The old ascetics assert from their own experience that obedience and humility are the basis of the ascetic struggle, and no other virtue can be fulfilled without them. It should be emphasized that in ascetic literature obedience and humility are considered the most important for us. This is an excellent remedy in the fight against the eight main sins: immoderation, depravity, greed, anger, despondency, laziness, vanity, pride. In ascetic literature we find a psychological scheme of the penetration of passions into our soul, which is borrowed from the works of Hezekiah of Jerusalem [?] (f shortly after 450). In the ascetic tradition of the Eastern Church, and especially in the teaching of the elders, this scheme is still maintained.

Next to obedience, prayer is called as an aid in the struggle against the passions. Already the Fathers of the Egyptian desert emphasized the importance and necessity of prayer for our salvation. In this regard, special mention should be made of St. Macarius of Egypt. His "Spiritual Discourses" remain an important

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From whom the ascetics of the most recent times draw instruction. The works of St. Macarius were especially highly appreciated by the elders of the eighteenth and nineteenth centuries, who read them with special attention. The views of Fr. St. Seraphim of Sarov are closely connected with the teaching of the great fathers of the Egyptian desert.

Pdp. Macarius writes about prayer: "A person must first of all draw near to the Lord. He must compel himself to do good, compel his heart to constantly await his salvation with faith... He must force himself to pray, because he lacks spiritual prayer. And God sees how he struggles, despite his resisting heart, and sends him true prayer in the Spirit, in true love, meekness, spiritual tenderness – in other words, fills him with the fruits of the Spirit."

"The crown of all noble aspirations and the pinnacle of good deeds is constant prayer. Through it we can ask God and receive the rest of the virtues every day. Through prayer we receive a worthy participation in the holiness of God and spiritual strength, followed by union with the Lord in ineffable love. For whoever daily compels himself to unceasing prayer will be kindled by the flame of Divine love in the Spirit and will receive the grace of sanctifying spiritual perfection."

In Macarius we find a discussion of the mystical meaning of prayer, of mystical work. The history of ancient asceticism shows us that it is prayer, like a grace-filled bridge, that leads from external work (yar8? gd) to mystical contemplation (vesorikh). The work "On Prayer" by St. St. Nilus of Sinai seems to be the first attempt to present the mysticism of prayer. It says: "Prayer is a conversation of the human spirit with God. Prayer is a branch of the tree of meekness and gentleness. Prayer is a manifestation of joy and gratitude. Prayer is a cure for despondency and laziness. Prayer is the ascent of the mind to God. Concentrated prayer is the highest virtue of the spirit. The state of prayer is liberation from all sorrows, which with ardent love raptures the inquisitive mind to the height of thought. When our spirit is inflamed in the pursuit of God, it is gradually freed from the weight of the flesh and from all temptations, and is filled with reverence and deep joy; then understand that your spirit is approaching the border of prayer. «

The prayer of the perfect is the complete liberation of the spirit from all that is sinful, when it draws near to God in ineffable supplications. God sees the readiness of hearts, open like a written book, and without words communicates His will. Thus the holy Apostle Paul was lifted up to the third heaven and did not know whether he was in the body or out of the body (cf. 2 Cor. 12. 2)».

In St. John of the Ladder we find the following words about prayer: "Prayer by its nature is the union of the soul with God. Its actions and fruits are as follows: purification of the soul, gathering of inner strength, adoption as sons of God, tears, forgiveness of sins; a bridge that leads us away from temptations; a wall that protects from sorrows, calms the battle. Prayer is an angelic activity, a meal of spiritual beings, the joy of eternity, a spiritual activity, a treasure of grace, spiritual progress, spiritual nourishment, relief, the expulsion of faint-heartedness, the foundation of our confidence, the consolation in sorrow, the wealth of monks, the treasure of hermits, the revelation of the future, proof

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Divine mercy. If you say a lot of words in prayer, then the spirit is scattered in various ways. But the prayer itself is lost. If you say a little or even one word in prayer, then the spirit remains collected."

St. Peale gives us rather an external description of our attitude to prayer. In the "Ladder" of St. John of the Ladder we already find the first generalizations But to those who are familiar with the hymns of St. Symeon the New Theologian (f circa 1036), all the fullness and beauty of the Heavenly Kingdom and the burning of hearts devoted to God are revealed. In St. Simeon, the mystical prayer of the ancient Church< reaches its highest peak. At the same time, it ends the great patristic era that developed and established the concepts of 7tp&? IG and Vesorih.

The Mysticism of the Eastern Church and the Eldership 1

In the Divine noise of the hymn of St. Symeon the New Theologian, ancient Christian asceticism and mysticism are united and intertwined with each other by such amazing melodies that often they cannot even be distinguished. The fullness of religious experiences finds expression here. Simeon's views, full of grace, are the most beautiful flowers of the centuries-long development of the ascetic-mystical life of the Eastern Church. In these colors, the richness of the kingdom of mystical colors is especially vividly manifested. And this kingdom was mastered in their humility by representatives of the two main trends of ancient asceticism, this "philosophy of the spirit," as the 11th of Sinai put it.