From the publishers
Dear readers!
You are holding in your hands the first edition of the “Words” of Elder Paisius the Holy Mountain, published after his general church glorification as a reverend and God-bearing father[1]. If earlier the teachings of Elder Paisios were precious pearls, reflecting the experience of the highly respected ascetic of Holy Mount Athos, now the Church recognized that his life was holy and worthy of imitation, and his words belonged to the treasury of patristic writing, accurately expressing the sacred Church Tradition.
The relics of St. Paisius rest in Greece near Thessaloniki, in the hesychastery of St. John the Theologian near the village of Suroti. The special presence of Elder Paisius is felt there, and the sisters of the hesychastir are engaged in publishing the legacy of the monk. Since in Russia the Hesychastria has established friendly relations with the Holy Transfiguration Skete of the Danilov Monastery, it was our skete that the sisters entrusted with the preparation of a new edition of the “Words” of St. Paisius the Holy Mountain. Understanding the responsibility of this work, the brethren of the monastery and the Orfograph publishing house carefully double-checked the translation of the “Words,” corrected and supplemented the notes, and made new thematic indexes.
We hope that thanks to the fervent prayers and bold intercession before the Lord of our venerable and God-bearing father Paisius the Holy Mountain, this publication will serve the benefit of readers, encourage us all to “strive an honorable deed,” teach us to “include a good thought in our work,” and become an effective cure for many modern ailments .
Holy Transfiguration Skete, May 21, 2015, Ascension of the Lord
Synaxarion
Our venerable father Paisios the Holy Mountain was born from pious parents Prodromos and Eulogia in the village of Faras in Cappadocia in 1924, shortly before the tragic resettlement of the Asia Minor Greeks from their paternal homes to the borders of Mother Hellas. The newborn baby was baptized by the parish priest Faras, the Venerable Arsenios of Cappadocia, who shone in holiness. He gave the boy the name Arseny, thus wanting to “leave behind him a successor-monk,” as he himself said.
Having moved to Hellas, the family of the Monk Paisius settled in the Epirus city of Konitsa, where the monk grew up, feeding, as if on milk, stories about the miracle-filled life of St. Arsenios. Already at the age of five, the boy said that he wanted to become a monk. When Arseny learned to read and write, the Holy Gospel and the lives of the saints became his delight, and with ardent zeal he imitated the exploits of the venerable fathers. Having received his primary education, the boy wanted to study further not the sciences, but the craft of a carpenter - in order to imitate our Lord Jesus Christ in this. Becoming a carpenter, he worked diligently and carefully.
At the age of fifteen, he was awarded the merciful appearance of Christ. The Lord appeared to the monk after he wisely repelled the devil’s temptation of unbelief with his thoughts of love. After this, the fire of divine love and a fiery aspiration for monastic life flared up in Arseny’s heart even more strongly.
During the turmoil and war in Hellas (1940-1949), the monk, both as a civilian and as a warrior (he served as a radio operator in the army), showed unbending courage and self-sacrifice. He was ready at any moment to sacrifice even his own life to save others. Repeatedly finding himself under enemy fire, he saved his neighbors with his fiery prayer, and he himself was saved many times by the power of God.
After the war, Arseny worked as a carpenter for three years to financially support his brothers and sisters. At the age of 29, leaving the world and everything in the world, he retired to Holy Mount Athos. Inflamed by a strong desire for silence and constantly guided by Divine Providence, he labored in various monasteries of the Holy Mountain, and he also revived the monastery of the Most Holy Theotokos Stomion (not far from Konitsa), which had previously been desolate. In addition, the monk asceticised on Mount Sinai in the cell of Saints Galaktion and Epistimia. His entire life was unceasing fasting, unsurpassed abstinence, continuous vigil, undying prayer and active reading of the holy fathers. The monk especially loved to read Abba Isaac the Syrian. Father Paisius led an extremely austere life, with abstinence, courage and constant praise. Having humbly given himself to these supernatural feats, he defeated the many-wily devil, united with God and was consoled by divine joy. As if disembodied while living on earth, he became a citizen of Heaven, ascended to the heights of contemplation through action, became a participant in the heavenly mysteries, enjoyed the beauty of Christ and was greatly consoled by the blessings of the Mother of God.
The Monk Paisios was honored with the appearances of many saints: the Monk Arsenius of Cappadocia, the Monk Isaac the Syrian, the holy martyr Lucillian, the great martyr and healer Panteleimon, St. Blasius of Sklava, the Great Martyr Catherine, as well as the Great Martyr Euphemia the All-Praised, who visited him in the kaliva and talked with him for a long time. In addition to these phenomena, the monk saw his guardian angel, heard angelic chants and was illuminated by heavenly Light.
When the saint completely became light, it was no longer possible for him to remain in obscurity, although he himself very much desired this. His name became known everywhere, and many people of all ages and ranks flocked to him on the Holy Mountain, in his humble kaliva near Karyes, called “Panaguda”. There the monk lived the last 14 years of his earthly life. Desiring silence, he sought to move to an unknown place, so that from there he could invisibly show mercy to people and maintain peace through prayer. However, having received notification from above that this was not God’s will, the elder remained in his kaliva for the consolation and confirmation of all who came to him. At night he stood before God like a burning candle and prayed with pain for the whole world, remembering the many names of the living and the dead, and during the day he gave all of himself to the consolation of the people who flocked in rivers to his kaliva. Having become a faithful steward of the great gifts with which the Merciful God had endowed him, the Monk Paisius became the repository of the diverse gifts of the Holy Spirit: he called strangers who came to him by name, the secrets of human hearts were not hidden from him, he warned about future events, spoke to foreigners in their native languages, he healed bodily and mental infirmities and had power over unclean spirits, casting them out in the name of Christ. His speeches were like the words of God,
according to the Apostle, and pointed out to everyone the true purpose of earthly life - preparation for the future life, and encouraged people to repentance, confession and honest deeds.
In his dealings with people, the monk was sweet, simple, accessible, merciful, extremely comforting and, in a word, he was all love. But turning to those who wanted to break God’s law and fatherly traditions, the elder became like a fire-breathing lion. He especially took up arms against worldly wisdom, considering it a most dangerous trap for believers, and especially for monks.
This tireless ascetic, who suffered many physical illnesses from his youth, fell ill with cancer at the end of his life. The monk complacently endured the suffering that the tumor caused him, and died on July 12, 1994, having lived on earth for 70 years. He reposed in the sacred hesychastirium of St. John the Theologian, which is located near the village of Suroti, near Thessaloniki. He led the sisters of this Hesychastir for 28 years and donated to them the holy relics of St. Arsenius of Cappadocia, his godfather. The long-suffering body of the Monk Paisius rests in Suroti near the temple of St. Arsenios.
The Monk Paisius, while living on earth, gave himself entirely to God and people. Now, when he is in Heaven, God has given him to the entire universe.
Through His holy prayers, Lord Jesus Christ our God, have mercy on us. Amen.
Troparion to St. Paisius the Holy Mountain, Voice 5. Similar to: Meaningful Word:
Receiving the Divine fire of love, / you were all God with a superior feat, / and you were the consolation of many people, / you punished with divine words, / you worked wonders with prayers, / you were God’s Paisier. nose, / and now you pray unceasingly // for the whole world, Reverend.
Kontakion
Voice 8. Like: Climbed:
Lively on earth like an angel, / you shone with love, like Saint Paisius, / the great affirmation of the monks, / the leader of those faithful to the life of the saint, / the sweetest consolation of the universe appeared to you, / For this reason we call you: // Rejoice, universal father.
Text of the book “Words. Volume III. Spiritual struggle"
Venerable Paisius the Holy Mountain of the Word. Volume III. Spiritual struggle
© 'Ιερόν Ήσυχαστήριον Μοναζουσών "Ευαγγελιστής 'Ιωάννης ό Θεολόγος", 2002
© Publishing house "Orfographer", edition in Russian, 2016
* * *
Troparion to St. Paisius the Holy Mountain
Voice 5. Similar to: Meaningful Word:
Receiving the divine fire of love, / you were all God-given with a superior feat, / and you were the consolation of many people, / you punished divine words, / you worked miracles with prayers, / Paisie Bogono behold, / and even now pray unceasingly II for the whole world, reverence.
Kontakion
Voice 8. Like: Scrambled:
Living like an angel on earth, / you shone with love, like Saint Paisius, / the great affirmation of the monks, / the leader of those faithful to the life of the saint, / the sweetest consolation of the universe appeared to you, / For this reason we call you: Rejoice, universal father.
Preface
Seeing that sin “has become fashionable these days,” Elder Paisius of blessed memory especially emphasized the need for repentance and confession. The great importance the elder attached to repentance can be seen from the last chapter of volume II of his “Words.” “Repentance and confession,” the elder told us, “are needed most of all today. They are needed so that the devil is deprived of the rights that people gave him. People give the devil rights, and as a result he torments the world.”
With the help of Elder Paisius, many began the sacrament of confession for the first time and changed their lives. Now these people strive as loving children of God and already in this life experience heavenly joy. “After all, people are very good! – Father Paisiy joyfully shared with us. “It has never happened that I advised a person to confess and he did not do it.” Of course, this was also facilitated by the great love of the old man, which changed the soul of the person with whom he came into contact and transformed it from barren loam into land suitable for cultivation.
This third volume of the “Words” of Elder Paisius is published with the blessing of the new ruling bishop of our diocese, His Eminence Metropolitan Nicodemus of Cassandria. The volume contains the elder’s instructions that can help a person tormented by sin to acquire good concern and begin a spiritual struggle in order to free himself from the sinful shackles that bind him. Living in repentance, a Christian will be able to put off his old man, this, in the words of the elder, “the evil tenant living in us.” Father Paisiy said that in order to expel an evil guest, we must “destroy his house and begin to erect a new building - to build a new person.”
According to patristic teaching, the beginning of sin is an evil thought. Therefore, we have placed the teachings on thoughts selected from the elder’s spiritual heritage in the first part of this volume. “Thoughts,” said the elder, “are an indicator of our spiritual state.” A good thought has great power: it spiritually changes a person.
And on the contrary, an evil thought torments a person. When a person casts out evil thoughts and cultivates good thoughts, his mind and heart are cleansed, and Divine grace lives in him.
The second part of the book says that by enduring injustice and dealing with it spiritually, a person receives a great blessing from God. Often this truth is unknown even to spiritual people who, justifying themselves, go so far as to “compose their own gospel” and thus isolate themselves from God, because human truth has nothing in common with spiritual life. If we want to become close to Christ, then we must become partakers of Divine truth, “which contains curiosity, nobility, and sacrifice.”
The third part of the volume deals with sin. A person’s earthly life from sin turns into hellish torment, but through spiritual struggle our life can become paradise. If a person wants to “come out of sinful darkness,” he must carefully examine his conscience—this “first Divine law” given to him by God—and humbly admit his mistakes and shortcomings. This doing leads to “endless labor of repentance” and gives the soul Divine consolation.
In the fourth part, Father Paisius denounces the satanic forces that operate in the world through their obedient tools: sorcerers, psychics, clairvoyants and other deceived ones. The elder emphasizes that the dark forces themselves are powerless, but they become destructive for a person if he has committed some grave sin and thereby endowed them with rights over himself, and is therefore subject to demonic influence. To free yourself from this influence, a person needs to find the cause of sin, that is, realize it, repent, confess and become a conscious member of the Church.
The last, fifth part of the volume is devoted to the sacrament of confession. The elder draws our attention to the fact that for the forgiveness of sins a Christian needs confession, and for safe spiritual growth he needs to have a spiritual mentor. Father Paisiy draws a clear line between the activities of a psychiatrist and the ministry of a confessor (these are sometimes confused these days) and shares his own experience of working on people’s souls.
As in previous volumes, Father Paisiy briefly answers the questions that are put to him. The elder’s answers are not a systematic presentation of a particular topic and do not pretend to be exhaustive. The purpose of the teachings is different: to help a person be saved. “The salvation of a person’s soul,” said the elder, “is my consolation and joy.”
Seeing what can help the interlocutor in his spiritual struggle in each specific case, the elder speaks to the person in accordance with spiritual necessity, reinforcing him with the necessary “spiritual vitamin.” Often Father Paisiy reveals the meaning of his words with the help of a suitable example. The elder was convinced that positive examples bring great benefits. “If I had time, I would write about some people who lived their lives honestly, about those girls and boys, about those fathers and mothers whose lives were distinguished by holiness,” he shared with us. – Such good examples expose those who brought sin into fashion. There is often no benefit from exposing evil. However, when we show good, evil itself is exposed.”
As you know, the questions that the elder answered were asked by nuns. But, despite this, Father Paisius’s answers apply to any person who strives for a “good feat” or wants to begin this feat. “Both monks and laity,” says the elder in one of his letters, “are given the same commandments. And heaven is also the same for everyone.” In addition, Father Paisius often noted that there are lay people who live a high spiritual life and perform subtle spiritual work on themselves.
We thank all those who graciously agreed to read the manuscript of this volume and with their advice helped us complete preparations for its publication.
“May the Good God enlighten us and give us good repentance, so that we all may be worthy of the good paradise that He has prepared for us as a Father who tenderly loves us,” said the elder.
We prayerfully wish that his words will be fulfilled in practice. Amen.
February 11, 2001
Week of the Prodigal Son
The abbess of the monastery of the holy Apostle and Evangelist John the Theologian, nun Philothea with the sisters in Christ.
- Geronda, how do animals understand that a person has kindness?
– Animals have intuition. Therefore, if you love them, if you feel pain for them, they feel it. In paradise, animals felt the fragrance of grace and served Adam. After the Fall, nature sighs together with man. Look at the poor bunny: he always has a frightened look. His heart beats anxiously, knock-knock-knock. The poor thing doesn't sleep at all! How this tiny, innocent creature suffers because of our sins! However, when a person returns to the state in which he was before the Fall, the animals again approach him without fear.
Part one. About the battle of thoughts
“Seeing everything through good thoughts, a person purifies himself and accepts the grace of God. And with evil, “leftist” thoughts, a person condemns and unjustly offends others, hinders the coming of Divine grace, after which the devil comes and torments him.”
Chapter first. About thoughts, good and evil [1]1 In the patristic ascetic lexicon, the word “thought” (λογισμός) can mean either a simple thought arising in the mind or a mental movement directed towards good or evil. In addition, “thought” can be understood as a good or evil attraction acquired with the help of the mind, conscience, feelings and will. Any deed is preceded by thoughts, therefore, in order for the spiritual struggle to be correct, it must be directed primarily to the consideration of thoughts in order to cultivate good thoughts and drive out evil ones. All Christians should engage in this work, but monks engage in it especially deeply. – Here and below, notes from Greek publishers are given without instructions.
[Close]
The power of a good thought
Gerondas, in the Old Testament, in the Fourth Book of Maccabees, the following is said: “A pious thought is not an eradicator of passions, but their opponent” [2] 2
The Fourth Book of Maccabees
is not included in the Slavic Bible.
The book is contained in the Alexandrian Codex of the Greek Bible, and is also included in the canon of the Georgian Bible. Translated from Greek by Bishop Porfiry (Uspensky). In his translation, the mentioned phrase sounds like this: “prudence (λογισμός) is not an eradicator of passions, but an anti-fighter” (4 Macc. 3:5 ) - Note.
lane [Close].
– Look: passions are deeply rooted within us, but a pious, good thought helps us not to fall into slavery to them. When a person, constantly including good thoughts in his work, makes his good state solid and stable, his passions cease to act and it is as if they do not exist. That is, a pious thought does not eradicate passions, but fights them and can overcome them. The Fourth Book of Maccabees describes the torment that the seven holy youths, their mother Saint Solomonia and their teacher Saint Eleazar, were able to endure, having pious thoughts. I think that the writer of the Holy Book speaks about this in order to clearly show the power of a good thought[3] 3
For the Russian translation, see 2 Macc.
6-7. – Approx.
lane [Close].
One good thought is equal in strength to an all-night vigil for many hours! He has great power. Now there are anti-missile systems that use laser beams to hit an enemy missile at the launch pad and prevent it from taking off. So are good thoughts: they prevent the takeoff of evil thoughts from the devil’s “airfields” on which they are based, and do not allow them to take off into the air. Therefore, as much as you can, try not to give the devil time to plant evil thoughts in you. Try to get ahead of him yourself and plant good thoughts in yourself, so that your heart becomes a flower garden and your prayer is accompanied by the divine fragrance of your heart.
If a person holds within himself, even if only a little, a “left”, that is, an evil, thought about someone, then no matter what feat he performs: fasting, vigil or something else, everything will go down the drain. How will asceticism help him if he does not fight against evil thoughts, but accepts them? Why doesn’t he first want to clean the vessel from dirty oily sediment, suitable only for soap, and only then pour clean oil into it? Why does he mix the pure with the unclean and make the pure good for nothing?
One pure, good thought has greater power than any ascetic feat. For example, the devil raised up a battle of unclean thoughts against a young man. To get rid of them, the young man performs all-night vigils, fasts, and abstains from food and water for three days in a row. However, one pure thought included in his work has greater power than all his vigils and fasting, and provides him with more significant help.
– Geronda, speaking about “pure thoughts,” do you put a narrow ascetic meaning into this word or do you use it more broadly?
- And wide too. Through good thoughts, a person purifies himself and receives grace from God. And through “left-wing”, unkind thoughts, he condemns and unfairly accuses others. By doing this, he prevents the coming of Divine grace. And then the devil comes and torments this person.
– So, Geronda, by condemning others, a person gives the devil the right to torment him?
- Yes. The whole basis is a good thought. It is he who elevates a person and changes him for the better. You have to reach a level where you can see everything as pure. This is what Christ said: Do not judge personally, but judge righteous judgment
[4]
4
In. 7:24.
[Close]. And then a person enters such a state that he sees everything not with human vision, but with spiritual eyes. He finds justification for everything - in the good sense of the word.
We need to be careful not to accept the devil’s crafty telegrams. By accepting them, we will desecrate the temple of the Holy Spirit
[5]
5
Wed. 1 Cor. 6:19.
[Close], the grace of God will be removed from us, as a result of which we will become spiritually blind. Seeing our heart immaculate, pure, the Holy Spirit comes and dwells in it. After all, the Holy Spirit loves immaculate purity. That is why He appeared on the Jordan in the form of a dove[6] 6
See Matt. 3:16; Mk. 1:10; OK. 3:22; In. 1:32.
[Close].
Thoughts from the “left” are the greatest disease
- Geronda, when I have to sort out some problem, I get very worried and cannot sleep.
– Your main problem is many thoughts. If you didn’t have these many thoughts, then you would work with much greater dedication both in obedience and in spiritual life. But I will teach you one way by which you can avoid many thoughts. Listen here. For example, if a thought appears in your mind about some task that you have to do tomorrow, tell your thought like this: “This task is not for today. Tomorrow I’ll think about it.” And in the event that you have to make a decision, do not torment yourself with thoughts about how best to act, and do not put off making a decision further and further. Choose something, take a decisive step, and leave the worry about the future to God. Try to avoid scrupulousness, excessive thoroughness, so as not to rack your brains. With curiosity [7] 7
Curiosity
(Greek φυλότιμο) is non-literally generosity, a disposition to sacrifice, contempt for material things for the sake of a moral or spiritual ideal.
St. Paisius often emphasizes the importance of curiosity in spiritual life. – Approx.
lane [Close] do what you can. At the same time, behave simply and with complete trust in God. By placing our future and our hope on God, we, in some way, oblige Him to help us. Many thoughts will make even a healthy person good for nothing. If a sick and suffering person gets upset, then he has an excuse. However, if someone, being healthy, worries and suffers from thoughts from the “left”, then it’s time to put him in a straitjacket! Is it conceivable to be in excellent health and tormented by your own thoughts!
The most serious illness of our era is the vain thoughts of worldly people. They can have whatever you want, except good thoughts. They suffer because they do not approach their circumstances spiritually. For example, a person is driving somewhere by car. On the road, the engine begins to malfunction, and he arrives at his destination with a slight delay. Having a good thought, the latecomer will say this: “Apparently, the Good God slowed me down for a reason. Who knows: maybe if this delay had not occurred, I would have had an accident! My God, how can I thank You for saving me from danger!” And such a person glorifies God. And the one who does not have a good intention will react to what happened unspiritually and will begin to blame and blaspheme God: “What kind of bad luck! I should have arrived earlier, but I was late! Everything is wrong! And where is this God..."
By accepting what happens to him through the “right” thought, a person receives help. And working “to the left”, he suffers, is tormented, loses balance. I remember how many years ago we arrived from the Holy Mountain to Ouranople [8] 8
Ouranopolis
is the secular village closest to the Holy Mountain, a small village on the southeastern coast of the Athos Peninsula.
– Approx.
lane [Close] and were planning to go further - to Thessaloniki. They handed us a truck, already loaded with all sorts of things: suitcases, oranges, fish, empty dirty fish baskets... People began to climb into the same truck: children from Athos[9] 9
Athos
(Athos Church Academy) - located on Holy Mount Athos closed educational institution for boys.
Founded in 1753. In addition to the subjects included in the secondary school curriculum, students of Atoniada study theological and applied church disciplines (Holy Scripture, lives of saints, liturgics, ancient Greek, Byzantine church chant, icon painting, etc.). – Approx.
lane [Close], monks, lay people. Those who could sat on the boards, the rest stood on their feet. One obese layman squeezed onto the bench next to me. The cramped space made him very uncomfortable, and he began to loudly indignant: “What a disgrace this is!” And a little further away from him sat a monk, all covered with stinking fish baskets - the poor fellow had only one head left outside. The truck set off along a broken country road, shaking and swaying on potholes. The baskets inserted one into the other fell on the monk, and he, trying to protect his head, pushed them away with his hands. And my obese neighbor on the bench continued to loudly express displeasure that he was sitting a little cramped. “Why are you still shouting? – I reasoned with him. - Look what it’s like for your neighbor! How are you doing there, father? – I asked the monk. “It’s better here than in hell, Geronda,” he answered with a smile. One sat and suffered at the same time, and the other rejoiced, despite the fact that mountains of stinking fish baskets were falling on him. But the road was not close - about two hours' drive. The layman's mind imagined how comfortable a bus ride would be, and he was ready to smash everything to smithereens. And the monk rejoiced, thinking about the suffering that he would experience in hell. “In two hours we will reach the place and get out of this body,” the monk reasoned. – And unfortunate sinners suffer in hell forever. And the torment there is hellish - nothing like all these baskets and crush of people. Glory to You, God, it’s not as bad here as there.”
- Geronda, what is the reason that, for example, two novices have different degrees of trust in their elder?
- The reason is in the thought.
You can have a damaged thought towards anything and anyone. Without having a good thought and without removing his “I” from each of his actions, that is, acting out of self-interest, a person will not receive benefit even from a saint. Even if he had a holy elder or elder, even if his elder was Anthony the Great himself - what can I say - even all the saints, even if they were his elders, would not be able to help him. Even God Himself cannot help such a person, despite the fact that He really wants to. If a person loves himself, that is, suffers from self-indulgence, then he interprets everything according to the liking and taste of his “I”. Some interpret everything sinfully, others interpret it as they like. Gradually, absurd interpretations become “natural” for such a person. And no matter how you behave, such people are still tempted. And some, you just have to give them a little attention, say some kind word, and they take off as if on wings. But if you don’t pay attention to them, they become very upset and rush to extremes. These extremes are from the enemy. For example, such people notice some trifle and based on it they build their baseless assumption. And then they come to the certainty that things were exactly as they expected. For example, seeing that someone is deep in thought, such people think that he is angry with them for something, although the person may be thoughtful because he is preoccupied with something. A few days ago a visitor came to me and asked about one of his friends: “Why did he talk to me before, but now he doesn’t? Maybe the reason is that I recently reprimanded him?” “You know,” I told him, “he could see you and simply not recognize you. Or someone close to him fell ill, and he was preoccupied with the thought of how to find a doctor. Or he was planning to go abroad and was preoccupied with exchanging money. There could be something else." And it turned out that the person in question was really absorbed in many worries in connection with the illness of one of his loved ones. And his friend wanted him to stop and talk to him at all costs, and as a result he began to torment himself with thoughts. Good thoughts bring spiritual health to a person
- Geronda, what are the distinctive features of a weak thought?
- What do you mean? This is the first time I've heard about a weak thought.
– You said that by accepting a thought from the “left” and being offended by someone’s behavior, a person...
– And I called such a thought “weak”?
“I remembered how someone wanted to remain a novice with you and you told him: “I won’t take you because your thoughts are weak.”
- No, I told him differently. “I don’t take you as a novice because you don’t have spiritual health,” that’s what I told him. “What does ‘spiritual health’ mean?” - he asked. “You don’t have good intentions,” I explained. “As a person, I may have shortcomings, but as an old monk, I may also have some virtues.” But if you do not have a good thought, then both my shortcomings and my virtues will harm you.” It can be said about a small child that while he is still immature, his thoughts are weak. But the same cannot be said about an adult.
- Geronda, are all adults mature?
- Some people have immature heads. Now we are not talking about those for whom it simply does not cook. If a person does not behave simply, then his thoughts are directed towards evil and interpret everything awry. Such a person does not have spiritual health, and even goodness does not help him. Even from goodness such a person is tormented.
- Geronda, if there is some kind of disorder in the monastery, is there any point in looking for the culprit?
- First, look to see if this is your fault. That way it will be better!
- Geronda, however, if others themselves give me reason to think that they are to blame?
– How many times have you given them the same reason? After thinking about this, you will understand that by treating things this way, you are making a mistake.
– And when we say: “Most likely, this mess happened due to the fault of such and such sister,” are we accepting the thought “from the left”?
– Are you sure that your sister is really to blame?
- No, but she has done this before.
“If I’m not sure, it means it’s a thought from the left.” And besides, even if this sister is really guilty, then who knows how and why she did this.
- Geronda, however, if I see that, for example, such and such a sister has a certain passion?
- What are you, abbess? This abbess is responsible for you and therefore must monitor your passions. But why do you keep track of what passions each other has? You have not yet learned to work on yourself. If you want to learn how to work on yourself, then do not study what others are doing, but include in your work good thoughts about what you see in them. Regardless of what goal a person is pursuing, include good thoughts in your work. A good thought contains love. It disarms a person and encourages him to treat you kindly. Remember the nuns who mistook the robber for an elder? When he revealed himself to them, they decided that he was a fool for Christ’s sake and therefore was portraying a robber. After this they began to treat him with double respect. And in the end, these nuns saved both the robber himself and his accomplices[10] 10
As one of the ancient monastic stories tells, one day the leader of a bandit gang planned to rob a well-fortified convent. For this purpose, he changed into monastic clothes, came to the gates of the monastery and asked to spend the night. The abbess and sisters received him with great honor - as a great abba. All the nuns of the monastery gathered to take his blessing. The nuns left the water with which they washed the “abba’s” feet as a kind of shrine. One paralytic sister washed herself with faith in this water and received healing from her illness. To everyone’s surprise, she rose from her bed and approached the “Abba” for a blessing. The miracle that took place internally changed the leader of the robbers. He repented and threw away the sword hidden under the monastic robe. Soon both he and his accomplices, having become monks, began to lead a strict ascetic life.
[Close].
- Geronda, what if your sister is telling a lie?
– What if she was forced to tell this lie through your fault? Or maybe she just forgot about something and what she told you wasn’t a lie? For example, a hotel room asks the cook for some salad, she says she doesn’t have it, but she’s the first to know what she has. If the hotel lady does not have good intentions, then she will say: “What a liar!” However, if she has good intentions, she will say: “Poor thing, she got busy with work and forgot that she had salad left.” Or she can justify her sister with the following thought: “Apparently, she decided to save the salad for some other more important occasion.” So do you: you think in this way because you do not have spiritual health. If you had it, then even the unclean you would see as clean. You would look the same way at the fruits of fruit trees and at manure, because manure helped the trees to produce their fruits.
He who has good thoughts is spiritually healthy and turns evil into good. I remember how, during the occupation, those children who had a strong body ate a piece of corn bread by both cheeks and were in excellent health. And the children of rich parents ate wheat bread with butter, but remained sickly because their bodies were weak. In spiritual life the situation is exactly the same. Take, for example, a person who has good intentions. Even if someone hits him unfairly, he will say: “God allowed this so that I could atone for my previous sins. God bless!" If a person does not have good thoughts, then even if you want to stroke him affectionately, he will think that you are swinging your hand, wanting to strike him. Look at drunk people: an evil person in a drunken stupor destroys everything. If a drunk has a kind soul, he cries and forgives everyone. One such good-natured man, getting drunk, began to mutter: “You’re looking at me unfriendly... Okay... I’ll shower you with gold. Straight out of the bucket!..”
