1. The world of the Egyptian feat is best introduced by the "Lavsaik". This book was compiled by Palladius, bishop of Helenopolis, in Bithynia. Palladius was a native of Galatia; born around 363, in the 80s he became a monk in Jerusalem, but soon moved to Egypt. He lived first in Alexandria, then in the Nitrian desert and in Cellae, under the guidance of Evagrius. After his death (399) he returned to Palestine and was soon elevated to the episcopal cathedra. It is possible that it was dedicated by Chrysostom. In any case, Palladius was friendly with him, and later (wrote his life. After the Council of the Oak, he went to Rome to appeal in defense of Chrysostom. Because of this, he fell into disgrace and not only lost his cathedra, but was also imprisoned. in Galatia). Here, in the year 420, he published his book on the Egyptian ascetics, known under the name of "Lausaica" (from the name of Lavs, the cubicularium of Emperor Theodosius the Younger, for whom it was written). Palladius wrote for edification. From memory, he tells about the ascetics whom he personally knew and met; he reports others from the words of faithful people. He unfolds in vivid and vivid images the picture of the Egyptian feat, but does not keep silent about the falls. Palladius writes simply, evenly, a little abruptly. There is everyday truth in his stories. But he was not only a writer of everyday life. In faces, he depicts the ascetic ideal, the ideal of "impassivity". A disciple of Evagrius in monasticism, Palladius was close to Rufinus and Melania. This explains why Blessed Jerome accused him of "Origenism." Moreover, Palladius was with Chrysostom and against Theophilus. The second book on Egyptian monasticism, the History of the Monks, is of a different character. Written in Greek, probably by the Alexandrian archdeacon Timothy (see Socrates), it was translated at the same time, or rather processed into Latin by Rufinus, and it was in the Latin text that it was best known (it was first published in Greek at the end of the nineteenth century). It is more of a novella than a story or hagiography. The story is told in the form of a description of a journey along the Nile. It is possible that this is a literary device, in imitation of Hellenistic novels. However, this does not detract from the reliability of the reported facts. The abundance of fairy-tale motifs is much more harmful. Already in the 4th century, the collection and writing down of the "sayings" of the Egyptian elders began (see already in Evagrius, "the sayings of the holy monks" in his "Practice"). The initial collections are subject to further processing. Such collections are known in different editions and under different names. They were commonly referred to as "Apoffegmas." The history of these collections is still difficult to trace. Two types of collections can be distinguished: "alphabetical", according to the names of the elders, and systematic, "by chapters". It is a record of oral traditions and memories. And in general, the source is quite reliable (only the names of the elders are not very reliable, the "sayings" very often become volatile or wandering). Most importantly, in these collections one can feel the warmth of direct observations and impressions. There is no tendency in the selection of sayings. Different and often contradictory views are conveyed. The dark sides of monastic life are not hidden. A lot of everyday details. Much later, John Moschos, a Palestinian monk who also visited Egypt for a long time, compiled his "Spiritual Meadow" (or Limonar), a collection of stories and sayings of ascetics from various countries. Personal impressions here merge with memories and oral tradition... 2. There were few writers among the Egyptian ascetics of the fourth century. And against the general background, the image of Evagrius stands out sharply. In Egypt, Evagrius was a stranger. A native of Pontus (born about 346), he was close to the great Cappadocians in his youth. Basil ordained him a reader, Gregory the Theologian a deacon, and took him with him to Constantinople, where Evagrius distinguished himself as a preacher. He appeared in the Egyptian desert about the year 382, after a short stay in Jerusalem; and appears as a repentant sinner seeking healing from his temptations and temptations. For seventeen years he lived here, first on Mount Nitria, then in the Cells. He was closest to both Macarius, Egyptian and Alexandrian. He died in 399... Evagrius wrote a great deal, usually in the form of "chapters" or "sayings," often almost aphorisms. The works of Evagrius immediately became very widespread, both in the East and in the West – in Latin, Evagrius was translated by Rufinus and Gennadius. Especially important are his books: "The Monk, or on the Active Life" and "Gnostic" (this book has survived only in Syriac translation; it was first published quite recently). In addition, it is necessary to call it "Antirrheticus" (or "On the Eight Fundamental Vices") and six hundred sayings on "Gnostic Questions". Evagrius is the author of the famous 8th letter in the collection of letters of Basil the Great. Some of the works of Evagrius have been preserved under the name of Nilus of Sinai, in collections of his works (see below). At the Fifth Ecumenical Council, Evagrius was condemned as an Origenist, together with Didymus. However, his influence is also strongly felt in later ascetic writers, especially in Maximus the Confessor (cf. the works of Evagrius in the Russian "Philokalia"). Following Origen, Evagrius distinguishes three stages in the spiritual life: active, "natural" or contemplative life; and the limit of spiritual ascent is theology", i.e. the knowledge of the Holy Trinity (or "gnosis"). "The Kingdom of God is the knowledge of the Most Holy Trinity, which extends according to the state of the mind and fulfills it with an infinitely blessed life"... This is the highest "state" of the soul, or rather its "standing" (κατάστασις), the highest peace and silence, above all reflection and contemplation, above discussion and intuition, real estate and immobility of the mind, "one and identical vision, and in it there are no ascents and descents." It is vision or knowledge without images, above images (ύπέρ τά είδη). This is pure prayer. It is better to say, pure prayerfulness of the soul. And it is not available for acquisition. It is given as a gift, from above, as charisma. The soul can receive this gift, for it is created in the image of God — it is in this ability to cognize the Holy Trinity that Evagrius sees the God-likeness of the spirit, not in its immateriality. But he accepts it as a gift. In prayerful rapture and ecstasy, in "ecstasy", the soul is suddenly illumined by a single Trinitarian light. And there are no more teachers and students here, everyone is already gods ("theosis")... A long and steep path of podvig leads to this spiritual limit. It has two stages: action and contemplation, (πράξις and θεωρία). "action" begins with faith and ends with "dispassion" and love. The whole meaning of "action" is to overcome and extinguish passions. In other words, in the calming of the soul, in the subordination of its disorderly "movements" to the laws of nature. Passion is the "movement" or wandering of the mind (κίνησις). Dispassion (or "apathy") is standing. Passion is distraction or absent-mindedness, subjection to external impressions. And impassibility is independence and steadfastness. "Not that soul has impassibility which is not captivated by things, but that which, even at the remembrance of them, remains undisturbed"... Impassibility is equanimity, unamusement. And it cannot be said of a dispassionate husband: he endures. The one who suffers, who is still passionate, "suffering" or passive, endures... "Movements" will be born in the lower parts of the soul. And from there rise "thoughts" or thoughts (λоγισμоί). They are prompted and inspired by the demons that always surround a person. Evagrius speaks a lot about the struggle of thoughts and about demonic attachments. Most dangerous of all is the demon of pride and the thought of vanity. Most difficult of all is the demon of despondency, the "noonday demon," which torments with monotony and tries to entertain the soul. The soul is healed through the fulfillment of the commandments and through humility, through fasting, almsgiving and prayer... "The mind will not see the place of God in itself, if it does not rise above all thoughts about material and created things. But he will not become higher if he does not put off the passions that bind him to sensual objects and dissolve his thoughts about them. He puts off passions by virtues, and thoughts by the power of spiritual contemplation"... The limit and flowering of active life is impassibility, and from impassibility will be born love (άγάπη). Love is the beginning of the Gnostic ascent, the beginning of the "natural" life... Impassibility is not insensibility, or insensibility, or indifference, as it seemed to the suspicious Jerome. Impassibility is the independence of the soul, independence or freedom from external and sensory impressions. But not passivity. Only all the energy turns inward... Impassibility is revealed in love. And love is first of all the desire to know God. Love and gnosis are inseparably fused (cf. already in Origen)... Gnosis has its own sequence, a sequence of "contemplations". The soul is freed from sensory impressions. But another and higher world opens up to it, the world in its "natural" foundations and depths. "Natural" contemplation of the world is first of all knowledge of God's providence, of providence and judgment (πρόνоια and κρίσις). In other words, it is the vision and knowledge of the world as it was willed and created by God. And from the contemplation of visible things the mind ascends to the contemplation of the invisible, in order to attain "theology" on the heights... In this "spiritual cognition" the soul itself is transformed and transformed. And even the body is transformed, becomes "spiritual", already impassible. The whole person is transformed or renewed, dies and is resurrected, becomes new. Evagrius calls this the "lesser resurrection." And this is a prelude to the great and universal resurrection, which in the elect and the successful begins even now. Evagrius' direct dependence on the Alexandrians is quite obvious. His religious ideal is the same as that of Origen and even of Clement: the ideal of the Gnostic, the contemplative and hermit's ideal. Dependence on Origen is felt in the language itself, in the choice of words and definitions... In his books, Evagrius describes the entire path of spiritual life, from beginning to end. And he talks a lot not only about the ideal, but specifically about the ascetic struggle. In him for the first time we find a scheme of eight basic vices, which is reproduced after him by later authors... The historical place of Evagrius is determined by its influence. He preserved and revived for later generations the Alexandrian traditions of the 3rd century.

Part 2

3. The Monk Nilus, the author of numerous letters and edifying epistles, is mistakenly called the Monk of Sinai. In any case, those "Tales of the Massacre of the Monks on Mount Sinai", from which biographical information about Nilus is borrowed first of all (cf. in Basil's Minology under January 14), do not belong to the author of the letters. The author of the letters lived in the vicinity of Ancyra, was the founder and abbot of a coenobitic monastery. In his youth he studied in Constantinople under Chrysostom, whose memory he reverently revered (cf. frequent references in letters). He entered the monastery no later than 390 and lived until the middle of the 5th century. First of all, the vastness and diversity of his correspondence (1062 letters) is striking. Already at the Seventh Ecumenical Council, reference is made to a collection of his letters (in four parts). Not all of them are letters in the proper sense of the word. Others are too short, but rather fragments, often separate sayings. Neither chronological nor systematic order is maintained in the collection. The letters of the Monk Nilus testify to his influence and authority. He was a "spiritual father," a leader of monks and laymen. Bishops and even the emperor turned to him for advice and guidance. It is unlikely that he was a priest. In any case, he directly and sharply says that the priesthood is harmful for monks, returning them to the world and worldly vanity... In his letters, the Monk Nilus touches upon a wide variety of topics, sometimes dogmatic (against the Arians, about the resurrection, against Apollinarius), more often egzegetic (cf. excerpts from his commentary on the Song of Songs by Procopius of Gaza). He interprets the Scriptures morally allegorically: "In the sensual we learn the mental." And much in the Scriptures is said in such a way that we may seek the meaning of all this, and discover "the hidden meaning in the writings." This is especially true of the Old Testament. "The writings of Moses require great speculation or understanding and deep research." However, this does not mean that one can neglect the literal or "historical" meaning of the biblical stories. Only it is impossible to stop there, and one must go further, "since we are a microcosm." It is curious that St. Nilus advises monks to read the New Testament, and not the Old, since the Old Testament books do not evoke sufficient contrition and tenderness in the heart. Nilus has a negative attitude towards reading external writers: why collect "this rubbish, this dust, this dirty heap of Hellenic books" – "superstition and wretchedness"... Most of all in his letters, the Monk Nilus speaks about the paths of spiritual life. He discusses the same topics in his long messages and "words". Most important of all is his "Discourse on Prayer", set forth in 153 "chapters" (according to the number of great fish caught in the Sea of Tiberias, John 21:11). It is also necessary to mention the "Ascetic Word", the word "On Voluntary Poverty" or Non-Acquisitiveness... It is very likely that the name of Nilus was later inscribed on some of the works of Evagrius. The Monk Nilus wrote in the era of monastic decline. In his works, a denunciatory motif sounds sharply... "The life of monastics, formerly desired and very famous, now arouses disgust. All cities and villages are overflowing with false monks who wander around without purpose or meaning... And will there now be a new Jeremiah to fully and worthily describe our situation"... Nilus first of all reminds us of the meaning and unconditionality of monastic renunciation. It is a way out of urban or "political" life. This is the evangelical carelessness, in the hope of God's mercy and generosity, a refusal and forgetfulness of worldly cares... Monasticism is wisdom, philosophy (cf. already in Chrysostom, On the Priesthood), is the only true and authentic philosophy. And wisdom is not only in thought, but also in life. One must be not only "disciples" but also "imitators" of Christ. "For wisdom is the correction of morals, with the true knowledge of the Eternal"... The life of this world is all in passions, in trouble and care. The goal of podvig is impassibility. In other words, immutability, immutability, firmness, steadfastness, and constancy. And in this is deification, the assimilation of Divine immutability and eternity. In this is the realization of the image of God, "the imprint of the original Face"... Impassibility is possible only through renunciation. Nothing in the world should remain attractive. "The Lord has freed us from all care for earthly things, and commanded us to seek only the heavenly kingdom"... This is non-acquisitiveness, not just poverty, but complete lack of possession, and even unwillingness to have anything. "For it is not we ourselves who think about what is necessary for our life. God builds all things"... Renunciation of earthly life and its interests is not abhorrence of the body. The baseness of the body is in its mortality, and not in its materiality. And the thirst to be freed from the bonds of the flesh is filled with the hope of resurrection, in his own body, but immortal and incorruptible, animated by the Holy Spirit. In any case, the root and sting of sin is not in the body, but in the will or in the heart—"sin begins and ends again in the human will." Hence the healing and purifying power of repentance. God accepts not only purity, truth, valor and podvig, but also tears, the "sowing of tears", the incense of weeping, and sorrowful thoughts, and the kiss of a harlot, a contrite and humble heart. In other words, the will or love of good, no less than the good deeds or virtue itself. Repentance is "a sign of the future and the last sign of the resurrection, from here already foreseen by intelligent eyes." And those who are downcast are already with the righteous. For the most important thing is the inner will and the turn of the will... "Thou hast taken up the cross, follow Christ, leaving everything, father, the ship, the nets and instruments of all art, and with them all kinship and memory. For Christ, with whom you were united, desires to be loved more than all this. With Him you died, with Him you were buried in the blessed tomb of impassibility"... This is a commandment not only for monks. This is a common baptismal vow. But even more important is the "freedom of the heart," which transgresses all measure of commandments and vows, which nevertheless bind them together by a kind of slavery of duty, which outgrows the category of duty, in insatiable love, "in the longed-for and insatiable love of wisdom"... Perfection is not accessible to everyone, and it is given from God, as a gift. But the love of perfection is not only accessible, but also obligatory... Complete lack is not for everyone. But alienation from the worldly is a universal rule. In any case, no excess is allowed, and life should be spent in work... The meaning of monasticism is not so much in podvig and self-mortification, as in prayer. And it is necessary to renounce precisely for the sake of prayer... There are two prayers: active and contemplative. The prayer of words, and the mind follows them with tenderness, and the supreme prayer of the perfect, when the heart silently opens, like a written book, and expresses its will in voiceless images, "a kind of rapture of the mind, its complete renunciation of the sensual, when with the ineffable sighs of the Spirit it draws near to God." And this is the goal or limit of prayer, the "limit of impassibility", όρоς τής άπαθείας... But this is a gift, and you cannot arbitrarily seek it. "If you have not yet received the gift of prayer, or psalmody, then wait tirelessly, and you will receive"... Prayer should begin with weeping and contrition. But even in weeping it is not appropriate to be excessive, lest the remedy for the passions itself turn into a passion. For God is not only angry or severe, but above all merciful and is love. "But many, shedding tears for their sins, have forgotten the purpose of their tears, and have gone mad, and have lost their temper." This is a false and dangerous frenzy... In prayer, silence and oblivion are needed—the mind must become deaf and dumb. It's not easy; and the demons, during prayer, first of all try to arouse the memory, at least of something necessary in order to distract the mind. Most of all sorrow and rancor are in the way... It is not necessary to pray for the fulfillment of one's desires, for this would mean to unwisely compel God's will. But there is always a true prayer: Thy will be done! For the will of God is the Most Good... One can ask only for truth and the kingdom, i.e. virtue and knowledge. And not only for himself, but also for every fellow tribesman, imitating the angels in the universality of petitions (cf. even more sharply in Chrysostom)... Prayer is a conversation with God. That is why it needs dispassion, deafness, and insensitivity to worldly stimuli. But dispassion alone is not enough. The mind can stop at bare mental representations, enter into reflection on the laws of things, even if they are mental, but still multiple, and therefore scatter thought. And then he does not yet see the perfect abode of God... In pure prayer there is no place for imagination. "In prayer, do not clothe the Divinity in any image, and do not allow your mind to take on any form. But approach the Immaterial and you will attain unity"... Images are deceptive, for God is above the image and limitation, and is comprehended in ugly knowledge... "Wishing to behold the face of the Heavenly Father, do not in any way seek to see an image or form for you during prayer. Do not desire to see angels, or powers, or Christ sensually, lest you fall into complete insanity, mistaking the wolf for a shepherd and bowing down to hostile demons. The beginning of error is the vanity of the mind. Moved by vanity, the mind attempts to describe (embrace) the Divinity in some way and outlines"... Prayer is always podvig, the path leads to the heights of ugly contemplation through struggle and sorrow; but prayer is crowned with joy, which is more than any joy, and only joy from above is the true measure of true prayer... In prayer there is a "miraculous reciprocity" of freedom and gift... It should be added that true prayer is possible only in humility, i.e. in love for one and all. Here renunciation reaches its fullness — the success of others must become as desirable and joyful as one's own, and in each one must constantly see oneself. "Blessed is the monk who reveres each person as a god after God," and himself the last of all... Prayer is a conversation with God. And the meaning of prayer is that God descends and speaks in souls... Hallowed be Thy name! Thy kingdom come! This means: "Let the Holy Spirit and Thy Only-begotten Son come"... (Cf. Gregory of Nyssa)... The pinnacle of prayer is in the Epiphany, and in the Trinitarian Theophany... "If you are a theologian, you will pray truly; and if you pray truly, you are a theologian"... In the time of St. Nilus, as before, "to theologize" meant precisely to comprehend God in His Trinity. 4. Close to the Monk Nilus in his works is Mark the Ascetic, or the Hermit. In any case, this is not the Mark of the Cells mentioned in the Lausaica. Mark, the author of ascetic words and books, asceticized in Galatia, near Ancyra (like the Monk Nilus). We know very little about his life, and only from his works. At first he lived in the coenobia, was the abbot and "spiritual father", later he went into the wilderness and asceticized as a hermit. This was in the first half of the fifth century — Mark wrote against the Nestorians as against a new heresy... Quite a lot of works are known under the name of Mark – they are referred to by Abba Dorotheus, many times by Isaac the Syrian, then by Damascene, and later by Photius in some detail... Mark wrote most of all on moral topics, such as "On Those Who Think to Be Justified by Works", "On Repentance", "Answer to Doubters about Holy Baptism", "On Abstinence", "On Fasting", "On the Spiritual Law", etc. Marcus formulated his views in polemics with the Messalians, and in the enthusiasm of the dispute he too sharply emphasized the inviolability of human freedom. In general, he is very reminiscent of Chrysostom. Comparatively recently found and published Mark's sermon against the Nestorians (written before the Council of Ephesus, probably at the end of 430). He theologizes like a moderate Antiochian; but accepts and defends the formula of St. Cyril about "union according to hypostasis". It is curious that he does not touch on the question of the name "Mother of God" here. According to Mark, the goal and limit of podvig is in deification. "The Word was made flesh, that the flesh also might become the Word." The Lord became like us, "that we also might be like Him in every virtue"... Redemption is first of all deliverance from death, "the desolation of hell and death." Mark always speaks of the inheritance of death rather than of sin, and denies the "necessity of natural succession" in sin. Sin is always for Him a free act of will, or "volition." By the power of the first Fall, the race of Adam becomes mortal and corruptible – this is its sinfulness, this is the original sin. By mortality Mark means not only the instability of psychophysical union and bodily mortality, but also the decay of volition itself. In any case, salvation is revealed only in Christ, and for everyone only through baptism, through baptismal renewal by the Spirit. "Do not seek the perfection of freedom in the virtues of men, for there is no perfection in them, for this perfection is hidden in the cross of Christ." That is why incorruptibility must be assimilated and consolidated by free podvig and growth in goodness. New sins again throw man into the realm of death, and by personal sins man again draws himself into the necessity of death. again subjects himself to its tribute and condemnation, becomes mortal and perishable. For it quenches in itself the renewing power of the Spirit. He alienates himself from the baptismal grace of resurrection and incorruption... "Holy Baptism is perfect and gives us perfection, but it does not make him who does not fulfill the commandments perfect." For grace works to the measure of the fulfillment of the commandments. The "autocracy" of a person is never enforced. A person even after baptism, where he loves, there of his own free will remains. And the grace given to him is revealed in him "according to the fulfillment of the commandments and mental hope"... In podvig, the most important thing is "volition" or the inner disposition of the heart and will, which "justifies" the internal, and not the external podvig... A feat of thought or intellect... In other words, it is a prayerful feat, through which the image of God is restored in a person, by the power of grace... "The order of Christians is more internal." And all the doing of the commandments is concentrated in prayer, i.e. in turning to God, and in "mental hope". The goal and limit of podvig is knowledge (gnosis) and remembrance of God, — "hell is ignorance" and destruction is forgetfulness. Knowledge is possible only through purification and concentration of the mind, so it is not only necessary to "shut up the senses" and not to be distracted by external impressions, but one should not recall with excessive attention previous sins or inclinations, so as not to pollute one's imagination... The soul is always disturbed by thoughts and the addition of temptations, but this is not sin and impurity. Sin is in inner attention or interest in tempting images, in "the union of the mind with them (συγκατάθεσις), "the addition of thought (πρоσβоλή) is neither sin nor unrighteousness, but a testimony to the sovereignty of our will." Sin in consenting to sin... That is why purity of thought is required, its independence from (external) impressions... In prayerful gathering, the mind is purified and renewed by the Holy Spirit, "it receives into itself the outline of the God-like image, is clothed in the ineffable intellectual beauty of the Lord's likeness, and is vouchsafed the riches of spiritual wisdom"... The heart is cleansed of all images, the mind becomes "formless". And then he enters "the invisible and immaterial place of knowledge," the "land of knowledge." This is the Sabbath of Saturdays, "the spiritual rest of the rational soul, which, distracted by the mind even from all that is divine, hidden in created things, in the rapture of love is wholly clothed in the one God; and through mysterious theology the mind becomes completely inseparable from God"... This is the limit of dispassion and ecstasy... And the same ideal as Evagrius and Nilus.

Part 3

5. St. Isidore Pelusiot can also be counted among the ascetic writers, although he was more of a moralist than a teacher of spiritual life in the narrow sense of the word. A native of Egypt, in his spiritual style he was closer to the Antiochians. He revered Chrysostom very much, was on his side against Theophilus and Cyril. Isidore was not a direct disciple of Chrysostom and did not go to Constantinople to study with him. But in many ways he was really close to him in spirit. In his youth, Isidore withdrew to a monastery near Pelusium, where he was afterwards abbot and presbyter. His influence spread very far, and his authority was very great. This is evidenced by his letters. About 2,000 of them have been published. Probably, this is not all. Very early a collection of letters of Isidore was compiled, in the monastery of the "vigilant" in Constantinople; already Irenaeus of Tyre referred to this collection in his "Tragedy". In Isidore's letters, the independence and boldness of judgment are striking. In the Nestorian controversy he took a completely independent place. He immediately rejected Nestorius, but he was also dissatisfied with Cyril's actions. And he reminded him: "Partiality is blind, but disgust is blind." The issue should be discussed calmly and impartially. The Monk Isidore was not sure that this was the case in Ephesus. This calmness and impartiality was the hallmark of Isidore. In his letters, he touches on a wide variety of topics. First of all, exegetical. In his interpretation of the Scriptures, he resembles Chrysostom. He does not reject the allegorical method, more than once he uses it himself, but persistently warns against extremes and passions. You need to start with a direct and literal meaning, and you need to explain the texts in connection with speech and thought. Both Testaments are consonant with each other, but the New Testament should not be read into the Old. These are different stages of Revelation. The law and the prophets are smaller than the Gospel. The Old Testament is carnal and figurative. Only in the Gospel is the fullness of truth and the law of the Spirit. And therefore it is in vain to look for Christ in the Old Testament. This means instilling distrust in the Holy Scriptures by the forcible use of texts. "And not all things are said about Him, and it is not true that it is not said at all"... Isidore also often touches on dogmatic topics. He was not an original thinker, but his thought is always strict and distinct; And he skillfully finds the right words for her. Most of them are letters on moral topics. He answers questions on private occasions. And always simple and clear. He talks a lot about inner struggle and repentance... The image of the Monk Isidore is very bright. He was a teacher above all else, and he testified with authority. But it was a free and internal authority, not an external one... Isidore died about the year 449. 6. Blessed Diadochos, bishop of Photica of ancient Epirus, stands apart among the ascetic authors. We know of him only that he was bishop in the middle of the fifth century (cf. his signature under the epistle of the bishops of Epirus to Emperor Leo, 457 or 458). Modern historians do not mention him, and Photius in his "Library" says nothing about his life, noting his "excellent" Word. The works of Diadochos were widely distributed (there are a lot of copies), they were often referred to and excerpts were made for collections and flower beds. The main work of Diadochos is "One Hundred Chapters on Spiritual Perfection". This is a brief and coherent guide to monastic life. The polemical motif is very strong in it, a refutation of Messalianism (cf. Mark the Hermit). Diadochos leads us to an understanding of the inner difficulties and dangers in the monastic life, in prayer (cf. chapters 76-89). Diadochos defines ascetic podvig as the path of love (άγάπη). Faith is a dispassionate thought (or concept) about God. Hope is "the procession of the mind in love for the one who hopes." And love "unites the soul with the perfections of God, testing the Invisible with a certain intellectual sensation"... Love for God is, first of all, a kind of self-denial and humility of oneself before God, a kind of forgetfulness of oneself, a lack of love for oneself for God's sake. And also – a kind of constant withdrawal from oneself, into the love of God. A true ascetic constantly desires that God be glorified in him, but he himself would like to remain at the same time as if "not existing." He does not know and does not feel any dignity behind him... However, this love can only be reached gradually. And the ascent begins from the fear of God. It is fear that purifies the soul, and it is fear that befits those who have not yet been perfected. Already in the process of purification, love flares up and flares up, and expels fear. The fear of God is a kind of "fire of impassibility," and therefore only those who have begun the purifying feat have genuine fear. It is necessary to acquire fear itself, through the renunciation of all worldly cares, through silence and great carelessness... Love is impossible before purification and psychologically. The soul is then still divided, divided by the convictions of conscience, and refrains from contemplating the worldly blessings. Only in a purified soul is that wholeness restored in which love is already contained. Only in serenity or carelessness can the mind feel the Divine goodness and burn with love for the glory and glorification of God. And true love is given from the Holy Spirit, by whose power the soul is purified, pacified and reposed, but not without human freedom. This is not "natural love," but a spiritual gift, not a simple movement of the soul or will. True, in the soul itself, in so far as it comes to self-consciousness, there is a certain love for the world, an attraction to the God of the world. But this attraction cannot be stable and constant, because of the poverty of the soul. It is not enough to acquire impassibility. The "natural seeds" of the soul cannot germinate into spiritual fruit. A certain "Divine action" ("energy") must still flare up in the soul. And spiritual love is "a kind of unceasing ignition of the soul and its adhesion to God by the power of the Holy Spirit"... In spiritual love, the highest spontaneity is attained, and the one who is possessed by such perfect love is already higher than faith, for he already possesses in his heart that which faith seeks and honors. He is already all with God, for he is all in love... Man is created in the image of God. This image is given to him, in his mind and autocracy. But the "image" must be revealed into a "likeness". And this is accomplished in freedom and in the self-giving of love. Likeness to God is realized in podvig; and is realized by the inspiration of grace, but not without the freedom of man... For the seal cannot be imprinted on unsoftened wax... The path of podvig, especially at first, is terrible and uneven. This is the path among temptations, the path of struggle. It is impossible to eliminate temptations at all. And impassibility does not consist in not being wrestled by demons or thoughts, but in remaining invincible. However, complete impassibility in this mortal life is unattainable, except for martyrs; and the fullness will be revealed only when "mortal things will be swallowed up in life" (2 Cor. 5:4), when the soul will no longer know the temporal way of life here... In podvig the most important thing is obedience, "this gate and the entrance of love." For this is a direct antidote to the pride of disobedience, the direct antithesis of disobedience. And then abstinence is necessary, as a healing and tempering of the body. The limit of abstinence is a kind of blindness to this deceitful life. In other words, always "abiding in one's heart" (ένδημία έν τή καρδία). This is "spiritual work" or "spiritual wisdom," attention and sobriety of the mind. And here despondency lies in wait for the soul, this "lazy disease". Only soul-warming remembrance of God and intense prayer heals from it... Blessed Diadochos speaks quite a lot about prayer, and first of all about the Jesus Prayer. This is not only the invocation of the name of Jesus, but a kind of "unceasing work," unceasing remembrance of God. This is the contemplation of the holy and glorious name of Jesus in the depths of the heart. By the power of unceasing remembrance, it takes root here, is imprinted in the soul, like a kind of seal impression. For this, the soul must be purified and calmed — in an agitated or indignant soul there can be no unceasing memory... "And this glorious and much-desired name, which through the memory of the mind dwells for a long time in the warmth of the heart, produces in us the habit of loving His goodness completely, and there are no more obstacles to this. For these are the precious beads that can be acquired by selling all one's possessions, and have unspeakable and unceasing joy in finding them"... The soul is as if embraced by Divine light and fire. And this is the work of the Spirit. Grace itself struggles with the soul and cries out with it: Lord Jesus. And it is not given to man to call Jesus Lord, only by the power of the Spirit (cf. 1 Cor. 12:3)... Blessed Diadochos distinguishes between "theology" and "gnosis". "Theology" is the lowest and earliest stage of spiritual activity. This is contemplation and wisdom, the comprehension of the word of God. But first of all, it is a gift of God, "the first offspring of grace." "In the beginning, grace usually illumines the soul with its light in many sensations; and in the course of his ascetic labors he often unknowingly performs his sacraments in the theologizing soul, in order to place us in joy on the path of Divine contemplation"... This is the illumination or illumination of the soul, its illumination and enlightenment by the "fire of change"; and through this man is likened to the holy angels, who are always in Divine illumination (cf. the imaginary Dionysius). However, theology is not only a gift. A person is required to "test" or study the Scriptures. It is through the Scriptures that illuminating grace works. This is not only an effort of thought, but most important of all is the action of love, which draws one to the enjoyment of the glory of God. And wisdom is the gift of speech, the gift of speaking and preaching about God with authority and power (the gift of the "spiritual word"). This is the gift of spiritual teaching. And this is a special gift, rather a lower gift, for on the higher steps everything is silent in silence, and it is no longer necessary to return from silence to the word. "For experiential knowledge unites man with God, without moving the soul to words; therefore, many of those who are inquisitive in solitude, although they are enlightened by tangible knowledge, do not approach the Divine words"... There is a certain danger in wisdom. It is rather a broad path, "because of the breadth and unlimited contemplation of God." It is, as it were, lighter than the narrow path of prayer. Therefore, it is useful to narrow oneself and force oneself in prayer and psalmody. This tempers the mind, protects it from daydreaming and verbosity. And in any case, prayer is the highest of all, "above all breadth"... Gnosis is prayer, prayer experience, silence and carelessness. This is complete liberation from passions. In the course of spiritual progress, the soul becomes more and more silent, and prays or sings in the heart alone, and not with sonorous words... The gift of tears ("unrelenting tear") should be especially noted. There are tears of sorrow, "tears of confession"; but above are tears of tenderness and joy, "spiritual tears," painless and joyful, "tears of the mind," tears of burning love, when the very thoughts become tear-like, from great tenderness and joy... And spiritual weeping is followed by joy and love for silence. The path of podvig is the path of temptations. However, this should not be understood as if the soul is divided between good and evil, and that "grace" and "sin" somehow coexist in it. This is what the Euchites say. Their mistake is in the incorrect and restrictive understanding of baptismal regeneration. For in baptism Satan is cast out, and grace enters. Demonic temptations continue, and even become stronger; but they smoke the soul with temptations, as it were, from without. The soul does not and cannot be some kind of "common dwelling" for God and for the devil. This is impossible because of the simplicity of the soul. In baptism, grace dwells in the recesses of the mind. "And where can the face of the evil one fit?" Temptations are now implanted through the body: "Evil spirits penetrate into the bodily senses and here take refuge, acting on the souls that are still infants through the easy compliance of the flesh." There remains the duality of willing, and therein lies the possibility of falling. In the first Fall, the human mind seemed to "slip into the duality of knowledge" (i.e., the knowledge of good and evil), and "human memory was divided into a kind of dual thought from Adam's disobedience," so that man always remembers about evil. It is here that the demons come in, trying to entertain and dispel the "memory of the mind" with a variety of daydreaming. But it is not given to them to penetrate into the depths of the soul, "as long as the Holy Spirit abides in us." And the struggle takes place in the realm of the will. "The nature of good is stronger than the habit of evil; for good is, and evil is not, except when it is done." In other words, good is "nature" (φύσις), and evil is only a "state" (έξις), and at the same time a state of will... Diadochos corrects the psychological error of his opponents: they take the split will for the duality of hypostases. Evil takes possession of the believer only to the extent of his spiritual backwardness, when "not all the members of the heart are yet illumined by the light of holy grace." It is true that our heart can also generate evil thoughts from itself, to the extent that we are mindful of the non-good. However, most often it is a demonic attachment, and it only seems to us that they come from the very heart, because we assimilate them or join them. And it should also be noted that most temptations are trials allowed by God for the sake of strengthening the will and as a reminder of weakness ("educational allowance"). Only before baptism does Satan hide himself within the soul, but then grace acts from the outside, attracting and only predisposing the soul to good... The dispute is more about the psychology of sin. How to understand the power of temptations over Christians? What does the possibility of deception and falling mean? Diadochos does not in the least exaggerate the practical effectiveness of baptism. Baptismal grace bears fruit only in podvig and freedom. But the way of sin is from without, through the inclination of the will. Diadochus does not name his opponents, only in the inscriptions of the chapters (of later origin) he mentions the "heretics Euchites". And it can be thought that Diadochos had in mind the views of the author of the "Spiritual Discourses" — rather, even those conclusions that "some brothers" could draw from them in their extreme simplicity (cf. Epiphanius of Cyprus). However, here the dispute is not about the facts of ascetic experience, but only about their interpretation... It must also be added that Diadochos sharply rejects all sensual visions, both fiery images and voices are enemy seductions. In a mortal body it is not given to us to see sensuously either the Lord or anything heavenly. He admits that there may be dreams from God, but even then it is better not to accept them and not to believe in any vision, so as not to make a mistake in discernment by the weakness of the soul. One must seek an invisible and insensible confirmation (here is a new disagreement with the author of the Discourses).

Part 4

7. Of the monuments of the VI century, it is necessary to note the "Instructions" ("didaskalia") of Abba Dorotheus. He began his monastic struggle in the coenobia, founded by Serides on the way from Ascalon to Gaza. Seridus was the abbot, but the true spiritual leader of the brotherhood was the Monk Barsanuphius (died about 540). He lived in strict seclusion and silence (at one time with his friend and disciple John the Clairvoyant, or "prophet") and communicated with the brethren only through the abbot, and in writing. St. Barsanuphius was a charismatic. He had the gift of insight and spiritual power. He did not have a priestly rank, but nevertheless he absolved the sins of those who sought help from him. Records of his answers ("questions" or "letters") have been preserved. An extract from these letters was compiled by Dorotheus, who added here John's answers (also the answers of Abba Zosima, from the vicinity of Caesarea in Palestine). Later, Dorotheus founded his own special monastery, on the way from Gaza to Mayum. And for the brethren he composed his "instructions" and words about asceticism. He died at the beginning of the VII century. His book became an exemplary guide in the coenobia. It was greatly appreciated by the Monk Theodore the Studite. Dorotheus used literary sources and tried to summarize the already established tradition and the accumulated ascetic experience. He dwells little on general questions. His instructions are of a practical, often almost everyday nature. However, he proceeds from a bright charismatic ideal. The primordial was charismatic. In paradise he dwelt in contemplation and in prayer, "in all glory and honor." Sin was a falling away from contemplation, into a "passing state" (είς τήν παράφυσιν). And hence death. This is where Dorotheus begins. The God-Man New Adam delivered him from sin and death. In baptism is the beginning of a new life, the source of freedom for good. However, freedom is realized only in podvig. And in podvig the most important thing is the "cutting off of one's own will," the cutting off of desires—in other words, complete submission and obedience to the chosen spiritual leader. The cutting off of the will is a means to impassibility. There are no reasons to worry about the non-fulfillment of your desires and addictions. And then the very desires go out, the soul calms down. It seems that wishes always come true. Only then does a person see the immaculate path of God when he abandons his will. Otherwise, he does not understand that the ways of God are blameless. However, obedience is not only pedagogy or discipline. You need to obey spiritual elders, i.e. as charismatics. Thus, the very rhythm of social life is determined by the charismatic ideal. The task of the monk is to overcome the passions, to attain inner peace and impassibility. It should be added that in the monastery of Seris Origen was treated negatively (cf. the answers of the Monk Barsanuphius). 8. Of the lesser ascetic writers, we should also mention the elder Isaiah. He wrote 29 words to his disciples, covering all aspects of monastic podvig and life. We learn about the author from Syriac sources, from the so-called "Ecclesiastical History" of Zacharias Scholasticus (cf. "Plyrophoria" by John of Mayum). He was a hermit from Skete, who later moved to Palestine and died in 488 in the vicinity of Gaza. He was an opponent of the Council of Chalcedon, at one time he signed Zeno's Henoticon. But he was not intolerant and was peaceful towards the Synodites. There is nothing clearly Monophysite in his words. Nevertheless, Pat. Sophronius later treated them negatively. Of a different opinion was the Monk Theodore the Studite, who was accused of using the heretical books of Isaiah. The Monk Theodore thought that this was another Isaiah. Strictly speaking, Isaiah was not a Monophysite. His rejection of the Council of Chalcedon meant only one-sided fidelity to the local Alexandrian traditions. In his words, he hardly touches on dogmatic topics (compare, however, the discussion of the "nature" of Adam and the "nature" of Jesus). The main idea of his asceticism is the cutting off of the will. He wrote for (hermits and for celliots. It is difficult to determine the time of life of Hesychius, the Sinai monk who wrote "On Sobriety and Virtue". In any case, this is not Hesychius of Jerusalem, a famous exegete and preacher of the fifth century. The ascetic Hesychius wrote much later, — he refers (albeit deafly) to the Ladder and to the Monk Maximus. Its "chapters" are of great interest as one of the earliest experiments in the systematic exposition of the teaching on the Jesus Prayer. It is in her that he sees the goal of the feat. The healing of the soul consists in its freedom from seductive "thoughts" and opinions, i.e. in its inner freedom, in its "vigilance" and "sobriety" (πρоσоχή and νήψις) In other words, in silence (or silence, ήσυχία). Silence means the complete overcoming of all discussion, freedom from all images, both sensual and mental—the soul must become "ugly"... And this silence is not attainable except through unceasing prayer, not even entertained by a variety of petitions and prayerful words. It should be a "monosyllabic prayer" (εύχή μνоλоγιστός), one simple "invocation of Jesus" ("apiclosis")• It has its own steps. And gradually the soul ascends to contemplation, illumines with light; and through "exaltation in love" he attains visions equal to the angels (seraphim)... In part, Hesychius also resembles Diadochos. It is also necessary to note the works of John of Carpathos. Nothing is known about his life. Even the time of his life remains unclear. From the fact that Photius names him next to Diadochos and Nidus, it would be too hasty to conclude that he was their contemporary. Under the name of John, a number of edifying words are known, set forth in brief "chapters". First of all, "Consolation Chapters to the Monks in India"; then there are moral chapters, "physiological-ascetic", "gnostic", etc. To the VI century belong the conversations of Simeon the Stylite, the new. Of the writers of the VII century, it is necessary to mention the Monk Antiochus of the Lavra, the Monk Sava, the author of the popular "Pandecta", and the Monk Thalassius, a friend of the Monk Maximus, who wrote "On Love", "On Abstinence and Spiritual Life". In these authors we find an exposition of generally accepted views on the meaning and tasks of inner monastic activity.

IV. St. John of the Ladder

1. The life of the Monk John is more correctly called a word of praise. This is his characteristic as a man of prayer and contemplative. "For John drew near to a mysterious mountain, where the uninitiated do not enter; and, being raised up according to spiritual degrees, he received the God-ordained law and vision." He was a kind of newly-appeared Moses... Few facts are reported in the hagiography. Even the time when the monk lived, and where he came from, remains unclear. According to indirect data, we can guess that he died in the middle of the VII century. In his early youth, he came to Sinai, and spent his whole life here. However, it seems that he was in Egypt, in Skete and in Tavennisi. For many years he asceticized in obedience to a certain elder. After his death, he retired to seclusion and lived as a hermit in a nearby but secluded cave. The Monk John was already a very old man, when he was chosen hegumen of Mount Sinai. He did not remain hegumen for long, and again went into seclusion... During his hegumenship, he composed his "Ladder" — "a book called the Spiritual Tablets" — "for the edification of the new Israelites, i.e. people who have come out of the Egypt of thought and from the sea of life." This is a systematic description of the normal monastic path, along the steps of spiritual perfection. The main thing here is precisely the system, the idea of a lawful sequence in podvig, the idea of steps. "The Ladder" is written in a simple, almost folk language — the author loves everyday comparisons, proverbs and reservations. He wrote from personal experience. But at the same time, it always relies on tradition, on the teaching of the "divinely inspired fathers." Directly or deafly, he refers to the Cappadocias, to Nilus and Evagrius, to the Apotheogmas, from the West, to Cassian and Gregory the Great. The "Ladder" concludes with a special "word to the pastor", where John speaks about the duties of the abbot... "The Ladder" was a favorite book to read not only in monasteries. This is evidenced, first of all, by the number of copies (often with miniatures). The same is evidenced by the scholia — already John of Raitha, a younger contemporary of Climacus, composed scholia for this book, dedicated to him; later the famous Elijah of Crete explained the "Ladder", still later Pat. Photius. The Ladder also had a great influence in the West, right up to the very end of the Middle Ages (cf. the translations of A. Claréno and A. Traversari, the commentary of Dionysius of Carthusianus). 2. The plan of the "Ladder" is very simple. It is determined by the logic of the heart rather than by the logic of the mind... Practical advice is reinforced by psychological analysis. Every requirement must be explained; that is, it must be clear to the ascetic why this or that demand is made of him, and why they unfold in this particular order and sequence... It must be remembered that St. John writes only for monks, he always has in mind the monastic conditions and the atmosphere of life... The first requirement of monasticism is the renunciation of all worldly things. Renunciation is possible only through freedom, "autocracy" – this is the basic dignity of man. Sin is a free falling away or separation from God, and falling away from life is a voluntary death, a kind of suicide of one's own will. Podvig is a voluntary and volitional conversion to God, following and imitating Christ. In other words, a constant tension of will and turning to God. The pinnacle of podvig is in monasticism. "A monk is a constant compulsion of nature and an unflagging guard of feelings"... The renunciation of the world must be complete and decisive, "the rejection of nature, in order to receive those blessings that are above nature." This is a very important opposition: the "natural" is dissolved for the sake of the supernatural, and is not replaced by the unnatural. The task of podvig is in the sublimation of natural freedom, not in opposition to its true laws. Therefore, only the right motives and the true goal justify both renunciation and podvig... Podvig is a means, not an end. And the podvig is completed only when Jesus Himself comes and rolls away the stone of hardening from the door of the heart. Otherwise, the feat is fruitless and useless... The task is not in renunciation itself, but in that union with God which is realizable through genuine renunciation, i.e. liberation from the world – liberation from passions and addictions, from attachments and worldly gravitation, for the sake of acquiring and acquiring impassibility... In the podvig itself, the most important thing is its motive, love for God, conscious choice. However, an involuntary podvig, renunciation due to circumstances and even out of necessity, can also be beneficial; for the soul can suddenly wake up... "And who is the faithful and wise monk? Who has kept his ardor unquenchable, and even to the end of his life does not cease every day to add fire to fire, fervor to ardor, zeal to zeal, desire to desire"... In other words, indifference to the world is not so important as a fiery striving towards God... Renunciation ends with spiritual pilgrimage. The world must become and seem alien. "Pilgrimage is the irrevocable abandonment of everything that in the fatherland resists us in the pursuit of piety." This is the path to divine lust... And the justification of this alienation is only in "making one's thought inseparable from God"... Otherwise, wandering will turn out to be idle wandering... Pilgrimage should not be nourished by hatred of the world and those who remain in the world, but only by direct love for God. True, this love is exceptional, and extinguishes even love for parents. And the renunciation must be unconditional: "Go out of thy land, from thy kindred, and from thy father's house" (Gen. 12:1). However, this "hatred" of what is left in the world is a "passionless hatred"... Monasticism is a way out of the "fatherland," i.e. from those social conditions and system in which everyone finds himself by necessity of birth. And this is a departure from temptations and absent-mindedness. It is necessary to create a new environment and setting for podvig: "Let him be thy father who is able and willing to labor with thee for the overthrow of the burden of thy sins"... This new order of life is being created freely. However, once again it is necessary to renounce. And this time from his own will (not from freedom). This is the stage of obedience... Obedience is not the extinguishment of freedom, but the transfiguration of the will, the overcoming of passion in the will itself. "Obedience is the grave of one's own will and the resurrection of humility." This is "a life devoid of curiosity," or: "action without trial"... Monastic podvig begins through the election of a spiritual mentor or father, and one must entrust one's salvation to another. However, it is necessary to choose a mentor with discernment and prudence, "so that instead of a helmsman we do not fall into a simple oarsman, instead of a doctor into a sick man, instead of a passionless one by a person possessed by passions, instead of a pier in the abyss, and thus find ourselves a ready-made destruction." But once the choice is made, it binds. And one should not discuss or test the words and actions of the chosen mentor at all... The advice of a mentor should be listened to with humility and without any doubt ("as from the mouth of God"), "even though they are contrary to one's own understanding, and the questioners are not very spiritual"... "For God is not unrighteous, and will not suffer those souls to be deceived, who have submitted themselves to the judgment and counsel of their neighbor with faith and kindness. And if those who are questioned have no spiritual understanding in them, but there is the Immaterial and Invisible One who speaks through them." In other words, obedience is justified by faith and hope in God's help. "Unshakable hope is the door of impartiality" (or even "carelessness")... It is very important that submission itself is an act of freedom, free reasoning and choice. Further, renunciation of one's own will is done for liberation. Through obedience, the will is freed from the accidents of personal opinion, freed from the power of passions. In this sense, obedience is an anticipation of true impassibility. "He who is obedient, like a dead man, does not contradict or reason, neither in good nor in imaginary evil"... And this is the path to true freedom, through voluntary slavery (as always: resurrection through death, rebirth through dying)... Inner podvig begins with repentance. To be more precise, repentance or contrition for one's sins is the very element of podvig. And the memory of death is connected with repentance. This is a spiritual anticipation of death and already a kind of "everyday death". True "mortal memory" is possible only through complete impartiality and complete cutting off of the will. There is no fear in it. And this is a gift from God. The next step is weeping, and joyful weeping. "Repentance is the renewal of baptism," and weeping is greater than baptism. "The fountain of tears after baptism is greater than baptism," no matter how paradoxical it may seem. For weeping is an unceasing cleansing from the sins committed. There is weeping out of fear, weeping for mercy; and there is weeping out of love, it certifies that the prayer is accepted. "We will not be accused, brethren, because we did not work miracles, because we did not theologize, because we did not attain the vision; but without a doubt we will have to give God an account for not weeping unceasingly for our sins"... 3. The goal of inner podvig is the acquisition of impassibility. And the task of internal organization is reduced to the constant extinguishing of passions. It is necessary to stop and completely stop in oneself the movement and arousal of passions. And first of all, anger, "indignation of the heart" must be overcome—angerlessness and meekness, peace and silence must be attained. In the understanding of the Ladder, anger is associated with self-love. That is why he defines angerlessness as "an insatiable desire for dishonor," and meekness as "the immovable constitution of the soul, which is equally in honor and in dishonor." Even higher is the perfect lack of forgiveness, in imitation of the forbearance of Jesus. And one must refrain from all condemnation. Pray in secret for those who sin — "this image of love is pleasing to God." It is not fitting for penitents to judge and condemn. "To judge is to arrogate to oneself the dignity of God." After all, omniscience is inaccessible to man, without which judgment will always be hasty. "Even if you see with your own eyes that someone sins, do not condemn. For often even the eyes are deceived"... Climacus talks a lot about overcoming carnal temptations and about acquiring purity. The source of purity is in the heart, and it is beyond the strength of man, but it is a gift of God, albeit through podvig... The love of money is extinguished in non-acquisitiveness, in the complete "laying aside of earthly cares" — this is a kind of carelessness in life, sorrowlessness, according to faith and hope... The temptation of pride is even more dangerous — the proud one is already tempted even without the demonic temptation, he has become a demon and an adversary for himself... Pride is overcome in humility... Humility does not lend itself to verbal definition, it is a kind of "unnameable grace of the soul", comprehensible only in one's own experience. And humility can only be learned from Christ Himself: "Learn not from an angel, nor from a man, nor from a book, but from Me, that is, from My indwelling in you, and illumination, and action, for I am meek and lowly in heart" (cf. Matt. 11:29)... In a sense, humility in those who struggle is a kind of blindness to their own virtues, "the Divine veil that does not allow us to see our corrections"... In the development of passion, Climacus distinguishes the following points. First of all, a preposition or "attachment", πρоσβоλή, is a certain image or thought, a "raid of thoughts". There is no sin in this, for the will does not yet participate in it. The will is already expressed in combination (συνδυασμός) — it is a kind of "communion with the image that has appeared." And in this interest or attention is the beginning of sin ("not entirely without sin"). However, more important is the entrainment of the will, the "conjunction" (συγκατάθεσις), "the agreement of the soul with the thought presented to it, combined with pleasure." And further, the thought (seductive thought or image) takes root in the soul, this is the stage of captivity (αίχμαλωσία), a kind of possession of the heart. Finally, a vicious habit is created, which is passion in the proper sense of the word (τό πάθоς). From this it is evident that the root of the passions is in the connivance of the will, first; and secondly, temptation is attached through thought, under the mode of thought or thought (λоγισμός). The ascetic task is therefore divided. On the one hand, it is necessary to strengthen the will (through cutting off arbitrariness and obedience). On the other hand, there is the purification of thought. Temptation comes from outside. "There is no evil and passions by nature (κατά φύσιν) in man. For God did not create passions." This does not mean that a person is still pure. But he is pure by the power of baptism, falls again by will, and is purified by repentance and podvig. In nature itself there is a certain power (possibility) of virtue, and sin is contrary to nature, it is a perversion of natural properties. However, at the same time, the task of man is not only to fulfill the natural measure, but also to exceed it, to become higher than nature. Such are purity, humility, vigilance, and the ever-present tenderness of the heart. That is why the synergism of free podvig and Divine gifts is required, which raise man above the limitations of nature... The struggle with evil and temptation must begin as early as possible, while temptation has not yet established itself as a passion. But rarely is anyone not late. And that is why the podvig is so difficult and long, and there are no short paths in it... In addition, the path is endless. There is no limit to love for God, or this limit is itself infinite — "love does not cease." "And we shall never cease to prosper in it, neither in the present age nor in the age to come, in the light always receiving a new light of understanding... I will say that the Angels, these incorporeal beings, do not abide without success, but always receive glory to glory, and reason to reason"... 4. The limit of podvig is in the sacred silence (ήσυχία), in the silence of body and soul. "The silence of the body is the decorum and order of morals and bodily feelings. The silence of the soul is the decency of thoughts and undisturbed thought." In other words, harmony and peace, harmony and harmony of life, internal, and therefore external... Silence is the vigil of the soul: "I am asleep, but my heart is awake" (Song of Songs 5:2). And this inner silence is more important than external silence alone. This strict vigilance of the heart is important. True silence is a "mind that is not agitated"... In other words, "guarding the heart" and guarding the mind" (φυλακή καρδίας and νоός τήρησις)... And the power of silence is in unceasing prayer (undistracted): "Silence is unceasing service to God and standing before Him." Otherwise, silence is unbearable... For prayer is also standing before God, and then union with Him; or, conversely, true standing before God is prayer... In the variety of prayers, thanksgiving should be the first, then confession (repentance), and finally petitions... And prayer should always be simple and terse. Above all is the "monosyllable" invocation of Jesus. Prayer should be more like the artless babbling of a child than a wise and cunning speech. Verbosity in prayer entertains, introduces dreaminess into the mind, and most dangerous of all in prayer is "sensual daydreaming." The thought must always be retained and enclosed in the words of the prayer. All "thoughts" and "images" ("fantasies") must be vigilantly cut off. You need to gather your mind. "But if he wanders everywhere without hindrance, he will never dwell with you"... Prayer is a direct aspiration to God, "alienation from the visible and invisible world"... And in its perfection, prayer becomes a spiritual gift, a kind of inspiration of the Spirit acting in the heart — then the Spirit prays in the one who has acquired prayer... In a sense, silence and prayer coincide. And the same spiritual state can be defined as impassibility. For impassibility is precisely aspiration and self-giving to God. "Some also say that impassibility is the resurrection of the soul before the resurrection of the body." Incidentally, the body itself, through the acquisition of impassibility, already becomes incorruptible (more precisely: incorruptible)... This is the acquisition of the mind of the Lord (cf. 1 Cor. 2:16)... In the soul resounds the ineffable voice of God Himself, declaring His will, and this is already "above all human teaching." And therefore the thirst for immortal beauty flares up. "Whoever has comprehended silence has learned the depth of the mysteries"... Climacus contemplates and feels the intense dynamism of the spiritual world. And in the Angelic world there is an aspiration to the heights of Seraphim. And in human podvig there is an attraction to the heights of the Angels, to the "way of life of the intellectual forces"... Impassibility is the limit and the task. Not everyone reaches this limit, but even those who do not reach it can be saved... For the most important thing is striving... The driving force of podvig is love. But the fullness of podvig is also the acquisition of love. There are steps in love. And love is unknown. After all, this is the name of God himself. Therefore, in its fullness it is ineffable... "The word of love is known to the angels; but also to the extent that they are enlightened"... Impassibility and love are different names for the same perfection... Love is both the way and the limit... "Thou hast wounded my soul, and my heart shall not endure Thy flame. I come, singing praises to Thee"... In the fragmentary and restrained aphorisms of Climacus about love, one senses closeness to the mysticism of the Areopagiticus (cf. and the convergence of the Angelic and human planes)... It is characteristic that the Monk John speaks less about the higher degrees or degrees, and here he becomes stingy with words. He writes for beginners and for intermediates. Those who succeed no longer need human edification and guidance. They already have an internal identity and evidence. And besides, at the higher levels, the word itself becomes powerless and insufficient. It is barely describable... This is already the earthly heaven opening in the soul. This is the dwelling of God Himself in it. "The prayer of one who truly prays is the judgment, the judgment seat, and the throne of the Judge before the Last Judgment." In other words, a prelude to the future... "And the whole blessed soul bears within itself the Eternal Word, which is its mystery guide, guide, and enlightenment"... Here is the top of the ladder, which is hidden in the heavenly heights...

V. Преподобный Исаак Сирин

1. Житие преподобного Иоанна вернее назвать похвальным словом. Это характеристика его, как молитвенника и созерцателя. "Ибо Иоанн приблизился к таинственной горе, куда не входят непосвященные; и, возводимый по духовным степеням, принял богоначертанное законоположение и видение". Он был некий новоявленный Моисей... Фактов в житии сообщается мало. Остается неясным даже время, когда жил преподобный, и откуда был он родом. По косвенным данным можно догадываться, что умер он в середине VІІ-го века. В ранней молодости приходит он на Синай, и проводит здесь всю жизнь. Впрочем, кажется, он бывал в Египте, в Ските и в Тавенниси. Много лет он подвизается на послушании у некоего старца. После его смерти удаляется в затвор и живет отшельником в недалекой, но уединенной пещере. Преподобный Иоанн был уже глубоким старцем, когда его избрали игуменом Синайской горы. Пробыл игуменом он недолго, и снова ушел в затвор... Во время игуменства он и составил свою "Лествицу", — "книгу, именуемую Скрижали духовные", — "в назидание новых Израильтян, т.е. людей новоисшедших из мысленного Египта и из моря житейского". Это — систематическое описание нормального монашеского пути, по ступеням духовного совершенства. Основное здесь есть именно система, идея закономерной последовательности в подвиге, идея ступеней. "Лествица" написана простым, почти народным языком, — автор любит житейские сравнения, пословицы и оговорки. Писал он по личному опыту. Но вместе с тем всегда опирается на традицию, на учение "богодухновенных отцов". Прямо или глухо он ссылается на Каппадокийцев, на Нила и Евагрия, на Апофеегмы, из западных — на Кассиана и на Григория Великого. Заключается "Лествица" особым "словом к пастырю", где Иоанн говорит об обязанностях игумена... "Лествица" была любимой книгой для чтения не только в монастырях. Об этом свидетельствует прежде всего многочисленность списков (нередко с миниатюрами). О том же свидетельствуют схолии, — уже Иоанн Раифский, младший современник Лествичника, составлял схолии к этой книге, ему и посвященной; позже объяснял "Лествицу" известный Илия Критский, еще позже патр. Фотий. Большое влияние "Лествица" имела и на Западе, вплоть до самого конца Средних веков (срв. переводы А. Кларено и А. Траверзари, комментарий Дионисия Картузианского). 2. План "Лествицы" очень прост. Определяется он скорее логикой сердца, нежели логикой ума... Практические советы закрепляются психологическим анализом. Каждое требование должно быть объяснено; т.е. для подвизающегося должно быть ясно, почему предъявляется к нему то или иное требование, и почему развертываются они именно в таком порядке и последовательности... Нужно помнить, что пишет преподобный Иоанн только для монахов, имеет в виду всегда монастырские условия и обстановку жизни... Первое требование монашества есть отречение от всего мирского. Возможно отречение только через свободу, "самовластие", — это и есть основное достоинство человека. Грех есть свободное отпадение или отдаление от Бога, и отпадение от жизни, — вольная смерть, своего рода самоубийство по своеволию. Подвиг есть вольное и волевое обращение к Богу, проследование и подражание Христу. Иначе сказать, всегдашнее напряжение воли и обращенность к Богу. Вершина подвига в монашестве. "Монах есть всегдашнее понуждение естества и неослабное хранение чувств"... Отречение от миpа должно быть полным и решительным, — "отвержение естества, для получения тех благ, которые выше естества". Это очень важное противопоставление: "естественное" расторгается ради сверх-естественного, а не заменяется противо-естественным. Задача подвига в сублимации естественной свободы, не в противо-борстве ее подлинным законам. Поэтому только верные мотивы и истинная цель оправдывают и отречение, и подвиг... Подвиг есть средство, а не цель. И завершается подвиг только тогда, когда приходит сам Иисус и отваливает от двери сердца камень ожесточения. Иначе подвиг бесплоден и бесполезен... Задача не в самом отречении, но в том соединении с Богом, которое осуществимо чрез подлинное отречение, т.е. освобождение от мира, — освобождение от страстей и пристрастий, от привязанностей и мирского тяготения, ради стяжания и обретения бесстрастия... В самом подвиге всего важнее его движущий мотив, любовь к Богу, сознательное избрание. Впрочем, может оказаться благотворным и невольный подвиг, отречение по обстоятельствам и даже по нужде; ибо душа, может и вдруг проснуться... "И кто есть инок верный и мудрый? Кто сохранил свою горячность неугасимой, и даже до конца жизни своей не перестает всякий день прилагать огнь к огню, горячность к горячности, усердие к усердию, желание к желанию"... Иначе сказать, не столько важно равнодушие к миру, сколько пламенное устремление к Богу... Отречение завершается духовным странничеством. Мир должен стать и казаться чужим. "Странничество есть невозвратное оставление всего, что в отечестве сопротивляется нам в стремлении к благочестию". Это есть путь к божественному вожделению... И оправдание этого отчуждения только в том, "чтобы сделать свою мысль неразлучной с Богом"... Иначе странничество окажется праздным скитальчеством... Не должно странничество питаться и ненавистью к миру и остающимся в миру, но только прямой любовью к Богу. Правда, эта любовь исключительна, и погашает даже любовь к родителям. И отречение должно быть безусловным: "пойди из земли твоей, от родства твоего и из дома отца твоего" (Быт. 12:1). Однако, эта "ненависть" к оставляемому в миру есть "ненависть бесстрастная"... Монашество есть выход из "отечества", т.е. из тех социальных условий и строя, в которых каждый находит себя по необходимости рождения. И это есть уход от соблазнов и рассеянности. Нужно создавать новую среду и обстановку для подвига: "да будет отцом твоим тот, кто может и хочет потрудиться с тобою для свержения бремени грехов твоих"... Этот новый порядок жизни создается свободно. Однако, еще раз надлежит отречься. И на этот раз от самой воли своей (не от свободы). Это — ступень послушания... Послушание не есть погашение свободы, но преображение воли, — преодоление страстности в самой воле. "Послушание есть гроб собственной воли и воскресение смирения". Это есть "жизнь, чуждая любопытства", — или: "действие без испытания"... Монашеский подвиг начинается через избрание наставника или отца духовного, — и нужно вверить свое спасение иному. Однако, выбирать наставника нужно с рассуждением и осмотрительностью, — "чтобы не попасть нам вместо кормчего на простого гребца, вместо врача на больного, вместо бесстрастного на одержимого страстями, вместо пристани в пучину, и таким образом найти себе готовую погибель". Но раз сделанный выбор связывает. И нельзя вообще обсуждать или испытывать слова и действия избранного наставника... Советы наставника нужно выслушивать со смирением и без всякого сомнения ("как из уст Божиих"), — "хотя бы оные и были противны собственному разумению, и вопрошаемые были не очень духовны"... "Ибо не неправеден Бог, и не попустит, чтобы прельстились те души, которые покорили себя суду и совету ближнего своего с верой и незлобием. И если вопрошаемые и не имеют в себе духовного разума, но есть глаголющий чрез них Невещественный и Незримый". Иначе сказать, послушание оправдывается верой и надеждой на Божию помощь. "Непоколебимая надежда есть дверь беспристрастия" (или даже "беззаботности")... Очень важно, что самое подчинение есть акт свободы, свободного рассуждения и выбора. И далее, отречение от собственной воли совершается для освобождения. Чрез послушание воля освобождается от случайностей личного мнения, высвобождается из под власти страстей. В этом смысле послушание есть предвосхищение подлинного бесстрастия. "Послушный, как мертвый, не противоречит и не рассуждает, ни в добром, ни в мнимо-худом"... И это есть путь к истинной свободе, через добровольное рабство (как всегда: воскресение через смерть, возрождение чрез умирание)... Внутренний подвиг начинается покаянием. Вернее сказать, покаяние или сокрушение о грехах своих есть самая стихия подвига. И с покаянием связана память смертная. Это есть духовное предвосхищение смерти и уже некая "повседневная смерть". Подлинная "память смертная" возможна только чрез полное беспристрастие и совершенное отсечение воли. В ней нет страха. И это дар Божий. Следующая ступень есть плач, и плач радостотворный. "Покаяние есть возобновление крещения", а плач больше крещения. "Источник слез после крещения больше крещения", как бы то ни казалось парадоксально. Ибо плач есть непрестанное очищение от совершаемых грехов. Есть плач от страха, плач о милосердии; и есть плач от любви, он удостоверяет в том, что моление принято. "Мы не будем обвинены, братия, за то, что не творили чудес, что не богословствовали, что не достигли видения; но без сомнения должны будем дать Богу ответ за то, что не плакали непрестанно о грехах своих"... 3. Цель внутреннего подвига есть стяжание бесстрастия. И задача внутреннего устроения сводится к постоянному угашению страстей. Нужно останавливать и вовсе остановить в себе движение и возбуждение страстей. И прежде всего должна быть преодолена гневливость, "возмущение сердца", — нужно стяжать безгневие и кротость, мир и тишину. В понимании Лествичника гнев связан с самолюбием. Поэтому он и определяет безгневие, как "ненасытимое желание бесчестий", и кротость, как "недвижимое устроение души, пребывающей одинаково и в чести, и в бесчестии". Еще выше совершенное непамятозлобие, в подражание незлобию Иисусову. И нужно воздерживаться от всякого осуждения. О согрешающих молись втайне, — "сей образ любви угоден Богу". Судить и осуждать не подобает кающимся. "Судить значит дерзостно присваивать себе сан Божий". Ведь человеку недоступно всезнание, без которого суждение всегда окажется поспешным. "Если даже собственными глазами увидишь, что кто согрешает, не осуждай. Ибо часто и глаза обманываются"... Много говорит Лествичник о преодолении плотских соблазнов и о стяжании чистоты. Источник чистоты в сердце, и она выше сил человека, но есть дар Божий, хотя и чрез подвиг... Сребролюбие погашается в нестяжании, в совершенном "отложении попечений о земном", — это есть некая беззаботность в жизни, беспечальность, по вере и упованию... Еще опаснее соблазн гордости, — гордящийся соблазняется уже и без бесовского искушения, он сам для себя стал бесом и супостатом... Преодолевается гордость в смирении... Смирение не поддается словесному определению, это есть некая "неименуемая благодать души", постижимая только в собственном опыте. И научиться смирению можно только у самого Христа: "научитеся не от Ангела, не от человека, не от книги, но от Меня, т.е. от Моего в вас вселения, и осияния, и действия, — ибо Я кроток и смирен сердцем" (срв. Мф. 11:29)... В известном смысле смирение в подвизающихся есть некая слепота к собственным добродетелям, — "Божественный покров, который не дает нам видеть наши исправления"... В развитии страсти Лествичник различает следующие моменты. Прежде всего, прилог или "приражение", πρоσβоλή, — некий образ или мысль, "набег мыслей". В этом нет еще греха, ибо здесь еще не участвует воля. Воля сказывается уже в сочетании, (συνδυασμός), — это есть некое "собеседование с явившимся образом". И в этой заинтересованности или внимании начало греха ("не совсем без греха"). Однако, важнее увлечение воли, "сосложение" (συγκατάθεσις), "согласие души с представившимся помыслом, соединенное с услаждением". И далее — помысл (соблазнительная мысль или образ) укореняется в душе, — это ступень пленения (αίχμαλωσία), своего рода одержимость сердца. Наконец, создается порочный навык, — это и есть страсть в собственном смысле слова (τό πάθоς). Из этого видно, что корень страстей в попустительстве воли, во-первых; и во-вторых, соблазн приражается чрез мысль, под образом мысли или помысла (λоγισμός). Аскетическая задача поэтому раздваивается. С одной стороны, требуется укрепление воли (через отсечение произвола и послушание). С другой — очищение мысли. Соблазн приходит извне. "Зла и страстей по естеству (κατά φύσιν) нет в человеке. Ибо Бог не создал страстей". Это не значит, что человек и сейчас чист. Но он чисть по силе крещения, падает вновь волею, и очищается покаянием и подвигом. В самом естестве есть известная сила (возможность) добродетели, и грех противен естеству, есть извращение природных свойств. Однако, при этом, задача человека не только в исполнении естественной меры, но и в ее превышении, в том, чтобы стать выше естества. Таковы чистота, смирение, бдение, всегдашнее умиление сердца. Потому и требуется синергизм свободного подвига и Божественных дарований, приподымающих человека над ограниченностью естества... Борьба со злом и соблазном должна начинаться возможно рано, пока соблазн еще не утвердился в страсть. Но редко кто не опаздывает. И потому подвиг так труден и долог, и нет в нем кратких путей... К тому же и путь бесконечен. Предела любви к Богу нет, или предел этот сам бесконечен, — "любовь не престает". "И мы никогда не перестанем преуспевать в ней, ни в настоящем веке, ни в будущем, в свете всегда принимая новый свет разумений... Скажу, что и Ангелы, сии бестелесные существа, не пребывают без преуспеяния, но всегда приемлют славу к славе, и разум к разуму"... 4. Предел подвига в священном безмолвии (ήσυχία), в безмолвии тела и души. "Безмолвие тела есть благочиние и благоустройство нравов и чувств телесных. Безмолвие души есть благочиние помыслов и неокрадываемая мысль". Иначе сказать, — лад и мир, со-строенность и стройность жизни, внутренней, а потому и внешней... Безмолвие есть бдение души: "я сплю, а сердце мое бодрствует" (П. Песней. 5:2). И это внутреннее безмолвие важнее одного только внешнего. Важна эта строгая бдительность сердца. Истинное безмолвие есть "ум неволнующийся"... Иначе — "хранение сердца" и хранение ума" (φυλακή καρδίας и νоός τήρησις)... И сила безмолвия в непрестанной молитве (неразвлекаемой): "безмолвие есть непрерывная служба Богу и предстояние перед Ним". Иначе и непосильно безмолвие... Ибо и молитва есть предстояние пред Богом, а затем и соединение с Ним; или, обратно, подлинное предстояние пред Богом и есть молитва... В многообразии молитвы первым должно быть благодарение, затем исповедание (покаяние), наконец прошения... И молитва должна быть всегда проста и немногословна. Выше всего "односложное" призывание Иисуса. Скорее молитва должна походить на безыскусный лепет ребенка, чем на мудрую и хитросплетенную речь. Многословие в молитве развлекает, вводит в ум мечтательность и всего опаснее в молитве "чувственное мечтание". Мысль нужно всегда удерживать и заключать в словах молитвы. Всякие "помыслы" и "образы" ("фантазии") нужно бдительно отсекать. Нужно собирать ум. "Если же он невозбранно всюду скитается, то никогда не будет пребывать с тобою"... Молитва есть прямое устремление к Богу, — "отчуждение от мира видимого и невидимого"... И в совершенстве своем молитва становится духовным даром, неким наитием Духа, действующего в сердце, — тогда уже Дух молится в стяжавшем молитву... В известном смысле безмолвие и молитва совпадают. И то же духовное состояние можно определить и как бесстрастие. Ибо и бесстрастие есть именно ,устремление и самоотдание Богу. "Некоторые говорят еще, что бесстрастие есть воскресение души прежде воскресения тела". Впрочем, и самое тело чрез стяжание бесстрастия уже становится нетленным (точнее: нерастлеваемым)... Это есть стяжание ума Господня (срв. 1 Кор. 2:16)... В душе звучит неизреченный голос самого Бога, возвещающего волю свою, — и это уже "выше всякого человеческого учения". И потому разгорается жажда бессмертной красоты. "Кто постиг безмолвие, тот узнал глубину таинств"... Лествичник созерцает и чувствует напряженный динамизм духовного мира. И в Ангельском мире есть устремление к Серафимской высоте. И в человеческом подвиге есть тяготение к высотам Ангельским, к "образу жизни умных сил"... Бесстрастие есть предел и задача. Не все достигают этого предела, но и недостигающие могут спастись... Ибо всего важнее устремление... Движущая сила подвига есть любовь. Но и полнота подвига есть стяжание любви. В любви есть ступени. И любовь недоведома. Ведь это имя самого Бога. Потому в полноте своей она неизрекаема... "Слово о любви известно ангелам; но и тем — по мере их просвещения"... Бесстрастие и любовь, это разные имена единого совершенства... Любовь есть и путь, и предел... "Ты уязвила душу мою, и не стерпит сердце мое пламени Твоего. Иду, воспевая Тебя"... В отрывочных и сдержанных афоризмах Лествичника о любви чувствуется близость к мистике Ареопагитик (срв. и смыкание Ангельского и человеческого планов)... Характерно, что о высших ступенях или степенях преподобный Иоанн говорит меньше и становится здесь скуп на слова. Он пишет для начинающих и для средних. Преуспевающие уже не нуждаются в человеческом назидании и руководстве. Они имеют уже внутреннее удостоверение и очевидность. И кроме того на высших ступенях становится бессильным и недостаточным самое слово. Она едва описуемы... Это уже земное небо, разверзающееся в душе. Это есть обитание в ней самого Бога. "Молитва истинно молящегося есть суд, судилище и престол Судии прежде страшного суда". Иначе сказать, предварение будущего... "И вся блаженная душа в самой себе носит Присносущее Слово, которое есть ее тайноводец, наставник и просвещение"... Здесь вершина лествицы, которая скрывается в небесных высотах...

Часть 1

1. В жизни преподобного Исаака много неясного. Всего важнее рассказ о нем у сирийского писателя Иезудены (VІII-го в.), в его "Книге чистоты", — это сборник кратких заметок о сирийских святых и основателях монастырей. Под № 124 Иезудена говорит о святом Мар-Исааке, епископе Ниневийском, "который отказался от епископского звания и написал книги о жизни отшельников". Родом он был из Бет-Катрайа (на границе Индии). Во епископы он был поставлен в монастыре Бет-Абэ патр. Георгием (660-680). На кафедре пробыл только пять месяцев и затем ушел в горы, в Хузистан, чтобы там подвизаться среди отшельников. Позже он поселился в обители равви Шабура. Здесь он занимался изучением Священных Книг и от напряженной работы потерял зрение. "Он глубоко познал Божественные таинства и написал замечательные труды о жизни монахов". Однако, многих он смущал своими взглядами. Умер в глубокой старости и был погребен в обители, где подвизался. В других жизнеописаниях (сирийских и арабских) добавляется, что в молодости преподобный Исаак подвизался в монастыре Мар-Маттая (вблизи Ниневии)... Мы все время в несторианской среде... И вместе с тем преподобный Исаак стоит здесь как-то обособленно... Неясно, почему ушел он из Ниневии; можно догадываться, что из-за несогласий с местным клиром. В монастыре он жил уединенно. И все-таки его учение соблазняло... Он далеко отходил в нем от антиохийской традиции (впрочем, на Толкователя он не раз ссылается). И гораздо сильнее чувствуется у него эллинистическое (или "александрийское") влияние, — прежде всего в экзегетике. Писание он объясняет обычно символически, старается вскрыть его глубокий и духовный смысл. Характерно, что уже при жизни его называли "вторым Дидимом"... Во многом Исаак очень близок к Ареопагитикам, и на "великого Дионисия" прямо ссылается... Он стремится к кафолическому синтезу... И неудивительно, что очень рано его творения нашли признание и широкое распространение и в православных (и даже в монофизитских) кругах. Любопытно, что и на позднейшую мусульманскую мистику преподобный Исаак оказал несомненное влияние... Аскетическая книга преподобного Исаака (в рукописях обычно без особого заглавия) только недавно стала доступна в сирийском подлиннике (кажется, еще не в полном своем составе). До тех пор был известен только греческий перевод (и притом с арабского), сделанный в лавре преподобного Саввы, вероятно, в ІХ-м веке. Этот перевод часто неточен, и самый порядок глав или статей здесь изменен. В сирийском тексте меньше порядка, больше непосредственности. Эго скорее сборник отрывков или набросков, нежели цельная книга. И это больше соответствует замыслу автора, даже не записывавшего, но диктовавшего свои духовные размышления... И сила их не в логическом развитии мысли, но в яркости созерцаний, в глубине прозрений... Писал преподобный Исаак не для новоначальных, скорее для преуспевших. Больше всего говорит он о последних и высших ступенях духовного подвига, о пределах духовного пути... 2. Три этапа или момента можно различить в духовном процессе: покаяние, очищение, совершенство... Раскаяние в грехах, очищение от страстей, и совершение в любви и восторге... Так расчленяет духовный путь сам преподобный. Покаяние есть матерь жизни. Это есть высший дар для человека, "высшая благодать", — возможность обращения и возврата, "дверь милости". Покаяние есть "вторая благодать" (после крещения), "второе возрождение от Бога". И вместе с тем это не только момент, но и постоянный мотив подлинной жизни. Ибо никто еще не выше искушений, и покаяние никогда не может быть окончательным. "Покаяние всегда подобает, всем грешникам и праведникам, кто ищет спасения. И нет предела усовершению, так что и совершенство самих совершенных есть собственно несовершенство. Потому до самой смерти нет пределов для покаяния, ни во времени, ни в делах". Всегда следует "остерегаться собственной своей свободы"... Покаяние есть некий трепет души пред вратами рая: как вниду я в сей неизреченный вход?. Именно плач и покаяние пролагают путь к истинной радости и утешению. "Ибо от плача приходит человек к душевной чистоте"... И ради покаяния инок уходит в уединение, избирает безмолвие, отрекается от мира, отделяется от людей, избегает многолюдства... Безмолвие и покаяние неразрывно связаны между собою. Безмолвие ищет уединения. И уединение есть одиночество души пред лицом Божиим. "Блажен, кто удалился от мира и от тьмы его, и внимает себе одному"... Отшельничество есть прежде всего внутренний исход или отшествие от мира. Это есть прежде всего внутренняя установка души ("обнажиться и выйти из мира"). И мир есть тоже некая внутренняя реальность. "С умозрительной точки зрения мир есть имя собирательное, охватывающее все то, что называется страстью" (τά πάθη). Мир слагается из страстей, как из своих составных элементов. "Страсти суть части преемственного течения мира, и где прекращаются страсти, там мир останавливается в своем преемстве... Где страсти прекращают свое течение, там мир умирает"... Ибо человек выходит из связей мира... "Короче сказать, мир есть плотское устроение и мудрование плоти". И выход из мира есть прежде всего новая установка ума. Мир есть рассеянность и рассеяние, течение страстей. И отречение от мира есть сосредоточенность, собирание и собранность, крепость и твердость, или постоянство души. "Страсти есть нечто придаточное", вторичное, — душа по природе своей бесстрастна, и уже вовлекается в кружение страстей, сама себя в них вводит; и тогда "бывает уже вне своего естества". Страсть есть новое исступление, выпадение души из своего "первобытного чина". Тогда душа вовлекается в мир... И может выйти из него. Это есть для нее возвращение к себе, — и освобождение "от законов" (т.е. от необходимости мира)... Покаяние и есть этот постоянный исход, изменение образа мысли (μετανоία), новая установка ума или мысли. С миром человек связан чрез чувства, чрез чувственные впечатления, — не столько чрез самое тело, сколько чрез чувственность. В этой подвластности чувственным впечатлениям нечистота души; в живости чувственных впечатлений — смерть и мертвенность сердца. Чувственные образы слепят душевное зрение, мешают подлинному видению, — страсти сожигают ведение души. И потому очищение души заключается в преодолении и даже погашении (или "замыкании") чувств. Тогда становится возможным подлинное и достоверное видение. Душа прозирает в истинный мир, и сама в этом прозрении прозревает. Так повторяется у преподобного Исаака платонический мотив. Мир есть обман чувств. И не чрез чувства осуществляется подлинное знание. Чувственное восприятие есть скорее нечто противоестественное... "Естественное состояние души есть ведение (гнозис) Божиих тварей, чувственных и мысленных... Противоестественное состояние есть движение души в мятущихся страстями"... Ибо подлинную достоверность имеет только познание твари в ее сущих основаниях, — познание существующего, именно как Божией твари, "духовное ведение" о ней, т.е. созерцание Божией мудрости, действуемой в творении, — "ощущение Божественных тайн, сокровенных в вещах и в их причинах"... Подлинным может быть только познание подлинного, — т.е. познание того, что подлинно в вещах, что подлинно есть (это снова платонический мотив). Отречение от мира и есть в познании прежде всего отвлечение от всего преходящего и "случайного" (не-естественного) в вещах, — и прозрение в непреходящее. Выход из мнимого мира выход из самозабвения в мнимом, — и потому нахождение самого себя. В этом смысл очищения ("кафарзис")... "Безмолвие умерщвляет внешние чувства и воскрешает внутренние движения". В этом его очистительная сила и смысл... В безмолвии начинается подлинное познание (или "ведение", гнозис). "И келлия безмолвника есть та расселина в скале, где Господь говорил к Моисею"... В познании есть свои ступени. Первая ступень есть плотское познание, "голое ведение", замкнутое в бывании. Это — ложная и опасная ступень. И нужно с нее сойти. На второй ступени человек занят душевными пожеланиями и помышлениями, и узнает, что такое самое естество души. Он постигает тогда премудрость и промысл в строении и течении вещей. Но и этого мало. Только на третьей ступени человек обретает духовность, и ведение становится духовным, возносится над всем земным. "Теперь может оно взлетать в область бесплотных, касаться глубин неосязаемого моря, — умопредставляя Божественные и чудесные действия промысла в естестве существ чувственных и мысленных, — и исследует духовные тайны, постижимые мыслию тонкой и простой"... Нужно помнить: все время речь идет о познании мира. И есть еще высшая ступень, когда превышается мера естества, — ум очищается наитием Духа, и восхищается к Божественному созерцанию. Но это уже нечто большее и иное, не только гнозис. Это уже начало совершенства... "Лествица оного Царствия внутри тебя, она сокрыта в душе твоей. В самом себе погрузись глубже греха, и найдешь там восхождения, по которым сможешь восходить"... Преподобный Исаак настойчиво говорит о свободе. Свобода есть источник и некое распутье добра и зла. Зло осуществилось через свободу. И добро не может осуществляться иначе, как через свободу, т.е. через упражнение и подвиг. И сам Бог действует на душу "в таинстве свободы". Жизнь будущего века есть "отечество свободы"... Подвиг возможен только чрез свободу, но и свобода возможна только чрез подвиг, — осуществляется и закрепляется именно в подвиге. Подвиг есть борьба и непреклонность воли. Борьба попускается Богом ради испытания. И всякая слабость и неправда обличается падением. "Ибо Господь всемощен и крепче всех, и всегда бывает победителем в смертном теле, когда идет вместе с подвижниками на брань. И если бывают они побеждены, то явно, что побеждаются без Него. Это значит, что неразумием своего произволения они обнажили себя от Бога"... Это значит, что погасла в них ревность, ослабела решимость... И снова нужно смирением и отречением стяжать Божию милость... Сила Божия открывается всегда только чрез искание человека... "Мир этот есть состязание, и время это есть время борьбы"... И блажен, кто не усыпает во все время пути, до пристани смертной...

Часть 2