First of all, prayer, its thoughts, its words should attract all the attention of the person praying, and this is possible only if the intensity and duration of the prayer are commensurate with his strength. "Be moderate in all religious matters," says Fr. John of Kronstadt, "for virtue in moderation, in accordance with one's strength, in accordance with the circumstances of the time, place, and previous labors, is prudence. It is good, for example, to pray from a pure heart, but if the prayer does not correspond to the forces (energy), various circumstances, place and time, with the previous work, then it will no longer be a virtue. That is why the Apostle Peter says: "Show in virtue understanding (that is, do not be carried away by one heart), but in understanding temperance, in temperance patience" (2 Pet. 1:5-6).

The spiritual powers of man develop and grow gradually. Therefore, one who is just beginning to live a spiritual life cannot immediately take upon himself too large a prayer rule. Only boredom or overwork can be born from this. The advice of an experienced spiritual leader who would indicate the appropriate size of the rule is very important in this case. But, starting with a relatively small rule, one should strive to learn to pray for a long time and gradually lengthen the prayer as spiritual forces develop.

If, not conforming to his own strength, a Christian takes on; excessive prayerful labor, then the usual consequence; this can be either despondency and complete relaxation, and even the easiest rule seems incredibly difficult and is not fulfilled, or, on the contrary, fanaticism, spiritual pride and its worst expression – the so-called demonic charm, that is, spiritual self-deception, which subdues it; to the measure of a zealous ascetic to the spirit of frenzied self-conceit and the power of the enemy.

How, however, is it possible to distinguish "demonic charm" from the spirit of sincere, ardent zeal for God? By these signs one can notice its origin in the soul, but by what means is it to be combated?

The question is very important, for there is always a great danger for zealous beginners. Many have perished in this temptation, which the devil skillfully uses, trapping in this snare mainly talented, ardent, enthusiastic natures.

The holy ascetic writers in their ascetic works indicate the following manifestations of "prelest."

1). An ascetic who is in delusion, after fervent prayer, or an enthusiastic reading of the word of God, or a sermon, or a good deed, instead of the expected rest and inner peace, feels an incomprehensible restlessness and unclear doubts, or irritation, or condemnation of others, in general, an internal disorder, which is not accompanied, however, by a spirit of self-reproach and repentance.

2). A person who is in delusion often takes upon himself such feats that, satisfying his personal taste, cause only grief to his neighbors and arouse in them, and then in himself, malice and quarrels.

Such, for example, are harsh denunciations of others from the very first steps of spiritual life, immoderate fasting, which produces irritability, family quarrels, and so on.

3). A person who is in delusion usually delights not in the content of prayer, but only in its duration, seeing in it a proof of the strength of his will and looking upon prayer as a merit before God, contrary to the words of Christ.

4). A person who is in delusion, considering himself above the church norm, proudly invents self-willed feats and his own rules "for prayer. It is known that the evil enemy, when he deceives zealous novices, is precisely through instilling in them great, but self-imposed prayer rules instead of those laid down by the elder. It happens that there is a special unparalleled zeal for such podvigs, but it is supported not by a clear conscience, but by a subtle thought of pride.

These are the main signs of "demonic delusion."

In order not to fall into this temptation and not to perish completely, it is necessary to strictly measure the duration of prayer and the intensity of spiritual feats with one's strength; try with all your might not to stand out from the number of other spiritual brothers and sisters in the outward way of life (it goes without saying that it is absolutely impossible to equate one's life with the life of this world: here the difference is inevitable); to perform one's special feats, if any, in deep secrecy, and the most important thing, finally, is to cultivate in oneself the spirit of humility by all means.

We will speak about the way in which humility develops in the soul in another place. Here it is only necessary to note that humility is the second indispensable condition for the fruitfulness of any prayer. At prayer, teaches St. Isaac the Syrian, be like an ant crawling, like a babbling child. Let us not forget that God resists the proud, but gives grace to the media (1 Pet. V, 5). The most striking thing about the prayer of the Syrophini Kiyanka is her extraordinary humility. There is no anger or irritation in her answer. One hears only a deep awareness of her unworthiness, when, without being offended by the words of the Lord, she equates herself with dogs and asks only crumbs of divine mercy. Undoubtedly, this amazing humility and worship of the Lord's mercy ensured the success of her prayer. God will not despise a broken and humble heart (Psalm. L).