As I progress in my spiritual life – or at
least attempt to progress, encumbered as I am by my brokenness, attempting to
humble myself before the living God – I thought it would be good to include
writings on this blog that help me as I continue my journey.
This blog was,
after all, originally entitled “Blue Jean Theosis” for a reason: to include a
myriad of writings that would help us progress in the spiritual life, while
living in the modern world that we live in.
The first
piece of writing I’ve selected to help do this is one written by Elder Joseph
of Vatopaidi, who was a spiritual child of the relatively popular (at least
among Orthodox) spiritual Elder known as Joseph the Hesychast. (Joseph the Hesychast helped to reinvigorate
Mount Athos in a time when it had fallen into a certain state of disarray, for
those of you unfamiliar with the Elder.)
If you are
starting on the path of hesychasm, and are concerned about your ability to do
so while living in this busy, hectic (sometimes almost frantic) world of ours,
I hope you will find some aid in this article.
It is particularly interesting for anyone who is trying to use the Jesus
Prayer in order to enter into a state of noetic prayer.
Enjoy the
following material, but also let it speak to your heart, and let it lead you to
the One – the Personal Absolute – who made you for Himself, fashioning you in
His Image and Likeness.
Prayer of the Heart for the Faithful
Living in the World
By Elder Joseph of Vatopaidi
The question is always being asked, "Is it possible for
those living in the world to occupy themselves with noetic [1] prayer?" To
those who ask we answer quite affirmatively, "Yes." In order to make
this exhortation of ours comprehensible to those interested, but at the same
time to make aware those who are unaware, we will briefly explain this, so that
no one will be placed in a quandary by the various interpretations and
definitions of noetic prayer that exist.
Generally speaking, prayer is the sole obligatory and
indispensable occupation and virtue for all rational beings, both sentient and
thinking, human and angelic. For this reason we are enjoined to the unceasing
practice of the prayer [2].
Prayer is not divided dogmatically into types and methods
but, according to our Fathers, every type and method of prayer is beneficial,
as long as it is not of diabolic delusion and influence. The goal of this
all-virtuous work is to turn and keep the mind of man on God. For this purpose
our Fathers devised easier methods and simplified the prayer, so that the mind
might more easily and more firmly turn to and remain in God. With the rest of
the virtues other parts of man's body come into play and senses intervene,
whereas in blessed prayer the mind alone is fully active; thus much effort is
needed to incite the mind and to bridle it, in order that the prayer may become
fruitful and acceptable. Our most holy Fathers, who loved God in the fullest,
had as their chief study uniting with God and remaining continuously in Him;
thus they turned all of their efforts to prayer as the most efficient means to
this end.
There are other forms of prayer which are known and common
to almost all Christians which we will not speak about now; rather we will
limit ourselves to that which is called "noetic prayer", which we are
always being asked about. It is a subject that engages the multitude of the
faithful since next to nothing is known regarding it, and it is often
misconstrued and described rather fantastically. The precise way of putting it
into practice as well as the results of this deifying virtue, which leads from
purification to sanctification, we will leave for the Fathers to tell. We
paupers will only mention those things which are sufficient to clarify the
matter and to convince our brethren living in the world that they need to
occupy themselves with the prayer.
The Fathers call it noetic because it is done with the mind,
the "nous", but they also call it "sober watchfulness" [3]
which means nearly the same thing. Our Fathers describe the mind as a free and
inquiring being which does not tolerate confinement and is not persuaded by
that which it can't conceive on its own. Primarily for this reason they
selected just a few words in a single, simple prayer, "Lord Jesus Christ,
Son of God, have mercy on me", so that the mind would not require a great
effort in order to hold on to a long, protracted prayer. Secondly, they turned
the mind within, to the center of our reason, where it resides motionless with
the meaning of the divine invocation of the most sweet Name of our Lord Jesus,
in order to experience as soon as possible the divine consolation. It is
impossible, according to the Fathers, for our all-good Master, being thus
called upon continuously, not to hear us, He Who desires so much the salvation
of men.
Just as a natural virtue that is aspired to can only be
achieved by the conducive means, so also this holy work requires some nearly
indispensable rudiments: a degree of quiet; freedom from cares; avoidance of
learning about and spreading the "news" of things going on, the
"giving and taking" as the Fathers put it; self discipline in all
things; and an overall silence which stems from these things. Moreover, I don't
think this persistence and habit will be unattainable for devout people who
take an interest in this holy activity. The good habit of a regular prayer
time, morning and evening, always about the same time, would be a good
beginning.
With surety we have emphasized perseverance as the most
indispensable element in prayer. Rightly it is stressed by St. Paul,
"Continue steadfastly in prayer."(Col. 4:2) In contrast to the rest
of the virtues, prayer requires effort throughout our entire lifetime, and for
this reason I repeat to those who are making the attempt not to feel encumbered,
nor to consider the need for endurance as a failure in this sober-minded work.
In the beginning it is necessary to say the prayer in a
whisper, or even louder when confronted by duress and inner resistance. When
this good habit is achieved to the point that the prayer may be sustained and
said with ease, then we can turn inwardly with complete outer silence. In the
first part of the little book (Way of the Pilgrim) a good example is given of
the initiation into the prayer. Sound persistence and effort, always with the
same words of the prayer not being frequently altered, will give birth to a
good habit. This will bring control of the mind, at which time the presence of
Grace will be manifested.
Just as every virtue has a corresponding result, so also
prayer has as a result the purification of the mind and enlightenment. It
arrives at the highest and perfect good, union with God; that is to say, actual
divinization (theosis). However, the Fathers also have this to say: that it
lies with man to seek and strive to enter the way which leads to the city; and
if by chance he doesn't arrive at the endpoint, not having kept pace for
whatever reason, God will number him with those who finished. To make myself
more clear, especially on the subject of prayer, I will explain how all of us
Christians must strive in prayer, particularly in that which is called
monological [4] or noetic prayer. If one arrives at such prayer he will find
much profit.
By the presence of the Jesus Prayer man is not given over to
temptation which he is expecting, because its presence is sober watchfulness
and its essence is prayer; therefore "the one who watches and prays does
not enter into temptation." (cf. Matt. 26:41) Further, he is not given
over to darkness of mind so as to become irrational and err in his judgments
and decisions. He does not fall into indolence and
negligence, which are
the basis of many evils. Moreover, he is not overcome by passions and
indulgences where he is weak, and particularly when the causes of sin are near
at hand. On the contrary his zeal and devotion increase. He becomes eager for
good works. He becomes meek and forgiving. He grows from day to day in his
faith and love for Christ and this inflames him towards all the virtues. We
have many examples in our own day of people, and particularly of young people,
who with the good habit of doing the prayer have been saved from frightful
dangers, from falls into great evils, or from symptoms leading toward spiritual
death.
Consequently, the prayer is a duty for each one of the
faithful, of every age, nationality, and status; without regard to place, time
or manner. With the prayer divine Grace becomes active and provides solutions
to problems and trials which trouble the faithful, so that, according to the
Scriptures, "Everyone that calls on the Lord shall be saved." (Acts
2:21)
There is no danger of delusion, as is bandied about by a few
unknowledgeable people, as long as the prayer is said in a simple and humble
manner. It is of the utmost importance that when the prayer is being said no
image at all be portrayed in the mind; neither of our Lord Christ in any form
whatever, nor of the Lady Theotokos, nor of any other person or depiction. By
means of the image the mind is scattered. Likewise, by means of images the
entrance for thoughts and delusions is created. The mind should remain in the
meaning of the words, and with much humility the person should await divine
mercy. The chance imaginations, lights, or movements, as well as noises and
disturbances are unacceptable as diabolic machinations towards obstruction and
deception. The manner in which Grace is manifested to initiates is by spiritual
joy, by quiet and joy-producing tears, or by a peaceful and awe-inspiring fear
due to the remembrance of sins, thus leading to an increase of mourning and
lamentation.
Gradually Grace becomes the sense of the love of Christ, at
which time the roving about of the mind ceases completely and the heart becomes
so warmed in the love of Christ that it thinks it can bear no more. Still at
other times one thinks and desires to remain forever exactly as one finds
oneself, not seeking to see or hear anything else. All of these things, as well
as various other forms of aid and comfort, are found in the initial stages by
as many as try to say and maintain the prayer, in as much as it depends on them
and is possible. Up to this stage, which is so simple, I think that every soul
that is baptized and lives in an Orthodox manner should be able to put this
into practice and to stand in this spiritual delight and joy, having at the
same time the divine protection and help in all its actions and activities.
I repeat once again my exhortation to all who love God and
their salvation not to put off trying this good labor and practice for the sake
of the Grace and mercy which it holds out to as many as will strive a bit at
this work. I say this to them for courage, that they don't hesitate or become
fainthearted due to the bit of resistance or weariness which they will
encounter. Contemporary elders that we have known had many disciples living in
the world, men and women, married and single, who not only arrived at the
beginning state but rose to higher levels through the Grace and compassion of
our Christ. "It is a trifle in the eyes of the Lord to make a poor man
rich." (Sir. 11:23) I think that in today's chaos of such turmoil, denial
and unbelief there exists no simpler and easier spiritual practice that is
feasible for almost all people, with such a multitude of benefit and
opportunity for success, than this small prayer.
Whenever one is seated, moving about, or working, and if
need be even in bed, and generally wherever and however one finds oneself, one
can say this little prayer which contains within itself faith, confession,
invocation and hope. With such little labor and insignificant effort the
universal command to "pray without ceasing" (1 Thes. 5:17) is
fulfilled to perfection. To whatever word of our Fathers one might turn, or
even in their wonderful lives, he will encounter hardly any other virtue given
so much praise or applied with such zeal and persistence, so that it alone
constitutes the most powerful means of our success in Christ. It is not our
intention to sing the praises of this queen of virtues, or to describe it,
because whatever we might say would instead rather diminish it. Our aim is to
exhort and encourage every believer in the working of the prayer. Afterwards,
each person will learn from his own experience what we have said so poorly.
Press forward you who are doubtful, you who are despondent,
you who are distressed, you who are in ignorance, you of little faith, and you
who are suffering trials of various kinds; forward to consolation and to the
solution to your problems. Our sweet Jesus Christ, our Life, has proclaimed to
us that "without Me you can do nothing." (Jn. 15:5) Thus behold that,
calling upon Him continuously, we are never alone; and consequently "we
can and will do all things through Him." (cf Phil. 4:13) Behold the
correct meaning and application of the significant saying of the Scripture,
"Call upon Me in your day of trouble and I will deliver you, and you shall
glorify Me." (Ps. 49(50):15) Let us call upon His all-holy Name not only
"in the day of trouble" but continuously; so that our minds may be
enlightened, that we might not enter into temptation. If anyone desires to step
even higher where all-holy Grace will draw him, he will pass through this
beginning point, and will be "spoken to" [5] regarding Him, when he
arrives there.
As an epilogue to that which has been written we repeat our
exhortation, or rather our encouragement, to all the faithful that it is
possible and it is vital that they occupy themselves with the prayer,
"Lord Jesus Christ, have mercy on me", the so-called "noetic
prayer", with a sure faith that they will benefit greatly regardless of
what level they may reach. The remembrance of death and a humble attitude,
together with the other helpful things that we have mentioned, guarantee
success through the grace of Christ, the invocation of Whom will be the aim of
this virtuous occupation. Amen.
Endnotes
As several
of the Greek words used in this text do not have direct English equivalents, it
was decided to add a small glossary at the end to help the reader understand
with more preciseness the meaning of text.
noetic: of
the "nous", the intellect. The intellect in this case is not simply
the reasoning faculty of man, but the faculty of the heart that is able to
comprehend natural and spiritual realities through direct experience. It is the
faculty by which one may know God through prayer. Thus noetic prayer is also
often called the "prayer of the heart."
"the
prayer": When used with the article "the", as opposed to a
general type of prayer, it refers to the Jesus Prayer, "Lord Jesus Christ,
have mercy on me." The Jesus Prayer is rooted in the early monastic
tradition of the Church, with the words having been drawn from the New
Testament.
sober
watchfulness (Gr., nipsis): often translated as both "sobriety"
and "watchfulness" it in fact incorporates both. It is a non-morbid
seriousness in which the "nous", the intellect, maintains an
alertness and awareness of its immediate state.
monological:
In this instance it refers to the fact that when the prayer is being said by
the person, on the humanly observable level it appears as if only the one
praying is speaking; doing a monologue, that is. The activity of God usually
remains imperceptible, especially for those in the beginning stages.
"spoken
to": refers to the numerous biblical instances of God speaking to the
hearts and minds of His righteous ones, communicating Himself directly to those
who were pure of heart and seeking Him through prayer.
