Short guide to the Jesus Prayer

written for all Christians:

“for little children, young men and for fathers” (1 Jn. 2,12-13)
 TABLE OF CONTENTS
Introduction......................................................................................................................................................... 1
“Pray without ceasing” – all ............................................................................................................................ 1
Power of the Jesus prayer ............................................................................................................................... 2
Mental, ceaseless prayer – God’s commandment .......................................................................................... 2
How to start? ................................................................................................................................................... 3
Simplicity ......................................................................................................................................................... 4
Jesus prayer – main or sideline activity? ......................................................................................................... 4
Repeat it always and everywhere ................................................................................................................... 5
WAYS OF USING THE PRAYER .............................................................................................................................. 5
Free use ........................................................................................................................................................... 5
Formal usage ................................................................................................................................................... 6
Short preparation ........................................................................................................................................ 6

Inner silence ................................................................................................................................................ 7

FORMULA ............................................................................................................................................................ 7
Should we add “sinner” at the end (...mercy on me a sinner)? ...................................................................... 8
“have mercy on me” – prayer for all people ................................................................................................... 8
NAME - “JESUS” (Greek: Ιησούς (Iēsous), Hebrew: ‫( ישו‬Yeshua) ) .................................................................. 8
PRESENCE ............................................................................................................................................................ 9
Stage .......................................................................................................................................................... 10

Body - Temple................................................................................................................................................ 10
ATTENTION ........................................................................................................................................................ 11
Mind – wanderer ........................................................................................................................................... 12
Thought of the One ....................................................................................................................................... 13
PRACTICE ........................................................................................................................................................... 13
Quantity ......................................................................................................................................................... 14
Step by step ................................................................................................................................................... 15
Do not put too much pressure on yourself ................................................................................................... 15
Never abandon prayer .................................................................................................................................. 16
STAGES OF PRAYER............................................................................................................................................ 16
 Oral ................................................................................................................................................................ 16
Mental (noetic) .............................................................................................................................................. 17
Prayer of the heart ........................................................................................................................................ 17
Throat ........................................................................................................................................................ 18

Heart .......................................................................................................................................................... 18

PSYCHOSOMATIC TECHNIQUES......................................................................................................................... 19
Repentance.................................................................................................................................................... 20
Breathing ....................................................................................................................................................... 20
Posture .......................................................................................................................................................... 21
PRAYER RULE ..................................................................................................................................................... 21
Not having a definite (fixed) rule................................................................................................................... 22
Having a moderate rule ................................................................................................................................. 22
Nice prayer rules ....................................................................................................................................... 23

Time for prayer .............................................................................................................................................. 23

Tempo, rhythm .............................................................................................................................................. 23
Prostrations ................................................................................................................................................... 24
Prayer rope .................................................................................................................................................... 24
MOST HOLY MOTHER OF GOD .......................................................................................................................... 25
Pray to Mother of God for gift of the Jesus prayer ................................................................................... 25

Prayer is the gift ........................................................................................................................................ 26

And what do you have that you did not receive? ..................................................................................... 26

SPIRITUAL GUIDANCE ........................................................................................................................................ 26

There aren’t any spiritual guides ................................................................................................................... 26
Reading .......................................................................................................................................................... 27
Spiritual father............................................................................................................................................... 27
God – teacher of the prayer .......................................................................................................................... 28
DELUSION .......................................................................................................................................................... 28
THOUGHTS ........................................................................................................................................................ 29
Struggle with thoughts .................................................................................................................................. 30
Two cunning thoughts and double right-handed.......................................................................................... 31
 Positive thoughts ........................................................................................................................................... 32
Power of the thoughts................................................................................................................................... 32
REMEBRANCE OF DEATH ................................................................................................................................... 33
TEMPTATIONS ................................................................................................................................................... 33
Do not despair in battle................................................................................................................................. 34
Surrender to the will of God .......................................................................................................................... 36
Commend all to God through prayer ........................................................................................................ 36

GOAL AND FRUITS OF THE PRAYER ................................................................................................................... 37

Goal ............................................................................................................................................................... 37
Fruits .............................................................................................................................................................. 38
Peace ......................................................................................................................................................... 38

Joy .............................................................................................................................................................. 39

Humility ..................................................................................................................................................... 39

Health ........................................................................................................................................................ 40

DISPOSITION (to accompany prayer) ................................................................................................................ 41

Faith ............................................................................................................................................................... 41
Forgive and do not offend anyone ................................................................................................................ 41
Love ............................................................................................................................................................... 42
Free of worries .............................................................................................................................................. 43
Thanksgiving .................................................................................................................................................. 43
Humbleness ................................................................................................................................................... 44
Angels and prayer.............................................................................................................................................. 44
Demons ............................................................................................................................................................. 45
Christ is all ......................................................................................................................................................... 46
CONCLUSION ..................................................................................................................................................... 47
Final prayers .................................................................................................................................................. 48
References: ........................................................................................................................................................ 49
Literature: .......................................................................................................................................................... 50
Introduction
I propose to devote this discourse to setting out as briefly as possible the more important aspects of the
Jesus Prayer and the commonsense views regarding this great culture of the heart that I’ve found in writings
of the holy fathers. [41]

The goal of this presentation is to explain how to practice the Jesus prayer and to point out its ultimate
necessity in our spiritual service to God. In a word, to remind all who strive for their own salvation of the
ancient teaching of holy fathers about this mental activity, mostly because people have some unclear,
obscure apprehension about Jesus prayer. [12]

Another reason why I speak about this subject is St. Gregory Palamas counsel: “not only should we fulfil
God's commandment to pray in the name of Jesus Christ unceasingly, but we should also show this method
of prayer to everyone: to the religious, to lay people, to the wise and the simple, to men and women and
children. In all without exception we should try to awaken zeal for ceaseless prayer”. [5]

To all those who thirst after truly glorifying God I dare offer these words not as a teaching, but as brotherly
advice, sharing with you what I’ve read and experienced in practice. Not relying on my own forces but only
hoping for the all-powerful strength of my Lord, rejecting my own wisdom and everything that is not
supported by the Holy Scriptures or the God-inspired writing of the Holy Fathers, I give an account of
everything that I myself greatly needed at one point, when I thirsted for virtually every word that I am going
to talk to you about. Of course I won’t discuss everything, but only the most important things, essence of the
matter that is needed by everyone. [3]

“Pray without ceasing” – all

To whom Saint Paul’s words “Pray without ceasing” (1.Thess 5:17), are addressed? Only to the chosen ones,
or to everyone without exception? Yes, they are addressed to everyone. Therefore this commandment
should be fulfilled. [53]

Let no one think, my brother Christians that it is the duty only of priests and monks to pray without ceasing,
and not of laymen. No, no; it is the duty of all of us Christians to remain always in prayer. [36] Commandments
are the same for both laity and monks and there is only one Paradise. [37]

Apostle Paul commands all the Christians without exception to offer mental, spiritual prayer. He commands
all to pray without ceasing and this cannot be achieved except with mental prayer in the heart. Therefore,
without any fear, give freedom to your soul: “pray without ceasing”. You are just fulfilling commandment of
the apostle of the Gentiles. [55]

Do you see, my brethren, that it is the duty of all Christians, small and great, always to practice the mental
prayer: Lord Jesus Christ, have mercy on me! But what do laymen say? "We are burdened by worldly matters
and cares; how is it possible for us to pray unceasingly?" I reply to them that God has not commanded
anything impossible for us, but only such things as we can do. Therefore, this can also be accomplished by
everyone seeking the salvation of his soul. For if it were impossible it would be impossible for all lay people
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in general, then we should not find such a large number of persons who have achieved in the world this
work of unceasing prayer duly. [36]

Father Tadej said that he encountered laymen who had the highest level of prayer. [42] He said: “I thought
that all monks, priests and bishops possess the freely given grace* of God“. Much to my surprise, all those
years I’ve spent with monks and priests and I’ve met only one monk in whom the freely given grace of God
could be noticed. Only one monk! On the contrary, I’ve seen many laymen who possessed the freely given
grace of God. [49]

Father Macarius of Optina was visited by a man seeking advice, who himself had such a high level of prayer
that father Macarius was at a loss to answer him. All he could say was: “Stick to humility, stick to humility”. [1]

Holy fathers not only ask us, not only beg us, they even implore us not to despise their plea and to earnestly
take up the mental activity, namely, ceaseless invocation of God’s name. [60] Saint John Chrysostom says: “I
implore you brothers, never to abandon the rule of this prayer”.

Power of the Jesus prayer

Ceaseless prayer as God’s commandment and God’s gift is inexplicable to the human reason. [60] This prayer is
a great gift from Heaven to each person and to humankind in general. [41] This simple, one-sentence prayer is
so powerful that the human intellect isn’t able to comprehend it. [22]

It’s short in form, but it contains the Great and the Uncontainable. It is composed of a few words, but is
great in effective power. Its words are filled with the inconceivable power of God, like God Himself, whose
Name the prayer contains, is inconceivable. It words are holy, because they contain the name of holy God.
His name is Holy. The Most Holy Virgin knew this secret: “For He who is mighty has done great things for me,
and holy is His name” (Lk. 1:49) [60]

Prayer "Lord Jesus Christ have mercy on me" is a weapon against devil and it’s not just some simple weapon,
but a nuclear bomb. [68]

The Jesus Prayer assumes a meta-cosmic dimension. [41] You should know that this name treasures an
unperceivable depth. [57] Shining through the heart, the light of the Name of Jesus illuminates the whole
universe. [59]

Mental, ceaseless prayer – God’s commandment

Let it be known that God Himself, already in paradise, gave the divine mental prayer to the first created man
(as testified by saint Nilus of Sinai). [60]

The mental prayer, prayer of the heart is commanded by God in both the Old and the New Testament. “You
shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all

*
The state of those who recive the freely given grace of God is equal to the condition of angels and saints. Such people
are guided by the Holy Spirit, and they don’t have any thoughts originating from this world. When father Tadej says ‘the
freely given grace’, he probably also means the gift of ceaseless prayer.

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your strength. This is the first commandment." (Mk. 12:30). Obviously, the chief and most exalted
commandment cannot be achieved except by the noetic (Greek: noētikos, from noein to think, from nous the
mind) prayer, prayer of the heart. Hence, prayer is primarily the fulfilment of the first and chief
commandment of those two, commandments in which are concentrated the Law, the Prophets and the
Gospel. [13]

If you understand what is said in a mystical sense by St Paul, that “we do not wrestle against flesh and blood
but . . . against spiritual wickedness in high places” (Eph. 6:12), you will also understand the parable of the
Lord, which He spoke “to this end, that men ought always to pray, and not to lose heart” (Luke 18:1 ). [30]

The ceaseless prayer is the highest expression of our love for God. It is the most mystical and excellent way,
way of love, which is indirectly pointed out by the holy apostle when he says: “And yet I show you a more
excellent way” (1Cor. 12:31). We should be engaged in this activity like in a divine service, like in a
manifestation of our love for the Lord Jesus Christ. Because remembrance of God begets love for Him. [60]

Whatever a man loves, he desires at all costs to be near to continuously and uninterruptedly, and he turns
himself away from everything that hinders him from being in contact and dwelling with the object of his
love. It is clear therefore that he who loves God also desires always to be with Him and to converse with
Him. This comes to pass in us through pure prayer. [51]

We know that the Lord, Saviour, became man. And we know Him as a man. Do you see how He came close
to us, to be near to us not just in spirit, but also in body. For we are His offspring. We are His. So then, since
we are His, we should approach Him with our heart. When we often think about somebody, we start to love
that person. Do you understand? It is impossible to love somebody if we don’t pay attention to them for a
long time and if we don’t dedicate out thoughts to them. Similarly we think about God: ceaselessly, knowing
that it’s exclusively in His authority all power, all strength. He is almighty, everything belongs to Him. So, why
should we address someone else, to whom else shell we go? Who is more powerful to help us then He is?
You know, let’s learn to get close to Him with our heart. And He is there, in the heart; He isn’t far away, He is
in the centre of life and animates life. [49]

How to start?
You know what to do, go and do it. Yes but how? How can you and I acquire this living, deep inner prayer?
[59]

No specialized knowledge or training is required before commencing the Jesus Prayer. To the beginner it is
sufficient to say: Simply begin. In order to walk one must take a first step; in order to swim one must throw
oneself into the water. It is the same with the Invocation of the Name. There is a world of difference
between thinking, or talking, about quiet prayer, and actually praying. Like beginning swimmers, we only
learn by getting wet. [59]

To start, you don’t need any special books or other props, there’s no need for some academic explanations,
for some high level theology, and philosophizing. You just need the love and desire to be united with God.

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The Lord, having given you the wisdom to long for prayerful labour, thus acknowledges that you are called to
this work. It is good before God. He Himself will help to lay the foundation. It is He who s every time a prayer
is said, and even every separate word of prayer is pronounced with His help. He wills to be with you during
the entire time of prayer, and He beholds you. He will observe how you love Him, witnessing your love
through prayerful remembrance of Him. [3]

Simplicity
The action of prayer is simple – these are casual words of a child speaking to the Father. [12] God wants our
soul to be simple without many thoughts and too much knowledge; like an infant that expects everything
from its parents. That is why the Lord said: “If you do not become like children you will not be able to enter
in the Kingdom of God.” (Mt 18:3). [37] Do not pretend to be a wise man in prayer; read simply and attention,
and have the belief of a child that the Lord is near and hears the words of your prayer. [3]

Your prayer should be like this: simple, simple and humble with child-like faith, not expecting God's answer.
Do not expect to see His hand or His face. Nothing like that! Believe. If you speak to God, then you really
speak to God. [39]

How many falsehoods have been told about this holy prayer?! But things are simple: do you believe that the
Lord Jesus Christ is your only Saviour? If you believe, than cry out “Lord Jesus Christ, Son of God, have mercy
upon me”. [53]

Jesus prayer – main or sideline activity?

When you wake up in the morning you should know, not just with your mind but with your heart that your
main daily activity is the Jesus prayer, and other worldly affairs are a background on which the prayer runs.
This knowledge should be translated into determination of the will. Prayer should be considered as the
central labour of your life, and everything else as a secondary function. Therefore, make your prayer the first
priority in your life. [25]

It is foolish not to believe in God, but it’s even more foolish to believe in Him and at the same time treat Him
as a minor factor in our life, to leave just some little corner in our mind and heart for Him, give Him crumbs
of our life, leave for the communion with God only pauses between worldly affairs. We say our prayers
quickly, just to fulfil our duty and then to move to something seemingly more important. [25]

We should feel with our heart the infinitely near and living God. We should wake a heartfelt and living
feeling for God our Saviour. Then, ceaseless mental prayer isn’t “a burdensome mechanical activity”, but
breathing of life. We shouldn’t breathe the air of ceaseless prayer only when the necessity arises, but
because we can’t afford not to breathe it: it is actually a fundamental need and spiritual food. Such an
activity results from a living feeling towards the living God. [60]

We are deaf for all that’s from divine realm and therefore we don't hear heavenly, divine symphony of the
angelic world, which resonates in the holy God’s name. Therefore, invoking the name of God doesn't delight
and rejoice our soul. For us, that invoking is difficult… boring … tiresome. It does not please us. We don’t

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hear the joy of heaven in it. It’s infinitely easier and more comfortable for us to let our mind wander
meaninglessly, than to repeat this joyful name. [60]

We are self-centered, that is, in love with our own will and thoughts. [40] It is much more interesting for us to
entertain ourselves within our thoughts than to remain in prayer without thoughts and images, united with
the Lord.

Do not allow anything except for the name of the Lord to enchant you, do not agree with anything else, and
know only attentive prayer at all times and everywhere [3] , because the contemplation of God or prayer of
the heart is more elevated then any other work and is the peak of virtues, being the love of God. [17]

Repeat it always and everywhere

Elder Ambrose of Optina instructs all Christians to practice the Jesus prayer constantly. Whether walking,
sitting, lying, drinking, eating, talking, or doing something, we should recite this prayer with humility. We
should continue to pray always, without time or space limitations. [1]

Occupy yourself with prayer always day and night, evening, morning, at home and outside, in transit and at
Work, standing, walking, lying down and sitting, during the rule and apart from all rules. At all times do the
prayer: where you stand, there you pray. [3] The mystery of prayer is not performed at a specific time and in a
specific place. If you associate the act of prayer with hours, time or place, you will spend the rest of the time
in idle occupations. [35]

The Lord loves when we incessantly invoke Him and pour out our hearts to Him. Prayer is not something that
we start, finish and that’s it. You stand in front of an icon, tell what you want and then go your own way.
That’s not the prayer. [49] A Christian should always remember God, not only when he enters a house of
prayer, because He says: “For where your treasure is, there your mind will be also” (Mt.6:21). One’s god is
something that their heart is attached to, and something that they crave for. The Lord is one’s God if their
heart always desires Him. [64]

So train yourself that on going to sleep, repeat the prayer; fall asleep with it. And on waking from sleep your
first thought, your first word and action is the Jesus prayer. [13] Gregory the Theologian also teaches all
Christians to say God’s name in prayer more often than to breathe [36] ,because remembrance of God is more
important to us than the air we breathe. [60]

WAYS OF USING THE PRAYER

Free use
By the “free” use is meant the recitation of the prayer as we are engaged in our usual activities throughout
the day. This “free” use of the Jesus Prayer enables us to bridge the gap between our explicit “times of
prayer” - whether at church services or alone in our own room — and the normal activities of daily life. It
unites prayer time and work time, it turns our work into prayer it brings Christ into everything that we do it
enables to find Christ everywhere. There are no rigid rules, but variety and flexibility. [59]

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Every job is also a prayer. When we do our job with our heart, then our thoughts are connected with that
work, which means we work for God. We mistakenly think that we work for people. Holy fathers used to
pray: “O Lord, free me from forgetfulness”! They prayed thus at all times – to be freed from forgetfulness.
Because we lose ourselves in earthly things, in objects, in work … We forget that God is present everywhere
and that work that we do is His work too. [49]

When you pray (during the day in front of the people), do it in secret. Do not show outwardly your ceaseless
prayer. If possible, hide it even from the people closest to you. Likewise you “go into the room” (Mt 6:6) of
your soul, shut the door, so no one who is watching you could say: “he is praying”. Let your prayer be an
innermost secret. [55] Having hidden your virtue, do not be filled with pride, imagining you have achieved
righteousness. For righteousness is not only to hide your good actions, but also never to think forbidden
thoughts. [30]

Formal usage
“Formal usage” is when we pray in silence and (e.g. in our room or in a monastic cell).

An experience of stillness is essential for every person who wants to learn the art of prayer. To achieve this
experience, one should not necessarily withdraw to the desert. But one has to put aside some minutes every
day, go into one’s room, “shut the door and pray to God Who is in secret” (Mt 6:6). Our usual temptation, or
deception, is that we are always very busy and forever rush to do something extremely important: we
believe that if we spend too much time in prayer, we will not have the opportunity to do these important
things. [14]

The lack of taste for solitude and silence is one of the most common illnesses of the modern person. Many
are even scared of remaining in stillness, being alone or having free time: they feel more comfortable being
constantly occupied; they need words, impressions; they always hasten in order to have the illusion of an
abundant and saturated life. But life in God begins when words and thoughts fall silent, when worldly cares
are forgotten, and when a place within the human soul is freed to be filled by Him. [14]

Short preparation
Before we start to praying (in private), it would be useful and helpful if for a couple of minutes we look back
on our sins and passions and think about the miserable state of our soul and that without God we can do
nothing. Or else if one even only briefly thinks about death and the judgment of God or the fire of hell
without picture and images, they will be moved to humility, their heart will soften like a wax and mind will
stop wandering, it will be focused and attentive. Such contemplation closes and confines the mind. In such a
contrite disposition, you can start your one-sentence ceaseless mental prayer. [22]

"Have you sat on your footstool?" my elder used to ask. "Wait a minute! Do not start to pray before you
focus your thoughts on death and on things that will follow after death! Regard this night as your last one.
Considering all other days and nights in your life, you are sure that they have passed and brought you to this
point in your life. Considering this night, you are not sure if it will lead you to new day or it will lead you to
upcoming death. Many people are going to die tonight! How do you know you won’t be one of them?" [22]

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If today were your last day, how would you pray? Pray now like would you pray then. Have you sinned?
Repent. “Behold, now is the accepted time” (2 Cor. 6:2)

Inner silence
There is exterior and interior silence. Interior harder to find but it is long lasting. What about my mind? If I
don’t have interior silence I can be as busy in my mind as I am in New York, even if I live in the desert [28]

But hesychasm (Greek: hesychia - stillness, rest, quiet, silence) is not only about the Jesus Prayer. It is about
inner stillness and silence. Inner stillness is not merely emptiness. It is a focus on the awareness of the
presence of God in the depths of our heart. One of the essential things we have to constantly remember is
that God is not out there someplace. He’s not just in the box on the altar. It may be the dwelling place of His
glory. But God is everywhere. And God dwells in the depths of our hearts. When we can come to that
awareness of God dwelling in the depths of our hearts, and keep our attention focused in that core,
thoughts vanish. [19]

FORMULA
Basically there are two main forms; Long: “Lord Jesus Christ, Son of God, have mercy on me (a sinner)”, and
short: “Lord Jesus Christ, have mercy on me”. Short form or long form doesn’t matter. [28] Each is free to
discover through personal experience the particular form of words which answers most closely to his or her
needs. [59]

Saint Gregory of Sinai says that the short form is more suitable for beginners. For them, he recommends just
five words. [32] [11] (“I am still like the beginner” says elder Nicodemus of Karoulia after more than fifty years
spent in prayer on Mount Athos). Likewise the apostle said: „I would rather speak five words with my
understanding, than ten thousand words in a tongue“ (1.Cor 14:19). [12]

Prayer could be divided in two parts: “Lord Jesus Christ, have mercy on me ", and then "Jesus, Son of God,
have mercy on me". The precise formula employed can of course be varied from time to time, so long as this
is not done too often: for, as St Gregory of Sinai warns, “Trees which are repeatedly transplanted do not
grow roots”. [59] [11]

There were some monks whose entire service for God consisted of three divine words: “Lord” – “Jesus” –
“Christ”. [26] Elder Porphyrios once went for a walk with some man, and from time to time, spontaneously
quietly pronounced the words: “Lord Jesus Christ”. The man was thinking: “Why doesn’t he say the full
prayer, as we are taught, but only half?” When the heart is flooded with divine love, there is no need to say
the whole prayer. [39] Some other elder said: “In the entire spiritual and material world I see just two words:
JESUS CHRIST” [26]

The centre, heart and one essential and unvarying element is the inclusion of the divine Name ‘Jesus’
(Hebrew: Saviour). [59]

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Should we add “sinner” at the end (...mercy on me a sinner)?
The academician Vladeta Jerotic says: “That thing with ‘sinning’ is a never-ending story. Overemphasizing sin
is masochism”. [63] Humility (humbleness) is not just a simple word that we pronounce: “I am a sinner” or
similar. Humility is truth. When man comprehends that he is naught; that he was nothing, before God has
created everything: naught. “And what do you have that you did not receive?” (1 Cor. 4:7). [18]

We can hear many people say: “I'm a sinner, I am bad …. “. That’s a kind of psychological illness. They just
speak as they were humble. The real humility, which is God’s gift, does not speak out, does not pretend to
be humble, nor it uses some gestures to show quasi humbleness. The humble person believes that all things
depend on Christ. The humble one does not speak but feels it inside. Pray that God gives you divine humility.
Not one expressed with words only: “I'm unworthy, the least of all...” That kind of humbleness is simply a
satanic act. Divine humility is a gift from God. Do you understand? Gift. Grace. [39]

“have mercy on me” – prayer for all people

We are all one and we should pray as much for the living as we do for the departed. We shouldn't say, "Lord
Jesus Christ have mercy on so-and-so" or "have mercy on us," but that we should say "Lord Jesus Christ,
have mercy upon me." As he explained, since the Christ's Church is one body, within the "have mercy on me"
are included all the living and the dead. And if prayer is not extended to all people, then it is not ecclesial.
Pray for the Church, for world, for all people. The Entire Christianity is contained in Jesus prayer. [39]

NAME - “JESUS” (Greek: Ιησούς (Iēsous), Hebrew: ‫( ישו‬Yeshua) )

The Jesus prayer has a special power because the holy name of Jesus is contained in it. There are many
references to the name of Jesus in early Christian literature. We read in The Shepherd of Hermas (second
century): “The name of the Son of God is great and boundless, and upholds the entire universe”. We say
“Jesus”, and we rest in a plenitude and totality that can no longer be taken from us. The name of Jesus then
becomes a bearer of the whole Christ. It brings us into His total presence. [14] Lord Jesus Christ himself is
present in the Name - Jesus. [26]

According to the centuries-old Orthodox tradition, the power and energy of God is present in the holy name
of Jesus. In the beginning of the twentieth century Monk Hilarion, a Caucasian hermit, wrote in his
remarkable book On the Mountains of the Caucasus: “The Son of God… in the fullness of His divine nature is
present both in the Holy Eucharist and in Christian churches. He is also fully and entirely present in His name,
with all His perfection and with the entirety of His divinity”. Monk Hilarion quoted the following words of St
John of Kronstadt: “Let the name of the Lord… be for you instead of the Lord Himself… The name of the Lord
is the Lord Himself…” Heated arguments arose on Mount Athos in the 1910s around these words and around
the teaching of ‘the adorers of the Name’ (imyaslavtsi). The latter were accused of dogmatic inaccuracy,
namely in confusing the name of God with His essence. However, as far as Hilarion’s book is concerned, it is
very much in tune with the Hesychast tradition of the veneration of the name of Jesus. Regrettably, with the
outbreak of arguments around the name of Jesus, this book was regarded as a manifesto of the ‘adorers of
the Name’. Banned from distribution by the Russian ecclesiastical censors, it has remained virtually
unknown. [14]

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Words: “Lord Jesus Christ” – are living words. The Lord is near you: He is in your mouth and in your heart.
When we say: “Lord Jesus Christ”, in that Name, as Apostle Paul says is the Lord Himself. (Rom 10:8). [32]

St. Gregory of Sinai wasn't afraid to say that Prayer is God. [26] In an elaborate passage, where he loads one
epithet upon another in his effort to describe the true reality of inner prayer, he ends suddenly with
unexpected simplicity: “Why speak at length? Prayer is God, who works all things in all men.” Prayer is God -
it is not something that I initiate but something in which I share; it is not primarily something that I do but
something that God is doing in me: in St Paul’s phrase, “not I, but Christ in me” (Gal. 2:20). [59]

It is necessary that mind is concentrated on the name of Jesus Christ and to see in it Christ Himself. Yes, but
how to see? All writings of the holy fathers strictly forbid to imagine any image, visual concept, shape, form
or figure. [26] Don’t divert attention from the words of prayer, to any external image or to an icon of Christ.
Associate the inner image of the Lord with the name of Lord Jesus Christ like with its mental icon, believing
that Lord Jesus Christ Himself is present in the Name like in His invisible image. Let His sweetest Name be to
you instead of Himself. [50]

PRESENCE
The Lord is omnipresent. [49] Try to always be aware of God’s presence. From turning all of our works to the
glory of God, we obtain a constant remembrance of God, or in other words, walking before God. Walking
before God consists of doing nothing without remembering that you are in the presence of God. [53]

Always practice to stand before God. This means: constantly keep in mind that the Lord is looking at you. We
should wake up with Him, lie down with Him, work, eat and walk with Him. The Lord is everywhere and in all
things. Holy Fathers say: “As soon as you wake up, turn immediately your attention to the Lord, unite your
thoughts with the Lord and continue like that during the day in order to always, always remember God”. [49]

When we pray, we should believe that the Lord hears us and sees us. [49] Remember that God sees all your
thoughts. [16] He stands and examines your mind, thinking, mental activity and reasoning. He observes
whether you seek Him with all your heart or lazily and negligently. [60]

Live with the conviction ever before your consciousness that God is in you and that He sees all that is within
you. This awareness of the eye of God looking at your inner being must not be accompanied by any visual
concept, but must be confined to a simple conviction or feeling. A man in a warm room feels how the
warmth envelops and penetrates him. [53]

God is everywhere and is always with us and in us. But we are not always with Him, because we forget about
Him and we allow ourselves to do such things that we shouldn’t do in His presence. There is one nice saying
in Philokalia: “God sees all men, but only those see God who perceive nothing during prayer”. [32]

The ceaseless prayer will lead to obtaining of the faith, because one who continuously prays gradually starts
to feel the presence of God. This feeling, little by little, can grow and strengthen so much that eventually the

9
eye of the soul will see God in His providence more clearly than the physical eye sees material things; heart
will feel God’s presence. [12]

Father, is the divine energy closer to us when we go to church or closest when we visit Mount Athos? No, it’s
always with us, continually. [49] Father, I have one wish in my heart: to come and live with you on Mount
Athos. Pay attention on what I’ll tell you: indeed you can come. But, since you live in the world, go to your
home, close the door, pull the blinds down, fast, read, pray with a prayer rope and voila: you’ll be on Holy
Mountain.

Stage
Every Christian is present on the stage. Saint Paul said: A whole planet is stage, theatre „For we are made
spectacle unto the world“ (1 Cor. 4:9). Each of us has come here to play, one crucial and historic role. The
audience is from one side are white angels, and black angels on the other side, which can see through
person. Nothing can be hidden from them. They can even read our thoughts by body movements (otherwise
they cannot read thoughts only God can). If we do something good, something beautiful, then white angels
applaud saying bravo, while black angels cry gnashing their teeth out of rage. However if we do something
evil, then black angels are happy and white angels cry. So we come somehow on this stage tom play a role
ant it will be seen whether we render more good deeds for God, of more evil deeds for devil. [6]

We can make an analogy with modern reality-shows where cameras cover every corner and there’s nowhere
contestants can hide. Cameras are recording non-stop 24/7. Competitors are aware of that and
subconsciously know that the audience is watching them (following every word and movement). But,
sometimes they forget about cameras and say or do something they shouldn’t do. Something similar is
happening in the spiritual world, just that over there “cameras” are outside and inside in the soul in the
heart, everywhere. “And there is no creature hidden from His sight, but all things are naked and open to the
eyes of the Lord” (Heb. 4:13).

Body - Temple
“Do you not know that you are the temple of God and that the Spirit of God dwells in you?” (1 Cor. 3:16).
“Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God,
and you are not your own?” (1Cor. 6:19). “Do you not know yourselves, that Jesus Christ is in you?” (2 Cor.
13:5) “For you are the temple of the living God. As God has said: I will dwell in them and walk among them. I
will be their God, and they shall be My people” (2 Cor. 6:16).

Saint Basil the Great said: Prayer is good when it imprints in the soul a clear conception of God. This is in fact
the indwelling of God -- to have God established in oneself by means of the memory. Thus we become God's
temple. [17] Jesus Christ clearly pointed up that the service to God lasts as long as we are alive. We are not just
talking that Christians should go to the church on the Lord’s Day to worship, but primarily that we carry the
church with us. This body is the temple of the living God.

In case of the noetic prayer, which takes place in the heart, one can sense it very clearly that within him, in
the heart, someone else has come to dwell, Who prays inside “with groanings which cannot be

10
uttered”(Rom 8:26). A person who becomes the temple of the Holy Spirit, in whom the Holy Spirit has
entered and dwells in the heart, vividly feels in the heart His power and energy. Therefore, such person
doesn’t become convinced of having become the temple of the Holy Spirit by some philosophical or
theological sophistries, but on the contrary he recognizes and is aware of being the temple of the Holy Spirit
by his direct and personal experience. Because the Holy Spirit can be felt and heard inwardly, singing in one’s
heart. Hence, the human spirit is a witness of the Spirit of God, a witness of the basic concrete facts that
one’s body has become the temple of God, since the Holy Spirit came to dwell in one’s heart. This state is
described by the Apostle Paul when he says: the Spirit of God is crying out inwardly: “Abba, Father”. So, the
Holy Spirit within us is crying out to the Father: “My Father” (cf. Gal 4:6) ”. [21] “The Spirit bears witness to
our spirit that we are children of God” (Rom 8:16).

Saint Basil the Great says: “Truly wise person regards his body as residence and safe harbour for the soul
whether one is in the public square, in a festival, on the mountain, in the field or in the middle of the crowd.
Such one always sees oneself inside one’s own inner monastery, brings the mind back to itself, thinking only
about God”.

We can live in the world like in the desert. Like Saint John Chrysostom says: “We should take our soul to a
desolate desert. In that desert, Jesus prayer will build a secret spiritual monastery for the person who
prays”. “Lord Jesus Christ, Son of God, have mercy on me”. This is the rock that will be used for construction
of the secret monastery’s walls. Saying the prayer, a person lays down one rock after another, day after day,
year after year, one builds invisible walls around the soul, which separate him from the worldly affairs. He is
a secret monk without tonsure living in the secret monastery. To everyone around him, he seems like living
in the world, but in fact he joined the monastery of noetic prayer.” [55]

ATTENTION
One father at the point of death said: “The monk ought to be as the Cherubim and the Seraphim: all eye”. [45]

Attention should be the primary thing in prayer. What does it mean to pray with attention? It means to hold
the mind in the words of prayer and listen to them with continuous attention. This is the way to the
attentive prayer. [60] But, we divert our attention from prayer to something else. Therefore, when you pray,
pay attention to the words you are saying. Keep your attention over there. By all means do not think of
anything else. [49]

You don’t listen to your own prayer, then how do you expect that God listens to you and hears your prayer?
You would like that God remembers you when you pray and you are not even aware of yourself? [12] It’s very
good indeed to pray constantly and to occupy our mind with conversing with God. However, is this the case
with us? We are oftentimes distracted from the prayer by following the thoughts that seduce our mind,
instead of moving away from them and instead of being distressed by them, which would be a sign of
disagreement of our will with those who suggest us all kinds of inappropriate things. [34]

Saint John of the Ladder puts it this way: “Try to restore, or more exactly, to enclose your thought in the
words of the prayer. If on account of its infancy, it wearies and wanders, lead it again” [62] He counsels that
11
the mind should be locked into the words of the prayer and should be forced back each time it departs from
it. [13] Never get tired of bringing your mind back every time it wanders away. God will see your labour and
will send His grace to recollect the mind. [22]

If you fall, that is, if you forget the prayer, and entertain yourself with a thought, then arise. And every time
when you recall the prayer after falling, start again and listen, so that prayer will resonate in your mind and
heart. [3]

We have always to encourage ourselves not to forget and neglect the prayer. As soon as we take notice that
our prayer is “diluted”, weakened and has started to waver and wander, it is necessary that we strive to
correct that immediately and that we zealously work to re-establish the power of our prayer. How to do it?
Our soul must recollect, must focus and then attentively begin to pray. It must discard all thoughts, all
worries, not letting the mind wander and must say: “From now on I will pray”. [22]

The angelic hosts are not enslaved by their thoughts, or by the things of this world. They gaze upon created
things, but their thoughts do not become enslaved by them, for the center of their thoughts is in servitude
only to the power of God, through which they love all of creation. As for us, when we see an object that
attracts us, we immediately become attached to it. If this lasts for a length of time, then this object
becomes- our idol An object takes the place in our hearts that belongs to God no matter whether it is an
inanimate object, or a parson. [49]

Salvation and gradual ascent to Christian perfection is possible everywhere and under any circumstances,
provided that the mental prayer practiced. Father John of Kronstadt said: “Be attentive and guard your
mind”. He ingeniously, simply, briefly and clearly expressed the essence of teachings of the Holy Fathers
about “Guarding of the Heart”, “watchfulness” and “mental activity”. [60] The soul must be constantly ready
and alert and always in contact with the spiritual headquarters, that is, God. Only then, it will feel secure, full
of hope and joy. [37]

Mind – wanderer
Abba Isaiah says: I think of myself as a horse without an owner, whoever finds it has a ride on it, then comes
another and has a ride, and so on. [59]

Some holy fathers said: our mind is a wanderer; it is accustomed to travel the universe. It wanders all the
time. And it cannot calm down until the Mighty One come to calm him down. [49] After the Fall, our mind is
similar to a greyhound who tends to sprint, like in some irresistible and unstoppable run. [57] Try to keep your
mind from escaping from its total concentration on the words. It will try just like a cornered or caged wild
animal continually seeks to find a way out.

We are not fully present gathered in here and now. To contemplate means, first of all, to be present where
one is - to be here and now (in God's presence). But usually we find ourselves unable to restrain our mind
from wandering at random over time and space. We recall the past, we anticipate the future, we plan what
to do next; people and places come before us in unending succession. [59]

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Wherever our body is, there should be also our mind; not that our body is in one place, and our mind in
some other place. [68]

Sometimes the mind engages in carnal and earthly thoughts and takes pleasure in it. Sometimes it is
involved in other passions, sometimes indifferently hovers here and there. Wherever it goes, wherever it
stops, it finds some kind of pleasure. Therefore, those who intends to reach the goal of ceaseless prayer
must gather their scattered mind (Greek: nous), the wanderer that pokes into every corner, in order to put it
in order and organize it. [22]

The mind that holds God inside itself and constantly remembers Him is deified. Knowing that He abides in us,
and we in Him, we are moving in the Lord like fish in the water. He is everywhere, and we swim in Him, but
as soon as we mentally get out of Him, we die spiritually. [49] That which befalls a fish out of water, befalls the
mind that has come out of the remembrance of God and wanders in the remembrance of the world. [17]

That is why we should start to train our “mental bodiless wanderer”, namely our mind. Because, essentially,
he is a prodigal son who left something natural to him - the communion with God. [60]

Thought of the One

It is the work of mind to accept only one thought – that of prayer. The rest of the thoughts are the strangers
passing by, that are needless for the mind, and who starts conversing with them will not avoid harm.
Nothing can conquer the mind when the name of God is with it. [3]

To stop the continual jostling of your thoughts you must bind the mind with one thought, or the thought of
One only. Through the remembrance of Jesus Christ, says St. Philotheus of Sinai, gather together your
scattered intellect. [59]

PRACTICE
We have to practice. Prayer also needs practice. When ceaselessly repeating the prayer, one acquires a habit
and prayer becomes something natural. After practicing prayer some time, grace of God is given to us of
itself, when the prayer becomes self-propelling (like some engine): it goes on without our will, without our
wish. [49]

Have you heard about the Jesus prayer? Yes I’ve heard. And have you try to learn it? Yes I’ve tried. And how
did it go? Poorly. Do not despair. Just repeat it persistently and in due time – prayer will come. [8]

The art of prayer, like any other art, can’t be mastered theoretically, but through lifelong learning. Is there
anyone who wants to learn an art just through words? Firstly, one spends some time working, then spoils
the work, then fixes it and again spoils it. So, little by little, with God’s help Who watches one’s intention and
end endeavour, one is learning the art with effort and patience. And are we going to learn the art of arts
through words, without doing it? How is it possible? Therefore, let us watch over our inner self and practice
diligently, while we still have time. [7]

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Enough reading, we should practice. Enough looking how others go, we should go on our own. Are you
looking for the inner life? Step into the inner self. [53]

Likewise, those who are mindful in spiritual study, but only so as to entertain themselves, without employing
it for their spiritual progress, resemble farmers who are too bored to grab the plough and instead snatch a
spot in the dense shade. There they read agricultural books continually and learn of many theories, but in
practice they remain inactive and miserable. [37]

In one town, two brothers got married almost at the same time. The first bride was a doctor, a very clever
woman with strong character. The second one was prettier, intelligent, merry, but not too intellectual. As
the delivery day for both drew near, they decided to try out a new method called “pain-free birth”. The first
one, the doctor, comprehended very quickly the whole mechanism of this procedure and after two or three
lessons of appropriate exercises, she quit training, confident that she understood everything and that on the
due date she would realize her knowledge. The second bride had a very primitive idea about the anatomy,
but she was willing to deal not with the theoretical side of the problem, but simply and wholeheartedly
committed to prescribed exercises. After she practiced sufficiently, she went to give birth. And what do you
think? The first one, in the moment of birth, as soon as the labour pains began, forgot all the theories and
gave birth with great suffering, “in pain” (Gen 3:16). The other one, however, gave birth without pains and
almost without strain. Something similar happens with us. Contemporary educated persons will easily
understand the “mechanism” of mental prayer. It is enough that they zealously pray for two or three weeks,
to read a couple of books, and there it is, they can even write their own book on prayer. But on one’s
deathbed, when our entire organism is violently ripped apart, when the brain loses mental clarity and the
heart feels strong pains of weakness, then all our theoretical knowledge vanishes, and with them maybe the
prayer as well. This is why it’s necessary to pray for many years. Due to persistent long-term repeating,
prayer becomes the natural state of our being. Only with such a prayer, our birth into the world above could
be “painless” (Is 66:7). [41]

Quantity
It is obvious that unceasing prayer cannot be the possession of a novice; but in order to become eventually
capable of unceasing prayer he must practice frequent prayer. Frequent prayer in due time passes
automatically into unceasing prayer. He who does not train himself to frequent prayer will never receive gift
of unceasing prayer from God. [13]

Pray as much as you can. God bestows a pure prayer to the one who prays zealously, resolutely, regularly
even if one prays impurely and inattentively. [62] If there is no verbal, weak and imperfect prayer, then there
won’t be the perfect, inner, mental and prayer of the heart either. God will give a pure and blessed prayer
merely to the one who offers one’s impure and sinful prayer. [60]

One experienced spiritual writer has said that to learn to do anything well it is necessary to do it as often as
possible [5] Constancy in prayer is the only way of reaching heights of the true and pure prayer. [22]

God left to man's freedom and ability only the constant flow of prayer. God commands us to pray
ceaselessly, at all times, and in all places. This is where the secret of true prayer, of faith, of keeping the
14
commandments, and of salvation is found. Man has the ability to pray regularly and frequently. The Fathers
of the Church clearly confirm this. St. Macarius the Great says, "To pray often is in our will, but to pray truly
is a gift of grace". [5]

The enemy is turning us away from the prayer by all means: “What nonsense is to repeat one and the same
thing, when neither mind nor heart are participating in prayer, it is better to replace it with something else.”
Do not listen to him. He’s lying. Continue with the frequent prayer and it won’t be fruitless. [54] You should
know, that if we pray from the heart, not a single word is futile, the Lord hears each end every word we say.
[20] He sees all our efforts. Not a single prayer is useless.

“I’m concerned because my mind is distracted during the Jesus prayer.” Don’t be confused, just pray
ceaselessly. The mind is distracted, but nevertheless the mouth and the heart are sanctified with this prayer,
which is a powerful tool. We don’t have anything greater or more important than this prayer. [33]

St. John Carphatos writes in the Phiokalia that, when in reciting the Jesus Prayer we say, 'Have mercy on me
a sinner,' God secretly answers every petition with, 'Child, your sins are forgiven.' And he says further that
at the time when we pray we do not differ from the saints, the blessed, and the martyrs. And St. John
Chrysostom says that the sinful man becomes pure at the moment when he says the prayer. [5]

We should always compel ourselves to repeat this prayer and to constantly invoke the Lord, even with
distracted thoughts and enslaved mind. Although we are absentminded, we shouldn’t allow ourselves to
neglect it, but in any case we should strive to get back to it, and to rejoice for going back to it. [46]

Step by step
We must never seek to hurry in our ascetic striving. It is essential to discard any idea of achieving the
maximum in the shortest possible time. A gradual ascent into prayer is the most trustworthy. [41] Moderation
in all things, likewise in praying. Everything will come with time, just we should be diligent.

Do not be fainthearted in failures. Do not entertain thoughts that you will achieve certain things at a given
time. [3] Expel entirely from your mind all thoughts of task and quantity. [59]

In praying, great zeal and diligence, unutterable efforts and exertion are necessary, but the most important
and the most necessary is God’s help. However, in spite of all that, dozens of years may pass before one
enters into the realm of Jesus prayer. [26]

Do not put too much pressure on yourself

Let not the prayer become tedious work. Pressure may bring about a reaction internally, may do harm. Many
people have gotten sick through the prayer because they pressed themselves. Certainly, you can do it, when
it becomes tedious work, but it's not healthy. You don't need to put effort into it when you have divine love.
Wherever you are, on a stool, on a chair, in a car, anywhere, in the street, at school, in the office, at work
you can say the prayer, “Lord Jesus Christ have mercy on me”, softly, without pressure, without strain. You
just say prayer calmly without anxiety or force. [39]

15
Within the person of prayer, the heart prays without compulsion and the grace itself performs the prayer in
the heart. But you humble yourself as much as you can. Inasmuch you humble yourself, you will receive a
greater gift from God. [44]

Don’t be lazy to say the prayer. Christ accepts to incessantly converse with us, and we are indifferent. We
evade the union with God through the prayer in love, which we often perceive as a task. When we
understand necessity for God’s mercy, only then do we pray without putting pressure on ourselves. In this
way, we will feel the need for this prayer and we won’t get tired. Praying does not tire one but gives rest. It
is tiring only if we haven’t grasped the true meaning of it, not understanding the true meaning of the Holy
Fathers. [37]

Never abandon prayer

In all your temptations you must not abandon the prayer. If you can’t pray with the heart, pray with your
mind or with your lips: pray anyhow, just don’t leave the prayer. [1]

Man must never abandon prayer under any circumstances. The key thing is not reach the point of despair
and inactivity, not to leave prayer! [3]

God has looked at you now. He enlightens and guides you. You labour in your current location. Pray without
ceasing with your lips and mentally. When your tongue gets tired, let your mind take over the prayer, and
when the mind gets weary, let the tongue take over, just don’t ever stop. [18]

My child, I implore you, for the love of God, do not stop even for a moment, saying the Christ prayer. [22]

STAGES OF PRAYER
There are three basic stages of prayer: oral, mental, and the prayer of the heart (some authors mention even
more: five, six …)

Even if we know the stages of prayer, it isn’t advisable to think about which stage we are currently on, but
we should go on with humility. Also, to be proud about the prayer is foolishness. It is unreasonable. It is
similar to a beggar who is proud with his piece of bread for which he implored his master. [57]

Oral
Holy fathers counsel those who are learning the Jesus Prayer to recite it aloud at first. If you want to advance
in the mental and prayer of the heart, learn to be attentive with vocal, audible prayer: The vocal prayer will
of itself (without any physical methods) turn into the mental and prayer of the heart. The exterior continuity
will lead to the inner unceasing prayer. Trough the outer desire, the inner is acquired: we acquire the spirit
of prayer. [60]

Later on, when we reach the mental prayer, it’s good that sometimes you say aloud “Lord Jesus Christ, have
mercy on me”, so that your senses hear it, that your ears hear it. By our nature, we are the soul and the
body, and they influence each other. [39] The sound that comes out – sound of its words – will attract the

16
mind to pay attention to the words of prayer. In this way, the mind will gradually get used to be
concentrated instead of distracted. [22]

The vocal Jesus Prayer should be recited loud enough that you can hear yourself. [13]

This is a story of one of the spiritual children of Elder Porphyrios told about how he taught them to pray. He
placed us towards the east, two of us to his left and two to the right, with him in the middle. “Now we’ll pray
noetically. First, I will say the words, and you will repeat them. But be careful, without anxiety or force, you’ll
say the words calmly, humbly, with love and sweetness.” The Elder started off with his fine, delicate and
eloquent voice, “Lord Jesus Christ, have mercy on me.” He said it very slowly, word by word, without forcing
it at all. It was as though he had Christ before him and he was begging him, with a pause after the word
“Christ”, colouring his words “have mercy on me” with an entreating tone. And we repeated it each time,
trying to imitate his stance, the timbre of his voice and if possible at all, his spiritual disposition. At some
point, the Elder stopped saying the prayer out loud and just continued whispering it on his lips. We did the
same thing. How long did our night-time prayer take? I don’t remember. All I remember was that the Elder
imparted an emotion to us that I cannot express with human words. After a while, he broke that divine
silence and said: “Let’s interrupt now this common prayer. Continue on your own.”

Mental (noetic)
Mental Jesus prayer is called “mental” because it is said in the mind. From now on the prayer, which is born
in the secret depth of the nous rather than the lips, is no longer pronounced but is being thought in the
mind. There are people whose minds are naturally developed so much prior to prayerful exercises, that they
can directly approach mental prayer, bypassing the verbal stage altogether. [3]

Prayer of the heart

It is called mental-heart because the heart prays with the mind in it. That is, the entire inner man prays. The
heart feels the prayerful words, and responds to them with sympathy. This sensual response appears
naturally in the depth of the breast, in the region of the heart. Attention is being attracted to this place itself,
and it is easier to keep it there. [3]

Pray to God from the heart. Fervent praying means the prayer from the heart. The Lord doesn’t want some
philosophical words. We think with the head, but when everything comes from the heart, that is the
concentration of all mental power in the heart. When we pray, we have to do it from the heart, because God
is God of the heart. He is the centre of life of every living creature. He is the originator of life and we
shouldn’t look for Him elsewhere. He expects that we accept Him and believe in Him there (in the heart). [49]

When you pronounce the words, be aware of them and feel them. That should be practiced. If you only
know that you pray to the Lord that is not enough. But when you comprehend it with your heart, then you
feel that you talk to the Lord Himself. When you talk with the heart then you have the prayer of the heart. [32]

The prayerful disposition is a natural characteristic of every human being. When the Lord visits somebody
through hard personal trials or the loss of one’s closest loved one, that person instantly start to pray with
the whole heart and with the whole soul. It means that everybody possesses the source of true prayer. That
17
source is opened either through our prayerful withdrawal to the inner stillness or suddenly through “the
hands of the living God”. [29]

Throat
It is convenient for novices to do the prayer where it occurs naturally, that is, where the man has the organ
of speech, i.e. in the throat where food is being swallowed. Here, at the foundation of the neck, and not in
any other place, try to stand with attention, diligently enveloping the mind in the words of the prayer. [3] If
the attention of the mind isn’t in the throat it will be in the head. If you pray in the head, which is full of
thoughts and recollections, you’ll see all kinds of images. Attention should be taken lower. We cannot go
into the depths of the heart, the heart is deep, but in the throat we can. Over there, where the air passes
through, there you stop. When you descend to that place, the thoughts stop. Stop there! [32]

Heart
The grace itself takes the praying mind into the depths of your heart. The Lord joins the heart with the mind
and He Himself dwells with prayer in the heart, because the name of the Lord is inseparable from the Lord
himself. [3] Man should always live with the name of the Lord Jesus, so that the heart absorbs the Lord and
the Lord the heart, and the two become one. [61]

Where is the heart? It is there where you feel joy and concern, anger and compassion. The power of the soul
is the mind, and although it is spiritual, yet it has its seat in the brain. So too, the power of spirituality, or the
spirit of man, though spiritual, has its seat in the upper part of the heart which near the nipple and slightly
above it. When praying, the attention of the mind should be above the heart (on the upper part of the
heart), on the upper left part of the chest. [50]

Descend from you head into your hear. Make sure that you keep your thought with Jesus not just in head,
but direct it towards the chest. [2] When prayer descends into the heart, there will be no difficulty in prayer,
for the head will become empty from the thoughts. All the thoughts are in the head, they follow one
another, and it is impossible to control them. For so long as the mind remains in the head, it is exposed to
constant collision with fantasies. Like clouds of mosquitoes in summer, thoughts jostle one another, and the
mind has no time to concentrate on one thing. [53]

That is why the mind has to reject and expel all devils’ ideas in the heart, not allowing any worldly thought to
stay there, becoming in that way poor in spirit, that is deprived of worldly thoughts. [22] The mind should rest
there (in the heart), without any thoughts, without any visual imagery. Since the mind is in constant motion
and cannot be idle, give it some kind of occupation, give it the prayer with the Saviour’s name, with Jesus’
name. [49]

The life is in the heart, so you should live in there. Do not think that this applies only to the perfect. No, it
applies to everyone who begins to seek out the Lord. [53]

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Inner Christianity
The Gospel is an inner, divine secret, which is accepted through a vivid feeling of the heart. The vivid inner
feeling of the heart is the blessed, empirical faith. Without that blessed empirical acceptance the Gospel is
(in the best case) a divine “story”, a new Christian moral, although only until the Gethsemane. Such outer
acceptance of the Gospel is not permanent. Namely, until the first temptation comes they cry out to Him:
“Hosanna” and after the shake of the outer faith, of the outer worship, they shout “Crucify Him, crucify
Him”, or they go away into the dark night. [60]

Having received Christianity externally and superficially, the humankind accepted it as a religion of renewed
morality and not as a religion of miracles, not as the religion of resurrection and of efficacious appearance of
new, unusual and different existence. They go by the broad, well-trodden way of skills and techniques,
namely by the way of canon laws, ordinances, of the outer piety. This is the road for “the many that are
called”. However, there are a few who find salvation on that road. [60]

The chosen go from the outer ordinances toward the inner serving, toward the attention. They should raise
their minds toward the Top, they should intensify “the mental prayer” and stick to the interior (attention to
the thoughts), stick to the immaterial activity of the holy fathers; only this can take us away from the
material, bodily, corruptible life. The way is indicated to us: from the external to the internal, toward
attention to the thoughts and the ceaseless prayer. One who is inside is on the right way. As testified by the
holy fathers, only the inner life is the true Christian life. [60]

PSYCHOSOMATIC TECHNIQUES
There are various psychosomatic (Greek: psycho - soul, somatos - body) aids, technical guidelines used when
performing this prayer, considering sitting down, posture of the body, breathing, ...

Note carefully, however, that the essence of this achievement consists in an earnest and undistracted calling
on our Lord Jesus Christ and not merely on the descent into the heart by way of breathing and sitting in a
secluded and dimly lit place. The holy Fathers set forth these and similar suggestions as aids to recollection.
From the habit of being recollected and attentive is born the habit of pure prayer of the mind and heart. [5]

The Jesus Prayer can be practiced in its fullness without any physical (psychosomatic) methods at all. [59] The
above mechanism is fully replaced by the unhurried enunciation of the prayer, by a short rest or pause after
each prayer, by gentle and unhurried breathing, and by the enclosure of the intellect in the words of the
prayer. All the methods described by the Fathers, are merely seen as aids and means for acquiring attention.
What matters and what is obligatory is the inner attention of the heart. [53]

Do not pay attention to heartbeats when you say the prayer (as mentioned in the book The Way of a
Pilgrim), just keep your mind from wandering away from the prayer—this is the centre and the aim of
prayer. [22]

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God's grace is conferred always as a free gift, and cannot be gained automatically by any method or
technique. Only technique that is essential is humility and love. [59]

Repentance
First of all, it is very important for the proper and safe usage of psychosomatic methods in the mental prayer
to be heedful of the repentant feeling in the soul. [50] The first commandment in the New Testament is
repentance: “Repent, and believe in the gospel” (Mk 1:15) [60] , so take strive to bring forth repentance with
you prayer. [13]

In this prayer do not seek high spiritual states. [60] Ask for repentance in your prayer and nothing else, neither
for divine lights, nor miracles, nor prophecies, nor spiritual gifts - nothing but repentance. [37 Do not seek
anything except the vision of your own transgressions and purification from the passions. [60] The one who
discerns and gets to know one’s sins is greater than the one who raises the dead with the prayer. The one to
whom it is given to see oneself is greater than the one to whom it is given to see the angels. [17] Because the
latter communicates and sees with the bodily eyes and the former comes to know oneself with the spiritual
eyes. [49]

The Jesus prayer is a prayer of repentance. It is a way of finding one’s soul, namely the way to God. The
sinful soul can return to God only through repentance. There is no other way. This is the correct, safe way -
the way of the holy fathers. It is also the only way that is accessible and opened. All other ways are closed for
us. True repentance, according to Saint Mark the Ascetic, consists of three mental virtues, three actions:
cleansing of the mind, patient endurance of afflictions and ceaseless prayer. [60]

Breathing
Now, after we got to know the context of repentance and humility of the prayer, we can safely return to
psychosomatic techniques and say something about breathing. The method is simple: Often the first part,
“Lord Jesus Christ”, is said while drawing in the breath, and the second part, “have mercy on me”, while
breathing out. [59] When inhaling, one is cleansed, revived and sanctified. When exhales, one cleanses,
revives and sanctifies the creation, although this isn’t done by him, but by the grace of God. [22]

The ancient ascetics linked the Jesus prayer with breathing. This method is used by some contemporary
ascetics. Human life flows in specific rhythms, and when the prayer is united with those rhythms, it gets
help. This isn’t just a mechanical process that kills the spirit, but it is something else that is like the support
of the friend’s hand that is helping the one who goes up by a steep mountain road. [25]

This method helps one to gain the ceaseless prayer. One who is practicing this way of prayer will say the
prayer while breathing in and out, even if when doing something else. The prayer will cling to one’s
breathing. As soon as one inhales, he or she will start to pronounce the prayer even if they don’t want it,
because this method leads to such excellent results. [22]

Brothers, always breathe Christ, says St. Anthony the Great. Inhale Jesus, exhale Jesus, then you will know
who is Jesus. [22] Let the remembrance of Jesus be united to your every breath, and then you will know the
value of stillness. [62]

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Some fathers say that we should slow down the respiration. We shouldn’t control breathing in such a way
that we don’t breath or to hold back our breath. No. We should breath slowly, quietly and peacefully (not
hastily) – that means to restrain your breathing. [32]

Posture
No particular posture is essential. [59] The posture is an aid as well (usually recited when seated, but it may
also be said standing, the head inclined on one’s chest …). Posture is important to help keep your attention
focused. [19]

Always say the prayer: sitting or in your bed or walking or standing. You should not pray only when resting.
The struggle is necessary: standing, sitting. When you get tired, sit down, and then stand again, in order to
overcome sleepiness. [18]

It is better to pray if our eyes are closed. [59] When striving to concentrate the mind on one’s inner self,
instead of letting one’s gaze flit hither and thither, one should fix it upon the chest, which helps a lot. When
one’s gaze is turned outward, the mind is dispersed outwardly. On the contrary, when one’s gaze is fixed on
the place of the heart, it will naturally draw the mind in, redirecting it from the outside to the inside. [36]

The fathers advise us that we should bow the head toward the upper chest, and then try to detach the mind
from everything and place it in the chest, in the heart. While bowing the head, we should compel our mind
to enter there. We should try to join the mind with the heart which we, of course, should not imagine. [22]
Saint John of Kronstadt says: “Take your heart, as with your hand, and hold it”. [32]

PRAYER RULE
Any rule from the prayer book should he substitute by the mental Jesus prayer. [3] Elder Ambrose of Optina
also puts the Jesus prayer above all other rules. “May God bless discontinuing the standard rule and
unceasingly sticking to the Jesus prayer that can soothe the soul more than keeping a long prayer rule.” [1]

One who keeps a lengthy rule is inclined to vainglory and self-esteem when following it. If for some reason
one can’t follow it, they are troubled. But one who sticks incessantly to the Jesus prayer, dwells always in a
spirit of humility, like someone who doesn’t do anything and has nothing to be proud of. [1]

Our every cry from the heart is prayer: not just words, forms. It means freedom in technical sense but non-
stop spiritual prayer. Longing, cry is what is important; while brushing teeth, washing face … other, technical
side of the prayer comes by itself. [42] Don’t count just on external rules or method of the prayer. One who is
satisfied with “to precisely carry out”, easily falls into self-satisfaction and is arrogant like the Pharisee in
front of himself and in front of others. With such attitude, his prayer is worthless before God.

Saint Isaac the Syrian advises that we don’t burden ourselves with quantity of verses being read and not to
be slaves of the rule, because there is no peace in slavery activity. There is a “rule of slavery” and a “rule of
freedom”. The first consists of reciting a fixed number of psalms and prayers at every Office: he who is
subject to this rule, is inalterably bound by obligation... to follow the details of the number, length, and fixed

21
character of the quantity (of prayers)...On the contrary, the “rule of liberty” does not fix the sequence and
quantity of prayers to be read and does not set a time limit for each of these prayers. [14]

Not having a definite (fixed) rule

Do not make any promises if nobody forces you, because keep them brings confusion, and if you keep them,
you would not avoid self-congratulation or even pride. This is a good way: do not promise, yet everything
that is needed keep with the help of God. Do not accumulate prayer rules with the attitude of "I will
certainly keep them". [3]

Look at the great sport players: they don’t violate any rule, but at the same time they go beyond all rules.
There are no rules for a great player.

Don’t impose anything on yourself (as unchangeable rule), or you will get into anxiety and warfare. Don’t be
tied to a rule but follow it as much as God strengthens you. Our perfect Fathers didn’t have a fixed rule, but
they kept their rule during the day: a bit of psalmody, saying prayers aloud a little, examining the thoughts a
little, taking care for food a little, doing all that with the fear of God. Because it is said: “Therefore, whether
you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). [58]

Don’t give rule to yourself, don’t set your own rules to yourself [45] saying: “From now on, I’ll keep it every
day, this is my rule”. And you’ve imposed a rule to yourself. “The Spirit blows where it wishes” (Jn. 3:8).
Freedom is needed; it shouldn’t become a form about which you can say: “I’ve broken the rule”. And who
gave you this rule? You gave it to yourself. On the contrary, if you are successful and you accomplish
something you say: “See how well I’ve done it!”. As soon as you think that – you’ve fallen. [42]

Having a moderate rule

However, it is good to have a rule with a certain number of Jesus prayers so that the prayer is not left to
chance and we do not give in to laziness. Immoderation or deficiency, negligence or excessive zeal are
harmful to the prayer and can lead to coldness or to physical and mental overstrain. A regular, moderate
rule, like daily watering of the plant, nurtures the prayer and makes it stronger. [53]

A moderate rule enlightens the mind and prevents disturbance of the mind. [17]

We should reasonably follow 'the royal (middle) way' of the Holy Fathers and not take upon ourselves
excessive difficult works, which can lead an ascetic to arrogance: it is better to have a short rule and to keep
it constantly, than an excessive rule with interruptions or such a one that is sometimes abandoned
completely. The Lord will accept even a short rule which is followed with humility. It doesn’t matter what
rules we keep, but how we keep them. It is more useful to continue with a moderate activity than to
sometimes prey excessively and sometimes abandon even the necessary due to great weariness. [1]

Do not have a big rule, but have as a Rule the "never-ending Rule," that is constant prayer. [3]

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Nice prayer rules
One of the most beautiful rules is “The Rule of the Theotokos” based on praying Angelic salutation 150
times: “Theotokos Virgin, rejoice, Mary full of grace, the Lord is with Thee; blessed art thou among women,
and blessed is the Fruit of thy womb, for thou hast borne the Saviour of our souls” This rule was given by the
Mother of God herself in about the eighth century, and at one time all Christians kept it. We Orthodox have
forgotten about it, and St. Seraphim of Sarov has reminded us of this rule and has blessed his spiritual
children to keep this rule every day. Anyone who kept this miracle-working rule remained grateful to father
Seraphim his whole life. By carrying out this behest of the Queen of Heaven, let us begin to read the Rule of
the Mother of God, every day 150 times the prayer “Mother of God and Virgin, rejoice, Mary full of grace
etc… ”This rule gives us a great power and help to battle against evil. The Queen of Heaven will always help
us according to her truthful promise. One who keeps this rule is under her special patronage. [43]

In the Optina Monastery, the brethren are obligated to perform the so-called “Cell Rule of Five Hundred”,
where you say 300 Jesus Prayers, then 100 prayers to the Mother of God, 50 to one’s guardian angel, and 50
to all the saints. Although this prayer rule is mandatory only for monks, it would be great if people living in
the word could keep this rule also, if possible. [54] This rule, in case of weakness or due to the lack of time, can
be distributed throughout the day. [1]

In the Holy Lavra of St. Sabbas the Sanctified (in Jerusalem) there are no prayer books, the entire rule is
prayed with the prayer rope (most of it are the Jesus prayers, then prayers to the Most Holy Mother of God,
to the saints…). Novices have to pray with 1500 knots and 150 prostrations (Greek: metanoia), while monks
do 3000 knots and 300 prostrations. But most important rule over there is your neighbour: to help your
brother, to do someone a favour. The brother is above the prayer, above any rule, [42] because love is greater
than prayer. [62]

Time for prayer

Concerning the time for praying: as you live in the world and have a lot of cares, pray whenever you have a
free time. But always compel yourself in order not to become negligent. [18]

Make an effort! Not two hours, three hours, one sentence can be a miracle. People tend to think technically:
“How long? How many knots?” etc. [42]

You should establish either a number of prayers (at first set yourself to say 100 Jesus prayers unhurriedly
and with attention), or time-limit for prayer (10-15 minutes in the morning and in the evening), yet not too
much at once, and increase gradually. In course of time you can still further multiply the number of prayers
said (or the time for prayer). [13]

Tempo, rhythm

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We should say the prayer so to please our souls, as the soul wants it in particular moment. Therefore, we’ll
say: „Lord ... Jesus ... Christ ... have mercy on me ... Lord ... Jesus...”, and the mind will observe the soul like
an engine driver observes a working engine. [22]

The interval between the words must fit your own rhythm. Some want to go very slowly and others a little
faster. The best way is not to pronounce it too fast (as the mind diverts from the words), and not too slow
(as the mind becomes drowsy). [37] When you reach the end of the prayer, immediately begin to say it again.
Make it like a continuous chain. Say words one after another without inserting any other words or thoughts
which try to come in between. [57] Thus, thought cannot penetrate, cannot sneak in, because a word goes
after a word. Do not give in to any thought. [32]

Saint Nicodemus of the Holy Mountain compares the tempo of prayer with the tempo and pace of an
ordinary conversation. [50] Elder (Russian: starets) Parfenii of Kiev likened the flowing movement of the
prayer to a gently murmuring stream. [59]

Fathers give us one more useful advice: the words of the prayer ought to be said without the slightest
hurry,[60] so that the mind can enclose into each word. [13]

Prostrations
It is very useful for one who starts learning the Jesus prayer to add some prostrations and bows to the
prayer rule, depending on one’s strength. [13]

When you pray, make prostrations, involve body and soul in the prayer. [39] When you get tired from
prostrations switch to bows from the waist. The prostrations and bows warm up the body and somewhat
exhaust it, and this condition facilitates attention and compunction. [13]

Do not worry about the number of bows. Pay all your attention to the quality of your prayer performed with
prostrations. Bows performed for number, and not animated by the right working of the mind and heart, are
more harmful than profitable. Having performed them, the ascetic begins to rejoice. “There,” he says to
himself like the Pharisee mentioned in the Gospel, “God has granted me again today to make (say) 300
prostrations! Glory to God! Is that an easy matter? In these times, 300 prostrations! Who keeps such a rule
nowadays?” [13]

The minimum number of prostrations should be thirty, says St. Isaac the Syrian. [17]

Prayer rope
Prayer rope is not only to measure number of times, mere quantity. If you have something in your hands,
that will help you to maintain the regular rhythm of the prayer. The prayer rope is given, so that man
wouldn’t forget to pray. [1]

Imitate a good soldier who exits the barracks always with his automatic weapon “at hand”. Thus, you too
carry the prayer rope always in your hand and be careful. It is the rope which we pull one, two, five, ten

24
times to unfreeze spiritual oil, so that our spiritual machine of unceasing prayer will start to function on its
own. [37] As the prayer rope circle is infinite, so the name of Christ is always invoked. [2]

When it is possible, we should say the Jesus prayer with a prayer rope, and when it is impossible, the prayer
should be always in the mind, even without a prayer rope. [33] Some of the elders said: “Follow your breath
instead of the prayer rope”. [12] Some other elder gave advice to his spiritual children to pray a part of the
private prayer rule without a prayer rope so they would learn to pray without it.

MOST HOLY MOTHER OF GOD

Implore the Mother of Light, the Most Pure Mother of God to help you, because she is our greatest
consolation after God. When one calls Her All-Holy name, they instantly feel her help. She is the Mother.
While she lived on earth, as a human being she suffered the same things, just as we suffer now. Because of
that, she is very compassionate for sorrowful souls and rushes to help them. [22]

We haven’t said even a word, and she already wants to help us, so close she is. When we turn to the
Theotokos (Greek: Θεοτόκος - “the one who gave birth to God”), our sweet Mother shows great love. Oh, if
only her holy name would be always on our lips. Be patient, because the Queen Theotokos, Our Most Holy
Lady won’t forsake us. She prays for us. [18] Mother of God is quick to hear and to help us. [53]

Ask the Ever-Virgin for blessing for every moment of your life and life of your neighbours. The All-Pure
Mother of God gives Christ to a soul. Pray fervently to the All-Pure and you will be with Her Son – remember
that, says elder Zosima. “Most Holy Mother of God, I commit into your hands every moment of my life and
life of my neighbours. Amen”

St. Seraphim taught that in the afternoon, Jesus prayer should be repeated with the addition: “Lord Jesus
Christ, have mercy on me, through the Mother of God,” as he himself used to do. [50] We could also pray like
this: “Lord Jesus Christ, for the sake of the Mother of God, have mercy on me.”, or we can specifically
address the Most Holy Theotokos praying: “Most Holy Mother of God, save us” or saying angelic salutation:
“Mother of God and Virgin, rejoice…, etc.” [47]

Pray to Mother of God for gift of the Jesus prayer

Who can praise enough the divine mental prayer, which the Mother of God Herself used to practice, edified
by the guidance of the Holy Spirit. [38] [60]

It is necessary to pray to the Most Blessed Mother of God and Intercessor of all Christians – Queen of
Heaven and earth for the inestimable gift of Jesus prayer, because the blessing is given to her that she can
give the Jesus prayer to the people who ask from her for that heavenly gift. Therefore, one who with fate
and from the heart turns to the Mother of God and ask for a gift of prayer will inevitably obtain it, which is
an unquestionable pledge of God’s great mercy. [26]

Saint Maximus Kavsokalyvites who lived on Mount Athos, for two years persistently entreated Mother of
God to grant him the gift of unceasing mental prayer and the Virgin Theotokos fulfilled his request. [25]
25
The Jesus Prayer had been revealed for the first time to the Most Holy Mother of God, while she dwelled in
holy of holies. Afterwards, the Blessed Virgin Mary taught the apostles about that holy and divine prayer,
and they passed it down to the whole Christian world. [38]

Gregory Palamas says: “Without her, none of the gifts of God would be given to angels or to man”. Through
the Theotokos we receive a multitude of gifts. Since she gave us the greatest gift – Christ Himself, why
wouldn’t she give us the rest? Therefore, while praying to the Most Holy Mother we should tenderly say:
“Most Holy Mother of God, save us” and not just simply “Intercede for us”. [57]

Prayer is the gift

It is most important to realize that prayer is always God-given: otherwise we may confuse the gift of grace
with some achievement of our own. [53] God bestows the Jesus prayer in due time not to those who are
proud of their zeal in body and soul, but to the spiritual feeling of deepest humility and contrite, heartfelt
repentance, with a constant, moderate and diligent prayer. [4]

Those advanced in prayer have a firm assurance that in spite of all one’s efforts the prayer is a work of God’s
grace. Saint Simeon the New Theologian clearly states that no one is able to praise God by oneself, but it is
the grace of God which abides in a person, which praises and glorifies God and prays inside a person. [22]

God's grace is necessary but our own personal struggle is also necessary. We need to take one step and God
will then take ten steps. We need to work, but not to believe in our own good works. Synergy is needed;
Man's co-operation with God. [39]

And what do you have that you did not receive?

“And if you did receive it, why do you boast as if you had not received it?” (1 Cor. 4:7)

Do not boast, man, of the wealth you have obtained without labour. For the Bestower, foreseeing your great
hurt, and infirmity, and ruin, at least saves you to some extent by those unmerited gifts. [62]

Just as one who uses air to live, knowing that without it, he can't live, does not deserve praise, but is on the
contrary in debt to praise the One, who created him and gave him the ability to breathe and blessed him
with health, so he can breathe and live. Likewise, we ought to be grateful to God, as He, by His grace,
created prayer, knowledge, strength, virtues, us and everything around us. [40] Praying is breathing. If one
breathes, one lives and takes care about it one’s whole life. [22]

SPIRITUAL GUIDANCE
There aren’t any spiritual guides
The rarity of the Jesus prayer stems mainly from the lack of teachers and spiritual guides in this soul-saving
activity (if maybe there are some teachers somewhere, it is hard to find them and reach them). [26]

26
Even in the 14th century, saint Gregory of Sinai complained that he went all over the Mount Athos, and
among thousands of monks he eventually discovered three monks full of grace who possessed some
knowledge of the inner prayer. St. Ignatius Brianchaninov wrote a hundred years ago: “They are rare in our
times. We can even confidently say that there aren’t any. Because of the final disappearance of spiritual
teachers, writings of the Holy Fathers remain the only source where a hungry and thirsty soul can come to
gain essential and necessary knowledge in spiritual struggle”. [60]

Reading
The Holy Fathers can guide us on our inner way with their divinely inspired writings. Namely, there are no
contemporary spiritual guides. Spiritual fathers and blessed elders, who could unmistakably show us the way
of salvation, disappeared. Therefore we must grab the writings of the Holy Fathers like saving “flotsam” of
the apostolic ship. [60]

He who is carefully practicing prayer and who is already advanced in it, should refer often to the
writings of the Holy Fathers about prayer in order to check and properly direct himself. [13] Therefore
elders advise those who practice the prayer, to primarily read books on prayer. [25]

If you say that you have no teacher for such activity, then the Lord Himself commands you to learn from the
Scriptures, for He says, “Search the Scriptures, for in them you will find life eternal” (Jn. 5:39). [56] Directions
from the Gospel and writings of the Fathers contain complete instructions for the prayer of the heart.
Immerse yourself in them with humility.

Reading illuminates the soul for the day-to-day, diligent and undistracted prayer. [17] Reading enlightens the
mind and helps praying, it is the source of pure prayer. [18]

We can learn how to pray from the book The Philokalia: it includes a complete teaching about the inner
ceaseless prayer, written by the Holy Fathers between the 4th and 15th centuries. This book is so good and so
useful that is considered the main teacher of spiritual contemplation. As the blessed Nikifor says: “It brings
to salvation easy and without toil.” Is this book greater than the Holy Bible? No, it isn’t greater or holier then
the Bible, but it contains clear explanations about everything that is mysterious for us in the Holy Bible,
because our feeble mind can’t rise to such great heights. Let's take one comparison: The Sun is magnificent
luminous and wonderful star, but we cannot look at it with the naked eye. In order to look at it and bear its
flaming rays, we have to use the glass, an artificial object, infinitely smaller and darker then the Sun. Well,
the Holy Bible is luminous sun, and the Philokalia is our glass. [5]

Spiritual father
If you want to find somebody who can teach you how to pray, choose a quiet and humble elder, who doesn’t
judge anyone, who doesn’t get irritated, doesn’t yell, doesn’t command. Because there are some elders who
haven’t yet overcome themselves and yet think themselves fit to guide others. They studied the outer,
technical side of the prayer, bud didn’t acquire its spirit. Think about it, how can one who constantly cries
out “have mercy on me, a sinner” judge others? [8]

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An example of the authentic spiritual guide is archimandrite Ambrose of Miljkovo, a disciple of the famous
Optina Elders. He radiated incredible, extraordinary love which could be noticed. That means he understood
correctly the life with the help of Optina elders. He understood and took what is best and most precious –
love. He actualized in his life this all-encompassing love. He was simply amazing. He fascinated with his love
everyone whom he talked to or anyone who was just in his company. He never got angry with any monk or
novice, and he never uttered even one harsh word. He suffered a lot, but he forgave everything. All his
worries and problems he cast on the Lord and he lamented only to Him. [49]

If one cannot find a spiritual father like elder Ambrose, then it is better that we take the middle way with
brotherly advice. [42]

Let God enlightens us how to walk, because authentic guides have disappeared and every one of us walks
their own way. Let God be the true Guide to all of us. [22] Christ Himself will be your teacher in the ceaseless
prayer of the heart.

God – teacher of the prayer

Having started doing Jesus Prayer, man submits to the guidance of the Lord, and God Himself leads such
people. [3] In that most important achievement in our inner lives, the Jesus prayer and Christ Himself offer
irreplaceable help to us. By means of this prayer He becomes a permanent Resident of our heart.

One who prays frequently doesn’t need guidance, because the prayer itself will teach him. [53] [22]

„Mystical prayer is not taught“ - says Elder Porphyrios. [39]

DELUSION
Saying that invocation of Jesus name leads to delusion is itself a delusion. Deluded person is the one who
doesn’t invoke the name of the Son of God and not the one who does invoke it.

It is only those who act presumptuously and according to their own dictates who fall into delusion. Likewise
St. Gregory of Sinai, when he commands us not to be fearful or doubtful when we are learning prayer, also
indicates the two causes of delusion: self-will and conceit. It is because the holy fathers want us to remain
unblemished by such things that they command us to search the holy Scriptures and to be instructed by
them, taking a brother as a good counsellor, as Peter of Damascus says. For if a man seeks God with
obedience, questioning and humble-mindedness, he will always be protected from harm by the grace of
Christ. [56]

Nobody ever hurt oneself or fell into spiritual deception because of this prayer. Some fell into delusion and
were spiritually wounded not because of the mental prayer but because of the unreasonable, mindless and
proud striving of mind toward the higher spiritual states, which are inappropriate for a person immersed in
passions. Presumptuous and self-confident person strives for something beyond his dignity and state, and
with spiritual pride, one rushes to a prayer with visions. [60]

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There is no danger of delusion in prayer if we say it without distraction, without form, with simple mind and
without any image or figure. Mind has to be free from any divine or human idea. We mustn’t imagine either
our Lord Christ or the Lady Theotokos, or any other person or depiction. The mind should solely be in the
heart, in the chest and nowhere else. The heart should do the prayer like a machine while the mind should
observe the words of the prayer like an ordinary spectator. [22]

Praying cannot hurt anyone, if they are not proud and if they don’t despise others.[ [26]

THOUGHTS
While praying, one doesn’t think (has no thoughts) – as he was nothing. The Lord wants us to be peaceful
and quiet, without any thoughts, namely that our heart is still. The Holy Fathers say that when praying, one
should suppose like there's nobody else in the world: just God and man speaking to God. No one else. In the
whole universe there's nobody else, just the two of them. Do you understand? [49]

One shouldn’t be thinking about anything while praying. [22] When you pray, do not form any images in your
mind, dispel all images from your mind. Don’t try to visualize Christ! The Holy Fathers emphasized that
prayer should be without mental images. [39]

It is necessary that the mind is concentrated on the words of the prayer and to discard every thought: sinful
and righteous, bad and even good thoughts. [54] When we decide to start talking to God, all thoughts set
aside and then dialogue with God becomes possible.

Try to make your intellect deaf and dumb during prayer; you will then be able to pray. [14] Let thoughts knock
on the door of your mind and let they talk loud: don’t answer, be deaf and mute. [60] “But like a deaf one, I do
not hear; and I am like a dumb one who opens not his mouth, and I am as a man who hears not”(Ps. 38:13)

At the hour of prayer, when our minds divert to filthy things, or if these things descend on us unwillingly, we
must not start an argumentative war with the enemy. For, even if all of the world’s lawyers were to gather
together, they would not be able to prevail upon one single little demon through argumentation, since only
with contempt can someone drive away him. [37] Like Saint Isaac the Syrian says: “Do not open the door!” If
you see who it is, if you know that one has a bad reputation, close the door and chase him away with the
Jesus prayer: “Lord Jesus Christ, Son of God, have mercy on me”. Reject him just like that. [22]

When the devil comes along and tugs at your shirt sleeve to put you off course, don't turn around to start a
conversation or dispute with him. You continue on your way. He'll tug at your shirt sleeve, but you continue
on your way and somewhere he'll get fed up and he'll leave you alone. [39] “And greet no one by the way” –
(Lk. 10:4).

When a man persistently sticks to prayer and does not let go of the name of Christ from himself, then such a
man becomes convinced that he cannot live without prayer. Otherwise the enemy's thoughts immediately
possess his mind and passions enslaved him. [3] The evil one has been released to tempt human mental
power and to disturb it day and night. If the mind falls down everything falls. [48] With all our strength let us
hold fast to Christ, for there are always those who struggle to deprive our soul of His presence; and let us
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take care lest Jesus withdraws because of the evil thoughts that crowd our soul „multitude being in that
place“ (Jn.5,13). [10]

It is written : “Not everyone who says to Me : ‘Lord, Lord’ shall enter into the kingdom of heaven ; but he
that does the will of My Father” (Mt. 7:21 ) . The will of the Father is indicated in the words: “You who love
the Lord, hate evil” (Ps. 97:10 ) . Hence we should both pray the prayer of Jesus Christ and hate our evil
thoughts. In this way we do God's will. [15]

Struggle with thoughts

The provocation comes first, then our coupling with it, or the mingling of our thoughts with those of the
wicked demons. Third comes our assent to the provocation, with both sets of intermingling thoughts
contriving how to commit the sin in practice. Fourth comes the concrete action - that is, the sin itself. If,
however, the intellect is attentive and watchful, and at once repulses the provocation by counter-attacking
and gainsaying it and invoking the Lord Jesus, its consequences remain inoperative; for the devil, being a
bodiless intellect, can deceive our souls only by means of fantasies and thoughts. David was speaking about
these provocations of the devil when he said: 'Early in the morning I destroyed all the wicked of the earth,
that I might cut off all evildoers from the city of the Lord' (Ps. 101:8) ; and Moses was referring to the act of
assent to a provocation in his words : 'You shall make no covenant with them, nor with their gods' (Exod. 23:
32). [15]

In the rulings made by the Fathers a distinction is drawn between different things, such as attraction, or
intercourse, or consent, or captivity, or struggle, or so-called passion in the soul. And these blessed men
define attraction as a simple conception, or an image of something encountered for the first time which has
lodged in the heart. Intercourse is conversation with what has presented itself, accompanied by passion or
dispassion. And consent is the bending of the soul to what has been presented to it, accompanied by delight.
But captivity is a forcible and involuntary rape of the heart or a permanent association with what has been
encountered which destroys the good order of our condition. Struggle, according to their definition, is power
equal to the attacking force, which is either victorious or else suffers defeat according to the soul’s desire.
And they define passion in a special sense as that which lurks disquietingly in the soul for a long time, and
through its intimacy with the soul brings it finally to what amounts to a habit, a self-incurred downright
desertion. [62]

The Scripture says that we have the authority to “cast down imaginations” (2 Cor. 10:4). Casting down of
inner evil thoughts is a sign of love of God, and is not a sin, since the emergence of a thought isn’t a sin, but a
friendly conversation of the mind with it is a sin. If we don’t love it, why do we linger on it? It is not possible
that something that we hate from the bottom of our heart converses for a long time with our heart. If,
nevertheless, this happens, it means our evil involvement is present. [30]

The Holy Fathers say: “If we reject the suggestion of the evil spirits, the victory is won without fighting.” They
spoke from experience: if the provocation is rejected, the victory is won without fighting!” [49]

“Wretched daughter of Babylon! ... Blessed shall he be who shall seize and dash thine infants against the
rock” (Ps 137:8-9). As explained by the Holy Fathers, “little ones” are passionate thoughts and the passionate
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motions (the inception of thoughts). As soon as those thoughts and movements arise, as soon as they begin,
at the very start, in their “infancy” so to speak, we should cut them off and not allow them grow. Therefore,
while they are still young and have not strengthened yet, they should be destroyed, dashed against the rock.
And the rock is Christ. Strike them with Jesus’ name, destroy with the Jesus prayer those infants of Babylon.
[33]

Words of Psalm: “All nations surrounded me, but in the name of the LORD I will destroy them. They
surrounded me, Yes, they surrounded me; But in the name of the LORD I will destroy them” (Ps. 118:11-12)
are fully understood by practitioners of the Jesus prayer, although no one has ever explained this to them.
This is, among others, one of the clearest parts on the Jesus prayer in the Psalms. [33]

Two cunning thoughts and double right-handed

Understand two thoughts, and fear them. One says, “You are a saint,” the other, “You won't be saved.”
Both of these thoughts are from the enemy, and there is no truth in them. But think this way: I am a great
sinner, but the Lord is merciful. He loves people very much, and He will forgive my sins. [44]

Thus God in His unutterable goodness has arranged all things in a marvelous way for us; and if you want to
understand this and to be as you should, you must struggle to acquire the virtues so as to be able to accept
with gratitude everything that comes, whether it is good or whether it appears to be bad, and to remain
undisturbed in all things. And even when the demons suggest some pride-provoking thought in order to fill
you with self-elation, you should remember the shameful things they have said to you in the past and should
reject this thought and become humble. And when they again suggest to you something shameful, you
should remember that pride-provoking thought and so reject this new suggestion. Thus, through the co-
operation of grace and by means of recollection, you make the demons cast out the demons, and are not
brought to despair because of their shameful suggestions, or driven out of your mind because of your own
conceit. [40]

Blessed apostle Paul in one verse confirms: “And we know that all things work together for good to those
who love God (Rom 8:28)”. As saying that »all things work for good«, encompasses all together, not only
that which is considered fortunate, but also things which are considered as misfortune. In another verse
same apostle says that he went through both of these: “through the weapons of righteousness on the right
hand and on the left, through glory and dishonor, through evil report and good report; as deceivers and yet
true; as unknown and yet well known; as dying and, behold, we live; as chastened and not killed; as
sorrowful, yet always rejoicing; as poor, yet making many rich” (2 Cor 6:7-10). He neither exalts himself
because of fortune, nor is he despondent because of misfortune, but walks in the path of righteousness and
follows the royal way with peace of mind. Such perfect men are called in Holy Scriptures “double right-
handed”. Such a man was Ehud who used both hands as his right hand, as it is written in the book of Judges
(Judg. 3:16). We will also be engrossed by perfection, if we neither become haughty and conceited because
of good luck (which is regarded as right side) nor we, courageously fighting, fall into despair because of bad
luck (which is called left side). Then we will become truly “double right-handed”, like the teacher of the
Gentiles who testifies about himself: “Not that I speak according to need, for I have learned to be content in
whatever state I am. I know both how to be abased, and I know how to abound. In everything and in all

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things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things
through Christ who strengthens me (Phil. 4:11-13). [67]

Positive thoughts
We should keep in mind that God “cannot” help us, even if He really wants to, unless we acquire a positive
way of thinking. The spirituality of a person is defined by the quality of his thoughts. [37] Our pleasing God
and our service to him depends on our thoughts. [60]

It is worthless to go to church, to receive the Holy Communion, if we keep evil thoughts inside us. Our
thoughts determine our lives. For that reason, we should be peaceful, quiet, full of love and kindness.
Because life on earth is manifested by our thoughts. If we have peaceful, quiet, gentle thoughts and we are
meek, such is our life. If we pay attention to the circumstances in which we live, we enter that “worldly
mindset”, and we lose peace and calmness. [49]

The Holy Fathers say about thoughts: “Whatever thought destroys peace and disturbs us, this one is from
hell and should be rejected, not accepted”. [49] If some thought disturbs us, we can reject it. We are free to
think of something else. It is easy to say, but in reality it is hand-to-hand battle with Satan. [44] “Bringing every
thought into captivity to the obedience of Christ” (2 Cor. 10:5).

How can we stop bad, negative thoughts? It is better to croon then to lament. Sing. There is one saying:
“One who sings, doesn’t have evil thoughts”. [49]

Power of the thoughts

We are an incredibly precise thinking device. Our thoughts are huge energy (huge power) inside us.
Therefore our thoughts have an influence not just on the nervous system of the reasonable beings, but also
on animal and plant world. Everything expects from us love and care. That’s why we have to pray
incessantly. [49]

Our inner “computer” (the mind) is far more precise then the real computer. But our “computer” is not clean
and our monitor is broken. We don’t see things as they are, it seems to us that everything has been turned
upside down. If we were quiet, still, guileless, simple-minded and attentive, our screen would be absolutely
clean and we wouldn’t need radio signals, telephone, anything. We could see far away, beyond galaxies, not
just things on the earth. When somebody sends us a thought, we are instantly “connected” and we can talk.
The mind energy is much more precise then the telephone lines. You just think of somebody and you are
immediately connected, you are in contact right away. [49]

Prayer is a wireless phone that can help us to communicate directly with God. Type a number on the prayer
phone, call God and He will answer. You can hear Him very clearly and feel Him near you. Prayer first comes
in the mouth, then goes into the mind and then into the heart. Then we start to see a “theatrical play” in
front of our eyes. From that moment on, nothing can be said. [9]

A person who is in constant relationship with God trough prayer radiates the peace: in their family, in their
company, in the country, everywhere. A meek and humble soul, who forgives everything and loves
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everybody, radiates out the peace, and in such person’s company we are (with God’s help) delivered from
depressive and heavy thoughts. It means a lot to some family when one of its members is praying. Prayer
draws the grace of God. Each family member feels that, even those whose hearts grew cold. [49]

REMEBRANCE OF DEATH
Living prayer of Jesus is inseparable from a living remembrance of death. A living remembrance of death is
linked with living prayer to the Lord Jesus Who abolished death and gave men life eternal by His temporary
subjection to death. [13] For a greater progress in mental prayer, Egyptian desert fathers united prayer with
remembrance of death. [50] Chastise your soul with the thought of death, and through remembrance of Jesus
Christ concentrate your scattered intellect. [10]

In this life, we are foreigners and incomers, and we don't know when we'll be taken from here. [24] We don't
know when a telegram from God's capital, heavenly Jerusalem, will arrive. [22]

One man was once asked, "What has grace brought you?" He replied, "When I wake in the morning I feel like
a man who is not sure he will live till evening." Said the questioner, "But doesn’t everyone know this?" He
answered: 'They certainly do. But not all of them feel it."

For the one who has perceived that the end of the material world is nigh and who, with heartfelt feelings,
has perceived one’s own inevitable and unavoidable end, no other prayer could be more appropriate and
more suitable: it doesn't say much but tells a lot. The one who thinks about death and about imminent
standing in judgment before God can have just one continual concern: how to cadge for oneself mercy from
the Lord our God before one’s end. This prayer activity is transformed into a never-silent cry of the soul:
“have mercy on me.”[60]

Say to yourself: o my soul, we need to hurry up, time flies, and it isn’t possible to bring it back or to stop it.
We should collect the treasure for our final journey: the treasure is the name of Jesus Christ which will, in
the age to come, become everything for you. [25]

If the soul has Christ with it, it will not be disgraced by its enemies even at death, when it rises to heaven's
entrance; but then, as now, it will boldly confront them. But let it not tire in calling upon the Lord Jesus
Christ, the Son of God , day and night until the time of its departure from this mortal life, and He will
speedily avenge it in accordance with the promise which He Himself made when speaking of the unjust
judge (Lk. 8 :1-8). Indeed, He will avenge it both in this present life and after its departure from its body. [15]

TEMPTATIONS
Know that if you follow the Lord and adhere to His divine teaching you will run into temptations on this path.
The flesh, the World, and Satan are your enemies, yet you are your own enemy as much as they are. From
now on, refusing to follow the desires of your will, you depart from the peaceful life and constant warfare
becomes your destiny. Approaching the doing of The Jesus Prayer, prepare not for a peaceful existence, but

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for endurance of all imaginable sorrows, brought to you by the flesh, the world, Satan and your own self-
love. [3]

Deeper Christ is interwoven in our heart, more and more the devil withdraws, screaming and howling
because of the defeat of the disdained evil. The echo of these inaudible but real screams is attacks of
temptations which will assail us. [57]

The Holy Fathers say: We will know that we are beloved by the Lord if He leads us through great afflictions,
sufferings and tribulations. Whenever in your path you find unchanging peace, beware, you are on a wrong
road. [49] In that case you are very far from the divine paths trodden by the weary feet of the saints. For as
long as you are journeying in the way to the city of the Kingdom and are drawing nigh to the city of God, this
will be a sign for you: the strength of the temptations that you encounter. And the nearer you draw nigh and
progress, the more temptations will multiply against you. Whenever, therefore, you perceive in your soul
diverse and stronger temptations in your path, know that at that time your soul has in fact secretly entered a
new and higher level, and that grace has been added to her in the state wherein she was found; for God
leads the soul into the afflictions of trials in exact proportion to the magnitude of the grace He bestows. [17]

A good sign that we are on the path leading to the divine life is a circumstance that our prayer is
accompanied by afflictions from within and from the outside, which causes us to feel pressured from right
and left. The Fathers, however, say that this is a usual order of things, as an inevitable consequence of the
prayer, [60] because the pious activity of prayer leads to encounter with many adversative energies hidden in
atmosphere. [41]

The will of the gracious providence is that we, by submitting ourselves to it, carry tribulation of our will
without disturbance. Nowadays, salvation consists of humble submission to this providence. We have to
firmly believe that we are not raised for the eternal life by elders and spiritual fathers but by various
tribulations. Adversities are our spiritual guides and teachers in our prayer life. God doesn’t govern our path
through elders, but with a multitude of hardships. Therefore, obedience needs to be shown to each
upcoming tribulation: we should bow to it to the ground (like to a spiritual father) and kiss its holy hand (like
elders’ hand), which blesses us. [60]

Do not despair in battle

Battle is the destiny of a warrior and you must wrestle and not run away from the contest. It is better not to
be despondent, but rather attend to prayer, and fight and fight. And you just pray and pray, attending to the
prayer, yet do not grumble over the temptations that are sent your way for your own good. Do not despair,
do the prayer. Do not despair of failures, abandon yourself to the will of God, and by doing this you will reap
the fruit of success within your failures. [3]

Remember brother that no matter how great the temptations are, no matter how horrifying they appear,
never despair of become depressed but instead dedicate all your attention to the prayer that you recite.
Prayer is called “the staff” because a man leans on it and stands firmly. If he gets drawn into thoughts and
desires, becomes fascinated with what he saw in a dream or with something from everyday routine, then,

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having remembered the prayer, he will return to it and obtain peace of mind, and will again make peace
with grace and continue his march forward. [3]

Elder Silouan says: “Whole life, the soul is fighting with thoughts, but don’t be despondent due to that fight,
because the Lord loves a brave fighter. The Lord has told me: ‘Keep your mind in hell and do not despair’. [44]

Even if falling a hundred times a day, the righteous one will stand up and that will be counted to them as
victory. Prayer means just that: ceaseless repentance and tireless invocation of divine grace. [22] You always
break God’s law. Likewise, call the Saviour all the time and you’ll be saved. There is a story of desert fathers:
One day a young monk came to an old desert father and said: What shall I do, Father, for I keep falling into
the same sin. And he replied: If you fall, get up and repent. And if I fall again? Then get up and repent again.
And how long should I do like that? Keep on doing so until the day of your death.

Life in this temporary world is akin to writing letters on a tablet. Everyone, when he wants to, can add or
delete words on it or rearrange the letters. But the future life is akin to a manuscript, written on a clean
sheet, on which it is forbidden to add or delete and stamped with the king’s seal. That’s why while we are in
this inconstant world, let us be attentive to ourselves. And while we have authority over the earthly
manuscript, on which we write with our own hand, let us endeavour to make good additions from a
righteous life, and delete on it all the failings of our past actions. This is because while we are in this world,
God does not affix His stamp — neither to the virtuous nor to the evil — up to the hour of our leaving this
life. [17]

Listen to the words of elementary school teacher that speaks to his pupils:

He came to my desk with a quivering lip,

the lesson was done.
“Have you a new sheet for me, dear teacher?
I’ve spoiled this one.”
I took his sheet, all soiled and blotted
and gave him a new one all unspotted.
And into his tired heart I cried,
“Do better now, my child.”

I went came to the throne with a trembling heart;

the day was done.
“Have you a new day for me, dear Master?
I’ve spoiled this one.”
He took my day, all soiled and blotted
and gave me a new one all unspotted.
And into my tired heart he cried,
“Do better now, my child.” (Author anonymous)

When Father Tadej was a young monk, one question troubled him: “Why the one who sincerely seeks the
Lord suffers so much? Lord, I can’t stand it anymore”. I lay in bed. In my dream I saw myself on the crest of
the hill. I see an army going from east to west. Not terrestrial, but a heavenly army. Everyone is the same.
35
Only one is going one step in front of all the others. They are singing: “For the King of Glory, for the Heavenly
King, we are fighting to defeat the evil.” I started to sing with them: “For the King of Glory, for the Heavenly
King, we are fighting to defeat the evil.” How are we going to defeat the evil? With love. “For the King of
Glory, for the Heavenly King, we are fighting to defeat the evil.” [49]

Surrender to the will of God

You should not focus on everything that happens to you during the time of the prayer, be it good or bad
temptations or something that appears to be grace-filled. Put all your hope on the Lord Himself - He Himself
works with His grace in your prayer. [3] Give your heart to Christ, and He will take care for everything else. [39]

You should be totally relaxed. Don’t take the worries of this life too much upon yourself, but preserve your
peace and live with God. Don’t attach such importance to external events. Be more inside, in the heart, with
the Lord, and let external events go. Just be kind, quiet, and kind toward everybody, and don’t pay attention
to anything else. [49]

Prayer of the Optina Elders: “Grant unto me, O Lord, that with peace of mind I may face all that this new day
is to bring. Grant unto me that I may dedicate myself completely to Thy Holy Will … Whatsoever tidings I
may receive during the day, do Thou teach me to accept tranquilly, in the firm conviction that all
eventualities fulfil Thy Holy Will…etc.”

Do not wish that only what you think is good happens, but what is pleasing to God, and you’ll be calm and
satisfied in your prayer. [45] Experience has taught me: it will be God’s will; everything is from God. That’s
how you humble yourself. If on the other hand you say: why this and not that, you lack humility. It wasn’t
the will of God that I went on Sunday, He wanted me to go on Monday. God didn’t want it on Tuesday, He
wanted it on Wednesday. God has arranged like that. [23]

Commend all to God through prayer

When we pray to God from the heart, and when we cast on Him all our cares and cares of our neighbours,
then we become unburdened and, so to speak, our reins are loosed. Before, we were tied mentally, and now
we are relaxed, because we let down everything at the Lord's Feet, so that He solves it. If we don’t learn
that, then we will be, day after day, more and more burdened. That’s why we have to learn how to mentally
unburden ourselves. As soon as we feel that we are burdened, we should turn to the Lord and commend to
the Lord all our problems and problems of our neighbours. All my problems and problems of my neighbours,
who complained to me about something or about their weaknesses, I commit to the Lord and to the All-Holy
Mother to solve them. Well, the Lord and the All-Holy Mother really do solve them. Leave all your worries to
God, give Him yourself, your family, commend all to God. [49]

We don’t know what will happen even with the two of us, three minutes from now. We don’t have any
authority over future. Therefore, we should be freed from that (worries). We should commit everything into
the hands of God. He is the only Planner Who knows what will happen with this world. And we should be
freed from the pressure of the thoughts: what will happen, how it’s going to be. We should be free from that
and be Lord's freedmen. [49]

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The Lord is the only Carrier of all ours cares, difficulties, vexations, weaknesses and infirmities, both physical
and mental. He is the Carrier, Who can carry anything, because He is mighty and powerful and omnipotent.
We should unburden ourselves and hand over to the Lord all our and our neighbours’ weaknesses and
infirmities that have themselves come to weigh us down mentally. Hand it over through prayer. That’s the
purpose of prayer: to unite ourselves with the Lord, and not to be over-anxious about tomorrow, like the
Gospel says: “Sufficient to the day is the evil of it.” (Mt 6:34). Therefore do not be anxious about tomorrow.
But we worry too much. Not just about tomorrow but even beyond, and that is how we burden ourselves.
And we are rational beings created for one-day load. That is why we need ceaseless prayer. [49]

GOAL AND FRUITS OF THE PRAYER

Goal
However good, prayer, fasting, vigil and all the other Christian practices may be, they do not constitute the
aim of our Christian life. Although it is true that they serve as the indispensable means of reaching this end,
the true aim of our Christian life consists of the acquisition of the Holy Spirit of God, [47] so that we, people
living on earth, would be like angels in heaven who are guided by the Holy Spirit. [49]

Fasting is a means, not a goal. The highest goal is what God commanded to all the people: “Therefore be
perfect, even as your Father in Heaven is perfect” (Mt 5:48). [6] ‘Be perfect’, which is impossible, but let us
strive for that perfection. [63]

All are called to be holy. Every soul is born holy. Great and small, all should be saints. [49] “Is it hard to
become a saint?“ somebody asked elder Porphirios. He just smiled and said: “It is very easy. All you need is
to think about God all the time”. [39]

Saint Simeon says: “On the last and great day, the soul won’t be judged according to whether it fasted or did
certain good deeds in life. But, every soul will be carefully scrutinized whether it has something in common
with Christ the Saviour”. Does a soul have His character trait? We are called to be people of prayer,
labourers who do good, but if we do not labour to build our character, then all our work is in vain. That’s
why we have to try, with God’s help, to develop a Christ-like character. We know that He was meek, quiet
and gentle, so we must make an effort to become like that: to be sons of light, sons of love, sons of God, the
Lord’s children. Yes, to become His children, to have His character, God’s character, character of peace, love
and goodness. But we don’t have our own strength for this, therefore we have to ask that from the Lord. As
it is impossible that light bulbs glow without the electricity, likewise we can’t do without the Lord, as He
says: “For without Me you can do nothing” (Jn. 15:5). [49]

What remains now is that we make an effort and learn to be good, because we transit into eternal life with
our character traits . Character traits is the basis for transit to eternal life. If we are peaceful and quiet, we go
to the rank of the angels and the saints. [49]

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Fruits
Do not say, after spending a long time at prayer, that nothing has been gained; for you have already gained
something. And what higher good is there than to cling to the Lord and persevere in unceasing union with
Him? [62] But what other and greater rewards can you wish from this when, as I said, you are mentally always
before the face of God and are constantly conversing with Him – conversing with God, without Whom no
man can ever be blessed either here or in another life. [36]

Just imagine how great gift is that we can turn to God at all times, everywhere and in all circumstances and
He will hear us. This is greatest honour that we have. That’s why we should love God. [39] What is more
beautiful than to entreat Christ at every moment and to say His holy name with these lips of clay? Is there a
greater honour? [22] There is nothing higher for a man than to converse by means of mental prayer with the
all-existing God, standing before Him with his nous, begging for forgiveness of his sins. [3]

Once there was a young man, who went to his elder and asked: “What is the use of prayer? Because, I pray
and I don’t see results from it”. The elder told the young monk: “Please take my basket made of woven
straw to the river and bring me some water”. So he took the basket, went to the river, scooped up some
water, but the water leaked out. The boy tried again and again, but always returned with an empty basket.
Eventually he was sick and tired, and he asked his elder: “Why do you force me to do a meaningless chore,
when water cannot be carried in woven straw?” The elder replied: “Look at the basket. Is it the same as it
used to be”? The boy said: “No, at first the basket had been dirty but now it is clean, bright, like new. And
the elder said: “This is the power of the prayer. It cleans you, although you don’t feel it, like water cleans this
basket.”

The Name of the God, when invoked, kills all passions, although we don’t know how. [60]

What man gains from prayer in this life? Peace and joy. [25] [49] Fruits of the true prayer should be love towards
God and toward your neighbour. [1]

Peace
All people who turn to God with all their heart (with the mental Jesus prayer) receive grace for free. Then, in
due time, whether you want it or not, the prayer will run itself within you. After that you’ll feel such joy and
peace, which are not of this word. “Peace I leave with you, My peace I give to you; not as the world gives do I
give to you. Let not your heart be troubled, neither let it be afraid” (John 14:27) says the Lord who is “the
way, the truth, and the life” (Jn. 14:6). [49]

St. Isaac the Syrian says, “Preserve your inner peace at any cost. Do not trade your inner peace for anything
in the world.” [49]

The role of Christians in this world is to purify the atmosphere on the earth and to spread the atmosphere of
the kingdom of God. World should be conquered by preserving atmosphere of heaven inside us, because if
we lose the kingdom of God within us (Lk. 17:21), we won’t save either ourselves or others. One who carries
the kingdom of God within will imperceptibly convey it to others. People will be attracted by our peace and
warmth, they will want to be in our company, and gradually atmosphere of heaven will overcome them. It
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isn’t even necessary to talk to people about this: heaven will radiate from us even when we are silent or
when we speak the most ordinary things; it radiates from us, even when we are not aware of it. [49]

Joy
The Jesus prayer fills the soul with serenity and joy in the midst of the most difficult temptations, and of the
every anxiety and vanity of life. [54]

Christ is in us trough remembrance of Him, since this remembrance moves Him into us and fills us with joy,
as saint David says: “I remembered God, and rejoiced” (Ps. 77:3) [46] Be mindful of God at all times, in all
places, and in every circumstance. Praise Him who in His providence has given you life. In short, if
everything you do becomes for you an occasion for glorifying God, you will be praying unceasingly. In this
way your soul will always rejoice, as St Paul commends (1 Thess. 5:16). For, as St Dorotheos explains,
remembrance of God rejoices the soul; and he adduces David as witness. (Ps. 77:3) [40]

Preserve your inner peace at any cost and be always spiritually joyful. Always. We should be always joyful,
always in a good mood, at any cost. Because spiritual hosts of wickedness in high places strive that we are
always sad. [49]

Christ wants people to be happy. He is happy when He sees that we are happy. The more you love Jesus
Christ, the more happy you will be and the less worried you will be. [39] “ Rejoice always” says apostle. (1
Thess. 5,16) and again in another place: „Rejoice in the Lord always. Again I will say it, Rejoice!“ (Phil. 4:4).

Everyone receives the rich blessings of God but only a few people thank Him and are grateful and joyful in
Christ. [37]

Humility
Gradually, attention of mind is strengthened, and this constitutes a fruit of prayer. With the intensification of
attention a man starts seeing in himself more and more evil coming forth from the heart. It seems to the one
who prays that he is standing still, or it appears that he has become even worse. He prays again, and sees
again his seeming failures. Assaults are driven away again and again with prayer; as a result the mind reveals
them more and more, and man starts humbling himself in such warfare. He must learn to submit himself to
the will of God; this is exactly what is required. [3]

Grace accepts a man's good predisposition and teaches him to rely not on himself, but on the saving God,
instructs him to wage war with the name of God, opens to a man his own helplessness and nothingness, and
humbles him. All victories are achieved by Jesus Christ and what is required from him is only the compulsion
to prayer and attention to it. [3]

Practice of unceasing prayer obviously goes against pride. For it is clear that a man inclines himself towards
humility if, knowing that he can achieve no virtue without God's help, he never ceases to pray, asking God to
show him mercy. Thus a man who prays without ceasing, if he achieves something, knows why he achieved
it, and can take no pride in it; for he cannot attribute it to his own powers, but attributes all his
achievements to God, always renders thanks to Him and constantly calls upon Him, trembling lest he be
39
deprived of help. Thus he prays with humility and is made humble by prayer. The more he progresses in
virtue the greater becomes his humility, and as his humility grows he receives help and again progresses in
humility. [7]

How sweet is knowledge that is gained from actual experience and from diligent training, and what power it
gives to the man who through much experience has found it within himself, the same is known by those who
have been assured of and have seen the help it affords them. They learn the weakness of their nature and
the help of Divine power when God first withholds His power from them [while they are amid temptations].
Thus He makes them conscious of their nature’s impotence, the arduousness of temptations, and the
cunning of the enemy. Thus He gives them to understand against whom they must wrestle, what kind of
nature they are clothed with, how they are protected by Divine power, how far they have advanced on the
way. To what height God’s power has raised them up, and how powerless they are before the face of every
passion when the Divine power is withdrawn from them. Through all these things they acquire humility,
cleave closely to God, look for His help with expectation, and persevere in prayer. Whence could they have
received all these boons, if they had not had experience of the many evils which God allowed them to
undergo? As the Apostle says, ‘And lest I should be exalted above measure through the abundance of the
revelations, there was given to me a thorn in the flesh, a messenger of Satan.’ (2. Cor. 12:7). But by the
experience of many interventions of divine assistance in temptations, a man also acquires firm faith.
Henceforth he has no fear, and he gains stout-heartedness in temptations from the training he has acquired.
[17]

Health
Prayer is both a preventive medicine and the most powerful remedy for the healing of all diseases of body
and soul. [22], [5] Without the will of God we can neither get sick nor die. Little faith, go away from us. [18]

“Are you sick again?” elder Anatoly of Optina asked one woman. “It means that you don’t remember my
medicine. I’ve told you: say the Jesus prayer constantly and you’ll be healthy. I didn’t give you that advice for
no reason, but having examined it in practice.” [2]

The name of the Lord Jesus Christ is holy and sanctifies one who invokes it: it sanctifies one’s mouth, tongue,
heart and the whole body. It sanctifies even the air that surrounds them. It is the Spirit. It brings to life,
changes, transfigures and deifies. With the power of the Name, the body is healed from diseases and the
soul from passions. [60]

Elder Tadej relates: “My father was a quiet, still and meek man, an incredibly good person. He never, in his
whole life, got sick, because he had inner peace, and therefore his internal organs were working without
pressure. He watched his life as some theatre play; when somebody insulted him, he wasn’t offended, he
was quiet and peaceful. ”[49]

When one humbles oneself, then there come health and salvation: both physical and psychic. [49]

40
DISPOSITION (to accompany prayer)

Faith
We believe in one God. Our one God is Holy Trinity. One Essence (Greek: ousia) in Three Persons, united
with love. That is our God. [68]

The Jesus Prayer is not some talisman. Its power comes from faith in the Lord, and from a deep union of the
mind and heart with Him. [53] There is nothing automatic or 'magic' about the Jesus Prayer. Our prayer must
always be personal, face to Face. When we pronounce the Name of Christ, calling upon Him to communion
with us, then He, all-fulfilling, hears us, and we enter into living contact with Him. [41]

The essential point in the Jesus prayer is not the act of repetition in itself, not how we sit or breathe, but to
whom we speak. The Jesus prayer is not just a device to help us concentrate or relax. It is not simply a piece
of ‘Christian Yoga’, a type of ‘Transcendental Meditation’, or a ‘Christian mantra’… It is, on the contrary, an
invocation specifically addressed to another person – to God made man, Jesus Christ, our personal Saviour
and Redeemer… The context of the Jesus prayer is first of all one of faith. The invocation of the Name
presupposes that the one who says the prayer believes in Jesus Christ as Son of God and Saviour… Behind
the repetition of a form of words there must exist a living faith in the Lord Jesus — in who he is and in what
he has done for me personally. Secondly, the context of the Jesus prayer is one of community. We do not
invoke the Name as separate individuals, relying solely upon our own inner resources, but as members of
the community of the Church [14] [59]

As members (1 Cor. 12:27) of the Church (body of Christ – Col. 1:24), it is better to confess and commune
frequently, yet do not grieve if this happens seldom. Do not abandon attentive prayer, and your
commitment will be perceived by the Lord as the Eucharist itself. The Theotokos did not Commune even a
single time before She achieved the fullness of purity and became the Mother of the Son of God, by means
of mental prayer. The Mystery of the Holy Eucharist had not been established yet. The preciousness of the
Eucharist does not depend on frequency or rareness, but on trembling before the sanctity of it and on the
comprehension of your own unworthiness. Those who left for the desert did not see a single human face,
and, with rare exceptions, did not partake of the Holy Eucharist, yet it was precisely they "of whom world
was not Worthy“ (Heb. 11:38), who were great in the eyes of God, and not those who communed
frequently. Remember the love of God for you and observe the Eucharist with dignity. Do not imitate Judas
the traitor. Satan entered into him at the same time as Communion (at the Last Supper) and he communed
unto personal never-ending damnation. [3]

Forgive and do not offend anyone

Having decided to commit yourself to prayer so that it becomes the most important part of your life, you
should fulfil this God’s commandment: forgive everyone for everything and be reconciled with everybody.[55]
The first preparation consists in rejecting resentment and condemnation of our neighbours. This preparation
is commanded by our Lord Himself: “When you stand praying, forgive, if you have anything against anyone“
(Mk. 11:25). [13]

41
It is impossible that a person of prayer is malicious toward someone or that one refuses to forgive any kind
of transgression. Everything turns to ashes when it approaches the flame of Jesus prayer. [22] You should
overlook weaknesses of your brothers (neighbours). You will accept whatever they want and the way they
want it. Do they want it this way? So be it. Do they want it another way? May it be the other way. In this
way, the walls that separate us from our brothers are destroyed. It is in this way that we are united with
Christ. [39]

By approaching the Jesus prayer, it is necessary that one is surrounded with precaution and attention as with
a stone wall, so one won’t offend one’s neighbour: not by words nor by deeds, neither with a look or
thoughts. [26] The very slightest complaint against your neighbour affects your soul and as a result of this it
cannot pray. When the Holy Spirit finds your soul in such a state, it does not dare to approach it. [39]

If we, due to our weaknesses and sinful habits or due to inattention and absentmindedness, insult and
offend somebody, it is necessary to use all possible means available and appease our brother, ask for
forgiveness and make him tranquil and peaceful. Take notice, this is most important in prayer. If you don’t
respect this, you won’t be successful in prayer, even if you practice prayer for years, day and night. We have
examined this all our life and from experience we introduce a law and a rule that it is absolutely essential to
undertake not to offend anyone, in any way. Secondly, to incessantly keep sincere love toward our
neighbour. [26]

Love
“He who loves Me”, says the Lord, “will keep My commandments” ( Jn. 14:15 ) ; and “this is My
commandment, that you love one another” (Jn. 15:12 ) . Thus he who does not love his neighbour fails to
keep the commandment, and so cannot love the Lord. [31] Because, one who doesn’t have goodness and love
toward the brother, does not know God. “For God is love” (1.Jn 4:8), exclaims John, Son of Thunder and
beloved disciple of the Christ. [51]

All Christ’s commandments are contained in one: “You shall love”. [66] Those who are close to God pray for
others and wish that all may dwell in God’s presence. No one can reach God if one does not first go through
the other people. What does the Holy Scriptures say about that? ‘For anyone who does not love his brother,
whom he has seen, cannot love God, whom he has not seen.’" (1 Jn. 4:20). Doesn't it say so? Therefore,
grace-filled people pray for everyone and have understanding for everyone. [39]

Person who holds God in all the richness of love, wholly rapt in divine longing, rises even above his own
faith, as holy Apostle expresses clearly when he says : And now abide faith, hope, love, these three; but the
greatest of these is love' ( 1Cor. 13 : 13). [65] Love doesn’t need a law. Love is the Law above all laws. It is the
New Law or New Testament of the Christ. [66]

If you love Lord Jesus Christ, you’ve fulfilled both great commandments of love. Because, He is God and He is
our closest Neighbour. The two commandments of love hang on Him, and they primarily relate to Him
personally. In ancient times people couldn’t love the invisible God. Jesus Christ is manifested God and a true
Man. God-Man, who manifested Himself as God of love and who suffered as Man of love for our love. Truly I
tell you, it is easy to love such God and such a Neighbour. And through Him all His (children). [66]
42
We should ask God, like our parents, with all our heart: “Help every soul, and don’t forget me too, Lord! Help
everyone to have peace and to love You, like angels love You. Give us strength to love You as the All-Holy
Mother and Your holy angels love you. Give me also that strength to immensely love you.” Because no one is
strong enough to fight against love. Love is an inconceivable power. Because God is love. [49]

Free of worries
One, who is consciously carefree, applies the entire Scripture. [45]

The Holy Fathers say: prayer demands an absolutely carefree life, because even the slightest worry disrupts
the prayer. We are absent-minded in prayer. We didn’t submit ourselves to God's will. We believe that we
have to think about everything because the Lord has lots of worries with the whole world and whole
universe. We ask ourselves: “Is He thinking about us or not?” – Clearly, we are of little faith, and we don’t
trust Him. The Lord thinks about everything. That means that every event, every trifle that happens with us
and around us, points to God’s providence and His allowance. Nothing in the cosmos happens without divine
providence and allowance. All that is noble and sublime is God’s providence. All that we see as chaotic, He
knows why He allows it and how far He allows it. Therefore don’t pay too much attention to worries of this
life, but preserve your peace and live with God. Let it be. [49]

God gives everything necessary for life to the one who commits oneself to God (through prayer), like a
general cares about a soldier who left his home. [25]

God carries in His hands the one who lives in Christ. One doesn’t need to worry about anything. Good people
come from all sides and protect one like a pupil of the eye. One who strives in prayer truly rests in the Lord’s
shade. And he doesn’t worry about anything. Everything comes of itself. [8]

I’ve committed myself wholly to the will of God and therefore I don’t need to say anything, presume, or
worry about anything, because the Lord is near. "Do not be anxious about anything", the Holy Spirit
promises to me and to all who truly believe in Christ, "but in everything by prayer and supplication, with
thanksgiving, let your requests be made known to God" (Phil. 4:6). [13]

Thanksgiving
The Apostle orders thanksgiving when we pray: “Continue in prayer and watch in it with thanksgiving”. (Col.
4:2) He says that thanksgiving is ordered by God Himself: “Pray without ceasing; give thanks for everything,
for this is God's will for you in Christ Jesus” (1 Thess. 5:17). [13] Prepare yourself to be thankful for everything,
listening to the words of the holy Apostle. Although you might be in trouble, in distress or sickness, under
physical strain, give thanks to God for everything. [58]

We should also glorify the Lord because of the attraction, i.e. because of the desire to pray without ceasing.
[60]

We need the prayer, so that as soon as we wake up in the morning, we are immediately grateful for His
mercy that we’ve lived through the night. When the night comes, we are thankful for everything, because
the Lord is Giver of life, the One Who gives life. That’s how we show our love for Him and He embraces us.

43
When soul becomes fond of the prayer of the heart, it cannot separate from its Parent. It is always with Him,
whether it talks with someone, or it’s doing some work. Soul is continually with Him, and moves in His
presence like angels and saints move. This is a pledge of the Heavenly Kingdom already here on the earth. [49]

Humbleness
What does it mean to humble oneself? The elder replied to me: “It’s very simple. It is summer now, and you
are waiting for autumn, when there will be less work in the fields.” “Yes father, it’s true.” “Then, when
autumn comes, you’ll be waiting for winter, and then again for feasts, and when they pass by, you’ll expect
spring, then Easter – Bright Resurrection of the Christ?” “It’s true father.” “Right now, you are a novice, but
you see, you wait that you become a rassophore?” “Yes father.” “And then, you see, you’ll wait for the
tonsure, and then to become a hieromonk. All of this means that you don’t humble yourself. But, when you
don’t care if it’s spring or autumn, summer or winter, feasts or Easter, if you are a novice or a schema-monk,
and when you’ll live in the present, because ‘Sufficient to the day is the evil of it’ (Mt 6:34), when you won’t
have thoughts or expectations, and you completely commit yourself to God’s will, then, you will humble
yourself.”[8]

How can one be humble? One must submit oneself to the will of God. One must be satisfied and grateful to
God for everything: for the place where the Lord put them and for the flow of life. Otherwise, if one
demands a lot (has a lot of requests), one tortures oneself. [49]

The true road to humility is our neighbour. Humility before our neighbour and before circumstances is
humility before God. It serves as a secret foundation of actual repentance, as a foundation of “mental
prayer”. “Mental prayer” is not accepted without inward humility before our neighbour and before
circumstances: It doesn’t go/match with the soul’s arrogance. [60]

The Holy Fathers say: the ideal of the Christian life is not performing of miracles, neither healing the sick, nor
raising the dead, but utter humility. [49]

My grandmother Anica had just one short prayer which she often recited: “God, why do You need me (a
useless one)?” This was the most humble woman with the greatest love that I’ve ever met in my life. “With
the saints give rest, O Christ, to the souls of Thy servants who have fallen asleep, parents, grandparents and
our brothers and sisters who lie here, and Orthodox Christians who lie everywhere and grant unto them Thy
Kingdom and participation in Thine ineffable and eternal blessing and forgive them all their transgressions,
both voluntary and involuntary.”

The Most Pure Mother of God loves a humble soul. Most Holy Mother of God, by thy prayers, obtain a
humble spirit for us. [44]

Angels and prayer

Cry out the prayer, and your guardian angel will send you spiritual fragrance! The angels greatly rejoice when
a person prays with the prayer of our sweetest Jesus. [22]

44
You should know that angels stimulate us to pray and they stand with us while we pray, rejoicing and at the
same time praying for us. Therefore, we enrage them if we become negligent and accept adverse thoughts.
Because, while they strive so much for us, we don’t want to pray to God even for ourselves, but we neglect
our service to God, leaving their God and Master and getting into conversation (through thoughts) with
unclean demons. [34]

God wants us to become like the angels. The angels only glorify God. This is their prayer, glorification of
God and nothing else. God also gave to us the possibility for our prayer to be an un-ending doxology, an
angelic prayer. This is where the great secret lies. When we enter into this prayer, we will glorify God
continually, leaving everything to Him, just as our Church prays “We commend our whole life to Christ our
God.” This is the “higher mathematics” of our religion! [39]

The perfect peace of the holy angels lies in their love for God and their love for one another. This is also the
case with all the saints from the beginning of time. [31]

If you wish to serve God in your body like a bodiless being, gain the ceaseless prayer hidden in the heart, and
your soul will be like an angel even before death. That’s why the Fathers suggest us to get used to the
“mental activity”, angelic activity, here, while we are still on earth. Because, over there, the soul will carry on
to do just what it’s been accustomed to do here. We begin to live the eternal divine life here, striving
mentally for the unceasing prayer. [60]

If we don’t see the Lord now in this life, we won’t ever see Him; if we don’t unite with Him now, we won’t
ever be united. But it is impossible to see the Lord and to be united with Him by any means other than by
blessed prayer. The Jesus prayer is the shortest and quickest way to God. [26]

Demons
Scorn passions, do not preoccupy yourselves with the devil. Turn to Christ. [39]

Abba Abraham, who was a disciple of Abba Agathon, once asked Abba Poemen, "Why do the demons attack
me?" And Abba Poemen said to him, "Do the demons attack you? The demons do not attack us when we
follow our self-wills, because then our wills become demons and themselves trouble us to obey them. If you
want to know the kind of people with whom the demons fight, it is Moses and men like him." [45]

One’s first and greatest enemy is not the devil. One is one’s own worst enemy because one doesn’t listen to
others but listen what the thoughts tell him. Although we have so many Holy Fathers to imitate by reading
their writings, our ego defeats us so many times. The one who defeats oneself is a great martyr and victor
before God. [23]

One saint says: “If one doesn’t hurt oneself, nobody can hurt them, not even the devil” [49]

45
Christ is all
When grace increases, you become the King’s son. If you ask such a person: Whose are the clothes that you
wear? It is the Lord’s, one will reply. And the bread and food you eat? My Lord’s. And money that you have?
My Lord’s. Then what is yours?” “Nothing. I am earth, mud and dust.” [18]

Because, according to the words of saint Dionysius the Areopagite, divine love doesn’t see and doesn’t know
anything beside its object: blessed Theophilus filled with burning love for God, didn’t think of anything but
Jesus Christ: Jesus was his breathing, Jesus was his life, Jesus was always in his heart, and like saint Paul, he
didn’t live any more, but Christ lived in him (Gal 2:20). [32]

God is the one closest to us, with Whom we may speak continuously. For God is in your sight; God is in your
nous, in your speech, in your breath, in your food — wherever you look, God is there. [18]

Lord Jesus Christ is everything for us. Without Him we cannot be alive even for a moment – either in spiritual
or in bodily life. "For of Him and through Him and to Him are all things" (Rim 11:36). God is, so to say, the
spiritual air that all angels, souls of saints and all the living breathe, especially the pious people. You cannot
be alive even for a moment without God and indeed – each second you live by Him: “For in Him we live and
move and have our being” (Acts 11:28). [26]

Life is a divine energy, which originates from God – the Source of life, from whom the angels and humans
receive life. That energy is always with us. And God is the only life-giver. We are alive thanks to God’s
energy; we don’t have our own life, life is given to us, life is a gift. Life is one, and there is one source of life
which penetrates and sustains everything. Therefore, we have to love our neighbours because of God. God is
in everybody, in unbelievers too, otherwise: if He wasn’t in them, would they be alive at all? [49]

Christ is Everything. Yet, he is still a friend, and he shouts it out: " You are my friends ” (Jn. 15:14), I don't
want you to look at me differently. I don't want you to look at me in that way, that I am God, I am the Word
of God, I am a Hypostasis (Person) of the Holy Trinity. I want you to see me as one of your own, as your
friend. I want you to embrace me. I want you to feel me in your souls. Me, your friend, who, in truth, is the
fountain of life. Our friend! Our brother! How he shouts it out though! What depth is hidden in it! Great
depth. In other words it's courage. Christ does not want fear. [39]

It seems to us that God’s love is far away, that God is too far away from us. But, actually we move away from
God. And He can’t be separated from us, because He is life. He is love. Oh, if only we would have love like
that for Him and approach Him like our sincere friend. However, we don’t approach Him in this way, but
somehow reservedly, somehow officially. Also, when we pray or do something good, we are kind of overly
formal. But what He asks from us is that we are natural. He showed us how He lived among us: simply,
humbly and meekly. That’s how the Lord created us, and that’s how we should approach Him. Like a
guileless child, that’s how we should approach Him. [49]

46
CONCLUSION
And so, after all these convincing reasons why constancy of prayer, despite human weakness, is so very
powerful and is surely within the range of man's ability and his will, decide to experience it at least for one
day in the beginning. Observe the constancy of your prayer so that calling on the name of Jesus Christ will
receive more time than any other occupation; and this preference for prayer over worldly concerns will
show you in time that this day was not lost but brought you closer to salvation; that on the scales of divine
justice frequent prayer outweighs your weaknesses and actions and expiates the sins of that day in the book
of life, places you on the path of righteousness, and gives you hope for attaining holiness and life eternal. [5]

Blessed are those who have Christ as their hearts’ axis and joyfully revolve around His Holy Name, noetically
and unceasingly repeating "Lord Jesus Christ, Son of God, have mercy on me. [37]

Blessed is he who has seen the Light of the world formed in himself, for he has conceived Christ within
himself; he will be counted as his mother, as Christ, in Whom there is no lie, has said. [48] Just as the Holy
Virgin carried Him inside her body, so they who received grace of the Holy Spirit carry Him in their hearts, as
the apostle said: „But we have this treasure in earthen vessels, that the excellence of the power may be of
God and not of us“ (2.Cor 4:7). [16]

Live your life and rejoice. Inside the soul of the one who practices the Jesus prayer, like the pilgrim (“The
Way of a Pilgrim”), is always springtime. Don't get attached to anything. Don't live either in past or in future.
Just live in the real, present moment, and in all circumstances give thanks to God. Everything is passing
away. Saint Tikhon of Zadonsk, my patron, wrote: “Everything flows like a river. As a child I was poor, lived
miserably, and that passed; I went to school, destitute, everybody was laughing at me - and that passed; I
graduated from theology as the best student in the class, became a lecturer, everyone started to respect me
– and that passed; I became a bishop, I was driven in a carriage, I was present at the Court, I saw good and
bad things, everybody tried to ingratiate themselves me - and that passed; I retired, I was oppressed,
diseases started - and that passed; afterwards old age is coming and the eternal repose”. So, that is our life
… We should learn that skill of the ceaseless prayer, and in all things be joyful. [52]

When, standing at prayer, you are above all other joy, know that you have truly attained prayer. [34]

For a good and holy life pleasing to God nothing is as important as love. Love and do whatever you wish, says
St. Augustine. Pray and think what you will, for your thoughts will be purified by prayer. Pray and do what
you will, and your actions will become devout and fruitful and beneficial for your salvation. Pray always, no
matter how poorly, and do not be disturbed by anything; be happy in spirit and at peace, for prayer will
direct your life and give you understanding. [5]

If you strive to find God only with prayer, then don’t even breathe without prayer. Look, but don’t accept
visions, because God is shapeless, inconceivable and colourless. He is all-perfect. “He doesn’t fit (into) our
reasoning, and in our intellect He acts like a light breeze. [18]

47
The Divine is beyond explanation and comprehension. God is beyond spirit, beyond all that humans can
think about. God is perfect, incomprehensible and blessed to the ages of ages. [22] The only thing that can be
comprehended about Him is His infinity and impossibility to know Him. [31]

What is to be done by us who want to be saved? For all who want to be saved, only one way has remained:
the inner way of guarding the mind and the incessant prayer. We should strive in mental activity with all our
strength until the day we die, so that Christ the Lord may dwell in our mind, as Simeon the New Theologian
said. [60] “But we have the mind of Christ” (1 Cor. 2:16)

In these last days, when the spirit of antichrist has polluted the earth, sea and everything that breathes, God
is spreading, in the heart of Church, the action of mental prayer like a consecrating dew of grace, like the
wind which prophet Elijah felt (1 Kings 19:12), like an antidote giving health and salvation to the soul and the
body, in the current days as well in the days to come. [22]

From now on, pray, pray and pray without ceasing! Miracles created by fervent prayer cannot be described
or explained! [22] Let us have as our continual work and occupation the invocation of His all-holy and
sweetest name, always carrying it in the mind, in the heart and in the mouth, continually forcing ourselves
that in Him and with Him we breathe and live and sleep, and wake, and walk, and eat and drink - and
generally, do anything. [27]

This is the voice of the Holy Fathers and of the Holy Spirit of God. [60] Amen.

Final prayers
And may the Lord be pleased to say of us what He said of Saul: He is a chosen vessel of Mine, to bear My
name (Acts 9:15). [14]

For you are our God and we know no other than You, and we call upon Your name. [68] O LORD, our Lord, How
excellent is Your name in all the earth (Ps 8:1). For thou hast magnified thy word above all thy name (Ps.
138:2).

Let the Lord guides you by the Spirit in your upcoming mental and sacred activity, by the prayers of the
saints. Amen. [27]

Let us with angels praise, with archangels sing to our Lord Jesus Christ, to whom be glory and power
together with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen. [31]

God of peace, who brought our Lord Jesus Christ back from the dead to become the great Shepherd of the
sheep by the blood that sealed an eternal covenant, may make you ready to do his will in any kind of good
action; and turn us all into whatever is acceptable to himself through Jesus Christ, to whom be glory for ever
and ever. Amen" (Heb. 13 :20-21 ). [5]

Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever.
Amen (1 Tim 1:17).

Δι' ευχών των Αγίων Πατέρων ημών, Κύριε Ιησού Χριστέ ο Θεός ημών, ελέησον ημάς. Αμήν
48
References:
1. Ambrose of Optina
2. Anatole of Optina
3. Anthony Golynsky-Mihailovsky
4. Agapius of Valaam
5. The way of a pilgrime
6. Danilo Krstic
7. Abba Dorotheus
8. Dorotheus of Konevic
9. Demetrius Gagastatis
10. Philotheos of Sinai
11. Gregory of Sinai
12. Hariton of Valaam
13. Ignatius Brianchaninov
14. Hilarion Alfeyev
15. Hesychius of Jerusalem
16. Abba Isaiah
17. Isaac the Syrian
18. Joseph the Hesychast
19. Jonah Paffhausen
20. John of Kronstadt
21. John Romanides
22.Ephraim of Philotheou (Arizona)
23.Ephraim Katounakia
24. Ephraim the Syrian
25. Raphael Karelin
26. Hilarion Caucasian
27. Kallistos and Ignatius Xanthopoulos
28. Lazarus El Anthony
29. Leonid of Optina
30. Mark the Ascetic
31. Maximus the Confessor
32. Nikodim of Karoulia
33. Nikon of Optina
34. Nilus of Sinai
35. Niketas Stethatos
36. Gregory Palamas
37. Paisios of Mount Athos
38. Paisius Velichkovsky
39. Porphyrios of Kafsokalivia
40. Peter of Damascus
41. Sophrony Sakharov
42. Sava Djordjevic
43. Sava of Pskov and Krypetsk
44. Silouan the Athonite
45. Sayings of the desert fathers
46. Symeon of Thessalonica
47. Seraphim of Sarov
48. Symeon the New Theologian
49. Tadej of Vitovnica
50. Theodosius of Karoulia
51. Theodore of Edessa
52. Tikhon Vilmuasson
53. Theophan the Recluse
54. Barsanuphius of Optina
55. Valentine Sventitsky
56. elder Basil
57. Hierotheos Vlahos
58. Barsanuphius and John
59. Kalistos Ware
60. John Zhuravsky of Latvia
61. John Chrysostom
62. John Climacus
63. Vladeta Jerotic
64. Macarius the great
65. Diadochos of Photiki
66. Nikolai Velimirovich
67. John Cassian
68. Nikon of New Skete
49
Literature:

 Elder Ambrose of Optina by Sergius Chetverikov. Availabe through: http://www.amazon.com/Elder-

Ambrose-Optina-Sergius-
Chetverikov/dp/0938635603/ref=sr_1_1?s=books&ie=UTF8&qid=1401357229&sr=1-
1&keywords=ambrose+optina

 Our Thoughts Determine Our Lives: The Life and Teachings of Elder Thaddeus of Vitovnica. Availabe
through: http://www.amazon.com/Our-Thoughts-Determine-Lives-Teachings/dp/1887904190

 YOUTUBE: Father Tadej 1-6. Available through: https://www.youtube.com/user/vladimiris13/

 “Elders teachings about living holiness. Most Holy Mather of God gives the Christ to the soul.".
Available through: http://user.transit.ru/~maria/neporochn_12.htm

 The Way of a Pilgrim. Available through: http://www.amazon.com/Way-Pilgrim-Continues-

His/dp/0932727301

 The Philokalia: The Complete Text (Vol. 1,2,3,4). Available through:

http://www.amazon.com/Philokalia-Volumes-1-4-G-E-H-
Palmer/dp/B0083SDO18/ref=sr_1_3?s=books&ie=UTF8&qid=1401215779&sr=1-
3&keywords=philokalia

 The Art of Prayer: An Orthodox Anthology by Igumen Chariton. Available through:

http://www.amazon.com/The-Art-Prayer-Orthodox-Anthology/dp/0571191657

 On the Prayer of Jesus by Ignatius Brianchaninov. Available through:

http://www.amazon.com/Prayer-Jesus-Ignatius-
Brianchaninov/dp/1590302788/ref=sr_1_2?s=books&ie=UTF8&qid=1401216575&sr=1-
2&keywords=Ignatius+Brianchaninov

 Prayer and Silence. Bishop Hilarion (Alfeyev) Available through:

http://www.orthodoxytoday.org/articles-2009/Hilarion-Prayer-And-Silence.php

 Elder-Ephraim-Katounakia. Available through: http://www.amazon.com/Elder-Ephraim-Katounakia-

Vassiliadou-Christodoulou-
transl/dp/9607407334/ref=sr_1_2?s=books&ie=UTF8&qid=1401217063&sr=1-
2&keywords=Ephraim+Katounakia

 Counsels from the Holy Mountain. Elder Ephraim of Philotheou and Arizona. Available through:
http://www.amazon.com/Counsels-Holy-Mountain-Selected-Homilies/dp/0966700023

 “Jesus Prayer site”. Available through: http://www.orthodoxprayer.org/Jesus%20Prayer.html

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 “Do not resent, do not react, keep inner stillness by Abbot Jonah Paffhausen”. Available through:
http://silouanthompson.net/2011/10/do-not-resent-do-not-react-keep-inner-stillness/

 Elder Joseph the Hesychast. Available through: http://www.amazon.com/Elder-Joseph-Hesychast-

Struggles-
Experiences/dp/9607735129/ref=pd_sim_b_2?ie=UTF8&refRID=1DKNEKHT37MAMG3697BN

 “Monk Hilarion. On the Mountains of the Caucasus”. Available through:

http://www.hesychasm.ru/library/Name/caucasus/mount0.htm

 Elder Porphirios. Available through:

o http://www.amazon.com/Wounded-Love-Elder-
Porphyrios/dp/9607201191/ref=sr_1_1?s=books&ie=UTF8&qid=1401292499&sr=1-
1&keywords=elder+porphyrios

o http://www.amazon.com/Elder-Porphyrios-spiritual-child-
remembers/dp/9606890287/ref=sr_1_6?s=books&ie=UTF8&qid=1401292499&sr=1-
6&keywords=elder+porphyrios

o http://www.amazon.com/Porphyrios-Testimonies-Experiences-Klitos-
Joannidis/dp/9606890236/ref=sr_1_5?s=books&ie=UTF8&qid=1401292499&sr=1-
5&keywords=elder+porphyrios

 Elder Paisios of Mount Athos by Elder Isaac. Available through: http://www.amazon.com/Elder-

Paisios-Mount-Athos-Isaac/dp/960897643X/ref=sr_1_2?s=books&ie=UTF8&qid=1401292834&sr=1-
2&keywords=elder+paisios

 Saint Silouan, the Athonite by Archimandrite Sophrony. Available through:

http://www.amazon.com/Saint-Silouan-Athonite-Archimandrite-Sophrony/dp/0881411957

 On Prayer. by Archimandrite Sophrony. Available through: http://www.amazon.com/On-Prayer-

Archimandrite-Sophrony/dp/0881411949

 The Sayings of the Desert Fathers. Available through: http://www.amazon.com/Sayings-Desert-

Fathers-Alphabetical-
Collection/dp/0879079592/ref=sr_1_1?s=books&ie=UTF8&qid=1401293299&sr=1-
1&keywords=SAYINGS+of+the+HOLY+FATHERS

 Introduction to the Philokalic Writings From Elder Basil. Available through:

http://orthodoxinfo.com/praxis/hesychios.aspx

 A Night in the Desert of the Holy Mountain by Metropolitan Hierotheos Vlachos. Available through:
http://www.amazon.com/Night-Desert-Holy-Mountain-

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 Discussion/dp/9607070313/ref=sr_1_1?s=books&ie=UTF8&qid=1401294264&sr=1-
1&keywords=A+Night+in+the+Desert+of+the+Holy+Mountain

 “The Power of the Name. Bishop Kallistos Ware”. Available through::

http://www.oodegr.com/english/psyxotherap/dyn_onom1.htm

 Met. Kallistos Ware. The Jesus Prayer. YOUTUBE Available through::

https://www.youtube.com/watch?v=d1-lBqTodZ0

 Kallistos Ware: The Jesus Prayer & Hesychasm: Available through:

https://www.youtube.com/watch?v=y-EnYXZQ7-s&index=21&list=PLECD4B5EF3FE1C43B

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