VIII.2. In the same way, but in contrast, the (different) vices are related to each other: hatred (depends) on rage, rage on pride, vanity on unbelief, unbelief on hardness of heart, hardness of heart on negligence, negligence on idleness, idleness on contempt, neglect on despondency, despondency on impatience, impatience on love of pleasure. And (all) other kinds of evil depend on each other in the same way as virtues are related to each other in the inheritance of good.

VIII.3. The essence of all good diligence and the summit of (all spiritual) accomplishments is patient perseverance in prayer, thanks to which we can, through petition to God, acquire the other virtues. Since in the prayer of those who have been vouchsafed (these accomplishments), the action of holiness is directed only at God, then through such a spiritual action a certain mysterious communion with the Lord is obtained in ineffable love, (accomplished) in the inner disposition of the mind. Therefore, he who daily forces himself to patiently persist in prayer is carried away by God's spiritual love for Divine love and for fiery anguish (in the Lord); having freely chosen (the path to) perfection, he also receives the grace of the Spirit, given to him by God, as it is written: "Thou hast given joy in my heart" (Psalm 4:8). And the Lord says: "The Kingdom of Heaven is within you" (Luke 17:21).

VIII.4. And what else does this Kingdom, which is within (us), signify if not the heavenly joy of the Spirit, realized in worthy souls? For the saints are destined to taste in the Kingdom (Heavenly) spiritual joy and gladness in the eternal Light, but worthy and faithful souls, through active communion with the Spirit, are already here vouchsafed to receive His earnest and firstfruit. For (the Apostle) says: "Who comforts us in all our afflictions, that we also may be able to comfort those who are in all affliction with the consolation wherewith God comforts us" (2 Corinthians 1:4). It is also said: "My heart and my flesh rejoice in the living God" (Psalm 83:3), and "For my soul may be filled with fat and oil" (Psalm 62:6). These and similar words indicate the joy and consolation of the Spirit that is being realized (here). All the following commandments are related (to prayer) in the same way as the members (of the body) are related to the head, and those who devote themselves to God must, as far as possible, fulfill them.

IX. 1. Thus we have spoken of the goal of piety set before us, which is the same for all, and we have supported what we have said with numerous testimonies from the Holy Scriptures. (It should also be remembered that) believing and God-fearing souls are vouchsafed, through faith and much diligence in all the virtues, the fullness of the Spirit, acquiring complete deliverance from the passions, that is, they attain, through the sanctifying (action) of the Spirit, purification of the heart. Therefore, let each one devote himself to the good to the extent that the love of his soul for God extends.

IX.2. If anyone wishes to pray without ceasing and patiently, as well as to practice fasting, then he must (heed) the words of (the Apostle Apostle) Paul: "Pray without ceasing" (1 Thess. 5:17), and "Be constant in prayer" (Col. 4:2; Rom. 12:12). One should also heed the Lord's sayings: "How much more will God protect them that cry out to Him day and night" (Luke 18:7), and "He also told them a parable that they should always pray and not lose heart" (Luke 18:1). And as for the way in which those who thirst (for God) and believe (in Him) are vouchsafed to be clothed in heavenly armor, the Apostle says: "Pray with all prayer and supplication at all times in the Spirit; and strive for these things with all constancy and supplication" (Ephesians 6:18). And if any of the brethren, who struggle by faith, prayer and repentance, wishes to take part in the struggle of love for heavenly blessings, then he is worthy of praise and pleasing to people and to God.

IX.3. Therefore, the brotherhood of monks should gladly allow to be a member of the brotherhood to one who labors in prayer with patient perseverance, and (in every way) help him, so that the monks, because of their unanimity with this brother and good cooperation with him, may have a reward from God. Only (this brother), who prays with all sobriety, should examine his conscience, have unceasing care (for God) and (spend his life) in constant struggle. It is necessary for him (daily) to counteract the substance of many and abundant thoughts of evil, forcing the mind to always aspire in love to the Lord, and in return to receive from the Lord a sense of grace, so that in this way the fruits of his patience and constancy are daily made manifest for the edification of all.

IX.4. For he who is wounded by love and ardent striving for God, during prayer strengthens, struggles, and compels his will to (spiritual) work, devoting himself entirely to it, even if he has never given himself up to such work before. He longs to receive heavenly love from God, as well as true and spiritual prayer, according to what is said: "Give prayer to him who prays" (1 Samuel 2:9). And the rest of the brethren should gladly allow him (to devote himself to such spiritual work), encouraging him and cooperating with him as (faithful) helpers. In the spiritual progress of their brother, they should see benefit for themselves, and not be guided by quarrelsomeness and envy, not act under the suggestion of evil, not hinder or hinder his good striving for God, and not stop in the beginning the feat of good diligence of the brother. (This should be done in order that) God, seeing a (good) motive for mutual love in the soul of (each of) them, would grant His holy recompense for the petitions of all and give each one the fullness of assurance, seeing the right and good will of their disposition towards each other.

IX.5. Above all, the leaders of the brethren should do this with all diligence and discernment, trying to incline themselves and the brethren to such a way of thinking, so that no one would be hindered in the voluntarily chosen struggle struggle.

IX.6. He who constantly devotes himself to prayer accomplishes the most important work and must take upon himself a special podvig, (exerting) much labor and unceasing diligence, because evil places many obstacles (on the way) of constant prayer, such as: drowsiness, despondency, heaviness of the body, wandering thoughts, confusion of mind, negligence, impatience, weakness, and so on. Then (follow) the sorrows and rebellions of the evil spirits themselves, who fight with the soul and oppose it even to the point of blood, (when it begins) to truly and unceasingly seek God, for they seek to prevent it from approaching Him.

IX.7. Therefore, he who is constantly in prayer must take courage with all sobriety and zeal, striving physically and mentally with all patience. As one who truly bears the cross, let him constantly abide in much struggle, labor, contrition, and much sorrow for the sake of the Kingdom (of Heaven), not being vain and not giving himself over to the wandering of evil thoughts, the confusion of sinful dreams, despondency and weakness. It is not lawful for him to use unseemly words that confuse (others); he cannot even imagine anything like this in his thoughts; it is impossible for him (as if he does not possess spiritual) discernment to be satisfied only with bodily kneeling, while the mind is in confusion and wandering.

IX.8. For if one does not prepare himself for the strictest sobriety, and does not constantly examine (his) mind with (all) attention, always striving with (his desire) to the Lord, then evil can secretly and in many ways seduce and deceive him, causing him to boast before the rest (brethren), who are not yet able to remain in constant prayer. And through such insidious tricks of evil, he will lose his good work, giving it over to the evil demon. On the contrary, since he has taken upon himself the most important task – prayer, to that extent he must also acquire greater labors, cares and podvigs in comparison with the rest (brethren), so as not to suffer any theft from evil. For those who have undertaken a greater and better deed, the evil one opposes them more strongly, wishing to outwit them.

IX.9. And so, through constant prayer, we must daily cultivate in ourselves the fruit of love, humility, simplicity, kindness, and discernment; manifesting our spiritual progress, to strive in such a way that even those who, while still infants (in Christ), cannot be persistent in prayer, seeing our good fruits, would feel the desire to devote themselves, (with all) eagerness and zeal, to the same podvig. For if our prayer is not adorned with love, simplicity and kindness, then it will be of no use to us, and it will become only a semblance of prayer.

IX. 10. We say this not only about prayer alone, but also about every (ascetic) labor and effort: whether it is virginity or prayer, fasting or vigil, psalmody or service, as well as any effort and work that we perform for the sake of virtue — if we do not find in ourselves the fruits of love, peace, joy, meekness, humility, simplicity, uprightness, faith, long-suffering, and non-envy, then our labors and efforts are in vain and vain, just as they are in vain, if we do not endow all (our brethren) with these fruits. For every work and every effort must be done for the sake of these fruits; but if we do not find them in ourselves, then all our work is in vain and in vain.

IX. 11. For those who do not have them will find themselves on the Day of Judgment like the five foolish virgins (Matt. 25:1-12), who did not store up spiritual oil in the vessels of their hearts, that is, those who did not acquire and fulfill these virtues here, with the help of the (Holy) Spirit. For this reason they were called "foolish" and were not allowed into the spiritual bridal chamber of the Kingdom (Heavenly). And the labor of their virginity was not counted, because they lacked virtues and were deprived of the active indwelling of the (Holy) Spirit.