It is Foolish to Pay Attention to Night Dreams

St. Ignatius (Brianchaninov). "On prelest". About Night Dreams.

St. Ignatius (Brianchaninov)

Demons use dreams to disturb and injure human souls. Likewise, inexperienced monks, by paying attention to their dreams, harm themselves. It is therefore essential here to determine the exact significance of dreams in a person whose nature has not yet been renewed by the Holy Spirit.

During sleep, the state of a sleeping person is so designed by God that the whole man is in complete repose. This repose is so complete that a person loses consciousness of his existence and is in a state of oblivion or self-forgetfulness. During sleep, all voluntary activities and labour governed by the will and reason stop. Only that activity continues that is essential for existence and cannot be relinquished. In the body, the blood continues its circulation, the stomach digest food, the lungs maintain respiration, the skin perspires. In the soul, thoughts, fantasies, and sensations continue to be produced, only without dependence on the will and reason, but by the action of our unconscious nature.

A dream consists of such fantasies accompanied by their peculiar thoughts and sensations. It often seems strange, as if it bore no relations to the person's voluntary and purposeful thoughts and imaginings, but appears spontaneously and whimsically in accordance with a law and demand of nature. Sometimes a dream bears an incoherent impression of voluntary thoughts and fancies, while sometime is a result of a particularly moral state of mind. Thus, a dream in itself cannot and should not have any significance. The desire of certain people to see in the ravings of the dreams a prediction of their future or the future of others or some other meaning is ludicrous and quite illogical. How can that be which has no cause for its existence?

The Third Kind of Prayer Requires Seclusion with Setting aside the Cares

Letters of Valaam elder schema-hegumen John (Alexeev). Letter 233.

Schema-hegumen John (Alexeev)

9.9.1956

Christ is in our midst.

Most God-loving Elena,

I received your letter and will answer it briefly. I can hardly read your illegible handwriting, it is impossible to decipher it at once.

You are writing, ‘I got into the maelstrom of daily routine and cannot set myself up for the prayer’. It is good to speak in person about prayer, but I am going to write briefly with my own words. The prayer has three names, i.e. oral, noetic and noetic-cordial. The oral prayer is spoken by the tongue aloud, when you are alone; and in silence, when you are in the company of the others. The noetic prayer is said by the mind only. The noetic-cordial prayer is the unity of the mind and the heart; do not strive to it, it is unsuitable to your lifestyle. This kind of prayer needs seclusion, it cannot exist without seclusion and the seclusion also cannot exist without the prayer. It is the seclusion in the full sense of the word that I am talking about, the seclusion with setting aside the cares[1] of this swift-passing temporary life. You have an active life, and, as you have said to me, your attentiveness is in your chest, so be satisfied with that. Do not strive to the high stages, everything is good in its time and in its place. If you enclose you mind in the words of the prayer, then, according to St. John of the Ladder, it is the second stage of the prayer (Step 28, chapter 19).

The Monk, who did not Repudiate a Vision, Became Possessed

“The Great Watch”. From the private diary of Hieroschemamonk Jerome.

Father Ephrem in spiritual delusion

Fr. Ephrem, a native of Don, came to our monastery being already a mature man, and since he in the world had his own ship and was familiar with seamanship, the monastery ship was entrusted to him, where he worked hard for several years. He was an attentive monk who had accepted the image of repentance, he prayed diligently to God for the abandonment of his sins in the world. In this mood of spirit, he accepted imperceptibly a temptation from the enemy to find out, whether God had forgiven him for his sins or not. As a result, he became keen to see any sign of his absolution, but did not feel the need to first consult his spiritual father on this important matter. Having received such a proud and presumptuous compulsion from the enemy, he began to pray hard for it, while the enemy prepared him for acceptance of the delusion by tricking him with such manner.

Other People’s Sins were Revealed to Abba Eulogios

St Ignatius (Brianchaninov). "Paterikon".

A presbyter (hieromonk) Abba Eulogios, while celebrating the Holy Liturgy, was overwhelmed by the Divine Grace so much, that he could see the spiritual condition of anyone who came to him. Often he forbade to some monks who drew near to take the Holy Communion, saying, ‘How dare you draw near the Holy Communion, having unclean thoughts? This night you enjoyed unclean lustful thoughts, thinking, that both an unclean sinner and a pure man can draw near the Grace of Christ’. He also rebuked other people of different sins. ‘Do not take the Holy Communion for a short time,’ he used to say to them, ‘and repent sincerely to have your sins be pardoned and you became worthy of the Communion with God. The man who does not repudiate any communion with sinful thoughts cannot draw near to the Holy Mysteries of God.’

The communion with sinful thoughts means agreeing and enjoying them by one’s own will, but not the involuntary submission to their flood: the second cannot be avoided, but anyone can withstand them.

https://oprelesti.ru/index.php/concealment-of-sins-in-confession/1011-other-people-s-sins-were-revealed-to-abba-eulogios

Letter to a Person who has Strayed into the Nets of the Enemy’s Deception

St Macarius of Optina Letters. Letters to laity. Letter 445

St. Macarius of Optina

Highly esteemed in the Lord N.N.,

I have received your letter, which was sent in March of this year, and I am astonished, indeed, that not knowing me at all you should choose to describe to me your strange experiences, and ask my advice about all your doubts. I, knowing myself being both physically and spiritually weak, should prefer to refuse to talk about things so difficult and high for me. I was going to refuse to answer your questions; but considering your faith with which you seek advice and feeling sorry about your condition in the past and in the present, which you described, I dared to write you (after having taken counsel with our fathers since God is known to have placed the right word of guidance even in the mouth of dumb beasts). I will try to give you some relevant passages of the teaching of the Holy Fathers, and will try to represent actions of the enemy’s deception in order to warn you not to follow it although it may falsely look like the truth. 

By the way, you yourself once had mentioned your suspicions of having strayed into the enemy’s nets. In the light of knowledge of the Holy Fathers you would see that more clear and embrace this truth, then, leaving the lies, follow cautiously the doctrine of the Holy Fathers. Here are some passages I have prepared for you.

The spiritual deception, according to Gregory of Sinai (Philokalia, part 132; in the Russian Philokalia Vol.5, P.233) has two reasons from the men’s side: pride and sinful life, for this reasons a man is made a laughing stock for spiritual enemies. God permits this temptation in order that man should come to his senses, do penance and change his ways if he wants.

False Vision of the Mandylion

Lives of Athonite ascetics. Elder Fr. Nicodemus, a Greek († 1867).

Once his cell was covered with snow so that he could not leave it. To such a misfortune, he run out of his supply of dried bread, and he was left without food for a long time, so he became extremely exhausted because of hunger. At that time, a demon appeared to him in the glow of light, sitting on the throne, in the form of the Holy Trinity and said: ‘I am the holy trinity, bow to me, receive grace and eat!’ At this time the elder was shown tables with various food, the smell of which greatly wounded the smell of the starving man. The elder fell down and begged God not to let him be mocked by the enemy. He was praying in such a way for a long time, and God took pity on the elder and chased away the demon. It was only then that the elder stood up when the smell of food disappeared.

By instructing the disciple Nilus about noetic prayer, the Elder taught him: as much as it is possible work on it relentlessly and not believe any vision or dream; even if Christ himself came, do not believe and say: ‘I do not want to see Christ in this life here and now, but I pray to see him in the future life, With sadness, his disciple was telling us: ‘There is no such elder left nowadays. Not long ago, after his death, I was preparing for the Holy Communion and I was saying my prayers with my eyes closed. Suddenly I had this fantasy that I have been a hardworking monk for so long and I didn't see any vision! And then, at one moment, the ‘Mandylion’ appeared before the eyes. Opened eyes and saw the same; before me in the great light there was the icon of the Savior. According to the instructions of the elder, I realized that it was from the devil, closed my eyes and continued to pray, and the demon disappeared!

https://oprelesti.ru/index.php/kinds-of-spiritual-delusion/134-false-visions/998-false-vision-of-the-mandylion

A Man who Neglects to Reveal his Thoughts will not Gain Any Benefits

Apophthegmata Patrum translated by St Theophan the Recluse.

40. The same Elder both in order to prove the virtues of the law and to teach us told us this story: two brothers who lived in Lavra in separate cells used to visit each other. Once one of them said to his brother, ‘I would like to visit Abba Zenon to reveal him a thought of mine.’ The latter answered, ‘So would I.’ Therefore, they went together. Each of them confided their thoughts to Abba privately. The first one prostrated before Abba with begging him with tears and Abba told him, ‘Go, do not neglect, do not judge, and do not omit your prayer.’ Then that brother came back to his cell, spiritually healed. The latter, however, did not beg Abba with pain but said only, ‘Pray for me.’ After a certain time two monks got together and one asked another, ‘Did you reveal your thought to Abba you wanted?’ He said, ‘I did.’ The brother asked again, ‘Did you get any benefit revealing it?’ He said again, ‘I did; God has healed me by the prayers of the Elder.’ The latter said, ‘I did reveal my thought; however, I did not get any relief.’ Then the healed one said, ‘How did you ask the Elder?’ The brother told that he asked to pray for him, as he has such and such thoughts. The healed brother answered, ‘I poured my tears on his feet and begged him to pray for me, when revealing him my thoughts, and God healed me by his prayers.’ Therefore, concluded the Elder his story, a brother, who is asking an Abba about his thoughts, has to beg him with all his might and pain, as if he were asking God himself, and he will get help then; the one, however, who reveals neglectfully or even tempting his Abba, not only will get no help whatsoever, but will be condemned.

https://oprelesti.ru/index.php/concealment-of-sins-in-confession/997-a-man-who-neglects-to-reveal-his-thoughts-will-not-gain-any-benefits

The Good of our Fallen Nature is Mixed with Evil

St. Ignatius (Brianchaninov). "On Prelest". On Guarding Oneself from the Good That Belongs to Fallen Human Nature.

St. Ignatius (Brianchaninov)

Has some good thought come to you? Stop: whatever you do, do not rush to implement it or carry it out overhastily, without thinking. Have you felt some good impulse or inclination in your heart? Stop; do not dare to be drawn by it. Check it with the Gospel. See whether your good thought and your heart's good impulse tally with the Lord's holy teaching. You will soon see that there is no agreement whatever between the good of the Gospel and the good of fallen human nature.

The good of our fallen nature is mixed with evil, and therefore this good has itself became evil, just as delicious and wholesome food becomes poison when it is mixed with poison. Guard yourself from doing the good of fallen nature. By doing this good, you develop your own fall, you develop within you self-opinion and pride, and you will attain the closest conformity with demons. On the other hand, by doing the good of the Gospel as a true and faithful disciple of the God-Man, you will become like the God-Man. “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (Joh. 12:25).

“Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.” (Mk 8:34-35)

The Lord orders the complete renunciation of fallen nature, and hatred for its motives and impulses, not only for those which are clearly evil, bur for all without exception, even the apparently good. It is a great disaster to follow the righteousness of fallen nature. This implies and involves rejection of the Gospel, rejection of the Redeemer, rejection of salvation. “If any man come to me, and hate not…. yea, and his own life also, he cannot be my disciple” (Luk.24:26), said the Lord.

About Jesus Prayer and Heavenly Guest

Valaam Elder Schema-Hegumen John (Alexeev)

Schema-hegumen John (Alexeev)

4.1956

New Valamo

Letter 158

Honorable in Christ…

I received your letter and you wrote to me that you are getting the habit of Jesus Prayer. I was very scared once, as there was warmth in my heart but not from the blood, a very special one, I cannot explain. This warmth went along all my body and tears steamed; all people became so good, I would prostrate in front of any of them. After that, I became weak, could not stand on my feet and lay down on my bed. I was getting up and walking although but the tears and the warmth in my heart lasted all day. Do not be scared and do not have high thoughts about your condition, do not tell the others about it, for they will not understand, thinking that you are in spiritual deception. St Ignatius Briachaninov called your condition ‘Heavenly guest’. Try to have attentiveness in yourself, for the attentiveness is the soul of the prayer. Do not condemn anyone, do not have neither enmity nor wiliness, nor vainglory, and, which is most important, nor arrogance; otherwise, this heavenly guest will not visit you.

You are also writing me that ‘sometimes the prayer is ceasing’. It cannot be otherwise. Only God is unchangeable and the Angels glorify Him always. St. Makarios the Great said according to his spiritual experience that ‘the change can happen to anyone like it happens in the air’. St. Mark also witnesses this in his writings. St. Isaac the Syrian says in his Word 46 and in the other places in details and at large.

It is no coincidence that the Holy Fathers said that everyone might have variable states; they said that out of their own spiritual experience. Do not fall into despondency[1] but continue to work hard on your prayer, because without prayer your life will be filled with much sighing. Our Lord, too, gave us an example to always pray and not give up  (Lk.18:2)

Should something else happen, write to me.

Elder of Valamo monastery

[1] Archimandrite Lazarus Moore: ‘More exactly, ‘accidie’. It means ‘languor’, ‘torpor’, ‘tedium’, ‘spiritual gloom’, ‘low spirits’, ‘indifference to the work of salvation’, ‘distaste for spiritual things’, ‘spiritual sloth’. (a footnote to the chapter ‘On despondency’ The Ladder of Divine Ascent St. John Climacus Translated by Archimandrite Lazarus Moore, Harper & Brothers, 1959)

https://oprelesti.ru/index.php/what-is-spiritual-delusion/988-about-jesus-prayer-and-heavenly-guest

False Visions of Haji-Georgis, the Elder

Lives of Athonite ascetics. Elder Haji-Georgis, a Greek († 1886).

One day Haji-Georgis, upon temptation of demons, has left his elder, the demons began to please him and in the form of angels were going up to the sky and descended; at which Haji-Georgis has noticed in actions of some haste. They forced him to worship them and promised to give him the grace of the Holy Spirit; but when Haji-Georgis called his elder’s prayers, all this disappeared. 

On another occasion, while Haji-Georgis still lived at his elder’s, a demon appeared to him as a young man with a mule, who began to invite him to his home, promising that he and his comrades would make him their elder and he would live well with them; But Haji-Georgis understood the devil’s illusion, and then he saw the demon and the mule going up in the air and disappearing.

https://oprelesti.ru/index.php/kinds-of-spiritual-delusion/134-false-visions/986-false-visions-of-haji-georgis-the-elder

Who Truly Repents, Is Never Affected by Spiritual Delusion

Hieroschemamonk Sergius (Vesnin). “Letters of an Athonite”.

Hieroschemamonk Sergius (Vesnin)

Only self-willed people are affected by spiritual delusion

That is what Mr.D writes:

3) No one dares, moved either by love or charity, to break into solitude of Athonite hermits, who, as it is to believe, sometimes end up their long repentance with insanity (p.162)

A truly educated and kind person, it seems, fears the very thought of such a mistreat of repentants leave alone the printed word of this kind. Were there any examples in our Church history, in the books of our Holy Fathers, to our knowledge any hermits of far deserts, absorbed in contemplatives lives of their own, having reached purity and chastity, overcoming their own mortal nature, considering all devil’s tricks and fears of the deserts nothing more than a childish game – were there any among those ascetics who ended up their lives in the desert as insane ones?

Can our God be so strict and unfair to crown with folly and insanity (*) any true repentance, labour and seeds of self-denial committed because of love to Him? Should somebody agree with Mr. D.’s wrong position just tell me – we will discuss this in details, considering history, to give the opinion of Mr. D its true value.

St Antony truly said, “A time is coming when men will go mad, and when they see someone who is not mad, they will attack him, saying, 'You are mad; you are not like us.”

How true are these words of this great beacon to the universe regarding modern enlightened people and monks! The former consider the latter louts for they are not competent in politics or other subjects of the distracted great world.

Cruel Death Because of Secret Sin

Elder Mikhail (Pitkevitch) (1877-1962)

Hieroschemamonk Mikhail (Pitkevich). "Conversations with S.N.Bolshakov. Second Conversation"

I heard most incredible stories about some people who were repenting their sins. Therefore, I am fully confident that love and compassion can convert the worst sinner into a very pious person; that a human wreck in extreme condition, even at the edge of suicide can be converted into a good man or woman, or even become a saint. Unbelievable but true – there is a multitude of people who are spending their lives in the gloomy shade of a secret sin or crime without having enough courage to confess them to a fellow-man as they do not want to lose his respect. I was called once to hear the confession of a dying monk who was greatly venerated by everyone for his spotless life. His agony was long and painful. He experienced a great fear. Of course, I understood the situation at once. The passing away monk was concealing a sin, unrevealed at the confession. I asked him straightforward, what it was. He committed it thirty years ago but never could confess until he lay on his deathbed. He rested in peace.

https://oprelesti.ru/index.php/concealment-of-sins-in-confession/975-cruel-death-because-of-secret-sin

About the Importance of a Pure Confession

New Patericon of Mt Athos. Vol. 2. Stories about asceticism

About elder Isichios of Grigoriou Monastery

A bishop from Romania asked Elder Isichios to say a word to him. ‘Teach your herd to make good confession,’ the elder replied. ‘Let them all confess, without hiding anything. Confession is a great sacrament, as is the Holy Communion. I knew some old fathers in our monastery, who made pure confessions and foresaw their deaths.’

https://oprelesti.ru/index.php/concealment-of-sins-in-confession/974-about-the-importance-of-a-pure-confession

On Reading Spiritual Books

St. Ignatius (Brianchaninov). "On Prelest". About Discretion in Reading the Patristic Books on the Monastic Life

St. Ignatius (Brianchaninov)

The books of the Holy Fathers on the monastic life must be read with great caution. It has been noticed that a novice can never adapt books to his condition, but is always drawn by the tendency of the book. If a book gives counsels on silence and shows the abundance of spiritual fruits that are gathered in profound silence, the beginner invariably has the strongest desire to go off into solitude, to an uninhabited desert. If a book speaks of unconditional obedience under the direction of a spirit-bearing father, the beginner will inevitably develop a desire for the strictest life in complete submission to an elder.

God has not given to our time either of these two ways of life. But the books of the Holy Fathers describing these states can influence a beginner so strongly that out of inexperience and ignorance he can easily decide to leave the place where he is living and where he has every convenience to work out his salvation and make spiritual progress by putting into practice the evangelical commandments, for an impossible dream of a perfect life pictured vividly and attractively in his imagination.

St John Climacus says in his chapter about silence: “In the reflectory of a good brotherhood there is always some dog watching to snatch from the table a piece of bread, that is, a soul; and taking it in its mouth, it then runs off and devours it in a lonely spot” (Sermon 27).

The beginning of Prelest is Slothfulness with Regard to the Prayer and the Divine Services

St Isaac of Syria, The Ascetical Homilies, Homily 2.

The beginning of mind derangement (when it becomes visible in the soul) is to be seen, first of all, in slothfulness with regard to the Divine services and prayer. For except the soul first fall away from these, she cannot be led in the way of error; but as soon as she is deprived of God’s help, she easily falls into the hands of her adversaries. And again, whenever the soul becomes heedless of the labours of virtue, she is inevitably drawn to what is opposed to them. A transition, from whichever side it occurs, is the beginning of what belongs to the opposite party. Practice the work of virtue in your soul and do not concern yourself with futile matters. Always lay bare your weakness before God, and you will never be put to the test by aliens when you are found alone, distant from your Helper.

https://oprelesti.ru/index.php/how-to-avoid-or-get-rid-of-spiritual-delusion/962-the-beginning-of-prelest-is-slothfulness-with-regard-to-the-prayer-the-divine-services

Death Agony of a Monk Who Concealed the Sins He Committed as a Layman

Archimandrite Ephraim of Arizona (1928-2019). From the "Homily on Remembrance of Death".

Elder Ephraim of Arizona (1928-2019)

When we for the first time founded our fraternity in the New Skete, something happened to an elder of the Skete, both frightening and beneficial for all of us. Of course, the older fathers can remember that.

This elder had heart disease, therefore he should have a special sort of remembrance of the death. But, alas, the temptation overcame him and did not allow him to confess some sins related to his secular life when he was still a layman. When he felt very ill and realized that he is close to death, he send his brother, also a monk, to see me. His brother told me that the sick man was dying of impatience and was looking forward to see me. He is in need of consolation as he is being tortured by thoughts of his soul going to perish.

I was surprised, of course, that he told me that he had lost his patience, because I know that the monks are somewhat patient in temptation, in sickness and other labours. We went to his cell.

When I saw this elder I realize that it was not the problem of him being impatient. His bed was surrounded by demons. After we were left alone with the sick man, I asked him if he could see the evil spirits. He nodded. His face was distorted with anger, he was looking on the left and right and trying to protect himself with his arms. He behaved as if he was attacked by a pack of rabid dogs struggling with all his might.

I raised my voice to distract him from the demons and asked him what the demons were telling him. ‘Alas! What they are telling me… I dare not to say that.’

Elder John on Accusation in Vainglory

Letters of Valaam elder John (Alexeev)

15.11.1954

New Valamo

Letter 118

Schema-hegumen John (Alexeev)

Honoured in Christ N.

I have received your letter, and you are rebuking me for having vainglory, saying that I write letters because of my vainglory.

I am very surprised myself why I started corresponding merely by chance with different people. Certainly, the reason is that I am a priest and a spiritual advisor. Some of my spiritual children asked me different questions, and I, in my madness, answered their questions, saying what I had in my heart; I never had an idea to publish my letters. There were some people asking me for my agreement to publish my letters and I agreed with their proposal. I said: ‘If you have found something useful, God bless you, you may collect my letters. I gave them the addresses of my correspondence.’

I cannot say that I have no vainglory. This is a sophisticated passion, mixing with every virtue, attacking even Saints, sticking even on them. However, they are so afraid of this impudent passion that consider it as spraying tar on white clothes.

This insane passion can be noticed only in case of very attentive spiritual life. If one guards one’s heart with prayer, he will see the vainglory thought attacking his heart. O insane vainglory, you like to show off your works so much! Sometimes you work even more to make people see them and praise you. The work of a vainglorious man are in vain: fasting, prostrations and other bodily works, because he is doing than for his one glory. However, Our Lord commands to do everything in secret, and rebukes the Pharisees for their vainglorious behaviour.

Beware of Spiritual Deception

St. Theophan the Recluse, "Letters".

St. Theophan the Recluse

Beware of spiritual deception! You really have to. But avoid the cornerstone spiritual deception and the others will not take place. The cornerstone spiritual deception is to think and even to feel (which is much worse) that I am something meanwhile I am nothing. I call that ‘self-value’. Do pay great attention to it, may this ‘self-value’ became your worst foe. Do not let this foe settle in, otherways, it will lead you to perish. That is an Apostolic lesson: For if a man think himself to be something, when he is nothing, he deceiveth himself (Gal 6:3).

https://oprelesti.ru/index.php/how-to-avoid-or-get-rid-of-spiritual-delusion/948-beware-of-spiritual-deception

Do not Keep the Attention in your Head During Prayer

Letters of Valaam Elder Hegumen John (Alexeev). Letter 303.

19.2.1950

Most God-loving M.N.!

Schema-hegumen John (Alexeev)

Christ is in our midst.

Sorry for my silence, for although I do not write to you, I always keep you and H. in my prayers. May God help you to lead your life in peace and agreement, as the Holy Apostle said: “Bear ye one another's burdens, and so fulfil the law of Christ.” [1] Both patience and humility are needed to live together in peace: and, as we do not have these virtues, we think that other people are to blame, not ourselves. But we should at least take care not to bear grudges against people, otherwise the prayer will not succeed.

You have mentioned Philokalia, volume 5, page 370. It seems that it is clearly explained, one must only read with attention; in other words, one can say: enclose your mind in the words of the prayer, and, if your thoughts become distracted, do not slow down, but continue praying, trying to ward the thoughts off. You know already from your own experience not to keep the attention in your head. To your knowledge, the Holy Fathers did not write by mind but by feeling; what they had experienced, the same things they wrote down in their books, and, therefore, it is only by experience that we can understand their writings. As the rope of our life is too short, we cannot get this living spiritual water directly from the deep well from which they drew. One has to use their books in this way: put into the treasury of your heart the things that you understand, omit the things we do not understand.

Here we are in the time of the Lent, congratulations on the Holy Quadragesima, may Lord help you to live it in Christian piety and to reach the Bright Resurrection of Christ.

Lord in His mercy may help you in your works, may Lord keep you.

Wishing you all that is good, your partner in prayer,

Most sinful Schema-Hegumen John

[1] Gal 6:2

https://oprelesti.ru/index.php/what-is-spiritual-delusion/924-about-attention-during-prayer

How the Elders Used to Heal Mental Derangement

St Ignatius (Brianchaninov), ‘Otechnik’ (a collection of sayings from the Holy Fathers)

One Elder told this story: ‘Our fathers used to visit the cells of novices, who had just started the life of recluses, watching if anybody went mentally deranged because of demonic attacks. Should they found somebody affected, they brought him to the church, put the chalice with the holy water and prayed for the brother who got into temptation. After that all the brethren washed their hands in the water and poured this water on the brother that fell into temptation, and the same moment he was clear of the impression made by the temptation.’

https://oprelesti.ru/index.php/how-to-avoid-or-get-rid-of-spiritual-delusion/923-how-the-elders-used-to-heal-mental-derangement

How St Vassian Delivered the Merchant from Spiritual Deception

 From the Vita of St Vassian the Blind (Balashevitch) (1745 - 1827)

One day a merchant who was not only a businessman but also took some part in ascetic exercises went to the Kiev Monastery of the Caves. The merchant was especially proud of his fetters of about sixteen kilograms, which he was wearing permanently, and used any occasion to boast of it. At his arrival to the monastery, the merchant went to the Elder Babylas [the previous name of the elder, in the lesser schema tonsure] who began to gain authority, in order to get some encouragement and take more exercise in his ascetical practice. The Elder met the merchant and smiled, asking:  ‘Is the yoke of Christ easy for you?’ ‘Oh yes, answered the merchant, I would like even more of it!’ ‘Lucky you,’ said Fr Babylas, ‘for I’m an old man and can hardly carry the yoke of Christ. Go in peace.’ Then he blessed the merchant and went to his cell. In a minute time, the merchant started running about the Lavra screaming that his fetters are as hot as fire. After a long while, a blacksmith found managed to take off the fetters. So Father Babylas delivered the pseudo-ascetic from demonic deception of exaltation and pride.

https://oprelesti.ru/index.php/how-to-avoid-or-get-rid-of-spiritual-delusion/922-how-st-vassian-delivered-the-merchant-from-spiritual-deception

Beware of Carnal Zeal

St. Ignatius (Brianchaninov). "On Prelest". About Animal and Spiritual Zeal.

St. Ignatius (Brianchaninov)

A monk must surely beware of carnal and animal zeal, which appears pious outwardly but in reality is irrational and bringing harm to the soul. Wordly people and many monks, in their ignorance and inexperience, often praise such zeal without understanding that it springs from conceit and pride. They praise this zeal as zeal for the faith, for piety, for the Church, for God. It consists in a more or less strong condemnation and criticism of one's neighbours in their moral faults, and in faults against church orders.

Deceived by a wrong conception of zeal, these impudent zealots think that by yielding themselves to it they are imitating the Holy Fathers and holy martyrs, forgetting that they, i.e. the zealots - are not saints, but sinners.

If the saints accused or convicted those who were living in sin or heresy, they did so at the command of God, as their duty, by inspiration of the Holy Spirit, not at the instigation of their passion and demons. Whoever decides of his own self-will to convict his brother or make some reprimand, clearly betrays and proves that he considers himself more prudent and virtuous than the person he blames, and that he is acting at the instigation of passion and deception and diabolic thoughts.

We need to remember the Saviour's injuction: "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye" (Mat.7:3-5)

Recompense is Given, not for Labour, but for Humility

Letters of schema-hegumen John (Alexeev)

Letter 100

Schema-hegumen John (Alexeev)

7.6.1954

The most God-loving handmaid of God T.

I wrote you about the way to accomplish your prayer rule in your family life, but now I am writing you about spiritual life.

St. Agathon said: ‘Spiritual life is like a tree: bodily labours, (podvig) are leaves, and spiritual deeds are fruits’. The Holy Scripture says: every tree which bringeth not forth good fruit is hewn down, and cast into the fire (Matt.3,10). Generally speaking, asceticism is not a virtue by itself but a tool to reach the virtue. If there are not the fruits: love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance (Gal 5, 22), the physical ascetic deeds are in vain. St. Barsonuphius the Great said: ‘if the inner work does not come to our assistance after God, then one is laboring in vain on the outward self.’ Not many at all are familiar with spiritual life and got stuck at the letter that kills the spirit such as: ‘touch not; taste not; handle not’ (Col 2, 21)

St Maximus the Confessor said: ‘Do not exercise much on the outer work but bring all your strengths to do the inner work’. St John of the Ladder says: ‘The present generation is seriously corrupt and all full of pride and hypocrisy. In bodily labours it perhaps reaches the level of our ancient Fathers, but it is not graced with their gifts, though I think nature never had such need of spiritual gifts as now. And we have got what we deserve. For God is manifested not in labours but in simplicity and humility’. St Isaac the Syrian says: ‘If you practice an excellent virtue without perceiving the taste of its aid, do not marvel; for until a man becomes humble, he will not receive a reward for his labour. Recompense is given, not for labour, but for humility’.

Questions about Delusion

Questions to Schema-archimandrite Abraham (Reidman) after his conversation about delusion in the Gospel.

Question. What does it mean to "humbly strive for a higher spiritual gift"?

Answer. This means knowing your constitution and striving for improvement, soberly assessing yourself - that is, forcing yourself, but at the same time understanding what you can do. We are unable to compel ourselves to unceasing prayer, we are unable to compel ourselves to dispassion, I am not even talking about miracles. Something else may occur: under the pretext of humility, people lose zeal, this is also wrong. Therefore, you need to force yourself and strive for more, but at the same time know your measure. Although sometimes it happens that the Lord visits a person beyond his measure, one must also have the right attitude to such a state. You need to understand that grace is not given according to merit. If we believe that we are unworthy of grace, then we assume that we have not yet deserved it, and if we do something else, we deserve it. But sometimes the Lord gives grace as if in advance, beyond all merits, therefore, what is given must be evaluated not by one's own worthiness, but focusing on how the holy fathers describe it, to see if this matches their explanation of this or that spiritual experience or not. At the same time, there is no need to ponder whether we are worthy or not (because we are not only unworthy to be in a monastery at all, but not worthy to live), this approach is also a hidden manifestation of pride.

Question. If the schema-nun, about whom you told, was in delusion, how could she, not having the grace of God, lead such a harsh life for years?

Answer. Those who are deceived just lead a harsh life, for example, yogis show more vigorous physical labours than Orthodox ascetics. Yogi is put on glass, and a car is driven on him, and he is buried in the ground, then they take him out - and he is alive. And Porfiry Ivanov, the founder of his own sect, did not eat or drink for 100 days. How can all this be possible? 

Gospel on Delusion

Schema-archimandrite Abraham (Reidman). "Good part. Conversations with cloisterers. Conversation 44. About delusion".

Schema-archimandrite Abraham (Reidman)

Today I would like, based on the Gospel, to hold a conversation about delusion. At first glance, it seems that nothing is said about it there, but this is only at first, superficial, glance. If we delve into the Gospel, remember its entire content and think a little, then we will find several passages in which (though without using the word "delusion") a false spiritual state is spoken of, which is quite natural, because the Gospel is the source of truth, and such an important subject as delusion must be mentioned in it. First of all, a false spiritual state, an attempt to deceive the Lord Jesus Christ Himself, is spoken of in the Gospel when it tells about the temptation of the Savior in the wilderness. Many holy fathers, comforting and encouraging us in our spiritual warfare, remind us that even Jesus Christ Himself experienced warfare from the devil.

But if the devil comes to us mostly through thoughts, since we are fallen beings and our mind, damaged by the fall, became accessible for satanic suggestions, then the Lord Jesus Christ, as a sinless man, could not be tempted in this way. The devil-tempter (and the evangelist calls him namely "the tempter") approached Him personally, because he could not tempt His mind, and, seducing Him, tried first of all to awaken the desire for vain glory in the Lord, the desire to visibly prove His spirituality, His Divine origin. Of course, one can consider these temptations of the Savior in the wilderness from different points of view: one can say that the devil tempted the Lord with thoughts of gluttony, glory and power, but one should pay attention to such words of the tempter when he approached the Lord: "If you are the Son of God..."- that is, the devil tried to convince the Savior of the need to glorify Himself with miracles - first by turning stones into bread, and then by throwing himself off the pinnacle of the temple in front of everyone and remaining unharmed. Finally, he already in the most frank way demanded worship for himself, promising the Lord all the kingdoms of the world for this, shown, as it is said in the Gospel, in a moment of time.

Circular Prayer within the Heart has no Danger of Delusion

Elder Joseph the Hesychast. "Monastic wisdom". Letter 36.

(complete letter)

Elder Joseph the Hesychast (1897 - 1959)

May the God and Lord of all Who dwells in the heavens, Who gives us breath and life and everything, and constantly cares for our salvation, send forth into your holy souls the comforting Spirit; may He enlighten your nous as He enlightened the Disciples of our Savior; may He shine the light of His divine radiance upon your entire spiritual and noetic being; may your whole heart burn with divine eros as did Cleopas’s, and may it leap for joy learning of the conception of the new Adam, and the utter destruction of the old Adam along with all his passions. Then, in this manner, tears will continuously flow every moment like a fountain streaming forth sweetness. Amen.

Today, my little child, I received your letter and saw what you wrote, and I shall answer your questions. The method of noetic prayer is as your holy eldress tells you. Circular* prayer within the heart has no danger of delusion ever. The other method or methods are dangerous, because a fantasy can easily approach them, and then delusion enters the nous.

O how dreadful is the delusion of the nous! And how imperceptible! Let me write a little about it for your information. I was very daring with these things and examined every kind of prayer. I tried out everything, because when grace approaches a person, his nous—that “shameless bird” as Abba Isaac calls it—seeks to penetrate everywhere, to try out everything. It begins with the creation of Adam and ends up plunging into depths and soaring to such heights that if God did not set any boundaries, it would not return.

How to Confess?

Bishop Panteleimon (Shatov), Chairman of the Synodal Department of Church Charity and Social Service.

Bishop Panteleimon (Shatov)

At confession, you need to repent, listing your sins. Sometimes, coming to confession, people begin to tell something like the following: “I came home yesterday, my husband met me, he, as always, was drunk, I reproved him and he began to shout at me, I got angry and hit him in his face. I, of course, did the wrong thing. But what could I do?..” This is not a confession. The confession should be a repentance, and not a story about your life, and, moreover, with an attempt to justify your sins.

Although there are people who, by their simplicity, do not know how to repent in any other way. And, of course, their confessor will accept their confession in this form, but nevertheless it would be more correct to say this: “I am angry, I am very irritable; when my husband misbehaved, I got angry, hit him in the face. I am very sorry about this, I repent. I asked him for forgiveness and I promise God that I will never do this again.” This is how, it seems to me, the correct confession will sound.

Often people write a lot in their notes, they tell too much about something, it is not entirely correct. There is an opposite thing, also wrong, when a person simply lists his sins in separate words: “I sinned with vanity, despondency, irritation ...” “I broke my fast, I had bad thoughts,” the children say “I misbehaved...” What does “vanity” mean? What does irritation mean? What do bad thoughts mean? What do you mean saying “misbehaved”? We should not speak in general terms about the passion that works in you, it works in everyone, but about how this passion manifests itself in you. For example, it would be more correct to say not “I was annoyed with my daughter,” but “I humiliated my daughter, called her with bad words, hit her ...” Or, for example, pride... How does it manifest itself, your pride? You humiliate other people, look down on everyone, you are rude to someone, wanting to humiliate him? That is, confession should not be a detailed story of all the circumstances of a particular case, but should be repentance for specific sins, but, on the other hand, these sins should not be designated by one word.

It is Better to Deal with Bodily Impurities than with Pride

From the letters of the Venerable elder Leo of Optina.

St. Leo of Optina

We will not be afraid if we have to struggle after the confession

We will not be afraid, if we have to struggle after the confession, it is better to deal with bodily impurities than with pride, and although we fall in the battle, we should not leave the battle field: then we have much more need for a doctor.

Fear of God force us to confess sins

You are worried most of all and you reproach yourself that you care more about pleasing the mentors than God, that the thought that you should confess every sin to me holds you back more than the fear of angering the Lord. These thoughts lead you to self-assurance. Don’t you do this because of fear of God, when you repent of your sins before God, having as a witness His servant, who was entrusted the keys to bind and loose. St. John Climacus in the 4th step writes: “By resolving to make one’s confession, the soul is thereby held from sinning as by a bridle; for we do not confess our crimes to henceforth shamelessly repeat the manifested ulcers, as if in the darkness, not to make them set on the bitter, but healed, this opinion is contrary to yours.” Therefore, you clean yourself of passions and sins, you do not lose anything, but you gain piety and peace of conscience, not thinking that by yourself, but by the prayers of others you received this, while many who walked the high path fell with a great fall. Think, do you refrain from sins fearing me? I'm not a reader of the heart. If you hide anything from me, I will not call you to account and denounce you, and you have nothing to fear from me. From this you see that the fear of God compels you to confess your sins, and, consequently, to refrain from them, and not the fear of me. You see yourself prone to arrogance – try to reject self-assurance as much as possible, and rejecting this thought that disturbs you completely, please be peaceful and calm.

The Holy Fathers commanded those new in the faith to generally confess all their sins from their youth

But in order for you to foresee faults and to protect yourself and those who follow your wise admonition, you deign to ask our wickedness with a true sincerity about the previous bad impulses; although they were confessed to confessors, the burden of conscience is not alleviated, but you are burdened and embarrassed, i.e. you are not contented as you should, and it is evident that the confessor, who confessed you, was not very skillful. And therefore the holy spirit-bearing fathers commanded those new in the faith and wishing to adopt the monastic angelic life to confess all their sins in general from youth and, thus, purify their conscience and soul, and lay a new foundation, i.e. having cleansed themselves and relieved from such a burden, easily accept the obedience. - So I, sinful, advise your love to ask and pray to the Most Merciful Lord and God, so that by His providence He would send you such a spiritual father, to whom you could confess all your sins from youth to this age and who could instill in you the importance of them. Although we are now unable to satisfy them with penance, at least we must satisfy with repentance and tears, so that we will propitiate the Merciful Lord to relieve us from the burden and grant us courage and strength to resist the universal enemy, the devil. When the Lord, in response to your faith and diligence, grants you such a spiritual father and you do as written above, then you will see peace within your soul, and joy of the heart, and tenderness, comforting you with invaluable comfort.

http://oprelesti.ru/index.php/how-to-prepare-for-confession/865-the-venerable-leo-of-optina-on-confession

Father Anthony Knew How to Make a Person Want Pure Confession

From the biography of the Venerable Anthony of Optina.

St. Anthony of Optina

Anthony of Optina imperceptibly led everyone to getting conscious of their spiritual weaknesses. So once, someone repented before him in some sins, and kept silence about others. Anthony of Optina did not denounce the incompleteness of repentance, but, on the contrary, told the repentant that with his repentance he had pleased the Angels in heaven, and with these words great contrition and zeal for the perfect cleansing of conscience aroused in this man.

“When you ask someone,” said Anthony of Optina, “then you receive benefits according to the measure of faith: whoever comes with little faith, receives little benefit, and who comes with great faith – gets a great benefit. It happened to me at first to ask the elder, as if tempting: “What will he say to this?” Well, the answers were corresponding. And if you put it in your heart that you will hear the answer of God himself from the elder, then God will notify, and a completely different person will appear, and you will hear what you do not expect.” To some visitors, Anthony spoke about their circumstances in hints, and to simple people who accepted his words with simplicity of heart and with faith, he spoke directly and simply. If someone had already proved his sincerity and devotion by a long-term spiritual relationship, he sometimes even called for an explanation. It happened that one of his spiritual children, disturbed by a thought, revealed it to him not in the course of the confession, but in a simple conversation, narratively; then the elder himself resumed the conversation about this, and calmed down only when everything had been properly confessed. And in conclusion he would say: “Now it’s good; otherwise you show the shell, but you do not show the grain itself”. It also happened that he reminded some of those who referred to him about the cases, which they never revealed not only to him, but forgot about themselves; or commanded to pray for some sin, of which they were not aware in themselves, and did not understand at all, or did not consider it a sin, and after some time, with a careful review of their life, they discovered in themselves with a surprise what the elder had indicated. But the elder did this to those whose sincerity he tested, and when it was clear to him that they were hiding this or that, not because of stubbornness or lack of frankness, but precisely because of ignorance. In other cases, with extraordinary patience, he waited until the person himself came to his senses and consciousness; because only then spiritual healing is effective. Also, when the remarks made out of paternal love and care were not taken in the way it should have been, then he refrained from such remarks; and if he did not have the opportunity to influence on somebody with the word, he tried to bring to goodness by secretly praying for such person.

http://oprelesti.ru/index.php/concealment-of-sins-in-confession/868-father-anthony-knew-how-to-make-a-person-want-pure-confession

About Pseudo-eldership

Hegumen Nektariy (Morozov). Pseudo-eldership: where does it come from and how not to get caught by it?

Not to replace the Lord

Hegumen Nektariy (Morozov)

Spiritual guidance is one of the most challenging tasks for a priest. Therefore, both he himself and the person who comes to him for advice should always remember about precautionary measures. It is even difficult to say for whom they are more important.

Each of us, priests, should very well understand our own spiritual level and be aware of our personal Christian and human imperfection. Then we realize how careful we need to be in all our actions in relation to those people who expect from us a word about God and instruction in following Him.

After all, the priest will give an answer to the Lord not only for himself, but also for those whom God himself has entrusted to him, and sometimes even a stricter answer. Putting a stone in an outstretched hand instead of bread or giving a snake instead of a fish is very scary!

As for the person who follows the advice of this or that priest, he probably needs to look first of all at how much the priest trusts himself.

If in some difficult life situation or in some difficult spiritual issue, he says: “Look, this is what the Lord, the holy fathers, said about this in the Gospel. Let's figure out together how you should act in this situation.” Or he suggests doing this and that, but not because this is his pastoral opinion, but because the whole law of spiritual life tells it.

The priest does not reveal any secrets to the believer who turns to him, but simply turns him to face the law of God. The person himself does not want to look into the eyes of his own conscience, to peer into his own heart, and the priest helps him to do this. But the shepherd cannot do something instead of someone.

Venerable Ambrose of Optina on Confession

From the letters of the Venerable elder Ambrose of Optina.

St. Ambrose of Optina

It is useful to confess everything with self-reproach, however, if you do it with indignation at others, what is the use of full explanations?.

***

<From the memoirs of a spiritual daughter> to my confession - "I am sinful in everything," <the elder> asked: "Did you steal horses?" I answered: "No". “Well, you see, not in everything,” the elder said, smiling. In response to my words that I do not know how to confess at all, the father remarked: "You leave confession like a saint."

***

If you are carried away by something through weakness, do not be faint-hearted and embarrassed, but try to correct this by self-reproach and confession first to God, the reader of the human heart, and to your spiritual father in due time. Let the events happening teach you to eschew, be careful and guard yourself, through the fear of God. Surrender yourself to the will of God and wait with patience for the decision of your fate.

***

Question: "What does it mean to sincerely confess?" Answer: "It means not to hide anything, to speak directly, not to smooth over."

 

The Difference Between a True Work of Faith and a Delusional One

Monk Konstantin. “From conversations with the Caucasian hermit”.

Question: How to distinguish correct, saving work of faith from delusional work?

Answer: Of course, only a spiritually experienced person can do this - can determine what work is performed by someone. And for ourselves, we must learn this truth: you do not need to invent works. When a person comes to repentance, he naturally begins to correct his life, his behavior is not invented, not fabricated, but forced by the way of life, by the struggle with his passions. Such work is required by itself and taken for granted. It does not make arrogant, does not give a person a reason for self-conceit and self-exaltation, but only leads him along the path of repentance and correction.

Meanwhile, the delusional work is usually far-fetched and bright. And it is especially necessary to emphasize: it is “great”, but short-lived: it is completely abandoned with the course of time. It alternates with self-indulgence and relaxation: “You worked hard - you can relax! Work hard play hard”. A man has accomplished something: fasting, or vigil, or prayer, or a certain number of bows - that's all, now he is “having a rest”.

These are signs of a harmful deed, leading, to a greater or lesser extent, to delusion.

Question: What is delusion?

Answer: In brief: when we consider to be good something that is not good. When we take the demonic action or our heated blood for the action of the grace.

About the Most Common Types of Delusion

Archimandrite Markell (Pavuk), confessor of Kiev Theological Schools

- Father, what is spiritual delusion? Where does it come from?

- In Russian, the word “prelest” has a positive connotation (it means charm, loveliness), however, from a spiritual point of view, delusion is a deceived state of the soul the person is unconscious of, when, under the influence of the passion of pride, one wants to seem better than he really is. Any excessive adorning of oneself with expensive clothes, cosmetics, ornate words, insincere actions, and smiles are kinds of delusion. Its beauty is deceiving, and it cannot save the world, but on the contrary, deceives and destroys it. However, each person has an internal innate defensive reaction, which allows us to feel the insincerity of others, but you will not always immediately understand what the matter is.

In the state of delusion, a man does not live his own life, but rather that of the stranger he dreams of. For him, life is an ongoing play. It is not accidentally that the programs related to playing have the highest rating in the media. It is also clear why in ancient times the main competitor of the Church was the pagan theater. The Holy Fathers very sharply criticized the actors precisely because they were engaged in play-acting and voluntarily or involuntarily infected their viewers with this.

The church teaches a person to be his true self, not to pose, not to show off, not to play-act, but to live, as they say, breathing freely. It was precisely because of this desire to be real people, personalities, and not faceless mass or limp posers, the first Christians joyfully went to martyrdom. As St. Justin the Philosopher explained the phenomenon of martyrdom, we go to martyrdom because we do not want to live by deception.

According to the Word of God, delusion is the most direct invention of the evil one, who parasitizes on a person’s natural desire to become better. Who of us does not want to grow spiritually, intellectually, physically and materially, who does not dream of a career? It was the promise of the evil one that let the delusion enter the world. The devil, in the form of a serpent in paradise, assured the ancestors that they would be like gods, and by this he tempted them, but instead of the promised things, it resulted in spiritual and physical death.

What Pride of Mind and Pride of Will Are

Archimandrite Cleopa (Ilie). "What pride is and what it is born of".

Archimandrite Cleopa (Ilie)

Brother: Rev. Father, please tell me what pride is and what kinds of it are there in the world?

Elder: Let it be known to you, brother John, that pride is the beginning, root and source of all sin and all lawlessness. And since you have asked what kinds of it are there, then let it be known that, as St. Gregory the Dialogist says, “pride has five stages, and to understand these steps, you should first understand that there are five kinds of benefits to be proud of, namely:

natural benefits, that is, quick wit, beauty, courage, and the like;

the second type is the acquired benefits, such as knowledge, wisdom, skill, and the like;

the third type includes random goods, such as wealth, fame, position, and the like;

the fourth is the benefit of strong will;

the fifth is spiritual blessings, that is, the gift of prophecy, miracles and the like.”

So, brother John, at the first stage of pride is peculiar to the person who, possessing any of these benefits, does not recognize that he has received them from God, but believes that he has them by himself, in a natural way.

The second stage of pride is when a person admits that these benefits were given to him by God, but not for nothing, but because they befit him as supposedly worthy of them.

The third stage of pride is when someone thinks that he has some talents, which he, however, does not have.

The fourth stage of pride is when someone defames others and wants to be revered by all as more worthy than them.

The fifth, and last, step of pride is when a person comes to the point that he defames the holy laws and does not obey them as the holy fathers prescribed.

Let it be also known to you, brother John, and remember that pride has twelve daughters: vanity, curiosity, arrogance of mind, boasting, laziness, insolence, a hypocritical confession, self-justification, apostasy, self-will, willfulness, and getting completely accustomed to the sin.

A Warning to Those Wishing to Practice Noetic (Mental) Prayer

Venerable elder Macarius of Optina. "A warning to those reading spiritual books of the holy fathers and wishing to practice the noetic Jesus prayer".

St. Macarius of Optina.

This “Warning” was compiled about a century and a half ago by the venerable Optina Elder Macarius (Ivanov). It is addressed to those who wish to practice the noetic Jesus Prayer, but who do not have expert mentors and guides.

However, the creation of the elder Macarius can be equally addressed to all Christians - as advice not to look for high spiritual gifts and conditions in themselves, but to humbly walk by the way of the fulfillment of Christ's commandments, relying on God's will in everything. Citing the testimonies of the great ascetic fathers, the elder convinces: an untimely desire for a "high", "contemplative" life is fraught with delusion, and often not only mental, but also physical death.

At the same time, the venerable Macarius, who himself had experienced the path of noetic prayer, in no way seeks to avert contemporary monks and pious laymen from salvation and the prayer in the name of our Lord Jesus Christ commanded by the holy fathers. He only asserts: the measure for a novice is an oral prayer, not accompanied by any “artistic means”, information about which is contained in patristic works.

A contemporary of the elder Macarius - Saint Ignatius (Brianchaninov) writes very clearly about this in his instructions about Jesus prayer: “Novices should keep the most reverent attention while practicing the Jesus prayer, concentrate the mind on the words of the prayer. (...) Here is my command to you (the novice): do not seek the place of the heart. Do not try in vain to explain to yourself what is meant by the place of the heart; the experience will explain it satisfactorily (in due time). If God wants to give you this knowledge, He will give it when the due time comes. Practice exclusively the prayer of repentance with all diligence; try to perform penance by the prayer” [1].

The venerable Macarius also explains what mental order it is necessary to have while practicing the Jesus prayer, what should be the active life of a Christian, and what kind of spiritual fruits should be aspired by the one praying in the name of Christ. We believe that the “Warning” of the Optina elder will be useful to modern Christians who strive to lead a spiritual life, will help to avoid various schemes of the enemy of the human race and not become a victim of delusion or incorrect “opinion” about themselves.

The Novice Escaped Perdition Only through the Prayers of the Elder

Archimandrite Ioannicius (Kotsonis). "Athonite Paterikon".

Many years ago, on the southern outskirts of Katunaki, there lived a very reverent elder with his novice named Spyridon. At first, Spyridon was diligent and obedient in everything. However, over time, the invisible worm of vanity began to corrode his monastic living. He performed excessive deeds, increased number of bows, the number of prayers with the prayer rope, kept vigil for more time without taking permission and blessing from his spiritual father. He began to consider himself much higher than other monks and, little by little, doing his own will, reached the point that he was completely possessed by the spirit of pride.

One night, he heard someone knocking on his cell, saying: “Through the prayers...”. He opened the door and saw an Angel in front of him. But it was an Angel only in appearance, and not in essence.

The Delusion Due to Mistrust to the Confessor

Archbishop Theophan (Bystrov). "Letters".

78. To Archbishop Averky (Taushev) (?)

A request for blessing to become a monk.

Honorable friend,

I answer your main question. If you want to accept monasticism and if there is the consent and blessing from your parents, then, of course, I have nothing against your desire. But I consider it my duty to give you advice: first thoroughly test yourself: can you conduct a monastic life in the conditions of your actual life? It is better to foresee everything before enduring the frustration of unforeseen surprises. Without objecting to the merits, I only warn against haste. But in the end, this question will have to be decided not by me, but by your diocesan bishop.

At the beginning of monastic life, it is especially necessary to have experienced, wise guidance. As a spiritual guide, if one is not available on the spot, I could recommend you the hieroschemamonk from Athos, father Lot, who is well known to you. I advise you to have confidence in this guide: otherwise thoughts may confuse you. And it can cause great spiritual harm.

Arch. Theophan. 1931. V. 3. Clamart.

http://oprelesti.ru/index.php/what-is-spiritual-delusion/847-the-delusion-due-to-mistrust-to-the-confessor

Liberation from the Delusion of the False Desire for Martyrdom

"The Great Watch". The cell notes of Hieromonk Jerome.

Once he [the monk Paisius] came to me for confession and said: “Father! I have a great desire to become a martyr, bless me to go to Thessaloniki or to Smyrna to be tormented for Christ, I really want this, my heart burns day and night, everything draws me to lay down my life for Christ.” Hearing this from him, I was surprised and asked him: “Where did such a strange thought come to you from? What is this for?” “So that,” he answered, “Firstly, by these means I can sooner be saved, and secondly, I will be forever in the rank of martyrs who are most glorified in the Kingdom of God. That’s why I want to be a martyr.” I told him a lot from the Scriptures regarding this; I tried to convince him that every Christian, especially a monk, should be ready, if necessary, to sacrifice his life for God, and this is Christian selflessness. But we are forbidden to go into temptations without permission, but, on the contrary, we are commanded to pray so that we are not led into temptation. “And you,” I continued, “you needlessly dare to do such a terrible thing. Your desire is correct, but bringing it into practice is not God-pleasing and it is very dangerous for your salvation because of the weakness of our nature. Remember the example of Peter the Apostle, and besides him, there were many unfortunate examples of people who dared for such a great thing without a high calling and could not stand the torment and fell away from Christ. It can easily happen to you.” But he was little convinced by my exhortations. After our conversation with him, the thought of martyrdom bothered him for more than a year, and he himself did not understand that it was not the love of God that attracted him to martyrdom, but his love for himself, in order to become famous and in order to surpass others. And this idea was born in him from a misunderstanding of the essence of selflessness. But, when I invited him to make sure by his own experience in small and even insignificant matters of the difficulty of selflessness, or of cutting off his own will, then he was quite convinced that cutting off his will is a true torment.

Never Accept Images without Asking the Experienced

Patriarch Callistus and Ignatius of Xanthopoulos. "Directions to hesychasts, in a hundred chapters".

73. More on imaginings and fantasies of the mind, and on the distinctive Signs of prelest and of truth

The signs of prelest

Keeping silence and wishing to be alone with the one God, if you see something sensory or mental, whether within or without - such as the face of Christ, or of an angel, or the image of a saint, or some radiant image dreamed of by the mind - never accept it, but indignantly refuse to believe in it, even if it is good, until you have questioned someone with experience. Such behaviour is the most practical, profitable and pleasing to God. Always keep your mind empty of colour, image, form, appearance, quality or quantity, solely listening to the words of the prayer, learning from them and pondering over them in an inner movement of the heart, thus following St. John of the Ladder who says: 'The beginning of prayer is to banish oncoming thoughts as soon as they appear. Its middle stage is to keep the mind contained in the words we say or think. The perfection of prayer is ravishment to the Lord' (Ch. 28). St. Nilus speaks of it thus: 'The highest prayer of the perfect is the ravishment of the mind and its total transcendence of everything sensory, when "the Spirit itself maketh intercession for us with groanings which cannot be uttered" (Rom. viii. 26), before God, Who sees our heart like an open book, intimating its desire by the soundless signs written therein. Thus St. Paul was "caught up to the third heaven", "whether in the body, I cannot tell; or whether out of the body, I cannot tell" (2 Cor. xii. 2). Thus "Peter went up upon the housetop to pray" and saw a vision (Acts x. 9 ). The stage of prayer which comes second to this higher prayer, is when the words are pronounced with a contrite mind following the words, conscious of Him to Whom it sends its prayer. But a prayer interrupted by cares of the flesh and mixed with them is far from a level becoming to one who prays.' Abide in this and accept nothing else until your passions are subdued, always questioning the experienced, as has been said. These are the signs of prelest.

Peter of Damaskos on Discernment

St Peter of Damaskos. "Book II. Twenty-Four Discourses". XI. Discrimination.

It is excellent to seek advice about everything, but only from those with experience. It is dangerous to ask questions of the inexperienced, because they do not possess discrimination. Discrimination knows when the time is ripe, what means to employ, the inner state of the questioner, what level he has reached, his strength, his degree of spiritual knowledge and his intention, as well as God’s purpose and the meaning of each verse of Holy Scripture, and much else besides. Hence he who lacks discrimination may exert himself enormously, but he cannot achieve anything; while the person who possesses it is a guide to the blind and a light to those in darkness (cf.Rom. 2:19). We should refer everything to such a person and accept whatever he says, even if because of our inexperience we do not see its import as well as we would like. Indeed, he who has discrimination is to be recognized in particular from the fact that he is able to communicate the sense of what he says even to those who do not want to know it. For the Spirit searches things out; and God’s presence has the power to persuade even an unwilling intellect to believe. This is what happened in the case of Jonah (cf. Jonah 1:3), Zacharias(cf. Luke 1:18) and - the monk David, once a brigand, whom the angel prevented from saying anything except the psalms that he recited according to his rule of prayer.