"One's own will is a brass wall standing between God and people; A person guided by his own will is like a weather vane spinning in different directions." "People without leadership fall like leaves from an autumn tree; healing is where there is more advice."

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"If you are in the position of a subordinate, never trust your Heart. Old attachments make you blind. Do not follow Your judgment in anything. Do not stubbornly think that your opinion is smarter or more correct than the opinion of your boss. Do not condemn his actions. Otherwise, you will fall into error." "Obedience and discipline of one's own will can save even from mortal danger."

Pdp. Anthony the Great (circa 356) left us some memorable sayings:

"If you see a young monk rushing into the sky of his own free will, grab him firmly by the legs, pull him downwards, for such an aspiration is harmful to him." "Love your spiritual fathers more than your parents, because they care to bring you to God." "Zhipn so that the spiritual fathers who begat you may rejoice in heaven in the assembly of saints."

The story of Dorotheus and Dositheus gives a beautiful picture of the mutual relationship between the elder and the disciple:

"The memory of God was constantly in the heart of Dositheus. Dorotheus taught him to always repeat the prayer: "Lord Jesus Christ, our God, have mercy on me! Son of God, help me!" When he fell ill, Dorotheus said to him: "Think about your prayer. Beware lest you lose it!" Dositheus answered: "I will do so. Pray for me." When Dositheus felt worse, Dorotheus asked him: "Son, how is the matter with prayer, do you perform it?" Thanks to your prayers." When Dogithea became even more difficult, Dorotheus asked him: "How about prayer, Dositheus?" To this Dositheus replied: "Forgive me, father! I can no longer pray!" Dorotheus answered: "Then stop praying! Only keep the memory of God and do not forget that He is with You." The sick man suffered greatly and said to his father: "Forgive me, I can no longer do it!" To this Dorotheus replied: "Be patient a little longer, Son, God's mercy is near!" With the appearance of dawn, Dositheus said to Dorotheus: "Father, I can no longer do it!" Stand before the Most Holy Trinity and intercede for us!"

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. «