Author: prayerfullife7

He who wholeheartedly hates and renounces ‘the desire of the fallen self, the desire of the eyes, and the false pretensions of this life’ (1 John 2:16)–that whole ‘world of iniquity’ (James 4:4)–has crucified the world to himself and himself to the world: he has destroyed in his flesh the enmity between God and his soul, and has made peace between the two (Ephesians 2:15). For he who has died to these things through effacing the will of the flesh has reconciled himself to God.

He has eradicated the enmity of this world by obliterating sensual pleasure through a life crucified to the world, and has embraced friendship with Jesus. He is no longer God’s enemy because of his love for the world, but is a friend of God, crucified to the world and able to say, ‘The world is crucified to me, and I to the world’ (Galatians 6:14).

~Nikitas Stithatos

The three most general passions are self-indulgence, avarice and love of praise; and three are the ranks of men that fight against them and overcome them: those newly embarked on the spiritual path, those in mid-course, and those who have attained its goal.

The battle waged by those in the three stages of the spiritual path against these three principles and powers of the prince of this world is not one and the same, but at each stage the battle is different. At each stage there is a different way of fighting against these passions, and each way makes lawful and natural use of the power of righteous indignation.

~Nikitas Stithatos

For those newly engaged in spiritual warfare the swift path to the recovery of virtue consists in the silencing of the lips, the closure of the eyes and the stopping of the ears; for once the intellect has achieved this kind of intermission and has sealed off the external entrances to itself, it begins to understand itself and its own activities.

It immediately sets about interrogating the ideas swimming in the noetic sea of its thought, trying to discern whether the concepts that erupt into the mind’s crucible are pure, alloyed with no bitter seed, and conferred by an angel of light, of whether they are tares, hybridized, trashy, emanating from the devil.

Standing thus like a masterful sovereign in the midst of its thoughts, judging them and separating the better from the worse, the intellect accepts those that are well-tested in the fire of the Spirit and saturated with divine water, absorbing them into its actions and practice and storing them up in its spiritual treasure-house; for by these thoughts it is nourished, strengthened and filled with light.

The other thoughts it casts into the depths of oblivion, eradicating their bitterness. This is the work only of someone who has spiritually embarked upon the path that leads unerringly to the heavens and to God, and who has stripped off the lugubrious cloak of the dark passions.

~Nikitas Stithatos

Ascetic toil is initially painful for all those newly engaged in spiritual warfare; but for those exercised in the growth of virtue and who have reached the mid-point of their path, such toil is pleasurable and produces a strange sense of relief. When the mortal will of the flesh is swallowed up by the immortal life (2 Corinthians 5:4) conferred through the indwelling of the Holy Spirit in those truly striving towards the perfection of virtue, they are filled with unspeakable joy and gladness, for a pure spring of tears has opened within them, and streams of sweet compunction flow down on them from above.

~Nikitas Stithatos

Spiritual struggles and labors generate gladness in the soul, so long, that is, as the passions have been stilled; for what is difficult for those who are still dominated by the senses, is easy and even delightful for an aspiring soul that through its holy exertions has acquired a longing for God and is smitten with desire for divine knowledge.

For the sense-dominated, the labors and struggles for virtue, opposed as they are to bodily ease and indulgence in sensual pleasure, are difficult and seem very harsh, for in such people the brackish taste of pleasure has not yet been washed away by the flow of tears. But the soul that abominates pain-inducing pleasure, and has rejected comfort along with the self-love of the body, feels the need for and embraces such labor and struggles. One thing alone distresses it: slackness in its labors and indolence in its struggles.

Thus what for those still dominated by the senses is the source of bodily content, is for the soul that aspires to what is divine a cause of distress. And what for the aspiring soul is a cause of spiritual gladness, is for the sense-dominated the cause of pain and anguish.

~Nikitas Stithatos

Unless through the labor of repentance and assiduous ascetic practice we first restore the soul’s powers to the state in which they were when God originally formed Adam and breathed into him the breath of life (Genesis 2:7), we will never be able to know ourselves; nor will we be able to acquire a disposition that is master of the passions, free from arrogance, not over-curious, guileless, simple, humble, without jealously or malice, and that takes every thought captive and makes it obey Christ (2 Corinthians 10:5).

Nor will our soul be enkindled with God’s love, never transgressing the bounds of self-control, but content with what is given to it and longing for the serenity of the saints. And if we do not achieve such a state we can never acquire a heart that is gentle, peaceful, free from anger, kind, uncontentious and filled with mercy and joy; for our soul will be divided against itself and because of the turbulence of its powers will remain impervious to the rays of the Spirit.

~Nikitas Stithatos

To master the mundane will of the fallen self you have to fulfill three conditions. First, you have to overcome avarice by embracing the law of righteousness, which consists in merciful compassion for one’s fellow beings; second, you have to conquer self-indulgence through prudent self-restraint, that is to say, through all-inclusive self-control; and third, you have to prevail over your love of praise through sagacity and sound understanding, in other words through exact discrimination in things human and divine, trampling such love underfoot as something cloddish and worthless.

All this you have to do until the mundane will is converted into the law of the spirit of life and liberated from domination by the law of the outer fallen self. Then you can say, “I thank God that the law of the spirit of life has freed me from the law and dominion of death” (Romans 8:2).

~Nikitas Stithatos

Through the intellect, beholder of the light of divine life, we receive knowledge of God’s hidden mysteries. Through the soul’s faculty of judgment we winnow in the light of this knowledge the thoughts that arise within the heart, distinguishing the good from the bad.

Through the discrimination of the intelligence we savor our conceptual images. Those that spring from a bitter root we transform into sweet nourishment for the soul, or else we reject them entirely; those that spring from a virtuous and vigorous stock we accept. In this way we take every thought captive and make it obey Christ (2 Corinthians 10:5).

Through the understanding of the intellect we smell the spiritual unguent of the grace of the Holy Spirit, our hearts filled with joy and gladness. Through the watchfulness of the heart we consciously perceive the Spirit, who refreshes the flame of our desire for supernal blessings and warms our spiritual powers, numbed as they have been by the frost of the passions.

~Nikitas Stithatos

As soon as the bridle of the higher senses is removed, our passions at once revolt and the baser, more slavish senses are stirred into action; for when these latter in their mindlessness are loosed from the bonds of self-control, their habit is to light upon the sources of the passions and to feed on them as upon poisonous weeds. And the longer the laxity continues, the more they do this. For such being their natural appetite they cannot refrain from indulging it once they are free to do so.

~Nikitas Stithatos