38) Pure prayer is more than any work.

In addition to what has been shown above, know also, brethren, that every method or method, every rule, and, if you like, these various actions, are therefore established and legitimized, that we cannot yet pray purely and unwaveringly. Since, by the grace and grace of our Lord Jesus Christ, this is accomplished in us, then, having forsaken many and varied things, we are immediately united with the One Individual and Unifying more than reason, as the glorious Theologian said: "When God is united with the gods (i.e., God-like people) and is known by them, then by the Holy Spirit the seeding of the heart is accomplished." It is born from the above-mentioned pure and unwavering prayer of the heart. Seldom is anyone, and hardly one in thousands, vouchsafed by the grace of Christ to attain such a dispensation. And to ascend even higher than it and to be vouchsafed spiritual prayer, and to be worthy of the revelation of the mysteries of the age to come, is the property of very few, who appear in generations and generations, by the grace of grace, as St. Isaac also writes: "As out of many thousands there is scarcely one who has fulfilled the commandments and all that is lawful and has attained purity of soul: so out of a thousand there is only one who has been vouchsafed with great care to attain pure prayer, to dissolve this limit and to obtain this sacrament, because many have not been vouchsafed pure prayer, and only a few. But he who has attained that sacrament which is after it and beyond it, is scarcely found in generation and generation by the grace of Christ" (Verse 16, p. 91). . . .

Wherefore thou, too, if thou wilt be vouchsafed such new sacraments by deed and prophetic deed, i.e., by the very experience of Christ Jesus, at all times and at every hour, and in all thy work, try to be so attuned that thou mayest pray in thy heart purely and unwisely, so that from a child thou shalt grow into a perfect man, to the measure of the age of the fulfillment of Christ, and with a faithful and wise builder (steward, Luke 12:12:11). 42) You will receive pleasure and public approval, as in judgment (intelligently) arranging your words, i.e. leading your life in accordance with the word, therefore you will not be shaken forever. Philemon writes about this in the following way: "Brother, by night or by day, God will vouchsafe you to pray with your mind purely and without hesitation, do not look at your rule, but as much as you have strength, strain yourself to remain in this clinging to God, and He will enlighten your heart about spiritual work." And one of the God-wise said: "If you wish to serve God in the body, like the incorporeal, acquire unceasing prayer hidden in your heart, and before death your soul will be like an angel." — St. Isaac also writes in agreement with this; When he was asked by a certain "what is the main thing in all the labors of this work, that is, silence, so that he who has attained it may understand that he has attained perfection in this way of life," he answered: "Then when someone is vouchsafed unceasing prayer." For when he achieves this, it will mean that he has ascended to the very summit of all virtues and has already become the dwelling place of the Holy Spirit; for it is not possible for one who has not unquestionably received this grace of the Comforter to keep this prayer in his heart with joy. That is why it is said that when the Holy Spirit dwells in one of the people, then he does not cease from prayer: for then the Spirit Himself prays in him without ceasing (Romans 8:26). Then, both when he sleeps and when he is awake, prayer is not cut off in his soul; but whether he eats, drinks, sleeps, or does anything, even in deep sleep, the fragrance and sighs of prayer are easily emitted by his heart. Then prayer does not depart from him; but every hour, although it is silent outside, within it it does not cease to perform the sacrament in secret. Why does one of the Christ-bearers call the silence of the pure a prayer? since their thoughts are divine movements; but the movements of a pure heart and mind are gentle voices, with which they secretly sing the Hidden One" (Verse 21, pp. 151-2). And many other God-bearing men, being secretly taught by grace itself, uttered many such things worthy of wonder. that we omit the duration of the word.

39) On the number of genuflections during the day and night.

As for the number of genuflections, we know that the number of three hundred is determined for us by the Divine Fathers, which we must perform on each night of the five days of the week. For on every Saturday and Sunday, as well as on other customary days and weeks, for some mysterious and hidden reasons, we have received the commandment to abstain from them. Some, however, make prostrations on this date. and others less: each according to his strength and will. And thou shalt do them according to thy strength, Yet blessed is he who, always in all that is according to God, forcing himself, often compels himself in this also. For the kingdom of God is wanting, and the needy take it away (Matt. 11:12).

40) That the distribution of God's gifts is not only according to the measure of our podvig and work, as has been said, but also according to skill and ability. according to faith and our natural disposition.

And it behooves us to know that the distribution of God's gifts to us is not only according to the measure of our podvig and work, as we said before, but also according to our habit of this way of life, and according to our ability. both according to our faith and according to our natural disposition. St. Maximus says: "The mind is the organ of wisdom; reason is an organ of knowledge; a natural conviction for both of them is an organ of faith that is both components of it; natural philanthropy is the organ of the gift of healing. For every grace-filled gift of God, capable of this and natural, has in us a receiving organ, such as strength, or habit, or predisposition. Namely, he who has made his mind pure from all sensual dreams receives wisdom; but whoever has made reason the master of the passions that are innate in us, that is, anger and lust, accepts knowledge; whoever has an unshakable conviction in divine things in his mind and understanding accepts all the faith that is might; whoever has succeeded in natural love for mankind, after the complete destruction of self-love, accepts the gift of healing." "And all this is true. —

See to it that no one knows thy work, except thy superior and guide, praying fervently also for us who are unworthy, who speak but do not do good, that we may first be vouchsafed to do what is pleasing to God, and then to speak and advise others. For, according to the word of the Lord, whosoever shall do and teach, this great shall be called (Matt. 5:19). To thee may the Almighty and the All-Merciful Lord grant strength, and may He be pleased to hear these things wisely, and to do them with all diligence: for, according to the divine Paul, they are not hearers of the law who are righteous in the sight of God, but creators (Romans 2:13). And may He guide you to every good and salvific work, and may He guide you in the mental and sacred work that is set before you by the Spirit through the prayers of the Saints. "Amen."

But as a little is ahead, we have said something about active prudence. it is now opportune, according to our strength, to speak briefly about the all-embracing and most perfect prudence: since it is greater than all the virtues, according to the testimony of our great fathers.

Chapters 41 – 60

41) On all-embracing and perfect prudence; and of him who lives unnaturally and carnally, who is by nature and soul, and who is above nature and spiritually.

Whoever lives and acts carnally and unnaturally has completely lost his prudence; but whoever, deviating from evil, has begun to do good, as it is written: "Turn away from evil, and do good" (Psalm 33:15), he, as soon as he is still led into the realm of good and inclines his ear to the teaching, does not cling to a certain sense of discernment peculiar to a novice. Whoever by nature and soul, i.e., meaningfully and intelligently lives and acts, which is why he is called the middle, sees and discusses both what concerns him and what concerns those who are like him. Whoever finally lives above nature and spiritually lives is as one who has passed beyond the boundaries of the passionate, the newly-born, and the middle. and by the grace of Christ, he who has attained perfection, i.e. essential enlightenment, and the most perfect discernment, sees himself and discusses himself most clearly, and also sees and discusses everyone definitively correctly, not being seen and discussed correctly from anyone, although in the sight of all, as the Apostle says: "The spiritual one rises up for everything." but he himself does not rise up from a single one (1 Corinthians 2:15).

42) More about prudence, in analogies.