True, I have heard many speeches that are beneficial to the soul; however, he did not find in any of the teachers a virtue corresponding to speeches. And after that, I heard thousands more lamentable stories, which invaded my soul with their pampered sounds. I also heard the pleasant-sounding harp, the applause of galloping people, the voice of laughter, I heard many stupid things and jokes, the shouts of countless people; he saw the tears of the offended, the torment of those who were taken into captivity, the sobbing of those subjected to torture. I saw all this: it was not a spiritual assembly, but a sea tossed and tossed by the winds, which sought to cover everyone at one time with its waves.

For sad events, like sharp edges, pierce the hearts of those who live in peace in the midst of complacency and joy, in order to darken the purity of psalmody. The weeping and weeping of the offended by their fellow tribesmen are heard so that the patience of the poor may be seen. What is the use for me, except for obvious harm to the soul? Therefore, like a bird, I move to the mountains. For "as a bird is delivered from the snare of those who catch" (Psalm 123:7). And I, O evil thought! I live in the same wilderness in which the Lord dwelt. Here is the oak of Mamre, here is the ladder that leads to heaven, and the hosts of angels seen by Jacob. Here is the wilderness, in which the people, having been purified, received the Law and, having thus entered the land of promise, saw God. Here is Mount Carmel, on which, settling, Elijah pleased God. Here is the plain, to which, having retired, Ezra, by God's command, regurgitated all the divinely inspired books. Here is the wilderness, in which Blessed John, eating acrids, preached repentance to people. Here is the Mount of Olives, on which Christ ascended, praying, teaching us to pray. Here Christ is a lover of the desert. For He says: "For where there are two or three gathered together in My name, I am in the midst of them" (Matt. 18:20). Here is a strait and narrow path that leads to life. Here are teachers and prophets, wandering "in the wilderness, and in the mountains, and in caves, and in the abysses of the earth" (cf. Heb. 11:38). Here are the Apostles and Evangelists, and the life of monks, which has no city for itself. It was this that I voluntarily accepted, in order to receive what was promised to the martyrs of Christ and to all the other saints, in order to say to me without falsehood: "For the sake of Thy words, keep the ways of cruelty" (Psalm 16:4).

And why should I prolong my speech? Where is the Saviour Himself crucified for us, in order to revive us by His death and encourage us all and draw us to patience? I hasten to Him, and to the Father, and to the Holy Spirit, in order that I may prove His sincerity, recognizing myself unworthy of that which is good in the world. However, I am not for the world, but the world is for me."

Thinking this within yourself and zealously doing this, according to what has been said to you, strive for the truth even unto death. For Christ was obedient even unto death. But the Apostle also says: "Take heed... let not there be a deceitful heart in one of you... But comfort one another and edify one another: "Until today it is called" (cf. Heb. 3:12-13). For the word today means the whole continuation of our life. Thus living, brother, you will save yourself, and you will rejoice us, and you will glorify God forever and ever. Amen.

40 (43). Exhortation to newcomers

(Briefly expounds the Gospel commandments to the hermits)

Learn, monastic, faithful man and worker of piety; Learn the life of the Gospel, the enslavement of the body, a humble way of thinking, purity of thought, the eradication of anger in yourself. Thou who is subject to rebuke, add for the Lord's sake; deprived of it, do not sue; hated, love; persecuted, endure; blasphemy, pray. Be dead to sin, crucify yourself to God. Entrust all your care to the Lord, that you may have a place for yourself where there are thousands of angels, the triumphs of the firstborn, the thrones of the apostles, the presidency of the prophets, the sceptres of the patriarchs, the crowns of martyrs, the praises of the righteous. Desire to be numbered among these righteous men, in Christ Jesus our Lord. To Him be the glory forever and ever. Amen.

41 (44). To the fallen monk

(Depicting to the fallen monk first the gravity of sin, then God's mercy, he invites him to her)

I do not greet you with the word "rejoice," because "there is no joy in the wicked" (Isaiah 48:22). I still remain in my unbelief, and such incongruity and great plan fulfilled by you do not come into my heart, although this is the real truth, as everyone already knows. I wonder how so much wisdom has been absorbed, how such austerity of life has been reduced to nothing, whence such blindness has flowed, how, without thinking of anything at all, thou hast brought about such a ruin of so many souls.

For if this is true, then thou hast given thy soul over to the abyss, and hast brought to paralytic all who have heard this wickedness. You have rejected the faith, you have left the good fight unfinished. Therefore, I grieve for you. And what priest will not weep when he hears this? What servant of the Church will not be saddened? What layman does not complain? What ascetic does not shed tears? Probably, the sun was eclipsed at your fall, and the Powers of Heaven wavered at your destruction. And the senseless stones shed tears for your folly, and your enemies felt pity for the excessiveness of your iniquity. What a great blindness! What terrible cruelty! Thou didst not fear God, nor did thou respect men, nor were thou ashamed of thy friends; but all of a sudden you have been ruined, you have suddenly become deprived of everything. Therefore, I grieve for you again, wretched one. You, who proclaimed the power of the Kingdom to all, have deprived yourself of the Kingdom. You, who inspired the fear of teaching in everyone, yourself did not have the fear of God in your eyes. You, who preached holy things, turned out to be abominable. You, who boasted of your lack of acquisitiveness, are yourself convicted of stealing money. You, who by your reasoning suggested the idea of punishment from God, prepared for yourself the punishment. How shall I pay you? How shall I grieve for you? "How did the dawn of the morning dawn fall, and was crushed on the earth?" (cf. Isaiah 14:12). "To everyone who hears there will be a noise in both ears" (1 Samuel 3:11). How did the Nazarene, who shone more than gold, become blacker than soot? How did the honorable son of Zion become a vessel of no use? In whom everyone marveled at the remembrance of the Divine Scriptures, his memory perished with a noise! The mind that was distinguished by its swiftness perished so instantly! A man with a vast mind committed such a complex sin! Those who used your teaching have suffered harm from your destruction. Those who inclined their ears to thy conversation have barred their ears when they hear of thy destruction. And I weep, lament, I am all exhausted; I eat ashes like bread, and, throwing sackcloth over my wound, I compose such praises to you, or rather, composing a funeral oration, I remain inconsolable and unhealed, because the consolation is hidden from my eyes: "There is no plaster to apply, lower than oil, lower than obligation" (Isaiah 1:6), so painful is my wound! How can I be healed?

Therefore, if there is still any hope of salvation in you, if there is in you any small remembrance of God, and any desire for future blessings, and whatever fear of punishment observed by the impenitent, then sober up quickly, lift up your eyes to heaven, come to your senses, abandon your wickedness, shake off the drunkenness in which you are now, resist him who has brought you to the fall. Strengthen yourself to get up from the ground.