying them is so important, although doing
so is very difficult and complicated. Because the nonbeliever
lives entirely in the physical and mental, the bonds from this
aspect expand and become variously and intricately interwoven
ro the full extent of the physical-mental life.
To understand how these bonds are broken, it is necessary
to understand that that with which this life is affiliated, that
which nourishes it, and that in which it chiefly expresses itself,
constitutes a firm support for it. & the support becomes secure,
this life becomes established and does not fear destruction or
even contemplate it. For example, when someone gives himself
up to art, worldliness, or even learning, and lives in it, he
becomes dependent upon it and abides in it with all his strength,
thoughts, and hopes. Because the entire self-indulgent life sub­
sequently proceeds from this and binds the spirit, the support
of self-indulgence naturally becomes a firm and strong founda­
tion for the bonds that are imposed on the spirit, like a point to
which these bonds are attached. Therefore, to reverse this and
free the spirit from the bonds of self-indulgence, the divine
arousing grace usually destroys the supports on which self-in­
dulgent selfishness rests. After it has shaken the supports in the
foundation, grace weakens the bonds and gives the tormented,
weary spirit an opportunity to lift its head.
Our self-indulgence has many supports. It is indeed part of
our nature; that is, in the body and soul, in our external life and
our entire way of life in general. Such indulgence of the flesh
comes in various forms. For example, there is sensuality, luxury,
lustfulness, love of merrymaking, fondness for pleasure, trouble
and care over everyday things, love of honor, love of power,

II2
 THE SPECIAL ACTIONS OF DIVINE GRACE

perceptible success in one's affairs, and prosperity. There is a

desire to be ourwardly attractive, have valuable connections, and
be sophisticated in external relations. There is a fondness for the
arts, learning, and ventures. All this in the various forms consti­
tutes a firm support for our selfishness, which, with certainty in
its reliability and solidity, calmly rests upon it and, being amply
nourished, grows from day to day, in one way chiefly in one
person, in another way in someone else.
By directing irs power toward destruction of this support on
which the sinner's selfishness has established itself and rests,
divine, salvific grace carries out the following to awaken the
sinner from his slumber: He who is enslaved by pleasing the
flesh shall fall ill, and, by weakening the flesh, shall give the spirit
freedom and power to come to its senses and become sober. He
who is preoccupied with his own attractiveness and strength
shall be deprived of this attractiveness and kept in a state of utter
exhaustion. He who finds refuge in his own power and strength
shall be subject to slavery and humiliation. He who relies greatly
on wealth shall have it taken from him. He who shows off great
learnedness shall be put to shame. He who relies on solid
personal connections shall have them cut off. He who counts
on the permanence of the order established around him shall
have it destroyed by the death of people he knows or the loss of
essential material possessions. Is there any way to sober up those
kept in the bonds of indifference through ourward happiness
other than by sorrows and grief? Isn't our life filled with
misfortunes so that it may assist with the divine intention of
keeping us sober?
Each destruction of the supports of indifferent self-indul­
gence constitutes a turning point in life, which, because it is
always unexpected, operates in an overwhelming and salvific
manner. The sense that one's life is in danger operates strongest
of all in this respect. This sense weakens all bonds and kills

11 3
 THE PATH TO SALVATION

selfishness at the very root; the person does not know where to
run. The sense of total abandonment is of the same character
and special circumstance. Both senses leave a person alone with
himself. From himself, the most miserable of creatures, he
immediately turns to God.
2) The second bonds ofthe spirit are imposed from the world
and lie closer to the surface than the first. The world, with its
concepts, principles and rules, in general with its entire system
made into immutable law, lays a heavy, authoritarian hand on
each of its offspring. As a result, no one dares even to think of
rebelling against it or renouncing its power. Everyone venerates
it and adheres to its rules with such timidity. A violation of these
rules is considered as a criminal act. The world is not a person,
but its spirit in some way stands firm on the earth, influences
us, and holds us as if with bonds. It is evident that its power is
psychological and imaginative, not real or physical. Conse­
quently, one has only to dispel this imaginative power of the
world, and the opportunity for abstaining from its charms
becomes more likely for us. That is how salvific divine economy
operates 10 us.
It is with this purpose that it continually maintains two
other sacred, divine worlds in the presence of the world and
ourselves. Through them, divine economy constantly reiterates
the emptiness of worldly life by calling it to our attention and
allowing us to perceive it more keenly. The two divine worlds
are visible nature and the divine Church. Experience shows how
frequently the mind, obscured by worldly ways, becomes sober
through contemplation of divine creation or by entering the
Church. For example, a man standing at a window and looking
at a tree in the winter came to his senses. Another man, after a
disturbing conversation, and having sensed the sweetness of
peace of mind in a church, abandoned his former ways and
dedicated himself to the service of God.

II4
 TH E SPECIAL ACTIONS OF DIVIN E GRACE

Visible nature and the temple of God have not only often
brought sense and sobriety to indi fferent and sinful Christians,
but have converted even pagans to true worship of God and
devotion to Him. The word Hosanna fell on the heart of one
woman and made her a Christian. The conversion of our
forbears ' was decisively confirmed by the action of the Church
on them. The contemplation of the beauties of the visible
creation of God converted the Great Martyr Barbara from the
flesh. Their power and influence come from the fact that they
vividly and perceptibly offer the best, most blissful way of life
for a spirit that is wearied, exhausted, fatigued and tortured by
the vanity of the world. By suddenly infusing the spirit with the
joy of such a life, they convince a person that by giving himself
over to the dominion of this world, he only distresses and
torments himself, that complete happiness is to be found in the
other world, and that if cooperation with this world is so
tormenting now, what is to be expected afterward?
The call to the divine world and the tearing away from the
world of vanity is engendered by this process. Sometimes the
process is in the form of a strong rupture, and sometimes it is
gradual. Bur finally, nature and the Church completely wrench
the human spirit from the bonds of the world. In this capacity,
they dispel, dissipate, and oust the charms of the world of vanity
with its many illusions. It is for this reason that the Lord places
them in such relation with us, so they may act upon us all more
often and unceasingly, presenting the contrast of one life with
the other in the most striking fashion.
The second way of extrication from worldly bonds consists
in having life presented through the grace of the Divine All­
Providencer to someone in a way completely contrary to that to
which he is accustomed. All conversions by means of martyrdom,

I . Saints Vladimir and Olga.

11 5
 THE PATH TO SALVATIO N

of whi ch there are innumerable examples, are particularly

relevan t to this. Sometimes the feat of martyrdom of a single
person has convened entire villages and towns. The presence of
a moral power from another world unlike our own is evident
here. Sometimes defeat seemed certain, but wasn't; the one
undergoing martyrdom remained invincible, of good cheer,
oblivious to everything going on around him.
A sudden understanding of this contrary presentation oflife
strikes the mind and dispels within it the fascination of the
present ways of one's life. An example of this is the conversion
of the robber by the Emperor Maurice, who, instead of punish­
ing him, treated him kindly as if he were a man worthy of such
treatment. Another is the conversion of a profligate woman,
who was asked by another woman to pray for and return to life
her only son who had died. Another profligate woman repented
after sighting monks who were humbly occupied with prayer
and godly thought, while she had been giving herself up to
luxury and debauchery in the very same house.
All conversions by examples oflife belong in this category.
The power of action of these lies in the fact that one encounters
satisfied, peaceful persons who do not have the pleasures or
soothing items abundantly possessed by others who find neither
satisfaction nor peace. From this comes disillusionment and a
change of life.
The third way of withdrawing from the world is by disgrac­
ing it in front of its children. Julian [the Apostate] exalted
himself above all; he fiercely rose up against the Christians and
threatened to suppress them with all his might. But then he fell
unexpectedly. This not only confirmed the believers, but many
nonbelievers also convened to the true God. An entire village
rose up against St. Macari us [the Great] because offalse witness;
it beat him, tortured him, inflicted punishment on him, and the
world triumphed. But then the truth was revealed, disgraced

II6
 THE SPECIAL ACTIONS OF DIVINE GRACE

everyone, and returned rhem ro rhe reverence and fear of God.

All instances of bringing people ro rheir senses through rhe falls
and unexpected death of rhe mighry and great of rhe world are
in rhis category. The disgrace of rhe world diminishes ir in from
of irs adherents, exposing irs powerlessness. On rhe one hand,
this turns rhem away from ir; on the other hand, ir gives rhem
rhe courage ro resist ir.
Fourthly, ir often happens rhar in the end, the world itself
prods and drives one away from ir seemingly of irs own accord,
because ir does nor satisfy expectations or ir disappoints them.
We seek happiness; bur in rhe world there is only glory, honor,
power, wealrh, pleasure, none of which satisfies the seeker. The
discriminating person soon notices rhe deception and comes ro
his senses. We see rhar many of rhe godly saints, after examining
rhe vaniry and confusion of rhe world, withdrew from ir and
resolurely devoted themselves ro God. The Prodigal Son in rhe
parable said, I perish with hunger (Lk. 1 5: 1 7) .
3 ) The third bonds of the spirit come from saran and his
demons. They are invisible and coincide for rhe most parr wirh
rhe bonds of self-indulgence and rhe world, which saran
strengthens wirh his influence, and through which he holds rhe
mind in darkness. Bur there is something rhar comes direcrly
from saran, a vague faintheartedness and fear which can confuse
the soul of rhe sinner ar any rime, and especially when he thinks
about the good. This is like when a master threatens his servant
who has done something against his will or plans. From satan
come various kinds of spiritual flarrery. For example, some
people have excessive, unfounded hope in divine mercy; this
hope is nor sober, bur becomes more and more embedded in a
love of sin. Ar the opposite end are people who have despair
wirh doubt and disbelief. Such people are self-assured, and
possess a self-righteousness rhar deadens any feeling of repen­
tance.

I I7
 THE PATH TO SALVATION

Yes, there is very much that comes directly from satan,

although it is difficult to pinpoint. But everything sinful must
be attributed to him as the source, because he is the king of the
sinful world. One of his cunning ruses is to conceal himself.
That is, he gives sinners the assurance that he is not there, the
consequence of which he acts willfully and with ferocity within
the sinful soul. He composes and suggests sinful urges toward
nature, disposing sinners to grumble about God, Who forbids
what is ostensibly natural and Who decrees that their strength
is not sufficient to endure it.
Divine grace, which brings a person to his senses, frequently
snatches sinners from the jaws of the hell of satanic disgrace. It
has exposed satan to shame and subjected him to derision,
revealing his powerlessness and folly, and unmasking his guile.
Thus was he shamed in the person of Simon the Magus, Sr.
Cyprian of Antioch and many others. All such instances were
accompanied by the conversion and enlightenment of many
who were blind. In the days of the Lord on earth, demons, the
source of disbelief and doubt, became prophets of faith. And
the holy martyrs, through the power of All-Mighty God, often
forced both the father and children of lies to speak the truth
through statues.
This discovery of the crafty one's intrigues leads a sinner to
the certainty that he is in malicious, hostile hands, that he is
being duped into harming himself, that he is being deceitfully
led down some gloomy path toward destruction, and that the
demons want to rejoice in this. This inevitably engenders a sense
offear for one's own well-being, caution, suspicion, an aversion
to the sly one and his inventions, the vices and passions, and to
one's entire former life. From here it is a close transition to the
Source of truth, good, and bliss: that is, to God.

II8
 3 · THE WORD OF GOD REPLACES ALL
METHODS SHOWN

These, then, are the ways and means by which divine grace
acts on the human spirit, extricates it from irs unnatural bonds,
and brings it face to face with another, better life in which there
is joy and peace. It is obvious, however, that all these ways and
means are in and of themselves incomplete, as ifsomething were
being held back. For example, if the thirst for something better
has been engendered, where is this something better and how
may it be attained? Or if someone has been struck by the fear
of death and judgment, what should he do to rid himself of
misfortune?
It is rhe same with all other instances, roo. They are nor
obvious. An additional method for realization must be applied
to everything. That method is preaching the Word. Indeed,
the Word of God in irs various forms supplements all the
methods shown, clarifying them and indicating their ultimate
goal. Without this Word, the methods still leave a person in a
somewhat uncertain condition, and therefore do nor accom­
plish everything they are supposed to. The Apostle Paul was
enlightened by a heavenly phenomenon. Bur the Lord did nor
accomplish everything in him here, and said, "Go to Ananias
and he will tell you what to do." Justin Martyr, the Great
Martyr Barbara, and loasaph the Prince saw falsehood, bur in
order to know the truth, they needed special guides and inter­
preters. That is why the following is set our by the Lord
Providencer as law: God commandeth all men everywhere to
repent (Acts 1 7:30). Faith cometh by hearing, and hearing by
the word ofGod (Rom. 1 0: 1 7) . This word from rhe Apostles is
proclaimed now throughout all ends of earth through their
successors.

II 9
 THE PATH TO SALVATIO N

Here it is essential to proclaim the story of the universal,

divine way of salvation, to tell of well-known persons and places
to which one who has been aroused should turn for interpreta­
tion, so he will not waste that arousal or stray off course from
it, wasting time and energy fruitlessly. Catechistic teaching must
be heard unceasingly, and indeed, is heard, in Church. True
believers will become established more firmly through it,
whereas the fallen and the aroused will have an immediate, true
guidebook. How vitally important is the dury of priests to
proclaim God's salvific ways at any time, without an overreli­
ance on presupposed general knowledge!
The Word of God, however, not only enhances all the
methods shown; it can also replace them. It arouses more fully
and distinctly. Through its affiniry with the spirit, which also
comes from God, it passes inwardly, to the division of soul and
spirit. It enlivens the latter, and inseminates it so that acts of the
spiritual life may come to fruition (that is why the Word is also
called seed) . The arousing force of it is the more significant in
that it acts at once on the entire person, on his entire being: his
body, soul, and spirit. Sound, or the audible component of the
Word, strikes the hearing, and a thought occupies the soul. The
invisible energy concealed inside this thought touches the soul,
which, if it is attentive, after the Word has safely passed the
rough barriers of body and soul, becomes aroused, and, by
exerting effort, it bursts the bonds that hold it.
The Word of God arouses through the methods shown; that
is, either by a very vivid demonstration of the divine way to the
consciousness, or by conveyance of the spirit into the conscious­
ness through destruction of the obstacles that impede it. For
example, an elderly servant said in simpliciry to his ailing master,
"No matter how much you struggle, papa, death will still come,"
and by this he aroused him to repentance. Another person read
the following beneath a depiction of the crucified Lord: "Here

120
 THE SPECIAL ACTIONS OF DIVINE GRACE

is what I have done for you; what have you done for me?" and
he awoke from his slumber. St. Pelagia heard about death,
j udgment, and the bitter lot of sinners, and left her sinful life.
Prince Vladimir, Equal-to-the-Apostles, was converted by a
description of the entire divine way, beginning from the cre­
ation of the world to the end of all things, the dread j udgment,
and the eternal fate of the righteous and the evil.
What is more, the preaching of the holy Apostles, those who
followed them and all preachers of the Gospel in general has
consisted of a simple presentation of the truth, without any
philosophizing. St. Paul the Apostle says of himself that his
speech and preaching were not with enticing words of man's
wisdom, but in the simple telling of salvation through our Lord
Jesus Christ, Who was crucified on the Cross (cf. I Corinthians
2:2-4) . One could say that this is the most natural method of
action through the Word: to depict the truth as it is, not
cluttering it with intellectual concepts and especially speculation
about probabilities.
Truth is akin to the spirit. When it is uttered simply and
sincerely, truth finds the spirit. When it is surrounded by
images and is figurative and embellished, it remains in the
imagination. When it is encumbered with concepts and argu­
ments, it is detained in the intellect or soul, not reaching the
spirit, which is left empty. One could say that all unfruitful
preaching is on account of the intellectualizing that fills it.
Just explain the truth in a simple way; say what it is, and the
spirit will be overcome. A Jew was reading the Gospel and was
converted, because he saw the truth in a simple Gospel story.
In general, the maj ority of free-thinkers were converted
through a clear consciousness of divine things, by the instruc­
tion of the Word of God, living or written. The truth dispels
the gloom of vain thoughts, refreshes the soul, enlightens the
spiri t. One could with great benefit make more often, in gen-

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 THE PATH TO SALVATION

eral conversation, a brief examination of how everything

began, how it will end, and why.
On the other hand, the spirit's barriers are often overcome
by the power of the Word, and it is given freedom. Thus, St.
Anthony the Great heard about the insignificance of earthly joys
and left everything. A certain youth heard the parable of the
Prodigal Son and he himselfrepented. Many married saints have
turned their spouses toward a blameless, pure life through a
depiction of worldly vanity.
In general, the presentation of the divine way, on the one
hand, is a revelation of various wonders, and on the other hand,
fills the spirit with the fullness of the understanding ofsalvation,
or with a clear and persuasive knowledge of the path ofsalvation,
against which the stubbornness of the heart resists only rarely.
If very many people do not act with the proper urgency, but
instead remain in slumber and unconcern, it is because they do
not know the truths of salvation, or know them incompletely.
The fullness of knowledge is triumphant, for then there is no
place for the cunning heart to hide.
By virtue of its comprehensive general suitability for awak­
ening sinners, the Word of God goes throughout the world and
reaches our ears in various forms. It is heard unceasingly in
churches at every divine service, and outside churches in every
religious ceremony. It is heard in the sermons of the Fathers and
in every enlightening book. It is heard in wholesome discussions
and in popular, edifying sayings. It is in schools, pictures, and
every visible object that represents spiritual truths. Judging by
this, we are surrounded by the Word of God and filled with it
from all sides. From everywhere the trumpet sounds come to us
for the destruction of the strongholds of sin, as for the walls of
Jericho. The Word of God has already shown and continually
shows its triumphant power over the human heart. It is neces­
sary only to take care that the paths by which the Word of God
 THE SPECIAL ACTIONS OF DIVINE GRACE

is disseminated are maintained without interruption, so that

true preaching does not cease, divine worship is fulfilled accord­
ing to rite and in an edifying manner, iconography is uplifting
and pious, and the singing is sober, simple , and reverent. The
fulfillment of this is the responsibility of those who serve at the
altars. That is why they are the most necessary and powerful
weapons for the conversion of sinners in the hands of divine
Providence. It is necessary for them to acknowledge this and
speak out not just in churches, but also in homes, using every
opportunity both to describe the divine world, and to expose
the seduction of our soul by the illusions of the mind and body. 1

1. The best examples of this kind are from St. Tilmon of Zadonsk. To a
greater extent than anyone else, it seems, he comprehended that the best use
of the gifr of writing and speaking is ro rum it to the enlightenment and
awakening of sinners from slumber. Almost every arricle he wrote leads ro
this. Every sermon in church and every conversation should also be like this.

1 23
 Chapter Six
The Usual Order ofthe Gift of
Awakening Grace
It has already been noted that among the many different
actions of grace that awaken us, one that is particularly worthy
of attention is that kind which God uses to awaken a sinner who
previously experienced such an awakening but again has fallen
into sin, most decisively falling into his usual morral sins. The
more often these falls are repeated the weaker the corrective
impulse becomes, because his heart becomes as it were accus­
tomed to falling, and sinful falls pass into the realm of everyday
occurrences of the soul's life.
Along with such a diminution, it ceases to be an energetic
feeling according to its true character, approaching ever nearer
the realm of thought, and finally becoming nothing more than
a simple thought and recollection. This thought is accepted for
a while in agreement, but then is only tolerated, albeit without
displeasure, bur coldly, without any particular attention. After
this it becomes tiresome, something to be removed as quickly
as possible. Finally it becomes unpleasant and repugnant-the
sinner not only dislikes it, but hates it, hounds it and persecutes
it. Correspondingly, the conviction that a better spiritual life is
even necessary begins to fall away. At first the need of change
appears as only probable. Later it becomes veiled in doubts in
the form of questions about its various aspects, and yet later it
appears even more useless and extraneous. Finally, the inward
decision is made to "live as you like-it is alright to live this way.

1 24
 THE GIFT OF AWAKENING GRACE

All of the rest is j ust excessive trouble." Here is where a man has
fallen into the depths of evil and carelessness. His state is that
of one who had never once been awakened.
Clearly this man's salvation is in great danger. God's
mercy is great, but even it may not be able to do anything
with him. He is like the soil that has many times drunk the
falling rain yet remains fruitless, and has become nigh unto
cursing (Heb. 6:8) . 1 It is this result of not enduring in a well­
ordered life, along with the need for grace-filled awakening,
that should be particularly impressed upon the memories of
those who need it. True, the movements of divine grace are
not limited to measurements or defi n itions, but they are at
times in agreement. Therefore, although we must not despair
of the possibility for our conversion and salvation no matter
how weak is the call for conversion to a virtuous life, we must
always think timidly and fearfully of our weak condition.
Might we have sunk so far that we have reached the final
opportunity to receive a grace-filled awakening? Could we
have barred all inroads that divine grace, ever desiring our
salvation, might take to act upon us? Is this the last time that
grace may be drawing nigh unto us with the aim of bringing
us to our senses and putting a stop to our disgraceful condi­
tion? Thus, as weak as such a call may be, we must ever more
speedily rush to make use of it with all firmness of intention,
though this may require more discernment, and intensify it to
the fullest extent of human freedom. Obviously, such intensi­
fication is nothing other than the opening up of ourselves to
this seeking and sought-for grace. We must open up, for
through our falls we have become more and more hardened
and closed to grace, in first one and then another respect.

1 . But that which beareth thorns is rejected, and is nigh unto cursing; whose
end is to be burned.

12 5
 THE PATH TO SALVATION

We will now explain how to receive the grace in order that

it might reach its original energy level, for we must assume that
the person will grow according to his receptivity to the spiritual
stimulation coming to him. While the newly awakened one
performs everything zealously, quickly, and ardently, the other's
work is cold, languorous, full of difficulties. It is as if grace has
abandoned him so that he might feel how precious faithful
obedience to God is for the one He calls, and so that he will be
more inclined to value God's aid. The Lord preserves this desire.
He does nor grant a sudden renunciation but holds the man in
the midst of it, in a laborious state, inclining him neither in one
direction nor the other, in order to rest his zeal and develop his
desire and resolve. Only then will rhe rested one truly renounce
his sin.
These features we have presented with the intention of
differentiating between the two kinds of actions of God's
grace, one of which the Lord says: Behold I stand at the door
and knock (Rev. 3:20), and about the other: seek and you shall
find; knock, and it shall be opened unto you (Lk. 1 1 :9). We
have already described the first image. As for the second, there
remains the question: How should we seek and on what must
we knock?
In extraordinary situations the grace of God acts quickly and
decisively, as we can see for example in the lives of the Apostle
Paul, Sr. Mary of Egypt, and others. But in the usual order of
things, the conversion will most often occur simply as the
thought comes to a person to change his life and improve
himself in his dealings with others and his inward inclinations.
The thought comes-but how it needs to be strengthened so
that it might prevail over the soul! The majority of the time such
beneficial thoughts remain fruitless-not through any fault of
their own, but owing rather to the inappropriate response of the
person whose soul has been visited.

126
 I. PROCRASTINATION : A COMMON AILMENT

The main problem with these thoughts about one's sinful­

ness is that they are left unfulfilled, and are put off day after day.
Procrastination is a common ailment and the chief reason for
incorrigibility. Everyone says: "I will have time later," and
remains fixed in old habits of unvirtuous life. Thus, when the
good thought comes to change, seize it, take it up-that is why
it was sent to you. With this goal in mind, first of all drive away
procrastination.
Drive away procrastination. Never permit yourself to say: "I
will do it tomorrow or some other time," but begin your task
this very hour. Take up the weapon of good judgment, and to
its aid:
1 ) Clearly imagine the senselessness, folly and danger of
procrastination. You say: "later," but later it will be even
harder to do, because you will become even more accustomed
to the sin, and your sinful situations and connections will
become even more involved. But what point is there for one
who is entangled to become more and more entangled, think­
ing all the while that it will be just as easy later as now to
disentangle oneself? If you have already understood that you
must not stay the way you are, then why tarry? After all, God
may finally say: ye have become loathsome to me, I will no more
pardon your sins (Is. 1 : 14), and you may pass beyond the point
of no return. This is such a catastrophe that no labor can be
justifiably stinted in order to avoid it. If care is conscientiously
taken to imagine this clearly and energetically, then all those
who labor over their souls will naturally turn away from pro­
crastination, for procrastination will have no internal propo­
nent. You will see that it is your enemy, and you will look at
it with disdain.

1 27
 THE PATH TO SALVATION

2) We procrastinate because the beneficial thought that had

visited us still remains in us as nothing more than a thought,
not yet having attracted our sympathy; and it does not motivate
us.
The thought has come to us amongst all our other interests,
like a strange guest, beckoning from afar, and without making
any impression on us. It is your business to lead it deeper into
the soul and take note of its value and attraction. Thus you must
place it in the forefront, picture its veracity and the joy and
loftiness that it promises, assure yourself that it is easy to
accomplish. A beneficial thought is feeble and does not attract
the hean because the head contains different plans and more
interesting subjects, according to the thoughts previously
therein entertained. So call it all into account and differentiate
dispassionately. Nothing can compare with what the beneficial
thought represents-everything else finds itself far, far in rhe
background. The beneficial thought will stand alone, and being
singular and beautiful, it attracts.
3) We suffer from procrastination mostly because at that
moment we allow our energies to wane, indulge our laziness,
our slackness, sleepiness, and indecisiveness in our powers of
thought and activity. You can take hold of yourself from the
other side-energetically imagine how humiliating it is to allow
this in everyday affairs. It is even more so in the matter of your
salvation, for which you should always prove lively and quick
to act. It is shameful to allow the opposite, shameful to put off
until tomorrow what can and should be done today.
Use this and similar exercises to drive away procrastination.
Whoever is able to do this, do it. If a beneficial thought has
come, convince yourself to fulfill it, incline yourself and force
yourself to do right away as it tells you to do. It is futile to offer
any further advice to one who has put off the matter until
another day.

128
 2. HABITS AND INCLINATIONS THAT
IMPRISON A PERSON IN SIN

Let us suppose that a beneficial thought has been accepted

by and occupies our attention. Now we must hasten to lead it
to a level ofawakening at which it will become a strong linchpin,
easily and powerfully leading all our inward parts into action.
For this we must give it a wide berth to pass inward, and for that
we must perform, let us say, an operation on ourselves as the
most necessary and most effective preparation for awakening.
Such an operation should be in opposition to those subtle
nets, or against the habits and inclinations that imprison a
person in sin. Sin entangles a soul by its many nets, or hides
itself from the soul by its many coverings; because sin is ugly in
and of itself, and one glance finds it repulsive. The covering that
is deepest and closest to the heart is comprised of self-deception,
insensitivity and carelessness; over them and closer to the surface
lie absent-mindedness and much-caring, the chief players, which
hide and feed sin and sinful habits and conditions. The upper­
most covering is prevalence oftheflesh, which is the most visible
covering, no less strong and significant.
The first covering (self-deception, insensitivity and care­
lessness) is the essential one. It prevents the person from see­
ing the danger of his condition and undercuts his desire to
change. The second two are essentially only instruments­
they only magnify and support the sinful condition. When
divine grace comes unto the separation of soul and spirit, it
strikes directly against the first covering and tears it apart.
Under its action the sinful person is completely uncovered
and stands before his own consciousness in all his ugliness.
But when the person is seeking grace-filled awakening him­
self, he has to begin from the outside and work his way in.

12 9
 THE PATH TO SALVATION

Thus, ifyou want to properly contemplate the thought that

has been presented to you about your sinful life, begin by
removing the sinful coverings as one would remove layers of
earth in order to expose a treasure buried beneath.

The body
First of all, go after the body. Refuse it delights and plea­
sures, restrict indulgences in even the most natural needs;
lengthen the hour of vigil, decrease the usual amount of food,
add labor to labor. Mainly, in whatever way you want or are
able, lighten the flesh, thin its corpulence. Through this the
soul will free itself of the bonds of matter, will become more
energetic, lighter, and more receptive to good impressions.
The material body prevailing over the soul communicates to
the soul the body's lethargy and coldness. Physical ascetic
labors weaken these bonds and eliminate their effects. True,
not every sinner lives unrestrainedly and indulges the body.
Bur it would be hard to find an individual in normal life who
does not have something he would do well to refuse the body
once the desire for salvation touches his heart. And the goal is
very significant-it completely changes one's activity. What
you have done previously according to habit, or in support of
your usual occupations, you now begin to do with some
changes and additional austerity for the sake of salvation­
and there will be tangible resulrs.
Cares and scattered thoughts
The body burdens the soul from the outside; cares and
scattered thoughts wear it down from within. Let us suppose that
the flesh is already humbled-this, the first step, was taken. Bur
two barriers divide the soul from irs own self.
Cares do not leave any rime to work on oneself. When they
are present, you have one matter on your hands and ten more

130
 THE GIFT OF AWAKENING GRACE

in your head. That is why they push a person always further

onward, nor giving him the opportunity to look back and see
himself. Therefore, you must put aside cares for a time, all
without exception. You will rake up your usual affairs later on,
bur for now let them cease, fling them from your hands and
throw them our of your thoughts.
But once the cares have ceased, the whirlwind still remains
in the head-one thought after another, one in agreement,
another diametrically opposed. The soul is scattered, and the
mind swings in different directions and thus does not allow you
to retain anything lasting and steadfast. Collect your scattered
children into one, like a pastor gathers his flock, or like a glass
gathers scattered rays, and turn them back on yourself.
The desire to go deeper within yourself and work on your­
self, to cur off your scattered thoughts and cares, of course
inevitably requires the following means: solitude on one hand
and on the other, cessation of usual occupations both personal
and duty-related. First of all, this humbling of the flesh requires
a change in the way you satisfy your natural needs. In this light,
the most convenient time to change your life should be consid­
ered to be during a fast, especially Great Lent. Everything is set
up for this during Lent-at home, in church, and even in
society During this time everything is looked upon as prepa­
.1

ration for repentance. J usr the same, this does not mean that
when the beneficial thought has come to change your life, you
should pur off irs fulfillment until the Fast begins. Everything
required during this time can be fulfilled at any other rime, other
than the fasting. Bur when the holy Fast has arrived it is a sin
to miss the chance to take care for the salvation of your soul, as
it is often missed at another time. If anyone who has had the
salvific thought outside of the Fast to change his life, and whose
1 . Sr. Theophan is obviously speaking of an Orrhodox society, as in
pre-revolutionary Russia [trans. ) .

131
 THE PATH TO SALVATION

hinders him from carrying it our, it would be berrer for him ro

retreat for a time ro a monastery. There it will be easier for him
ro master himself.
Carelessness, insensitivity and blindness
Now you stand before your hearr. Before you is your inner
man, sunk in the deep slumber of carelessness, insensitivity and
blindness. Begin to awaken it. The beneficial thought that came
has already troubled it a little. Step up ro it with great good hope
and mighty mental exertion, collecting all your arrention, and
begin ro force on yourself various ideas, more or less strong and
startling, accepting them all into your inner state.
First of all remove the veils from the eyes ofyour"mind that
keep your mind in a state of blindness. If a person does not deny
sin and run from it, then that is because he does not know
himself and the danger he is in for the sake of his sin. If his eyes
were opened he would run from sin as he would run from a
house engulfed in flames. Such blindness is the result of inat­
tentiveness ro himself--the person does not know himself
because he has never entered inside himself, and has never
thought abour himself or his moral condition. Bur for the most
parr his blindness is supporred by certain prejudices concerning
himself. The person creates a net of thoughts, systematically
closing himself off to himself. Perhaps these thoughts are bur as
spider webs-that is, they are of the slightest probability, bur
the mind never rook them apart carefully, and the hearr speaks
very loudly of their reality and rrurhfulness. This is moral
delusion or prejudice which comes from the heart's intrusion
into things belonging ro the reason. That is why it is necessary
ro unite particular soberness ro deep attention at this moment,
renouncing every deceit of an evil heart. If the heart needs ro
feel something at this moment, let it feel it under the influence
of the mind's formulations, and not all by itself, sort of running

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 THE GIFT OF AWAKENING GRACE

ahead. Otherwise it will again force the reason to imagine things

as the heart likes; again it will force the reason to submit to the
heart, again bringing disorder to the understanding and, instead
of enlightening, it will only sink it into deeper blindness.

3· THOUGHT PROCESSES THAT KEEP ONE

I N B LINDNESS

Placing yourself now in such a situation, begin to bring out

onto neutral ground the various thought processes that keep you
in blindness, and subject them to a severe and unhypocritical
judgment.
Contenting yourselfwith saying '1 am a Christian "
I am a Christian, you say, and content yourself with this.
This is the first deceit-transferring to yourself the privileges
and promise of Christianity, without any care to root true
Christianity into yourself; or to ascribe to yourself that which
can only be acquired by your strength and inner worthiness.
Explain to yourself that it is illusory to hope in a name, that
God can raise a son of Abraham from a stone and can rake
away your promise at any time if the conditions for participat­
ing in them are not soon fulfilled. Mainly, clarify to yourself
what it means to be a Christian, unite yourself to this ideal,
and you will see just how stable is this buttress to your blind­
ness.
"After all, we are not the worst"
"After all, we are not the worst; we know a thing or two, and
if we judge anything we are after, we will be able to judge
correctly. We conduct our matters not without thoughtfulness
or tact, as others do." This is how some are deluded by their
psychological expertise. Others to the contrary are deluded by
physical perfection-strength, beauty, form. Both one and the

IJJ
 THE PATH TO SALVATION

other are more sharply blinded the higher they stand above those
around them. Assure yourself:
1 ) that natural perfections have no moral value whatsoever,
because they are not our own accomplishment, but are given to
us by God; everything natural is of even less value in Christian­
ity, because nature was corrupted by the fall. Sanctify all your
good qualities with faith in Christ the Saviour and a life accord­
ing to that faith, and only then view it as good.
2) Again-have you done everything you can and should
according to your gifts? You are responsible for more, because
you have been given more. The concern is not abilities, but their
application. Do you have anything to show for them? Does the
profit correspond to the expenditure?
3) As for any physical or incidental advantages there is
nothing to say. Sr. John Chrysostom somewhere exhibits one
man who praises another for his good looks, stateliness, wealth,
nice house, his excellent choice horses, etc.; and then directs the
following speech to him: "Why haven't you told me anything
about the man himself? All that you have described is not him."
4) But there is no reason to look at others-let us look after
ourselves. Everyone shall answer for himself. Look at your own
self and, cutting yourself off from others, j udge yourself only
without comparing yourself to others. But if you do want to
compare yourself with others, then compare yourself with the
holy God-pleasers. They are the living Christian law and exam­
ple for those who wish to be saved. If you judge yourself in
comparison to them, you will not make a mistake.

"We are not so bad"

We are not so bad: It seems that we are not doing anything
disgraceful, and others do not view us as bad, do not deprive us
of their respect and attention. And at that, these are not just
everyday people, but important individuals. The thickest and

1 34
 THE GIFT OF AWAKENING GRACE

m urkiest veil of blindness is the good appearance of external

behavior and external relationships! Make it clear to yourself
more impressively that the external is worthless without the
internal. External good behavior is the leaf, while internal good
disposition is the fruit. The fig tree leaves promised fruit, but
the Saviour, not finding any on the tree, cursed it. It is the same
with any externally well-ordered person who stands before
God's face without a sincerely good and God-fearing heart. Son,
give me thy heart (Prov. 23:26), said the Lord to the Wise One
[Solomon] . From the heart comes all good and all evil. As you
are at heart, so are you before the Lord. Ifyou are proud at heart,
then no matter how humble you act on the outside, the Lord
will still see you as proud. Thus it is with everything else. And
the judgment of others is deceptive. Other people do not know
us bur relate to us well, either because they suppose that we are
good, or they follow the rules of decency. Does it not happen
that those who are near_ us see our badness bur do not hint of
this to us for their own reasons? Does it not also happen that
other people, seeing the bad in others, praise them for it and
thereby ascribe a certain zest to misbehavior? Their foolish
listener goes on without stopping, sinking deeper and deeper
into evil and badness; for when a person sees those around him
smiling with pleasure at his actions, he continues in his evil ways
with a certain self-satisfaction. Would we not also do the same
if we should listen so carefully to other people's judgment of us?!

"So, there is badness in me-am I the only one?"

"Well, so there is badness in me-Am I the only one?
So-and-so is the same way, and so is that other one, and even
this other one. And there are plenty of bad people, even worse
than me . . . . " Thus do we blind ourselves with the ordinariness
of sin around us. Explain to yourself that the large number of
sinners does not change the law of righteousness and does not

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 THE PATH TO SALVATION

relieve anyone's responsibility. God does not look at numbers.

If everyone has sinned, He will punish everyone. Look at how
many people were born before the flood, and all perished except
for eight souls. In Sodom and Gomorrah five cities were con­
sumed by fire from heaven, and no one was saved except for Lot
and his daughters. The torments in hell will be no easier just
because so many are being tormented there-on the contrary,
won't this only intensify the suffering of each one?

4- CEASE MAKING EXCUSES IN SINS AND

WORK ON YOUR BLINDNESS

With these and similar thought processes, hasten to disperse

the mist of prejudicial reasoning which keeps you in blindness
and does not allow you to look at yourself as you should. Make
this the goal of this chief work on yourself-to bring yourself
to the point of realizing your dangerous condition. You will
come to this naturally when you begin to take away one false
support after another for your blindness. Little by little you will
begin to destroy the empty hopes about your own self or
anything ofyour own; little by little you will cease making excuses
in sins, that is, the tendency to j ustify yourself always and in
everything. Assure yourselfthat your Christianity does not mean
anything; that if you are bad, your mental and physical perfec­
tions reproach you rather than j ustify you; that your good
external behavior is but a God-hating show if your heart is not
in good order; that neither the praise of others nor your wide
circle of friends in sin will protect you from God's j udgment
and wrath. Little by little you will separate from your thoughts,
and there will remain only one-one thought before the gaze
of your mind and conscience, which will speak loudly against
you, especially after you have united yourself with that which
you are expected to be in Christ. You will find that you have
 THE GIFT OF AWAKENING GRACE

strayed far away from your first-created image. Subsequently, if

your consciousness does not work evil against you, you will
naturally become timid about yourself. Cut off from everyone
and deprived of all your supports, you should be stunned by the
sense of danger you are in. You should strive in any way you can
before this extreme state to work on your blindness. The renewal
of chis feeling is always the threshold of sin's retreat, just as in war
the wavering of enemy ranks is a sign that they will soon flee.

5· HOW TO SOFTEN YOUR INSENSITIVE HEART

At the very onset of even a slight sense of your sinfulness

and the danger of remaining in it, delve ever deeper into yourself,
and with even greater force of thought conquer yourself with
threats and sobering ideas; using them, shake up and soften your
insensitive heart, as a heavy hammer softens a rough stone.
Remember yourfate
Remember your fate. Say to yourself: "Alas, soon will come
death. "Another man you know dies; any time it could be your
hour. Do not estrange yourself from chis hour of death. Con­
vince yourself that the angel of death has already been sent; he
is coming, and draws near. Or imagine yourself to be a person
who stands with a sword drawn over his head, ready to cut it
off. Then imagine clearly what will happen to you at the rime
of death and afterwards. The judge standeth before the door
Qames 5:9) . Your secret sins will be reproached before all the
angels and saints. There, before everyone's face, you will stand
alone with your deeds. They will either condemn you or justify
you. And what is Paradise, what is hell? In Paradise is in­
. . .

describable blessedness; in hell is torment without consolation

or end-it bears the seal of God's final rejection. Feel all this
vividly and force yourself to remain in it until you are filled with
fear and trembling.
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 THE PATH TO SALVATION

Turn to God andplace yourselfbefore him

Then ru rn to God and place yourself, defiled and weighed
down by m any sins, before the face of Him, the omnipresent,
omniscient, all-gracious and long-suffering! Will you still offend
the eye of God with your loathsome, sinful appearance? Will
you yet turn your ignoble back to Him Who bestows all things
from all sides? Will you yet close your ears to the fatherly voice
that mercifully calls to you? Will you yet turn away the hand
stretched out to receive you? Bring this absurdity to your senses
and hasten to awaken and strengthen within yourselfgodly pity
and sorrow.
Ascend in thought upon Golgotha and crucifY yourself
Remember that you are a Christian, redeemed by the blood
of Christ, cleansed with the water ofBaptism. You have received
the gift of the Holy Spirit; you have sat at the table of the Lord
and are nourished by His Body and Blood. And you have flouted
all this for the sake of sin that destroys you! Ascend in thought
upon Golgotha, and understand what your sins have cost. Will
you really still wound the head of the Lord with the thorns of
your sins? Will you still nail Him to the Cross, pierce His side
and mock His long-suffering? Or perhaps you do not see that
by sinning you participate in tormenting the Saviour, and
thereby share a part in the tormentors' lot. But if you abandon
sin and repent you will partake of the power of His death.
Choose one or the other: either crucify H im, then perish
eternally-or crucify yourself, and inherit eternal life with Him.
Consider the sin you cling to-abhor and reject it
Consider further what that sin you cling to is. It is an evil
more disastrous than all evils. It separates you from God, wreaks
havoc on your soul and body, torments your conscience, brings
upon you God's punishment in life and at death; and after death
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 THE GIFT OF AWAKENING GRACE

it sends you to hell, closing Paradise to you forever. What a

monster it is to people! Bring to your senses all the evil of sin,
and force yourself to abhor it and reject it.
Look at sin from the devil's point ofview
Finally, look at sin from the point of view of the devil,
who was its first creator and propagator, and see for whom
you work by sinning. God has done and will do everything
for you, but you do not want to please Him. The devil has
done nothing for you, only tyrannizes you with sin, but you
willingly and indefatigably work for him. You befriend him
through sin, and he does evil to you through it. He entices
you to sin by promising its sweetness, but those who fall into
sin he torments and tortures. Here he convinces you that your
sins are nothing, but there he will present them to your re­
proach, as major points. He trembles with evil joy when
someone falls into nets of sin and gets stuck in them. Realize
all this and arouse yourself to hatred for this man-hater and all
his works.
When you will thus press into your heart one after another
contrition-producing and softening feelings-horror and fear,
sorrow and regret, repugnance and hatred of sin-little by little
your heart will warm up and begin to move, and after it your
enfeebled will will begin to strain itself and spring into action.
As volts of electricity communicate a certain tension and stim­
ulation to the body, or as the cool, clean morning air commu­
nicates freshness and energy, so does this feeling that fills the
soul awaken slumbering energy and renew the call and willing­
ness to escape your dangerous condition. These will be the
beginnings of your active care for your own salvation. Rush
decisively this very instant.

1 39
 6. HOW TO DRIVE AWAY THE SLEEP OF INDOLENCE

Drive away the sleep of indolence. Your will has weakened

from its long lying in sin; gather about it now the thoughts that
usually awaken energy. On the side of good that leads to
salvation is loftiness, usefulness, ease of fulfillment and the
removal of obstacles, the consolation being prepared, and
mainly-necessity. On the side of sin is everything contrary to
the foregoing. Sincerely explain this to yourself at length until
you motivate yourself, and bring yourself to a state of vigorous
tension, ready to spring into action. Tell your soul:
1 ) You must choose one or the other: either perish eternally,
should you remain as you are, or if you do not want that, then
repent and turn to the Lord and H is commandments. And why
should you delay? The further you let it go the worse it gets. Be
aware that death is at the door.
2) Is it really so hard? Just begin, just push forward. The
Lord is near, and all manner of His aid is prepared for you.
3) And what a blessing! You will throw off that yoke and
those fetters, and emerge into the freedom of a child of God.
4) Why do you torment yourself like some kind of
enemy? You know no peace either night or day. All around
you is confusion and anxiety. J usr make one turnaround
within, and all of this will vanish, and you will experience the
joy of life.
5) Everything around you is alive and everything calls you
to life. God is not the God of the dead, but of the living. You
roo may partake of His vibrant life. Go and drink of the springs
of living water.
Energy is always aroused in an enfeebled will when a per­
son places himself between extremes-either perish, or change
your life. The feeling of self-preservation immediately begins
 THE GIFT OF AWAKENING GRACE

to arouse you to action. After this, remember what a great

blessing awaits you after you change your life for the better,
how easy it is to do it, and how you are capable of doing it
and called to do it; and you have all the means to do it at
hand. Look at how all good people on heaven and on earth
will be glad to associate with you. They will carry you in their
arms, and the joy will come of living in common with all
those who live in Christ Jesus our Lord. Remember all this
and your weakened will will lift itself up, and your feeble
knees will straighten.

7 . lABOR OVER YOUSELF WITHOUT RELAXING

So labor over yourself, and you will more and more be able
to cast offyour blindness, insensitivity and indolence. But labor
and labor without relaxing. There is deceit in a sinful soul, which
tries all it can to disincline itself from the work of salvation.
Come, take hold and carry it, it will not cross you-it simply
does not want to do any work. No one can be master over your
inner life besides you yourself. Enter there and break yo'urself:
startle, instruct, carry on the work with yourself before the face
of God; persuade and convince yourself. This is why we say that
in the matter of conversion, reasoning with one's own self is the
only way in. If you yourself do not reason and think it out, who
will do it for you? That is why it is said to you: ''Think about
it, imagine it, delve into it."
What a great blessing it is for a sinner if his depravity has
not yet been able to completely stifle all the light of the
knowledge of truth in him. Say his morals are corrupted, his
feelings are unclean-but if a healthy understanding still lingers
in the soul, there is still something to work with for the one who
has begun to think about his salvation. When even that is no
longer there, when even the mind has become depraved-he
 THE PATH TO SALVATION

will either fall into doubts, having lost his conviction, or he will
accept an entirely rwisted teaching. Then there is nothing left
for the man to use on himself; then he must admit that he is
unwholesome from head to toe. Incidentally, few go that far. As
for those who do go that far, if there is any hope for their
conversion, it occurs through the extraordinary and stunning
actions of God's grace.
Most sinners do not lose their faith, or healthy images-ac­
cording to the Apostle, their rationality-but only become
morally corrupted. For these it is enough to be cleansed by
forgetting their darkened understanding, and strengthening
their conviction weakened by inattention and carelessness to­
ward everything that is good.
Sit and see for yourself what you should believe, how you
should live and in what you should trust, according to the
Symbol of Faith and the Lord's commandments. If you have
trouble, look at the catechesis; and if you cannot do this
either, talk with someone, especially with your spiritual father.
When you do this, the truth reigning within you will arise
victorious, and it will begin with authority to thrust out the
unrighteous deeds, dispositions and feelings that had taken
you over. Then it will be easy to reason with yourself, expose
your blindness, shatter your insensitivity and cast out your
indolence.

8. REASONING WlTH YOURSELF ABOUT SALVATION

When so many subjects arise about which you need to

reason with yourself, you must not think that only the edu­
cated can do it. Anyone can reason with himself about salva­
tion, even children. This is not the same as academic
reasoning. Every truth that comes to mind will immediately
inspire the thing it requires. Just be conscientious and renew a
 THE GIFT OF AWAKENING GRACE

sincere desire for good in yourself, with the readiness to follow

the dictates of truth. 1
But all of your self-instruction should be conducted in a way
that will fit the aim-to act upon the soul and awaken. To this end:
1 ) When you reason with yourself, do not intellectualize,
posing various questions, but having clarified a subject to your­
self, take it to heart from the perspective that you feel will be
the most impressive, and contemplate it thus.
2) Do not run quickly from one thought to another. This
will sooner scatter your thoughts than gather them and influ­
ence the soul. The sun would not warm even one creature on
earth if it were to run across it instantly. May the measure of
reasoning about one thing or another be sympathy. Bring every
thought into feeling and do not let it go until it penetrates the
heart.
3) If possible, do not leave a thought naked in a reasoned
form, as it were, but robe it in some sort of image and then carry
it into the head as a constant reminder. It is even better if you
can concentrate several striking images into one. Thus St.
Tilmon, in order to impress into the mind of the sinner the
thought about the danger of his condition, says: "The sword of
truth is above you, beneath you is hell ready to slay you; before
you is death, behind you is the multitude of your sins, to the
right and left of you is a crowd of vicious enemies. Can you
possibly be indolent? . . . " This image is easier to remember and
keep in mind, and has a more powerful and impressive influence.

1 . When doing all this it is never superfluous to have soul-profiting

reading at hand. All the subjects that you must study are clearly and
powerfully revealed in them. Invaluable to this study among the writings of
St. Tikhon [of Zadonsk] are the articles about sin, about blindness, about
forgiveness, to the unrepentant, and cell letters [private letters of instruction] .
To aid this self-instruction is an Anthology OfPatristic Writings, entitled:
Arise, You That Sleep. . . .

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 THE PATH TO SALVATION

4) Fall to the ground and make prostrations-many,

many-and beat your breast. Do not leave praying as long as
the prayer is moving. When prayer cools, again begin to con­
template, and go from this again to prayer.
5) For prayer, just as for contemplation, make short cries
and repeat them often: "Have mercy on Thy creation, 0
Master! God be merciful to me a sinner! 0 Lord, save me! 0
Lord, hasten to my aid!" Bring to mind the inspiring church
hymns and sing them: "Behold, the Bridegroom cometh at
midnight. . . . When I think of the many evil things I have done,
I, a wretched one, I tremble at the fearful day of judgment . . . .

0 my soul, my soul, why art thou sleeping?" and other such

hymns.

9 · GOD ' s GRACE CHOOSES WELL-KNOWN MEANS

Thus force yourself, beat unceasingly at the door of the

merciful God. What are we searching for by our labors? The
grace of God that awakens. The grace of God is accustomed, in
order to have an effect on us, to choose well-known means, as
was stated in the description of extraordinary actions of grace.
Thus, apply these means to yourself and proceed under their
sign and influence. Perhaps some ray of grace will fall on you,
just as it has fallen on other sinners like you.
1 ) God's grace has chosen the churches of God and church
rubrics for His activity. You too should go to church, and
patiently, attentively and reverently listen to the services; for the
church and its structure, the order of services, the singing and
reading-all of this can have an effect. It is not surprising that
though you enter the church idly, you will leave it having
conceived the spirit of salvation.
2) Grace has worked through the Word of God. You too
should take it and read it. Perhaps you will come across a section

144
 THE GIFT OF AWAKENING GRACE

that will strike you as one did Blessed Augus tine when he opened
the New Testament. 1
3) The hearts of other sinners have been softened by discus­
sions with pious people. You, too, go and have a discussion. If
you hear word after word of discussion, will not one word strike
you that will be unto the separation of soul and spirit, according
to the thoughts of the heart? Perhaps a living word, warmed
with love, will penetrate deep into your heart and shatter the
stronghold of sin residing therein.
4) The prayers of the poor are powerful. You, too, go and
multiply your alms: wipe the tears of the unfortunate, shelter if
you can the destitute. The prayerful moans of the impoverished
reach heaven and pass through the heavens of heavens. Will not
these prayers bring the angelic guide to you as they did for
Cornelius the centurion?
Working these and other similar works, you will come into
contact with the vessels and bearers of grace. Perhaps its enliven­
ing dew will descend also upon you from somewhere and give
life to the frozen seedlings of spiritual life.

IO. AWAITING GOD ' s VISITATION

Thus, the thought has come to correct your life and moral­
ity. Having cast off procrastination, humble and lighten your
flesh with physical ascetic struggle. Remove yourself from cares
and distractions by ceasing your usual business and by solitude,
and then, concentrating your attention on various salvific
thoughts, force yourself to cast out all blindness, insensitivity

1 . Let us walk honestly, as in the day; not in rioting and drunkenness, not
in chambering and wantonness, not in srife and envying. Butputye on the Lord
Jesus Christ, and make notprovisionfor theflesh, tofulfill the lusts thereof(Rom.
1 3: 1 3 - 1 4). This verse provided a turning poim in his life, when he was finally
converred.

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 THE PATH TO SALVATION

and indolence by reasoning with yourself, or discussing with

yourself, alternating this with prayer and placing yourself under
the influence of such occasions as divine grace has chosen to act
upon the souls of sinners.
Labor, force yourself, search-and you will find; knock, and
it will be opened to you. Do nor relax and do nor despair. Bur
all the while remember that these labors only comprise the
experience of our struggle to attract grace; they are not the grace
itself, which we do not yet have. We have not yet acquired the
main thing: grace-filled awakening. It is very noticeable that
whether we reason, pray, or do some other thing-we squeeze
something somewhat foreign into our hearts from without.
Sometimes it happens that according to the intensity of our
struggle, a certain pressure from these labors bears down to an
established depth of heart, bur the heart disgorges it because of
a sort of elasticity against something foreign and unfamiliar to
that heart. It is similar to the way a stick inserted vertically into
water is expelled upward. Right after this a coldness and turgid­
ness begins in the soul-a clear indication that there never was
any grace-filled influence, only our labor and exertion. There­
fore do nor content yourself with your efforts alone, as though
they were what you were supposed to seek. This is a dangerous
mistake! It is equally dangerous to think that there is a reward
due for these labors, and grace should be automatically sent
down to you. Absolutely not! This only prepares you to receive
it, bur the gift itself is entirely dependent upon the Giver. Thus,
making assiduous use of all the prescribed methods, the seeker
should go on, awaiting God's visitation, which, by the way, does
nor come with discernment, but when it comes no one will
know from whence it came.
When this grace-filled awakening arrives, only then will real
inner changes oflife and morals begin. Without this you cannot
expect any progress, only unsuccessful attempts. Witness to this
 THE G IFT OF AWAKENING GRACE

is Blessed Augustine, who toiled and suffered long with himself,

but only conquered himself when grace came and touched him.
Labor in expectancy and the hope of faith. Grace will come and
arrange everything.

I I . WHAT IS GRACE-FILLED AWAKENING?

It is natural to ask: What is grace-filled awakening? Into

what state does it put the sinner? And how does this state differ
from other similar states? It is necessary to know the character­
istic traits of awakening in order not to let it go by fruitlessly,
and so that you might not accept some natural state in its place.
The state of the soul awakened by grace can be discerned by
comparing it to the opposite state of a soul lost in the sleep of sin.
Thefeeling ofdependence on God returns
Sin separates man from God. A person who has left God for
sin does not perceive his dependence on God, lives as he pleases,
as though he is not God's and God is not his. He is like a
self-willed slave who is running from his master. Now his barrier
is broken. Thefeeling ofdependence on God returns. The person
clearly realizes his total subservience to God and his absolute
responsibility to Him. Before, heaven for him was just a heavy,
copper lid stretched over his head; but now some rays of light
pass through this dark veil, showing him God the Master and
Judge. Within him is poweifully awakened the perception ofthe
Divinity in all His perfection, and the Divinity irresistibly
inhabits the soul, filling it entirely. This is the foundation and
potentiality for the future spiritual life.
One sees all his ugliness within
Sin first enveloped man in blindness, insensitivity and
indolence. At the moment of grace's influence, this three-lay­
ered, crystallized millstone falls from his fettered soul. The

1 47
 THE PATH TO SALVATION

person now sees well all his ugliness within, and not only sees it,
bur also feels it. He also realizes the danger of his condition,
begins to be ashamed of himself and takes care for his fate. Not
only does . shame fall into the soul, bur with the feeling of
responsibility for himself before God, fear, agony, and disap­
pointment begin to powerfully attack his heart. His conscience
gnaws at him.
Onefeels a certain sweetness in godly life
Now he feels a certain sweetness in godly life. Sensing all
the futility of a sinful life and nursing a revulsion for it as for a
sea of evil, he also has a presentiment that joy and consolation
are hidden in the realm ofgoodness, which is now being revealed
to his spiritual eye. It comes into his view like the promised land,
as a most blessed haven from all disquiet. This presentiment in
a sinful soul is ultimately a manifestation that man himself
cannot produce. It is God's blessing and is subject to His
authority. Thinking about it is not the same as feeling it. God
Himself leads man's spirit into H is treasure-house and allows
man to taste its blessings.
Freedfrom the reign ofsin the soul is free to choose
Notice how necessary this action of grace is on the path of
freeing the soul from the reign of sin. The goal of awakening
grace and its power extricates man from the jaws of sin and
places him on the point of indifference between good and evil.
The scales of our will, on which the will leans toward one side
or the other, should now be evenly weighted. But this cannot
happen if the sinner is not given at least a foretaste of the
sweetness of goodness. If this were not given, then the sweetness
ofsin, as we pointed out before, would attract him more strongly
to itself than to goodness; and the choice would fall to the
former, as happens with those who have contrived to change
 THE GIFT OF AWAKENING G RACE

their lives without grace-filled awakening. Fo r this is a general

law: ignoti nulla cupido, that is, what you do not know you will
not desire. Bur when grace-filled awakening allows him to taste
the sweetness of goodness, it attracts him to itself, as we said,
consciously and perceptively. The scales are even. Now com­
plete freedom to act is in the person's hands.
Everything is illumined by this grace-filled awakening
In this manner, as in a flash of lighrning, everything within
and around the person is illuminated by this grace-filled awak­
ening. For one instant it introduces the heart to that state from
which sin has been cast our, and places man into that chain of
creation from which he voluntarily exiled himself through sin.
That is why this act of grace is always signified by a sudden fright
and jolt, like the way the abrupt sound of the word "stop!" jolts
a person walking quickly bur lost in thought. If you look at this
state from a psychological point of view, it is nothing other than
an awakening of spirit. It is natural for our spirit to acknowledge
Divinity, and the higher world or order of things, to raise man
above everything sensual, and carry him away to the purely
spiritual realm. Bur in the sinful state our spirit loses its strength
and commingles with psychological emotionality, and through
it with sensuality to the point of practically disappearing into it.
Now through grace it is extricated from this and placed as if on
a candle stand within our inner temple, and it sheds light upon
everything dwelling within and is visible from within.

12. DISCERN ING STATES- OF AWAKENING

FROM NATURAL STATES

That state in which the soul is placed during grace-filled

awakening is similar to many natural states with which it should
not mix.

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 THE PATH TO SALVATION

The agonizing state ofdispleasure versus boredom

During a state of grace a man finds himself in a certain
agonizing, sorrowful state of displeasure with himself and his
condition. B ut this is not the same as boredom. In boredom 1

there is no particular object-the man is afflicted and sad

without knowing why or about what. To the contrary, in
grace-filled awakening there is a particular reason for his sorrow,
namely his having offended God and defiled himself. One is of
the soul while the other is of the spirit; one is torturous, dark
and murderous, which is why it is said "stifled by boredom,"
but the other enlivens and awakens. In our usual daily life there
are not a few of these vague boredoms, each one with its own
shades. Worthy of particular note among them is yearning for
one's heavenly homeland, the feeling of dissatisfaction with
anything created, the feeling of spiritual peace. This is one of
the natural movements of our spirit. When the passions begin
little by little to quiet down, the spirit raises its own cry,
distinctly calling out from the heart about its suffocating and
humiliated condition in which it is held captive. It asks why is
it not fed as it should be, but tormenred with hunger. This is a
longing for the heavenly fatherland, a sigh which the Apostle
heard in all creation. Nevertheless, it is not the same as grace­
filled awakening. It is one of the natural movemenrs or functions
of our spirit, and in and of itself it is mute and fruitless.
Grace-filled awakening breathes upon it and communicates to
it lightness and liveliness.
Sorrow ofspirit versus ordinary disappointment
With grace-filled awakening there is sorrow of spirit, the
sounding of an alarm in the conscience; nevertheless, this is
1 . This word in Russian, tosca, acrually has no direct translation. It is a
combination of boredom and sad longing or emptiness, a sense of missing
something to which we are attached [trans.] .
 THE GIFT OF AWAKENING GRACE

entirely different from ordinary disappointmenr with ourselves

for more or less serious blunders in our daily life. We lacerate
ourselves when we say or do something wrong; and generally in
all occasions when we have, as they say, shamed ourselves, we
even say: "Oh, how can I follow my conscience?" But this is not
that voice of the spirit's conscience that we now hear.
In the first instance, the person is only thinking of himself
and his temporary relationships. But in the other, to the con­
trary, the person forgets himself and everything temporary, and
sees only God Whom he has offended and his eternal relation­
ship with Him which he has ruined. In the first instance he
stands for himself and human dictates, but in the second he
stands for God and His glory. In the first he laments that he has
shamed himself before people, while in the second that he has
shamed himself before God-he has nothing to do with people
or even with the entire world. The first is a sorrow without
consolation, but the second is mixed with a certain joy, for the
first relies only on himselfand others, and when that foundation
is ruined he has nowhere to turn. In the second all support comes
from God, by Whom he longs not to be rejected; but he hopes
in Him. Our ordinary acts of conscience imitate the action of
true conscience. You could say that it is also an act ofconscience,
only it is perverted, lowered from its original dignity. It has fallen
together with the spirit from its essential height, from the spiritual
realm, and landed in the realm of the emotional-physical. It has
begun to serve earthly goals and has become, so to speak, a worldly
conscience which feels its offense to man more than its offense to
God.
Sensing life with God in eternal bliss versus
"bursts ofexaltedyearnings"
During a grace-filled awakening the heart is allowed to
sense another better, more perfect, joyous life. This, however,
 THE PATH TO SALVATION

is not at all what people have who feel an awakening of bright

impulses and noble yearnings (which we could call a move­
ment of ideas) . These manifestations correspond to that
which is exalted over the ordinary order of things and tend
toward the realization of the grace-filled suggestion, but they
diverge widely in direction and goals. The latter push one into
some sort of foggy area, while the first turn one to God, show
the peace that is in Him, and grant a foretaste of it. The goal
of the first is life with God in eternal bliss, and of the latter it
is "something." Of course, it is always something great and
extraordinary, but nothing more can be said about it other
than that it is "something." The supreme difference between
them is that the latter sort of burst in and act uniquely-the
spirit inspires one person from one side and another person
from another side. But the first embraces the entire spirit on
all sides and placing it near the goal, satisfies it, or gives it a
foretaste of the total satisfaction to come.
Bursts of exulted yearnings are essentially traces of God's
image in man; it is a shattered image, and therefore it is discovered
as resembling splintered and scattered rays. These rays must be
gathered into one and concentrated, and this focus creates an
igniting ray. This, shall we say, concentrated ray of spirit, unified
within itself but broken up within the many-faceted soul, pro­
duces the grace that awakens the soul and ignites the spiritual
life-not by setting the person into cold contemplation, but into
a certain life-producing burning. Such a gathering of spirit corre­
sponds to the feeling of Divinity-this is embryonic life. It is the
same in nature: life does not appear until its powers act in a
shattering way; but as soon as the higher powers collect into one,
a living existence is manifest-as, for example, in a plant. So it is
in the spirit. While its impulses are breaking things up, now this
and now that, now in this direction and now in that direction,
there is no life in it. When the higher, divine power of grace

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concurrently descends upon the spirit, it brings all of its strivings

into one and holds them in this unity-then comes the fire of
spiritual life.
By these signs it is easy to distinguish grace-filled awakening
from ordinary manifestations of spiritual life, in order that they
not be confused, and, mainly, in order not to miss the chance
to make use of them for salvation . It is particularly necessary to
know this regarding those times when the grace of God acts
without any preliminary effort on the person's part, or without
any particular strength. The awakened state cannot go by
unnoticed, but it is possible to not give it the attention it deserves
and, having been some time in it, again to fall into the ordinary
circular motion of soul and body.
Awakening does not complete the work of the sinner's
conversion, but only initiates it; the work on himself lies ahead,
and is very complicated work at that. Everything, by the way,
related to this is completed in two turning points: first in the
movement toward oneself, and then away from oneself to God.
By the first movement the person regains the authority he had
lost over himself, and the second brings him forth as a sacrifice
to God-a whole-burnt offering of freedom. In the first move­
ment he comes to the decision to abandon sin, and in the
second, drawing nearer to God, he gives a promise to belong to
H im alone throughout the days of his life.

! 53
 Chapter Seven
Ascent to the Resolve to Abandon Sin and
Dedicate One s Life to Pleasing God.
I . ASCENT TO THE RESOLVE TO ABANDON SIN

Whether grace has visited by itself or a person has sought

and found it, the state into which it places a man and its first
effect on him are the same in both cases. The awakened one is
placed by grace into the middle ground between sin and virtue.
Grace draws him out of the bonds of sin, depriving sin of its
authority to motivate him into action as if against his will; but
it does not turn him towards the good, only allowing him to
feel its superiority and joy, together with a feeling of obligation
to be on its side. The person now stands at the crossroads, and
he has to make the final choice. St. Macarius of Egypt says that
the grace which comes to a man does not at all bind a man's will
with force and does not make him constant in the good, even
if he wants it or does not want it. To. the contrary, the power of
God residing in man gives place to freedom, so that the man's
will might be disclosed: does it agree or disagree with grace?
From this moment begins the unification of the will with grace.
Grace influenced from without and existed on the outside. It
enters in and begins to possess parts of the soul in no other way
than when man's desire opens the door to it, or opens its mouth
to receive it. The person has the desire for it, and it is ready to
help. Man himself does not have the ability to create or confirm
the good in himself, but he wants it and forces himself. For the
sake of this desire, grace confirms the desired good for man. It
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 RESOLVE TO ABANDON SIN AND PLEASE GOD

will continue this way until the man's final mastery of himself
in goodness and in pleasing God.
Everything that a man should do in this work on himself,
or how he should come to a firm resolve, is the same as what
usually happens when we set to any work or venture. Usually
after the thought is born to do something, we lean toward that
thought with our desire, remove the obstacles and resolve to do
it. It is just the same with the resolve to live the Christian life.
We must: a) lean towards it with our desire, b) remove the
obstacles within by developing our resolve and c) resolve to do
it. Although the action of grace places the spirit in an awakened
state, nevertheless its suggestion to changes our lives is only a
thought, though it may be more or less vivid: "Should I abandon
the sin?" or, "I must abandon it." One who awakens from sleep
sees that it is time to arise, bur in order to arise he must use
particular force, making special motions in various parts of the
body. He tenses his muscles, throws off whatever is covering
him and arises.
Thus, having felt a grace-filled awakening, hasten with your
will to fulfill its demands. Agree with its suggestion that you,
unjustified before God and impure, must correct yourself-be­
ginning immediately.
For him who sought the help of grace and now feels irs
visitation, such a desire should already be there, for it guided
him in all the prescribed labors. But to its make-up or irs
perfection something must now be added. There is mental
desire: the mind demands and the person forces himself. S uch
desire introduces the preparatory labors. There is sympathetic
desire. It is born under the effects of grace-filled awakening.
Finally, there is active desire-the will's agreement to begin
immediately the work of rising from fallenness. Ir should now
be developed, at the awakening of grace. This is the first work
of the awakened on e after his awakening.

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 THE PATH TO SALVATION

That not every awakened person actually begin s to change

his life for the better is a well-known fact, just as not everyone
who is awakened from sleep immediately arises; s ometimes he
may fall asleep again several times.

What to do when you feel the grace ofawakening

Grace-filled awakening places a person on the one hand in
a light and lively state; on the other hand, however, it makes
rather pressing demands. Whoever at this point tends more
toward the first state may allow himself to soar in thought and
give himself over before the proper time to the joy of life, as
though he already has everything that he needs. This lightness
that is given to him does not allow him to give the necessary
attention to what has happened, and the inner scattering that
this entails soon cools him; the opportune time and state is
missed. Again the usual lethargy does not allow him to master
himself. Whoever, to the contrary, tends more toward the
second side may allow himself to free himself a little from the
pressure, j ust as a child throws the bandage with its healing salve
from a wound simply because it constricts. In this state, the
person tries to disperse what seems to him to be dark thoughts
by taking up some apparently innocent diversion such as con­
versation or reading. Another turns to investigating the tortur­
ous feeling that has been born in him so that he can learn where
it came from and how it could have developed. The first seeks
unrelated impressions, while for the second, the disintegrating
effect of the investigation blots out the salvific change that
occurred within. That is why this one also ultimately falls into
the usual immoveable lethargy.
It would seem that it would be better not to be this way, but
it happens because grace-filled awakenings occur in different
degrees and circumstances, which can be such as to obscure the
importance and value of their appearance within. All-wise grace
 RESOLVE TO ABANDON SIN AND PLEASE GOD

allows this in order to test a man's free will. This is why we say:
as soon as you have come to feel the grace of awakening and are
aware that ir is rhis and nor something else, hasten to urge your
will to follow this suggestion. For this you must:
1 ) Believe wirh simplicity of heart that this is from God,
that God Himself is calling you to H imself, that He has come
closer to you in order to produce a salvific change in you.
2) Believing this, do not let yourself miss this action of God's
mercy without bearing fruit. Only this awakening gives you the
power to conquer yourself. It will depart, and you will not be
able to do it yourself. Whether or not it will come again you
cannot say. Perhaps this condescension is coming to you for the
last time. After this you will fall into a hardened state, and from
that srare into hopelessness and despair.
3) Use all effort and force, as much as you can, to keep
yourself in that salvific srare into which you have been placed.
Like a flammable material, if you hold it a long rime before rhe
fire ir not only will become hor, bur it may also catch fire. So
can the desire to lead a grace-filled life be inflamed if you hold
it as long as you can under the influence of grace.
4) Therefore estrange yourself from anything rhar might pur
our rhis igniting lirde flame, and surround yourself with every­
thing rhat might feed ir and fan it into a fire. Go into solitude,
pray and think over with yourself how you must be. This order
of life, occupation and labor which has already been prescribed
and which you forced yourself to complete in search of grace, is
also the most congenial to continuing the activity that has
already begun within you. The best of these in this case are:
solitude, prayer and contemplation. Your solitude will be more
sober, your prayer deeper and your contemplation more effec­
tive. Reason with yourself, go through all the thoughts that you
had gathered previously while trying to banish blindness, insen­
sitivity and indolence. Even if these three are no longer present,

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 THE PATH TO SALVATION

you still have to ignite the desire and begin the work right away.
Turn all your activity to this end. Now your self-reasoning will
no longer be what it was before: Without an awakening it
usually tends toward generality; now to the contrary, emulating
grace and under its guidance, it will all relate directly to you
yourself, without any excuses or digressions, and it will bring in
other aspects that are most potent to affect you. Therefore in
this case you will not so much contemplate as move from
perception to perception.
Leaning in the direction ofgoodness and choosing it
It is in this labor over yourself with the aid of grace that will
finally pronounce in your heart the words heard both by the
One God and by yourself: "I must finally do it, and so I will
begin right now." It is obvious that this is a conclusion; but
according to what laws and from what circumstances it is
derived, no science could determine. All subjects of previous
contemplation could be clearly known, but this conclusion may
not be. It even happens that one person may so cogently put all
these subjects into words that under their influence tens and
hundreds come to that conclusion, but it is not voiced in that
person's heart. And even he cannot say what is at work here­
grace or freedom. For sometimes an act of grace does not have
any effect, and all the person's exertion of freedom remains
fruitless. Both comprise an inaccessible image for us, each
preserving at the same time its own nature. It could be said that
freedom commits itself while grace takes possession of it and
penetrates it. From this point on, it depends upon the strength
of the desire: "So, now let's get to work."
Here finally the person is leaning in the direction of good­
ness, is ready to set out on this holy path, ready to walk in the
way ofgood, God-pleasing deeds. But in this moment the whole
abyss of evil that has been hiding in the heart is swept up like
 RESOLVE TO ABANDON SIN AND PLEASE GOD

dust, attempting to cover the entire heart again . During the

moment of awakening sin is silent, as though it has nothing to
do with what is happening to the person. Bur now that it is
about to be trampled underfoot, the thousand-headed one, as
Sr. John Climacus calls it, releases a thousand screams on the
person who has determined to trample it. It is just as an
awakened person, while he only thinks about arising, his body
is at peace. But as soon as he begins to arise in earnest and tenses
his muscles a little, all the pains in his body which up until then
had been at rest now let him know how they feel and raise their
objection. So do the sinful pains keep silence when someone
who has heeded the call of grace is reaching this inclination. Bur
as soon as he resolves to begin the work, all these infirmities raise
a hue and cry that is strong and confusing. One thought after
another, movement after movement, strike the poor person and
drag him backwards. Attacking without any order from all sides
they encompass the soul and sink it into irs disturbance. All the
goodness in the man hangs by a thread, and he is ready any
minute to turn away from what he clings to, and again sink into
char medium from which he had wanted to escape. The only
thing that saves him is that sweetness, lightness and joy char he
was vouchsafed to taste at the moment of his awakening, and
that stronghold he felt when he pronounced in his heart: "So,
now I will begin."
Whoever has seen a tiny spark floating this way and that
in smoke bur nevertheless standing for itself, or a twig on a
tree being thrown up and down and all around by a strong
wind, has seen an image of what happens to a man's good
intentions during this moment. Not only is there chaos in the
soul, bur even the blood boils; the ears may ring and the eyes
fog. It is nor difficult to imagine what kind of uprising there is
nor just of the sin that lives in a man's heart, bur even more
furious from the father of all sins-the devil, who can not

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 THE PATH TO SALVATION

remain calm when such a troublemaker appears in his king­

dom. Sr. Tikhon of Zadonsk says: "When the sinner, moti­
vated by God's grace, begins to repent, he meets with various
temptatio ns. A man begins to approach Christ, and satan
follows after him to trouble him and lure him away from
Christ, to trip him up and spread out various nets." We have
heard tell of ghosts-frightening ones and seductive ones, like
those that lead one to dig for buried treasure chests. This
psychological myth best describes all of the devil's work to
divert a man from his good intention to purchase the pearl of
great price, or obtain the treasure hidden in the field.
A decisive battle with sin
Here a great struggle with himself lies ahead of the person;
it is a decisive battle with sin. Now he must decisively take his
enemy captive and conquer him, trample upon the snake, bind
him and wither his strength. All hope and realization of later
victories over individual attacks of sin will be founded upon the
success of this battle. Due to the variation of the active parties
it is impossible to determine everything that happens at this
time. However, the main areas or turning points of this battle
are not hard to point out, but we do so more in aid of strugglers
than in the interest of science.
Apparently there is no point of support in the soul: it tosses
about in its good intention, not whole but yet not shattered,
aided by God's grace. And who else will support it, who will ser
it aright? This is why it must ever more loudly cry out desper­
ately to God, the way a drowning man cries our. The enemy has
grabbed you and wants to swallow you up-cry out, like Jonah
in the belly of the whale or like drowning Peter. The Lord sees
your need and your labor, and He will give you His hand in aid;
He will lift you up and place you on your feet, which is how a
warrior should be who goes forth to war.

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 RESOLVE TO ABANDON SIN AND PLEASE GOD

The soul's disposition in the battle

This is the support! It is much more dangerous if the soul
thinks to find support within itself--then it will lose everything.
Evil will again overcome it, darken that inner light that is still
so weak, snuff out that barely kindled little flame. The soul
knows how powerless it is by itself. Therefore, without expect­
ing anything from itself, let it fall into nothingness before God;
let it make itself as nothing within its heart. Then all-effective
grace will create everything out of that nothing. Whoever gives
himself over into God's hands in ultimate self-abnegation will
attract God to himself, one in pain of heart, and will be made
strong in His strength.
In the midst of this self-abasement, however, the soul should
not become enervated and having given itself to God, also give
itself over to inactivity. No-although you expect everything
from God and nothing from yourself, you must force yourself
into action and act according to your strength, so that there will
be something to which divine grace can come, something for
divine power to protect. Grace is already present, but it will act
in the steps of your own actions, filling their powerlessness with
its power. Thus, tread firmly in self-abnegating, prayerful com­
mitting yourself to the will of God, and work without relaxing.
The deeply rooted inspirers ofsin-breaking their bonds
Work against all sin, but especially against its deeply rooted
inspirers. When everything in the soul is rebelling, and thoughts
like phantoms take possesion of it, aiming their arrows from all
sides at the very heart, it is not hard to notice the main, so to
say, igniters of evil. Behind the multitude of individual warriors
stand, in the far rear, the chief warriors who give all the orders,
directing all the strategies of war. These are the deeply rooted
inspirers of sin. All attention must be directed to them, all arms

r6r
 THE PATH TO SALVATION

should be taken up against them; they must be fought and

destroyed. When they are defeated, the perry fighters will scatter
by themselves.
J usr who these main inspirers of sin and chief fighters in irs
defense are was shown to us by the Saviour when He com­
manded us to follow Him (Mk. 8:34-38) . Whosoever will come
afterMe, He said, let him deny himself-turn away from himself,
consider himself to be as if foreign to himself, nor worthy of
attention and sympathy. This presupposes that in a sin-loving
heart self-pity-which is what it comes down to-continually
lives and is of a quality that is the opposite of this disposition. A
sinner rakes care of himself like a tenderly loving mother rakes
care of her little child: he is sorry to deny himself anything, to go
against himself. He cannot overcome himself, or punish himself
for anything. Further the Saviour obliged us to deny everything
in the world in order to save our souls: For what shall it profit a
man, ifhe shallgain the whole world, and lose his own soul?
The world is the aggregate of things outside of us, visible,
tangible, sensual. It follows rhar the foregoing obligation (to
deny oneself) supposes that in man's heart is a tendency towards
the material, a weakness for the tangible, a certain passion for
feeding himself and delighting only in the visible and sensual.
And truly, in the sin-lover sensuality is the predominant quality;
he does nor have a taste for the unseen and spiritual, while
everything sensuous is already known and experienced. The
Lord then tells the wicked and adulterous generation nor to be
ashamed of Him. This leaves us to suppose rhar in a sin-loving
heart is shame before people, to the detriment of goodness and
truth. That is how it is. A man usually lives by this inviolability
of the established order around him, or established relation­
ships, and therefore he is hesitant to rock them. To uphold them
he may sooner be ready to rwisr his soul than to cross anyone,
put one down or cause some unpleasantness. This is called
 RESOLVE TO ABANDON SIN AND PLEASE GOD

man-pleasing: "What will they say, and what shall I do if I have

to cut off ties?" This must be the most sensitive bond of sin, if
in order to break it he is threatened with being shamed by
common judgment: Whosoever therefore shall be ashamed ofMe
and ofMy words in this adulterous and sin.fol generation: ofhim
also shall the Son ofman be ashamed, when He cometh in the glory
ofHis Father with the holy angels (Mk. 8:38).
This conclusion directing us to the age to come shows that
in the sin-loving heart there is no feeling for the future life; and
it leads us to suppose that that life does not exist for the
sin-loving heart, for it is completely immersed in the present
life. That is how it is. A man lives as usual on the earth, as though
he will live here forever, and forgets about the future life. He
knows only earthly happiness, and all his goals combine into
one-how to live well here. He does not have the least thought
about what comes afterwards. Thus, self-pity, sensuality, man­
pleasing and earthliness (that is, the belief that there is only life
on earth) are the characteristic features of a sin-loving heart; they
are the deeply rooted inspirers of sin and its chief warriors. We
sinners ourselves would not be able to discover them, and if the
Saviour did not show them to us, of course we would not know
them. Now that they are disclosed, we can see that it must be
so. Having fallen from God, man turned to himself, and he was
punished with self-pity-this comes essentially from falling into
sin. The fallen one is disturbed within; he has fallen from spirit
to flesh, and torments himself with sensuality. The main field
on which sin reveals itself and rages is in the society of sinning
people, where rules and relationships feed and support sin.
While all these claims on sin are proceeding successfully, it is
called happiness. But while such a course of affairs is only in this
life, the future life demands something completely different,
about which not a thought is given-it does not fit into the
head, even less so does it find sympathy in the heart.
 THE PATH TO SALVATION
Well, these roots of sin are the inspirers of all thoughts that
rise up against a man when he is ready ro make a move away
from the realm of sin ro the side of goodness. A whole swarm
of tempting thoughts confuses, terrifies and disrupts. Self-pity
cries: "What kind of life is this? I see only labors, burdens,
sorrows, and deprivation ahead, and there is no end. It's like
walking through thorns and thistles with bare feet-continuous
wounds!" Sensuality raises its protest: "Give up this thing and
that thing, and srop doing the other, in other words, everything
that I had a taste for, and occupy yourself only with the spiritual!
This is uninteresting, dry, unappetizing, lifeless." " What will
they say? They'll think I'm strange and won't have anything ro
do with me. Meanwhile I'll have ro break this and that tie-then
what shall I do? And from other quarters I can even expect
enmity." This is the cry of man-pleasing. Here is the cry of
earthliness: "Of course there'll be a future; who'll argue with that?
But that's a long way off. How will I live here? Other people have
lived . . . . We know what the earthly life is like, but what is it like
there? The eanhly is in hand, but where is the other?"
What to do when assailed by tempting thoughts
after the resolve to serve the Lord
Yes, when a man resolves ro serve the Lord, all this cries out
ro him. It would be good if these were but light thoughts, but
no-they penetrate to the depths of the soul, stun it and lure it
ro their side, j ust as a hook catches a live body and tugs it to
itself. What can a man do?
Help is near. . . . Just use some effort and you will overcome
it, but use force prudently. Prayerfully confirming yourself, as we
said, in self-abnegating trust in God's will and all-powerful grace:
1 ) Hasten to banish all these thoughts from your soul. Push
them out ofyour consciousness with special force of self-action,
back into that hidden place from whence they came and return
 R ESOLVE TO ABANDON SIN AND PLEASE GOD

the calm to your heart; for until you calm yo ur heart, you will
not be able to do anything more. First of all , do not entertain
them at all and do not enter into conversation with them, even
though it be antagonistic. A throng of foolish people will soon
scatter if you are tough with them from the start. If you say a
condescending word to one of them, to a second or a third, they
will gather courage and become insistent in their demands. The
throng of tempting thoughts will also become more demanding
if you allow them to linger in your soul, especially if you enter
into conversation with them. Bur if you push them away from
the start with strong force of will, refusing them and turning to
God, they will immediately depart and leave your soul's atmo­
sphere clean.
2) Though this dark horde of evil thoughts may be cast our,
the heart is again calm, and the soul has become light, again you
need to remember that your work is not yet done. These enemies
are still alive. They are only squeezed our of your attention, and,
perhaps they have intentionally hidden themselves so that they
might attack at a more unexpected, opportune time and regain
their victory even more securely. No, you must never stop here,
otherwise you will have neither peace nor success. You have to
kill them, draw them out and immolate them on the altar of
determination.
Thus, again confirming yourself in prayerful self-sacrifice to
God and His grace, call our each of these inspirers of sin, try to
turn your heart away from them and direct it towards the
opposite. By this they will be cur off from the heart and should
die. For this, give freedom to healthy reasoning, and lead the
heart also along its tracks. Enlightened by the truth and aided
by the hidden action of grace, let your reasoning a) at first
remember all the ugliness of these, we can say, children of hell;
force your heart to feel repugnance toward them. b) Then clearly
imagine the danger into which they will throw you; see them as
 THE PATH TO SALVATION

your most evil en emies. Move your heart to hatred for them. c)
Then fully imagine before you all the beauty an d sweetness of
the life that they hinder you from entering, all the charm of
freedom from these tyrants. Force your heart, which already has
a repugnance and hatred for them, to turn away from them to
the other, like a deer panteth after the fountains of water. This
way you will attain the goal. It is a short program, but the matter
may not be finished so soon. We only indicate here the aspects
that the reasoning must focus on, while the thread of reasoning
itself-to lead to the goal-must be understood by each person.
Individual reasoning sees an effective and strong thought in one
respect or another. You must know that the reasoning is a key
factor, but the important thing is the changing of the heart. You
could say that as soon as the indicated changes occur in the heart,
we have reached the goal.
Redirecting the will results in a new inner order
This is the labor most essential for breaking our will. We
must energetically perfom it and not stop until the heart has
made the changes it needs; we must not stop until we reach rhe
final limit. The final limit is antipathy to sinful inspiration-the
disposition that is antithetical to the deeply rooted demands of
sin. We thus need to labor over ourselves until self-pity is
replaced by pitilessness to ourselves, mercilessness, a feeling of
the thirst for suffering, the desire to torment ourselves, wear out
our bodies and souls; until man-pleasing is replaced on the one
side by rejection of all bad habits and ties, an enmity and
irritation with them and antagonism toward them, and on the
other side by self-condemnation to all unrighteousness and
human abuse; until taste only for the material, sensual, and
visible is replaced with distaste and loathing for them, and the
search and thirst for only the spiritual, the pure and divine is
conceived; until earthliness, limitation and purely earthly hap-

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pin ess is replaced in the heart with a feeling offoreignness on

earth, with a longing for only the heavenly fatherland.
When these dispositions are developed, all of the buttresses
to sin will be broken down. They will lose their stability and
directing authority, which has now passed to the person himself.
Sin that has been thrown out has become external. From that
minute it will be a tempting sin rather than a directing sin. Now
every time it tempts he need only bring into action the feeling
of antipathy in order to fend it off. From this it is apparent of
what great importance is this labor we have described: through
it a new person is developed within us, with a decisive repug­
nance to evil and a tendency for the good. The will is redirected,
which should result in a new inner order.
The last arrow ofthe enemy-begging us
to have pity on ourselves
Now the person stands on the very border of the realm of
sin; nothing separates him from the land of light, freedom and
blessedness. The fetters have fallen; he feels light and joyful in
soul, and rhe soul is ready to sail up to God. But the enemy's
treachery has not yet been exhausted. He still has an arrow that
he has saved until the last minute. No sooner has the soul exerted
its powers to rake the final step out of the realm of self-pleasing
sin, than the plaintive cry strikes his attention: "Just one more
short day and that will be enough; tomorrow you will step across
the border. " This is either because in rhe foregoing struggle the
soul has become fatigued and demands rest, or because it is
simply a law of sin that only its voice is heard. This is nor an
opposition to goodness, only a request to relax the exertion of
acquisition. This cry is the most enchanting-the enemy stands
as if behind us, begging us to have pity on ourselves. But if you
give in even a little to this suggestion you will lose everything
that you have gained. In mysterious ways those banished inspir-
 THE PATH TO SALVATION

ers of sin sreal into the hearr ro commit adultery with it wirhour
our knowl edge; then they weaken and disturb everything you
had though t ro do, so that when the person comes ro his senses
he finds hi mself on the old crack, as though he had never even
begun ro work on himself. Coldness, rurgi diry and lethargy
again overcome him, and it looks as though he must starr all
over again from the beginning everything he had seemed ro
accomplish.
Therefore, do not underestimate this seemingly small de­
mand. Ir appears small and insignificant, bur acrually it is an
abbreviation of all evil, an enticing presentation of slavery in the
guise of freedom, a deceitful friendship hiding an arch-enemy.
Hare it wirh all harred as soon as you see it, and it will fly away
quickly like lightening. Hasten ro erase every rrace of it so that
not even a sign of it remains. Place yourself again in that state
before it appeared, and resolve ro keep yourself always in that same
state of inner and ourer tension. Having struck down this enemy
also, you will remain a final vicror; having taken yourself in hand,
you will be a complete master over yourself.
Conclusion
Thus, following the grace-filled awakening, the first thing a
man's freedom must accomplish is a movement towards itself
which it completes by three acts: a) Ir leans in the direction of
good, and chooses ir. b) Ir removes obstacles, breaks the bonds
that keep a man in sin, expelling self-pity, man-pleasing, tendency
toward the sensual and earthliness, from the hearr; in their place,
awakening pitilessness for oneself, distaste for the sensual, giving
oneself over ro all manner of shame, and reseeding the hearr into
rhe furure age with a feeling of foreignness here. c) Finally, it
becomes enthused about immediately stepping onro the good
path, not relaxing a bit, bur preserving oneself in some measure
of constant tension.

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In this manner everything calms down in the soul. The

awakened one, freed from all the fetters, says to itself with
complete readiness: Having arisen, I will go.
From this moment begins another movement of the soul-to
God Having conquered itself, mastered all the expressions of its
movement, returned freedom to itself, it should now bring itself
forrh as a sacrifice to God. This means that the work is only half
done.

2. RISING TO THE PROMISE TO DEDICATE

ONE ' S LIFE TO GOD

It would seem that everything is already done once one has

resolved to abandon sin, and all that is left is the action.
Precisely-one can act-bur what kind of activity will this be,
and what kind of spirit will it contain? The person is only left
with himself so far. If he begins to act, beginning from this
point, then he will be acting from himself and for himself, even
though it be morally right. This will be an egotistical, pagan
morality. There are people who say that they do good for
goodness' sake-that is, they do it because human dignity
requires it, or because it would be ignoble and imprudent ro act
any other way. All such people who act in this spirit retort that
their education is internal, and the moral human being has not
been completely formed-they have returned to themselves, bur
they have not turned from themselves to God and brought
themselves as sacrifices to Him, which means they have stopped
half way. The goal of human freedom is not in freedom itself,
nor is it in man, but in God. By giving man freedom God has
yielded to man a piece of His divine aurhority, bur with the
intention that man himself would voluntarily bring it as a
sacrifice to God, as a most perfect offering. Therefore, if you
have mastered yourself, now give yourself to God. When you
 THE PATH TO SALVATION

sinned, you not only lost yourself, but in losing yourself you
took yourself away from God. Now, having returned from the
captivity ofsin, after you have mastered yourself, return yourself
also to God.
It would also seem that turning away from yourself to God
ought to be an easy and simple matter, like, for example, turning
from west to east. But, after all, the sinner turning towards God
is not an entity independent from Him, and he does not
approach Him without anything trailing behind. No, like a
runaway slave returning to his master, he appears as one guilty
before the King and Judge. He needs to approach in such a way
that he will be accepted. In human affairs a master accepts his
slave, and the king has mercy on the guilty when each of them
approaches admitting his guilt, repents of it and gives a sincere
promise to be henceforth completely changed.
It is the same for a sinner returning to God. He will be
accepted by God if he a) admits his sins, b) repents of them, and
c) makes a vow not to sin. These are the necessary acts for ardent
unification with God, upon which depends the steadfastness of
the new life, perfection of it, and good hope for faithful action
according to its demands. When the Prodigal Son returned to
his father, he said: I will say, I have sinned admitting the sin;
-

I am not worthy--repenting; make me as one of thy hired ser­

va n ts
- the promise to work (cf. Lk. 1 5 : 1 8, 1 9) .
Know your sins
Thus, having returned to God, know your sins. In the
inspiration of the resolve to abandon sin, you knew that you
were sinful, for why else would you need to contemplate a
change in your life; but this sinfulness then appeared in a
confusing way. Now you must discerningly come to know that
you are definitely sinful, and you must know to what degree­
clearly, individually, and as if quantitatively, know your sins,

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with all attendant circumstances that diminished or magnified

the sinfulness of the action. Critically review your entire life with
a strict and impartial judgment.
In doing this, place on one side the Law of God, and on the
other side your own life, and look at how they compare and
contrast. Take your deeds and place them under the Law, so
that you can see whether they are lawful or not. Or take the Law
and look at whether or not it is being realized in your life. So
that you do not leave anything our of this important work,
follow some kind of order. Sit and recall all of your obligations
in relation to God, your neighbor, and to you yourself; and then
look through your life with respect to all of these relationships.
Or-go through the Ten Commandments and the Beatitudes,
one after another, with all their applications; and, look-is this
your life? Or-read the chapters in the Gospel of Matthew
where the Saviour sets down the law of Christian life, the Epistle
of the holy Apostle James, the last chapter of the Epistles of the
holy Apostle Paul, in which are briefly given the duties of a
Christian. For example: in chapter twelve in the Epistle to the
Romans, in chapter four in the epistle to the Ephesians, and
others. The last verses are particularly important because they
elucidate the spirit of Christian life. This spirit is clearly and
strongly expressed in the First Epistle of St. John the Theolo­
gian. Read all of this and check your own life, whether it is like
this. Or, finally, take the Prayers Before Communion and judge
your own behavior according to it. Peruse your life and deeds
not only as the deeds of a human being as a human being, but
as the deeds of a Christian, in a certain calling or station at that.
The results of such a perusal of your life is that a countless
multitude of deeds, words, thoughts, feelings, and iniquitous
desires that should not have been done were allowed; a multi­
tude of things that should have been done were not done. And
a multitude of things that were done according to the law were

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actually defiled due to the impurity of the motivation behind

them. Once all this countless multitude is collected, perhaps the
entire life was actually composed of nothing but these bad deeds.
The main thing that you need to remember at this first stage of
coming to know your sinfulness is that it is an exact determina­
tion of deeds. Just as a business ledger is written with mathe­
matical accuracy, so should your mental list of each of your
deeds portray them accurately-with all the circumstances of
time, place, people, obstacles, etc. If our self-examination proves
fruitless, it will be because we made only a general review.
We must not, however stop with these particulars, but we
should continue further along the path of sin, or more deeply
enter into the sinful heart. Beneath the deeds, words, personal
thoughts, desires and feelings, lies a constant disposition ofheart
which composes our character traits. Some of our works fell
through accidentally, others came from the heart with such
power that we had not the strength to stop them; while others
became ceaseless, and turned into something of a law. Such a
review will allow us to determine which deeds are inspired by
producers hidden within the heart which generate from there a
constant urge. This is essentially sinful tendencies. By revealing
them we expose the nature of our heart, and the quantity and
reciprocity of its inclinations.
When this has been done, the chief governing passion will
have nowhere to hide. We know that the root of all sin is self-love.
From self-love proceed pride, mercenariness, love ofpleasure; and
from these proceed all other passions, eight of which are consid­
ered to be chief, while the rest are without number. Every sinner
has all the passions-some in deed, others in embryo-because
everyone who sins conducts his affairs with self-love, the seed of
all passions or sinful inclinations. But they do not reveal them­
selves in everyone to the same degree. One may be possessed by
pride, another by love of pleasure, a third by mercenariness. The

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proud one is not a stranger to sensual pleasures, but it is all right

if he does not have them. The mercenary may also think highly
ofhimself, but it is all right if he sometimes has to lower himself
for a profit. The lover of pleasure also loves possessions, but it
is all right if he has to lose them in order to purchase pleasures.
Thus everyone has his chief passion. All other passions stand in
the shadows, in submission to and governed by the chief
passion, not daring to act with authority at cross-purposes with
it. All tendencies and habitual vices, revealed already by the
person within himself, are colored and inspired by one passion.
This is what predominantly comprises and embodies in his
person the root of all evils-self-love. Knowing it should com­
plete the confession of your own sinfulness.
Thus, finally you come to know the root of your sinfulness,
its nearest offspring-inclinations-and its distant offspring­
numerous deeds. You can see the entire history of your sinful­
ness and as it were draw a picture of it.
Awaken the salvificfeeling ofsincere repentance
Having come to know your sinfulness, do not be its cold
observer, but try to awaken a corresponding salvific feeling of
sincere repentance. It would seem that these feelings would be
born in you the moment you come to know your sin, but
actually it is not always that way. Sin makes the heart become
coarse. Just as a manual laborer becomes coarse from his labor,
so does a sinner become coarse, having sold himself to the
blackening work of sin-digging through the husks and feeding
on them. Therefore work is again required on yourself, in order
to instigate a feeling of repentance.
You can come to this feeling through the feeling ofguilt for
sins and an inability to answer for them. The feeling of guilt
stands midway between knowing your sins and feelings of
repentance, and itself is mediated by self-reproach.

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Begin first ofall to reproachyourself-and reproach. Remove

everything from your attention and place yourself alone with
your conscience before the face of God the Judge All-seeing.
Reveal that you knew that you should not have done it, bur you
wanted to anyway; you could have walked away from what you
wanted, but you did not use your self-authority to your own
good. Your reason and conscience were against it, and there were
even external obstacles, bur you disdained all of this good
counsel. Do this with every sin. You will see that each sin was
committed according to your own desire, with the conscious­
ness of its sinfulness, and even with effort to overcome obstacles;
and your conscience will force you to undefensively admit your
guilt. The deceit of a sinful heart will begin perhaps to invent
excuses-either it was due to natural weakness, or to strong
temperament, or to the course of events, or to the pressures of
daily life-do not listen. All of this could have intensified the
attraction to sin, bur no one can force you to agree to sin. It is
always a matter of will. You could have said: "I don't want to,"
and that would have been the end of all temptation! In opposi­
tion to this gainsaying of guiltfor sins, reveal more completely
your personal relationship: who you are, when and where you
sinned, so that you might discover how precisely sinful your sin
is, in your person and in your circumstances. Then you will see
in all this not causes for excuses, bur points that magnify your
guilt. The limit to which the work of self-reproach should bring
you is the feeling of inexcusable guilt, a state in which the heart
is saying: "I have no justification-! am guilty."
In this act of reproach of conscience a person confirms one
after another of his sins, and says: "I am guilty of this, and of
that, and of a third, and in absolutely everything I am guilty."
He reproaches himself for all his sins and begins to feel that they
are weighing upon him with all their heaviness. In coming to
know your sins one can even view them fro m without, bur in

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rep roaching them they can be seen inside our own selves, and
they weigh on us. They weigh even more on us because we can
make no answer for them. Having reached this point, what can a
sinner say but: I am wretched! This is not good, and that is bad.
I am myself to blame that it is not good, and that it is within me.
As soon as the person pronounces within his heart: I am
wretched, immediately one painful feeling after anorher of re­
pentance for sins is born within him. He is ashamed that he has
given himself to such low deeds, upset that he has pampered
himself and betrayed himself to his evil will, pained that he has
brought himself to such a state of moral decay, and terrified that
he has offended God and placed himself in such a dangerous
position, now and for eternity. These feelings go around from
one to another, and the person burns in them as in a fire. He
sees himself hanging over an abyss, and in his feelings he
descends to the state of the outcasts. This grievous torment
provides an opening to a feeling of hopelessness. This is the
moment that the demon of despair sometimes grabs a man,
suggesting to him that: your ancient guilt will remain with you.
Every sinner experiences these feelings to a greater or lesser
degree. We must not feel sorry that we are experiencing them,
but rather we should desire that they come, and that they come
more powerfully. The more a man burns in them and the hotter
the burning, the more salvific it is. In the power of this burning
is the foundation of his future correction. Now the heart knows
how bitter the fruits of sin really are, and it finds the strength
through this to turn away from its embrace.
The feeling ofrepentance is a bridge to a vow
The feelings of repentance obviously have a sundering
effect. The Word passes unto the sundering of soul and spirit,
limbs and marrow, and judges the thoughts of the heart. But
the goal for which, by God's grace, this has been wrought in a

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man is not simply to destroy, but so that by destroying the old

the new can be created. The new is conceived by a whisper of
hope in the possibility of changing. There is a possibility of
changing the unchangeable and retrieving the irretrievable­
just take the work in hand. It would seem that the feeling of
repentance is a direct bridge to a vow: "Thus, I will turn away
from sin and make a vow to work for the one God by fulfilling
His commandments." But the one who makes this vow must
be sure that on the one hand his former incorrigibility may be
forgiven, and on the other hand, that he can receive strength to
help him keep his promise. This is why making a vow to work
for the Lord is made possible through the good hope of receiving
mercy and assistance from on high; and this good hope is
produced by faith in the Lord and Saviour, by Whom the
handwriting of our sins was torn up on rhe Cross, and after
Whose Ascension all divine powerfor life and piety (cf. II Peter:
1 :3) are given.
Without this faith and the good hope that imitates it, the
torturous feelings of contrition and repentance go the way of
Judas. This is when the Cross of Christ is truly an anchor for
man! Tossed about as if over an abyss in painful contrition over
sins, he sees it as his only salvation-all strength of faith and
hope are contained in it, and from it man draws strength and
enthusiasm to make a vow. Just as a drowning man grabs
powerfully at a tree, so does the penitent reach for the Cross of
Christ, and he feels that now he will not perish. We always knew
the power of the Lord's death on the Cross, but one who has
passed through this painful regret for his sins feels it, because it
becomes an element of his life.
Thus, tormented by feelings of regret and repentance, the
sinner reveals in church his incorrigibility and confirms a vow
to correct himself. Melted wax pours down indiscriminately,
but when you pour it into a mold or press it with a seal,

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something comes of it. We also need to press a seal into our

in ner man, so that he will take on a specific image. This happens
to him during the Sacrament ofRepentence1-he is sealed with
the divine grace of the Spirit.
Why the Mystery ofRepentance is necessary
What makes the Mystery of Repentence so necessary is on
one hand the nature of sin, and on the other hand, the nature
of our conscience. When we sin, we think that the traces of sin
do nor remain on the outside or the inside of us. Meanwhile it
is leaving deep marks on the inside and rhe outside of us-on
everything around us and especially in heaven, in rhe ledgers of
divine judgment. At the hour of sin it is decided there what the
one who has sinned has become; in the book of the living he is
written in the list of the condemned, and that has been bound
in heaven. D ivine grace does nor descend upon him until he is
erased from the list of the condemned in heaven, until he has
received absolution there. Bur it was pleasing to God to make
heavenly erasing from the list of the condemned dependent
upon the absolution of the sins that have been bound on earth.
So, receive the Sacrament ofRepentence, rhar you may be freed
by absolution on all sides and open the door within yourself to
the Spirit of grace. Now that the conscience has been cleansed
and has regained irs tenderness and sensitivity to good moral
order, it will nor give any peace until we are decisively ensured
of forgiveness. Thus it is in the usual course of our lives: it will
nor allow us to show ourselves to rhe person we have offended
until we are sure rhar he has forgiven us. With respect to God,
the conscience is even more meticulous. Although at that rime
when a person has raised himself to make a decisive vow, a
certain assurance that he is no longer repugnant to God comes
down to him; bur this assurance is his own, and it cannot be
1 . Thar is, Confession [rrans.]

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 THE PATH TO SALVATION

durable. It will soon be toppled by doubts: "Is it really true?

Perhaps it is self-delusion?" and this doubt brings inner anxiery,
and from anxiery comes a weakening. Then life will have neither
firmness nor good form. Thus, a person needs to hear that all is
forgiven from God so that, finally at peace in the assurance in
God's mercy, he can then act more decisively and steadfastly in
this assurance. Go and confess-and you will receive a pro­
nouncement of God's forgiveness.
How to preparefor a salvific Confession
For a salvific confession, one must prepare himself suffi­
ciently. Whoever has read this narrative thus far is ready.
Proceed with reverence and faith!
1) Firmly convinced of the necessiry of this Sacrament, go
to it-not as though it were some new part of your life or just
a simple custom, but with complete faith that for you as a sinner,
this is the only possible way to be saved. By skipping it, you will
be numbered among the condemned, and, consequently, you
will be outside of any mercy. By not entering this clinic, your
spirit will not regain its health and you will remain as you were,
sick and disturbed. You will not see the kingdom if you do not
en.ter it through the door of repentance.
2) By these convictions engender the desire for this Sacra­
ment. Go to it not as to the slaughter, but as to a fountain of
blessings. Whoever vividly represents to himself the fruit born
in us through Confession could not but long for it. A man goes
to it all in wounds from head to toe, and he returns from it
healthy in all his members, alive, strong, and with a feeling of
safery from future infection. He goes there weighed down by a
heavy yoke-the whole sum of past sins on him. It torments
him and deprives him of all peace. He returns light, joyful, and
with a consoling disposition of spirit that he has received a
charter of complete forgiveness.

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 RESO LVE TO ABANDON SIN AND PLEASE GOD

3) Sham e and fear will come up-ler rhem! Thar is why

rhis Sacrament was created, ro bring shame and fear upon
us-and rhe more shame and fear, rhe more ir will save us.
Desiring rhis Sacrament, desire grear shame and grear trem­
bling. If someone wants ro be healed, does he nor know how
painful rhe rrearment is? He knows, bur resolving ro be
healed, he also determines ro endure rhe arrendant pain in rhe
hope of recovering. And you, when you were rormented by
rhe feeli ngs of regret rhar came upon you and you rushed ro
come closer ro God, did you nor say: "I am ready ro endure
anything, only have mercy on me and forgive me!" Well, now
ir is happening according your wish. Do nor be upser over
rhis shame and fear; rhey are bound up with rhis Sacrament
for your own good. By having burned again in rhem, you will
become morally stronger. You burned already more rhan once
in rhe fire of repentance-burn some more. Then you burned
alone before God and your conscience, bur now burn before a
witness appointed by God, in witness of rhe sincerity of rhar
solitary burning, and perhaps ro complete irs lack. There will
be a judgment, and ar ir will be shame and fear wi rhour hope.
Shame and fear ar confession pay for rhe shame and fear then.
If you do nor want rhe larrer, go rhrough wirh rhe former.
Besides, ir always happens rhar, according ro rhe measure of
rhe trembling rhat rhe penitent goes through, he overflows
wirh consolation at the confession. This is where rhe Saviour
rruly shows Himself ro be rhe Comforter of rhe laboring and
heavy laden! By sincerely repenting and confessing rhe hearr
learns this rrurh by experience, rather rhan by fairh alone.
4) Then, again recalling all rhe sins you have commirted
and renewing the now ripened, inner commitment nor ro
repear them, rise up in the living fairh rhar you srand before
the Lord Himself Who receives your confession; and rell ev­
erything rhat burdens your conscience, wirhour holding any-

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thing back. If you have approached it with the desire ro shame

yourself, you will not cover yourself, bur will express as fully
as possible your disgraceful weakness for sins. This will serve
ro satiate your humbled heart. You must be sure that every sin
you have told is rorn from the heart, for every hidden sin
remains there even more to your condemnation, because the
sinner srood with his wound near the Doctor that heals all
things. By hiding the sin, he closed the wound wirhour regret­
ring that he rorments and disrupts his soul. In the srory of
Blessed Theodora, who passed through the roll-houses, it is
written that her evil accusers did nor find in their scrolls those
sins that she had confessed. The angels later explained to her
that Confession wipes away sin from every place that it had
been recorded. Neither in the book of the conscience, nor in
the book of rhe living, nor with the evil destroyer is it arrribured
to rhar person-Confession wiped away these lines. Tear our all
that burdens you withour hiding anything.
The point to which you need to bring the revelation of your
sins is so that the spiritual father has a precise understanding of
you; so that he sees you as you are, and, in giving absolurion he
absolves you and nor someone else; so that when he says:
"Forgive and absolve this penitent for the sins he has commit­
ted," nothing remains in you that would come under this
category. He does well who, having prepared for Confession for
rhe first time after a long period of residing in sins, finds some
opportunity to have a preliminary discussion with the spiritual
father, and tells him the entire history of his sinful life. This will
remove the danger of forgetting or omitting anything in confu­
sion during the confession. Everyone must concern himselfwith
a complete revelation of his sins. The Lord gave the authority
to absolve sins not auromatically, bur under the condition that
they be repented of and confessed. If something is left incom­
plete, then it could happen that when the spiritual father

r8o
 RESOLVE TO ABANDON SIN AND PLEASE GOD

pronounces: "I forgive and absolve you," the Lord will say: "I
condemn you."
5) Now the confession is over. The spiritual father lifts his
epitrachelion, covers the head of the penitent with it, and
keeping it in his hand, pronounces the absolution of all sins,
making the sign of the Cross on the head. What occurs at this
moment in the soul is well-known to everyone who sincerely
repents. Streams of grace pour from the head into the heart and
fill it with joy. This is not from human beings, not from the
penitent, not from the absolver-this is the mystery of the Lord
Healer and Comforter of souls. Sometimes it happens at this
time that some hear clearly in their hearts a divine word to
strengthen and inspire them for future works. This is a sort of
spiritual weapon entrusted by Christ the Saviour to the man
who now enters the ranks of those warring in His name.
Whoever has heard such a word, let him treasure it later, to
comfort and inspire him-comfort, because it is clear that the
confession has been received when it has pleased the Lord to
enter into a sort of discussion with the penitent; inspire, because
in the hour of temptation all he has to do is remember it, and
strength comes from somewhere to resist! With what do warriors
in battle inspire themselves? With a word spoken by the com­
mander that affected him powerfully. It is the same here.
6) With this everything is done. All that remains is to fall at
God's feet with feelings of thankfulness for His unspeakable
mercy, and kiss the Cross and Gospels as a sign of your vow. Go
unwaveringly along the path shown to you in the Gospels, with
the commitment to follow Christ the Saviour, as described in
the Gospels, under His blessed yoke, only now taken upon
yourself. Having completed this, go in peace, with the intention
to intently act according to what you have promised, remem­
bering that the judgment over you from now on will be from
your own words. You have made a promise-keep it. It has been

181
 THE PATH TO SALVATION

sealed by the Sacrament, and therefore you must be ever more

faithful to it, so that you do not fall again into the ranks of those
who have wasted grace.
7) If the spiritual father gives you a penance, accept it with
joy. If the spiritual father does not give you one, then ask him
to. This will be not only a send-off to you as you depart on your
good path, but also a shield and protection from outside enemy
attacks on your new way of life. Here is what the Patriarch of
Constantinople wrote in answer to the Lutherans: "We accom­
pany the absolution of sins with penances for many respectable
reasons. First of all, so that through voluntary suffering the
sinner will be freed here from onerous involuntary punishment
there, in the next life, for the Lord grants mercy to nothing more
than He does suffering, especially voluntary suffering. Therefore
St. Gregory also says that God's love is granted for tears.
Secondly, it is in order to destroy in the sinner those passionate
desires of the flesh which give birth to sin, for we know that
opposites cure. Thirdly, it is so that the penance would serve as
a bond or bridle for the soul, and not allow it to again take up
those same vices from which it is still being cleansed. Fourthly,
in order to accustom it to labor and patience, for virtue is a
matter of labor. Fifthly, it is so that we will see and know
whether or not the penitent has truly come to hate sin. "1
Whoever finishes this course of spiritual treatment as given
and, most importantly, confesses his sins without hiding any­
thing, returns from the house of God the way criminals return
from court who have received mercy and acquittal of their
crimes instead of a death sentence. He returns with a deep
feeling of thankfulness to the Saviour of our souls, with the firm
resolve to dedicate himself to Him and to the fulfillment of His
commandments all the rest of his life, with extreme disgust for

1. Christian Reading, 1 842, vol. 1 , p. 244 [in Russian] .

r82
 RESOLVE TO ABANDON SIN AND PLEASE GOD

all of his former sins, and with an unrestrainable desire to wipe

away all traces of his former error. The one who has received
absolution feels within himself that he is not useless, rhat he has
been visited by a special power. Divine grace, which has thus far
only acred on him from wirhour in helping him conquer
himself, now with the words: "I forgive and absolve" has entered
into him, mingled wirh his spirit and filled it with a burning
and longing, wirh which he now proceeds into action until the
evening of his life.

The penitent approaches the Mystery ofHoly Communion

In rhe parable of rhe Prodigal Son, rhe father, having
received his penitent son who has returned to him, falls on his
neck and kisses him as a sign of forgiveness; after this he
orders rhat he be dressed and a bright, joyful feast be pre­
pared. His parental heart was nor satisfied with only forgiv­
ing-it wanted to decisively assure his son of his peace wirh
him and express more strongly his joy ar seeing him after
being so sorrowfully separated from him. His fatherly love
gave his son what he had nor even hoped for. What sinner
could expect something grand after receiving forgiveness? Bur
he is neverthless invited to the Lord's Supper, where the Lord
Himself gives him His Body to eat and His Blood to drink.
This is the crown of compassion for the returning sinner;
however, it is not an over-abundance, bur an essential require­
ment for uniting wirh the Lord.
The Christian life is life in the Lord Jesus Christ. The
believer puts on Christ and lives through H im. He who falls
after Baptism loses this grace; when rising up from his fall and
returning to rhe Lord, he has to become worthy of it again, and
rhis he does through Holy Communion. He that eateth Myflesh,
and drinketh My blood, dwelleth in Me, and I in him, says the
Lord Qn. 6:56) .
 THE PATH TO SALVATION

This is the beginning oflife in Christ Jesus for the penitent.

The Lord said that He is the Vine, and those who believe in
Him are the branches (cf. Jn. 1 5 : 1 -6). The branch does not live
unless it is on the vine; so the faithful do not live unless they live
in the Lord. There is no true life anywhere except on this Vine.
Whatever is not on it is dead.
Therefore, whoever wants to truly live should cultivate it
in himself, receive its live-giving juices and live on its nourish­
ment. This cultivation is done through Holy Communion­
here the Christian becomes one with the Lord. When the
Lord guided the sinner to complete repentance, he only
knocked at the door of his heart. When it is opened by contri­
tion and repentance, He enters in and feasts with the commu­
nicant.
Now the man is born again. An entirely new life begins
for him. Life cannot continue without food, and it must be
customary food at that. Such food is the Body and Blood of
the Lord. He himself said: My flesh is meat indeed, and My
blood is drink indeed Qn. 6:55). One who is beginning a new
life should begin with this. It is especially necessary to taste
this Food at the outset, at the first, so to say, movements of
his new life. They say that the first food an infant eats has an
effect on the character of his physical life, and from then on
comprises his continual bodily requirements. What should be
the character of the life of a penitent? A life in Christ Jesus
our Lord. What should be his constant requirement? The
need for communing with the Lord. Let him hasten in the
first movement of this life to taste the Body and Blood of
Christ, so that he might lay the foundation of a Christ-like
life and generate a true need for constant communion with
Him by means of this partaking. The partaker, after tasting
the sweetness of this heavenly Manna, will ever more hunger
and thirst to partake again.
 RESOLVE TO ABANDON SIN AND PLEASE GOD

Thus, having received mercy and forgiveness in repentance,

come forward to Holy Communion for full revivification of
your inner man.
There is no need to prescribe any particular rule of prepa­
ration for this. The repentant sinner has already done everything
necessary, and he naturally continues on to Communion. Who­
ever has wept over his sins and confessed is ready to approach
this great Mystery. The Apostle also has nothing more to
prescribe. He says only: But let a man examine himself, and so let
him eat of that bread, and drink of that cup (I Cor. 1 1 :28). It
could be said this way: have what there is, or, do not lose what
you have, and that is enough.
According to our established order, there is usually little
time between Confession and Communion, most often only
evening, morning and Liturgy. During this time it is important
to carefully preserve the good frame of mind with which you
left the church after Confession, and apply it to your commu­
nion with the Lord in Holy Communion.
1 ) Preserve your attention undistracted and your heart
undisturbed. Take care not to become scattered or anxious over
cares, and remove yourself from everything; go within and
remain there with one thought about the Lord, Who is able to
come to you. Put away all thought processes, and, concentrating
on the One Lord, pray to Him with undistracted prayer of the
heart.
2) If your thought cannot reside only in this, occupy it with
thoughts of Communion itself; and so that it will not stray too
much, bind it with the words of the Lord and the holy Apostles
about this Sacrament.
3) Contemplate a saying of the Lord or the holy Apostles;
glean some edification from them and dispose yourself to
contrite prayer. When prayer comes, fall down before the Lord
and do not abandon the prayer as long as it is present.
 THE PATH TO SALVATION

4) Occupy the evening in this way until sleep doses your

eyes. Morning comes. As soon as you come to yourself upon
awaking, first of all resurrect your awareness of the greatness of
the dawning day. But do nor bustle about, do not be distracted
with many things; and keep your attention focused on that
which is necessary to be with you and in you. Beware! The
enemy will be trying to tempt you in every way, to put your soul
in a bad mood, to either scatter your thoughts, or generate some
worry or dissatisfaction with something, or inspire some displea­
sure against someone. Attend to yourself, praying to God, and
you will escape these stumbling blocks.
5) Entering the church, feel as though you were in the upper
chamber at Sion, where the Lord communed his holy Apostles,
and heed more than ever what is being sung and read, directing
everything to the thought that the Lord Himself is preparing a
Supper of salvation for you.
6) Warm your faith in the actual presence of the Lord and
Saviour H imself in the Mysteries. Going from this faith and
concentrating on the Lord Himself as if already approaching
you, in self-abasement call out: I am not worthy that Thou shouldst
enter under the roofofmy house. From self-abasement pass to the
fear of the Prodigal Son, not cutting you off, bur bringing you
to a state of reverent soberness. Inasmuch as the Lord Himself
invites you and asks you to approach, be ready to approach with
good hope, desire and thirst, like the deer panting after the
fountains of water, and longing with assurance to receive the
Lord Himself, together with all the treasure oflife that is hidden
within Him. From this longing, which will not be put to shame,
again turn to yourself in readiness to meet the Lord, and fan
ever stronger the flame of heartfelt contrition, repeating the
promise to turn away from sin, even if you have to die doing it.
7) Work hard to stand through the whole service, passing
from one of these feelings to another. In this good state finally

!86
 RES OLVE TO ABANDON SIN AND PLEAS E GOD

app roach rhe chalice of the Lord, and upon seeing ir, make a
bow ro rhe Lord Who approaches you. Opening your lips and
heart, receive Him, humbly and reverendy calling our with the
Aposde Thomas: My Lord and my God!
Glory ro Thee, 0 God! Glory ro Thee, 0 God! Glory ro
Thee, 0 God!
Having approached rhe chalice of the Lord with such a
disposition, and stepping away from it, you will feel in your
heart: It is truly said, that having communed ofdivine grace, I am
no longer alone but with Thee, my Christ, the three-sunned Light
that enlightens the world. From chis moment you will begin ro
bear Christ within yourself. Take care ro zealously guard Him
there and hold Him within yourself. If Christ is in you, who
can be against you? And you will be able ro do anything in the
Lord Who strengthens you.
With this we close the lesson on spiritual life for rhe
Christian who has fallen into sin and then returns again to a
God-pleasing life.
Conclusion
This is rhe order of conversion! Ir is presented here as a long
story in order ro see more clearly the turning points that the
convert must make, with rhe mutually dependent actions of
freedom and grace. Everything we have said happens to every
convening sinner, bur to what degree depends upon each one's
personaliry and circumstances. For one it may happen in several
minutes, during which he is awakened, repents and rises in
resolve. Spiritual manifestations are instantaneous. Incidentally,
this kind of conversion is very rare; most conversions happen
nor suddenly, bur gradually. Although rhe inner transforma­
tions themselves may be instantaneous, penitents do nor always
come ro rhem so quickly, bur sometimes only after long labors
on themselves. That is why for some a complete conversion may
 THE PATH TO SALVATION

take years. The main points where they are stymied are those
where self-love must suffer, at overcoming, for example, the
obstacles of the inspirers of sin, at confession, and others. The
final state that must be reached is a complete renunciation of
the sins and the dedication of oneself to the Lord. From this
minute begins the fully true Christian Life, because then the
person has reached his aim-hidden in God. Everything de­
pends on the zeal with which he gets ahold of himself, and the
conviction that he must do what is necessary. Now or later, he
must-better of course to do it now. So he begins to work, and
soon disposes himself to change. And disposing oneself to
change is the chief work of conversion.

!88
 'Part 'Tfiree
.J{ow tfie
Christian £.-ife Is
£.-ived) 'Ripened and rrortified)
and !)[bout tfie Order of
a 9od-pleasing Life
 fl�eOOB�eltHLii 9EO «f>AH'b-9aTBO
__ , ___.
Hmt'L_

Engraving based on the self-ponrait of St. Theophan,

used as the frontispiece of all his books published by
St. Pameleimon Monastery, Mt. Athas.
 Chapter One
The Final Goal ofMan­
A Living Unity with God
Let us recall that the person has just turned from darkness
to light, from the kingdom of satan to the kingdom of God; he
just entered a new path, on which he has not yet made a single
step. But he burns with zeal to do everything necessary in order
to establish himself in the work he has begun and not to give in
again to his former tyrants, who separated him from God and
the Saviour, dragging him to destruction.
We might ask: where is he to go, and what should he do in
order to arrive where he should, and to arrive surely, directly,
quickly and successfully?
The goal towards which the convert should direct all his
attention and labors is the final goal of man and the economy
of salvation, namely: pleasing God, a living unity with God,
becoming worthy of His kingdom. The searching, zealous
spirit will only be at peace when he attains God, tastes Him
and is filled. Therefore the first law for him is: seek ye the Lord
and be strengthened; seek ye His face at all times (Ps. 1 04:4).
The blessedness of this is incomprehensible to man. He him­
self could not even have conceived of such a height. But when
it pleased God to give him this dignity, it was audacious for
man to refuse it through his unbelief, inattentiveness, and
neglect of it in his thoughts, even during his labors. I will
dwell in them (II Cor. 6: 1 6) , says God, and this is all three
Persons of the Most-Holy Trinity. The Lord says of God the
Father and of Himself: We will come unto him, (to him who
believes in Him and loves Him) and make our abode with him

191
 THE PATH TO SALVATION

Qn. 1 4 :23) . And about Himself Alone: I will come in to him,

and will sup with him (Apoc. 3:20) ; and even more dearly: I
am in my Father, and ye in me, and I in you Qn. 1 4:20). The
Apostle says about rhe Holy Spirit: The Spirit of God dwelleth
in you (I Cor. 3: 1 6) , or: that we might receive the promise ofthe
Spirit through faith (Gal. 3: 1 4) .
We should note rhar God's indwelling is nor merely mental,
as sometimes happens during divine contemplation ro a man by
God's good will, but ir is a living, enlivening thing, ro which
contemplation should only be considered a means. Mental and
heartfelt longing for God, rhar has come by God's good will,
prepares a person ro truly receive God. Ir is a kind of unity in
which, without eradicating human strength and personality,
God manifests Himself as one rhar worketh in him both to will
and to do (Phil. 2: 1 3) ; and rhe person, according ro rhe Apostle,
does nor live but Christ lives in him (cf. Gal. 2:20) . This is nor
only rhe person's goal, but also rhe goal of God Himself. All is
created in God and endures in God. Free creatures are given
over ro their own volition, but nor finally and nor forever, so
char they would give themselves ro God All-powerful, not
making any particular kingdom of themselves independent of
God's kingdom.
Ir may seem strange rhar communion wirh God muse be
attained when it is already present, or is given through rhe
Sacrament of Baptism or Confession, for it is said: For as
many ofyou as have been baptized into Christ have put on Christ
(Gal. 3:27); or: For ye are dead, and your life is hid with Christ
in God (Col. 3 :3) . Indeed, according ro a simple understand­
ing God is everywhere: That they should seek the Lord, if haply
they might feel after him, and find Him, though He be not for
from every one of us (Acts. 1 7:27) , and He is ready ro abide in
anyone who is ready ro receive Him. Only lack of desire,
coarseness and sinfulness keep us from Him. Now rhar the
 FINAL GOAL OF MAN-UNITY WITH GOD

penitent has renounced everything and given himself to God,

what hinders God from dwelling in him?

I . VARIOUS ASPECTS OF COMMUNION WITH GOD

To clear up such a perplexity, we must discriminate between

the various aspects of communion with God. Communion
begins at the moment of awakening. Man discovers it through
searching and longing for God, and God reveals it through His
good will, assistance, and protection. But God is still outside of
man and man is outside ofGod, not commingling and not freely
mutually accepted. In the Sacrament of Baptism or Confession
the Lord enters a man by His grace, is in live communion with
him, and allows him to taste all the sweetness of Divinity, so
abundantly and perceptibly, as though it were essentially culmi­
nated in him. But then He again hides this manifestation of His
communion, only renewing it from time to rime-and at that
only lightly, as if in a reflection and not in H is original state. He
leaves man in ignorance of Himself and His dwelling in man
until the man has reached a specific level of maturity or educa­
tion, according to God's wise guidance. After this, the Lord
perceptibly manifests His dwelling in the man's spirit, which
has by then become a temple of the Tri-hypostatic Divinity
filling him.
Thus, there are three forms of communion with God: one
is mental, which happens during the period of conversion; and
the other two are actual, but one of them is hidden, invisible to
others and unknown to us ourselves, while the other is obvious
to us and to others.
The first form of communion, the most understandable and
common, does not cease during the second or even third stages,
because spiritual life is mental life. However, in these stages it
differs characteristically from its first quality, which is some-

19 3
 TH E PATH TO SALVATION

thing impossible to explain in words. All spiritual life consists

in the movement from mental communion with God to actual,
live, perceptible and manifest communion.

2. HOW GRACE SETTLES IN THE REPENTANT SOUL

In looking at a person who has repented, we are looking at

a person who has actually entered into communion with God,
bur this communion is still hidden, secret, unmanifesr. His goal
is to attain communion that is complete, tangible, and percep­
tible. We must precisely determine all of this for ourselves and
be assured, because all the penitent's labor for salvation should
be built upon this foundation, namely: that in the Sacrament
of Confession (or Baptism) grace descends perceptibly to the
spirit bur then hides itself from the awareness, although it does
not in fact go away. It remains imperceptible until the heart is
purified, at which time it dwells visibly and finally. It is obvious
that our only instructors in this matter can be the Holy Fathers.
None of them expresses it so well as Sr. Diadochus, Bishop of
Photiki, and St. Macarius of Egypt. We present their witness to
our suppositions.
Grace settles in a person and stays with him
from the moment he receives the Mysteries.
"From the instant we are baptized," says Sr. Diadochus,
"grace is hidden in the depths of the intellect." 1 Also: "For when
through Holy Baptism divine grace in its infinite love permeates
the lineaments of God's image-thereby renewing in the soul
the capacity for attaining the divine likeness-what place is
there for the devil?" 2 Sr. Macarius says: "Grace is constanrly
present, and is rooted in us, and worked into us like leaven, from
I . Sr. Diadochos of Phoriki, Philokalia, vol. l , no. 77, p. 279.
2. I b i d . , no. 78, p. 279.

1 94
 F INAL G OAL OF MAN-UNITY WITH GOD

our earliest years, unril rhe thing rhus present becomes fixed in
a man like a natural endowment, as if it were one substance with
him. " 1

When gracefirst settles in a person through a Sacrament,

it vouchsafes that person a complete taste ofthe
blessedness ofcommunion with God
"If we fervendy desire holiness," says Sr. Diadochus, "the
Holy Spirit at the outset gives the soul a full and conscious taste
of God's sweetness, so that the intellect will know exacdy of
what the final reward of rhe spiritual life consisrs." 2 Also: "Ar
the starr of the spiritual way, the soul usually has rhe conscious
experience of being illumined with irs own light through the
. ,J
action o f grace. -
This most perceptible illumination of grace is at first ex­
pressed by the white clothing rhat rhe newly baptized wear for
seven days. Thar this is nor jusr a formality is seen from rhe
examples of rhe holy converts, for some were visibly clothed in
light, upon others a dove descended, and rhe faces of others
became bright.
In general all who have truly come close ro rhe Lord have
felt a certain leaping of spirit, similar ro rhe leaping of rhe
Forerunner of rhe Lord in rhe womb of Elizabeth when rhe
Mother of God approached her carrying rhe Lord within her.
In rhe lives of Sts. Symeon and John is written rhar rhey saw a
light around a brother who was baptized and received rhe
monastic habit-and it lasted seven days. Feeling a particular
action of God upon receiving rhe monastic habit, they sought
ro preserve ir forever, and immediately departed ro a solitary
place more suitable for rhar form of asceticism.
I . Sr. Macarius rhe G rear, Homily 8:2.
2. Sr. Diadochus of Phoriki, Philokalia, vol. I , no. 90, p. 289.
3. Ibid., no. 69, p. 276.

195
 THE PATH TO SALVATION

Grace hides itselffrom the one who is laboring

for his salvation
Then grace hides itself from the one who is laboring for his
salvation, and although it dwells and works in him, it does so
unnoticeably to him, and he is so unaware of it that he often
considers himself to be abandoned by God and perishing, which
causes him to fall into constrictions, lamentations and even light
depression. Thus St. Diadochus continues, from the foregoing
citation: "Incidentally, it hides the treasure of this life-creating
gift for a long time, so that we would count ourselves as nothing
though we fulfill every virtue, for we have not yet made holy
love habitual in ourselves . . . . " "Bur as we continue our ascetic
struggles, it produces in the theologizing soul its secret activity
in a manner unknown by the soul, so that it might incline us
who have been called, at the first opportunity, from the un­
known to the known, to enter the way of divine visions; and
secondly, so that amidst our ascetic labors we might preserve
our knowledge from vainglory. " 1
In another place he explains how grace works in general:
"Grace at first conceals its presence, in those who have been
baptized, waiting to see which way the soul inclines; bur when
the whole man has turned towards the Lord it then reveals to
the heart its presence there with a feeling which words cannot
express, once again waiting to see which way the soul inclines.
At the same time, however, it allows the arrows of the devil to
wound the soul at the most inward point of its sensitivity, so as
to make the soul search out God with warmer resolve and more
humble disposition . . . " "And I am speaking here of the struggle
that takes place when God recedes in order to educate us-then
grace conceals itself a little, as I have said, but nevertheless

I . Ibid., no. 69, p . 276.

 FINAL GOAL OF MAN-UNI1Y WITH GOD

s upports the soul in a hidden way, so that in the eyes of its

enemies the victory appears to be due to the soul alone. This
bri ngs great sadness, humility and even some measure of despair
to the soul ."1
St. Macarius of Egypt also says: "God's grace in man (which
is already present, already granted) , and the gift of the Holy
Spirit, which is vouchsafed to a faithful soul, proceeds with
much contention, with much endurance and longsuffering, and
temptations and trials. "2 This refers of course not to the first
time grace is received, but its complete indwelling and activity,
as we can see from his own words, where he says that "The
spiritual influence of God's grace within the soul works with
great patience, wisdom, and mysterious management of the
mind, while the man for long times and seasons contends in
much endurance; and then the work of grace is proved to be
perfect in him."3 He explains this using the examples of Abra­
ham, Jacob, Joseph and David, who, having received great
promises, were made to suffer a long rime in unknowing until
they finally saw the fulfillment of the promise.4
It is necessary to note that this hiddenness and im­
perceptibility is not all-encompassing, but is sometimes mixed
with consolations, although these consolations are something
entirely different from those which occur with the indwelling
of the Spirit.

Finally, God dwells in man in a special manner

Finally, when this period ofhidden communion with God and
His mysterious activity in the soul is over (the duration of this
period not being in man's hands but in the guiding wisdom of

1. Ibid., nos. 85, 87; p. 285.

2. St. Macarius the Great, Homily 9:7.
3. Ibid., Homily 9 : 1
4. Ibid., Homily 9:2-6.

197
 THE PATH TO SALVATION

man-saving grace) , God dwells in man in a special manner. He

visibly fills him, unites Himself to him and communes with
him. This is the goal man strives to achieve through all his ascetic
struggles and labors, all the economy of salvation from God
Himself, and all that happens to each person in the present life
from birth to the grave. St. Macarius writes that the work of
grace after long trials finally shows itself fully, and the soul
acquires full sonship of the Spirit. God Himself proves the heart,
and man is made worthy to be of one spirit with the Lord.
According to St. Diadochus, "If a man, while still alive, can
undergo death through his labors, then in his entirety he
becomes the dwelling-place of the Holy Spirit." 1 "Grace il­
lumines his whole being with a deeper awareness, warming him
with great love of God. " 2 This action reveals itself or is accom­
panied by different manifestations with different people.

3· TWO WAYS OF COMMUNING WITH GOD

These two ways of actually communing with God were

beautifully described by the wise Sirach, speaking of wisdom,
which is the very grace of God which saves us: For at the first she
will walk with him by crooked ways, and bringfear and dread upon
him, and torment him with her discipline, until she may trust his
soul, and try him by her laws. Then will she return the straight way
unto him, and comfort him, and shew him her secrets (Sir. 4: 1 7- 1 9).
For atfirst she will walk with him by crooked wayr-tha t is,
austerely, strictly, unmercifully, with a seeming lack of love;
and bring fear and dread upon him, the fear of God's
abandonment and the ever-imminent threat of attack from
vicious enemies. According to St. Diadochus, grace acts like a
mother who hides from her children so that from fear they

I . Sr. Diadochos of Photiki, Philokalia, vol. I, no. 82, p. 284.

2. Ibid., no. 85, p. 285.
 FINAL GOAL OF MAN-UNITY WITH GOD

would begin ro cry and seek her, especially when they see strange
faces before them; 1
and torment him with her discipline-it will keep him a long
time in this period of hidden and severe instruction. According
ro St. Macarius, grace in many and various ways, as it wills and
corresponds to the person's needs, orders everything for him,
keeps him in many temptations and mysterious trials of the
mind,2 and so on;
until she may trust his soul, and try him by her law.l'-that is,
grace leads him ro the point where he can be relied upon
completely as one tried and true. St. Macarius says that when
after many temptations the will has come ro please the Holy
Spirit, and over a long period of time has shown itself ro be
patient and unwavering in this; when the soul does not offend
the Spirit in any way, but is cooperative with grace and all the
commandments,3 then
will she return the straight way unto him- that is, openly,
face-ro-face appear ro him as if after a separation. Then, accord­
ing ro St. Macarius, "the work of grace is proved ro be perfect
in him-he acquires full sonship";4 or according to St.
Diadochus, grace illumines his whole existence with some kind
of deep feeling, and he becomes entirely the dwelling-place of
the Holy Spirit-the light of God's face (cf. Ps. 4:7) . Our Lord
and God comes and makes his abode with him (cf. Jn 1 4:23);
and comfort him. Andyour heart shall rejoice, says the Lord,
and yourjoy no man taketh from you (Jn. 1 6:22). The Kingdom
of God is joy in the Holy Spirit (Rom. 1 4 : 1 7) . The light that
shines in man, says St. Macarius, so penetrates all the inward
parts of a man, that he, immersed in this sweet and pleasant

I. Ibid., no. 86, p. 286.

2. St. Macarius rhe G rear, cf. Homily 8:2.
3. Ibid., cf. Homily 9 : I .
4. Ibid., Homily 9 : I .

199
 TH E PATH TO SALVATION

feeling, is totally outside himself because of the super-abun­

dan ce oflove and the hidden mysteries that he him self now sees.
St. Diadochus says that the soul then flames and yearns with an
indescribable kind of joy and love to leave the body and depart
to the Lord, and as if forget this temporary life." 1
And shew him her secrets--the secrets of divine wisdom,
the Trinity worthy of worship, the economy of salvation, the
acquisition of salvation, the secret of sin and virtue,
Providence for creatures rational and material and, in general,
the whole divine order of things, as described in great detail
by St. Isaac the Syrian in his epistle to St. Symeon. "When the
intellect is renewed and the heart is sanctified . . . His intellect
perceives the spiritual knowledge of created things, and the
divine vision of the mysteries of the Holy Trinity together
with the mysteries of the worshipful economy on our behalf
shines forth in him; then he becomes one through the com­
pleteness of the knowledge of the hope of future things ... For
if the intellect, which beholds hidden spiritual mysteries, is in
its natural state of health, it distinctly beholds the glory of
Christ. It does not question or receive instruction, but more
than in the freedom of the will it delights in the sweetness of
the mysteries of the new world ... "2 Such perfect knowledge
comes with the receiving of the Spirit, which leads our spirit
into that world, or realm of contemplation. The Holy Spirit
cakes the covering away from the soul, transports his soul to
rhe future age and shows it everything wondrous.3
Thus, it is now clear that the grace that comes to the convert
through the Sacraments unites with him and gives him at first

1 . Cf. Sr. Diadochus of Photiki, Philokalia, vol. 1 , no. 1 3, p. 256

2. The Ascetical Homilies ofSt. Isaac the Syrian, Appendix B, Part II, p.
437.
3. Sr. Macar i us the Grear, Homily on "Exultation of the Mind," sec. 1 3 ,
On Freedom, 24, 2 0 and 2 1 , conv. 17, sec. 4. [Russian]

200
 FINAL GOAL OF MAN-UNITY WITH GOD

a taste of all the sweetness of life in God, and then hides its
presence from him, leaving him to act on his own in labors,
sweat, perplexities and even falls; finally, after this period of trial
is over, it abides in him obviously, actively, powerfully, and
perceptibly.

201
 Chapter Two
Why the Grace of God Does Not Abide
All at Once Entirely with the Soul
One might ask: what is the reason that the grace of God
does not abide all at once entirely, or likewise, it does not
immediately reveal the triumph of complete communion of the
soul with God? It is necessary to know this reason in order to
work against it, and work successfully, for only by setting it aside
can we attain the full in-dwelling of grace.

I . THE INNER MAKE-UP OF THE CONVERT

In order to understand why it does not happen this way, let

us observe the inner make-up of the convert. Sin takes posses­
sion of a person and entices his attention, all his longing and all
his strength. Acting under the influence of sin, rhe person
permeates himself with it, and all parts of his existence, all his
powers become accustomed to acting according to its sugges­
tion. This alien activity that attaches itself to us, because of its
extended stay, is so grafted onto us that it becomes as ifin-born,
taking on an appearance of something natural, and therefore
unalterable and necessary. Thus become intertwined, for exam­
ple, arrogance with the mind, greed with desires, lust with the
heart, and with all our endeavors: selfishness and a certain dislike
for others. In this manner, in the consciousness and will, in the
powers of the soul-the mind, will and feelings, in all bodily
functions, in all outward deeds, behavior, bearing, rules and
customs-man becomes permeated with sin, that is, selfishness,
I

202
 GRACE DOES NOT ABIDE ALL AT ONCE I N THE SOUL

passionateness, self-pleasing. St. Macarius exp ress es it thus: that

sin, which entered into us at the Fall, possesses as if the entire
image of man, which is why it is called the fleshly man, the
emotional, the outer man, and why sin has robed with its own
parts of our nature: mind with mind, will with will and so on.
And, having overwhelmed the natural functioning of our own
powers, it has counterfeited for them its own unnatural func­
tioning, meanwhile fixing us in the belief that it is natural. In
the midst of this obscurity, under the yoke of sin, everyone who
is unconverted, unrepentant, and has not resolved to serve God
in spirit and in truth abides in the satanic realm. 1
The grace of God that comes-at first through awakening,
and then throughout the entire period of conversion-curs off
one man from the other, brings him to the awareness of this
duality, to seeing the unnatural and what should be natural. It
leads him to the resolve to shake off or cleanse away all the
unnatural, so that the nature of God's image would appear in its
full light. Bur it is obvious that such a resolve is only the beginning
of the matter. Through it the person has only in consciousness
and will left this realm of alien unnaturalness that functions in
him; he has renounced it and applied himself to the awaited and
desired naturalness. But in actual fact, in all his make-up he
remains the same as he was-that is, permeated with sin, in soul
and all his powers. Just as before, passionateness is presem in all
his bodily functions, the only difference being that before this was
desired, chosen and acted by the person himself, but now it is
undesired, is not delighted in, bur is hated, parried, persecuted.
The person has now come out of himself as if from a stinking
corpse and sees what kind ofpassionate stench comes from which
part of himself, and against his will sometimes senses to the point
of mental disturbance the entire stench that he is emitting.

1 . Cf. Sr. Macari us the Great, Homily 2: 1 , 2, 4.

20 3
 2. THE GRACE-FILLED LIFE IS AT FIRST ONLY A SEED

So the true grace-filled life in a man is at first only a seed , a

spark-but it is the seed sown among thorns, a spark covered
from all sides with ash. It is still a weak candle burning in the
thickest fog. With his consciousness and will the man has
cleaved to God, and God has received him, united with him in
this consciousness and will-power, or mind and spirit, as it is
spoken of by Sts. Anthony and Macarius the Great. And the
good, saved, God-pleasing parts of a man are there. All other
parts are still held captive and do not yet want, are not yet able
to submit to the requirements of the new life: the mind does not
want to think in the new way, and thinks as it did before; the will
is not able to want the new, it wants only the old; the heart does
not know how to feel in the new way, only in the old.
It is the same for the body in all of its functions. Conse­
quently, it is still impure, except for the one point which
comprises the conscious and free power-the mind and spirit.
God is most pure and unites with this one part, while all the
other impure parts remain outside of Him, foreign to Him;
although He is ready to fill the entire man, He cannot grant this
because the man is impure. Then, as soon as the man becomes
pure, God manifests the fullness of His indwelling. St. Gregory
the Sinaite writes: " If our h uman nature is not kept pure or else
restored to its original purity by the Holy Spirit, it cannot
become one body and one spirit in Christ, either in this life or
in the harmonious order of the life to come. For the all-embrac­
ing and unifying power of the Spirit does not complete the new
garment of grace by sewing on to it a patch taken from the old
garment of the passions." 1 The Lord cannot abide there fully,
for the dwelling is not yet prepared; it is impossible to pour the
1 . Sr. Gregory of Sinai , Philokalia, vol . 4, no. 4 1 , p. 220.
204
 GRACE DOES NOT ABIDE ALL AT O NCE IN THE SOUL

grace to the brim, for the vessel is still faulty. Doing that would
mean squandering and killing this spiritual ueasure in vain. For
what communion hath light with darkness? And what concord hath
Christ with Belial (II Cor. 6: 1 4- 1 5) ? And the Lord, promising
to come with the Father and create His habitation, places the
irrevocable condition for this on the fulfillment of the com­
mandment, all the commandments of course; or to pur it
another way, righteousness in all action, which is impossible
without righteousness of the powers [mind, will, soul] ; and
righteousness of the powers is impossible without divorcement
from the unrighteousness that had overtaken them, or without
cleansing away sinfulness and passionateness.
The following passage could be applied here: Ifwe say that
we havefellowship with him, and walk in darkness, we lie, and do
not the truth: But if we walk in the light, as he is in the light, we
have fellowship one with another (I Jn. 1 :6-7) . This darkness is
the darkness of passions, because later Sr. John uses in similar
verses lack oflove and the three-pronged lust' (I J n. 1 :2, 1 0, 1 1 ,
1 5 , 1 6) . Light, to the contrary, is the light of virtue, again
because later light is used interchangeably with virtues. From
this it is seen that it is possible to uuly stand in the perfection
of communion with God only when the darkness of the passions
has been dispersed and the light of the virtues has dawned; when
the virtues have grown in us and become a parr of our existence,
vested us and peneuated our powers, expelling and pushing the
passions out of them, so that no longer are we merely
illuminated from without, bur we ourselves are illuminating
lights. Until this rime communion with God is so hidden, so
unknown, that it would seem that it was non-existent; and to
some degree it should be considered unreliable, not decisive,
incomplete, or nor corresponding to ourselves.
1 . For all that is in the world, the lust ofthe flesh, and the lust ofthe eyes,
and the pride oflife (I Jn. 1 : 1 6) .

20 5
 THE PATH TO SALVATION

Thus, we see that when the Lord has united Himsel f with
a person's spirit and does not fill it all at once or come to dwell
in it, this does not depend upon Him Who is ready to fill all
things, but upon us, or rather our passions that are mingled with
the powers of our nature, which has not yet divorced itself from
them and exchanged them for virtues. St. Anthony the Great
says, "It is our own sins that prevent God from shining within
,J
us.
If the main goal of the repentant sinner should be total,
light-bearing and blessed communion with God, then the main
hindrance to this is the existence of the passions still active and
working in him-the virtues being as yet unsealed in him-and
rhe unrighteousness of his powers. Therefore his main work
upon conversion and repentance should be the uprooting of
passions and sealing the virtues-in a word, correcting himself.
He must remove all unrighteousness and receive or make room
for righteousness; cast out sinful passions, habits, inade­
quacies-even those rhat are seemingly natural, as well as orher
unrighreousness rhat is seemingly excusable-and adopr vinues,
good morals, rubrics and in general all facets of righteousness.
However, he must not withdraw his attention from rhe final
goal, but work with all eagerness against the passions, having
the eyes of his mind fixed on God. In this consisrs the initial
work which should be maintained throughout the building of
a God-pleasing life, by which he must measure the straightness
or crookedness of all rules he invents and of ascetic struggles he
embarks upon . This must become a firm conviction, for all
active delusions seem to spring from not knowing about this
beginning.1 Without understanding rhe power of this, some

I . SL Amhony rhe Grear, Philoka!ia, vol. I , no. 1 50, p. 352.

2. This is imemionally and expansively expressed in rhe writings of SL
Isaac rhe Syrian. See rhe Episrle co Abba Symeon. See also rhe firsr and second
discourses of Sr. Macari us of EgypL

206
 GRACE DOES NOT ABIDE ALL AT ONCE IN THE SOUL

stop with external practices alone , others stop with good works
and expertise in these works without reaching any higher, while
yet others proceed straight to contemplation. All of this is
necessary, but everything should come in the proper order. At
first all of this exists in seed form, then it develops, not exclusive­
ly, but the majority of the time in one part or another. Never­
theless, a gradual process is inescapable-the rising from
external ascetic struggles to the internal, and only from one to
the other, to contemplation-never the other way around. 1
Assured of this, we can now easily derive a guiding rule for
a God-pleasing life, or for the spirit and character of ascetic
struggles.

1 . St. Diadochus , 82, the end. Conv. 9, 1 3 , 1 0, 1 1 . Hom. 2, 3 and 4.

207
 Chapter Three
A Guiding Rulefor a God-Pleasing Life
I . THE SPIRIT AND CHARACTER
OF ASCETIC STRUGGLES

Let us turn back a little and mentally stand before the person
who has dedicated himself to God and given a vow to act always
and in everything according to God's will, to God's glory, and
to become wealthy in good deeds. Having made this resolution,
what more can he do when, as we have seen, no part of him is
capable of this? The spirit hares sin, bur the flesh and the soul
are sympathetic to it and cling to it because they are clothed in
passions. Goodness or the will of God are beloved by the spirit,
bur the body and soul are nor sympathetic to it, are repulsed by
it, or if not that, do nor know how to do it. Therefore one who
has resolved according to his zeal to be faithful to his promise,
now that he has realized the necessity, has also resolved to endure
in doing good and to attach himself to some good work (he
should not be doing bad deeds) . He should oppose rhe demands
of his body and soul and, denying them, force himself to do the
opposite. Because the body and soul do nor leave his personality
bur rather comprise it, this is the same as opposing oneself in
the bad and forcing oneself to the good. Self-opposition and
self-forcing--these are the two aspects of zeal born in the soul,
forming as it were the beginning of asceticism. Both of these
comprise the struggle of man with himself, or to put it another
way, podvig.
From this minute of his new life, the repen tant sinner
commences his podvig, struggle, and labor, and begins to bear
the burden, the yoke. This is so essential that all the saints accept
208
 A GUIDING RULE FOR A GOD-P LEASING LIFE

the only true path to virtue to be pain and hard work. On the
contrary, lightness and ease are a sign of a false path, for the
kingdom ofGod suffereth violence, and the violent take it byforce
(Matt. 1 1 : 1 2) . Anyone who is not struggling, not in podvig, is
in prelest. The Apostle says: whoever does not endure is not a
I
son.
Thus, the zealous are eager for ascetical struggles ofself-forc­
ing 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. It is the
same as saying that he who opposes himselfwith the most hatred
and aversion, who acts the most drastically and decisively, will
more quickly attain purity. From this we see that all the saints
who climbed to the heights of Christian perfection following
their conversion embarked upon the most severe ascetic labors
of self-mortification-fasts, vigils, sleeplessness, solitude and so
on. This was done in a consciously chosen measure that was
inspired by grace. They did it all to quickly achieve divine
contemplation, and they did achieve it quickly. On the contrary,
even temporary ease, pauses, and self-pity have decreased and
always decrease the pace of spiritual progress.
Thus, the work of the determined one is: be fervent, take
up your labors with firm resolve, labors which should also be
decisive and suitable-for there are some more, some less
suitable for mortifying the passions and impressing the virtues.
Since this condition of suffering is inevitable, even though it
may be transitory, then what is the point of drawing it out only
to flounder? Lack of resolve, floundering, and spinelessness are
great impediments.
1 . But ifye be without chastisement, whereofalL are partakers, then are ye
bastards, and not sons (Heb. 1 2:8).

20 9
 2. THE FRUITS OF ASCETIC LABORS ARE
PRESERVED AND RIPENED THROUGH GRACE

Now that you have decided, do not just stand there-attack.

This is what one must do. But you must continually bear in
mind that although zeal with no self-pity is salvific for the
convert, the success and fruits of your labors and podvigs, that
is, their effect and influence on the purification of the passions
and development oftruly good morals, does not come from zeal.
The fruits of ascetic labors is sown and ripens under the influ­
ence of these labors, but not through them or because of them
alone-only by grace. I have planted, Apollos labored,· but God
gave the increase (I Cor 3:6).
Just as the spiritual life began through God's grace, so it can
only be preserved and ripened through it. He that hath done a
good work in you willperform it until the day ofjesus Christ (Phil.
1 :6) . The first seed of new life is made up of the combination
of freedom and grace, and its progress will come from the
development of these elements. Just as when the penitent gave
his vow to live according to God's will and to His glory, he said:
"Just give me strength and confirm me," so also throughout all
the following time he should entrust himself minute by minute
into the hands of God with the prayer: "Thou Thyself bring
about what is pleasing to Thy will," so that in our consciousness
and will, as well as in our actions themselves, God worketh in
you both to will and to do ofhis good pleasure (Phil. 2: 1 3) . The
minute a man wishes to produce something in and of himself
is the minute he stifles true, spiritual and grace-filled life. In this
condition, notwithstanding the excessive labors, there are no
true fruits. There are results that could not really be called bad
if you take them separately, but in the scheme of things they are
only a delay and a diversion, and not rarely even evil, for they

210
 A GUIDING RULE FOR A GOD-PLEASI NG L IFE

lead to arrogance and self-opinion which are the devil's seeds,

s own by him and closely linked with him. In this case godly
work in us becomes mixed up with ungodly work that spoils the
godly.
Instead of raising up the man who had come to his senses,
grace will still be preliminarily cleansing and discarding the
corrupted self-inspired activity. Knowye notyour own selves, says
the Apostle, thatjesus Christ is in you, exceptye be reprobates? (II
Cor. 1 3:5). Having united with ·the Lord in the Sacrament of
Confession or Baptism, we should give ourselves over to Him,
for having come into us Himself as the Lord of all, He who
knowest all things will arrange our salvation. The Lord said:
without meye can do nothing 0 n. 1 5:5) . We have to believe and
ask that He would act in us, that he would cleanse us from the
passions, seal in us the virtues and work all things unto our
healing. This is the essential attitude of the penitent: Thou who
knowest all things, save me, Lord, and I will labor unhypocritically
and without diversions or misinterpretations, with apure conscience
doing everything that I am able to do!
Anyone who inwardly arranges himself in this way will be
truly received by the Lord Himself, Who will reign within him.
Such a man's teacher is God, his prayerful intercessor is God, his
desirer and agent is God, his bringer forth of fruit is God, and his
master is God. This is the seed and bean of the heavenly tree of
life within him. But he should have without fail a material and
spiritual fortifying wall. This wall is his spiritual guide and rule.

3 · THE NEED FOR A SPIRITUAL GUIDE AND A RULE

The penitent, having given himself to God, immediately

enters imo His direct guidance and is taken in by Him. Anyone
who has succeeded in doing this as he should from the start, is
quickly, evenly and hopefully led by God's grace into perfection.

2II
 THE PATH TO SALVATION

But in actual fact, there are very few such people. These are the
chosen ones of God, who, in an incredibly rapid burst away
from themselves, gave themselves over into God's hands, were
received by Him and led by Him. Some examples are St. Mary
of Egypt, St. Paul of Thebes, St. Mark of Thrace and others.
They were saved by one decisive dedication of themselves to
God. St. Mary of Egypt, in all of her cruel battles with the
passions, had one rule-to commit herself to God's hands; and
her passions abated, as we know, according to her struggle.
Undoubtedly she did the same in all situations: she turned to
God for instruction and received it.
But such a path never was and never can be for everyone. It
belonged and belongs to ones specially chosen by God. Others
ripen under the visible guidance of experienced men. Firm in
that belief that only God converts, the penitent, in order to
succeed, should without fail commit himself to a father and
guide. This is necessitated by the fact that we do not give
ourselves totally to God-an inadequacy belonging to the ma­
jority. One must ripen for this, and ripen through much
experience, and until that happens there is no point of contact
for the Lord's guiding hand, no sort of handle by which He can
lead. Consequently, without this condition, anyone who begins
himself to do the work of salvation will inevitably take a path
about which it is impossible to say that it is the true path; it is
also dangerous and exhausts the spirit.
St. Anthony the Great, when he began to wonder whether
his rule was true, immediately began to cry out: "Tell me the
way, Lord," and was only at peace when he received assur­
ance. Anyone who has embarked upon the spiritual life is just
as one who has embarked upon an ordinary journey. Since we
do not know the way, we need someone to lead us. It would
be too self-reliant to think: "I can do it myself. . . . " No, nei­
ther rank nor learnedness, nor any other thing can help. It is

212
 A G UIDING RULE FOR A GOD-PLEASING LIFE

no less self-reliant if someone who is not subject to extraordi­

n ary circumstances but has the opportunity ro seek out a guide,
yet does not choose one, assuming that God will guide him
without an intermediary. It is true that it is God Who has
received us and leads us ro perfection, but under the guidance
of a father. The father does nor lift us onto the steps, but
facilitates our being lifted by God. Nevertheless, in the usual
order of things, God leads us, makes us understand, purifies us,
and tells us his will through others. Anyone left alone with
himself is in extreme danger, never mind that he will be thrash­
ing and floundering in one place, producing very little fruit.
Knowing neither ascetic feats, nor spiritual exercises, nor their
order, he will do them and re-do them, like someone who has
taken up a task he does not know how to do. Often for this
reason many people get stuck, grow cold and lose their zeal. But
the chief danger is inner disorder and satanic delusion.
Inside the beginner is fog, as from the steaming of stench
and decay-from passions, unrighteous consequences and cor­
rupted powers. Everyone has this fog in greater or lesser density,
depending on his former corruption. How good and reliable is
it to discriminate objects in this fog? To someone lost in a fog
a small row of bushes can appear ro be a forest or a village. So
the beginner in spiritual activity will inevitably see much where
there is actually nothing. Only the experienced eye will be able
ro discern and explain what is going on. If a man is sick, how
can he be a doctor unto himself? He will starve and kill himself
out of self-love alone-for even doctors do not try ro treat their
own bodies. But the chief danger in this comes from satan.
Because he is the foremost self-reliant thinker, he also loves most
of all those people who guide themselves with their own
minds-this is how he most often throws them off and destroys
them. And it could be said that this alone gives him access to
us, or the opportunity to hurl us into destruction. He who does

21 3
 THE PATH TO SALVATION

not believe his own intellect and heart, bur to the contrary, offers
everything he feels and thinks to someone else for scrutiny, will
not suffer even if the devil has sown something dangerous and
destructive in him, because the experience and reasoning of
another more experienced will disperse the delusion and warn
him. This is why it is said that satan does not approach anyone
who has a trusted guide, for he does not wish to be repeatedly
put to shame and have all his machinations exposed. To the
contrary, he is inseparably present with anyone who trusts only
in himself or makes his own conclusions and relies on them.
The devil uses seemingly good impressions in the imagination
or the power of fantasy to lead such a one down various wrong
turns until finally he destroys him completely.
The beginner should agree that these are very cogent reasons
for having a guide, and he should therefore choose one and entrust
himself to him. He will be safe under his guidance as under a
protective veil or in a fortress, for the guide will answer for him
before God and man for his mistakes. Bur what is truly wonderful
is that anyone who sincerely seeks will be given a true guide. And
that guide, no matter who he might be, will always give exact and
true counsel once the guided one entrusts himself with all his soul
and faith. For the Lord Himself watches over one who is so
trustful. Pray, and the Lord will showyou a guide. Encrust yourself
to this euide, and the Lord will teach him how to lead you. I

Another thing that is indispensable to the resolute peni­

tent is a rule. A rule is a specification or means, a manner and
establishment of some kind of activity, be it internal or exter­
nal. It provides direction and determines the entire journey­
the beginning, the time, the place, the major turning points,
and the end. For example, one must read-this is an ascetical
activity. The rule should be specific: which books to read,
1 . There is more about guides in a special brochure enrided: "What is
Needful to the Penitent" and other literature.

21 4
 A GUIDING RULE FOR A GOD-PLEASING LIFE

when to read them, how much to read, how to prepare to

read, how to begin, continue and end the reading, what to do
with what has been read. It is the same for prayer, contempla­
tio n and other works. We can see that rules encompass all
activities and comprise their outer shell like a body. We must
app ly them to all our powers, all rhe expressions of our activi­
ties so that no action would be taken without the application
of its respective rule.
The need for this is self-evident. An entirely new, unusual
life begins for us in which we have never exercised ourselves, and
to which our powers of soul are not accustomed. In order to
accustom ourselves to one or another work and to become
strong in it, a specific rule should be prescribed as to how and
what to do, just as an army recruit is shown how to stand, take
up his rifle, and so on. Without this no strength can develop,
and the activity will be incorrect. If the beginner has no rule of
prayer, he will not know how to pray; and without a rule for
fasting, he will not know how to fast. In general, anyone who
has no rule will nor know how to do anything as he should, and
consequently his life will be patterned after his own activities.
Besides this, life without a rule cannot evenly, gradually and
harmoniously unfold. Babies are swaddled so that they will not
become deformed or hunchbacked; so it is with spiritual activ­
ities-everything should be conducted through rules, pru­
dently, so that life will develop under them evenly and
harmoniously. This will prevent one from inadvertently follow­
ing a direction set by some other influence that would damage
the whole formation, or from falling into some erroneous path,
like wrong fasting, for example. A young plant is trellised or tied
to a stronger one so that it would stand and grow straight.
Anyone who develops himself without a rule is unlearned and
untested; he does nor know how to do one thing and does
another thing incorrectly. Another thing he does correctly, bur

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 THE PATH TO SALVATION

out of place or to the wrong person. Finally, the re is no small

danger: without a rule, like without a support, falls and mistakes
are inevitable. For such a one, all activity will depend upon
presence of spirit, understanding and desire. But is this a
dependable foundation? You cannot always preserve a presence
of spirit. Understanding needs to be taught, and besides, one's
understanding cannot always be keen and sharp-it can dull.
And who can maintain their desire indefinitely? Therefore,
when there is no rule, there will inevitably be omissions, mis­
takes, and pauses. With rules there is only one way: whether you
want to or not, do it as you are supposed to, and it gets done.
There are no pauses, and the work goes forward. Also, how else
can you curb your egotistical manners and thoughts-that
exceedingly dangerous disposition?1
Thus, following rules and the guidance of a spiritual fa­
ther, the zealot who labors, forces himself, opposes himself,
and abides in relentless struggle, will progress from day to day
in perfection and draw nearer to purity by uprooting his pas­
sions and acquiring virtues. But it must be known that he
cannot see this ascent to perfection. He labors in the sweat of
his brow but it all seems fruitless, for grace does its work
under cover. Man's instrument of vision, his eye, does good
work. His fate is to see only his inadequacies. The path to
perfection is the path to the awareness that we are blind, poor,
and naked. Inextricably linked with this awareness is contri­
tion of spirit, or pain and sorrow over our uncleanness that we
pour out before God, or, what is the same-ceaseless repen­
tance. Penitential feelings are the signs of true asceticism.
Whoever runs away from them runs away from the true path.
At the beginning of the new life there was repentance. Repen­
tance should also grow and ripen together with the life. The

I . There is more on rules in the aforementioned brochure.

2!6
 A G UIDING RULE FOR A GOD-PLEASING LIFE

ripening one ripens in the knowledge of his corruption and

sinfulness, and deepens in his contrite feelings of repentance.
Tears are the measure of progress, and ceaseless tears are a sign
of imminent purification. That this is as it should be is proven
by the fact that we are in a state of fallenness, in exile, outside of
our Father's house; furthermore, it is our own fault. An exile
weeps and grieves over his homeland-so should one who has
begun his process of purification sorrow and grieve and seek
tearfully to return to the paradise of purity.
Furthermore, the ascetic laborer is in a minute-by-minute
struggle either with desire or against desire, with a thought,
with passion or sin. Every minute these forces inadvertently
obscure the purity of his mind and remind him that he har­
bors within himself only uncleanness, sinfulness, and what is
repulsive to God. He sees himself as a stinking corpse that lies
before his face, tormenting him with its stench to the point of
insanity. "Place your sins before you," says St. Anthony the
Great, "and look through them to God." Finally, frequent
falls and blunders that beginners always have due to inex­
perience, ignorance, ineptitude, and sometimes even weak­
ness, weigh heavily on his conscience and can be more
onerous than the great sins committed in his former careless­
ness. He is like a child that falls as he begins to walk. Falls
require cleansing, consequently-contrition, repentance, and
tears. Therefore we are commanded to repent every day and
even every minute. God, be merciful to me a sinner! This
should be the ascetic's ceaseless prayer.
The beginner rhus with fervent and speedy zeal puts every­
thing he has into the most resolute ascetic labors, nevertheless
awaiting strength and help from God and giving himself to
Him, hoping for success but not seeing it. Therefore he is in a
state of perpetual beginning, under the direction of a father,
bounded by rules, and holding to the most humble part.

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 4· RULES FOR THE BEGINNER OF AN ASCETIC LABOR

In this spirit and tenor the struggler can begin his work in
good hope-the work of uprooting the passions, or purifying
his nature from the taint of unnatural passionateness. In his soul
is afervor strong as death; but even the strongest fervor has need
of a plan, so that it can proceed reliably toward the proposed
goal. I ts clarification is composed of all the rules for the beginner
of an ascetic labor. This will be none other than the application
of these rules, the necessity of which has been shown above. The
guide should know this better than anyone-even if only in
general theory-and adapting them to his spiritual child's per­
sonality, he can change the rules in whatever situations they bear
changing.
In order to construct such rules, we again emphasize what
has been said concerning the state of the penitent-ascetic. His
spirit is resurrected within him and renewed by the action of
grace that he has received in the Sacraments. But the spirit
hidden in the very depths of his existence is the only part of him
that has been healed. It is as if only one part of a generally
decrepit body had responded to some medicine. Outwardly, all
the powers of the man's soul, all his bodily functions, all his
external relationships, and the man himself is filled and perme­
ated with a passionateness that is not dead but alive and active.
The main quest of his labors is to mortify this passionateness in
all its shades, and to raise up his nature to its essential purity, so
that the grace would radiate outward from within-according
to the man's degree of purity-and wisely, gradually and pru�
dendy penetrate one member after the other.
In this light, we can quickly grasp what is needed to con­
struct the whole order of rules of ascetic life, or the connecting
thread along which to conduct and outline them. Thus:

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 A G UIDING RULE FOR A GO D-PLEASING LIFE

Guard the seedplanted within you

The seed of life has been planted-guard it with every­
thing you have. Otherwise you have nothing to which you can
apply your labors, and nothing with which to carry them. You
have received the Spirit--do not extinguish it. If you are zeal­
ous, be zealous for what is great. Watch over what has been
given you, what you have acquired. This acquisition is the coin
which will buy you the treasure. If it is lost, all is lost. Armies at
war rake all care to secure their positions. It is the same here.
Tear away passionateness by the rule ��labor
One must rear away passionateness that has fused and
blended with our natural powers. Because this combination is
similar to the bonding of chemical elements, the methods of
expelling it should be like those applicable to chemical dissolu­
tion. Namely, in order to free an element from irs forced union
with another, a third outside element is introduced, with which
the first element would form a stronger bond than it had with
the second. When this is brought to pass, the old bonded ele­
ment falls away, and the new element unites with the first,
giving it a new form. In applying this method to ourselves, to
all our physical, psychological and emotional powers and func­
tions that are captive to passionateness and possessed by some­
thing forced and un natural , we must apply something
compatible that will form a very close bond with these powers
and functions. Once this new element has fused with our
make-up, we will correspondingly free ourselves from passion­
are bonds and rake on a new, natural way of life. This new
element is rhe rule of labor or occupation applied to our pow­
ers. Proceeding in these rules and guarding that inner acquisi­
tion of the Spirit of grace that has united with them and our
natural powers, the person will be more and more filled with

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 THE PATH TO SALVATION

this Spirit. Once the fire of this Spirit has been received in this
way, it is freer ro work within us, and the more quickly it con­
sumes our impurity, the more our natural state will broaden.
The ascetical labor ofself-opposition
These two points sum up the tone of the ascetic's work, or
what is the same, his exercise in self-forcing. We could limit it
to these two alone if the contemptible, renounced passion would
facilitate goodness by leaving it alone, or would just peacefully
evaporate from our nature. But due partly to the stubborn
nature of sin, and partly to the support it receives from either
its source-the devil-or from the receptacle ofelements bound
up with it-the world-a passion cannot endure peacefully and
submissively surrendering. Even when it has fallen away and
separated from us, it again rises up and seeks tyrannically and
assertively to inhabit its first place of residence. So it is in no
way possible for us to be content with this activity alone. It is
necessary along with this activity to work against the passions
directly, to oppose them to their faces, fight them and win-in
ourselves and in their sources and supporters. To determine rhe
guidelines for this we must envision inner, or spiritual, war­
fare-in the larger scheme, as well as piece by piece. This is the
ascetical labor of self-opposition.
Rules to preserve the inner order oflife
All rules should be directed towards the following primary
practice: to preserve the inner spirit of life, fervency and zeal.
Do such practices or exercises as will on the one hand allow your
exhausted powers to be renewed, and on the other hand, mortifY
or muffle the passions. Thus, everything related to this should
be contained in the following three sets of rules:
1 ) Rules for preserving the inner spirit of zeal; 2) rules for
exercising the powers for the good, or self-forcing; and 3) rules
for warring with the passions, or exercising self-opposition.
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 Chapter Four
Preserving the Spirit ofZealfor God
We musr fulfill rhe commandmenrs-all of rhem. Bur we
do nor narurally have rhe desire, fervor and zeal for rhis. This
fire is kindled in our spirir by God's grace rhrough repenrance,
for rhe sake of a conrrire spirir and rhe promise ro do God's will.
This irself is rhe srrengrh for keeping rhe commandmenrs, and
ir alone is capable of keeping rhem all rhe rime. If rhe fulfillmenr
of rhe commandmenrs is rhe foundarion for salvarion, rhen rhe
spirir of zeal is our only saving power. Wherever ir is presenr
rhere is diligence, care, fervor, readiness, alacriry ro do works
pleasing ro God. Where ir is absenr, everyrhing ceases and falls
away-rhere is no life of rhe spirir, and everyrhing runs cold and
dies. Though rhere may be good works, rhey will be only good
in form, bur nor in power and spirir. This is rhar same fire rhar
our Lord Jesus Chrisr came ro kindle upon rhe earrh, which
lighrs rhe hearrs of rhe fairhful, rhrough rhe Holy Spirir, des­
cending in rhe form of fiery rongues.
The Lord says of rhis spirir of zeal: I am come to sendfire (Lk.
1 2:49). The Aposde commands: Quench nor rhe spirir (I Thess.
5: 1 9) and wirnesses as ro himself: I press roward rhe mark (Phil.
3: 1 4) . The Holy Farhers called ir by differenr names-seeking,
proposing, fervor, diligence, warmrh of spirir, burning, and
simply zeal.
Judging by rhe grear imporrance and significance of zeal,
rhe firsr job of rhe Chrisrian asceric should be rhe preservarion
of rhis zeal and fervor as rhe source of power for living a
God-pleasing life. To preserve ir he needs ro use panicular
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 THE PATH TO SALVATION

exercises that will facilitate its preservation. What are they

exactly? Zeal should be preserved in the same way it was born,
and it was born through inner change of heart, under the
invisible influence of God's grace.
Our spirit's inner, invisible ascent to zeal began with a
grace-filled awakening and ended with a resolute vow to walk
unwaveringly in God's will. A most strict gradual icy was adhered
to in this ascent. The sinner, who lives entirely on the outside
and is therefore called external, through this grace pushes his
way inside himself, and .there, as though awakening from a
dream, sees a completely new world, hitherto unknown to him.
This is the first stimulus, after which, with God's help and
through various thoughts and feelings, he is freed little-by-little
from the first world, passes into the other world and is placed
before his King and Lord, making to Him a solemn vow to
forever be H is servant. Thus, whoever wishes to preserve an
undying zeal should: a) go within, b) view the new world and
c) stand in those feelings and thoughts by which he ascends as
on the steps of a ladder to the footstool of the Lord's throne.
This should be the ceaseless exercise, podvig and activity of
the Christian ascetic!

I. BEING WITHIN

When a brood hen has found some grain, she lets her chicks
know about it, and no matter where they happen to be at the
moment, they come flying over to her and gather beak-to-beak
at that spot where her beak is. It is j ust the same when divine
grace acts upon the heart of a man. His spirit delves into it with
its consciousness, and after it follow all the powers of the soul
and body. Now comes the law for being within: hold your
consciousness in your heart and forcefully gather there all the
powers of the soul and body. Being within is the locking of the

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 PRESERV1NG THE SPIRIT OF ZEAL FOR GOD

consciousness in rhe hearr, and rhe forceful gathering of rhe

powers of rhe soul and body is rhe essential means or acriviry of
podvig. Incidentally, rhey murually give birrh ro and presuppose
each orher, so rhar one does nor happen wirhour rhe orher.
Whoever is locked wirhin rhe hearr is gathered, and whoever is
garhered is wirhin rhe hearr.
All rhe powers of rhe soul-rhe mind, rhe will, and rhe
senses-should garher near rhe consciousness in rhe hearr. The
gathering of rhe mind in rhe hearr is attention, rhe gathering of
rhe will is vigilance, and rhe gathering of rhe senses is soberness.
Attention, vigilance and soberness are rhe rhree inner acriviries
by which self-garhering and being wirhin are accomplished.
Whoever has rhese, rhar is, all of rhem, is wirhin; whoever is
missing even one of rhem is ourside. Mrer rhe acriviries of rhe
soul, rhe acriviries of rhe body wirh rheir corresponding organs
should also be directed rhere. So in order ro have attention we
musr direcr our inner eyes; ro have vigilance we rense rhe muscles
all over rhe body in rhe direction of rhe breasr; ro have soberness
we reign in rhe humors1 as Sr. Nicephorus calls rhem (rhey are
rhe enervating movements flowing ro rhe hearr from rhe lower
pans of rhe body), and suppress pleasures and bodily comforr.
This physical work, inseparable from rhe work of rhe soul, is rhe
srrongesr aid ro rhis gathering of rhe powers of rhe soul, which
could nor happen wirhour ir.
Thus, all rhe work of being wirhin rhrough self-gathering
consists of rhe following. In rhe firsr minures afrer awakening
from sleep, as soon as you become aware of yourself, descend
wirhin ro rhe hearr wirhin rhe physical breasr. Then summon,
draw in and compel roward ir all your powers of soul and
body-your mind's attention, rhe gaze of your eyes, and rhe
vigilance of your will. Wirh a rension in rhe muscles and

I. Mokrotny, or li[erally [he "moismres" [uans.].

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 THE PATH TO SALVATION

soberness in the senses, with the suppression of pleasures and

bodily com fort-do this until the consciousness settles there as
if in irs own dwelling place-clinging and attachin g itself like
something sticky to a strong wall. Then remain there and do
not leave as long as you are conscious, also repeating often the
action of self-gathering in order to renew it and strengthen
it-for it weakens minute by minute and even falls apart.
It is necessary to know that being within and gathering are
nor the same as sinking in thought, or meditating, although it is
very similar to it. The latter consists only in the issue of the mind
which leaves all the other powers unoccupied; it stops with the
mind. The first is within the heart, and consists in the issue of all
movements. Being within is lower and deeper than everything
that we have-or rather it happens in such a way that everything
rakes place above ir, before its eyes; and some things are allowed
while other things are forbidden. From this it is self-evident that
being within, in irs true form, is the condition for man's true
lordship over himself, and consequently of true freedom and
intelligence, and therefore also of true spirirual life. This is similar
to the way it is in the outer world, where the lord of a city is
considered to be the one who occupies the fortress. Therefore all
spiritual work and all ascerical labors in general should be per­
formed from this fortress, otherwise the work is nor spirirual, and
neither is asceticism, which should in that case be cancelled. The
kingdom ofGod is within you (Lk. 1 7 :2 1 ) , said the Lord. He then
commands concerning spiritual work alone: enter into thy closet
and. . . shut thy door (Mr. 6:6) . This is the cell of the heart, as all rhe
Holy Fathers interpret it. This is what spiri rualizes one who labors
for his salvation, and it is called internal.
It is now clear that gathering within is the most effective
means of preserving zeal: 1 ) He who is gathered should burn,
for he gathers all his powers into one, just as scattered rays
gathered into one point produce a strong heat and kindle a fire.

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 PRESERVl NG THE SPIRIT OF ZEAL FOR GOD

Truly, gathering is always connected wirh warmrh-rhe spirit

mee rs with itself, as Sr. Nicepho rus says, and leaps for joy. 2)
The gathered one is strong, like a barralion in formation, or a
fastened bundle of weak sticks. Like girded loins, ir signifies
readiness and power ro acr. One who is scarrered is always weak,
and either falls or does nor do anything ar all. 3) The gathered
one sees everything within himself. Someone in rhe center of a
circle sees what is along every radius. He sees everything around
him almost at the same rime, while one who steps our of rhe
center sees only that which is along one radius. It is rhe same for
one who is gathered within-he sees all rhe movements of his
powers and is able ro govern rhem. Burning of spirit, power and
clear vision make up the true spirit of zeal, which is produced
by them. Therefore ir is appropriate ro say: only be within, and
you will never cease ro be zealous.
This is how significant being within is! It means rhar we
must labor in order ro acquire it, for it roo does not happen
suddenly, bur with much rime and seeking. Ir has been placed
before everything else because it is the condition for spiritual
life. Its perfection depends upon rhe perfection of rhe three
activities of rhe soul and body rhat produce it, namely: arrention
of rhe mind with rhe inward gaze of rhe eyes, vigilance of will
with tension of the body, and soberness ofhearr with the turning
away of arrachments and passions. Bur even before they are
perfected ir is still what it is, although it may be imperfect,
unripened, and nor uninterrupted.
Now it is obvious what the means are for descending within,
or rather the one method: remove anything that might disrupt
the three indicated activities in their joining, or anything that
could distract the inner descent of the soul's powers rogether
with their corresponding bodily functions-the mind and the
feelings, the will and the muscles, the heart and the flesh. The
feelings are distracted by outer impressions, and the mind by

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 THE PATH TO SALVATION

thoughts. The muscles are weakened by rhe relaxation of rhe

members, the will by desires, rhe flesh by comfort, and the heart
by captivation or by clinging to anything. Consequently, one
must keep the mind free of thoughts, the senses undisuacted,
rhe will without desires, the muscles unrelaxed, the heart un­
captivated, the flesh without pleasure or comfort. The following
are the conditions for and methods of being within: in the
soul-warfare with thoughts, desires and captivity of heart; in rhe
body-restraints on ir; and in order to accomplish these--chang­
ing the external order. In light of all this, we can see that all
subsequent ascetic labors aimed at mortifying self-worship are to
be executed in conjunction with rhe methods for being within.
This is why in rhe instructions of the Holy Fathers (their
teachings on soberness and watching rhe mind), inner life is
always placed in unbreakable connection with ascerical warfare.
J usr rhe same, gathering is nor rhe same as warfare. It is a special
spiritual activity, and a primary one. Gathering is where all
spiritual work rakes place-warfare, reading, divine contempla­
tion and prayer. Whatever rhe ascetic does, he should always go
within and work from there.

2. VISION OF ANOTHER WORLD

"Strive to enter rhe temple within yourself, and you will see
rhe heavenly temple," says Sr. Isaac rhe Syrian. And truly,
whoever goes within himself sees a certain other world similar
to rhe temple rhat is uncircumscribable, invisible and indescrib­
able. Ir impresses itself into rhe consciousness, where man does
not see himself nor what is going on inside him, for all that
should have fallen silent-and he is silent. Ar rhe first toll of
beckoning grace, together wirh rhe first inward motion, this
world also opens up, independently from the man and whether
he wants it or not. After seeing ir, just as after being within,

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 P RESERVING THE SPIRIT OF ZEAL FOR GOD

eve rythin g is left up to man's free will and he must do it. S uch
activity can render a second change when the man ascends to
resolve and zeal, and is the second means of preserving and
fueli ng that zeal.
It consists in holding the entire structure of the spiritual
world in the consciousness and senses. When someone walks
into a room, he is considered to have seen it if he holds the room
and its arrangement in his consciousness. It is the same for one
who enters within himself; standing on the threshold of another
world, he only sees it when he has impressed irs entire constitu­
tion upon his consciousness. Thus, all this is fulfilled when the
mind apprehends the structure of the spiritual world, when this
world is impressed upon the consciousness, or when the mind
consciously secludes itself there and does not leave.
The entire structure of the spiritual, invisible, mental, but
nonetheless real world can be briefly expressed this way: "God
is One, worshipped in Trinity, the Creator and Upholder of all
things," or as the Apostle says, the Head ofall things (cf. Eph.
1 : 1 0) in our Lord Jesus Christ through the Holy Spirit, active
in the Holy Church, which, having perfected the faithful,
transports them to another world. This world will continue
until the fullness of rime, or the end of time, when, at the
resurrection and judgment all will receive according to their
deeds-some will descend into hell, while others will dwell in
paradise, and God will be all in all (cf. I Cor. 1 5 :28) .
This is the all-encompassing framework for everything true
and existing, for all that occurs and has being. This encapsulates
the entire content of divine revelation. Everything possible and
real comes under this and is contained in this. It is also the
Symbol of Faith. The main subjects are all here: the all-mighty
reigning power of God, the paradigm of salvation, and the four
finalities: death, judgment, Paradise and hell. It is precisely these
subjects that the holy Hierarch of Christ, Tikhon [ofZadonsk] ,

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commands all Christians to constantly remember, from infancy

to the grave.
Every struggling Christian should impress this paradigm
into his mind, that is, take it to a bright clarity in his conscious­
ness, or enter deeply into it and absorb it into himself. He should
blend with it, so that no consciousness or movement could
occur without a sensation of it within him or on him, just as it
is impossible to move one's arms without stirring the air, or to
open one's eyes without subjecting them to the impression of
the light that strikes them. The best way to do this is to establish
oneself in this paradigm. It is the same as viewing oneself as
being in an acknowledged peaceful co-relationship with every­
thing around. This means establishing oneself within the reign
of the Almighty God at H is right hand, the feeling of being
upheld by Him, absorbed in Him and observed by Him, or as
St. Basil the Great says, remembering that we are observed. Your
establishment and participation in the paradigm of salvation as
a member of the Church is, according to St. Chrysostom, a
feeling that you are a warrior of Christ and a citizen of His city;
you are established in death and j udgment, with your gaze
turned either to heaven or to hell.
This establishment does not come right away; it is the goal.
The search for it and any activity performed in order to acquire
it is a mental podvig that is laborious and prolonged. However
it cannot be said that it is complicated. It consists entirely in
simply straining the mind's eye to see these subjects. See yourself
upheld by the right hand of God and as seen by God's eye, saved
in the Lord, standing after death before the judgment which will
determine whether you will be received into Paradise or swal­
lowed up by hell. We apply all our labor at first j ust to see this.
Once this vision has been achieved for the fi rst time, it becomes
easier and more frequent. Whoever will do this forcefully and
fervently without distraction will quickly attain an unceasing

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 PRESERVING THE SPIRIT OF ZEAL FOR GOD

vision, or, what is the same, he will stand in the spiritual world,
in the presence of God, in the Church, at the hour of death and
judgment, at the threshold of hell or Paradise.
The last phase of this activiry is standing in the spiritual
world, or sort of the feeling that you are there. More precisely,
it is feeling yourself upheld in the almighty reigning power of
God as a child in its mother's arms; to be in the presence of
God's all-seeing power as one presented before a King; to fit
yourself into the paradigm of salvation as a soldier in formation,
or a son in his father's house, or an expert at his work, or a
comrade in his circle of friends, or amongst your own family
members; to relate to death and judgment as a criminal each
minute awaits a sentence; to look at heaven and hell as one
standing on the narrowest plank-on one side is the abyss, roiling
with flames, on the other side is a lovely garden. It must be said
that whoever has been vouchsafed this feeling by God has stepped
out of this world and dwells in another through his consciousness
and heart, and that he has entered the Kingdom of God, or
received it into himself. The kingdom of God is within you (Lk.
1 7:2 1 ). This exit from the present world and entrance into the
other should become your goal and the object of intense seeking.
The condition for this, needless to say, is the state of being
within, in unbreakable connection with which the goal is
conceived, ripens, and is attained. As a permanent state of being
within develops, so also develops the state of standing in God's
world. And vice-versa, the state of being within only develops
reliably when the state of standing in the other world becomes
stronger.
The state of doing consists, as we have stated, in forcing
oneself to gaze upon these subjects as often as possible with the
desire to gaze upon them ceaselessly. From the first minutes of
awakening to consciousness, go within and with all possible
force place yourself in this paradigm and order. At first it is better

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to fix your gaze on one subject or another and look at it until it

impresses itself, and then move on to another subject. When all
have been viewed one by one, then the entire paradigm can be
taken in in a moment. Some arrange this activity according to
days of the week, others according to hours of the day (for
example, thoughts about death may come after lunch), however
one is most suited, or what the ascetical spirit recognizes. Only
one law should be observed: do not change the order often, or
all the fruit will be lost. It should also be kept in mind that this
changing vision is only a means, while the goal is to unceasingly
stand in the whole paradigm. Anyone who casts his gaze on one
subject without moving on to the next has stopped on his path
and deceives himself, for he imagines that he already possesses
what he has actually only j ust barely set out to achieve. Having
cast your gaze upon one subject, always proceed to another in
order not to destroy the work that has been accomplished, and
equally in order to prepare yourself to quickly impress the next
subject. You should remember that it is not just a matter of
thinking over something, but a fixed mental vision, or faith in
that subject. Movement of the mind toward mere thought
sometimes happens accidentally, but it is not recommended or
sanctioned, and should be cut off as soon as it is recognized.
As an aid to the successful completion of this activity and
perfection in it we can take a verse from Holy Scripture con­
cerning one or another subject, and repeat it unceasingly
throughout the day. For example: Where shall I go? It is ap­
pointed unto men once to die, but after this the judgment (cf.
Heb. 9:27) . . Treasurest up unto thyself wrath against the day
. .

of wrath . (Rom. 2:5) . . . . There is none other name under

. .

heaven given among men, whereby we must be saved (Acts

4: 1 2) , and so on. Have a picture of death, the Cross or the
Last Judgment and put it in a place where it will often and
involuntarily catch your eye. Take out books and articles that

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 PRESERVING THE SPIRIT OF ZEAL FOR GOD

sharply convey these subjects, and conduct discussions, if it

should so happen, with those of like mind about this same
thing. Remember often God's invisible and unexpected judg­
ments, fatal accidents, relatives who have died and their con­
dition; picture yourself also on your deathbed and see your
funeral. All of this sharply effects a man's soul if he remains in
these thoughts during prayer. With God's help, such a rule
will impress the image upon you very quickly. Only it is
necessary to keep that impression during prayer and not cast it
aside later, but carry it around as long as you can, even if only
for a few days, striving to support the impression with writ­
ing, reading, discussion or other means. It is good to mentally
force yourself to see all the subjects of the paradigm in one
instant, or at least see them one after another during the same
time period. It is best of all, incidentally, to read the Symbol
of Faith as often as possible, concentrating on seeing the total­
ity of irs truths in one instant. Labor, concentration and force
will soon bring you to the desired goal; just do not slacken, do
nor interrupt yourself, bur work and work, even though you
may nor see any fruit or acquire anything. The years may pass
without any fruit, bur for the sake of his constant labor and
patient fervency, all may come in an instant to the indefatiga­
ble worker in the vineyard of Christ's kingdom.
This vision of the other world can hold and enkindle the
spirit of zeal, in that it provides a true field for the activity of the
zealous spirit. "You do not belong here," says Sr. Chrysostom,
"but to another world"; rhus you should act as if you are in the
other world, and to do this you must see it. On the other hand,
anyone who sees it will constantly have a son of standard and
example before his eyes that will remind him not to diverge from
it or do anything twisted. This is good even for someone who
has only seen these things mentally. If someone goes on to rhe
blessedness of actually sensing them even a little, these images

23 1
 THE PATH TO SALVATION
will instantly awaken zeal to the point of great force. All the
Holy Fathers call them "butting horns." Whenever these images
are broughi: to feeling, they do not allow a man to sin. Remember,
teaches Sirach, your end, andyou will not sin. The Prophet David
witnesses: Having seen the Lord, I will not incline myself[to sin}.
St. Macari us the Great was dried up, as he himself said, remem­
bering the fires ofGehenna. Others have wept unceasingly from
remembrance of death. And there are many sayings of the Holy
Fathers relating to these subjects and how strongly they force
man's spirit and kindle zeal. Once you have felt them you will
see yourself in dire straights, and it is well known that there is
great force of will in times of extreme danger.

3 · REMAINING IN FEELINGS THAT LEAD TO RESOLVE

But all of this is only the preparation, condition and means

for kindling zeal. You can renew the most resolute zeal and
strong fervency by producing those feelings and thoughts which
first brought you to zeal after you awoke from the sleep of sin.
At the time of awakening, you saw yourself perishing in
great danger. You were in dire need and constriction-revive
now that same feeling of danger and extremity, for this is
actually the case. Remain in dread and do not allow yourself to
think as though the danger has been averred.
Then, renouncing everything, you spat upon and had con­
tempt for everything, having chosen a greater good that is
intangible, invisible, spiritual. Renounce now what you re­
nounced before, tear yourself away from it and incline towards
the invisible, the spiritual. Gaze upon it [the spiritual] and force
yourself to love it.
Then you renounced man-pleasing; now also consider your­
self to be beneath everyone. Have a readiness to bear contempt
and all manner of abuse.

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 pRESERVING THE SPIRIT OF ZEAL FOR GOD

Then you counted all things as nothing-now also do nor

treasure anything [material] . Having renounced everything, be
ready to be left naked.
Then you floured self-pity-rise up even now to a readiness
for rhe heaviest cross, and continue your self-directed wrath.
Then you understood your life-continue even now to grow
in self-knowledge. Delve into the Gospel commandments and
look at what you lack. A seed has been planted-now grow it.
Then, with the knowledge of your sinful life, you saw that
you were unable to answer for yourself and came to contrition;
do not cease now to stand mute before God's face. Judge
yourself always and in everything without any self-justification
or deceitful evasion. Hare your will, desires and reasoning. See
yourself hanging over the abyss and unworthy to be spared.
Then you emerged spiritually, and, our of faith in the Lord
and hope in His aid, made a vow to zealously work for Him all
the days of your life, even unto the most merciless self-torture.
Now also call our, "I am worthy ofevery judgment and torment,
bur for the sake of God's boundless desire for our salvation, our
ofwhich even His Only-begotten Son was not spared, I will nor
despair of my salvation. I do nor know when and how, bur I
believe that I will be saved. Only Lord, let me struggle through­
our my life, seeking salvation and Thee, in the hope that Thou
wilt nor neglect to help me, for the sake of Thy mercy and the
intercessions of the God-pleasers. 0 Thou Who knowesr the
hearts, save me!"
This is the right feeling! These feelings can all be fittingly
called activity ofspiritual life . And truly, when they are present,
it means that spiritual life is happening. When you need to ignite
a slackening life, you should summon one of these feelings. The
Holy Fathers all talk about them, either collectively or partially.
And rhis'is a general counsel or commandment-to without fail
stand in one of these feelings. Anyone who steps our of them

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has run cold and is in danger. He has died, perhaps, and will
always remain as he is, that is, in death.
Thus, having gone within, confirm your vision of the
spiritual world and begin ro kindle activity in the spiritual life;
or pass over at first ro thought, in order ro later feel the indicated
stare. All of this is a salvific state of mind and heart. The essential
and inevitable preparation for this is being within and viewing
the spiritual world. The first leads, while the last confirms man
in a certain spiritual atmosphere that is conducive ro a burning
life. Therefore, it could be said, do only these two preparatory
activities, and the last one will come by itself. People often
complain: my heart has become hardened. This is not surpris­
ing. They do nor gather themselves within and have no habit of
this. They do nor remain where they should, and do nor know
the place of the heart-how could their life activity be in good
order? This is like removing the heart from its cavity and
expecting life to continue. Whoever inspires faith by seeing rhe
spiritual world, and seeing himself within it, cannot help but
come ro a stare of fear and trembling and will nor slacken. Once
this has happened it is nor difficult afterward ro impress other
feelings as well.
An aid in this is j ust as in viewing rhe spiritual world: take
a passage in Scripture, briefly bur strongly expressing one or
another state, for example: Spare thy people, 0 Lord. . Qoel .

3: 1 7) ; My bruises are become noisome and corrupt. . (Ps. 37:5).

.

He that spared not his own Son . . (Rom. 8 :32). Thou, Lord, which
.

knowest the hearts ofall men, shew whether ofthese two thou hast
chosen . . (Acts 1 : 24) , and so on. And act through them, often
.

repeating one and the same thing until it impresses itself.

Not every feeling is always easy, but sometimes one, some­
times another comes, and you should use such predispositions
for the speedy acquisition of these feelings. A feeling comes
easily during morning prayers-at least you should make it so

2 34
 PRES ERVING THE SPIRIT OF Z EAL FOR GOD

that it com es at this time in order to remain with it all day. Open
your heart and pray, and keep your atten tion fixed on what you
are moving in your heart. Robe this feeling in Scripture and
repeat it. Acting this way, you will soon be entirely in the feeling,
and you will become accustomed to spiritual activity. Inci­
dently, you should remember that it is not always beneficial to
wait for a predisposition. Sometimes you should act even
though there is no predisposition in your soul. At other times
when there is one, you need to force it and other ones out, for
according to the condition of the soul, you may need to incline
predominantly toward one or another feeling. It is obvious that
the happiest tone of spirit is when one is able to pass through
all of these feelings at once. You should make this your life's
work and seek it. In order to do this, every time you stand at
prayer, while collecting yourself within and entering the spiri­
tual world, you should begin to produce them in order one after
another-at first if only in thought, then, if the Lord grants, in
feeling also. It is good to choose for this some kind of prayer
that would contain them all and learn it by heart, reading it over
and over again with attention. There are a multitude of prayers
in the Psalter, and anyone can find one that fits himself, for not
everyone needs one and the same prayer. They are briefly con­
rained in the twelve daily and nightly prayers of St. John Chry­
sosrom. But beyond a doubt, there is no more reliable way of
impressing them upon yourself than attending Church services.
How these feelings facilitate the burning of the spirit of zeal
is obvious. Let there be even one, and it is already warming,
because each of them is a part of the whole. The spirit of zeal is
simple and singular, but all-encompassing. The primary feeling
should always be fear of God, and the conclusive one should be
self-abnegating dedication of yourself to God's will, which is
good and saves us. This primary feeling is born out of the vision
of the spiritual world, while the conclusive one comes from all

23 5
 TH E PATH TO SALVATION

of the others followi ng according to faith. Incidentally, what

feelings come from what and how they are born is impossible
to determine-it happens to everyone in irs own way. Therefore
the Holy Fathers have differing prescriptions for this, or differ­
ing explanations. Most often they are offered in chopped-up
instructions: have fear of God, count everything as nothing, do
nor love the world, place yourself beneath everyone and judge
yourself in everything, see your own sins, and run to God alone.
The aggregate of them all is this-with pain and fear of God,
fall down before God with the words: "Lord, Who knowest all
things, save me, and I will labor according to my strength." This
is everything. Whoever becomes accustomed to placing himself
in spirit into such a feeling has a ready and safe harbor.
To be in one of these feelings is very meaningful in spiritual
life. Whoever has it is already within himself, at the heart, for
we always attend to the active part, and if it is the heart that is
active, then it means we are in the heart.
The spiritual world is open to whoever is within himself. It
can be seen from this that being within with the vision of the
other world is the condition for kindling spiritual feelings, and
vice versa. The latter presuppose the former and call them forth
with their own birth. Through the collective mutual action of
one and the other, spiritual life ripens. Whoever is in a feeling
has his spirit bound and affixed, bur whoever has no feeling
hovers. Therefore, in order to more successfully be within,
hasten to have a feeling, even if it has to come through forceful
self-inculcation. Therefore, anyone who wants to remain with
mental gathering alone labors in vain-all can fly away in one
minute. It is not surprising in this light that scholars, with all
their education, dream incessantly. This is because they work
only with their heads.
There is no need to individually spell our the rules and
qualities of each feeling. This should be the subject of personal
 PRESERVING THE SPIRIT OF ZEAL FOR GOD

instructions, contemplations and reading. In patristic writings

they are set forth for the most part sporadically in the form of
sayings. Mainly, what the Holy Fathers sought and what they
advised is to understand the spiritual tone and know how to
hold on to it. Whoever achieves this remains with one rule: be
within, and instruct yourself secretly in the heart. They called
this secret instruction the vision of some subject or other from
the spiritual world, or the awakening of spiritual feeling by
means of some word from the Holy Scriptures or a fatherly or
prayerful word. So they say: learn the remembrance of God,
remembrance of death, remembrance of sins, self-reproach­
that is, be aware of these things and talk about them ceaselessly
within. For example: Where am Igoing? or I am a worm and not
a man (Ps. 2 1 :6) . When this and rhe like is done with attention
and feeling, it is secret instruction.
From this it follows that all methods or exercises for kindling
and preserving rhe spirit of zeal can be briefly stared rhus: after
awakening, go within yourself, stand in your place in the heart,
go through all rhe spiritual life activities and, stopping wirh one
or another, remain there without leaving. Or, even more briefly:
gather yourself and instruct yourselfsecretly in the heart.
By this method, with the help of the Lord's grace, the spirit
of zeal in irs true tone will be upheld, even warmed and flaming.
This is the inner way. Know that this is the most direct path to
a salvific disposition. One could abandon everything and prac­
tice only this activity, and everything would go successfully. On
rhe contrary, even if we think to do everything else bur pay no
attention to this, we will see no fruit.
He who does not turn within and ignores this spiritual
activity only delays the work. True, this work is extraordinarily
difficult in the beginning, but it is direct and fruitful. This is
why a guiding priest must as quickly as possible lead his spiritual
children into this work and confirm them in it. He could even

2 37
 THE PATH TO SALVATION

lead rhem in ir first of all externally, bur he should comply wirh

ir however he can-and he nor only may bur should do rhis.
This is because rhe seed for rhis acriviry was planted ar conver­
sion, during which all of rhis was experienced. I r is lefr only to
explain ir, interpret ir as something important, and lead rhem
through ir. Then the external parr will also go smoothly, quickly
and ripely. However, wirhour this the external alone, like rotten
threads, will all fall apart. Note rhe rule that ir must nor be done
suddenly, bur by degrees. Grear limitations should be placed on
ir, for ir may nor lead to this inner work, which is rhe essential
work, bur to external rules. Therefore, regardless even of the fact
that there are people who go from rhe external to rhe internal,
there should remain an irrevocable rule-to go quickly within
and there enkindle rhe spirit of zeal.
Ir would seem to be a simple thing; bur not knowing about
ir you can labor ar ir for a long time, wirh very lirde fruit. This
is because of rhe nature of bodily acriviry. Ir is easier, and
therefore becomes a habit, while rhe inner work is difficult, and
therefore is pushed away. Bur if you become attached to bodily
labors as to rhe material world, you will yourselfbecome mate­
rial in spirit and therefore cold, slow, and consequently, more
and more removed from rhe interior world. Sometimes ir
happens that one abandons the interior work at the very start,
as if waiting until he has become ripe for ir. The rime comes,
bur afterwards he looks around, and the time has passed; and
instead of preparing himself for it he has become completely
incapable. Again, rhe external should also not be neglected, for
ir supports rhe internal, bur both should proceed jointly. Ir is
obvious rhar only rhe internal should predominate, for we
should serve God in spirit and worship Him in spirit and in
truth. One and rhe other should be in mutual submission
according to each one's measure of worthiness, without doing
violence to one another or causing compulsory separation.
 Chapter Five
Prescribed Exercises that Help to Confirm a
Person s Powers ofSoul and Body in Goodness
In this way, an interior grace-filled life in the spirit will burn
and flame up. For the sake of his zeal and fervency in dedicating
himself to God, grace will descend upon the person and pene­
trate him with its illuminating power more and more, and make
him irs own. Incidentally, he cannot and should not stop with
this. This is only the seed and the point of support. We must
allow this light of life to penetrate further and fill the soul and
body, rhus illuminating them and making them its own, curring
away the unnatural passionateness that had entered them, and
restoring them to their pure and natural form. Thus the grace
will nor just remain alone and inactive, but will pour itself
throughout our entire existence, through all our powers. Inas­
much as these powers, as stated above, are all permeated with
unnaturalness, when the all-pure spirit of grace enters the heart,
it cannot directly and independently enter the powers, for they
fence it out by their impurity. Therefore we must strengthen
certain agents that stand between the indwelling spirit of grace
and our powers. Through these agents grace will pour into the
powers and heal them, as a plaster heals a sore spot. Obviously,
all these agents should on the one hand be of a divine character
and quality or origin, while on the other hand, they should be
in perfect agreement with our powers' natural constitution and
function, otherwise grace will not pass through them and the
powers will nor draw healing from them. Such agents, by their
origin, should be also of an interior nature. Because they are
applied to the powers, the distinctive nature of which is to act,

2 39
 THE PATH TO SALVATION

these agents in and of themselves can be none other than

activities, exercises, and labors. Thus, we must now seek our the
works and activities which God Himself, through His Scriptures
or through the teachings of His saints, has chosen for us as a
means for healing our powers and restoring to them their lost
purity and wholeness.
We can easily discover these exercises or activities-only
scan a few Lives of ascetics, and the activities become evident.
Fasting, labor, vigils, solitude, leaving the world, guarding the
senses, reading the Scriptures and Holy Fathers, going to
church, frequent Confession and Communion, vows and other
acts of piety and virtue-all of this together, or singly in
predominant aspects, can be found in almost every Life of the
Holy Fathers. The general term for them-podvig-rather
scares people off, bur their significance as portrayed in any given
saint's life, that is, their ability to heal, should rather attract
people. We will only show what place each of these podvigs and
exercises has, their power, and what podvig should be applied to
which infirmity.
In order to do this more successfully, we will show the
process of our various actions, and thereby all activity. All free
activity, born in consciousness and free will and therefore in
spirit, descends into the soul, and through the soul's powers­
the intellect, the will and the senses-prepares for fulfillment.
It is then fulfilled through the physical powers at a particular
time and place, and under other external circumstances. Ex­
ternal work, for the most part, comes and goes without a trace
if it is not repeated, not noticed, or not copied by someone
else. When this does happen, then activity becomes a perma­
nent rule, morality, custom, in a word-law. The aggregate of
these customs makes up the spirit of that society or circle of
people in which these customs are affirmed. If what issues is
good, then the customs are good, and so is the society. If what
 EXERCISES TO CONFIRM A PERSON IN GOODNESS

iss ues is bad, then the customs are bad, and so is the society.
But in the second case, whoever enters this treadwheel of
customs and morals inevitably becomes its slave. Regardless of
the slave's labor, he is still in uncritical servility. Whoever lives
in a worldly way is servile to the customs and spirit of the
world. Bur whoever goes into this world fresh inevitably ab­
sorbs its spirit and soon becomes like everyone else, for these
customs are the elements that foster in us the spirit of sin,
passions, and atheism; for the customs themselves are nothing
other than passionate issuances.
With the goal of purifYing and correcting man, divine grace
first of all tries to heal all of these issuances of our activity,
namely: it turns our awareness and freedom to God, so that it
can then conduct a healing of all the powers through each
particular activity assigned to them, or inspired in them by the
issuance, which is now of healing and illumination. We have
already seen how this issuance heals and how it is preserved.
Now we must determine what actions should come from it with
healing power in the capacity that we have already seen. Never­
theless, this does not allow for self-willed appointment of these
activities. It only means that they should be apprehended
through the forcing of the awareness and freedom, for otherwise
the expected fruit will not come from them.
Thus, after the development and preservation of zeal with
the whole proper inner disposition, exercises should be deter­
mined that have been revealed by the Word of God and writings
of the Holy Fathers-at first applicable to the powers of the
soul, as close foster children of everything conceived within the
sanctuary of the spirit; and then to the powers and functions of
the body, as foster children ofwhat has ripened in the soul; and
finally, to the external behavior, as the general emanation of all
inner activity, or its field and developer. All of these exercises
should be conducted in such a way so as not to extinguish, bur

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 THE PATH TO SALVATION

rather to kindle the sp irit of zeal, along with the entire inner
disposition.

I . THE THREE POWERS OF THE SOUL AND

THEIR CURATIVE EXERCISES

In the soul we find three powers: the intellect, the will, the
heart, or, as the Holy Fathers say, the intellectual, desiring and
incensive powers. Each of them is assigned particular curative
exercises by the holy ascetics. These related excercises are both
receptive and conducive to grace. They need not be contrived
according to some theory, but rather chosen from tested ascetic
labors particularly suited to a given power:
For the mind
1 ) Reading and hearing the Word of God, the writings of
the Holy Fathers and the lives of the God-pleasers. 2) Studying
and impressing upon yourself all the God-given truths in brief
statements (the catechesis). 3) Asking questions of those older
and more experienced. 4) Mutual informative discourse with
friends.
For the will
1 ) Submission to the whole church rule. 2) Submission to
civil order, or to family duty, for they are conduits of God's will.
3) Obedience to God's will as manifested in your fate. 4)
Obeying your conscience in the doing of good deeds. 5) Sub­
jecting yourself to the spirit that is zealous to fulfill its vows.
For the heart
1 ) Attending holy Church services. 2) Prayer, as specified
by the Church; home prayer rule. 3) Using holy crosses, icons
and other sacred substances and objects. 4) Observing holy
customs established and promoted by the Church.
 2 . BODILY EXERCISES

The body is by nature pure. Therefore we must only es­

trange from it unnatural cravings and strengthen it in those
things which are natural to it; in other words, we must return
it to irs natural state. Besides this, the body should assist the soul
as irs constant companion. Therefore, besides returning it to irs
natural stare, we must turn the very satisfaction of irs basic needs
to the benefit of the soul and spirit. In satisfying these needs,
some sort of exercise should be assigned to each bodily function
as another means of healing our fleshliness, rhus benefitting us
spiritually as well.
Here are the prescribed rules:
1 ) For the senses: guard the senses altogether, especially
the hearing and vision (nervous system) . 2) Guarding the
tongue. 3) Abstinence and fasting (the stomach). 4) Moderate
sleep and vigilance (the stomach) . 5) Physical purity (the
stomach).
For rhe body in general. Wear out (muscular) , constrain
(nervous system) and emaciate yourself (the stomach) . It is
obvious how through these ascetic practices the body little-by­
little returns to irs natural state, becomes alive and strong
(muscular) , bright and pure (nervous system) , light and free. It
becomes a most capable instrument of our spirit and a worthy
temple of the Holy Spirit.

3· THE OUTWARD ORDERING OF LIFE

Our externality is the outflow of our actions, their field as

well as their cause and support, their source as well as their
outcome. It could be left alone if it did not work against us. But
in fact, it tyrannizes us and even directs us. Therefore, as the

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 THE PATH TO SALVATION

activities of our powers (or our inner character), are changed,

our external appearance, which is their expressio n, will also
inevitably change. The family-its duties and relationships-is
the field of activity. Thus, all manditory rules should relate to it:
1 ) Abandon all evil customs without exception; then: 2)
Purge all relationships and acquaintances, retaining the salvific
and estranging the harmful, and determine your behavior or
conduct with people. 3) Rearrange or re-establish the duties of
whatever occupation you may have, to fit your new way oflife.
4) Establish order in your family affairs, or in general adapt your
home to spiritual life.

4· FORMING A SPIRITUAL ATMOSPHERE

THROUGH GOVENIE

It is essential that your whole environment-things, indi­

viduals, and affairs-form a spiritual atmosphere around you
that is nourishing and creative, and not destructive.
These are our exercises and ascetic practices! We should
practice them without interruption. They should be with us
always like a plaster bandaging wounded areas of our constitu­
tion. But the most effective place for them, where they appear
in their purest, strictest and most perfect form, is govenie-the
holy Church's most salvific institution, given to us for our
purification and illumination through the Mysteries. By this
word is meant:
1 ) Completing all the ascetical labors as a preparation for
receiving the Mysteries.
2) Receiving the Sacraments of Confession and Commu­
nion of the Body and Blood of Christ.
This is a practice that embraces the whole person, and
nourishes the spirit, the soul and the body. We will call it the
grace-filled means for educating and strengthening spiritual life.

244
 5 · GENERAL NOTES ABOUT ALL THESE ASCETIC
LABORS AND PRACTICES

Here are several general notes about all of these ascetic labors
and practices. The ascetic shouid fulfill all such labors and
practices in a form applicable to him, because in and of them­
selves they are only the material and framework for rules. Rules
are built from practices-through their application to every
rime, place, individual, circumstance and so on. Every ascetical
laborer should build a rule for himself, either on his own or
under the direction of his guide and spiritual father. A rule is
made for every practice; rhen together they build an all-encom­
passing order ofspiritual exercises or ascetic labors, which desig­
nates a rime and place for everything, the lirde and the great.
The order, just like the rule, cannot be adequately outlined in
written instructions, except for irs beginning. We can only
describe each exercise and demonstrate its healing quality and
general initial use.
One mighr readily notice that ascetic labors and practices
correspond to inner work. Particularly the rule of external
behavior, along wirh bodily discipline, are essential for main­
raining spiritual awareness and inner concentration. Pious
practices are essential for spiritual life activity. Thar is why in
spiritual life, practices are just as essential as inner work. The
Holy Fathers call these practices physical or material work, or
an active life, while the inner activity is called contemplative
life, or spiritual and mental work. Ir is folly to suppose that
rhe inner life could stand alone, without rhe external life ac­
commodating it. Ir is equally wrong for someone to stop in
one place, forgetting or neglecting rhe interior work as we
have prescribed it. Each work should proceed in conjunction
with rhe other. So the whole thing could be briefly stared thus:

245
 THE PATH TO SALVATION

go within and enter a state of spiritual awareness, motivate

your life activity or spiritual tone, then proceed in the ascetical
order you have arranged.
You should keep in mind that ascetic labors and behavior,
with all their essential requirements and v1lue in preserving
and developing spiritual life' and restoring the natural state,
have no power to do this in and of themselves. They them­
selves do not create spirit and purify our nature, but the grace
of God working through them does, which gains access or is
channeled through them to our powers. Therefore proceed in
them with all diligence, zeal, and constancy. But attribute any
progress you make to the Lord, so that under their cover He
Himself might create us as He wishes and knows. When com­
mencing an ascetic practice do not fix your attention and
heart on it, but pass it by as something extraneous. Open
yourself to grace like a ready vessel Utterly dedicated to God.
Whoever finds grace finds it by faith together with assiduity,
says St. Gregory the Sinaite, and not by assiduity alone. No
matter how correct our activities might be, if we do not dedi­
cate ourselves to God in doing them we will not attract grace.
It will create in us not the spirit of truth but a spirit of deceit,
and produce a pharisee. Grace is the soul of such activities.
They are proven true if they nourish and preserve self-abnega­
tion, contrition, fear of God, the need for God's help and
dedication to God. Satisfaction and pleasure from them is a
sign of their improper use or folly.
Here is the entire order of what we call positive action, or
the beginning of self-forcing. We must now reveal each action
separately, outlining only the general features.
 6. EXERCISES FOR DEVELOPING THE POWERS OF THE
SOUL ACCORDING TO THE SPIRIT OF CHRISTIAN LIFE

There are three powers: the intellect, the will and the senses.
Corresponding exercises are given to them. They act directly to
develop the powers, bur in a way that does not quell the
spirit-to the contrary, it ignites the spirit more and more. The
latter serves as a measure and stabilizer to the former, which
subjects itself to the latter to the point of speechless submission
or even total cessation.
Exercises that develop the intellect, and also
warm the spiritual life
A Christian intellectual development occurs when all the
truths of the Faith are impressed so deeply into the intellect that
the intellect's whole existence is made up of these truths alone.
When it begins to reason over something, it reasons according
to what it knows of the Christian truths, and would never make
the slightest move without them. The Apostle calls this keeping
the image ofa sound mind (II Tim. 1 :7).
Exercises or work related to this are: reading and hearing the
Word of God, patristic literature, Lives of the Holy Fathers,
mutual discourse and asking questions of those more experienced.
It is good to read or listen, better to have a mutual discourse,
and even better to ask questions of those more experienced.
The most fruit-bearing is the Word of God, then patristic
literature and the Lives ofsaints. Incidentally, it is needful to know
that the Lives of saints are better for beginners, patristic literature
for the intermediate, and the Word of God for the perfect.
All of these are the sources ofT ruth as well as the means for
drawing from them; obviously, impressing them in the mind
along with preserving the spirit of zeal also help.

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Often one text will warm the spirit for more than a day. There
are Lives of which the mere remembrance is enough to inflame
zeal. There are also passages in patristic writings that inspire.
Therefore we have this good rule: write down such passages and
save them, in case you need them later to warm your spirit.
Often neither internal nor external work helps-the spirit
remains sleepy. Hasten to read something from somewhere. If
this does not help, run to someone to discuss it. The latter
performed with faith is rarely fruitless.
There are two kinds of reading: one-ordinary, almost
mechanical, and another-discriminating, according to spiri­
tual need and advice. But the first kind is also not useless. It is,
as we have said already, what is simply repeated and not studied.
It is most necessary for everyone to have someone with
whom he can discuss spiritual matters-someone who already
knows all our problems and to whom we can boldly reveal
everything on our soul. It is best if it is only one person; two is
too many. Idle conversations carried on only in order to pass
the time should be avoided at all cost.
Here is a rule for reading:
Before reading you should empty your soul of everything. 1
Arouse the desire to know about what is being read.
Turn prayerfully to God.
Follow what you are reading with attention and place
everything in your open heart.
If something did not reach the heart, stay with it until it
reaches.
You should of course read quite slowly.
Stop reading when the soul no longer wants to nourish itself
with reading. That means it is full. If the soul finds one passage
utterly stunning, stop there and read no more.

1 . That is, of thoughts and cares thar disrracr [rrans.].

 EXERCISES TO CONFIRM A PERSON IN GOODNESS

The best time for reading the Word of God is in the

morning, Lives of saints after the mid-day meal, and Holy
Fathers before going to sleep. Thus you can take up a little bit
each day.
During such occupations, you should continually keep in
mind the main goal-impressing the truth on yourself and
awakening the spirit. If reading or discourse does not bring this
about, then they are but idle itchings of the tongue and ears, or
empty discussion. If it is done with intelligence, then the truths
impress themselves and rouse the spirit, and one thing aids the
other. But if the reading or discourse digresses from the proper
image, then there is neither one nor the other-truth is stuffed
into the head like sand, and the spirit becomes cold and hard,
smokes over and puffs up.
Impressing the spirit is not the same as searching for it. This
requires only that you clarify what the truth is, and hold it in
your mind until they bond together. Let there be no deductions
or limitations-only the face of truth.
The easiest method for this could lawfully be considered
the following: the whole truth is in the catechesis. Every
morning take the truth from it and clarify it to yourself, carry
it in your mind and nourish yourself with it for as long as it
feeds the soul-a day, two days or longer. Do the same thing
with another truth, and continue rhus to the end. This is a
method that is easy and applicable to everyone. Those who do
not know how to read may ask for one truth and proceed
from there.
We can see that the rule for everyone is this: impress the
truth in a way that will awaken you. The methods for fulfi l ling
this rule vary, and it is not at all possible to prescribe the same
one for everyone.
Thus, reading, listening and discourse that do not impress
the truth or awaken the spirit should be considered wrong, as

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they lead away from the truth. It is a sickness to read many books
out of curiosity alone, when only the mind follows what is being
read, without leading it to the heart or delighting in its flavor.
This is the science of dreaming; it is not creative, does not
hasten success, but is devastating and always leads to arrogance.
All your work should be limited, as we have said, to the
following: clarify the truth and hold it in the mind until the
heart tastes of it. The Holy Fathers put it simply: remember it,
hold it in the mind, and have it always before your eyes.

Exercises for developing the will, focusing also

on awakening the spirit
Developing the will means impressing upon it good dispo­
sitions or virtues-humility, meekness, patience, continence,
submissiveness, helpfulness and so on-so that in blending with
and grafting onto the will, the virtues would eventually consti­
rute its very narure, and when something is undertaken by the
will, it would be undertaken according to their inspiration and
in their spirit, and they would govern and reign over our deeds.
Such a disposition of will is the safest and most stable. But
inasmuch as it is contrary to the spirit of sin, its achievement
requires toil and sweat. That is why the activity related to this is
for the most part directed against the chief infirmity of the will,
that is-self-will, unsubmissiveness, and intolerance of the
yoke.
This infirmity is healed by submission to the will of God,
with denial of your own and of any other. The will of God is
revealed through the various forms of obedience that each
person carries. Its first and most important requirement is
observing the laws or commandments according to each
person's duty or calling; next is observing the rubrics of the
Church, the dictates of civil and family order, the dictates of
circumstance that are wrought by providential will, and the
 EXERCISES TO CONFIRM A PERSON IN GOODNESS

demands of a zealous spirit-all done with discernment and

counsel.
All of chis is within rhe fi eld of righteous deeds which is open
to anyone and everyone. Therefore, know only how to arrange
this for yourself and you will not experience a dearth of means
for developing the will.
For chis you must clarify for yourself the sum of righteous
deeds char are possible for you to do-in your station, calling
and circumstances-together. with an assessment of what,
when, how, in what measure, and what can and should be
done.
Having clarified all chis, determine the general outline of
the deeds and their order, so that nothing you do would be
accidental. Remember at the same rime that chis is only an
outline-derails may change according to what is required
under the circumstances. Do everything with discernment.
Therefore it is best to daily go over all the possible occur­
rences and deeds.
Those who are used to doing righteous deeds never pre-de­
termine what they are going to do, but do always what God
sends them, for everything comes from God. He reveals His
own determinations to us through different occurrences.
By the way, all of this is only deeds. Doing them only
straightens you out. In order to flow also into virtues through
them, you must forcefully keep a true spirit of good works. To
be more precise, do everything with humility and fear of God
according to God's will and to His glory. He who does some­
thing out of self-reliance, with boldness and audacity, out of
self-gratification or man-pleasing, no matter how righteous the
works may be, only fosters within himself an evil spirit of
self-righteousness, arrogance and pharisaism.
Carrying a right spirit, you should also be in remembrance
of the laws, especially the law of graduality and constancy; that

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is, always begin with the small and ascend to what is higher.
Then, once you have begun, do not stop.
By this you can avoid:
Embarrassment that you are not perfect, for perfection does
not come all at once. The time .will come.
Thoughts that you have already done everything; for there is
no end to the heights.
Arrogant aspirations, ascetic feats beyond your strength.
The last stage is when good deeds have become natural for
you, and the Law no longer weighs upon you as a burden.
The one who achieves this most successfully is one who is
blessed with the grace of living with an actively virtuous man,
especially if he is being taught this science. He will not have to
repeat and re-do every failure he has allowed through ignorance
and inexperience. As they say, even if you do not read or
intellectualize, only find a reverent man, and you will quickly
learn the fear of God. This is applicable to any virtue.
Incidently, it is good to choose one outstanding virtuous
work according to your character and station, and stick with it
unswervingly-it will be the foundation or basis from which
you can go on to others. I t will save you in times ofweakness-it
is a strong reminder and quickly inspires. The most reliable of
all is almsgiving, which leads to the King.
This concerns only works and not dispositions, which
should have their own inner framework that is founded on
the spirit, and are in a certain way independent of the con­
sciousness and free will-they are as the Lord grants. All the
saints accept the beginning of this to be the fear of God, and
the end to be love. In the middle are all the virtues, one
building upon another. Although they are perhaps not all the
same, they are inevitably built on humble, compunctionate
repentance and sorrow over sins, which are the essence of
virtue. A description of each virtue-its nature, activity, de-

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grees of perfection, and deviations from them-is the subject

of special books and patristic instructions. Get to know all of
this through reading.
This kind of virtuous activity directly develops the will and
impresses the virtuous into it. At the same time it also keeps the
spirit in constant tension. Just as friction causes warmth, so do
good works warm the heart. Without them a good spirit also
grows cold and evaporates. This is what usually befalls those who
do not do anything, or those who limit themselves to merely not
doing evil and unrighteousness. No, we must also find good works
to do. Incidently, there are also those who make too much fuss
over their works, and therefore quickly exhaust themselves and
dissipate the spirit. Everything should be done in moderation.
Development ofthe heart
Developing the heart means developing within it a taste for
things holy, divine, and spiritual, so that when it finds itself
amidst such things it would feel as though it were in its ele­
ment. Finding them sweet and blessed, it would be indifferent
to all else, with no taste for anything else; and even more-it
would find anything else revolting. All of man's spiritual activ­
ity centers in the heart. The truths are impressed in it, and good
dispositions are rooted into it. But its main work is developing
a taste for the spiritual, as we have shown. When the mind sees
the whole spiritual world and its different components, various
good beginnings ripen in the will. The heart, under their influ­
ence, should taste sweetness in all of this and radiate warmth.
This delight in the spiritual is the first sign of the regeneration
of a soul deadened by sin. Therefore the heart's development is
a very important point even in the early stages.
The work directed at it is all of our Church services in all
forms-common and personal, at home and in church-and it
is mainly achieved through the spirit of prayer moving within ir.

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Church services, that is, all the daily services, together with
the entire arrangement of the church's icons, candles, censing,
singing, chanting, movements of the clergy, as well as the
services for various needs; then services in the home, also using
1

ecclesiastical objects such as sanctified icons, holy oil, candles,

holy water, the Cross, and incense-all of these holy things
together acting upon all the senses-sight, hearing, smell,
touch, and taste-are the cloths that wipe clean the senses of a
deadened soul. They are the strongest and the only reliable way
to do it. The soul becomes deadened by the spirit of the world,
and possessed by sin that lives in the world. The entire structure
of our Church services, with their tone, meaning, power offaith,
and especially the grace concealed within them, have an invin­
cible power to drive away the spirit of the world. In freeing the
soul from the world's onerous influence, it allows the soul to
breathe freely and to taste the sweetness of spiritual freedom.
Walking into church we walk into a completely different world,
are influenced by it, and change according to it. The same thing
happens when we surround ourselves with holy objects. Fre­
quent impressions of the spiritual world more effectively pene­
trate within and more quickly bring about a transformation of
the heart. Thus:
1 ) It is necessary to establish a pattern of going to church as
often as possible, usually to Matins, Liturgy and Vespers. Have
a longing for this, and go there at the first opportunity-at least
once a day-and if you can, stay without leaving. Our church
is heaven on earth. Hasten to church with the faith that it is a
place where God dwells, where He Himself promised to quickly
hear prayers. Standing in church, be as if you are standing before
God in fear and reverence, which you express through patient

1 . Such as Molebens, Pannik.hidas, etc. [trans.].

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 EXERCISES TO CONFIRM A PERSON I N GOODNESS

standi ng, prostrations, and anention to the services without

wanderi ng thoughts, relaxation or crudeness.
2) Yo u must not forget other services-personal services, be
they in church or at home. Neither must yo u neglect your home
prayers with all their churchly tone. You should remember that
home services are only a supplement to ch urch services and not
a replacement. The Apostle, commandi ng us not to deprive
ourselves of a synaxis, informed us that all the power of services
belong to common worship.
3) You must observe all Church solemnities, rituals, cus­
toms, and rubrics, and cover yourself with them in all their
forms, so that you would always abide in a particular atmo­
sphere. This is easy to do. Such is the nature of our Church.
Only accept it with faith.
But what gives the most power to church services is a
prayerful spirit. Prayer is an all-encompassing obligation, as well
as an all-effective means. Through it the truths of the faith are
also impressed in the mind and good morals into the will. But
most of all it enlivens the heart in its feelings. The first two go
well only when this one thing [prayer] is present. Therefore
prayer should begin to be developed before anything else, and
continued steadily and tirelessly until the Lord grants prayer to
the one who prays.
The beginnings of prayer are applied at conversion itself, for
prayer is the yearning of the mind and heart towards God, which
is what happens at conversion. But inatrentiveness or inability
can extinguish this spark. Then right away you should begin the
form of activity that we have already discussed, with the aim of
kindling a prayerful spirit. Besides conducting services and
participating in them, as we have described, the closest thing
related to this is personal prayer, wherever and however it is
performed. There is only one rule for this-.accustom yourself
to praying. For this you must:

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1) Choose a rule of prayer-evening, morning and daily

prayers.
2) Start with a short rule at first, so that your unaccustomed
spirit will nor form an aversion ro this labor.
3) Pray always with fear, diligence and all attenrion.
4) This requires: standing, prostrations, kneeling, making
the sign of the Cross, reading, and at times singing.
5) The more often you do such prayer the bener. Some
people pray a little every hour.
6) The prayers you should read are written in the prayer
book. But it is good to get used ro one or another, so that the
spirit would ignite each time you begin it.
7) The rule of prayer is simple: standing at prayer, with fear
and trembling say it as if you were speaking into God's ear,
accompanying it with the sign of the Cross, prostrations and
falling down, corresponding ro the movement of the spirit.
8) Once you have chosen a rule you should always fulfill it,
bur this does not prevent you from adding something according
ro the heart's desire.
9) Reading and singing our loud, in a whisper, or silently is
all the same, for the Lord is near. Bur sometimes it is bener ro
pray one way, other rimes another.
1 0) You should firmly keep in mind the limits of your
prayers. It is a good prayer that ends with your falling down
before God with the feeling that Thou Who knowest the hearts,
save me.
11) There are stages of prayer. The first stage is· bodily
prayer, with reading, standing and prostrations. If the attention
wanders, the heart does not feel, and there is no eagerness; this
means there is no patience, roil or sweat. Regardless of this, set
your limits and pray. This is active prayer. The second stage is
attentive prayer: the mind gets used ro collecting itself at the
hour of prayer, and says all with awareness, without being stolen
 EXERCISES TO CONFIRM A PERSON IN GOODNESS

away. The arrention blends with the wrirren words and repeats
them as its own. The third stage is prayer of the feelings-the
arrention warms the heart, and what was thought with attention
becomes feeling in the heart. In the mind was a compunctionate
word, in the heart it is compunction; in the mind-forgiveness,
in the heart-a feeling of its necessity and importance. Whoever
has passed on to feeling prays without words, for God is a God
of the heart. This, therefore, is the summit of prayer's develop­
ment: while standing in prayer, to go from feeling to feeling.
Reading may stop at this, just as may thought; then there is only
abiding in feeling with the known signs of prayer. Such prayer
comes very little at first. The prayerful feeling comes over you
in church or at home . . . . This is the common advice of the
saints-do not let this leave your attention: when the feeling is
present, cease all other activity and stand in it. St. John of the
Ladder says: "An angel is praying with you." Arrention to this
manifestation of prayer ripens the development of prayer, and
inattention decimates both the development and the prayer.
1 2) However, no marrer how perfect one has become in
prayer, the prayer rule should never be abandoned but should
always be read as prescribed and always begun with active prayer.
Mental prayer should come with it, and then prayer of the heart.
Without the rule, prayer of the heart is lost, and the person will
think that he is praying, but in fact he is nor.
1 3) When the prayerful feeling ascends to ceaselessness,
then spiritual prayer begins-a gift of the Spirit of God which
prays for us. This is the last stage of attainable prayer. But it is
said that there is also prayer that is incomprehensible to the
mind, or surpasses the limits of awareness (as described by Sr.
Isaac the Syrian) .
1 4) The easiest means for ascending to ceaseless prayer is
the habit of doing the Jesus Prayer and rooting it in yourself.
The most experienced men of spiritual life who were enlight-

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ened by God found this to be the one simple and all-effective

means for confirming the spirit in all spiritual activities, as well
as in all spiritual ascetic life; and they left detailed guidelines for
it in their instructions.
By laboring in asceticism we seek purification of the heart
and renewal of the spirit. There are two ways to find this: the
first is the way ofactivity, that is, performing those ascetic labors
that we have previously outlined; and the second is that of the
mind-turning the mind to God. In the first way the soul is
purified and receives God; in the second God burns away all
impurity and comes to abide in the purified soul. Considering
the latter as belonging to the Jesus Prayer alone, Sr. Gregory the
Sinaite says: "We acquire God by either activity, labor, or the
artful calling on the Name ofJesus." He then supposes that the
first way is longer than the second; the second is quicker and
more effective. Others after him have given first place to the
Jesus Prayer among podvigs. It illuminates, strengthens, enliv­
ens, conquers all enemies visible and invisible, and leads us to
God. That is how powerful and effective it is! The name of the
Lord Jesus is the treasury of blessings, strength and life in the
spmt.
From this it is evident that any penitent, or anyone begin­
ning to seek the Lord, can and should be taught complete
instructions in doing the Jesus Prayer. From there he can be
brought into all other practices, because through this he will
become strong more quickly, ripen sooner spiritually and enter
the interior world. Not knowing this, other people, or at least a
large part of them, stop with bodily activities and those of the
soul, and waste nearly all their labor and time.
This activity is called an "art." It is very simple. Stan ding
with awareness and attention in the heart, pronounce cease­
lessly: "Lordjesus Christ, Son ofGod, have mercy on me, " wi thou t
 EXERCISES TO CONFIRM A PERSON IN GOODNESS

picturing any sort of image or face, bur with faith that the Lord
will see you and attend to you.
In order to become strong in this, you should assign a rime
in the morning or the evening-fifteen minutes, a half hour, or
more-however much you can, just for saying this prayer. It
should be after morning or evening prayers, standing or sitting.
This will place the beginnings of a habitual practice.
Then during the day, force yourself minute-by-minute to
say it, no matter what you are doing.
It will become more and more habitual, and then it will start
working as if by itself during any work or occupation. The more
resolutely you rake it up, the faster you will progress.
Your awareness should be kept unfailingly in the heart, and
during the practice your breath should lighten as a result of the
tension with which you practice it. Bur the most important
condition is faith that God is near and hears us. Say the prayer
into God's ear.
This habitual practice will draw warmth into the spirit, later
enlightenment, then ecstasy. But acquiring all of this sometimes
rakes years.
At first this prayer is only active prayer, just like any other
activiry. Then it becomes mental prayer, and finally it rakes root
in the heart.
Some have gone astray from the right path through this
prayer. Therefore it should be learned from someone who
knows it. Deception comes mostly from placing the attention
on rhe head rather than the chest.
Whoever has the attention centered in the heart is safe.
Even safer is the one who falls down before God every hour in
contritio n, with the prayer that he be delivered from decep­
tion.
The H oly Fathers gave derailed instructi ons on this acriviry.
Therefo re, who ever ra kes up this work should read these instruc-

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tions and throw our all else. The best instructions are by St.
Hesychius, Sr. Gregory the Sinaite, Sr. Philotheus of Sinai, Sr.
Theoleprus, Sr. Symeon the New Theologian, Sr. Nilus ofSora,
Hieromonk Dorotheus, in the prologue ro Elder Barsanuphius,
and in the life of Sr. Paisius.
Whoever becomes practiced in this, having gone through
everything set forth above, is a practitioner of Christian life. He
will quickly ripen in his purification and in Christian perfection,
and will acquire his desired peace in being with God.
This is the activity for the powers of the soul, which are
adaptable ro the movement of the spirir. Here we see how every
one of them is adapted ro the life of the spirit, or ro spiritual
feeling. Bur they also lead ro the fortification of the primary
conditions for being within, namely: mental activity-the con­
centration of attention; activity of the will-vigilance; activity
of the heart-soberness. Prayer covers them all and encompasses
them all. Even the production of it is nothing other than the
interior work we have previously described.
All of these activities are assigned for the development of the
powers of the soul in the spirit of a new life. This is the same as
infusing the soul with spirit, or elevating it ro the spirit and
blending with it. In fallenness they are united ro a contrary
purpose. At conversion the spirit is renewed, but in the soul
there still remains a cruel streak of unsubmissiveness and an
aversion ro the spirit and everything spiritual. These activities,
penetrated with spirirual elements, cause the soul ro grow into
the spirit and blend with ir. It is clear from this how essential
these activities are and what a disservice those people do ro
themselves who abandon them. They themselves are the reason
that their labors are fruitless. They sweat bur see no fruit; they
soon grow cold, and then everything comes ro an end.
Bur we must remember that all the fruits of these labors
come from the spirit of zeal and quesr. It conducts the renewi ng

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power of grace through these activities and brings down life into
the soul. Without it, all these activities are empty, cold, lifeless,
and dry. Reading, prostrations, services and everything else are
unfruitful when there is no inner spirit. They can teach vain­
glory and pharisaism, which become its sole support. This is
why someone who has no spirit falls away when he meets with
any opposition. Why, they themselves are a torture. For the
spirit transfers power to the soul, which makes the soul so well
disposed to these activities that it can not get enough of them
and wants to have recourse to them always.
Thus it is extremely necessary when doing these activities to
always bear in mind that the spirit oflife must burn within, and
we must in humility and pain of heart fall down before God our
Savior. This state is fed and preserved best of all by prayer and
prayerful activity. We must watch that we not stop with the
activities alone just because they also nourish the soul. This
might cause us to remain with them in soul at the cost of the
spirit. This happens perhaps most often with reading, and
generally any study and integration of the truth.

7 · KEEPING THE BODY IN THE SPIRIT OF NEW LIFE

The differentiating feature here is persecution of the flesh.
Persecuting the flesh means not giving it any pleasure in lusts,
or not doing anything with relish. It means accepting neither
food, drink, sleep, movement, seeing, hearing, nor any other
feeling or impression indiscriminately no matter how good it
may be, but accepting everything as it were in passing, as
something foreign, without giving it attention either before or
after. Even more, they should be received with a certain re­
straint-not according to the measure of fleshly desire, but
according to the measure set by the reason and good intentions.
Give the body what it needs but deprive it a little, and, leaving

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it behind, turn entirely towards the soul. The Holy Fathers call
this fleeting comfort of the fl esh, which is a most dangerous
infirmity hateful to God. Whoever pities the flesh cannot have
the Spirit of God abiding in him. Satisfying individual fleshly
desires and indulging desires sporadically because ofinattentive­
ness and distraction make one grow cold. What then can be said
of those in whom fleshly delight has become a law? Fleshly
comfort is to the Spirit as water to a fire. The flesh is the seat of
all passions, as St. Cassian teaches and as all experience proves,
and therefore our persecution of it withers the passions. Who­
ever pleases the flesh even in small things cannot be within
himself, for he is within whatever it is that pleases his flesh.
Therefore he is not concentrated, and rhus he is cold. The soul
presses into the flesh and commingles with it, and thus becomes
burdened, weighed down to the earth, and incapable of freely
viewing the spiritual with the intellect. On the contrary, how
pure is the vision of persecuted flesh, how easily it is drawn
within, how unwelcome are the passions to it, and in general
how alive and palpable is the spiritual life in it! . . though our
.

outward man perish, yet the inward man is renewed day by day (II
Cor. 4 : 1 6). If the flesh is fortified, it is fortified at the expense
of the spirit; and if the spirit ripens, it ripens in no other way
than at the expense of fleshly comfort. Not a single saint had an
easy life; they all lived austerely, in persecution, weakening,
withering and hatred of the flesh. St. Isaac the Syrian considers
persecution of the flesh ro be a condition for salvation. Whoever
pities his flesh stands on a path that is delusive, slippery,
deceptive and suspect.
The flesh should be persecuted in all irs parts, members and
functions, so that these members may be presented as weapons
of righteousness.
There are two branches of our physical lives-the ani­
mal/soul, the closest instrument of the psychological/emotional
 EXERCISES TO CONFI RM A PERSON IN GOODNESS

activities; and the other, purely animal, the instrument ofanimal

economy, feeding and fighting. The first has more freedom and
is less bound; the second is bound, more fleshly and more coarse.
Related to the first are: the senses, the tongue, and move­
ment; related to the second are: eating, sleeping, sexual func­
tions and various tactile impressions-warmth, cold, softness
and so on.
Next are the following rules for persecuting the flesh:
1) Govern your senses, especially sight and hearing; bind
your movements; and hold your tongue. Whoever does not rein
in these three things is inwardly plundered, weakened and
captive. He is not even within, for the senses are essentially doors
of the soul opening from the inside out, or windows through
which inner warmth escapes.
2) Show your authority over the senses by forcing them to
be attracted to beneficial subjects. Before, they strove uncon­
trollably towards what could only foster selfishness and a dom­
ination by passions. Now they must be directed toward that
which engenders spirit.
3) Measure the amount of food needed by the flesh. It
should be simple and healthy. Weigh its amount and determine
its quality and the hour it is taken, and be content. Do the same
with sleep. Mortify your sexual functions by drying out the flesh.
Outwardly treat your flesh with a sort of hatred, keeping it in
cold and roughness, and so on, so that it has no softness or
comfort.
4) Having established all this, struggle with your flesh
until it is humbled. Once it is used to this modest and rough
environment, it will become your mute slave. Humility of the
flesh will be granted at last. You should always keep this in
sight and strive for it as a reward for your labors. Physical
podvigs foster physical virtues: solitude, silence, endurance,
vigilance, labor, patience in deprivations, purity, and virginity.
 THE PATH TO SALVATION

5) You should remember that this friend of yours will end

up in the grave. They say: do not trust the flesh-it is deceitful.
When you come to believe it is humbled, you relax, and it
immediately grabs you and conquers you. This war with it
continues to the grave, but it is much harder at first. Later it gets
easier and easier until finally there remains only attention to its
behavior, with occasional light sensations of fleshly upsurge.
6) For the most enduring success, the law ofconstancy must
be observed in the realm of physical podvigs, if anywhere. Here
is some general advice: at first hold all parts of the flesh to the
law of restraint, turning all the attention to inner work. When
the passions begin to settle down, warmth springs up in the
heart. Then, according to the measure of inner heat, the bodily
needs weaken by themselves and great physical ascetic feats
begin naturally.
7) The most important physical ascetic labors that persecute
the flesh are: fasting, vigils, labor, and purity. The last is the
most effective of all, and the most necessary. That is why
virginity is the fastest way to Christian perfection. Without it
man cannot acquire any strength or gifts. It must only be
remembered that besides physical purity there is also purity of
soul, which can be lost in spite of physical purity preserved to
the grave. It is more significant than the physical, thus spouses
also can come very close to being virgins through purity of soul.
A laborer who is devoted to God is aided by grace. Therefore
we see married people also who possess spiritual perfections.

8 . THE ORDER OF EXTERNAL LIFE ACCORDING TO

THE SPIRIT OF NEW LIFE

Everything related to the ordering of external life according

to the spirit of new life can be called "leaving the world," or
casting out the spirit of the world from the entire course of our
 EXERCISES TO CONFIRM A PERSON IN GOODNESS

lives. I have chosen you out of the world 0 n. 1 5: 1 9) , that is, He

has taken us our of it. This is what the Lord said to the Apostles.
He does the same thing through His divine grace and with all
the faithful: He rakes His spirit out of the world. Even conver­
sion itself consists in turning the consciousness away from the
vanity of the world and opening a new one to it-the spiritual.
Bur what at first occurred invisibly in the soul should later in
life be fulfilled in deed, and become an on-going rule. Whoever
seeks the Lord must remove himself from the world.
By "world" is meant everything passionate, vain or sinful
that enters into personal, family and social life, and which
becomes there the custom and rule. Therefore leaving the world
does not mean running away from the family or society, bur
abandoning the morals, customs, rules, habits and demands that
are entirely antithetical to the Spirit of Christ which has entered
and ripens within us. Citizenship and family life are blessed by
God; therefore we should not turn away from them or have
contempt for them, nor for anything belonging to their essential
good order. Bur everything lustful and passionate chat has come
into them like a malignant tumor that tempts them should be
held in contempt and renounced. Running away from the world
means establishing yourself in the true family and citizenship.
Everything else should be as if foreign to us, not our business:
And they that use this world, as not abusing it (I Cor. 7:3 1 ) .
Why it should be done chis way is obvious. The vain,
passion-soaked world is inevitably transmitted to our souls, and
arouses or infuses passions. J usc as one who walks near soot turns
black, or as one who touches fire gets burned, so does the one
who participates in worldly things become embued with pas­
sions hateful to God. Therefore, when the penitent comes back
to the world he falls again, and innocently becomes depraved.
This is almost inescapable. The mind is immediately darkened;
he becomes forgetful, weak, captive and plundered. Then once
 THE PATH TO SALVATION

the heart has been wounded there follows passion and action ,
and the man has fallen. Witnesses to this whole history of
depravation, as well as witnesses to how necessary and inevitable
it is to abandon all of this, are those convertS who flee all of these
customs as if they were fire.
What exactly to abandon and how to do it is taught better
by experience than by our writing.
This is the law: abandon everything that is dangerous to the
new life, whatever ignites passions, brings vanity and extin­
guishes spirit. And how many such things there are! Let the
measure of this be each person's heart, sincerely seeking salva­
tion without deceit and not only for show. Now is the time to
cease from all theaters, balls, dances, music, singing, travels,
strolls, acquaintances, jokes, sarcasm, laughter, and idle time. It
is time even to change the time ofarising from bed, sleep, eating
and so on. At other times and in different places it may be
otherwise. B ut the measuring stick is always the same: abandon
what is harmful and dangerous to life, whatever extinguishes the
spirit. But what exactly is this? For some it may be the most
petty thing, like a stroll around some familiar area with a familiar
individual. All things are lawfol unto me, but all things are not
expedient (I Cor. 6: 1 2) .
From this i t follows that leaving the world is nothing other
than cleaning up your entire external life, removing from it
everything passionate and replacing it with something pure,
which will not disrupt the spiritual life, but rather aid it. Be it
in family, personal or social life-completely re-order your
ourward behavior in and outside the home, with friends and
associates, as the spirit of your new life requ ires it. Establish rules
and order in every parr of the home, at work, with acquaint­
ances, and when, how and with whom you spen d your time.
How can this be done? However you can, o nly do it with
counsel and discernment, accordi ng to the guidance of yo ur

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 EXERCISES TO CONFIRM A PERSON IN GOODNESS

spiritual father, or someone you trusr. Some people do this

suddenly, and it seems berrer, while others do it by degrees.
O nly, from the first minure you should come ro hate with all
your heart everything worldly and sinful, and estrange yourself
from it, not wanting it or delighting in ir. Be ye not conformed
to this world (Rom. 1 2:2). After inwardly abandoning the world,
visible departure may follow either suddenly or gradually. A
man who is weak in spirit will not bear a long drawn-out
abandonment-he will not stand firm, will weaken and fall.
Such ones are especially overcome by passions ofthe flesh, which
are like second nature ro him. Therefore such people should
always leave it all suddenly, going far away from that place where
they wallowed in sin. A man strong in the spirit of zeal will bear
it even by degrees. Bur for the former as well as the larrer, it is
absolurely necessary from the first moment of conversion ro
cease all association with the sinful world and everything worldly
until the form of new life has been established. This is the same
as fencing around a transplanted tree; for though the wind be
soft, it could blow the tree over because its roots are still weak.
The thought that you could live like a Christian while
holding on ro the world and worldliness is an empty, deluded
thoughr. Whoever lives by this thought will never learn any­
thing more than pharisaism and imaginary life, that is, he will
be a Christian only in his own opinion, and not in face. At first
he will destroy with one hand what he created with another,
that is, what he gathered while away from the world will be
stolen from him at his first re-entrance into it. From this it is a
direct path ro opinion, for what was srolen from the heart may
still remain in the memory and imagination. Now, remember­
ing and imagining how it was before, the man might think that
it is still that way; meanwhile it has evaporated and only traces
of it are left in the memory. He will think that he has what he
has not. The judgment upon him is this: butfrom him that hath
 THE PATH TO SALVATION

not shall be taken away even that which he hath (Mart. 25 :29) . It
is one step from opinion to pharisaism, and hardened pharisaism
is a terrible stare.
Nevertheless it is a frightening prospect. "How can I leave
the world?" one may say. It is only frightening superficially,
while inwardly leaving the world means entering paradise. From
the outside there appears only hatred, sorrows and loss. So what
to do? Fortify yourself with patience. What is more valuable­
the world or your soul, rime or eternity? Give up the small and
rake the measureless in full measure. It also happens that a strong
push away from the world comes only at the beginning, bur then
it quiets down lirde-by-lirde; and the one who has left the world
is left in peace, for people are rarely treasured in the world.
People talk and talk and then forger. They think of the one who
left the world as dead. Thus you need not be afraid of the world's
displeasure, because due to its vanity and pride, it loves what is
at hand and forgers the rest. It is a spectacle-it concerns itself
with or grasps only those who are within it and has little concern
for the others.
Thus whether it be through occupations that strengthen the
soul, or by persecuting the flesh with all irs members, particu­
larly those closest organs of the soul, or by cleaning up the outer
order oflife, the person who seeks a good and steadfast strong­
hold safeguards his inner life. Having strengthened himself
within by spiritual and soul-related practices in solitude accom­
panied by persecution of the flesh, he goes on to his family, civil
or societal affairs, to works that are pure and salvific, according
to God's will. And through these his spirit builds, or at least is
nor plundered.
Only one thing can distract him-that is constant looki ng
upon and hearing things that are either worldly or simple which
affect his soul, distracting it by drawing irs atten tion away an d
then plundering it. If he would set a guard over these openi n gs,
 EXERCISES TO CONFIRM A PERSON IN GOODNESS

his inner peace would be undisturbed. Obviously rhe most

reliable and decisive means for rhis is guarding the senses. Bur
this is not possible or even right for everyone. Therefore rhe
Holy Fathers have invented a salvific method whereby we can
be subject to the impressions of external things yet not be
distracted by them, at the same time building spirit. It consists
in providing a spiritual substiture for everything seen and heard,
and to become so strong in the remembrance of this spiritual
substiture, that every time the thing is seen, its spiritual substi­
tute impresses the senses rather than it itself. Whoever does this
with everything he meets will always be as if in school. Light
and dark, man and beast, rock and plant, house and field-ev­
erything to the smallest iota will be a lesson to him. He need
only interpret ir all to himself and strengthen himself in it. And
how salvific it is! "Why are you crying?" asked the disciple of
the elder who saw the beautiful, depraved woman. "I am crying,"
he replied, "over the destruction of God's rational creature, and
over the fact that I do not take such care for my soul as she does
over her body for destruction . . . . " Another, hearing the weeping
of a woman over a grave said: "So should a Christian weep over
his sins."

9 · GRACE-FILLED MEANS OF DEVELOPING AND

STRENGTHENING THE SPIRITUAL LIFE

Such are rhe ascetic labors by which the soul, the body, and
our external behavior develop in accordance with the spirit of
new life. After the spirit is enlivened by the grace of God at
conversion, it ascends to resolve and promise, and seals the grace
with the Holy Mysteries. Bur just as at the beginning conversion
is unreliable if it is nor sealed by grace through the Sacraments,
so does zeal continue to be unstable, fervor powerless, the will
weak, and life empty without renewal through the Divine
 THE PATH TO SALVATION

Mysteries of Confession and Holy Communion. Christian life

manifested by zeal is grace-filled life. Thus the attraction and
acquisition of divine grace is the most powerful means of
preserving, feeding and kindling Christian life. There are special
elements that feed our animal nature, and there are elements
that feed our spiritual life. These second elements are the
Sacraments.
The Lord has given us the Sacrament ofHis Body and Blood
for the purpose of feeding and elevating our spiritual life. I am
that bread oflife, said the Lord. My flesh is meat indeed, and my
blood is drink indeed Q n. 6:48, 55). Spiritual life is the resulr of
being with the Lord. There is no true life outside of Him or
without Him. But He says: He that eateth myflesh, and drinketh
my blood, dwelleth in me, and I in him. . . . I live by the Father: so
he that eateth myflesh, and drinketh my blood, dwelleth in me, and
I in him Qn. 6: 56). That means that communion with the Lord
works through Communion of H is Body and Blood. True
spiritual life is powerful, productive and prolific. But without
Me, says the Lord, ye can do nothing. He that abideth in me, and
I in him, the same bringeth forth much fruit Qn. 1 5 :5). He that
eateth me, even he shall live by me Qn. 6:57) . Therefore, exceptye
eat theflesh ofthe Son ofman, and drink his blood, ye have no life
in you. Whoso eateth myflesh, and drinketh my blood, hath eternal
life Qn. 6: 53-54) .
This is the grace-filled Source for preserving and strength­
ening our spiritual life! That is why from the very beginning of
Christianity, true zealots of piety considered frequent Commu­
nion to be the chiefblessing. In the Acts it appears everywhere­
Christians all abided in prayer and the breaking of bread, that
is, Communion. St. Basil the Great in his epistle to Ceasar said
that it is salvific to partake of the Body and Blood every day,
and said of his own life: "We receive Communio n four times a
week." This is also the opinion commo n to all the saints, th at

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 EXERCISES TO CONFIRM A PERSON IN GOODNESS

the re is no salvation without Communion, and no progress in

life without frequent Communion.'
But the Lord, the Source of life that enlivens those who
partake of Him, is also fire to those who eat Him. Those who
receive Communion worthily taste oflife, but those who partake
unworthily taste of death. Although this death does not occur
visibly, invisibly it always occurs in the spirit and heart of the
man. The unworthy communicant steps away like a charred log
from the fire, or the metal remnants of a conflagration. In rhe
body itself either the seed of death is sown, or death happens
right away, as it was in the Corinthian church at the Apostle's
reprimand. Therefore when receiving Communion you must
approach it with fear and trembling, and sufficient preparation.
This preparation consists in cleansing the conscience of
dead deeds. But let a man examine himself, reaches the Apostle,
and so let him eat of that bread, and drink of that cup (I Cor.
I I :28) . Confession made with hatred of sin and the promise to
flee it in any way possible makes a man's soul a vessel capable
of containing the uncontainable God by His grace. Decisiveness
and promise are the place where the Lord communes with us in
Communion, for it is the only clean place in us-everywhere
else in us it is unclean. Therefore no one approaches worthily,
but only through the Lord and His grace are we deemed worthy,
for the sake of compuncrionare confession and promise.
We could have limited it to this: confess worthily and you
will be a worthy communicant. But Confession itself is a
Sacrament, which requires worthy preparation; and more than
that, it requires particular actions, feelings and dispositions that
cannot be summoned all at once, but require rime and a certain
amo unt of exclusive preoccupation. That is why it has always
bee n conducted according to a known office, with preliminary
1 . Monks Callisrus and Ignatius, Writings from the Philokalia on the
Prayer ofthe Heart, no. 92 , pp. 260-264.

27 1
 THE PATH TO SALVATION

deeds and exercises that prepare one for it and enable one to
better recognize his sins, to awaken contrition over them, and
to guard the fortress of promise. All of these things together
compnse govenze.
. .

So for the elevating and strengthening of grace-filled life

through the Sacraments it is necessary to institute govenie with
all its components, to go to Confession, and, having thus
prepared yourself, to worthily partake of the Holy Mysteries. It
is necessary, that is, to institute govenie, or rather take it upon
yourself, for it is already instituted for us by the holy Church.
The four fasts are established to this aim, so that during them
zealots of piety would prepare themselves, confess and receive
Communion. Those seeking perfection should make it a rule
for themselves to prepare for Communion four times per year,
during all the great fasts. This is written in Orthodox Confessions.
Incidentally, this should not stifle any zeal for receiving more
often or even constantly, neither should it burden like a yoke
anyone who is unable to fulfill it due to his circumstances. Just
try to do anything within your powers to prepare for Commu­
nion four times per year. For lay people four times per year is a
modest amount, moderate, and in the experience of many very
salvific. He who does this will not set himself apart from others,
and therefore will not get puffed up for being more exalted than
they. You can also prepare twice during the Nativity and Great
Lemen fasts-at the beginning and the end. This will make in
all six times.
Govenie should be distinguished from fasting, or worthy
conduct of the fasts according to the rubrics of the Church. It
is part of the fast, but is stricter with respect to food, sleep, and
everything else connected with other pious occupations, such
as: ceasing worldly cares and affairs, reading holy books as much
as possible, full attendance at church services, and so on. This
time is generally dedicated exclusively to pious occupations that
 EXERCISES TO CONFIRM A PERSON IN GOODNESS

are all directed towards bringing forth needed repentance and

confessio n, and then the receiving of Communion.
Thus it is clear that the whole process of govenie is the
cleaning up of our whole life, renewing its tone, purifying our
goals, uniting. with the Lord, renewing the spirit and all our
existence. It is like washing our our dusty clothing or taking a
bath after being on the road. A Christian will never be able to
keep from getting dirty on the road no matter how careful he
is. He gets covered with the dust of passionate thoughts and
stained with falls into sin. Even though it be but a little dirt, it
is the same as dust in the eyes or grit in a watch-the eyes do
not see and the watch does not run. So we have to clean ourselves
off from time to time. How wisely it is all set up in our Church,
and how salvific it is to humbly submit to this institution!
This is the meaning ofgovenie.'It is a means for nourishing,
enkindling and preserving life in us. Bur mainly it is the
assiduous assessment of our lives and our falls with their causes,
and the establishment of methods for avoiding them. When sins
become known, they are cast our of the heart by contrition and
aversion, and cleansed away by Confession with the promise to
change. Then the vessel is ready. In Communion the Lord
comes and communes with the worthy spirit, which should feel
that: I am not alone, but with Thee.

2 73
 Chap ter Six
Approaching Constant Govenie
Govenie is done at a certain time, but the spirit of prepara­
tion should eventually become a constant state. Certain exercises
must be used that will help to root this state.
Because govenie includes three illuminating works: fasting,
Confession and Communion, these three things should lead to
as much constancy and frequency as possible. For this is needed:

I. CONCERNING GOVENIE

1) Observing all the great fasts, or spending all of them in

fasting; that is, more than just continence, so that the flesh feels
a lack, insufficiency, or a little pain. A certain number of days
are set aside during the fast for preparation, when you must
abandon all business and concentrate exclusively on cleansing
the conscience. Otherwise during the fast business goes on as
usual, fasting relaxes and other activities are determined by
opportunity. Only wearing out the flesh and denying it all
consolations, as in a decent mourning period, gives ease to the
spirit and attracts the grace of God. What a potent means of
inspiration there is in this!
2) Observing the fasts on Wednesday and Friday. This
strongly reminds man from time to time that he is not free but
in slavery and bears a burden. It stanches the flood of sensuality,
sobers and imparts vigor. It is as a short break for the stallio n
from the cruel bit and bridle.
3) Besides this, voluntary fasting on other particular days,
especially Mondays, as is customary. Some peop le deny the m­
selves certain foods and always eat l enten foods, others alter-
2 74
 APPROACHING CONSTANT GOVENIE

n ate days, and so on. There are various forms of fasting and
a ll of rhem are beneficial and advisable according to one's
s trength and zeal.

2. CONCERNING CONFESSION

1) Every sin that burdens the conscience should be quickly

cleansed by repentance without waiting for any particular rime
of preparation. It is good nor to keep it in your soul for even
one day, and even better for less than an hour, for sin drives
away grace and deprives one of boldness in prayer; and the
longer one holds on to it, the more it hardens and cools the
heart. Once ir is driven away by repentance, it leaves a com­
puncrionare dew of rears.
2) Every day before you go to sleep, make a private confes­
sion to the Lord of everything in which you have sinned.
Thoughts, desires, senses and passionate movements, as well as
any impurity even in righteous deeds, must be revealed to God.
Even though we may have sinned as it were against our own
will, the sin is still within us, making us impure and indecent
before God and our own sense of purity and perfection. Lying
down to sleep is like departing for the other world. Confession
prepares us for this. During sleep, whatever we have acquired
during rhe day becomes parr of our nature; we must cleanse it and
cast our all indecency with contrition. Then we will be clean.
3) Make a confession minute by minute, that is, every
impure and blameworthy thought, desire, feeling and move­
ment confess as soon as you realize it to the all-seeing God with
contrition of spirit; and ask forgiveness for it and the strength
to avoid it in the future. Ask rhar you be cleansed from all
imp urity in that moment. This activity is very salvific. It is like
wip ing your eyes as you walk against rhe dust, and it requires
strict arrenrio n to the heart. The concentrated man is always

275
 THE PATH TO SALVATION

fervent and zealous. But whoever does not exile thoughts and
desires by contrition and repentance, leaves the wound in his
heart. How many unnoticed wounds we often have , how many
arrows! It is not surprising that we grow cold an d fall. One
thought leads to another, and they easily give birth to desire. One
desire and another give birth to consent, and then an inner
adultery has been committed, and we have fallen. He who
constantly repents cleanses himself of all this and clears his own
path.
4) Reveal every perplexity, confusion or new understanding
to another of like mind with you, or to your spiritual father, so
that he would decide and discern its worth, and pronounce a
judgment. This is how to avoid an impasse or digression. Curtail
the habit of deciding everything for yourself, and, as a result, save
the time that is sometimes wasted in empty daydreaming. Bur
mainly it is a constant safeguard, a firm, unwavering conviction
which engenders firmness of will and reliability of action.
Through all of these activities confession truly becomes
ceaseless. The spirit is retained in contrition, compunction,
self-abasement, and prayerful supplication-which means that
it is alive. It is the most suitable of all activities for preserving
the spirit of zeal and the heat of fervor, so that some have even
limited all spiritual work for themselves as well as for others to
one thing: repenting every minute and weeping over their sins.

3· CONCERNING COMMUNION

1) Go as often as possible to Liturgy, and as it is celebrated

stand in firm and bright faith in the sacrifice that is being made
to God. The Sacrament of the Body and Blood is Divine Foo d
for the Christian and a sacrifice. Not everyone receives Com ­
munion at every Liturgy, bur the sacrifice is bro ught from all
and for all. Therefore all should participate in it. We partici pate
 A PPROACHING CONSTANT GOVENIE

with our faith, our pained conrrition over our sins, our self-abas­
ing falling down before the Lord Who has sacrificed Himself
like a lamb for the life of the world. Concenrration alone on this
Mystery powerfully enlivens and awakens the spirit. Faith and
conrrition always bring cleansing from sins, and often also a
treasured touch from the Lord upon the heart of the Christian,
delighting and enlivening him as a sort of Communion in spirit.
Such a touch is sweeter than honey and the honeycomb and
more fortifYing than all spiritual fortifications. But it must be
remembered that it is entirely a gift of God. When, to whom
and how He will gram it depends on the Lord Himself. The
Christian should receive it with reverence, joy, and triumph if
it is granted. Bur he should not try to force it, or invenr some
method to obtain it. It is even better not to trust that it even
happens, or that what does happen is truly it. This is in order
to avoid getting puffed up or falling into pre/est.
2) If it is impossible to go to church, then do not let the
hour of the holy and Divine Sacrifice pass without sighing and
turning to God. If possible, stand in prayer and make a few
prostrations. TerrifYing natural phenomena make all creatures
tremble: for example, thunder, earthquakes, or storms. At the
moment the Divine Sacrifice is celebrated in church, something
occurs that is more awesome and greater than anything on earth
or heaven; bur it occurs invisibly, spiritually, before the face of
the infinite Triune God, the holy angels, the entire assembly of
the heavenly Church, before the eyes of faith of all who struggle
and live on earth. It is invisible, but real nevertheless. Therefore
the believer should not let these moments slip past his attenrion.
When he remembers it, this remembrance alone warms the
spirit and enraptures him to God, by which grace is drawn
down.
This is how the work ofgovenie can approach ceaselessness,
so that along with in ner work, the heat of zeal and the spirit of

277
 THE PATH TO SALVATION

quest can be preserved in constant tension and power. With

their aid all podvigs of body and soul can be turned into salvific
means of growing and strengthening our inner man.
Such is the general order of guiding rules. Being based on
the existence oflife, they are essential to everyone who seeks the
Lord. But we have only shown the beginning, spirit and power
of the rules, for example, with respect to the body-not pleasing
the flesh in all its bodily functions; or with respect to the external
life-removal from everything that is permeated with the spirit
of passions, binding the soul at each of its powers, and living
under the influence ofgrace-filled means. These are the essential
points of ascetic labor. Because of the multiplicity of personal
dispositions, the application of these means should be multitu­
dinous, and it is impossible to set one rule for all. For example,
in order to heal the mind we must impress upon it the divine
truths according to the understanding of rhe holy Church. This
can be done by reading, listening and mutual discourse on rhe
Word of God, parris ric teachings, Lives of saints and sermons.
The spiritual father should discern which method is best for
whom, and how ir can be applied. Just do it however you can.
Thus, although it is all one and the same thing, asceticism
appears from rhe outside in infinitely varied forms. Only bear
in mind that any spiritual father who extinguishes rhe spirit of
zeal by various dispensations and indulgences or comforts, and
lulls those in a state of coldness is a destroyer of souls and a
murderer, for there is only one way-rhe narrow and sorrowful.
The fullest and most successful way to accomplish all of this
is monasticism. This way of life, in irs best, purest and most
perfect form, is rhe very realization of the demands of asceticism ,
precisely in spirit. It is the laborious and repen tant path; it
always consists of the guiding and the guided; it is by nature
outwardly removed; by nature it restricts the bodily needs ; it
offers the greatest room for practicing spiritual exercises, read-
 APPROACHING CONSTANT COVEN!£

ing, divi ne services, prayer, and obedience; it especially enables

an active uprooting of passio ns, in common with other laborers,
through unacquisitiveness, austerity, comfordessness, disregard
of self, and by being personally under guidance. The attentive
monk soon ripens in inward striving for God for the sake of his
resolute self-sacrifice and renunciation of everything, for the
sake of his greater possibility to be within, and for the sake of
much spiritual nourishment by prayer. Therefore the attentive
monk soon proceeds to hesychia and solitude of mind and
retires to the desert, or reclusion.

279
 Chapter Seven
Rulefor Struggling with the Passions,
or the Beginning ofSelf-Opposition
I . WAR WITH THE PASSIONS AND LUSTS

Following the order we have shown is a powerful means of

destroying passionateness, purifying and correcting ourselves.
Observing it consciously and freely, a person destroys passion­
ateness by the very act of alienating it, of nor giving it any food,
or by placing a yoke upon it of rhe prescribed rules for rhe entire
breadth of his powers and activities. The stifled passions then
quiet down, like a candle under a glass. Just the same, we must
nor limit ourselves w this activity alone. Rules are given in order
w heal our corrupted powers which are permeated with passion­
ateness. The same power that lies in evil must now work for
good. Therefore it is impossible nor w meet with evil at rhe
beginning of good works, during the first movement of our
powers. If it is impossible w be both good and evil, and if we
are expected to be only good without any evil taint, then we
must cast our evil from every work, so that we can begin w do
only good. So in uninterrupted connection with a direct and
appropriate occupation of the powers, there must always be an
indirect activity aimed at casting our evil and passionateness that
rise up, otherwise known as war with the passions and lusts.
Establishing ourselves in and growing accusromed to the
prescribed ascetic labors is achieved only through struggle and
warfare, by victory over temptations. Who has ever becom e a
faster without struggling against his stomach, or acquired sin­
cere child-like faith wi thout conquering self- opinion and

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 RULE FOR STRUGGLING WITH THE PASSIONS

proud-mindedness? And this does not apply ro one thing only,

bur ro the whole array of related activities, from inner effluences
ro the final departure from the world. Everywhere is struggle;
therefore the prescribed rule, being the renewer of the powers
and nature, is also the field of constant spiritual warfare. Con­
quer the unnatural in your powers, and they will become
natural; ward off and cur off evil, and you will see the good.
Asceticism is ceaseless triumph.

2. FREELY CHOOSING AND LOVING GOOD

IS A POWERFUL WEAPON

The possibility and basis for all inner vicrories is first the
vicrory over ourselves-in the breaking of our will and dedicat­
ing ourselves ro God, with inimical denial of everything sinful.
At this time is born the dislike for passionateness, hatred, and
aversion, which is itself a spiritual fighting strength and alone
comprises the entire army. Where this is not present, the battle
is already in the hands of the enemy; bur where it is present, we
often win without a struggle. From this we can see that a
departure point for appropriate activiry is our inner [man] ; it is
the departure point of warfare, only from another side. When
consciousness and free will switch ro the side of good and come
ro love it, they vanquish through hatred all evil and passionateness,
especially their own. In this consists the change, or the break.
Therefore the powers that war with passions are also the
intellect or spirit-the seat of consciousness and freedom-the
spirit being upheld and strengthened by grace. Through it, as
we have seen, healing power reaches the powers through ascetic
labo rs; through it the vanquishing spirit passes through the
passions ro battle . And vice versa: when passions attack, they
directly storm the mind or spirit, that is, the seat of conscious­
ness and freedom. These reside in our inner sanctuary, at which
 THE PATH TO SALVATION

the enemy shoots his arrows, by way of the passions, fro m

soul-related qualities and fleshliness as if from an ambush. And
as long as the consciousness and freedom are whole, that is, as
long as they are on the side of good, then no matte r how fierce
the attack, the victory is ours.
Nevertheless, this does not imply that all the power for
victory comes from us-it only shows what comes out of us.
The point of fortification for battle is our renewed spirit, and
the triumphant, vanquishing power over the passions is grace.
It builds one thing in us and destroys another, but again through
the spirit, or consciousness and free will. The struggler relin­
quishes himself to God crying out, complaining about his
enemies and hating them, and God in him and through him
casts them out and vanquishes them. Be ofgood cheer, said the
Lord,for I have overcome the world Qn. 1 6:33). I can do all things
through Christ which strengtheneth me, (Phil. 4 : 1 3) confesses the
Apostle, precisely because without Him we can do nothing.
Whoever wants to triumph by himselfwill undoubtedly fall into
the same passion that he fights, or at least into some secondary
passion. Having given himself to God, he literally goes from
nothing to victory. Again, this does not negate our own oppo­
sition, but only shows that even with all our opposition, success
or victory can never be our own; and if it comes, it is always
from God. Therefore oppose and struggle against the passions
as much as you can, but do not fail to lay all your sorrows on
the living God, Who says: I am with you in an evil day-do not
be afraid

3 · REVIEWING OUR ENEMIES TO KNOW THE

SUITABLE METHODS OF UPROOTING PASSIONS

How should a man now act, or in ge neral what methods are

suitable for uprooting passions? In order to determine this, w e
 RULE FOR STRUGGLING WITH THE PASSIONS

m ust review all of our enemies, as well as what forms they rake
a nd how they act. This itself will determine the nature of our
struggle with them. Success in barrie depends gready on our
vision of irs formation.
There is no such thing as peaceful progress in goodness,
because our passions are still alive and they are gready fortified
by this present vain, visible world, and by the dark forces that
rule it. These are the sources of the movements that war against
goodness in us.
Man is totally passionate until he converts. At conversion
the spirit, being filled with zeal, is pure. But the soul and the
body remain passionate. When the cleansing and healing has
begun, the soul and body resist and fight for their lives against
the spirit that persecutes them. These attacks usually come
through soul-related and bodily powers; they strike at the spirit,
for through it are these powers estranged. But sometimes there
are movements aimed direcdy at the spirit. These are the fiery
arrows that the enemy shoots from his physical-emotional/psy­
chological ambush at the prisoner escaping from his tyranny.
Regardless of the fact that there is a part of us which is healed
and whole, the attacks of sin and passions are obvious and felt
throughout our existence.
1 ) In the body: The source of passions is pleasing of the flesh,
or comforting the flesh, with which the whirlwind of our bodily
life and sensual delight are direcdy linked. Wherever they are
present there is sexual lust, gluttony, love of pleasure, sloth,
comfort, adul terous feelings, loquacity, absent-mindedness,
resdessness, willfulness in everything, unseemly laughter, idle
talk, sleepiness, daydreaming, craving the pleasant and all man­
ner of pleasing the flesh in lust.
2) In soul: a) In the mental part-opinion, exclusive belief
in one's own intellect , criticism, attacking the mind of God,
doubts, puffin g up and <trrogance, curiosity, mental plundering,
 THE PATH TO SALVATION

straying thoughts. b) In the desirous part self will, un­

- -

submissiveness, love of authority, cruelty, opportunism, self-re­

liance, covetousness, ungratefulness, possessiveness, extortio n.
c) In the sensualpart passions that shatter peace and tranquility
-

of heart, or various kinds of pleasantness and unpleasantness:

wrath, envy, hatred, anger, revenge, j udgment, contempt, vain­
glory, ambition, pride, boredom, sadness, sorrow, depression,
joy, cheerfulness, fears, hopes, expectations.

The source ofpassions ofsoul and body is self-love

The source of all these passions of soul and body is self-love
or egotism which, although conquered or refused at first, attack
often, and, clothed in one passion or another, wage war against
the spirit. This residual egotism together with the whole army
of passions comprises the now-decaying fleshly man and is that
very other law in my members (Rom. 7:23), ofwhich the Apostle
speaks, and from which something always attacks that is con­
trary to the spirit's desires. The Holy Fathers, in order not to
distract the attention of the spiritual warrior-Christian, strove
to trace all the passions to their beginnings, in order to discern
what the warrior should attack. With this goal they place three
things close to the effluence of egotism: pleasure, covetousness
and pride; after these are five more passions issuing from them.
Limiting it to this, the Holy Fathers describe the attacks of these
passions and show how to war with them. Whoever has cur off
pleas ure by self-directed wrath, coveto usness with un­
acquisitiveness, and pride with humility has conquered egotism,
for it is easier to vanquish it by destroying its children than by
attacking it itself.
Forgetfulness ofGod leads to other sins
All of this is in the soul and body. But the spirit, revived, or
rather reviving, is not free from en emy strikes, which are all the
 RULE FOR STRUGGLING WITH THE PASSIONS

more dangerous because they touch the outgrowths of life and

often go unnoticed due to their subtlety and depth. And it is
the same in the soul and body. Working against the entire
structure of inner spiritual life is an opposing array of move­
ments and states that rout and overshadow it. Thus it often
happens that instead of being within and concentrated, there is
an eruption, an expulsion from within to the senses. Instead of
the three acts of being within-attention, vigilance and sober­
ness-there is a plundering of the mind, an inner storm, vain
fussing, weakening, ease, letting oneself go, willfulness, audac­
ity, captivity, passionate attachment, a wounded heart. Instead
of awareness of the spiritual world, there is forgetfulness of God,
of death, judgment and everything spi�itual.
Because awareness is the main thing in the spirit that
engenders being within, when it falls all life activity falls. From
this, instead of fear of God and a feeling of dependence upon
Him, there is lack of fear. Instead of choosing and treasuring
the spiritual, there is indifference w it. Instead of renunciation
of everything, there is self-pampering (why torment yourself!) .
Instead of feelings of repentance there is insensitivity and sron­
iness of heart. Instead of faith in the Lord there is self-justifica­
tion. Instead of zeal there is coldness, fatigue, and a lack of
inspiration. Finally, instead of dedication to God there is action
according w self-will.
Subtle tempting movements aided by the world and the demons
Attacking the consciousness or free will, one or another such
feeling either completely cuts off or cuts short the flow of our
spiritual life and places us in extreme danger. This is when
outside help is extremely necessary. Sometimes the person
himself is not aware of these tempting movements, for they
belong to the ranks of subtle thought processes. Passions of the
so ul and body are more obvious and crude, alrhough there are
 THE PATH TO SALVATION

also subtle ones amongst them, such as comfort of the body, or

opinion and criticism. In word they are understood, but in deed
they are often hidden .
This is the horde chat is ready every minute to extinguish
our new life opposed to sin. Man walks the earth of his existence
as along a quagmire, ready to fall in at any moment. When you
walk, walk carefully, lest you dash your foot against a stone.
Incidentally, being within, under the cover of new rules and
a new order and with acciviry of spirit, all of these unrighteous
movements would not be so pernicious if they were not aided
by their neighboring parents-the world and the demons.
The world is the manifestation of the world of passions, rhe
live passions in individuals, customs and deeds. Coming into
contact with one part or another of the world, it is impossible
not to exacerbate your own inner wounds or passions due to
their similitude and accord with it. That is why everyone who
lives in the world is drawn to it because of the passions living
within him, according to his motivations and temptations.
Bur there is a certain arousal that particularly belongs to rhe
world. It consists in its charming appearance and progress, irs
power to awe-the feeling of abandonment and desercedness in
the midst of a crowd; in everything-obstacles, caustic remarks,
ridicule, contempt, inattentiveness, the torment of iniquitous
deeds. This is followed by oppression, persecution, wrath,
deprivation, and all manner of sorrows.
The demons, as the source of all evil, surround people with
their horde and teach them every sin, working through the flesh,
especially the senses and char element where the soul and the
demons themselves live. That is why they can be considered rhe
cause of every passion and sinful attack. B ur there is someth in g
in chis cycle of sins char only the demons could whip up-so me­
thing of which nature is incapable desp ite all irs corrupti on .
That is blasphemous rhoughts-doubcs, lack of faith, unusu al

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 RULE FOR STRUGGLING WITH THE PASSIONS

revulsion, darkening of the mind, various forms ofprelest, and

in general, passionate temptations that rake over; for example:
uncontrollable sexual passions, stubborn hatred ro the death,
and so on. Besides these invisible struggles from demons, there
is also a visible arrack from them that is sensed through the body:
these are various kinds of specters, that even go ro the extent of
taking authority over rhe body. To learn more about the deceit
of rhe demons it is useful to read the lives of Sts. Niphon,
Spyridon and others.
This is everything that atracks the new man from within and
from without. Those who are attentive say a minute does not
pass without one of these movements striking. This is inevitable;
for we see how the inward-looking individual who is zealous for
good is surrounded on all sides by enemy forces. He is sunk in
them as in a sea. Incidently, in order ro succeed in battle one
needs nor only ro see this host of enemies, bur also ro know what
form these attacks rake.
Let us imagine where the face of a man is at conversion. It
is inside, in another world; it exists and acts in another way. He
has spiritual subjects on his mind and spiritual deeds in his
intentions. It means that he has left the passionate and sinful.
When later beneficial order and rules are developed, it can be seen
that he stands entirely in the realm of spiritual light, he is holy.
The sinful and passionate are estranged from his attention and
are covered by rules. They speak our on rare occasions, then again
run away, occupying or not occupying the arremion. They only
show themselves ro the inner eye, remind us of themselves,
wanting only that we occupy ourselves with them, think about
them, contemplate them.
Therefore the chief fo rm in which the enemy appears in us
is thought. When the enemy succeeds in occupying our mind
with blasphe mous thoughts, he is already nor without profit.
H e can ofte n even celeb rate a vicrory, because desire can soon
 THE PATH TO SALVATION

lean towards the thought; and after desire comes resolve ro do

the thing-and this is already sin and a fall. On this basis the
Holy Fathers, attentive ro themselves, ro the forms and degrees
of passionate attacks and attraction ro them, notice the follow­
ing: the onrush of thoughts, contemplation, delight in it, desire ,
passion, attraction, resolve, and then the deed. This process
sometimes happens gradually, one step after another, and some­
times each stage comes separately and our of order, with the
exception of resolve, which always is a direct act preceded by
contemplation and the inclination of free will. Until this hap­
pens purity is intact and the conscience is clean.
Therefore all of the preliminary acts can be defined by one
word-thought. It can be simple or with an added simple,
passionate, lustful thought; because it appears in us either as a
simple thought, the imagination only of a sinful object, or as
lust, craving or desire, or finally, as a passion or attraction. All
of these entice and tempt the mind or spirit to something
passionate and sinful. Bur this is not evil, not sin, as long as the
mind has not joined irs will ro them, as long as it wars with them
each time they arise until they are expelled.
The boundaries ofthe battlefield
These are the boundaries of the batdefield-from the ap­
pearance of the thought, lusts, passions, and attractions ro the
disappearance and cleansing of their every trace. This is what all
rules of this struggle are directed towards. True, th e world acts
from without as well as satan; bur its tempting effects reach our
consciousness in no other way than in one or another of these
three [the world, the flesh and the devil] , for their concern is
only for shaking the inner disp osition and inclinin g it rowards
them. They use all of their cunning ro this end, so that it is not
a method or action that they use on L1s, bur rather what they
mean to inspire in us as being impo rtant and valuable in our

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lives and actions which lead us into sin. For example, during
persecutions and sufferings a man is healthy, bur the thought
arises of murmuri ng, despair or abandoning virtue.
Thus, with respect to spiritual warfare we can decisively say:
regardless of what inspires sinfulness, turn all your attention and
strength towards this very sinfulness-begin with it and fight.
This law is of superlative importance. It will keep you within and
rhus in strength, and, to a certain extent, our of danger. That is
why all the rules of the Holy Fathers are directed towards
thoughts, passions, and desires, and are adapted to the essence of
these same. The causes are not even mentioned, or if they are
mentioned it is without giving them any particular meaning in
this regard, and often without any differentiation between them.
For the world, the demons and lust can and do arouse one and
the same passion, bur the passion does not receive from this any
particular character. Thus, this is where all rhe ascetic's attention
should be directed inside himself-at thoughts, desires, passions,
and attractions. It should most of all, incidentally, be directed at
thoughts, for the heart and the will are not so mercurial as the
thoughts; and passions and desires rarely arrack by themselves­
they are most often born of thoughts. From this we can make a
rule: cur off thoughts and you will cur off everything.

4· THE RULES OF SPIRITUAL WARFARE

Amo ngst the rules of spiritual warfare that govern a

Christian's martial art, some give warning of attacks, others
allow for an easier and more successful end to the struggle,
another ensures a more steadfast confirmation of the fruits of
victory, or of a rapid destruction of all traces of the strike. These
are naturally divided into three classes: a) rules to follow before
the barrie, b) rules to follow during the barrie itself, and c) rules
to follow after the battle.
 THE PATH TO SALVATION

Before the battle

Before battle a warrior should act in such a way as to either
repel oncoming attacks, to give himself the opp ortunity to
notice them at the very beginning, or even to secure a victory in
advance. Therefore he should first of all suppress the array of
sinful movements and push them all into one place, for by doing
this he will not only more easily be able to notice their rebellion,
bur it will be more apparent where he should direct his forces.
1 ) The external marks of the array of sinfulness are generally
this: from its stronghold in the center of life-the heart-sin
penetrates into the soul and body along all its functions, then
passes through to all the person's external relationships, and
finally throws its veil over everything around it. Now, although
it is exiled from the depths of the heart, it still hovers through
the surrounding area, feeding on what it always fed on. Faces,
things and occurrences can easily arouse the same thoughts and
feelings with which the person joined when he worked for sin.
The wise warrior should now guard himself from these
external rations of the enemy. For this he must: a) Remodel his
entire outer behavior, give a new appearance, new inspiration,
new timing and so on to everything in him according the spirit
of new life. b) Arrange his time so that not one hour remains
without useful occupations. Breaks between duties should be
taken up with something, bur it should be something that
facilitates the mortification of sin and strengthening of the
spirit. Anyone can see just how useful certain bodily podvigs are
in opposing detected tendencies. c) Bind his senses , especially
the eyes, hearing and tongue, which are the most ready conduc­
tors of sin from the heart to the outside and from the outside
into the heart. d) Think of spiritual Sl!bstirutes for everyth ing
with which it is necessary to come in to contac t-things, in­
dividuals or incidents; and especially, fi ll his permanent livin g
 RULE FOR STRUGGLING WITH THE PASSIONS

quarters wirh [spirirual] things that most elevate the soul, so that
livi ng rhus externally, the person would live in a sort of school
of Divinity. In general we should arrange our entire external
environment so that in one respect it would not demand much
artenrion, saving us much fuss over ourselves, and in another
respect, that it would not only make us safe from unexpected
attacks of sin, but would feed and strengthen our newly arising
life in the spirit. Under such circumstances sin will be com­
pletely warded off from the outside, and will no longer receive
food and support from irs old source.
2) If the person now externally uses all his strength to
preserve himself in his present state following his first victory,
rhar is, if he will continually kindle those feelings and disposi­
tions that were born in him, then sin will be warded off from
the inside and will remain forever without support or substan­
tiality. Sin rhus deprived of food and support, if it is not
destroyed instantly, will at least become weaker and weaker until
it completely exhausts itself. After this the war with sin will
obviously cease and all concentration will center on the war with
thoughts (which will especially try to disrupt the new order) ,
and rarely on passions and tendencies where it remains only to
diligently watch (cf. Mk. 1 4:38) . The warrior for Christ should
have two vigilant guards-soberness and good discernment.
The first is rurned inward and the second is directed outward.
The first watches out for movements coming from the heart
itself, while the second checks the movements that can invade
him from outside influences.
The rule for the first is this: after various thoughts are cast
out of the hearr by the remembrance of God's presence, stand
by the door of the heart and diligently watch over everything
that goes into it and comes out of it; especially do not allow the
m ovement to forewarn the senses and desires, for from this
co mes all evil .

29 1
 THE PATH TO SALVATION
The rule for the second is this: at the beginning of every
day, sit and go over all possible meetings and occurences, and
all the possible feelings and movemems that they could cause.
Forrify yourself within beforehand, so that you will not be
confused and fall at some unexpected attack. By the way, in
order to more successfully defend yourself at the momem of
attack, it is useful to arrange an imemional preliminary memal
war. Memally place yourself in one or another situation, with
this or that feeling, with one or another desire, and then invem
various methods for keeping yourself within the necessary lim­
its, and observe what particularly helped you in one or another
incidem. Such a preliminary exercise will develop a warring
spirit, teach you to meet the enemy without timidity and to
conquer it without any great difficulty, using moves learned
through experience.
Furrhermore, before we emer imo battle we should al­
ways first find out when to act aggressively, when to act de­
fensively and when to simply walk away. Besides the fact that
we use one or another method of warfare corresponding to our
degree of spiritual maturity, at first it is always best to walk
away, that is, to place ourselves under God's protection without
trying to fight.
Later on, when we know our enemies through experience
and have studied their attacks, we can repel them without losing
any time. But we should never imemionally allow them to freely
arouse passions in us, or place ourselves in situations where they
can work with all their might, just so that we can have an
opporrunity to war and gain a victory. There a re particularly
passionate stimuli that can only be conqLJ.ered by one or another
method. Thoughts should be cast out wi thout fail; but it is not
always possible to do this with tendenc ies and passions, espe­
cially the physical ones. In both si tuation s the victory can be lost
due to ignorance alone. F inally, never go imo battle withou t the
 RULE FOR STRUGGLING WITH THE PASSIONS

chief victorious rhoughr-rhe sign of victo ry. J usr as before it

1

decided rhe battle berween good and evil to the advanrage of the
former, so now does it easily make us rhe victors in rhe struggle
wirh every sinful movemenr of rhe soul. The enemy hosrs and
all defiling rhoughrs and desires disperse ar irs appearance. Ir has
the power to inspire and exalt a man above himself--therefore
we musr bring ir to mind and to our senses as often as possible,
and confirm forever in our menral stronghold this lamp that
drives away the gloom. Nothing can more effectively kindle zeal
for conquering sin rhan rhis thoughr of zeal, this rapid flood of
living warer, which, stirred up but not disturbed, renders unno­
ticeable all the waves caused by the flying stones of temptation.
During the battle
With these forewarnings and rules go forth to battle with
good hope, 0 warrior of Christ. Even during battle itself you
should act according to the foregoing rules, so that you do not
put your hope in a disordered defense against the attacking
enemy. Often one order of action, without any particular force,
can crown you with success. Having noticed the enemy ap­
proach-the beginning of a stimulus, thought, passion, or
tendency-first of all hasten to realize that it is the enemy. Ir is
a great mistake, and a common one, to honor everything that
comes up in us as the property of our own blood, for which we
take a stand as for our own selves. Everything sinful is something
foreign to us, and therefore we should always separate it from
ourselves. Otherwise we will be a traitor to our own selves.
Whoever wanrs to war with himself should divide himself
berween himself and the enemy that hides in him. Having
separated the known defilin g movemenr from your own self and
recognized it as the enemy, commit it then to the consciousness
and senses, and engender an aversion to it in your heart. This is
I. This refers w [he Precious and Life-giving Cross of [he Lord.

2 93
 THE PATH TO SALVATION
the most salvific means for expelling sin. Every sinful movement
is held in the soul through the sensation of a certain pleasure it
stimulates. Therefore, when an aversion is aroused towards it,
it is deprived of all support and disappears all by itself.
This however is not always easy or even possible. It is easy
to vanquish thoughts with anger, but harder to vanquish desire,
and even harder to vanquish passions, for they themselves are
movements of the heart. When this does not help and the enemy
will not give up without a struggle, courageously enter the battle,
bur without self-exaltation or self-reliance. Timidity brings the
soul to confusion, a certain instability and slackness, and if the
soul is not sure of itself it can easily fall. Self-reliance and
self-opinion are the very enemies with which we must war.
Whoever has let them in has already fallen, and has even
predisposed himself to new falls, because they lead a man to
inactivity and blunder.
Once the struggle has begun, preserve most ofall your heart:
do not allow the arising movements into the feelings. Meet them
at the soul's very gate and try to defeat them there. To do this
you must hasten to build a conviction in your soul that is
contrary to the thing on which the confusing thought hangs.
Such opposing convictions are not only the shields in mental
warfare but also the arrows. They defend your heart and defeat
the enemy in the heart itself. From that point on the war will
consist in this: approaching sin will always be guarded by thoughts
and images that shield it, and the srruggler will from his side
destroy these strongholds by contrary thoughts and images.
The duration of the war will depend upon the multifarious
circumstances, which are impossible to determ ine. If he does
not relax a bit, or incline even intellectually towards the side of
the enemy, victory will undoubtedly b e his; for sinful move­
ments, as we noted previously, do not have a firm support in us
and therefore should naturally soon ceas e.

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 RULE FOR STRUGGLING WITH THE PASSIONS

Ifafter you have done all this in good conscience the enemy's
defensive actions still linger in your soul like a specter and he
does not want give to up his territory, then this is a sure sign
that it is supported by outside help, and rhus you should seek
outside help, earthly or heavenly. Reveal it to your spiritual
instructor and pray earnestly to the Lord, to the saints and
especially to your Guardian Angel. Devotion ro God has never
been put to shame. You must, by the way, note another thing­
war with thoughts is one thing, war with passions is another,
and yet another is war with desires. Thought comes from
thought, desire from desire, and passion from passion. Particular
moves should be used against each one; these should be deter­
mined beforehand either by contemplation or ascetic experi­
ences and instructions. Bur one should not always strictly start
fighting-sometimes contempt alone expels the enemy, while
fighting only multiplies and irritates him. The enemy should be
followed until no traces ofhim are left. Otherwise, even a simple
thought left in the heart like an evil snake brings forth irs fruit,
imperceptibly inclining the soul to itself. During the barrie itself,
one should nor be using methods meant to prevent future battle.
The rules devised for that are always very austere, and therefore
it is always necessary to change them, and, it follows, admit the
bankruptcy of experience inasmuch as ir is harmful to spiritual
warfare and tempting to the warrior.
After the battle
The barrie is over. Thank the Lord for delivering you from
defeat, bur do not abandon yourself to immoderate joy of
salvation, do not allow yourself to grow careless, do not slacken
your zeal. The enemy often pretends to be defeated so char when
you have abandoned yo urself to a feeling of safety, an unex­
pected fall will more easily overtake you. Therefore do not pur
down your battle arms and do not forget your preventative rules.

29 5
 THE PATH TO SALVATION
Always be a vigorous and vigilant warrior. Berrer sir and COU nt
your spoils; look over the whole process of rh e barrie- its
beginning, duration and finally what put an end to ir. This will
amount to a sort of tribute extracted frorn rhe loser, which will
make your future victories over him exceedingly easier. This in
the final analysis is how spiritual wisdom and ascetical experi­
ence are acquired.
Do nor rell anyone of the victory-that would greatly
irritate the enemy and make you lose your strength. Vain­
glory, which would be impossible to escape in this case, would
open the doors of your spiritual fortress, and after gaining a
victory over one enemy you would rhen have to do barrie with
a whole mob. If you are overcome, humble yourself; bur do
not run away from God, and do not be stubborn. Hurry to
soften your heart and bring it to repentance. It is impossible
not to fall, bur we can and should arise after falling. When
someone who runs quickly trips over something, he quickly
arises and again dashes down his path to the goal. Emulate
him. Our Lord is like a mother who leads her child by rhe
hand and does not abandon him, even if he often trips and
falls.
Instead of becoming paralyzed by depression, it is berrer to
rake heart for new ascetic labors, gleaning from the present fall a
lesson ofhumiliry and caution not to walk in slippery places where
you cannot help bur fall. If you do not iron our sin with sincere
repentance, then having received a degree of strength within
yourself, it will inevitably draw you downward to rhe bottom of
the sea of sin. Sin will possess you, and you will then have to start
over again from the first battle. Bur God k nows whether this will
even be possible. Perhaps having committed yourself to sin, you
will transgress the boundaries of conversio n , and maybe you will
not find afterwards even one truth that co uld shock your heart.
Perhaps you will not even be granted the grace. Then you will
 RULE FOR STRUGGLING WITH THE PASSIONS

already belong to the ranks of those condemned to eternal

torment.

The rules ofwarfare are not the same for all

In general about the rules of warfare it must be noted that
they are essentially nothing other than an application of all
weapons to individual cases, and that is why it is impossible to
describe them all. The business of inner warfare is incompre­
hensible and mysterious. The cases of it vary unerly, and the
warring individuals are too different. What will overcome one
person is indifferent to another.
Therefore it is decisively impossible to make the same set of
rules for everyone. The best devisor of the rules of warfare is
every individual for himself. Experience is the best teacher-one
only needs to have the zealous desire to conquer himself. The
first ascetics did not study from books, bur nevertheless they
represent the very image ofconquerors. Furthermore one should
not rely too much on these rules; they represent only external
sketches. What makes up the essence of the matter each will
know only through experience, when he begins to actually wage
war. And in this work his only guides will be his own good sense
and his dedication to God.
The inner path of Christian life in each individual brings to
mind the ancient underground catacombs, extremely intricate
and mysterious. Upon entering them, the tried one receives a few
instructions on the catacomb's general features--do this here, do
that there, follow a certain sign here, and another there. Bur then
he is left alone amidst the darkness, sometimes with only the weak
light of a lamp. Everything will depend upon his presence of spirit,
good sense and caution, and upon invisible guidance. There is a
similar mysterio usness in inner Christian life. Here each one walks
alone, though he be surrounded by a multitude of rules. The
p romp tings of the heart, and especially the hints of grace, are his

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 THE PATH TO SALVATION

only constant, undeceiving and inseparable guides in his war

with himself. Everything else will abandon him.

War with every individual thought

Such is the battle with every passion, desire and thought.
Just like passions, desires and thoughts are all different. Conse­
quently there is no particular need to go into the details of war
with every individual thought. We will make only a few remarks:
1 ) There are subtle thoughts and very subtle thoughts; there
are crude ones and very crude ones. Anyone can notice the latter
himself; the former however go unnoticed at the hour of their
appearance in the heart, and are revealed only later by action.
Even then they are more like something else rather than them­
selves. This should inspire you not to trust your own tranquility,
goodness and purity even one iota, bur always be suspicious of
it; attentively follow the course of affairs and watch what
thoughts accompany them and conclude them, in order later to
judge by this what initially lay within. It is best of all, by the
way, to have a trusted friend-a constant eye will immediately
see from the outside what hides within us, although we ourselves
may not notice it. When we speak of very subtle thoughts we
do not mean only spiritual ones. Thoughts can also come from
the soul or body. Their distinctive quality is their imperceptibil­
ity, their hiddenness in the depths, so that the person thinks that
he is acting in purity, without any taint of passion, bur actually
he acts our of passion. The reason for this is the as-yet-un­
grounded purity of heart, or, more precisely, an undeveloped
discernment between what is natural and what is foreign. When
this comes, then the subtle and very subtle will become crude
and very crude, for then the attention will be sharpened by
experience and it will instruct the feeli ngs of the heart to discern
good and evil.
 RULE FOR STRUGGLING WITH THE PASSIONS

2) There are thoughts, desires and passions that come in rhe

form of ambushes and shan-lived upsets, and there are constant
ones rhar go on for days, months and years. The first are easy,
bur should nor be disdained. However, we must warch our nor
only for them bur for their order. The enemy has a law-nor to
begin suddenly with a passion bur with a thought, and ro repeat
the thought often. Though the first one may have been thrown
our by wrath, the second or third one may be received with
greater condescension, and then a desire is born and a passion;
from this point it is one step to agreement and action. Continual
thoughts are onerous and murderous. To them more than
others belongs the name tempting. Concerning them it is nec­
essary to know rhar they are nor from nature-although they
are similar to it in character-bur are always from the enemy.
The Lord allows them with the special intention of purifying
us, in order to rest and confirm our devotion, faith and con­
stancy, and to more intelligently create our inner man. There­
fore we must cheerfully endure them, even if they are roo
grievous for a newly grace-filled heart. These are temptations
such as blasphemy, despair, and unbelief. The main thing is ro
never incline towards them, never adopt them, and to keep rhe
heart free from them, separating them from yourself and your
freedom of thought and faith.
3) The thoughts that must be struggled with are nor always
bad; often they even appear good, and very often neutral.
Concerning the bad ones there is one law-immediately kick
them our. The other two must be thought over or discerned.
Regarding the universally praised experience in discerning
thoughts, that is, which ones ro carry out and which ones to
turn away, there can be no rule for this. Let everyone learn
himselffrom his own experience, for we never meet a man whose
rules always apply ro us. It is better to do it this way: you have
an established order of things-proceed in it, and everything

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 THE PATH TO SALVATION
new that comes along, no matter how good it may appear, kick
out. Even if a thought does nor represent anything bad in and
of itself or in its consequences, do nor immediately incline
towards it, but be patient fo r a time, so as not to do anything
rash. Some have waited five years before carrying out a thought.
The most important law is: do not trus t your own reason and
heart, and entrust every thought to your spiritual guide. Break­
ing this law has always been and still is the cause of great falls
and delusions.
4) A bad thought tempts, but a good-appearing one deludes.
Whoever is carried away by the first is considered to have sinned
or fallen, but whoever is carried away by the second is in a state
of delusion. Is it possible to portray all delusions in all their
beginnings and characteristics? Their foremost characteristic is
that a person assuredly considers himself to be something he is
nor-for example, called to teach others, capable of an extraor­
dinary life, and so on. Their source is the very subtle thought,
"I am something, and something not unimportant. . . . " The zero
thinks of himself as something. The enemy clings to this very
subtle pride and ensnares the man. Incidently, every subtle bad
thought unnoticed by us keeps us in delusion when we think
that we are being led by a good and pious thought. In this light
we could say that a minute does not go by when we are not in
prelest; we literally walk among phantoms, ensnared by them in
one form or another. This is because evil is still within us, it has
nor evaporated away, while goodness is on the outside; where­
fore our eyes are virtually cloudy with condensation.
5) It is good initially to gather info rmation about every
individual thought, that is, to have an un derstanding of it-irs
origin, consequences and ways to exp el it. This will be a
provisions store, very handy in case of wa r-namely, when the
thought is not expelled by hatred and i t begins to bear frui t,
tempting and convincing, and it is necessary to counter it wit h

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 RULE FOR STRUGGLING WITH THE PASSIONS

so mething that disproves it. But in order to do this we must

have a supply of thoughts. Regarding this the Holy Fathers
chose eight chief passions and described examples of what
anyone can use who seeks to counter them. These are not the
exclusive objects of warfare, but only the main ones. We can
find descriptions of other passions and rules concerning them
in other writings. The richest collection of them can be found
in St. John Climacus.
6) There are bodily tho ughts , there are soul-related
thoughts, and there are spiritual thoughts. It is obvious to
anyone rhar they can all happen at once, but naturally the more
noticeable ones at first are the bodily, while the soul-related and
spiritual reveal themselves later. The struggle should shift or
change its position accordingly. One should know this so that
if he has conquered rhe body, for example, he would not become
careless from a feeling of safety, because he could then be
conquered through rhe soul; and the placid soul could be struck
in spirit. In general, as long as there is breath the barrie is nor
over, although it may quiet down, even for a long time.
7) St. Dororheos says: "There are those who act passionately,
those who war with passions, and those who conquer rhem."1
The first are sinning, the second are beginning to purify them­
selves, and the third are close to passionlessness. The more
decisively one opposes a passion-not allowing ir even a
thought, much less a desire or delighting in it, uprooting quickly
from the heart any of these that have entered in, and always
introducing a contrary feeling-all the more quickly will he
attain purity. The more yielding or condescending one is to
himself, the longer the business goes on with uneven stops and
starts. This is supported by self-pity, or nor separating oneself
1 . See Dorotheos of Gaza, Discourses and Sayings, trans. Eric P. Wheeler
(Kalam azoo, Michigan: Cistercian Publications, 1 977) , p. 1 67. This
translation is slightl y d i fferen r.

3 01
 THE PATH TO SALVATION

from passions. By pitying himself the person coddles the real

enemy and becomes his own enemy.
8) The result of warfare can be a mind free of thoughts, a
heart free of passions, and a will free of tendencies. When this
develops, the person has achieved passionlessness. His inner
being becomes a clear mirror that reflects spiritual things.
9) Mental warfare with thoughts, lusts and passions should
not be considered the exclusive means that discount and replace
all others for cleansing our impurities, regardless of all its
decisive necessity, inevitability and subj ugating power. It should
unbreakably be connected with active warring with the passions,
or uprooting, extinguishing, and removing them by opposite
activity. The reason for this is that passionateness has penetrated
our powers, and it has penetrated because we have acted pas­
sionately. Every passionate ace has inserted its bit of passionate­
ness into our powers, and all of our actions collectively have
filled our powers with passions like water in a sponge, or like an
odor in a garment.
Consequently, in order to squeeze this passionateness out
again we must use actions opposite to it, so that every act that
inserts itself into the powers would squeeze out its correspond­
ing bit of passionateness. Many such acts will squeeze out the
entire passion. If this method is used in the proper way, it is so
powerful that after using it several times you will already expe­
rience a diminishing of the passions, a lightness and freedom,
and a certain light in the soul. Mental warfare alone casts
passions out of the consciousness; however, the passion is still
alive, just hidden. Contrary actions, however, crush the head of
the serpent. Nevertheless, this does not mean that you can cease
your mental warfare at the same time. Mental warfare shoul d
continue inseparably from the other �ctivity, otherwise it can
remain completely fruitless and can even multiply rather than
diminish the passions, because one action co ntrary to o ne

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 RULE FOR STRUGGLING WITH THE PASSIONS

Passion can be anended by another passion. For example,

vainglory can atrend fasting. If you are not aware of this, then
i n spite of all your exerrion there will be no fruir. Me mal warfare
i n connection with active warfare, srriking the passion from
w ithin and without, destroys it just as quickly as any enemy
surrounded and attacked from the rear as well as the from.
1 0) In this active self-correction the familiar order and rule
should be observed; and when building this structure arrention
should be given ro the narure of passionateness in general, ro
one's character, and ro the good works recalled in the applied
activiry. In the first case we should aim at the chief passions:
love of pleasure, possessiveness and high-mindedness. Thus we
must exercise ourselves in self-directed wrath and cruelry, in
diminishing our possessions and desrroying our things, in sub­
mitting ourselves to the aurhoriry of others, or considering
ourselves to be nothing (see Sr. Barsanuphius) . The saims, who
actively strove to purify themselves, always saw this kind of
activiry as being on the first level. On the second level is one's
main passion. This main passion shows itself at conversion,
when one comes to know his sinfulness and repems. When a
vow is made not ro sin, this passion is held foremost in the
attennon.
Therefore even after conversion this main passion should be
the closest object of coumer-activiry against sin that lives within
us. It draws all passions ro itself, just as it binds them near itself,
or gives them a poim ofsupporr. Other passions may be revealed
in no other way than by weakening and overcoming this main
one, and then unravelling them rogether. All forces should be
armed against it from the first, especially since at the outset there
is much hatred for it, which provides the strength ro oppose it.
And the initial passi ons cannot be subdued without subduing
this one firsr. In the third respect the order of virruous works is
self-apparent. It is p tecisely from the first that actions proceed

3 03
 THE PATH TO SALVATION
against the predominating passions, later against rh e source of
passions, and then, when all are subdued, virtue remains free to
seek our the residue of rhe enemy horde, according to irs own
judgment, bur more so according to irs inner prom ptings. The
passion that comes alive and shows itself is the one that should
be warred against first.
These are the aims of the struggle, and they should be
worked on according to the known law. Besides observing the
order shown above, in your opposition itself there should be
graduality and evenness, so that you do nor run from one thing
to another like one distracted. There will be no true fruit, and
arrogance will be sown. The more decisively and energetically
you act, the. closer you will be to an end and ro peace. Endure
in the work begun until fruit appears, for the end crowns the
work. And the laborer should observe what experience shows
him. It seems to go like this: right after conversion there is an
active war with the passions; right after that or together with it
is inner struggle. Then later on they are both mutually strength­
ened and increased-as rhe inner struggle grows, so does the
outer struggle, and as the outer struggle grows, so does the inner;
finally, when both are sufficiently strong, thoughts come to the
person about ascetic labors and works that decisively extinguish
the passions, and cut them off at the root. Grear ascetic labors
and works should not be taken up on your own, nor should you
advise them to others. You should act step by step, gradually
growing and building strength, so that you will have the ability
and strength to do it as the work increases. Otherwise your work
will resemble a new patch on an old garment. The need for
asceticism should come from within, j ust as medical treatment
is sometimes more accurately and effectively determined by the
patient's own urges and sensitivity.
1 1 ) The mental and active struggle with passions is fierce
by itself; bur it goes incomparably m ore successfully, fruitfully
 RULE FOR STRUGGLIN G WITH THE PASSIONS

and quickly when it is conducted under someone else's guid­

ance. You may not always see the enemy in mental warfare, nor
will you always be able to counteract him and preserve your zeal
and determination, and, mainly, in both cases you will not be
able to have one plan or preliminary sketch to refer to in your
struggle. This is absolutely impossible to do by yourself. We all
need someone to see our present and future from the outside.
Therefore entrusting yourself to a guide should be consid­
ered the best and most decisive means for correcting yourself. A
guide uses on us and in us the same method: active/ mental
warfare; but, most importantly, he will use it according to his
own judgment, his own outline, raking into consideration rhe
goals, paths and crossroads. Thus, whoever desires and seeks
purification, fervently pray to the Lord to find you a father and
guide, and once you have found him, tell him everything about
yourself that you know and see. Then devore yourself to him;
commit to him everything internal and external. Give ir to him
like unrefined material, so that he would build from it a house
of the Lord, a new man. Having done this, cast aside all care for
yourself and take shelter under your father's wing. Let him lead
you where and how he will; let him direct you to do what, when
and where he will. Our part is to submit to him uncritically,
without thinking it over, in faith and readiness, totally revealing
to him our conscience or knowledge of our thoughts, desires,
passions, deeds, and words-everything we do and whatever
happens to us. This will enable him to see where we are and in
what state we are inwardly, and will provide him a correspond­
ing basis for counsel and for assigning us some work. 1
Revelation of thoughts and submission to a father is the
most conclusive up rooter of passion and vanquisher of demons.
Every time something is revealed and the prescription based on

l. The who le book of S t. Barsanuphius consists of this.

 THE PATH TO SALVATION

the revelation is applied, it is the same as cleansing the woun ds

and changing a plaster. An effective treatment! The on e who has
revealed his thoughts casts out all uncleanness and through
obedience then takes on a pure, new treasure-a healing food
and pure juice. He is like one who has vomited out bad food,
then takes in what is good. Bur most importantly, this curs off
passion at the very root-namely, egotism, the '1. " Whoever
conducts warfare with himself is conducting it himself, and while
trying to work against egotism he is in a way feeding it. With a
guide our 'T' and its will entirely disappear at the outset, and
together with it the passions lose all support. Now they approach
and act without any order, in confusion. Even so, their evil
intent is outsmarted and made ineffectual by being our in the
open. In general, this is a powerful means of killing the passions
and brings one quickly to purity.
All the experience of the Fathers is included here, and there
are countless examples. We must also note that the sooner you
find a guide after conversion the better. Then zeal is alive and
ready for anything, and a wise director can do anything with it,
especially as long as self-directed activity has not developed,
which creates stubbornness, mistrust, criticism and a tendency
to correct. Whoever is already sick with these infirmities and has
chosen a guide should first be healed by him, in order to achieve
rhe rank of a good son who is capable of being educated. Ir is a
disaster when a soul is accustomed to doing everything accord­
ing to its own reasoning and desire.
1 2) Finally, a consumare cleansing of our enti re make-up,
a purification by fire, is carried our by the Lord Himself. This
happens specifically from the outside by sorrows, and from the
inside by rears. It cannot be said that these purifYing agents only
appear at the end and never befo re. No, they begin from the
very first and accompany a person in the form of vario us
unpleasant experiences and humblings of the heart, and th e
 RULE FOR STRUGGLING WITH THE PASSIONS

more a man grows the more they intensify. But the Lord brings
them on, allowing them, as if blessing them for our own good
during the course of our inner and outer affairs. Towards the
end He intentionally devises them, gives us tears, and brings
sorrows-either all at once or one after another, first one or
another, and even one for one person and another for another.
Sorrows are the fire and tears are water. This is the Baptism by
fire and water. St. Isaac the Syrian writes that this is portrayed
by the lifting onto the Cross, or the final crucifixion of the outer
man. This minute, as they say, is the time of great trial, like the
one experienced by Abraham who brought his son as a sacrifice.
In the mind is darkness, in the heart is inconsolable torment;
above is the expectation ofwrath, below is ready hell. The person
sees himself perishing, hanging above the abyss. Some leave here
triumphantly, others fall and return to the beginning in order
to ascend this hill again. Whoever has climbed this rung, like
ascending to heaven, is no longer earthly but heavenly; they are
possessed of the Divine Spirit and are carried by it like the wheel
in Ezekiel's vision. God is moving within them. Their state is
inaccessible to thought. This state can only be known by
experience, and that is why those who have experienced it do
not speak of it-this would not be expedient, and would
perhaps be even harmful.
Other methods ofpurification:
sorrows and unpleasant situations devised by God
This is how it is at the end. Until this time, side by side with
other methods as a most powerful means of purification should
be constant sorrows and unpleasant situations devised by God,
and a spirit of contrition, also given by Him. It is equal to a
sp iritual director in power, and in the absence of one, it can
sufficiently replace him; i n fact it does replace him for the person
who is believing and h umble. For in this case God Himself is
 THE PATH TO SALVATION

the guide, and He is undoubtedly wiser than a man. Sr. Isaac

the Syrian portrays in detail with what gradualness the Lord
leads the man being purified through more and more purifying
sorrows, and how He warms the spirit of contrition in him. On
our part is demanded only faith in God's providence and a
ready, joyful, thankful receptivity of everything He sends. A lack
of this takes away all the purifying power from sorrowful events,
and does not allow it to penetrate to the heart and depth. This
is in regard to sorrows.
Contrition requires attentive knowledge of our sins and
disturbances, through observance of ourselves and what goes on
within us, then frequent Confession with sincere repentance
and grieving. Without external sorrows it is difficult for a person
to stand up against pride and self-opinion; and without contri­
tion, how could we possibly escape the inner egotism of phari­
saical self-righteousness?1 Whoever does not have these is
considered by the Apostle to be adulterous. Because external
sorrows are not within our power to produce bur in God's
hands, our of mistrust of our own strength to withstand them
we must take care not to ask for them. Just the same, we should
not be careless about contrition. The greater half of it is in our
hands, and it is not forbidden to pray about it.
Thus, force yourselfwith all the wherewithal and wisdom you
have. H umble yourself as often as possible before God in repen­
tance, falling down before Him and praying for mercy. Seeing
your labor, He will grant ceaseless contrition and, if necessary, an
abundance of tears by which the face of your soul wi ll be washed
and finally become completely clean. Success should not lead to
self-reliance and self-praise, bur to caution-perhaps the appear­
ance of success actually means that the Lord has already aban­
doned you as something unneeded. It should rather lead to great
1 . Exrernal sorrows, rears and comririon are praised rhroughour Sr. Isaac
rhe Syrian's homilies.

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 RULE FOR STRUGGLING WITH THE PASSIONS

zeal for hearrfelr conrririon, which is a sacrifice always acceptable

to God. I r could even be said that when you do nor have external
sorrow, then sorrow inwardly, for God calls you to this. By the
way, the reverse is also true, that God sends consolations to
whoever has external sorrows-momenrs of exalted joy that
make you forget your sorrows, heal your wounds, and render
grief impossible. There may or may not be tears with this. The
main thing is grieving before God about your impurity.
Conclusion
These are all the methods by which the passions are up­
rooted from us-either by our own mental labor or by our
guides, or by the Lord Himself. It has already been noted that
without inner menral warfare, external warfare cannot be suc­
cessful. The same could be said of warfare under the direction
of a guide, as well as of providenrial purification. It follows that
inner warfare should be unceasing and unchanging. It is not so
powerful by itself; bur when it is not presenr, all other methods
are ineffective and not beneficial. "Doers," sufferers, weepers
and people in obedience have perished and still perish from
insufficienr inner warfare or guarding of rhe mind. If you
remember all the while what was said before about the applica­
tion of inner work, namely, that in it lies the goal and power of
external work, then the full meaning of inner work is revealed
in all irs power, and anyone can see that it is the outgrowth,
foundation and goal of all asceticism. All of our work can be
abbreviated to the following formula: having gathered yourself
within, arise in spiritual consciousness and activity of life and
go forth with this disposition along the blueprinr of external
activity un der the direction of a guide or of Providence. With
ever-austere and energetic attention observe and follow every­
thi ng that goes on inside yourself. As soon as a passionate
upsurge is born , drive it away and vanquish it, menrally and

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 THE PATH TO SALVATION
actively, not forgetting to rekindle in yourself a spirit of contri­
tio n and grief over your sins.
All the ascetic's attention should be focused on this, so that
in laboring ascetically he would not become scattered, or be­
come as it were bound or girded about by his own thoughts.
Proceeding in such inner concentration and guarding of the
heart means proceeding in soberness, and the science of this is
the science of soberness. Now we can understand why all ascetics
considered soberness to be the chief of all the ascetic virtues, and
why he who does not have it is considered fruitless. That is why
it should be particularly emphasized. We have already spoken
of it, but that is only the beginning. It has been mentioned
before in order to show that one should go forth to the activity
of self-opposition and self-forcing in no other way than from
the inside out, or better, to proceed in it inwardly confirmed.
Now we will rake the same point and apply it to our heavenward
ascent, for this is our goal, while all external work is the means.
That is, we must show: the essential pull of the ascetically
laboring spirit towards God, the conditions for quickly coming
nearer to Him, and the state of one who has become near-or,
better to say, of one who is capable of this, for nearness itself
comes from God.

31 0
 Ch apter Eigh t
The Beginning ofAscent Towards
Living Communion with God
Having confirmed himself inwardly, the convert directs all
the strength of his zeal towards the business ofcorrecting himself
from impurity and passions, to the freeing of his powers and
strengthening them in God-pleasing activities. This work swal­
lows all ofhis attention, labors and time. According to the extent
to which he has accustomed himself to this activity, as well as
the ordering and organization of his inward state, he will naturally
go more and more within himself, concentrating within and
placing a beginning of unceasing inner concentration. This is the
goal of primary asceticism: entering within oneself.
At the same time that the person begins to become firm in
himself, little by little is revealed to him the main goal that he
should be seeking and which had been previously hidden behind
a multitude of activities. But according to our measure of
estrangement from the realm of the passions, that goal naturally
appears as the main striving and longing of our spirit, and all
labor is undertaken in order to widen its circle. This goal and
striving is: longing for God as the highest good. It is only
possible under the condition that the sweetness of life in God
is sensed, or there has been experienced a taste of how good God
is-and that is why it does not come all at once. At first man is
covered with fear; he serves like a slave, out of a duty and
obl igation he became aware of at the moment of his awakening.
Then the fear subsides and, without disappearing, gives way to
the sweetness of labor for the Lord and a pleasant feeling
co nnected with it. This is the beginning of the soul's coming

3 11
 THE PATH TO SALVATION
alive to God, the ripening of its bright goal. Once this yearning
appears, it begins to grow by itselfwithin that structu re in which
it was born. Nevertheless, one should not wait for it to come in
order to begin working. No, the person himself should work in
i:he way set forth previously in order to more speedily unfold
this longing. Most of the inner-applied activity is prescribed to
this end. However, all such labor, to the extent that it is done
without breaking inner concentration, is capable of aiding the
ascetic in this yearning, of speeding his growth and strengthen­
ing him in the longing for everything from God and for
directing everything to the glory of God. This activity should
all be revealed in the spirit, otherwise it will remain fruitless; this
is especially important because man cannot bear this burden
without the inner strength that has been planted in him. Thus
the foregoing ascetic labors can cultivate a yearning for God,
but they need to be directed to that particular inner disposition
that should be preserved during the labors themselves.

I . ASCENT TO GOD

The mind's ascent to God, or its longing for Him, unfolds

according to the degree the inner work is strengthened. It is
germinated in this work like a seed, and ripens in it as in good
soil. Therefore, in preserving this inner state in order to awaken
a longing for God, one should:
1 ) Accustom the mind to living in the presence of God. Let
him force himself to ceaselessly behold God, for He is near; and
let him ascend to the feeling that he is seen by God. This practice
is the doorway to God, the opening of heaven to the mind.
2) Do everything for the glory of God, and in no thing­
either outwardly nor inwardly-inten d anything other than this
glory. It should be the measuring stick of every endeavor an d
place its seal on each one.
 ASCENT TOWARDS COMMUNION WITH GOD

3) Do everything in an awareness of irs being God's will;

p roceed in this will and submit to it in everyrhing wirh rhe whole
soul. 1 Acting according to God's will embraces everything rhar
happens to a man. Whatever you do, force yourself to see that
God wants this work from you; receive whatever you come
across as from rhe hand of rhe Lord. An individual, a thing, an
incident, joy, sorrow-everything should be received with joy,
submitting yourself eagerly, peacefully, delightfully, regardless
of irs distastefulness.
By these spiritual activities rhe mind will see God more and
more clearly, and confirm itself in rhe vision of God. You will
become accustomed to mentally standing in rhe vision of God
with His infinite perfections. This vision is given for the most parr
during prayerful rimes of standing in rhe presence of God, and
ripens by means of this same prayerful standing in God's presence.
It is the very beginning of ascent to living communion with God.
Concurrently wirh a vision of God is manifested and per­
fected a reverent worship of God in spirit, when rhe spirit falls
down before Him, painfully crying our to Him in self-abnega­
tion as His creature-nor however in pain rhar he has been
floured and turned away, bur with rhe awareness rhar God has
accepted him, had mercy on him and been gracious unto him.
This will result in an irrepressible inward pull and rapture to God.
Yearning for God is the goal. Bur at first it is only in
intention, sought for. It should be made real, alive, like a natural
pull rhar is sweet, earnest, and uncontrollable. Only rhis kind
of pull can show that we are in our place, that God accepts us,
that we are going to Him. When iron is drawn to a magnet it
means that magnetic power has touched it. It is the same in the
spiritual realm: it is only apparent that God is touching us when
the re is this living attraction-when the spirit disdains all and

1. The Ladder ofDivine Ascent, 27:66 [Russian] .

 THE PATH TO SALVATION

reaches for God, and is exalted in God. This does not happ en
at first. The zealot is completely turned in on himself, although
it is for God. But this gazing upon God is only mental. The
Lord has not yet given a taste of Himself, neither is the person
even capable of tasting because he is impure. He serves God, so
to say, untastingly. Then according to his degree of purity and
correctness of heart, he begins to sense a sweetness in a God­
pleasing life; he lives it eagerly and lovingly. It becomes the
element of his delighting. The soul begins to turn away from
everything as from the cold and draws toward God Who warms
it. The seedling of this pull is planted in the zealous spirit by
divine grace. It ripens by the descent and guidance of this grace,
within the structure we have set forth, by which it is nourished,
even beyond the knowledge of the doer himself.
Here is the sign of this birth: earnest, quiet, and unforced
inner concentration before God accompanied by a feeling of
reverence, fear, joy and the like. Before the spirit had to push
itself within, and now it is established and stands there without
leaving. The person is now happy to be there alone with God,
away from all others, without paying attention to what goes on
outside ofhim. He acquires the kingdom of God within himself,
which is that peace andjoy in the Holy Spirit (Rom. 1 4 : 1 7) . Such
an immersion in oneself, or immersion in God, is called mental
silence or being taken up to God. This may come and go, but
it should be made a permanent state, for it is the goal. God is
in us when our spirit is truly in God, for this is not a mental
communion but a living, silent, estranged-from-everything,
immersion in God. Like a ray of sunlight carries away a drop of
dew, so does the Lord enrapture the spirit that comes into
contact with Him. My spirit has been raptured says the prophet.
Many of the saints were in a state of unceasing exultation to God,
and upon others the Spirit fell temporarily but often. Thus does
the yearning for God, or joining with G od, begi n to ripen and

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 ASCENT TOWARDS COMMUNION WITH GOD

perfect itself through divine grace within anyone who seeks God
sincerely, fervently and in good conscience.
The essential condition for this is purification of the heart so
that it can accept God Who draws it to Himself: the pure in heart
shall see God (cf. Matt. 5:8). Therefore all of the heretofore
prescribed ascetic labors, exercises and works are necessary and
indispensable to this preparation. Only they should all be carried
out in the proper manner and specifically to this end. The most
important thing for this is guarding the heart within, for the heart
is the treasure house of a zealous spirit. The condition for true
podvigs, practices and deeds is that they come from within, and
success in battle comes only from within, for the best method for
developing a yearning for God is internal. It follows that inner
work is the central outgrowth of a spiritual, truly Christian life.
Therefore the Holy Fathers consider it the only path to perfection.
Takeye heed, watch andpray (Mk. 1 3 :33), says the Lord. Sober­
ness, or guarding of the heart, is the most important labor.
Everything the Holy Fathers say is aimed at this-the heart is
all-important, for whatever is in the heart will come out in deed.
The decisive step towards ascent to God, the very threshold
of communion with God, is a perfect dedication of oneself to
Him, after which God, rather than the person, becomes the
doer. In what does all the power consist, or what are we seeking?
Communion with God, so that God would dwell in us and
begin to move in us, having as if put on our spirit like a garment;
so that He would also guide our intellect, will and feelings; so
that whatsoever He desireth and doeth within us would be H is
work; so that He would be the doer of everything in everything,
and we would become His instruments, working with Him in
thoughts, desires and feelings, in words and deeds. This is what
the Lord seeks, the Master of all things, for He alone works
everything in His creatures through His creatures. Every spirit
that unders tands itself should also seek this.

31 5
 THE PATH TO SALVATION
The condition for this indwelling and reigning of God in
us, or the acceptance of His acting in everything, is the renun­
ciation of our own freedom. A free creature , according to his
consciousness and determination, acts from his own self, but
this should not be so. In the kingdom of God there should nor
be anyone acting from himself; God should be acting in every­
thing. This cannot happen as long as freedom stands for itself-­
it denies and turns away God's power. This stubborn resistance
to God's power will only cease when our free, or self-acting,
individual will and activity fall down before Him; when we
pronounce the resolure prayer: "Do Thou, 0 Lord, do in me as
Thou wilt, for I am blind and weak."
In this moment the power of God enters the spirit of a man
and begins its all-encompassing work. Thus, the condition for
communion with God in us is the decisive dedication of our­
selves to Him.
Dedicating ourselves to God is the most internal and pre­
cious act of our spirit. It is instantaneous just like everything
else, bur it is not instantly acquired. It ripens gradually, over a
long or short period of time based on the Christian doer's
capability and good sense. Its beginning is planted in the first
conversion, for then the penitent, having made a vow, inevitably
says: "I will flee evil and do good; only do Thou, 0 Lord, nor
leave me bereft of Thy grace-filled help." With this disposition
the Christian steps into the field of ascetical labors and zealously
works therein, with the expectation of God's help. Bur it is
apparent that his zeal goes first, while God's help follows.
This is necessary also according to the beginner's mood, and
by God's intention. The beginner wants to labor for the Lord's
sake, to serve Him-and he labors. By this he develops a good
hope and, as it were, a boldness to behold God. Bur it obviously
should not remain this way. It is necessary that he not remain in
his primary disposition, but, wirhour slackening this same zeal,

3 16
 ASCENT TOWARDS COMMUNION WITH GOD

he must submit himselfto God, hearken to His call, and accustom

himself to following His suggestions and attractions. The Lord
mysteriously hints at this when he says to Peter: When thou wast
young, thou girdedst thyself, and walkedst whither thou wouldest: but
when thou shalt be old, thou shalt stretchforth thy hands, andanother
shallgird thee, and carry thee whither thou wouldest not 0 n. 2 1 : 1 8).
At first a man has zeal, bur later says: "Thou ThyselfO Lord,
Who knoweth all things, work my salvation. I shall go as one
bound whithersoever Thou wiliest." This is that act of resolute
dedication to God. The first kind of activity is so noble and
beautiful-and so fruitful! It is therefore able to attach one to
itself forever. But beware of this, because it will be the same
thing as sweating over ungrateful earth-much sand and rock,
and no life. After moving away from it, one must strive to
proceed towards dedication to God. True, it may grow by itself
to a certain extent during the course of the first work. Never­
theless, one must tend this growth and facilitate it, or better,
accept what has developed and grown. Then also it is God Who
is the doer, for without Him we are nothing. Bur man says: " I
chose it, I wanted it, I labored, and God helped." Wanting,
choosing and labors are also good works and therefore godly;
bur man thinks that this accomplishment comes of his own
power born of his efforts and exertion.
Thus, the inner ascent from zeal to zealous dedication to
God is nothing other than the revelation and appearance to our
consciousness of God's work in us, or the working of our
salvation and purification. The zealot becomes enlightened
about this reality through frequent failures met in spite of all his
effo rts, and unexpected and great successes met without partic­
ularly trying. Mistakes and falls are especially enlightening as
they bereave us of grace. All of these bring a man to the thought
and belief that he is noching, while God and His all-mighty
grace are eve rything.

3 17
 THE PATH TO SALVATION

This is the final point of prepa ration for the lesson of

dedication to God. It is not possible unless the person comes to
feel that he is nothing. The person can on his part apply the
following: observing how different affairs and incidents come
about in order to see the power of God in them; delving with
strong faith into the conditions of jus tification to the point of
crying our: Thou who knowest all things, save me; seeing the
countless myriads of enemies, hidden paths, darkness before his
face, perplexing crossroads, and God's hidden intentions. These
mental preparations receive particular power from the doer,
namely: giving away all possessions, subjecting oneself to com­
mon scorn (in foolishness-for-Christ) , reclusion, desert-dwelling.
These are the turning points in life after which there is
nowhere else to turn except to God. All such people commit
themselves directly into the hands of God and are received by
H im. In this case the aid of a guide is invaluable if he places the
one entrusted to him, unbeknownst to him, in such circum­
stances from which he can escape only through God's invisible
help. The ancient Fathers said: the guide should give novices
opportunities to gain crowns. The feeling of one's nothingness
and dedication to God unfolds best under constant sorrows and
especially through extreme, providential crosses, which we have
discussed above.
One who has dedicated himself to God, or one who has
been vouchsafed this gift, begins to be a doer with God and
abides in Him. Free will is not destroyed but still exists, for
self-dedication is not a final, irrevocable act, bur is constantly
repeated. The person commits himself to God, and God receives
him and works in him, or through his powers. In this is the life
of our true and divine spirit. H e who commits himself into
God's hands receives something from God and acts accordin g
to what he receives. This is a living union, life in God, con fir­
mation in H im of one's entire existence: the mind, heart an d
 ASCENT TOWARDS COMMUNION WITH GOD

will. It comes about according to one's dedication. Bur as this

dedication grows gradually, even over the course of the first
work, it is impossible while doing it nor to be exalted to this
stare of God's acceptance and abiding in Him. And this is how
it really is-it is itself exalted. Bur again, we are required to
cooperate with it, or very speedily ripen. The field of commu­
nion with God, the realm in which it unfolds and grows, is
mental spiritual prayer. One who prays abides in God, and
consequently he is very ready and able for God to begin to abide
in him. Bur this kind of prayer is not the same as just saying
prayers. It is a special spiritual work, done only under direction,
and ripening imperceptibly to the directed as well as to the
director. In it, we could say, consists the final stage of the rules
of asceticism. 1 For when this prayer comes and confirms itself,
God is one with our spirit. The rules relate only to irs inception,
bur what happens in it upon perfection is hidden, rendered
invisible, like Moses behind the clouds.

2. LIVING COMMUNION WITH GOD OCCURS IN A

STATE OF HESYCHIA, WHICH BRINGS PASSIONLESSNESS

Whoever has begun to experience these involuntary inner

attractions and these raptures to God, and especially whoever
has already dedicated himself to God and begun to experience
unceasing prayer, is ready and able to begin hesychia. Only such
a one is strong enough to bear this ascetic struggle and bring it
to fruition. It is impossible to hold such a one in a coenobium
and society with others.
What drove Sr. Arsenius the Great from people? This inner
lo nging for God. "I love you," he said, "bur I cannot be with
G od and with men." "The hesychasr," says St. John Climacus,
"is one who flees all men, though without hatred, just as another

1 . See Sr. Symeon rhe New Theologian.

 THE PATH TO SALVATION

hastens to them, though without enthusiasm; he does nor wish

to be hindered from partaking of the sweetness of God." 1
We shall present the following from The Ladder in order to
better understand hesychia. There is external hesychia, as when
one has left everyone and lives alone, and there is inner hesychia,
as when one abides alone in spirit with God, nor in a forced way
bur freely, just as the chest freely breathes and the eye freely sees.
The rwo go together, but the first is impossible without the
second. "A hesychast is one who strives to confine his incorporeal
being within his bodily house."2 "The cell of the hesychasr is the
confines of the body; he has within a shrine of knowledge."3
Hesychia does nor attract those who have nor yet tasted the
sweetness of God, and this sweetness cannot be tasted by one
who has not conquered his passions. "He who is sick in soul
from some passion and attempts stillness is like a man who has
j umped from a ship into the sea and thinks that he will reach
the shore safely on a plank. "4
"He who is still troubled by bad temper and conceit, by
hypocrisy and remembrance ofwrongs, should never dare to set foot
on the way of stillness lest he become deranged and nothing else."5
"I have seen hesychasts who insatiably nourished their
flaming desire for God through stillness, generating fire by
fire, love by love, desire by desire."6
"The hesychasr is an earthly image of an angel who, with
rhe paper of love and letters of zeal, has freed his prayer from
sloth and negligence. The hesychasr is he who openly declares:

1 . Sr. John Climacus, The Ladder of Divine Ascent (Boston: Holy

Transfiguration Monastery, 1 978), 27:27, p. 20 1 .
2 . Ibid., 27:6, p. 1 98 .
3. Ibid. , 27: 1 2, p. 1 99.
4. Ibid. , 27: 1 3, p. 1 99.
5 . Ibid., 27:36, p. 203.
6. Ibid., 27: 1 6, p. 1 99.

3 20
 ASCENT TOWARDS COMMUNION WITH GOD

0 God, ready is my heart (Ps. 56: 1 0) . The hesychast is he who

s ays: I sleep, but my heart waketh (Song of Songs v. 2) ." 1
Thus the hesychast is entirely occupied with being with the
One Lord, with Whom he converses face to face, like as a
favorite of the emperor speaks into his ear. This activity of the
hearr is surrounded and guarded by preserving stillness of
thought. Good order of thoughts and an unplundered thought
of Divinity comprise the existence of hesychia and disengage­
ment from cares. "Take up your seat on a high place and watch,
as only you know how, and then you will see in what manner,
when, whence, how many and what kind of thieves come to
enter and steal your cluster of grapes. When the watchman
grows weary, he stands up and prays; and then he sits down
again and courageously takes up his former task. "2
He who loves blessed stillness experiences the activity of the
immaterial powers and imitates their life. Throughout eternity
they do not weary of praising the Creator. So he who has
ascended the heaven of hesychia does not weary of singing the
praises of the Creator.3
Bur neither earnest prayer nor inviolable activity of the hearr
can ever be achieved if the hearr is not first completely disen­
gaged from affairs. One cannot rightly practice these first two
if he has not acquired the third, just as one who does not know
the alphabet cannot study books. "A small hair disturbs the eye,
and a small care ruins stillness. "4 "He who wishes. to present his
mind pure to God, and is agitated by cares, is like a man who
has tied his legs tightly together and then expects to walk
briskly. "5 Therefore he who desires true hesychia begins by

1 . Ibid., 27: 1 7 , p. 1 99.

2 . Ibid., 27:22, p. 200.
3. Ibid., 27:28, p. 20 1 .
4. Ibid., 27: 5 1 , p. 206.
5 . Ibid., 27: 53, p. 206.

3 21
 THE PATH TO SALVATION

dedicating himself to God and believing deeply in his heart that

God rakes care of us.
Only those who have united themselves to stillness in order
to delight in the love of God and to quench the thirst of this
love, drawn as they are to irs sweetness, are true hesychasrs. If
such as these practice stillness sensibly, they will soon begin to
taste of irs fruits, which are: an undisturbed mind, pure
thoughts, rapture to God, insatiable prayer, an inviolable guard,
ceaseless rears and so on.
This is the inner pull towards stillness and sweet standing
before God. The path to this requires purifYing from the
passions by means of all rhe ascetic labors that strengthen
goodness and exhaust evil in us. The direct doorway to it is
dedication of oneself to God, having disengaged oneself from
all cares. Irs essence is a completely undisturbed prayerful
standing before God in the mind and heart, by which fire is
added to fire.
The burning of the spirit from contact with God con­
sumarely purifies a man and leads him up �o a stare of
passionlessness. Our nature melts in this fire like unrefined
metal in the furnace, and it comes forth radiant with heavenly
purity that makes him a ready dwelling place of God.
Indispensably waiting on the path to living communion
with God is stillness. Even if it is not always the familiar image
of ascetic life, it is always a state wherei n inner concentration
and deepening of spirit through the Divine Spiri t leads to
seraphic purity and burning love for Go d in God.
This fire is implanted at the mom ent of conversion and
begins to work as soon as the person m akes his vow and takes
up his labor. Bur this is the primary Warmth that sometim es
comes and sometimes hides itself. It cont inues to work through­
our his labors to purifY the heart; othe rwise he would nor be
able to endure these labors. Bur it cannot manifest in all irs

322
 ASCENT TOWARDS COMMUNION WITH GOD

power at first , due to the coldness of the passions that still

dominate the man. It only appears in all its strength when the
passi ons abate completely. The first warmth is similar to the
burn ing of wet and soggy firewood, while rhe second warmth
is like the burni ng of that same firewood after the fire has dried
it our and begun to penetrate it throughout. To make another
comparison, the first warmth is like the heating of water that
contains ice-the warmth is present, but the water does not boil
and will not boil until rhe ice melts. When the ice melts, the
warmth penetrates the entire mass of water, heating it hotter
and hotter. Then the water boils and is purified. That is what
the second warmth is like. These last two images of fire's effect
on matter portray the effect ofspiritual burning on a man during
rhe final stages of Christian perfection, leading up to perfect
puriry and passionlessness.
The material of the passions is destroyed when consumed
by divine fire. And while this material is being uprooted and the
soul purified, the passions all retire. 1
This is the meaning of passionlessness, according to Sr. John
Climacus: "Dispassion is the resurrection of the soul before the
body."2
The resurrection of the soul should be called the exodus
from rhe old man, namely, when the new man has come into
being, in whom there is nothing left of the old man, according
to the saying: And I willgiveyou a new heart, andput a new spirit
in you (Ezekiel 36: 26). 3
This complete, but at the same time ever maturing, perfec­
tion of those who perfect themselves in the Lord so enlightens
the mind and enraptures it from materialiry that they are often
taken up from physical life into heavenly visions.

1. Ibid., 26:63, p. 1 7 1 .
2. Ibid., 29: 4, P · 22 1 .
3. The Ascetica! Homilies oJSt. Isaac the Syrian, Homily 37, p. 1 75 .

3 23
 THE PATH TO SALVATION

The Apostle indicated dispassion when he wrote: But we have

the mind ofChrist (I Cor. 2: 1 6). Also indicating dispassion was the
Syrian ascetic who cried: "Weaken me with the waves of Thy
grace.,,,
He who is dispassionate toward all things that arouse and feed
the passions has become insensitive to the point that they have no
effect upon him at all, though they may appear before his very
eyes. This is because he is wholly united to God. Though he enter
a den of harlots he not only does not feel the movement of the
passions, but even leads the harlot to a pure and ascetical life.
Whoever has been vouchsafed to be in this state, though still
covered with corruptible flesh, is a temple of the living God,
Who directs and instructs him in all his words, deeds and
thoughts. Because of his inner enlightenment, he comes to
know the will of the Lord as though he hears a certain voice,
and, being above all human teaching, says: when I come and
appear before theface ofGod, for I am no longer able to bear the
effects of H is desire, but I seek that immortal goodness which
Thou didst grant me before I fell into corruption. But why say
more! The dispassionate can say not!, but Christ liveth in me
(Gal. 2:20), I havefought a goodfight, I havefinished my course,
I have kept the Orthodox faith (II Tim. 4:7) .

3 · DISPASSION I S THE HEAVENLY PALACE

OF THE HEAVENLY KING

This at last is communion with God and God's indwelling­

the final goal of man's spirit's search, when he abides in God and
God in him. Now is finally fulfilled the Lord's good will and
prayer, so that j ust as He is in the Father and the Father is in him,
every believer would be one with Him (cf. Jn. 1 7:2 1 ) . Now is
fulfilled the consolation of His assurance: that whoever keeps H is

1 . Sr. Ephraim the Syrian.

 ASCENT TOWARDS COMMUNION WITH GOD

commandments loves His Father, and He and H is Father will

come and make their abode in him (cf. Jn. 14:2 1 ) . Fulfilled is the
Apostolic determination of those who die in dispassion, that their
life is hid with Christ in God (cf. Col. 3:3) . Such are temples of
God, and the spirit of God lives in them (cf. I Cor. 3 : 1 6) .
Those who have achieved this are God's mystics, and their state
is the same as that of the Apostles, because they too apprehend
God's will, hearing it as a certain inner voice,' and having com­
pletely united their senses with God, they mystically learn His
words from Him. 2 Such a state is indicated by the flaming love by
which they boldly proclaim: Who shall separate us ftom the love of
Christ?(Rom. 8:35) . And love is the bestowerofprophecy, the cause
of wonder-working, an abyss of illumination, a fountain of divine
fire; in the measure that it wells up, it inflames the thirsty soul.3
Inasmuch as such a state is the fruit of stillness when
practiced sensibly, God does not leave all hesychasts in hesychia
forever . Those who have attained dispassion through stillness,
and through dispassion have been made worthy of most sincere
communion with God and God's indwelling, are dispatched
from stillness to serve those seeking salvation. They serve these
seekers, enlightening them, guiding them, working miracles. Sr.
Anthony the Great and Sr. John in the desert both heard a voice
amidst their stillness that led them our to labors of guiding
others along the path to salvation-and we all know the fruits
of their labors. The same thing occurred with many others.
We know nothing higher on earth than this Apostolic state.
Here we conclude our overview of the order of a God-pleasing life. 4

1. Cf. , The Ladder ofDivine Ascent, 29: 1 1 , p. 223.

2. Ibid., 30:2 1 , p. 227 .
3. Ibid., 3 0:3 5, p . 228.
4. Those who desire w learn about the final stages of Christian perfection
should read S r. Isaac the Syria n, The Ladder, and the Philokalia.

3 25
 Chapter Nine
Lessons by Our Holy Father john Chrysostom
on Education1
1 . Having children is a matter of nature; bur raising them
and educating them in rhe virtues is a matter of mind and will.
2. By rhe duty of raising them I mean nor only nor allowing
them to die of hunger, as people often limit their obligation
toward their children to doing. For this, is needed neither books
nor rubrics, for nature speaks of it quire loudly. I am speaking of
the concern for educating children's hearts in virtues and piety-a
sacred duty which cannot be transgressed without thereby
becoming guilty of the children's murder, in a certain sense.
3. This obligation belongs to fathers as well as mothers.
There are fathers who spare nothing in order to secure for their
children reachers of pleasure and to pander to their cravings as
wealthy heirs. Bur so that the children would be Christians, so
that they would exercise themselves in piety, is oflirde need to
them. 0 criminal blindness! It is this very crude inattention that
is responsible for all the disorder that causes our society to groan.
Let us suppose that you have acquired large property for them.
However, if they do not know how to conduct themselves
sensibly this property will nor last long with them . It will be
squandered; it will perish with irs owners, and will b e their most
grievous inheritance.
4. Your children will always be su fficiently wealthy if they
receive from you a good upbrin ging th at is able to order thei r
moral life and behavior. Thus, strive no t to make them rich , bu r
1 . The firsr parr is raken from Christian Reading, 1 838, parr 4, pp .
242-253, which was raken from vol. 5, Benedict in Mund; vidua Eligatur.
 LESSONS ON EDUCATION

rather to make them pious masters of their passions, rich in

virrues. Teach them nor to rhink up illusory needs, reckoning
the ir worth according to worldly standards. Arrentively watch
the ir deeds, their acquaintances and their attachments-and do
nor expect any mercy from God if you do nor fulfill rhis dury.
5. If rhe Apostle commands us to rake more care for others
than for ourselves, and i f we are guilry when we neglect their
benefit, rhen is ir nor a much greater guilt when rhis concerns
those who are so near to us? "Was ir nor I," rhe Lord will say to
us, "Who gave place to rhese children in your family? Was ir nor
I Who entrusted them to your care, making you masters,
guardians and judges over them? I gave you complete authority
over them; I placed all care for their upbringing in your hands.
You will tell me rhar rhey did not want to bend their necks to
rhe yoke, rhar they threw it off. Bur rhis should have been
averred from rhe very beginning; you should have mastered rheir
first impressions, placed rhe reigns on them before rhey had rhe
power to break away from them. You should have bent their
young souls under rhe yoke of dury, accustomed rhem to it,
educated them in accordance with ir, bound rhe wound when
ir first opened. You should have uprooted rhe tares when they
first began to sprout around rhe young plant, and nor have
waited until rhey pur down deep roots, when rhe passions have
become uncon trollable and unramable th rough gradual
strengthening in their formation.
6. The wise Sirach says: Hast thou children? instruct them,
and bow down their neck from their youth (Sir. 7:25) . Bur the
Lord does nor only prompt us with this command through the
lips of His prophet; he even rakes our side, supporting rhe
fulfillment of this comma ndment with rhe fearsome punish­
ment rhar awaits those children who do nor submit to the
authority o f rheir parents: Every man who shall speak evil ofhis
father or of his mother, let him die the death (Lev. 20:9). He

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 THE PATH TO SALVATIO N
punishes with death those who become guilty befo re you, and
you look tepidly at these sins that they commit against the
highest possible authority. They are rebelling against God Him­
self, transgressing His commandments, and you lo ok at this
without the least displeasure, without the slightest criticism of
your children. What does He have to lose from their offense?
Nothing. But you, why should you not fear for your own selves?
For whoever abandons the Lord will never respect either his own
father or himself.
7. Children who are submissive and faithful to God in their
obedience to H is law will have found an abundant source of
happiness, even in this temporal life. A poor man with Christian
morals inspires respect and love from others. Meanwhile, with
an evil and depraved heart, all your riches will not save you from
the displeasure and aversion of everyone around you.
8. The youth to whom you give a good upbringing will not
only enjoy general respect, he will also become dearer to you
yourselves! Your attachment to him will not be a mere natural
attraction-it will be the fruit of his virtue. For this, during your
old age, you will in turn receive from him the services of his filial
love. He will be your support. For just as those who do not revere
the Lord also have contempt for their own parents, those who
revere God, the Father of all men, will have every respect for
those who gave them life.
9 . Let us suppose that you fulfill the commandment of the
law in every other respect, but bein g unfaithful in this one
commandment you will be severely punished . Listen to this
proof taken from the history of one ancient people. You will
immediately see to what terrible punish ment those fathers
subject themselves who neglect their children's upbringing.
Amon g the Jews was one priest who was respected for his mee k
character. His name was Eli. This priest had rwo sons who had
given themselves over to every vice. The father did not concern
 LESSONS ON EDUCATION

himself with this and paid little attention, or if their depravity,

having reached the limit, forced him to reproach them, he did
it witho ut the necessary fervor and authority. He should have
punished them severely, thrown them out of his presence, taken
strict measures in order to put a stop to the outrage. He did
nothing of the sort. He limited himself to giving them a form
of admonition: Nay, my sons, for the report which I hear is not
good; do not so (I Kings 2:24) . Is this what he should have said?
They offended the One to Whom they owe their existence, and
he still accepts them as part of his family? His admonition was
useless and vain. No, this demanded not an admonition, bur a
stro.n g lesson, severe torments, a treatment as strong as the evil.
He should have used fear to root their young hearts out of this
blindness. An admonition! Eli's sons had no lack of these. 0
useless words! 0 criminal meekness by which they became
victims! A war began, and the wretches became the spoils of their
enemy. When their father learned of their misfortune, he fell to
the ground and, smashing his head, died.
1 0. I have just told you that fathers who do not take care to
give their children a Christian upbringing are murderers of their
own children. Is it not true? Who should Eli blame for his sons'
death? Himself. True, the enemy's sword slew them, bur the
neglect of their false father directed the blow. Abandoned by
heavenly help, they appeared naked against the arrows of the
Philistines. The father destroyed himself and them. Meanwhile,
we see the same thing before ourselves daily. How many parents
there are who do not want to take upon themselves this labor
of correcting their unsubmissive and unruly children! They are
as if afraid to upset their children by reigning in with stern words
the vicious tendencies to whi ch they have submitted themselves.
What is the outcome? Their disorder increases; their impunity
leads them to criminal offenses; they are brought to trial; and
the wretches die at the hands of the executioner. You refused

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your personal rights over them and committed them to the

severity of civil punishment, and human justice wielded its harsh
rights over them. You are afraid to humiliate them with some
light punishment in your presence; but what horribl e dishonor
shall befall you when your son is no longer around, and the
father, hounded everywhere by accusing glares, no longer dares
to show himself anywhere.
1 1 . Therefore I beg you to take care for the good upbringing
of your children. First of all think of the salvation of their souls.
God has placed you as the heads and teachers over your families.
It is your duty to watch, and to watch continually after the
behavior of your wife and children. Listen to Sr. Paul. If your
wives, says · he, want to learn anything, let them learn it from
their husbands. Educate your children in the teaching and
instructions of the Lord (cf. I Cor. 1 4:35, Eph. 6:4). Imitate
Job, who continually looked after his children and offered
sacrifices for mercy towards any secret misdeeds they might have
committed Qob 1 : 5). Imitate Abraham, who concerned himself
less with the acquisition of riches than with the keeping of God's
law by every member of his house, and about whom the Lord
witnessed: For I know that he will order his sons, and his house
after him, and they will keep the ways ofthe Lord, to dojustice and
judgment (Gen. 1 8: 1 9) . David, when he was near death, wanted
to leave Solomon the surest inheritance; he called him to himself
in order to repeat the following wise instructions: that the Lord
may confirm his word which he spoke, saying, ifthy children shall
take heed to their way to walk before me in truth with all their
heart, Ipromise thee, saying, there shall notfoil thee a man on the
throne ofIsrael (III Kings 2:4). These are the exam ples that we
should follow during our lives and with our fin al breath!
1 2. If good fathers would strive to give their children a goo d
upbringing, then we would need neither laws, judges, courts, nor
punishments. Executioners exist b ecause we have no moral ity.

33 0
 LESSONS ON EDUCATION

1 3 . We spare neither labors nor means in order to reach our

ch ildren secular sciences, so that they can serve well the earthly
authori ties. Only the knowledge of the holy Faith, rhe service
of rhe Heavenly King are a matter of indifference to us. We
allow them to attend spectacles, bur we care little whether they
go to Church and stand within it reverently. We demand an
account from them of what they learned in their secular insti­
tutes-why do we not demand an account from them of what
they heard in the Lord's house?1
1 4. Having made the necessary exhortation to children, the
Apostle addresses himself also to the fathers, saying: You fa­
thers. . . bring them up in the nurture and admonition ofthe Lord
(Eph 6:4) . Do you want your child to be obedient? Then from
the beginning bring him up in the discipline and instruction of
rhe Lord. Do not think that it is nor necessary for a child to
listen to the Scriptures; the first thing he will hear from them
will be, Honor thy father and mother (Ex. 20: 1 2) , and im­
mediately you will begin to reap your reward. Do nor say,
"Bible-reading is for monks; am I turning my child into a
monk?" No! It is nor necessary for him to be a monk. Make him
into a Christian! Why are you afraid of something so good? It
is necessary for everyone to know Scriptural teachings, and this
is especially true for children. Nor knowing divine truths, they
do know something of the pagan stories, learning from them
about wondrous lives, about heroes in their sight, who served
the passions and were afraid of death. Such an example is
Achilles, inconsolably dying for his mistress; another who gives
himself over to drunkenness, and on and on! Therefore your

1 . The following paragraphs were taken in parr from the Twemy-first

Ho mily on the Episde ro rhe Ephesians, On Marriage and Family Lift,
translated by Catherine P. Ro th and David Anderson (Crestwood, New
Yo rk: Sr. Vladim ir's Seminary Press, 1 986), pp. 67-72.

33 1
 THE PATH TO SALVATION
children need remedies for rhese things, in rhe rerriburi on and
teachings of rhe Lord.
1 5 . We are so concerned wirh our children's schooling; if
only we were equally zealous in bringing rhem up in rhe
discipline and instruction of rhe Lord! And rhen we wonder why
we reap such birrer fruit when we have raised our chi ldren ro be
insolent, licentious, impious, and vulgar. May rhis never hap­
pen; instead, ler us heed rhe blessed Paul's admonition ro bring
rhem up in rhe discipline and instruction of rhe Lord. Ler us
give rhem a parrern ro imirare; from rheir earliest years ler us
reach rhem ro study the Bible. "He repeats rhis over and over
again," you say, "we are sick oflisrening ro it." Never will I srop
doing my duty!
1 6. Why do you refuse ro imirare the holy men and women
of old? Tell me! Especially you mothers; rhink of Hannah's
example; look ar whar she did. She brought Samuel, her only
son, ro rhe temple, when he was only an infant! Who among
you would nor rather have a son like Samuel than one who
became king of rhe whole world ten thousand rimes over? "Bur
ir is impossible," you say, "for my son ever ro become as great
as he. " Why is it impossible? Because you do not really want it;
you will nor entrust him to the One who is able ro make him
great. And who is rhar? God. Hannah commended Samuel into
rhe hands of God. The high priest Eli had no real ability to form
him, since he even failed ro form his own children. Ir was rhe
mother's fairh and zeal rhar made everything possible. He was
her first and only child. She did nor know if she would ever have
another, yer she never said, "I will wair until he grows up; he
should have a rasre of worldly pleasures, during his childhood
ar least." No; she rejected all these rhoughrs, for she had only
one object: how from the very beginning she could dedicate her
hearr's delight ro God. Be ashamed, you men, ar the wisdom of
rhis woman. She gave Samuel ro God, and with God she lefr
 LESSONS ON EDUCATION

him, and thus her marriage was blessed more than ever, because
her first concern was for spiritual things. She dedicated the
first-fruits of her womb to God and obtained many more
children in return. She saw Samuel honored even in this life. If
men return honor for honor, will not God do much more? He
gives so much even to those who do not honor Him at all! How
long are we to be mere lumps of flesh? H ow long will we cling
to the ground? Let everything take second place to our care for
our children, our bringing them up in the discipline and instruc­
tion of the Lord. If from the beginning we reach them to love
true wisdom, they will have greater wealth and glory than riches
can provide. If a child learns a trade, or is highly educated for a
lucrative profession, all this is nothing compared to the art of
detachment from riches; if you want to make your child rich,
reach him this. He is truly rich who does not desire great
possessions, or surround himself with wealth, bur who requires
nothing.
This is how to discipline and teach your child; this is the
greatest of riches. Do not worry about giving him an infl u ential
reputation for worldly wisdom, bur ponder deeply how you can
teach him to think lightly of this life's passing glories; rhus he
will become truly renowned and glorious. Whether you are poor
or rich, you can do this; these lessons are nor learned from a
skillful professor, bur from divine revelation. Do not ask how
he can enjoy a long life here, bur how he can enjoy an infinite
and eternal life in the age to come. Give him the great things,
not the little things. Do nor strive to make him a clever orator,
bur teach him to love true wisdom. He will not suffer if he lacks
clever words; but if he lacks wisdom, all rhe rhetoric in the world
can not help him. A pattern of life is what is needed, not empty
speeches; cha racter, not cleverness; deeds, not words. These
thi ngs will secure the Kingdom and bestow God's blessing. Do
no t sharpen his tongue , bur purify his soul . I do not mean that

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worldly learning is worrhless and co be ignored, bur it shoul d

not be an exclusive preoccupation.
1 8. Do not think that only monks need to learn the Bible;
children about co go our into the world stand in greater need of
Scriptural knowledge. A man who never travels by sea does not
need to know how to equip a ship, or where to find a pilot or a
crew, bur a sailor has co know all these things. The same applies
co the monk and the man of this world. The monk lives an
untroubled life in a calm harbor, removed from every storm,
while the worldly man is always sailing the ocean, barding
innumerable tempests. Although he himself (the worldly man)
may nor have any need (of instruction), it may be necessary to
him in case he must stop the mouths of others.
1 9. Whoever enjoys great respect in the present life needs
such an education even more. If anyone should serve in the
king' s palace-there, are many hellenic philosophers, people
who are haughty over their temporary glory. There, everyone is
puffed up and arrogant; and if anyone is not, he strives co
become so. How would it be if your son should enter this
company as rhe best possible doctor with his medical instru­
ments, able to tame the arrogance ofeach one, approaching each
one and discoursing, treating rhe sick body, applying rhe plaster
of Scripture, disseminating wisdom-loving evidence?
20. With whom shall a monk speak? With rhe walls of his
cell, or his blanket? With the desert or the bushes? With the hills
or the trees?! Thus he does not need the same teaching, in spite
of rhe fact rhar he is striving co perfect himself in it-not in
order to teach others, bur to reach himself. What about those
people who live in this (worldly) life? They are in total need of
this teaching; for the worldly man is presented with more causes
of temptation than the monk. And if you please, know, that
with such an education a man will be the most pleasant of men.
All will begin to respect him when rhey see that he is not irascib le

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 LESSONS ON EDUCATION

and seeking after power. Know this, educate your children in

the discipline and knowledge of the Lord. And if some one be
poor? Let him remain poor. It will never be the worse for him
if he does not serve among the courtiers; to the contrary, he
could become the object of wonder. For if the hellenists-who
are a dime a dozen, cynics-who are accepted by those who cost
a dime a dozen, philosophers (meaning Greek philosophers), or
rather, philosophers only in name, dressed up in mantles with
flowing hair, are able to put many to shame; cannot the true
lover of wisdom do much more? If a false appearance alone, the
mere shadow of philosophy can so exalt a man, what can be said
of the love for true and enlightened wisdom? Will not everyone
begin to respect such a man? Will they not entrust to him
without reservation their houses, wives and children?
2 1 . Tell me, which trees are best? Do we not prefer those
that are inwardly strong, and are not injured by rainstorms, or
hail, or gusts of wind, or by any sort of harsh weather, bur stand
exposed to them all without fences or garden to protect them?
He who truly loves wisdom is like this, and his riches we have
already described. He has nothing, yet has everything; he has
everything, yet has nothing. A fence does not provide internal
strength, nor is a wall a natural support; they provide only
artificial protection. What is a strong body? Is it not one that is
healthy, whether hungry or surfeited, cold or warm? Or is it
something that is dependent upon restaurants, tailors, mer­
chants, and physicians for health? The truly rich man, the true
lover of wisdom, needs none of these things, and that is why the
blessed Apostle admonishes us to bring our children up in the
discip line and instruction of the Lord.
22. Th erefore wealth is a hindrance, because it leaves us
unp repared for the hardsh ips oflife. So, let us raise our children
in such a way that they can face any trouble, and not be surprised
when difficul ties come ; l e t us bring them up in the discipline

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and instruction of the Lord. Great will be the reward in store
for us, for if artists who make statues and paint portraits of kings
are held in high esteem, will not God bless ten thousand rimes
more those who reveal and beautify His royal image (for man is
the image of God) ? When we teach our children to be good, to
be gentle, to be forgiving (all these are attributes of God) , to be
generous, to love their fellow men, to regard this present age as
nothing, we instill virtue in their souls, and reveal the image of
God within them. This, then, is our task: to educate both
ourselves and our children in godliness; otherwise what answer
will we have before Christ's judgment-seat? If a man with unruly
children is unworthy to be a bishop, how can he be worthy of
the kingdom of heaven? What do you think? If we have an
undisciplined wife, or unruly children, shall we not have to
render an account for them? Yes, if this happens it is because we
did not rake strict measures as we should have. 1
23. Neglect of children is one of the greatest sins, and it is
the highest degree of impiety. And so that I might not seem to
draw an unfounded conclusion, I will demonstrate this with
experience itself, so that you will know that even though we may
have everything we need, and all is beautifully arranged, we will
nevertheless be subjected to the most extreme punishment ifwe
do not rake care for the salvation of our children. You know the
story of the high priest Eli, written in the Holy Scriptures. He
was an aged, well-known priest, who governed rhe Jewish nation
faultlessly for twenty years, living during a rime that did not
demand great strictness (in life) . Nevertheless he could not
justify himself, but to the contrary, perished horribly and disas­
trously because he did not concern himself enough with his sons'
behavior; and the guilt of his neglect, like a great fault, over­
shadowed all of Eli's qualities a hd good works. How then shall
1 . The following is raken from rhe Homily of S r . Joh n Chrysosrom in
Christian Reading [in Russian] , V<JI. 3, p. 1 4 5 .
 LESSONS ON EDUCATION

we be judged, who live in a rime full of much more love of

wisdom, bur who do not have his vinues? We nor only do nor
instruct our children ourselves, bur even rake revenge upon
those who wish ro do so, and treat our own children more cruelly
than any barbarians. For the cruelry of the barbarians leads only
to slavery, ro the razing and capriviry of one's homeland-in
general it is only a physical misfortune. Bur you enslave rhe very
soul and, binding it like some kind of captive, rhus commit it
to the evil and fierce demons and their passions. You do this and
nothing else when you yourselves do nor prompt your children
in anything spiritual, nor let anyone else do so.
24. Let no one say ro me that there are many besides Eli who
neglect their children bur have nor endured anything like what
Eli endured. No-many have, and many endure even a good
deal more for that very sin. For what is the cause of untimely
death? What is the cause of our serious and long illness and of
our children's? What is the cause oflosses, misfortunes, distress,
the innumerable multitude of evils? Is it not because we do not
try ro correct our vicious children? The misfortune of the elder
(Eli) is enough ro prove that this is not mere conjecture. Bur let
me tell you yet another word of our wise fathers. Thinking of
his children, he says this: Delight neither in ungodly sons. Though
they multiply, rejoice not in them, except the fear of the Lord be
with them. Trust not thou in their life (Sir. 1 6: 1 -3) . For you will
moan with untimely grief and will unexpectedly hear of their
destruction. Thus, many, as I have said, endured much rhe
same; if some have escaped (punishment) , they will nor escape
ir forever. If rhey have escaped ir here, then the destruction will
be on rheir heads, for rhey will endure very cruel punishments
when rhey leave this world.
2 5 . We must nor act irrationally because God no longer
sends prophe ts and does nor wreak such punishments as that of
Eli. Now is nor rhe rim e for prophets; besides, He does send

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them even now. How do we know? They have (it is said) Moses
and the prophets (Lk. 1 6:29) . It was said to them (who lived at
rhe rime of Moses and rhe prophets) and it is said to us; and
God says it nor only to Eli, but through him and his suffering
to all who sin as he did. God is no respecter of persons, and if
He destroyed those of a less sinful household, then He will nor
leave unpunished those who have committed more serious sins.
26. God Himself rakes great care over the upbringing of
children. That is why He placed such a natural attraction in
parents toward their children-in order to pur parents in unes­
capable necessiry of caring for their children. Subsequendy, He
created laws concerning their care, and, establishing the feasts,
commanded us to explain their meaning. He summed up the
meaning of the Passover in this instruction: And thou shalt tell
thy son in that day, saying, Therefore the Lord dealt thus with me,
as I was going out ofEgypt (Ex. 1 3:8). He does the same in rhe
Law. For, telling of the first-born, He adds again: And ifthy son
should ask thee hereafter, saying, What is this? then thou shalt say
to him, With a strong hand the Lord brought us out ofEgypt, both
the first-born of man and the first-born of beast; therefore do I
sacrifice every offspring that opens the womb. The males to the Lord,
and every first-born of my sons I will redeem (Ex. 1 3 : 1 4- 1 5) .
Through all of this He commands him to lead the children to
the knowledge of God. Even to the children themselves He
commands much with respect to the parents, rewarding the
obedient and punishing the disobedient, thereby making them
even more dear to their parents. Actually, when someone makes
us lords over someone else, by this honor he places upon us the
greatest obligation to care for him, so that this alone without
anything else is able to convin ce us that the entire fate of this
person is in our hands, and we will not lighrly dare to inj ure the
one who has been rhus entrusted to us. When he also becomes
even more wrathful and displeased with us for breaking this trust
 LESSONS ON EDUCATIO N

than the offended ones themselves, and becomes a stern pun­

isher, he thereby inspires us even more to fulfil our obligation.
This is what God has done. To these two He has added a third,
natural obligation, and if you like, it is the first. Namely, it is
that parents, having received the commandment to educate
their children, would nor disdain His commandment by which
God has bound them by natural obligation. If this tie should be
be held in contempt by the children, He has protected it from
being broken entirely by His own punishments and by the
parents'. Thus He has subjected children to their parents and
inspired love in the parents for their children. But there is also
a fourth method by which God has strongly and closely bound
us with them. He not only punishes those children who work
evil against their parents, but He also rewards the good ones.
He does the same with parents, cruelly punishing those who
neglect their children, while granting honor and praise to those
who care. Thus did He punish the elder (Eli), who was worthy
of praise in every other respect, but rewarded the patriarch
Abraham for his care no less than for other virtues. For, speaking
of those many and great gifts that He promised to Abraham,
God names precisely this virtue as His reason for such a promise:
For I know that he will order his sons, and his house after him, and
they will keep the ways ofthe Lord, to dojustice andjudgment (Gen.
1 8: 1 9) .
27. I have said this so that you would know that God will
not be condescending to those who are neglectful of those for
whom He H imself rakes such care. For it is impossible that one
and the same God should do so much to save these (children) ,
yet pay no ;mention wh en their own parents disdain them. He
will not ign ore this, bu t to th e contrary, He will all the more
fearfully displ ay His displeasu re and wrath, as it actually hap­
pens . Therefo re the blessed Pa ul insistently convinces us, saying:
Yefathers . . . bring them tep in the nurture and admonition ofthe

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 THE PATH TO SALVATION
Lord (Eph. 6:4). If we1 are obligated to tirelessly care for their
souls, as they that must give account (Heb. 1 3: 1 7), so much more
is the father (obligated to do it) , who gave birth to the son,
brought him up and lives constantly with him. For just as he
can find no excuse for his own sins, he cannot find one for his
children's misdeeds. The blessed Paul showed this same thing.
Describing how those who have accepted authority over others
should be, he requires care for their own children over all other
requirements, so that we have no excuse for our children's
unruliness (I Tim. 3, 4, 5). And this is perfectly just! If evil in
people is from nature, then everyone would have a right to
excuse himself; but as we ourselves are impious or honorable
according to our own will, then what good excuse could one
present who has allowed his son, whom he loves more than
anything, to come to impiety and dishonor? That he did not
want to make him honorable? But not one father will say that:
nature itself insistently and incessantly inspires him toward this.
Or that he was not able to do it? But this also cannot be said;
for everything-that he took his son under his protection at a
tender age, and that he alone primarily has been given authority
over him, and that he constantly had him around-all of this
makes the education of his son very easy and convenient. It
means that the children's unruliness comes from nothing other
than the insane attachment of the fathers to earthly cares. Paying
attention only to earthly cares, and counting nothing to be more
important, they involuntarily begin to neglect the souls of their
children. I will say of these fathers (and let no one consider these
words to be born of anger), that they are even worse than
child-killers. The one only sunders the body from the soul, but
the other casts them both into the fires of gehenna. Death is
inevitable according to the natural order, but the second fate

1 . Spirirual insrrucrors.
 LESSONS ON EDUCATION

could have been avoided if the fathers' neglect had not led up
to it. Physical death can be ended instantly by the resurrectio n
when it comes, but no reward awaits the lost soul; it will receive
not resurrection, but will have to suffer eternally. This means
that we not unj ustly call those fathers worse than child-killers.
It is not so cruel to sharpen the sword, take it in the right hand
and plunge it into the little child's heart, as it is to destroy and
degrade the soul, for there is nothing equal to the soul.
28. If the evil were only limited to the parents' not giving
their children any beneficial counsel, then the evil would not be
so great. But you, parents, induce your children to do the
opposite. Actually, when fathers convince their children to
study sciences, you can hear in the course of their conversation
none other than the following words: "So-and-so, they say, is a
low-born man of meager means, who perfected himself in
eloquent speech and received a very high position, acquired a
large property, took a rich wife, built a marvelous house, and
has become fearsome and famous to all." Another says: "So-and­
so learned Latin, shines in the royal court and wields great
influence there." Yet another points to someone else, and they
all speak only of those who are glorified on earth. But of those
who are glorified in heaven no one recounts; and even if one
should recount them, he would be watched as a man who
disturbs everything. Thus, when you instill this in your children
from an early age, you teach them nothing other than the basis
for all the vices, planting in them the two most savage passions­
that is, love of money, and the even more blameworthy passion
of vainglory. Each of these passions by itself can disorder
everything in the child; but when they are both rooted together
in the tender soul of a youth, then like two united stormy fronts,
they destroy everything good and produce so many thorns, sand
and dust that they make the soul fruitless and incapable of
anyrhing good. How do you think your son can escape the

34 1
 THE PATH TO SALVATION

devil's snares when he is young-living in Egypt, or among the

devil's army, nor hearing a beneficial word from anyone, and
seeing that everyone, especially his parents and educators, are
leading him to the opposite? How could he do it? With the help
of your admonitions? Bur you suggest rhe opposite to him and,
nor allowing him to think about love of wisdom even in his
sleep, to the contrary consranrly occupy him with the present
life and irs gain, and only assist him in his drowning. Or does
it happen by itself? Absolutely nor; a youth does nor have the
strength by himself to perfect himself in the virtues, and if
something good is born in him, then this good is more likely to
perish than grow under the torrent of your words. For just as
the body cannot live long ifir feeds on harmful food, so also the
soul, when it receives such suggestions, cannot think about
something good and great; no, being disturbed and weakened
as if by some infection, it will finally inevitably go down to
gehenna and perish.
29. For you, as though you were intentionally destroying
your children, order them to do exacrly those things which make
it impossible to be saved. Look first of all (at what is written) .
Woe, it is said, unto you that laugh (Lk. 6:25), bur you give your
children a multitude of causes for laughter. Woe unto you that
are rich (Lk. 6:24) , bur it is your chief concern rhar rhey get rich.
Woe unto you when all men shall speak well ofyou (Lk. 6:26), bur
you often spend all your living for the sake of human glory.
Again, he who maligns his brother is in danger ofhellfire (Mr.
5:22) , bur you consider anyone who sile nrly bears offensive
words from others to be weak and cowardly. Christ comman ds
us to avoid fights and arguments, but you are constanrly occu ­
pying your children with these evil affairs. He commanded in
many circumstances to pluck our your eye if it leads to evil (cf.
Mr. 5 :29) , bur you especially befriend those who can give you
money, even though they may be reaching extreme deprav ity .
 LESSONS ON EDUCATION

He commanded not to put away one's wife unless it be for

adultery (cf. Me. 5 :32), but when you see chat money can be
had, you order chat this commandment be disdained. He
absolutely forbade oaths (cf. Me. 5:34), but you even laugh
when you see chat this ban is observed. He that loveth his life,
the Lord said, shall lose it, On. 1 2:25), but you do all you can to
draw children into this love. Ifyeforgive not men their trespasses,
He says, neither will your heavenly Father forgive your trespasses
(Mt. 6: 1 5) , but you even criticize your children when they do
not want to take revenge upon their offenders, and try to bring
them to a state where they will want to do this. Christ said that
if you do anything out of vainglory-fasting, praying, or alms­
giving-it is all done to no effect (cf. Mt. 6: 1 ), bur you only try
to arrange that your children receive praise. But why enumerate
everything? If these vices already named are able not just collec­
tively bur even separately to prepare a thousand gehennas, and
you, having gathered them together and laid chis unbearably
heavy bundle of sins on your children, send them with it to the
lake offire; how can they save themselves, carrying so much food
for the fire?
30. It is bad enough that you prompt your children to do
what is contrary ro Christ's commandments, but you also mask
them in beneficent-sounding names. You call the constant
attendance of horse races and theaters "social life," the posses­
sion of wealth "freedom," audacity "openness," dissipation
"humanitarianism," unfairness "manliness." Then, as if chis
decei t were not enough, you call virtues by unattractive names:
modesty is "lack of education," meekness is "cowardice," fair­
ness is "weakness," humility is "slavishness," angerlessness is
"p owe rless ness." It is as if you are afraid that your child might
hear the true name of these virtues and vices and therefore avoid
the vices like the plague . For calling the vices by their real names
does not a little to inspire aversion for them. I know many

343
 THE PATH TO SALVATION

people who came to their senses rhis way, and, hearing these
offensive names, became more modest in life. Bur you have
deprived your children of this means of correction. And what is
worse, you prompt them to do evil nor only by your words bur
by your deeds-you build magnificent homes, buy expensive
land, surround them with all manner of glitter, and by all of
this, as with some sort of horrid cloud, darken their souls. How
can I be convinced that they can possibly be saved when I see
that you incline them toward the very things that Christ singled
our as leading to inevitable destruction; when I see that you
disdain their souls as something unnecessary, bur concern your­
self with what is truly extravagant as though it were something
necessary and important? You do everything in order to provide
your son with a servant, horse and the best clothing; bur you do
not even want to think about making him good himself. No,
having stretched yourself in cares over rocks and trees, there is
not the slightest portion of your care left for souls. You do
everything to make sure rhar there is a lovely statue and golden
roof on your house, but that the most precious of all sculp­
tures-the soul-might be golden, you take no thought at all.
3 1 . Furthermore, wishing to acquaint our children with
sciences we not only remove any confl icting teachings, but give
them everything that will support it: we thrust mentors and
teachers upon them, give them financial support, free them
from all other occupations; and even more than rrainers at
Olympic games, we scream at them about poverty that results
from nor studying and wealth from studying. We ourselves and
through others do and say everything just to lead them to
finishing their studies; and at that, we do not always succeed.
Bur do modest manners and diligence over honorable behav ior,
in our opinion, come by themselves, regardless of all the many
obstacles? What can be worse than this insanity-spendin g so
much time and energy on whar is easy as though it were

3 44
 LESSONS ON EDUCATION

impossible to succeed in it otherwise, while what is infinitely

more difficult seems to us as something em pry and insignificant
that will come to us even as we sleep? For exercise of the soul in
the pious life is so many times more difficulr than the study of
sciences, so much harder to fulfill than it is possible to say; it is
the difference between action and words.
32. "Bur why," you say, "do our children need such wisdom
and strict behavior?" This is the very thing that is so all-destruc­
tive-that such an important matter, the support of our life, is
considered extravagant and unnecessary. Having seen your son
sick in body, no one would ask why he needs perfect and strong
health. To the contrary you would take every measure to return
his body to a good condition, so that the illness would not
return. Bur when children have sick souls, they say that they
need no treatment; and after such words they dare to call
themselves fathers! "What?" you say, "Shall we only seek after
wisdom and let everything earthly fall apart?" No, most re­
spected ones, it is not love of wisdom bur the lack of it that has
destroyed and disrupted everything. For who, tell me, disrupts
the present condition of things-those who live continently and
modestly, or those who invent new and unlawful means of
delighting themselves? Those who only try to grab other
people's things for themselves, or those who are content with
what they have? Those who love mankind, who are meek and
do not seek honor, or those who demand honor from their
brothers above all obligation, and cause a thousand annoyances
for those who do not rise when they enter, do not say the first
greeting, do not bow before them, or do not agree with them?
Those who love to submit, or those who seek power and
pos itions of aurhoriry, and for this are ready to do and endure
anything? Those who cons ider themselves better than everyone,
and therefore think that they may say and do anything, or those
who conside r themselv�s to be last, and thereby tame their

345
 THE PATH TO SALVATION

unreasonable self-willed passions? Those who support harlots

and defile the marriage beds of others, or those who are conti­
nent even with their own wives? Are not the first in human
society those who are like rumors on the body and lashing winds
over the sea, who with their lack of restraint drown even those
who if left alone might have saved themselves? And are not the
last those who are like bright lamps amidst thick darkness,
calling the shipwrecked to their safety, and, having lit on high
in the distance the lamp of wisdom, rhus lead those who desire
it into the peaceful harbor? Is it not those others who cause
disturbances, wars and fights, and destruction of rhe cities, and
captivity, and slavery, and loss of freedom, and murder, and
innumerable catastrophes in life-catastrophes nor only
wrought on people by people, bur also everything sent from
heaven, for example: droughts, floods, earthquakes, inundation
of cities, famines, pestilences, and everything that is sent to us
from rhere? They debase rhe social order and destroy the general
good; they bring countless misfortunes on others, obfuscate
people who seek peace, draw them in and then rear them apart
from all directions. Courts and laws, sentences and all manner
of punishment were created for these people.
33. Ifwe wanred to educate our children from the earliest age
and give them to those who wished to educate them, our children
would of course be able to stand in rhe very forefront of barrie;
because God would not disdain such fervency and zeal, bur would
stretch our His hand to complete rhe sculpture. When His hand
acts, it is impossible not to succeed, or rather, ir is impossible nor
to reach the highest degree of brilliance and glory, if only we
fulfilled what depends upon us. If wo men have been able to
incline God's help in the upbringing of children, how much m ore
so could we do rhe same if we so wanted. In order n or to
over-stretch this homily, I shall pass over in sile nce all other
women and cite only one, though I could have cited many.
 LESSONS ON EDUCATION

There was aJewess named Hannah. This Hannah gave birrh

to a son and no longer hoped to have another, because she was
barely able to conceive this one after many tears due to her
barrenness. Although her rival often chided her over her barren­
ness, she did not do as you do, but having received the child she
kept him only as long as she needed to feed him milk. As soon
as he no longer needed this food, she rook him and immediately
dedicated him to God, not asking that he ever return to his
family's house, but leaving him to live always in rhe temple of
God. And when out of maternal feeling she wished to see him
she did not call the child to herself but came herself with rhe
father to him, treating him carefully, like a sacrifice to God. This
is why the boy became so valorous and great rhar when God
turned His face from the Jewish people for its extreme impiety
and pronounced no prophecies and sent no visions, this boy
again amacred God with his virtue and begged Him to grant
the Jews what they formerly had-to renew the prophecy rhar
had ceased. He did this when he was not yet a grown man, but
a little child. And the word of the Lord, says the Scripture, was
precious in those days, there was no distinct vision (I Kings 3 : 1 ) ;
meanwhile, God often revealed His will to Samuel.
That is how beneficial it is to always give your acquisitions
to God, and to refuse nor only money and things, bur even your
own children. For if this has been commanded of us with respect
to our souls (cf. Mr. 1 0:37), how much the more to everything
else? The Patriarch Abraham also did this, or rather, he did
much more than this, and that is why he received a son with
great glory. We especially have our children with us when we
have given them to the Lo rd. For He will preserve them much
better tha n we can because He cares more for them. Have you
nor seen how it happens i11 rhe homes of rich people? There the
low-born servants who livf.• with their fathers are not so respected
or powerful as thos e wh om the master has taken from the

347
 THE PATH TO SALVATION

parents, appointed to his service and made guardians of

treasures, giving them great good will and freedom. If men are
so kind and well-disposed toward their servants, much more so
will be the Unlimited Goodness, that is, God.
34. Let us allow our children to serve God, leading them
not only to the temple, like Samuel, but to the very heavens to
serve together with the Angels and Archangels. For anyone can
see that one who dedicates himself to love of wisdom really will
be serving with the Angels. Furthermore, such children will be
representing with great boldness not only themselves, but us
also. For if some children have received help from God for their
fathers' sake, so much more can fathers receive help for their
children's sake; because in the first case the right to help comes
only from nature, but in the second case it comes also from
upbringing, which is much more important than nature.
I will prove both to you from Divine Scripture. Hezekiah,
a virtuous and pious king but having no boldness according to
his own deeds to withstand the great danger which threatened
him, was saved by God for the sake of his father's virtue, as
God Himself said: And I will defend this city as with a shield, for
my own sake, andfor my servant David's sake (IV Kings 1 9:34) .
Paul in his epistle to Timothy said about parents: she (the
woman) shall be saved in childbearing, if they continue in faith
and charity and holiness with sobriety (I Tim. 2: 1 5) . The Scrip­
ture praises Job because he was true, blameless, righteous and
godly, abstainingfrom everything evil Qob 1 : I ) , as well as for his
care for his children Qob 1 : 5). This care consisted not in the
collection of wealth for them , and not in attempts to make
them glorious and famous, bur in what? Listen to what the
Scripture says: And when the days ofthe banquet were completed,
job sent and purified them, having risen up in the morning, and
offered sacrificesfor them, according to their number, and one calf
for a sin-offeringfor their souls: for job said, lest peradventure my
 LESSONS ON EDUCATION

sons have thought evil in their minds against God Thus then job
did continually Qob 1 :5). What justification will we have if we
behave with such neglect? For if those who lived before the
time of grace and the law, who never received any teachings on
the upbringing of children, had such great care for their chil­
dren as to tremble even over their secret sins-who will justify
us, who live during the time of grace, have so many teachers,
so many examples and instructions, but meanwhile not only
do not fear for their secret sins, bur even ignore the obvious
sins; and not only do we ourselves ignore them, but even cast
our those who do not? And Abraham, as I said before, stood
our for this virtue more than for his many other virtues.
3 5 . Thus, having so many examples, let us prepare pious
servants and slaves for God. If those who prepare competitive
fighters for cities, or warriors for the king, are vouchsafed great
honor, then what gift shall we receive ifwe prepare for God such
valorous and great men, or rather, angels? We will do everything
we can in order to leave them the riches of piety which abide
permanently, accompany us even after death and can bring great
benefit not only here, bur there (in the other world) . Worldly
riches do not accompany people into eternity, and they can even
perish here before their owners, often even destroying them. Bur
the riches of piety are permanent in this and the next life, and
preserve those who acquire them in great safety. This is really
so: whoever prefers the earthly over the spiritual will lose both,
bur whoever longs for the spiritual and heavenly will probably
also receive the earthly. These are not my words, bur those of
the Lord Himself, Who promises to give us this good: seek, He
says , first the kingdom ofGod, and his righteousness and all these
things shall be added unto you (Mt. 6:33) . What can compare
with this honor? Concern yourself, He says, with the spiritual,
and leave everything else to Me. A loving father takes all cares
of the household upon himself, the governing of servants and

349
 THE PATH TO SALVATION

everything else, bur advises the son to concern himself with love
of wisdom. So does God. Let us be obedient and begin to seek
the kingdom of God; then we shall see everywhere reverent
children, and we ourselves shall be glorified with them, and
delight also in present good things. Only you must love the
future, heavenly things. If you are obedient, you shall receive a
great reward; bur if you are contrary and disobedient you will
endure terrible punishments. For we cannot j usrify ourselves by
saying: "No one raughr us this."
36. 1 Untamed youth has need of many instructors and
teachers, guides, observers and educators. Only wirh this effon
can ir be reigned in. An unbroken horse, an untamed beast­
char is youth. Therefore, if we place limirs from an early age we
will not need to use such great force; to the contrary, habit will
become law. We will nor allow rhem to do what is pleasant bur
harmful; we will not try to please them because they are children,
for this brings more harm than anything to youth. Bur most of
all we will preserve chastity. We should concern ourselves with
this more than anything else, and pay the most attention to this.
We will take wives for them early, so that rhey would unite
rhemselves to their brides with pure and incorrupt bodies. This
kind of love is especially ardent. Whoever was chaste before
marriage is more likely to remain so after marriage. Bur those
who learned before marriage to fornicate will do the same after
marriage. For it is written in the Scriptures: All bread is sweet to
a whoremonger (Sir. 23: 1 7) . That is why a crown is placed on
the head-as a sign of victory, that they are entering the bridal
chamber unvanquished, unconquered by lust. If someone prone
to love of pleasure has given himself to harlots, chen what reason
does he have for wearing a crown on his head, si nce he has been

1 . The following is taken from the nimh Homily on the First Epistle to
Timothy.

35 0
 LESSONS ON EDUCATION

vanquished? We will instill this in them, teach it to them and

threaten them in various ways.
3 7. We have been given an important security-children.
Therefore we shall take care of them, and take every precaution
that the evil one may not steal them from us. Meanwhile, we
do everything backward. We make every effort to insure that
our fields be in good hands. We seek out the most experienced
mule drivers and overseers, but we take no such precautions for
what is the most precious to us and through which all other
good things come, namely, that we might entrust our son to a
man that would preserve his chastity. We take care to provide
him with property, but take no care for him himself. Do you
see what insanity has taken control of us! First of all educate
your son's soul, and he will acquire possessions later. If his soul
is bad he will not receive the slightest benefit from money. And
vice versa, if he has been given the proper upbringing, then
poverty will not harm him in the least. Do you want to leave
him wealthy? Teach him to be good. For children who have not
received the proper upbringing poverty is better than wealth; it
will keep them even against their will within the bounds of
virtue. However, wealth, even for one who does not wish it, does
not allow one to live a chaste life, but lures him into a countless
multitude of crimes.
38. You, mothers, look after your daughters. This should
not be difficult for you. Watch that they sit at home. First of all
teach them to be pious, modest, disdaining money, and not
worrying too much about fancy dress. Give them thus to
marriage. If you raise your daughter this way, you will save not
only her, but the husband who takes her; and not only her
husband, b ut the children; and not only the children, but the
gran dchildre n. If the root i1; good the branches will spread out
more beautifully, and you will receive your reward for this.
Therefore le t us do everyth ing as though we are caring for the

3 51
 THE PATH TO SALVATION

good not of one soul alone, but of many through the one. For
at the time of marriage, they (daughters) should go forth from
their father's house's as fighters from the place of competition;
that is, they should know precisely the entire science , by which
they might, like a leaven, raise all the ingredients to th e increase
of them.
39. Again, sons should also be so modest that they might be
recognized by their good morals and chastity, and might earn
great praise from men and from God. Let them learn to refrain
themselves from extravagant possessions, to be thrifty and ten­
derly loving; let them learn to submit to authority. For they can
in this way obtain a great reward for their parents. Then
everything will be directed towards the glory of God and our
salvation in Christ Jesus our Lord, to Whom with the Father
and Holy Spirit be glory, dominion and honor now and ever
and to the ages of ages. Amen.

35 2
 INDEX

PERSONS AND PLACES

Abraham, Patriarch, 1 97 , 307, Diadochos of Photiki, St., 37,

330, 339, 347 , 349 1 94- 1 96, 1 98-200, 207n
Andrew of Crete, St., 43 Dorotheos of Gaza, St. , 301
Andrew, Fool-for-Christ, St., 1 08 Dorotheus, Hieromonk, 260
Anthony the Great, St., 1 22, 204,
206, 2 1 2 , 2 1 7, 325 Elets, town of, 14 ill.
Arsenius the Great, St., 3 1 9 Eli, High Priest, 329, 332, 336-
Augustine, Blessed, 87, 1 1 0, 1 45 , 339
1 47 Ephraim the Syrian, St. , 324
Eustathius Placides, Great
Barbara, Great Martyr, St. , 1 1 5 , Martyr, St., 1 07
1 19
Barsanuphius, Elder, St., 260, Gregory the Sinaite, St., 204, 246,
303, 305n 258, 260
Basil the Great, St., 228, 270
Hannah, Prophetess, 332-3 33,
Cassian, St., 262 347
Catherine, Great Martyr, St., 1 08 Hesychius the Chorebite, St., I 08
C hry sostom, St.: see John Hesychius, St., 260
Chrysostom, St. Hezekiah, King, 348
Clement of Rome, St., 1 08
Con stantine the Great, St., I 07 Ioasaph the Prince, St. , 1 08, 1 1 9
Cons tantinople, 1 3 Isaac the Syrian, St., 200, 206n,
Cyprian of A ntioch, St., 1 1 8 226, 257, 262, 308, 308n,
325n
D avid, Prophet, 1 97, 232, 3�0
D avid of Herm opolis, St. , l l Q Jacob, Patri arch, 1 97

353
 INDEX

James the Apostle, St., 1 7 1 Novgorod Seminary, 13

Jerusalem, Russian Mission, 13
Job the Long-suffering, Olonets Seminary, 1 3
FUghteous, 330, 348-349 Orel Seminary, 1 2
John Climacus, St., 1 59, 30 1 ,
319-32 1 , 323, 325, 325n Paisius, St., 260
John Chrysostom, St., 30, I 34 , Partheny, Fr., of the Kiev Caves
228, 2 3 1 , 235; lessons on Lavra, 12
education, 326 Patennuthius, St., I 07
John the Theologian, St., 99, 17 I Patriarch of Constantinople, 182
Joseph (son of the Patriarch Paul of Thebes, St., 2 1 2
Jacob), 86, 197 Paul the Apostle, St., 37, I 07,
Julian (the Apostate), Emperor, 1 19, 1 2 1 , I 26, I7 1 , I 85, 340
116 Pelagia, St., 1 2 I
Justin Martyr, St., 1 10, 1 19 Peter the Tax Collector, St., 108
Petersburg Theological Academy,
Kazan Cathedral, 1 8 13
Kiev Theological Academy, 1 2 Philotheus of Sinai, St., 260
Kiev Caves Lavra, 1 2 Procopius, Great Martyr, St., 107
Kiev-Sofia Theological School,
13 Russian Mission in Jerusalem, 1 3
Rose, Fr. Seraphim, I I n
Liven, city of, 1 2
Lot, Righteous, 136 Samuel, Prophet, 45, 86, 332-
333, 347-348
Macarius of Egypt, St., 154, 194, Seraphim of Sarov, St., I9
197-200, 203, 204 , 206n, 232 Simon the Magus, 1 1 8
Macarius, St., I 1 6 Sodom and Gomorrah, 1 36
Mark of Thrace, St., 2 12 Spyridon, St., 287
Mary of Egypt, St., 109, 1 26, 2 12 Sumarokov, E., 1 1
Mary the Harlot, St., 1 1 1 , I I 1 n Symeon the New Theologian, St.,
Mitrophan, Bishop, 1 08 260, 3 19n
Moses the Ethiopian, St., 1.10 Symeon and John, Sts., 195

Neanis: see Procopius, Great T a mbov, I 3

Martyr Theodora, Blessed, I 80
Nicephorus, St., 223, 225 Theodore Sykeote, St. , 45 -46
Nikander, Archbishop, 19 Theoleptus, St., 2 60
Nilus of Sora, St., 260 1'heophan the Recluse, Saint and
Niphon, St., 287 Bishop, 2 ill. , 1 1 - 1 3, 15- 16 ,

354
 INDEX

17 ill.; crucialness for today, 1 3 , Tikhon of Zadonsk, St., 1 3, 1 23n,

1 5 ; explains essential aspects of 1 43, 1 43n, 1 60, 227
l i fe, 1 5 ; answer to modern
ed ucation, 1 5 ; cell of, 14 ill. , 1 7
ill. ; handwriting of, 1 9 ill. Vladimir, Equal-to-the-Apostles,
Theophilus the Penitent, St., 1 1 1 St., 1 2 1
Thomas the Apostle, St., 108 Vysha Monastery, 90 ill.

SUBJECTS
Absent-mi ndedness, 1 29 complish, 278; goal of, 309,
Abuse: readiness to bear, 232 3 1 1 ; final stage of, 3 1 9
Activities: as a means of healing and Attention (of the mind) , 223, 225,
restoring to wholeness, 240. See 260
Exercises Audacity, 343
Almsgiving, 252; as a means of Aversion, 28 1
renewing grace, 1 4 5 Awakening, 1 49, 1 53, 1 59, 203,
Angels, 1 0 8 ; guardian angel, 43, 4 5 232; states of awakening dis­
Anger, 52 cerned from natural states, 1 49;
Angerlessness, 343 communion with God begins ac
Arrogance, 202, 2 1 1 , 25 1 moment of, 1 93; exercises for
Ascent (to God): of the mind, 3 1 2; awakening the spirit, 250
the decisive step towards, 3 1 5
Ascetic, the: the struggle of, 2 1 7; Baptism, 65, 93, 1 83, 1 9 2- 1 95 ; how
ceaseless activity of, 222 Christian life begins at, 3 5 ;
Asce tic l abors, 2 1 0 , 304, 3 1 5 ; o n e ' s s t a t e p r i o r to , 3 6 ;
general notes about, 245-246; privi leges and gifts o f, 3 6 ;
essential points of ascetic labor, rebirth as inward effect of, 37;
278 the power of, 37-38; for infants,
Ascetic practices: see Ascetic labors 38-4 1 ; a decisive moment in all
or Exercises who have preserved the grace of,
Ascetic struggles: spirit and charac­ 67; why the grace of Baptism is
ter of, 208 not preserved in a young person,
Asceticism, 224 , 304; beginning of, 80-8 1 ; advantages of those who
208; signs of true ascecici�m , have preserved the grace of, 84-
2 1 6; most successful way to ac- 86. See Sacraments

3 55
 INDEX
Barrie (spiritual): point of fortifica­ powers and functions of, 243;
tion for, 282; rules before, dur­ source of passions in the body,
ing, and after, 289; before the 283
barrie, 290; during the barrie, Bonds: see Spiritual bonds
293, 295; after the barrie, 295 Boredom: reason for in youth, 73;
B arrlefield: boundaries of, 288 versus displeasure, 1 5 0, 1 50n
B eari tudes, The, 1 7 1 Byzantine (philosophy of life), 1 1
B ehavior (external ) , 24 1 , 2 4 5 ;
worthless withour the internal, Carelessness, 1 29, 1 32
135 Cares, 1 29- 1 3 1
B eing within, 223-225, 229, 234, Catechesis, 1 42, 249
236-237, 260; the law fo r, Chastity, 350-35 1
222; as a condition for man's Children: Christian upbringing of,
true lordship over h i mself, 326-352
224; conditions for and meth­ Christian: the need to clarify to one­
ods of, 226 self what it means to be a Chris­
Blasphemy, 299 tian, 1 33
Blindness, 1 4 1 - 1 42, 145, 1 47; how Christian life, 2 1 -24, 5 2, 1 83- 1 84,
to remove rhe state of, 1 32; 1 88, 260; begins with zeal, 27;
thought processes that keep you consists in communion wirh
in, 1 33, 1 35 ; how to work on God, 27; is not natural life, 3 1 ;
your blindness, 1 36- 1 37 the desire to live, 34-35 ; how it
Body, the: 5 1 , 222-223, 24 1 ; direct­ begins, 35; for those baptized as
ing the developing powers of, children, 38, 40; exclusive focus
48; in relation to food, 48; in on learning is ruinous to, 64;
relation to sleep, 49; in relation conscious acceptance of and the
to movement, 49; in relation to beginning of true Christian life
nerves and senses, 5 1 ; chief evil as a man, 66; the only source of,
is love for, 5 1 ; result of proper 9 1 ; is one of grace, I 05; resolve
attitude toward, 52; strict dis­ to live, 1 5 5 ; the law of Christian
cipline of the child's body, 52; life in rhe Episrles and Gospels,
as dwelling-place of rhe pas­ 1 7 1 ; the inner path of, 297; rhe
sions, 52; in seeking grace-filled central outgrowth of, 3 1 5 . See
awakening, 1 30; in conversion, Spiritual life
202, 204; three activities of the Church, The: conversion through
soul and body, 225; bodily ac­ entering, 1 1 4; going to ch urch
tivity in relation to inner work, as vehicle for God's grace, 1 44;
238; exercises ap pl icable to is heaven on earth, 254
 INDEX

Church-centered life: acting upon 276-277, 307-308; ofhearr, 1 8;

the child, 45. 59-60 contrition-producing feelings,
Church rubrics, 255; as a vehicle for 1 39
G od's grace, 144 Conversion, 1 26, 1 4 1 - 1 42, 1 53,
Church services, 235, 253-255, 26 1 1 87- 1 88, 1 93, 203, 238, 255,
Citizenship, 265 260, 265, 267, 283, 287, 303-
Commandments (of the Lord), 142, 304, 322; three stages of, 1 0 1 ;
205. 2 2 1 , 233, 339, 342-343; to examples of, 1 07- 1 1 1 ; through
be obeyed by children, 327-328 experience of creation and the
Communion, Holy: 270-272, 276; Church, 1 1 5 ; by means of mar­
frequent, for infants, 42; accom­ tyrdom and examples of life,
panied by miracles, 43; prepara­ 1 1 5-1 1 6; through the Word of
tion for, 1 83- 1 87 God, 1 1 9- 1 23; the main work
Communion (with God), 2 1 -24, upon conversion, 206
27, 1 92- 1 9 5 , 1 97. 205-206; Convert, 3 1 1 ; inner make-up of,
three forms of, 1 93; two ways 202
of, 1 98; beginning of ascent to Covetousness, 284
living communion with God, Creation: conversion by, 1 1 4- 1 1 5
3 1 3-3 1 5 ; condition for com­ Cross of Christ, 1 38, 1 76, 230; as a
munion with God, 3 1 6; occurs weapon of victory in barrie, 293
in a state of hesychia, 3 1 9, 322, Crucifixion: of the outer man, 307
324 Curiousiry: defined, 54-55
Compunction, 276 Customs, 240-24 1
Confession (The Mystery of Repen­
tance) , 1 92- 1 94, 270-27 1 , 275- Daughters: instruction of, 35 1 -352
276, 308; why ir is necessary, Day-dreaming, 72
1 77; how to prepare for, 1 78- Death: remembrance of, 1 37, 227-
1 8 1 ; and Communion, 1 85 230, 232
Conjessions of Blessed Augustine, 87 Deception: good order in one's con­
Conscience, 60, 1 5 1 , 1 77; guiding duct can lead to, 29
the child's, 6 1 Dedication (to God), 1 69, 3 1 6-3 1 9,
Consciousness, 202, 204, 223, 28 1 - 322; of one's child to God, 34 7-
282 348
Constancy: law of, 25 1 ; in relation Deeds (good) , 2 5 1 -253
to physical podvigs, 264 Delusion, 206, 2 1 3- 2 1 4 , 300. See
Conremplarion. 1 57, 209 Blindness
Contempt: readiness to bear, 232 Demons: how they penetrate into
Con t rition , 1 86, 2 1 6-2 1 7, 233 , the soul, 52; unrighteous move-

357
 INDEX

ments aided by, 285-286; deceir Earrhliness, 1 63- 1 64, 1 66, 1 68

of, 287 Economy, Divine, 1 1 4
Depression, 296 Education : build on rrue principles
Descending within: means of, 225 ro correct bad order of rhings,
Desire (for God), 1 86; memal and 83; educate rhe educarors in
acrive desire, 1 5 5 rrue education, 83; Sr. John
Desires, 202, 299 Chrysosrom on education, 326-
Despair, 299 352.
Devil, 1 1 1 , 288; sin from rhe poim Egotism, 284, 306
of view of, 139; ar rhe momem Endurance: virrue acquired rhrough
of awaken ing, 1 5 9 - 1 60. See podvig, 263
Saran Enemy: tricks of, 34
Disappointmem: versus sorrow of Evil, 280-28 1
spirit, 1 50 Excuses (or j usti/Ying oneself) , 1 36
Discernment, 2 9 1 Exercises: that confirm a person's
Discipline: for children, 333, 335 powen of soul and body in
Discourse: spiritual, 248-249 goodness, 239, 242; bodily,
Discussion: as means of awakening, 243; forming a spiritual atmo­
145 sphere, 244; a rule in relarion ro
Dislike: for others, 202 spiritual exercises, 24 5; rhar de­
Disorder: inner, 2 1 3 velop the imellecr and warm rhe
Dispassion, 324-325. See Passion­ spiritual life, 247; for develop­
lessness ing the will, 250
Displeasure: versus boredom, 1 50 Exile, 2 1 7
Dissatisfaction: wirh oneself in con­ Experience (ascerical) : how ac­
version process, 1 1 0; examples quired, 296
and forms of, 1 1 0 Exrernal life: according ro rhe spirit
Dissipation, 343 of new life, 264
Disrracrions: rhe effecr of rhe srare
of disrracrions on yourh, 72 Faimhearredness, 1 1 7
Divine (order of rhings), 200 Fairness, 343
Divine Sacrifice: see Communion, Faith, 1 86, 276-277
Holy Fall, the: affect on man, 203
Divine Way: defined, 1 06; how con­ Falls, 2 1 7, 296, 3 1 7
sciousness of rhis comes, 1 07; Family Life, 265; adapted to spir i­
introduction through visible tual life, 244
means and senses, 1 07; per­ Fasting, 243, 264
ceived imernally, 1 09 Fasts (of the Church), 274

358
 INDEX

Fathers: responsibilies in relation to Gluttony, sin of, 49

their children's upbrin ging, Goal: final goal of man, 1 9 1 , 229; of
326, 328-33 1 , 340-34 1 , 345 , man and God, 1 92; of ascetic
348 labors, 1 98 ; of repentant sin­
Fear: 1 1 7, 1 39, 1 79; of God, 60 , ner, 206
235, 252; of the Prodigal Son, God, power of, 227
1 86 God-pleasing life, 206-207, 325;
Feelings: distracted by, 225; that guiding rule for, 208; source of
lead to resolve, 232-236 power for preserving, 22 1
Finalities: the four finalities, 227 Good, the, 280-28 1
Fire (of zeal) , 22 1 Goodness: what happens the mo­
Flesh, the, 226, 288; prevalence of ment of choosing goodness,
the flesh as a veil of sin, 1 29; 1 5 8 - 1 5 9 ; that w h i ch wars
persecution of, 26 1 -264 against, 283
Food, 263; seat of the passion for Govenie, 244, 274, 277; definition
sinful enjoyment of the flesh, of, 272-273
48; how to feed a child to be Grace, 1 29, 144, 1 46, 1 6 1 , 1 87,
master of it, 48 202-203, 2 1 6, 2 1 8, 22 1 -222,
Forcing oneself, 23, 1 6 1 , 208-209, 239, 24 1 , 246, 28 1 -282; pro­
220, 229; the beginning of, 246 duces zeal, 3 1 -32; the necessity
Foreignness on earth, 1 67- 1 68 of, 32, 34-35 ; how to receive,
Fo rgetfulness (of God): leads to 35; produces change, 93; the re­
other sins, 284-285 lationship of freedom with, 93-
Freedom, 28 1 -282; or grace, 1 58, 94; a person who lacks grace, 95;
1 87 ; condition for true free­ awakening action of, 1 02- l 03;
dom, 224 ; renunciation ofone's action on one newly awakened
own freedom for God's indwell­ vs. those who experienced awak­
ing, 3 1 6 ening before, 1 03- 1 04; charac­
Free will, 93, 28 1 -282, 3 1 8 teristics of arousal by, 1 05- 1 07;
French Revolution, 1 2 acting directly on the spirit of
man, 1 09-1 1 1 , acting indirectly
Gathering: three inner activities of on the spirit of man, I l l , 1 1 3,
self-gathe ring, 223; as most ef­ 1 1 8; to awaken a sinner who has
fective means of preserving zeal, fallen again, 1 24; the need to
224- 226; mental gathering by open up to, 1 25 ; how to receive
itself unfruitful, 236 it and rwo kinds of, 1 26; drawn
Glory (of God) : measuring stick <J f out of bonds of sin and placed
every endeavor, 3 1 2 berween sin and virtue by grace,

359
 INDEX

1 5 4 ; or freedom, 1 5 8 ; how Holy Farhers, 226, 232, 236-237,

grace serrles in rhe repentant 240-24 1 , 284, 289, 30 1 , 306,
soul, 1 94-200; fruir of ascetic 3 1 5. See Parristic Lirerarure
labors ripens only under grace, Holy Spirit, 1 97, 1 99-200, 204
2 1 0-2 1 1 ; guarding rhe inner ac­ Horror: contrition-p roducing feel­
quisition of, 2 1 9 ing, 1 39
Grace-filled awakening, 1 46, 1 5 1 , Humiliry, 284, 343
1 53, 1 5 5- 1 57, 1 68, 222; whar ir
is, 1 47, 1 49 Imagination: awakening of, 53
Grace-filled life, 204 Indolence, 1 4 1 - 1 42, 1 46- 1 47; sleep
Gradualiry: in spiritual srruggle, 304 of, how ro drive away, 140
Grear Lent, 1 3 1 Inner work, 245, 309, 3 1 2, 3 1 5 ; in
Greed, 202 relation ro bodily labor, 238
Guarding (of rhe heart): see Heart Insensiriviry, 1 29, 1 32, 1 4 1 - 1 42,
Guide, Spiritual: rhe need of, 2 1 1 - 1 45 , 1 47
2 1 2, 2 1 4, 2 1 4n, 2 1 8, 305-306, Instruction: of yourh, 63; subjects
3 1 8. See Father, Spiritual should be penerrared wirh Or­
Guilr: for sins, 1 73- 1 74 thodox Christian principles, 64.
See Discipline
Hatred: dislike for, 28 1 Intellect, 200, 28 1 ; exercises thar de­
Heart, 202, 222-224, 226, 236-237, velop rhe intellect, 247
260, 290, 294 ; disposing rhe Intelligence: condition of rrue intel­
child's heart roward sound and ligence, 224
rrue feelings, 59; emptiness of,
96; in overcoming blindness, Jesus Prayer, 257-259
1 32; how ro soften your insen­ Judgment, 227-229; lasr judgmenr,
sitive heart, 1 37, 1 39; turning 230
away t h e h e a r r from e v i l
thoughts, 1 66; hardness of, 234; Kingdom of God, 229; acquired
curative powers for, 242; devel­ wirhin, 3 1 4
opment of, 253; passions thar
shaner peace of heart, 284; Labor: over yourself, 1 4 1 ; virtue ac­
guarding and purification of, quired rhrough podvig 263. See
,

315 Podvig
Hell, 227-228 Ladder of Divine Ascent, The: see
Hesychia, 3 1 9-320 John Climacus, Sr.
Hesychasr, 3 1 9-322, 325 Law: see Cusroms
High-mindedness, 303 Law of God, 1 3 , 1 8, 2 1 , 1 7 1
 INDEX

Lighr, 1 99; and virrue, 205 Mystery of Repentance: see Confes­

Longi ng, 1 86; for God, 1 92- 1 93, sion
3 19; as rhe highest good, 3 1 1 -
3 1 2. See Yearning Narural life: differenr rhan Christian
Lordship over oneself: condition for, life, 22
224 Natural perfections: have no moral
Love, 252 value, 1 34
Lusr(s) , 52, 202, 205, 205n, 350; Narure, visible: see Creation
war wirh lusrs, 280 Necessiry: leads ro salvation, 1 40
Lutherans, 1 82 Neglect: of children, 336-337, 340-
34 1 , 349
Man-pleasing, 1 63- 1 64, 1 66, 1 68, Nerves: how ro train rhe body in
25 1 relation ro, 5 1
Marriage, 350-352
Marryrdom, conversion by means Paradise, 227-228
of, 1 1 5 Parenrs: influence upon rhe child,
Meekness, 343 44-46; responsibility in relation
Memory: awakening of, 53 ro children's upbringing, 327,
Menral acriviry, 260 329, 338-339, 34 1 -342, 348.
M ind, 202, 225-226; inculcating See Christian upbringing
sound concepts and judgmenrs Passionateness, 203, 2 1 8-2 1 9, 28 1 ,
in a child, 56; emptiness of, 96; 302. See Passions
in rhe hearr, 223 ; curative exer­ Passionlessness, 302, 3 1 9, 322-323.
cises for, 242 See Dispassion
Modesry, 343, 3 5 1 -352 Passions, 205-206, 2 1 0, 220, 286,
Monasticism, 278 289, 298-299, 30 1 -304, 306,
Money: love of, 34 1 309, 323-324; resolve in rhe
Morher of God: appearance of, face of, 33; opposing firsr man­
108 ifestations of, 5 5 ; how ro rrear,
Morhers: i n upbringing o f rheir chil­ 56; chief governing passion,
dren, 332, 35 1 1 72- 1 73 ; war wirh, 280-282;
Movemenr: sear of rhe will in rhe arracks of, 283; source of pas­
soul, 49 sions of soul and body, 284;
Much-caring: see Cares source of passions of spirit,
M uscles, 225-226 285; forms and degrees of at­
Mysteries, Holy: relared ro begin ­ racks and arrracrion ro rhem,
ning ofChrisrian life, 35; acri ng 288
up on rhe child, 45 Patience: in deprivations, 263
 IN DEX

Pacris cic liceracure, 247. See Holy Purity, 209, 2 1 7-2 1 8, 264, 298,
Fathers 323; preserved in youch, 86-87
Penance, 1 82
Penitent: essential anicude of, 2 1 1
Penitential feelings: see Repentance Racionalicy, 142
. Perfectio n, Christian, 209, 264; Reading, Spiritual, 2 1 4-2 1 5 ; rules
pach co, 2 1 6, 3 1 5 ; final scages of, for, 248-249: without che inner
323 spirit is fruidess, 26 1
Phi./okalia, 1 3, 325n Regret: contrition-producing feel­
Pitilessness for oneself, 1 66, 1 68 ing, 1 39
Pleasing of God: is che pach co God, Renunciation: of one's freedom for
3 1 ; our chiefwork, 63; in youth, God's indwelling, 3 1 6
86-87; final goal of man, 1 9 1 Repentance, 2 1 6-2 1 7, 22 1 , 275-
Pleasure, 284; love of, 303 276, 296; che beginning of che
Podvig, 208-2 � 0, 223, 240, 3 1 5 . See Christian life begins wich, 35:
Labor reaching che child, 6 1 ; che cru­
Possessiveness, 303 cible of, 92; awakening che
Prayer, 60, 1 44, 1 57, 235, 25 5-26 1 , salvific feeling of, 1 73; what
3 1 9 ; personal rule of prayer, arises from repentance in a sin­
25 5-256 ner, 1 75; bridge co a vow, 1 76;
Prayers: of che poor, 1 45 ; before main work after repentance,
Communion, 1 7 1 ; how co pray 206
in morning prayers, 234-235; Repugnance: contrition-producing
learn by heart, 23 5 feeling, 1 39
Preaching: crue preaching, 1 2 1 - 1 23 Resolve, 288; lack of, 209; feelings
Pre-eternal Child: appearance of, char lead co, 232
1 08 Revelation of choughcs, 305-306
Prelest, 209, 300 Revelation, Divine, 227
Pride, 284, 308 Riches: see Wealch
Priests: ducy of, 1 20, 1 23 Rule, Spiritual, 2 1 1 , 2 1 4-2 1 6, 245;
Prince of chis world: seduction of, prayer rule, 256-25 7
98. See Devil Rules: for che begin ner of an ascetic
Procrastination, 1 27- 1 28, 1 45 labor, 2 1 8-21 9; co preserve che
Prodigal Son, 1 83, 1 86 inner order of life, 220; guidi ng
Prostrations, 1 44, 254, 256, 26 1 rules, 278
Providence, 200, 308
Purification, 23, 2 1 7, 306, 3 1 5 : Sacraments: grace char comes co che
ocher methods of, 307 convert chrough, 200
 INDEX

Sacred Images: rhe effect upon rhe Self-interest, 96

child, 53-54 Self-knowledge, 233
Saint Herman of Alaska Brother­ Self-love, 1 88; root of all sin, 1 72-
hood, 1 9 1 73; source of passions of soul
Saints, Lives of, 247-249 and body, 284
Salvation, 2 1 2; in dedicating oneself Self-morrificarion, 209
to God, 87; proclaiming the di­ Self-opinion, 2 1 1 , 294, 308
vine way of, 1 20; filling the Self-opposition, 208, 220, 3 1 0. See
spirit with understanding of, Forcing oneself
1 22; in danger, 1 25; in relation Self-piry, 1 62- 1 64, 1 66, 1 68, 209-
to the body, 1 30; thoughts lead­ 2 1 0, 30 1
ing ro, 1 40; acquisition of and Self-pleasing, 203
economy of, 200; rhe founda­ Self-reliance, 2 1 2-2 1 3, 25 1 , 294
tion for, 22 1 ; paradigm of, 227- Self-reproach, 1 73- 1 74
23 1 ; most direct path to salvific Self-righteousness, 25 1 , 308
disposition, 237; condition for, Self-will, how ir develops in a child,
262; path to, 325; of our chil­ 49; how to avoid irs develop­
dren, 336 ment, 5 0 ; activity d i rected
Sanctification, 23 against and healing of, 250
Saran, 22-23; his single concern, 99; Senses, 5 1 , 53, 226, 263, 269; re­
third bond of rhe spirit, 1 1 7; in ceiving first impressions from
relation to self-reliance, 2 1 3- sacred o bjects, 5 3 - 5 4 ; first
2 1 4. See Devil. See Prince of this arousers of curiosity, 54; train­
world ing to master rhe senses, 5 5 ;
Scattered thoughts, 1 30- 1 3 1 gathering of, 223; guarding of,
Sciences, 344-345 243; cleansing the senses of a
Scripture: as aid to viewing rhe spir­ deadened soul, 254
itual world, 234-23 5; for chil­ Sensuality, 1 63- 1 64, 1 68; the pre­
dren, 33 1 . 334 dominant quality in a sin-lover,
Secret instruction, 237 1 62
Selfishness, 202 Shame: in Confession, 1 79
Self-abasement , 1 6 1 , 1 86, 276 Silence: memal, 3 1 4
Self-deception, 1 29 Sin, 1 47, 1 67, 202-203, 275, 290-
Self-forcing: see Forcing oneself 29 1 ; understanding how it rakes
Self-gratificatio n, 25 1 possession of us, 46; turning
Self-indulgence: spiritual bond of, away from, 92; habits that im­
1 1 1-1 13 prison a person in sin, 1 29; re­
Self-instruction, J 43 jecting rhe sin you cling ro, 1 38;
 INDEX
look ar sin from rhe devil's poinr powers of rhe soul, 242; firsr
of view, 1 39; a decisive barrie sign of regeneration of a soul,
wirh, 1 60; breaking rhe bonds 253; source of passions in rhe
of rhe inspirers of sin, 1 6 1 - 1 65, soul (menral and desirous parr) ,
1 68, 1 88; know your sins, 1 70; 283-284; resurrection of rhe
when rhe secret of sin is re­ soul, 323; enslaving rhe soul of
vealed, 200; anacks of, 283; a child, 337, 340-34 1 , 344-345
mosr salvific way of expelling Spirit (of man), 28 1 -282; qualities
sin, 294; neglect, one of rhe of rhe spirit, 60; ways of awak­
grearesr sins, 336 ening, 1 09- 1 1 1 ; anacks on rhe
Sinner, 1 0 1 , 1 4 1 - 1 42; condition of, Spirit, 284-285
94- 9 5 ; whar he is troubled Spirits, invisible kingdom of, 99
abour, 96-97; rhe life of, 97; Spiritual bonds: composition of,
inner mood and condition of, 1 1 1 ; of self-indulgence, 1 1 2-
99- 1 00; awakening of, 1 02- 1 1 3; of rhe world, 1 1 4
1 03; scare of one who has fallen Spiritual life, 1 87, 1 94, 2 1 0, 224;
repeatedly, 1 24; returning ro condition for, 225; acriviry of,
God, 1 70 233
Sirach, 1 98 , 232 Spiritual Farher, 2 1 6, 276, 278. See
Sleep, 49, 263, 275 Guide, Spiritual
Soberness: of rhe senses, 223; of Stillness, 32 1 -322; fruir of, 325
hearr, 225, 260, 29 1 ; rhe science Submission: ro a farher, 305
of, 3 1 0; rhe mosr imporranr Suffering: inevitable, 209
labor, 3 1 5 Supplication, Prayerful, 276
Solitude, 1 57, 263 Symbol of Fairh, 1 42, 227, 23 1
Sons: see Children
Sorrow: conrririon-producing feel­ Tears, 2 1 7, 306-307
ing, 1 39; of spirir vs. ordinary Temprarion, 299; in rhe face of, 33-
disappoinrmenr, 1 50- 1 5 1 ; puri­ 34
fication rhrough, 306-309 Ten Commandments , 1 7 1
Soul, 260; in relation ro memory Thoughts: whar ro d o when assailed
and imagination, 53; prepara­ by rempring rhoughrs, 1 64-
tion for a good ani rude, 56; dis­ 1 6 5 ; blasphemous rhoughrs,
posicion in barrie, 1 6 1 ; powers 286; rhe chiefform in which rhe
of, 202, 2 1 8, 222-223; rhree ac­ enemy appears in us, 287- 288;
tivities of rhe soul and body, anemion of rhe ascetic direcred
225; exercises applicable ro rhe ar, 289; war wirh ind ividual
powers of rhe soul, 24 1 ; three rhoughr, 29 8-302
 INDEX

Tongue: guarding of the, 243 28 1 , 289; relation to inner life,

Trinity, 200; dwells in man, 1 9 1 226; rules of, 289, 297; result of,
Trusting i n oneself, 34, 2 1 4 302; mental warfare, 302-303,
309
Unacquisitiveness, 284 Wealth, 326, 328, 333, 335, 343-
Unbelief, 299 344, 349, 35 1
Unfairness, 343 Will of God, 3 1 3
Unity with God, 1 9 1 Will, 202, 204, 226, 260, 2 8 1 ;
Upbringing (Christian) , 326-328, training the will in a child to­
330, 338, 349, 35 1 ; for the bap­ ward the good, 58-59; weak­
tized child, 40; the aim of, 4 1 - ened by the first passions, 88;
42; of chief importance i n the breaking of the will to turn to
beginning, 47; the chiefaim, 65; God, 92; empti ness of, 9 6 ;
why it isn't kept, 8 1 -82; indica­ arousing energy i n a n enfee­
tions of deviations from, 82; bled will, 1 40- 1 4 1 ; unification
how to correct deviation from, with grace, 1 54; redirecting the
83-84; the fruit of a good up­ will, 1 66- 1 67; gathering of,
bringing, 84-88 223; curative exercises for, 242;
for developing the will, 250-
Vainglory, 296, 34 1 25 1
Vaniry: world of, 97 Wisdom, 1 98 , 200, 333, 335, 342,
Vices: teaching basis of vices to chil­ 345 ; how acquired, 296
dren, 34 1 , 343 Word of God: 24 1 , 247, 249; how
Vigilance, 263; of the will, 223, 225, it replaces all methods for real­
260 ization, 1 1 9- 1 23; grace work­
Vigils, 264 ing through the Word of God,
Virginity, 263-264 1 44
Virrue(s), 206, 342-343; when the Works (good): see Deeds (good)
secret of virtue is revealed, 200; World, 1 1 1 , 288; second bond of
and light, 205; only true path to the spirit and how to be released
virtue, 209; impressing upon from, 1 1 4- 1 1 7; leaving of, 264-
the will, 250; how to learn, 252; 268; definition of, 265-266; un­
instilling virtue in our children, righteous movements aided by
336 the world, 285-286
Vision (of the other world), 226, World, spiritual, 227, 229, 236
23 1 , 234-236; of God, 3 1 3 Worship, 1 23
Wrath: self-directed, 233; self-di­
Warfare (inner or spiritual) , 2 20, rected to cut off pleasure, 284
 INDEX

Yearning for God: is rhe goal, 3 1 3- a good upbringing, 328; need of

3 1 5. See Longing insrrucrors, 350
Yourh, 342; rurbulenr period of, 68;
tendencies characteristic of, 7 1 ; Zeal, 2 1 0, 260, 3 1 6-3 1 7; rhe ardor
rhirsr for impressions, 7 1 -72; an of, 27; visible wirness of Chris­
inclination coward conracr wirh tian life, 28; penerrares our
ochers, 74; how ro preserve pu­ whole being, 28; muse be · fer­
ri ry and innocence of childhood venr, 28; resulr of rhe fervour of,
or vow of Christian life, 73, 79; 29; wishes ro do good in all full­
rhe pinnacle of danger, conracr ness and puriry, 29; persecutes
wirh rhe ocher sex, 75; how ro sin, 29; rhe fire of, 30; gives rhe
avoid being wounded by the op­ power ro undertake labors, 30;
posite sex, 76; guarding against wirhour zeal one is a poor Chris­
remptarions of yourh, 77; rhe tian, 30; how zeal is produced,
danger of exalting ratio nal 3 1 -32; is rhe grace of rhe Lord,
knowledge or one's own under­ 32; kindling of, 92; rwo aspects
standing, 7 8 ; rhe danger of of zeal born in rhe soul, 208;
worldly oudook, 79; quenching preserving zeal, 221 -222, 224-
rhe life of grace in youth, 80-8 1 ; 225, 23 1 -232, 235-238, 276;
char which belongs ro one who method for kindling and pre­
has preserved himself, 86; few serving zeal summarized, 237;
saved from bad youth, 88; wirh exercises ro kindle zeal, 24 1 -242
 . \

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