You can become a channel of profit for many

Venerable John Climacus ~ The Ladder of Divine Ascent
Step 12 ~ On Lying

¶5. When the demons see that, after the mischievous relater of jests has begun, we attempt to flee from hearing him, as it were from an infectious disease, then they try to catch us by two thoughts, suggesting to us: ‘Do not offend the story-teller,’ or: ‘Do not appear to love God more than they do.’ Be off! Do not dally, otherwise at the time of your prayer, the jokes will recur to your mind. And not only run, but even piously disconcert the bad company by offering for their general attention the thought of death and judgment. For perhaps it is better for you to be sprinkled with a few drops of vainglory, if only you can become a channel of profit for many.

Intelligent silence is the mother of prayer

Venerable John Climacus ~ The Ladder of Divine Ascent
Step 11 ~ On Talkativeness

¶3. Intelligent silence is the mother of prayer, a recall from captivity, preservation of fire, an overseer of thoughts, a watch against enemies, a prison of mourning, a friend of tears, effective remembrance of death, a depicter of punishment, a delver into judgment, a minister of sorrow, an enemy of freedom of speech, a companion of stillness, an opponent of desire to teach, increase of knowledge, a creator of divine vision, unseen progress, secret ascent.

Do not scorn sinners, but pray for them

Venerable Justin Popovich

The world is a sick man, whom sin has made sick, for sin is a sickness, and to scorn sinners is to scorn the sick. With prayer our healer walks around the grievously sick patient. With prayer he walks, with prayer he heals and makes whole. Do not scorn sinners, but pray for them, feel pity and compassion for every creature, but do not condemn. Expand and deepen your soul with prayer and you will begin to cry over the mystery of the world bitterly and vehemently. Make your heart prayerful, together with your soul and your mind, and they will become inexhaustible fountainheads of tears for all mankind.

Force yourself to pray

Elder Ambrose of Optina

If you do not feel like praying, you have to force yourself. The Holy Fathers say that prayer with force is higher than prayer unforced. You do not want to, but force yourself. The Kingdom of Heaven is taken by force (cf. Matt. 11:12).

[Elder Ambrose of Optina, p. 25]

Elder Tadej of Vitovnitsa

Elder Tadej of Vitovnitsa
Father Tadej (Thaddeus, Фадей) was born in Serbia in 1914. Aged 15, he was told by doctors that he had only five years to live. The young man entered the monastery of Milkovo, where he became a monk, the disciple of Russian monks who had taken refuge there. They had come to Serbia as a result of the Bolshevik coup d'etat in Russia and the neo-calendarist persecution of Orthodoxy at Valaam Monastery, then in Finland. Among the Russian monks at Milkovo was the well-known Fr. Ambrose, a disciple of St Ambrose of Optina. It was from him that Fr. Thaddeus soon learned the Jesus Prayer.

After the repose of his revered elder, the saintly Fr. Ambrose, Fr. Thaddeus moved to the monastery of Gorniak, where he was tonsured by its Russian Abbot Fr. Seraphim. Two years later Fr. Thaddeus was ordained priest. After this he was given various obediences and until the outbreak of the Second World War served at the Patriarchate in Pec.

From here he returned to Belgrade where he was arrested by the Gestapo, who had already arrested Patriarch Gabriel and the future St Nicholas (Velimirovich). They considered Fr Thaddeus to be one of the leaders of the Serbian resistance to the Nazi occupation. However, these charges were dropped, Fr. Thaddeus was released and he set off for the monastery of Vintovitsa.

Fr. Thaddeus was to remain in Vintovitsa for most of the rest of his life. He became known as an elder and every day received all who came to him for advice, support and consolation. However, he was persecuted by those jealous of him and spent the final years of his life with spiritual children. He departed this life on 13 March 2003 and was buried in the monastery of Vitovnitsa. He is venerated by his many spiritual children, especially Serbs, Montenegrins, Macedonians, Bosnians, including former Muslims whom he converted to Christ.

Sayings of Elder Tadej in English
Sayings of Elder Tadej in Serbian

The Last Anchorite

From Remigiusz Sowa Best Documentary Transmitter Award winner at the Crystal Palace International Film Festival; a truly remarkable story of Father Lazarus El Anthony, university lecturer, Marxist who abandoned his life in Australia and went in search of God and freedom. His pilgrimage eventually brought him to a life of a Christian Coptic monk and live in solitude on the Al-Qalzam Mountain (Egypt) in the pursuit of what the Desert Fathers called apatheia, holy stillness.

The Way of the Pilgrim

Pravmir.com
Orthodox Christianity and the World

The Way of the Pilgrim
Fr. Vasile Catalin Tudora - May 12th, 2011

I just returned from a pilgrimage to Mount Athos and as much as I would like to share what one feels in such a spiritual journey, it is difficult to put into words. Everything is so impressive and so divine that you can’t choose what to say. One may tell stories about the historical buildings, the vistas, the old icons, the relics, the music, but at the end of the day the one thing that boldly comes out and makes all the other things possible is the monk’s commitment to a life in Christ, their desire to go beyond the image of Christ and achieve also His likeness.

Living for a week in a monastic republic, in a place where everyone you meet is trying to become a saint is an extraordinary experience because it reveals, in opposition your shortcomings and you start questioning the depth of your own faith and the real state of your own commitment.

Living a life that has it’s sole purpose to achieve union with God, seems a no brainer on Mount Athos because everyone there is trying the same thing, is something as common as breathing, it is natural and the pilgrim is attracted in this movement, either realizing it or not. By conforming himself to the monastic life he also starts pursuing the same goal of self edification and the grace of God changes something in him. He’s not impatient anymore and the 5-6 hours night services seem short, even though a week before an hour-long service may have seemed interminable. He get’s used with silence more than noise, he get’s to think more about spiritual food than the gastronomical rewards of the city. Without realizing it the pilgrim is aligned in this grace-attracting environment. All starts to seem natural to him, despite the fact that his usual habitat, the noisy and secular city, has disappeared. This new rhythm of life fits him like a glove because it is what he really wants, it is what he was supposed to follow all along, but did not even knew it existed.

But here comes the moment of leaving the mountain. One is initially happy to go home to the family and share the experiences, the beautiful places, the chanting, the relics, the conversations. But as the boat takes the pilgrim away from the mountain and the mountain fades in the haze of the horizon there is an unexplainable longing that starts settling in his soul. As he gets closer to the world there is something that calls him back and that call, he does not realize it now, will be with him forever. This is the gift of the mountain.

The greatest shock however is when he is back into the world and meets the first “man from the city” (Luke 8:27) as Jesus met the demoniac in Gadara. The colors of the city hurt the pilgrim’s eyes now, the loud and rhythmic music inflicts pain in his years, everything disturbs the inner peace he was able to briefly experience on the mountain. This is the moment when he realizes, in this contrasting encounter, that there is something wrong with the world he was living in. He can see clearly now that the world is corrupted and does not follow God anymore, that the world is indeed possessed by a legion of demons (Luke 8:30) that drive all the people in a spiritual desert, far from the richness and the abundance of the spirit, in a barren place where the mere existence of God is forgotten.

But he did not realize it until his eyes were open. So he desperately tries to share this with someone from the world, tries to tell them that what they do is wrong, that this is not what God wants from us to be selfish and greedy, and pursue only the needs of the flesh, that one has to take care more of the soul and what he gets in return is laughter, irony and indifference. The same happened with the Gadarenes, they saw Christ miracle, the saw the possessed coming back to normality and instead of asking Christ to stay with them and cure them also, they sent Him away as something strange and unknown that might change their self sufficient way of life (Luke 8:37).

So at this moment the pilgrim realizes that he is the cured demoniac of Gadara, and, released from his demons, he is sent now in the world to be a witness of the healing power of Jesus Christ “Return to your home, and declare how much God has done for you.” (Luke 8:39).

He is however not alone because God has His people spread around the world; they are the salt of the earth. They are not perfect, as the monks are not perfect, but they share a deeper understanding of the purpose of life, their eyes have been open to paradise and that vision will stay with them and will motivate them despite the world around.

So the pilgrim continues his way into the world and as he fades into the horizon, swallowed by the crowd, one can distinctly hear him saying loud and clear: Lord Jesus Christ Son of God, have mercy on me the sinner. Amin.

[Source pravmir.com]

Joy of prayer

St. John of Kronstadt

Oh, what great happiness and bliss, what exaltation it is to address oneself to the Eternal Father. Always, without fail, value this joy which has been accorded to you by God's infinite grace and do not forget it during your prayers; God, the angels and God's holy men listen to you.

Dealing with dejection and loneliness

St. John of Kronstadt

When you are praying alone, and your spirit is dejected, and you are wearied and oppressed by your loneliness, remember then, as always, that God the Trinity looks upon you with eyes brighter than the sun; also all the angels, your own Guardian Angel, and all the Saints of God. Truly they do; for they are all one in God, and where God is, there are they also. Where the sun is, thither also are directed all its rays. Try to understand what this means.

Be always with God

St. John of Kronstadt

The enemy of our salvation especially strives to draw our heart and mind away from God when we are about to serve Him, and endeavours to adulterously attach our heart to something irrelevant. Be always, every moment, with God, especially when you pray to Him. If you are inconstant, you will fall away from life, and will cast yourself into sorrow and straitness.

The remembrance of the name of Jesus

St. John Chrysostom, Patriarch of Constantinople
Letter to Monks

The remembrance of the name of Jesus rouses the enemy to battle. For a soul that forces itself to pray the Prayer of Jesus can find anything by this prayer, both good and evil. First it can see evil in the recesses of its own heart, and afterwards good. This prayer can stir the snake to action, and this prayer can lay it low. This prayer can expose the sin that is living in us, and this prayer can eradicate it. This prayer can stir up in the heart all the power of the enemy, and this prayer can conquer it and gradually root it out. The name of the Lord Jesus Christ, as it descends into the depths of the heart, will subdue the snake which controls its ranges, and will save and quicken the soul. Continue constantly in the name of the Lord Jesus that the heart may swallow the Lord and the Lord the heart, and that these two may be one. However, this is not accomplished in a single day, nor in two days, but requires many years and much time. Much time and labor are needed in order to expel the enemy and instate Christ.

[PG 60, p. 753]

Jesus Prayer

Venerable Seraphim of Sarov

Those who have truly decided to serve the Lord God should practice the remembrance of God and uninterrupted prayer to Jesus Christ, mentally saying: Lord Jesus Christ, Son of God, have mercy on me, a sinner.

Some plausible pretext to drag us from prayer

Venerable John Climacus ~ The Ladder of Divine Ascent
Step 13 ~ On Despondency

¶7. [Despondency] reminds those standing at prayer of necessary duties. And, brutish as she is, she leaves no stone unturned to find some plausible pretext to drag us from prayer as with a kind of halter.

Prayer - Soiled, Lost, Stolen and Blemished

Venerable John Climacus ~ The Ladder of Divine Ascent
Step 28 ~ On Prayer

¶22. Soiled prayer is one thing, its disappearance is another, robbery another, and blemish another. Prayer is soiled when we stand before God and picture to ourselves irrelevant and inopportune thoughts. Prayer is lost when we are captured by useless cares. Prayer is stolen from us when our thoughts wander before we realize it. Prayer is blemished by any kind of attack or interruption that comes to us at the time of prayer.

When we are lying in bed, let us be especially sober and vigilant

Venerable John Climacus ~ The Ladder of Divine Ascent
Step 15 ~ On Chastity

¶53. When we are lying in bed, let us be especially sober and vigilant, because then our mind struggles with the demons without our body, and if it is sensual, it readily becomes a traitor.
¶54. Always let the remembrance of death and the Prayer of Jesus, being of single phrase, go to sleep with you and get up with you; for you will find nothing to equal these aids during sleep.

Slowing Down and Ordering Your Life

Pravmir.com
Orthodox Christianity and the World

Slowing Down and Ordering Your Life
May 11th, 2011

Modern life is a too-busy life. We are all driven to work faster and faster and more and more efficiently. Our kids are involved in multiple activities with demanding schedules. With all the demands of work and family, there is little time left for reflection and prayer. As a result we can become insensitive to the needs of others and feel the burden of stress. Such a fast-paced life makes us feel tense, inefficient, insecure and even superficial.

There are many ways you can slow down and simplify your life. To start the process, you can begin by getting up earlier. (which means you also need to go to bed earlier.) When you get up in the morning, your first activity should be prayer. At least thirty minutes is desirable (start with 15 minutes and work up to 30 minutes). This includes prayers of thanksgiving, repentance and intercession. You also should include the practice of the Jesus Prayer at this time. After you have prayed and you have taken care of all your personal hygiene needs, you should plan time for your other responsibilities such as getting the kids ready for school. You should allow time for a leisurely breakfast. Help others in your household get off to a peaceful start of the day. You do not want to start the day being pressured by time. Remember, harried people create harried people and calm people create calm people. If you don’t start the day with calmness there is not much chance that the rest of the day will be calm.

The easiest way to find this time is to examine the way you spend time with the different forms of media such as television, the Internet or the cell phone. Most likely, television is the biggest culprit. Give up just one of your programs and you will automatically have an extra hour to start the day off on the right foot. Media usage places a huge burden on all our lives. A recent survey by Nielsen Media Research shows that the average person spends more time than ever in front of the TV, over 133 hours a month. In addition, we spend on average another 26 hours using the Internet. Both of these have shown significant increases over the prior year. Now the phone is connected to the Internet and we can even spend another 3 hours watching video and TV on the phone. The mobile phone is becoming a significant use of our time as well as being an instrument that diverts and scatters our attention. So, this is the prime area to look to reallocate your use of time so you can make time to be with family and friends, to help others in need, or to make time for your daily prayer, attend worship services and most importantly to get a calm start each day. If you watch TV or surf the Internet to get relief from the tensions of the day or because of boredom, prayer will bring you even greater benefits.

To change the pace of your life, eliminate some activities from your “To Do” list. Identify those things that do not promote your spiritual growth and conflict with the Orthodox way of life. At work you carefully set priorities and make sure you are doing those things that are the most important. Do the same for your personal life. At the end of the work day you need to separate yourself from the work activities. If you leave work at work, then you can better enjoy your friends and family when you are off work. You will be able to take time to listen to your children and your spouse. The end of the day should be one of slowing down until it is time for your regular period for prayer, to read some Scripture, or to read from the works of the Church Fathers. Have your conversation with God, and then go to bed focused on His love and great mercy. Organize your life so this period after work is a leisure time detached from all work activities.

Do not confuse slowing down with being lazy or slothful. These are quite different things. Laziness leads to procrastination and inefficiency. A lazy person will not make the effort to organize time for prayer. As you slow down you will find you pay more attention to the details. Concentrate on even the smallest things you are doing. The quality of your actions will improve in everything you do.

Jesus constantly warns against having anxiety about material things, even food and clothing. God knows and provides everything you need, but most likely you have taken your needs and exaggerated them beyond what are your basic necessities. To follow Jesus, He asks you to abandon your attachment to possessions and the priority you are placing on things of this created world, and to take on a simpler lifestyle focused on God where you are not encumbered with excessive demands to accumulate material things for your happiness. The key is a balance. Plato and Aristotle taught mankind, hundreds of years before Christ, that the ideal is a golden mean, which implies a path through life that is neither burdened with excess nor with deprivation. By slowing down or simplifying our lives we are not talking about being less productive or rejecting the whole of this material world. We are simply being more effective, balanced, and doing what we do with much greater care, which includes the exercise of the moral imperatives that God has laid down for us.

There is no magic formula to slowing down and simplifying your life. The possibilities are endless. Start by clarifying your priority values. Then make a list of all your activities. Record them over a week’s time. Take time to reflect on what you have recorded and determine which ones fit with your priorities. Think about what you can eliminate to put a different priority in place in your life. Begin to consciously reengineer your pattern of life. Experiment with ways to slow down and simplify and you will find yourself coming closer to God in your daily activities. Through your prayers, seek God’s help in this task.

[Source pravmir.com]

Just as a furnace tests gold

Venerable John Climacus ~ The Ladder of Divine Ascent
Step 19 ~ On Sleep and Prayer

¶8. Just as a furnace tests gold, so the practice of prayer tests the monk's zeal and love for God.

Constantly wrestle with your thought

Venerable John Climacus ~ The Ladder of Divine Ascent
Step 4 ~ On Obedience

¶92. Constantly wrestle with your thought, and whenever it wanders call it back to you. God does not require from those still under obedience prayer completely free of distractions. Do not despond when your thoughts are plundered, but take courage, and unceasingly recall your mind. Inviolability is proper only to an angel.