3) Let your whole life be a time of prayer. But since the intensity of psalmody and genuflection should be given rest by certain intervals, then most of all we should consider the hours that were used for prayer by the saints as an example for us. Thus the great David says: "At midnight I shall confess to Thee the destinies of Thy righteousness" (Psalm 118:62). And as we see, following him, Paul and Silas at midnight praise God in prison (Acts 16:25). Then the same prophet says: "Evening and morning and noon we will sing and proclaim" (Psalm 54:18). But even at the third hour the coming of the Holy Spirit takes place, as you know from the Acts (2:15). The Ninth Hour reminds us of the Lord's suffering, which was accomplished for our life. But since David says: "Seven days I praise thee for the destinies of Thy righteousness" (Psalm 118:164), and the mentioned times of prayer do not fill the sevenfold number of prayers; then the noonday prayer should be divided into a prayer before eating, and into a prayer after taking it, so that this rule would serve as a model for us at each cycle of the day: "Praise God during the week of the day" [5, 74].

4) There is a time for everything else, according to the words of Ecclesiastes: "the time of every thing" (3:1); but any time is suitable for prayer and psalmody.

In this way let us attain composure, when, according to what has been said, in every action we ask God for success in our work, give thanks to Him Who gave active power, and observe the goal of pleasing Him. For if we do not use this method, then how can we reconcile what the Apostle says: "Pray without ceasing" (1 Thessalonians 5:18), and "work night and day" (2 Thessalonians 3:8)? [5,177–178].

5) We should not neglect the established times of prayer, because each of them in a special way reminds us of the benefits given by God. Thus, we must not neglect the morning, so that the first movements of the soul and mind are dedicated to God, so that we do not care about anything else, until we are rejoiced in the thought of God, according to what is written: "Remember God and rejoice" (Psalm 76:4), so that the body is not set in motion for work, until we fulfill what is said: "In the morning hear my voice; in the morning I will stand before Thee, and see me" (Psalm 5:3, 4). And at the third hour we should rise to pray, remembering the gift of the Spirit given to the Apostles at the third hour, so that we too may become worthy to receive holy things, and ask the Spirit for guidance and teaching for profit, imitating Him who said: "Build up a pure heart in me, O God, and renew the spirit of righteousness in my womb. Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Give me the joy of Thy salvation, and strengthen me by the Spirit of the Lord" (Psalm 50:12-14). Then get down to business again. At the sixth hour we found it necessary to pray in imitation of the saints, saying: "Evening, and morning, and noon, I will sing and proclaim, and my voice shall hear" (Psalm 54:18), and in order to get rid of the noonday demon, we read the ninetieth Psalm together. The fact that we need the ninth hour for prayer is handed down to us by the Apostles themselves in the Book of Acts, where it is narrated that "Peter and John ascended into the sanctuary to pray at the ninth hour" (Acts 3:1). And at the end of the day, we need both thanksgiving for what was given to us on this day, or successfully fulfilled by us, and confession of what we have not done, whether our sin was voluntary, or involuntary, or even secret, whether it consisted in words, or in deeds, or was contained in the heart itself; for all things we must propitiate God by prayer. For a review of the past is very useful, so that we do not fall into similar sins again, which is why it is said: "As you speak in your hearts, be touched on your beds" (Psalm 4:5). But again, even at nightfall, we must ask that our repose be unstumbled and free from dreams, reading the ninetieth Psalm at this hour. And that we also need midnight for prayer, this was transmitted by Paul and Silas, as the history of Acts says, saying: "At midnight Paul and Silas prayed, singing to God" (16:25). And the Psalmist said: "At midnight I shall confess to Thee the destinies of thy righteousness" (Psalm 118:62). Again we must rise to pray before morning, so that the day does not find us in sleep and on the bed, according to the words of Him who said: "Foresee my eyes before the morning to learn by thy words" (ibid., v. 144). Those who have decided to live carefully for the glory of God and His Christ should not neglect any of these times [5, 178-180].

6) How to achieve non-distraction in prayer? — Undoubtedly convinced that God is before his eyes. If he who sees before him the ruler or abbot, and converses with him, does not turn his eyes away from him, how much more will he who prays to God (with the conviction shown) have a mind that does not deviate from the searching heart and womb, fulfilling what is written: "Lifting up holy hands without wrath or meditation" (1 Tim. 2:8). [5, 310].

7) Is it possible to attain non-distraction in everything and at all times, and how is this achieved? That this is possible was shown by the one who said: "My eyes are lifted up to the Lord" (Psalm 24:15), and "I have seen the Lord before me, as I am at my right hand, that I may not be moved" (Psalm 15:8). And how this is possible is said above. For this purpose, the soul should not be given time to be idle from the thought of God and about God's works and gifts, as well as from confession and thanksgiving for everything. (Ibid.).

8) What is this "cell" into which the Lord commands the one who prays to enter (Matt. 6:6)? "A 'cage' is usually called an empty and separate temple, in which we put what we want to keep, or in which we can hide. And the power of the commandment is explained by the very subject of the speech, because it is addressed to those who suffer from the disease of man-pleasing. Why, if someone is troubled by this ailment, then he does it beautifully, withdrawing himself and secluding himself in prayer, until he is able to acquire the habit of not paying attention to the praise of men, but looking only to God, following the example of Him who said: "Behold, as the eyes of a servant are in the hand of his master, as the eyes of a handmaid in the hand of his mistress: so are our eyes to the Lord our God" (Psalm 122, 2). — But if someone by the grace of God is pure from this disease, then there is no need for him to hide the beautiful; Teaching this, the Lord Himself says: "Thus let your light shine before men, that they may see your good works, and glorify your Father who is in heaven" (Matt. 5:16). The same meaning of the commandment about mercy and fasting, which are spoken of in the same place, and in general about every work of piety [5, 355].

9) What does it mean: "sing with understanding" (Psalm 46:8)? As in the reasoning of the food there is a sense of the quality of each food, so in the reasoning of the words of the Scriptures there is understanding. For it is said: "The larynx tastes," but the mind (in the Slavs. "ear"; but St. Chrysostom also reads: "mind".) "The words reason." Therefore, if a person's soul is so sensitive to the power of each word, as the taste is sensitive to the quality of each meal; then he fulfilled the commandment, which says: "Sing wisely" (5:356).

10) For what reason does a person lose his constant remembrance of God? If he does not remember the blessings of God and turns out to be unconscious before the benefactor (5:364).

11) Prayer should be preferred to everything. Martha receives (cares to treat) the Lord, and Mary sits at His feet. In both sisters one can see a wonderful zeal; but you discern the deeds. The Lord approved of the zeal of both women: but He preferred Mary to Martha. Martha is an image of active service to others; Mary is an image of contemplative standing before God in prayer. Imitate what you will: with both you will obtain the fruit of salvation; however, the latter is higher than the former. "Mary has chosen the good part" (Luke 10:42). If you also wish to be a mystery of Christ, sit at His feet and abide in prayerful contemplation of Him (5:379-81).

12) Prayer has two types: the first is doxology with humility, and the second, the lowest is petition. Therefore, when praying, do not suddenly approach the petition; otherwise, you yourself let everyone know about your own will that you are praying to God, forced by need. Therefore, when you begin your prayer, leave yourself, your wife, and your children, part with the earth, pass through heaven, forsake every creature, visible and invisible, and begin with the praise of Him who created all things: and when you glorify Him, do not wander your mind here and there, do not speak pagan fabulously, but choose words from the Holy Scriptures and say: I bless you, O Lord, who is long-suffering and not malicious. For this, O Lord, Thou art silent and tolerate us, that we may glorify Thee, Who is the builder of the salvation of our race, and so on. When you have finished the doxology, borrowed from the Scriptures to the best of your ability, and have sent up praise to God, then begin with humility and say: I am not worthy, O Lord, to speak before You; for I am very sinful, I am more sinful than all sinners. When you have completed both these parts of doxology and humility, then ask what you should ask, i.e. not riches, not earthly glory, not bodily health, because He Himself knows what is good for everyone: but, as you are commanded, ask for the kingdom of God. Our King will be haunted and indignant if anyone asks Him for any little, if any of us asks Him for something unworthy. Therefore, by your prayer do not bring indignation upon yourself, but ask for that which is worthy of the King God (5:381-3).

(13) When asking for what is worthy of God, do not cease to ask until you have received. Suggesting this, the Lord told the parable of him who begged bread from his friend at midnight (Luke 11:5-7). The Lord presents us with this example, in order to teach us to be steadfast and persistent in prayer with faith, not losing hope and not despairing if we do not suddenly receive what we ask for. Though a month, and a year, and three years, and a greater number of years will pass, until you receive it, do not turn away, but ask in faith, constantly doing good (5:384).

14) Therefore, ask God unceasingly for everything that concerns your salvation and progress in good, and you will certainly receive. But at the same time, know that on your part you must do everything in your power; but cry out to God for help, that He may be your helper. For if someone through inconstancy himself gives himself over to lusts (contrary to the commandments), then God does not help him and does not listen to his prayers, because he has previously made himself a stranger to God through sin. Whoever wants to have help from God does not change his duty: and he who does not change his duty is never left without God's help. Therefore, one should not bring oneself to the point where one's own conscience condemns oneself in something, and in such a state invoke God's help (5:385).

15) It should not be invoked with negligence, not with a mind wandering here and there. Such a person will not only not receive what he asks for, but will grieve Vladyka even more. If he who stands and speaks before the prince stands with great fear, not allowing his external eye to wander, as well as his inner spiritual eye, so as not to be exposed to danger; then should we not stand before God with fear and trembling, directing our whole mind to Him alone, and not to anything else? For He not only sees the outer man like men, but also sees the inner man. Therefore, if you stand before God as you should, and do everything on your part, then do not cease to ask for what you ask, and you will undoubtedly receive. (Ibid.).