On Caution in Reading the Patristic Books on Monastic Life

The books of the Holy Fathers on monastic life should be read with great caution. It has been noticed that a novice monk cannot in any way apply books to his situation, but is invariably carried away by the direction of the book. If the book gives advice about silence and shows the abundance of spiritual fruits gathered in the deep desert, then in the novice there will certainly appear a strong desire to retire into solitude, into a desolate desert. If the book speaks of unconditional obedience under the guidance of a spirit-bearing father, then in the novice there will certainly appear a desire to live in the strictest way of living in complete obedience to the elder. God has given our time neither one nor the other of these habitations. But the books of the Holy Fathers, written about these residences, can have such a strong effect on the novice that he, due to his inexperience and ignorance, will easily decide to leave the place of residence, where he has all the convenience of being saved and spiritually succeeding by fulfilling the commandments of the Gospel, for the unrealizable dream of a perfect life, picturesquely and seductively drawn in his imagination. St. John of the Ladder says in his Sermon on Silence: "At the meal of a good brotherhood there is always a certain dog who tries to steal bread from it, that is, the soul, then runs away, holding it in its mouth, and devours it in a solitary place" [116]. In the Sermon on Obedience, this instructor of monks says: "The devil instills in those who live in obedience the desire for impossible virtues. In the same way, he advises those who dwell in silence to perform ascetic deeds that are not characteristic of them. Reveal the way of thinking of unskilled novices, and you will find there a concept born of self-deception: you will find there the desire for the strictest silence and fasting, for unwavering prayer, for complete lack of vanity, for unceasing remembrance of death, for constant tenderness, for complete lack of anger, for deep silence, for excellent purity. Being deceived, they jumped in vain (they passed from the fraternal community into deep solitude), not having in themselves at their new beginning the aforementioned virtues by the special providence of God: the enemy taught them to strive for these virtues prematurely, so that they would not receive them in due time. The seducer (the devil) blesses before the silent the love of strangers of the novices, their service, brotherly love, cohabitation, and attendance of the sick, in order to make the latter, as well as the former, impatient" [117]. The fallen angel tries to deceive and draw the monks into perdition, offering them not only sin in its various forms, but also offering them the most sublime virtues that are not characteristic of them. Do not trust, brethren, your thoughts, your understandings, your dreams, your inclinations, even if they seem to you the most benevolent, even if they represent to you in a picturesque picture the most holy monastic life! If the monastery in which you live gives you the opportunity to live according to the Gospel commandments, if you are not led down by temptations into mortal sins, then do not leave the monastery. Endure generously her shortcomings, both spiritual and material; do not dare to seek in vain the field of asceticism, which is not given by God to our time. God desires and seeks the salvation of all. He always saves all those who deign to be saved from drowning in the sea of life and sin; But it does not always save you in a ship or in a comfortable, well-equipped shelter. He promised salvation to the holy Apostle Paul and to all the companions of the Apostle: He also gave this salvation; but the Apostle and his companions were saved, not in the ship, which was wrecked, but with great difficulty, some by swimming, others on planks and various fragments of the ship [118].

Chapter 11

About the hermit's life

Let it not be hidden from the most beloved brethren that the most exalted kinds of monastic life, such as hermitage in the deep wilderness or silence in seclusion, as well as living with a spirit-bearing elder with unconditional obedience to him, were established not by chance, not by human arbitrariness and reason, but by a special providence, determination, calling, and revelation of God. Anthony the Great, the head of monasticism, the founder of wilderness life, withdrew into the wilderness, already clothed with power from Above, and not otherwise than called by God. Although this is not clearly stated in his life, the subsequent events of the life of the monk prove it with clarity. The fact that in the deepest (inner) wilderness for the strictest silence he was instructed by the Divine voice and command, is also said in his life [119]. To the Monk Macarius the Great, a contemporary of the Monk Anthony, somewhat younger than him, a Cherubim appeared, showed him a barren, wild plain — later the famous Egyptian Skete — commanded him to live in it and promised that the desert plain would be inhabited by a multitude of hermits [120]. Arsenius the Great, being in the royal chambers, prayed to God that the way of salvation would be shown to him, and heard a voice: "Arsenius! flee from men, and you will be saved." Arsenius withdrew to the aforementioned Skete, there he again besought God to instruct him in salvation, and again he heard a voice: "Arsenius! flee (of men), be silent, be silent: these are the roots of sinlessness" [121]. St. Mary of Egypt was called to hermitage in the Transjordanian desert by the command of God [122]. God, who called to silence and hermitage of His chosen ones, that is, those whom He foresaw capable of silence and hermitage, provided them with such aids and means for this life as man cannot have by himself. And in those times in which monasticism flourished, in which there were many spirit-bearing leaders, few were recognized as capable of silence, especially of hermitage. "True, rational silence," says St. John of the Ladder, "can be experienced by few, and precisely only by those who have acquired Divine consolation, encouraging them in their ascetic struggles and helping them in battles" [123]. "Silence destroys the inexperienced" [124]. Recluses and hermits were often subjected to the greatest spiritual calamities: those of them were subjected to calamities who entered into seclusion spontaneously, not called by God.

In the Prologue the following story is read: In Palestine there was a certain monastery at the foot of a large and high cliff, and in the cliff there was a cave above the monastery. The monks of that monastery said: "Some time before this, one of our brotherhood had a desire to live in a cave in the mountain, and asked the abbot for this. The abbot had the gift of reasoning. He said to his brother: "My son, how do you want to live alone in a cave, not yet having overcome carnal and spiritual passionate thoughts? He who wishes to be silent must be under the guidance of a teacher, and not govern himself. You, who have not reached the proper measure, ask my frailty that I allow you to live alone in a cave, but I think that you do not understand the various snares of the devil. It is much better for you to serve your fathers, to receive help from God through their prayers, to glorify and glorify the Lord of all with them at the appointed hours, than to struggle alone with impious and cunning thoughts. Have you not heard what the God-voiced Father, John, the writer of the Ladder, says: "Woe to him who dwells alone: if he falls into despondency or sloth, there is no one to raise him up! and where two or three are gathered together in my name, there am I in the midst of them, said the Lord." Thus the abbot told him, but he could not distract the monk from his soul-destroying thoughts. Seeing the brother's irresistible desire and his persistent requests, the abbot finally allowed him to live in the cave. Guided by the prayer of the abbot, he ascended to the cave. During the hours of eating, one of the monastic brethren brought it to the cave, and the hermit had a basket on a rope, which he lowered, and took the food. When he spent some time in the cave, the devil, who always struggles with those who wish to live a godly life, began to trouble him with evil thoughts day and night; after a few days, having been transformed into a radiant angel, he appeared to him and said: "Let it be known to you that for the sake of your purity and good life, the Lord has sent me to serve you." The monk answered: "What good have I done that the angels should serve me?" The devil objected: "Everything that you have done is great and lofty. Thou hast forsaken the beauties of the world and has become a monk; you work in fasting, prayer and vigil; Again, having left the monastery, you have settled down to live here: how can the angels not serve your holiness?" Once a certain man, robbed by thieves, went to a monk. The unclean demon, who had deceived him, appeared to him in the form of an angel, said to him: "This man has been deceived by thieves; the stolen things are hidden in such and such a place: tell him to go there and take what is yours." The man who came to the cave bowed, and the monk from above said to him: "It is good, brother, that you have come! I know that sorrow has befallen you, because thieves have come to you and stolen this and that. Do not be sad! They put the stolen things there: go there and you will find everything, and pray for me." The man was surprised, listened and found the stolen goods. He glorified the monk in all that country, saying that the monk who lived in the cave was a prophet. A multitude of people began to flock to the monk; listening to him, they were amazed at the teaching that he taught under the inspiration of the devil. He predicted, and his predictions came true. The unfortunate man spent a considerable time in such deception. On the second day of the second week after the Ascension of our Lord Jesus Christ, a foul demon appeared to the monk and said to him: "Know, father, that for the sake of your blameless and angelic life other angels will come and take you, in the body, to heaven: there, with all the angels, you will enjoy the sight of the ineffable beauty of the Lord." The demon, having said this, became invisible. But the humane and merciful God, not wishing human destruction, put it into the heart of the monk to announce what had happened to the abbot. When the brother who usually brought food to the hermit came, the hermit looked out of the cave and said to him: "Brother! go, tell the abbot to come here." The brother passed this on to the hegumen. The abbot hastened to come; He ascended the stairs to the cave to the hermit and said to him: "For what reason, my son, did you command me to come here?" He answered: "How shall I repay you, holy father, for all that you have done for my unworthiness!" The abbot said: "What good have I done to you?" By Thee I have been clothed in the image of an angel; through you I see angels and am vouchsafed to converse with them; through you I have received the gift of clairvoyance and prophecy." The abbot, hearing this, was amazed, and said: "Unfortunate! Do you see the angels? Have you been vouchsafed the gift of clairvoyance? Woe to you, wretched one! Did I not say to you, Do not go into the cave, lest the demons deceive you?" When the abbot said this, the brother objected to him thus: "Do not say this, honorable father! for the sake of your holy prayers I see angels; Tomorrow I will be lifted up by them to heaven with my body. Let your holiness know that I want to ask the Lord our God that the angels take you too, that you also may be with me in heavenly glory." Hearing this, the hegumen said to him menacingly: "Thou art deceived by the demon, wretched one! but if I have come here, I will not leave here: I will remain here to see what will happen to you. I will not see the foul demons whom you call angels; but you, when you see that they have come, tell me." The hegumen ordered the ladder to be taken away and remained in the cave with the deceived one, remaining in fasting and unceasing psalmody. When the hour came, in which the deceived man hoped to ascend to heaven, he saw the demons come and said: "They have come, father." Then the hegumen embraced him, and cried out: "Lord, Jesus Christ, Son of God, help thy servant who has gone astray, and do not allow unclean demons to possess him." When the hegumen was saying this, the demons seized and began to drag the deceived man, trying to tear him out of the hegumen's embrace. The abbot rebuked the demons. They, tearing off the deceived mantle, disappeared. The mantle was seen ascending through the air to a height and finally disappeared. After a satisfied time, the mantle again appeared to fly down and fell to the ground. Then the elder said to the deceived man: "Mad and unfortunate! Thou seest what the demons have done to thy mantle: so they intended to do unto thee. They intended to lift thee, like Simon the sorcerer, into the air and bring thee down, so that thou wouldst be crushed and spew out the accursed soul in misery." The abbot summoned the monks, ordered them to bring a ladder, led the deceived man from the cave to the monastery and assigned him to serve in the bakery, in the kitchen and in other monastic obediences, so that his thoughts would be humbled. In this way he saved his brother" [125].

Our compatriots, the Monks Isaac [126] and Nikita [127] of the Caves, were subjected to a grave temptation because of their early entry into seclusion. It is noticeable from the biography of the Monk Isaac, a contemporary of the Monks Anthony and Theodosius, that he entered into seclusion of his own free will. He underwent the most intense bodily feat; the desire for podvig, even more intensified, inspired him to shut himself up in one of the narrowest caves of the Kievo-Pechersk monastery. His food was prosphora, and his drink was water, and this meager food he took every other day. With such an intensified bodily podvig and with a lack of empirical information about the podvig and struggle of the soul, it is impossible not to give a certain value to the podvig for oneself and for oneself. On the inner mood of the ascetic is usually based the temptation inflicted on him by the demons. "If man," says St. Macarius of Egypt, "does not give himself a reason for Satan to subordinate him to his influence, then Satan can in no way prevail over him by force" [128]. The demons appeared to Isaac in the form of bright angels; one of them shone more brightly than the others; the demons called him Christ and demanded that the ascetic worship Him. The ascetic, by worship befitting the one God and recompensed to the devil, subjected himself to demons, who tortured him with a violent bodily movement (dancing) to the point of death. The Monk Anthony, who served the hermit, came to him with the usual food, but seeing that the hermit did not give any voice, and realizing that something special had happened to him, with the help of other monks, he broke down the entrance, tightly blocked, to the cave of St. Isaac. They carried him out as if he were dead, and laid him before the cave; Noticing that he was still alive, they carried him to the cell on the bed. The Monks Anthony and Theodosius, one after the other, followed him. Isaac weakened his mind and body from temptation: he could neither stand, nor sit, nor lie down, turn from side to side; he lay motionless for two years, dumb and deaf. In the third year he spoke, and asked to be raised and put on his feet. Then he began to learn to walk like a child; but he did not express any desire, below the thought of going to church; they barely and forcibly forced him to do this; little by little he began to go to the temple of God. After that he began to go to meals, and little by little he learned to eat food; In the two years in which he lay motionless, he partook of neither bread nor water. Finally, he was completely freed from the terrible and miraculous impression made on him by the appearance and action of demons. Subsequently, the Monk Isaac attained high measures of holiness. The Monk Nicetas was younger than the Monk Isaac, but contemporary with him. Carried away by zeal, he asked the hegumen to bless him for his podvig in seclusion. The hegumen – the Monk Nikon was then the hegumen – rebuked him, saying: "My son! it is of no use to you, a young man, to be idle. It is better to live with the brethren: by serving them, you will not destroy your reward. You yourself know how Isaac the Cave-dweller was seduced by demons in seclusion: he would have perished if the special grace of God, for the prayers of our venerable Fathers, Anthony and Theodosius, had not saved him." Nicetas answered: "I am in no way deceived by anything of the kind, but I wish to stand firmly against the demonic intrigues and pray to God, the lover of mankind, that He vouchsafe me the gift of wonderworking, like Isaac the Recluse, who to this day performs many miracles." The hegumen again said: "Your desire is greater than your strength; Take heed that, having ascended, you do not fall. On the contrary, I command you to serve the brethren, and you will receive a crown from God for your obedience." Nicetas, carried away by a strong zeal for the hermit's life, did not want to heed at all what the abbot was telling him. He fulfilled his plan: he shut himself up in seclusion, and remained in it, praying and not going anywhere. After some time, one day, during the hour of prayer, he heard a voice that was praying with him, and smelled an unusual fragrance. Being deceived, he said to himself: "If it were not for an angel, he would not have prayed with me, and the fragrance of the Holy Spirit would not have been heard." Then Nicetas began to pray diligently, saying: "Lord! appear to me in understanding, that I may see Thee." Then a voice came to him: "You are young! I will not appear to you, lest you ascend and fall." The hermit answered with tears: "Lord! I will not be deceived in any way, because the abbot has taught me not to listen to the demonic delusion, but I will do whatever You command me." Then the soul-destroying serpent, having assumed power over him, said: "It is impossible for a man in the flesh to see me, but behold! I send my angel to dwell with you: you do his will." With these words, a demon in the form of an angel appeared before the hermit. Nicetas fell down at his feet, worshipping him as an angel. The demon said: "Henceforth, no longer pray, but read books, through which you will enter into unceasing conversation with God and will be able to teach a word beneficial to the soul to those who come to you, and I will constantly pray to the Creator of all for your salvation." The hermit, believing these words, was even more deceived: he ceased to pray, occupied himself with reading, saw the demon praying incessantly, rejoiced, believing that the angel was praying for him. Then he began to converse much with those who came from the Scriptures, and to prophesy like the Palestinian hermit. His fame spread among the worldly people and at the grand ducal court. In fact, he did not prophesy, but told those who came, being informed by a demon who was present where the stolen things were laid, where what happened in a distant place [129]. Thus he let the Grand Duke Izyaslav know about the murder of the Novgorod prince Gleb and advised him to send the grand prince's son to Novgorod to reign. This was enough for the laity to proclaim the hermit a prophet. It has been noticed that laymen and monks themselves, who do not have spiritual discernment, are almost always carried away by deceivers, hypocrites, and those who are in demonic delusion, recognizing them as saints and grace-filled. No one could compare with Nicetas in his knowledge of the Old Testament; but he did not tolerate the New Testament, never borrowed his discourse from the Gospel and the Apostolic Epistles, did not allow any of his visitors to remind him of anything from the New Testament. From this strange direction of his teaching, the fathers of the Kievo-Pechersk monastery understood that he was seduced by a demon. At that time there were many holy monks in the monastery, adorned with grace-filled gifts. By their prayer they drove the demon away from Nikita; Nikita stopped seeing him. The fathers led Nicetas out of seclusion and asked him to tell them something from the Old Testament; but he swore that he had never read these books, which he had previously known by heart. It turned out that he had forgotten even to read because of the impression made by the demonic charm, and it was scarcely, with great difficulty, that they taught him to read again. Brought to his senses by the prayers of the Holy Fathers, he recognized and confessed his sin, wept over it with bitter tears, and attained a high measure of holiness and the gift of wonderworking by living humbly in the midst of the brotherhood. Afterwards Saint Nicetas was consecrated bishop of Novgorod. The latest experiments confirm what the experiments of past times clearly prove. And now delusion – this is how self-deception combined with demonic deception is called in monastic language – is an indispensable consequence of premature withdrawal into deep solitude or a special podvig in cell solitude. At the time when the writer of these ascetic councils, as a young man, in 1824-1825, visited the Alexander Nevsky Lavra to consult about his thoughts with the monk Ioannikii, the candle-bearer of the Lavra, a disciple of the Elders Theodore and Leonid, many laymen who led an ascetic life went to this monk for spiritual advice. The soldier of the Pavlovsk regiment also went to him, Paul, who had recently converted from the schism, who had previously been the mentor of the schismatics, and was literate. Paul's face shone with joy. But he, due to the strongest zeal kindled in him, gave himself over to an immoderate bodily podvig that was incongruous with his structure, having an insufficient understanding of spiritual podvig. One night Paul was standing at prayer. Suddenly, a sun-like light appeared near the icons, and in the midst of the light a dove shining white. A voice came from the dove: "Receive me: I am the Holy Spirit; I have come to make you my abode." Paul expressed joyful agreement. A dove ascended into him through his mouth, and Paul, exhausted by fasting and vigil, suddenly felt within himself a strong passion for fornication: he gave up a prayer and ran into the harlot. His hungry passion made the satiation of passion insatiable. He sought fornication all the time, and all the prostitutes available to him became his constant den. At last he came to his senses. He set forth his seduction by demonic manifestations and defilement by the consequences of delusion in a letter to Hieroschemamonk Leonid, who then lived in the Alexander Svirsky Monastery. The letter revealed the former high spiritual state of the fallen. The above-mentioned young man was then the cell-attendant of Hieroschemamonk Leonid (1827-1828) and read Paul's letter with the blessing of the elder. In the spring of 1828, Hieroschemamonk Leonid moved from the Svirsky Monastery, first to Ploshchanskaya, then to the Optina Hermitage. He was accompanied by his cell-attendant, who on this occasion visited some monasteries of the Kaluga and Oryol dioceses. When he was in the famous Beloberezhskaya wilderness, then the rassophore monk Serapion was famous there for his ascetic life, seeing an angel in his solitary cell rule. Not only the laity, but also the monks – since in Russia the bodily podvig prevails, and the very concept of the spiritual is almost lost – glorified Serapion and held him up as an example of monastic life. In 1829, Serapion moved to the Optina Hermitage because of a mental disorder to lead the councils of Hieroschemamonk Leonid. In one of the conferences with the elder, he pulled out a significant part of the elder's beard. Serapion, who had been placed in the skete of the Optina Hermitage out of respect for his ascetic glory, came one night to the head of the skete, Hieromonk Anthony, announcing that John the Baptist had just appeared to him and ordered to slaughter this Anthony, Hieroschemamonk Leonid, Hieromonk Gabriel, and the landowner Zhelyabovsky, who was then staying at the skete. "Where is your knife?" asked the shrewd and intrepid Antony. "I have no knife," answered the deceived man. "So why do you come to cut without a knife?" objected Anthony, and he removed the deceived man to his cell, who was to be transferred to the insane asylum, where he died. Before his death, as we heard, Serapion came to his senses and departed with the hope of salvation. It should be noted that the fallen spirit, wishing to take possession of the ascetic of Christ, does not act in a domineering manner, but seeks to attract the consent of a person to the offered delusion, and after receiving consent, it takes possession of the one who has expressed consent. St. David, describing the attack of the fallen angel on man, expressed himself with all precision, saying: "He catches the beggar, when he catches the beggar, he catches the beggar when he draws him in his net" (131). "The Holy Spirit acts autonomously as God; comes, while the humbled and humbled man does not at all expect His coming. Suddenly changes the mind, changes the heart. By His action He embraces all the will and all the faculties of man, who has no opportunity to reflect on the action taking place in him. Grace, when it is in anyone, does not show anything ordinary or sensual; but secretly teaches what he has never seen or imagined before. Then the mind secretly learns the lofty and hidden mysteries, which, according to the Divine Paul, cannot be seen by the human eye, and the mind cannot comprehend it by itself... The human mind, of its own accord, not being united with the Lord, reasons according to its own strength. When it is united with the fire of the Divinity and the Holy Spirit, then we are all possessed of the Divine Light, we are made all of light, we are inflamed in the flame of the All-Holy Spirit, we are filled with Divine reason, and it is impossible for them to think about their own and about what they would like to think about in the flame of the Divinity." Thus spoke the Monk Maximus Kapsokalivi to the Monk Gregory of Sinai [132]. On the contrary, in the case of a demonic phenomenon, a person is always given freedom to judge the phenomenon, to accept or reject it. This is evident from the demon's attempts to deceive the saints of God. Once, when the Monk Pachomius the Great dwelt in solitude outside the monastic rumor, the devil appeared to him in a great light, saying: "Rejoice, Pachomius! I am Christ, and I have come to you as to my friend." The saint, reasoning with himself, thought: "The coming of Christ to man is combined with joy, devoid of fear. In that hour all human thoughts disappear: then the whole mind is fixed on the sight of the visible. But when I see this person present myself to me, I am filled with confusion and fear. This is not Christ, but Satan." After this meditation the monk boldly said to the one who appeared: "Devil! depart from me: cursed are you, and your vision, and the deceit of your evil designs." The devil immediately disappeared, filling the cell with stench [133].

It is impossible for a person who is still in the realm of carnal wisdom, who has not received a spiritual view of fallen human nature, not to give some value to his deeds and not to recognize a certain dignity for himself, no matter how many humble words such a person utters and no matter how humble he may seem outwardly. True humility is not characteristic of carnal wisdom and is impossible for it: humility is an attribute of the spiritual mind. St. Mark the Ascetic says: "Those who do not impute themselves to be debtors of every commandment of Christ, revere the Law of God bodily, not understanding either what they say or what they are based on: therefore they think to fulfill it with 'works'" [134]. From the words of the Venerable Father it is clear that he who acknowledges that he has done some good deed is in a state of self-deception. This state of self-deception serves as the basis of demonic delusion: the fallen angel finds refuge in the false, proud concept of the Christian, conveniently grafts his deception onto this concept, and by means of deception subordinates man to his power, plunging him into the so-called demonic delusion. From the above experiments it is evident that none of the deceived recognized himself as unworthy of the vision of the Angels, and consequently recognized in himself a certain dignity. Otherwise, the carnal and natural man cannot judge himself. That is why the Holy Fathers said in general about all ascetics who are not sufficiently educated by spiritual activity and are not overshadowed by grace, that silence destroys them.

Instructive is the behavior of the Monks Barsanuphius the Great and his fasting companion, John the Prophet, who themselves were recluses in the community of Abba Serida, regarding recluses and silence. All the brethren of that monastery, or at least the majority of the brethren, were guided by the instructions of these great saints of God, filled with the Spirit of God; the hegumen Seris himself, whom Barsanuphius the Great called his son, was guided by their instructions. Seris also served as an acolyte to the holy Elder, who dwelt inextricably in his cell, receiving Seris alone and through him giving written answers to the other brethren. The brethren of the monastery, guided by the edification of the God-inspired men, showed rapid and abundant spiritual progress. Some of them became capable of a reclusive life, to which they were called by those who had foreseen their ability by God. Thus, the great Barsanuphius foretold to John of Mirosava that silence was predestined for him by God, and, having prepared this monk for a life according to the commandments of the Gospel in the midst of monastic society, in the furnace of obediences, in due time, indicated by God, he led him into seclusion [135]. From the correspondence of the great Barsanuphius with John of Mirosavsky it is evident that even after entering the hermitage, John was overwhelmed with passionate thoughts. Other monks, to whom seclusion was allowed, were even more indignant at the passions; but seclusion was not forbidden to them. On the contrary, the Monk Abba Dorotheus, who was distinguished by both worldly and spiritual wisdom and the ability to guide other monks, and who actually proved this spiritual gift, was forbidden by the Spirit-bearing elders to seclusion, no matter how much he desired it. "Silence," they said to him, "gives a man cause for arrogance before he gains himself, that is, before he is blameless. Only then does true silence take place, when a person has already borne the cross. Therefore, if you have compassion for your neighbors, you will receive help, but if you restrain yourself from compassion, wishing to ascend to that which is beyond your measure, then know that you will also lose what you have. Do not deviate either inward or outward, but keep in the middle, understanding that there is the will of the Lord, for the day is evil[136]. My words mean: do not dare to be silent and do not neglect yourself when you are in the midst of cares: this is the middle way, safe from falling. In silence one must have humility, and in care one must be vigilant over oneself, and restrain one's thoughts. All this is not limited to any particular time. Everyone should endure with thanksgiving that which necessarily befalls him. The more a person descends into humility, the more he succeeds. Being in a cell does not make you experienced, because you dwell in it without sorrow (obviously: because you have not achieved the battle with the demons, which leads one who is shut up in a cell into such severe sorrow and struggle, which is not at all known to a coenobitic monk [137]. so that it will finally make you say: 'It would be better if I had not been born.'" [138] The Monk Dorotheus, recognized by the Universal Church as a saint, one of the most excellent ascetic writers, dwelt in a community among the brotherhood, and after the death of the holy teachers he founded his own monastery and was its abbot. St. John of the Ladder notes that those inclined to arrogance and other spiritual passions should in no way choose for themselves the life of solitude, but dwell in the midst of brotherhood and be saved by doing the commandments,[139] because any life, whether in the wilderness or in a community of life, when it is in accordance with the will of God and when its goal is to please God, is most blessed. From premature seclusion vegetates a demonic charm, not only obvious, but also invisible in appearance: mental, moral, incomparably more dangerous than the former, as it is very difficult to heal, and often incapable of healing. This kind of prelest, based on arrogance, is called by the Holy Fathers "opinion" [141] and consists in the fact that the ascetic accepts false concepts about spiritual objects and about himself, considers them true. False conceptions and contemplations, according to the natural sympathy and cooperation of the mind with the heart and the heart with the intellect, are necessarily accompanied by seductive, sweet, heartfelt sensations: they are nothing but the action of refined voluptuousness and vanity. Those infected with this delusion became preachers of false ascetic teaching, and sometimes even heresiarchs for the eternal destruction of themselves and their neighbors. St. Isaac of Syria in the 55th Homily mentions that a certain Malpasus led the strictest ascetic life in hermitage with the aim of attaining a high spiritual state, fell into arrogance and obvious demonic delusion, and became the inventor and leader of the heresy of the Euctites. An example of an ascetic book written from a state of delusion called opinion is the work of Thomas of Kempis entitled The Imitation of Jesus Christ. It breathes with refined voluptuousness and arrogance, which in people blinded and filled with passions produce a delight that they recognize as tasting Divine grace. Unhappy and darkened! they do not understand that, having smelled the subtle stench of the passions living in themselves, they enjoy it, recognize it in blindness as their stench of grace!

— Подобно Малпасу достигли в отшельничестве сильнейшей бесовской прелести Франциск д'Асиз, Игнатий Лойола и другие подвижники латинства [142], признаваемые в недре его святыми. «Когда Франциск был восхищен на небо, — говорит писатель жития его, — то Бог Отец, увидев его, пришел на минуту в недоумение, кому отдать преимущество, Сыну ли Своему по естеству, или сыну по благодати — Франциску». Что может быть страшнее, уродливее этой хулы, печальнее этой прелести!

В настоящее время в нашем отечестве отшельничество в безлюдной пустыне можно признать решительно невозможным, а затвор очень затруднительным, как более опасный и более не совместный, чем когда-либо. В этом надо видеть волю Божию, и покоряться ей. Если хочешь быть приятным Богу безмолвником — возлюби молчание, и со всевозможным усилием приучись к нему. Не позволяй себе празднословия ни в церкви, ни в трапезе, ни в келлии; не позволяй себе выходов из монастыря иначе, как по самой крайней нужде и на самое краткое время; не позволяй себе знакомства, особливо близкого, ни вне, ни внутри монастыря; не позволяй себе свободного обращения и пагубного развлечения; веди себя, как странник и пришлец и в монастыре, и в самой земной жизни — и соделаешься Боголюбезным безмолвником, пустынником, отшельником. Если же Бог узрит тебя способным к пустыне или затвору, то Сам, неизреченными судьбами Своими, доставит тебе пустынную и безмолвную жизнь, как доставил ее блаженному Серафиму Саровскому, или доставит затвор, как доставил его блаженному Георгию, затворнику Задонского монастыря.

Глава 12

О жительстве в послушании у старца

То, что сказано об отшельничестве и затворе, должно сказать и о послушании старцам в том виде, в каком оно было у древнего монашества: такое послушание не дано нашему времени. Преподобный Кассиан Римлянин говорит, что египетские Отцы, между которыми особенно процветало монашество и приносило изумительные духовные плоды, «утверждают, что хорошо управлять и быть управляемым свойственно мудрым, и определяют, что это — величайший дар и благодать Святого Духа» [143]. Необходимое условие такового повиновения — духоносный наставник, который бы волею Духа умерщвлял падшую волю подчинившегося ему о Господе, а в этой падшей воле умерщвлял и все страсти. Падшая и растленная воля человека заключает в себе стремление ко всем страстям. Очевидно, что умерщвление падшей воли, совершаемое так величественно и победоносно волею Духа Божия, не может совершаться падшею волею наставника, когда сам наставник еще порабощен страстям. «Если ты хочешь отречься от мира, — говорил святой Симеон Новый Богослов современным ему инокам, — и научиться евангельскому житию, то не предай (не поручи) себя неискусному или страстному учителю, чтоб не научиться, вместо евангельского жития, диавольскому житию, потому что благих учителей и учительство благое, а злых — злое; от лукавых семян непременно произрастают и лукавые плоды. Всякий, не видящий и обещающийся наставлять других, есть обманщик, и последующих ему ввергает в ров погибели, по слову Господа: Слепец же слепца аще водит, оба в яму впадут» [144]. При другом случае этот великий угодник Божий, советуя иноку действовать по указанию духовного отца, присовокупляет: «Однако да поступает так только в таком случае, когда знает, что духовный отец его — причастник Духа, что он не будет говорить ему противоположного воле Божией, но, по дарованию своему и по мере повинующегося, возглаголет угодное Богу и полезное для души, чтоб не оказаться повинующимся человеку, а не Богу» [145]. В этом смысле завещавает и Апостол: не будите раби человеком [146]. Он повелевает самое служение слуг господам совершать духовно, а не в характере человекоугодников, но в характере рабов Христовых, творя волю Божию в наружном служении человекам [147]. Ныне, говорит Апостол, человеки препираю, или Бога? или ищу человеком угождати? аще бых человеком еще угождал, Христов раб не бых убо был [148]. Не весте ли, яко емуже представляете себе рабы в послушание — человеку плотского мудрования или Богу — раби есте, егоже послушаете, или греха и плотского мудрования в смерть, или послушания в правду Божию и во спасение [149]. Послушание образует повинующегося по образу того, кому он повинуется: зачинаху овцы по жезлом, говорит Писание [150]. Те старцы, которые принимают на себя роль… употребим это неприятное слово, принадлежащее языческому миру, чтоб точнее объяснить дело, которое в сущности не что иное, как душепагубное актерство и печальнейшая комедия — старцы, которые принимают на себя роль древних святых старцев, не имея их духовных дарований, да ведают, что самое их намерение, самые мысли и понятия их о великом иноческом делании — послушании — суть ложные, что самый их образ мыслей, их разум, их знание суть самообольщение и бесовская прелесть, которая не может не дать соответствующего себе плода в наставляемом ими. Их неправильное и недостаточное настроение только в течение некоторого времени может оставаться незаметным руководимому ими неопытному новоначальному, если этот новоначальный сколько-нибудь умен и занимается святым чтением с прямым намерением спасения. В свое время оно должно непременно раскрыться и послужить поводом к неприятнейшей разлуке, к неприятнейшим отношениям старца с учеником, к душевному расстройству того и другого. Страшное дело — принять, по самомнению и самовольно, на себя обязанности, которые можно исполнять только по велению Святого Духа и действием Духа; страшное дело — представлять себя сосудом Святого Духа, между тем как общение с сатаною еще не расторгнуто, и сосуд не перестает оскверняться действием сатаны! Ужасно такое лицемерство и лицедейство! гибельно оно для себя и для ближнего, преступно пред Богом, богохульно. Напрасно будут указывать нам на преподобного Захарию, который, находясь в повиновении у неискусного старца, отца своего по плоти, Кариона, достиг иноческого совершенства [151], или на преподобного Акакия, спасшегося в жительстве у жестокого старца, который согнал бесчеловечными побоями ученика своего преждевременно в гроб [152]. Тот и другой находились в послушании у недостаточных старцев, но руководствовались советами духоносных Отцов, также назидательнейшими примерами, которые были во множестве пред очами их: единственно по этой причине они могли пребыть в наружном послушании у своих старцев. Эти случаи — вне общего порядка и правила. «Образ действия Промысла Божия, — сказал святой Исаак Сирский, — вполне отличается от общего человеческого порядка. Ты держись общего порядка» [153]. Возразят: вера послушника может заменить недостаточество старца. Неправда: вера в истину спасает, вера в ложь и в бесовскую прелесть губит, по учению Апостола. Любве истины не прияша, говорит он о произвольно погибающих, во еже спастися им. И сего ради послет (попустит) им Бог действо льсти, во еже веровати им лжи, да суд приимут еси неверовавшии истине, но благоволившии в неправде[154]. По вере ваю буди вама [155], сказал Господь, Само-Истина, двум слепцам и исцелил их от слепоты: не имеет права повторять слов Само-Истины ложь и лицемерство для оправдания своего преступного поведения, которым они погубляют ближних. Бывали случаи, очень-очень редкие, что вера, по особенному смотрению Божию, действовала чрез грешников, совершая спасение этих грешников. В Египте старейшина разбойников Флавиан, намереваясь ограбить некоторый женский монастырь, облекся в монашеское одеяние и пришел в этот монастырь. Монахини приняли его, как одного из святых Отцов, ввели в церковь, прося принести о них молитву Богу, что Флавиан исполнил против воли своей и к удивлению своему. Потом представлена была ему трапеза. По окончании трапезы монахини умыли его ноги. В монастыре одна из сестер была слепа и глуха. Монахини привели ее и напоили водою, которою омыты ноги странника. Больная немедленно исцелилась. Монахини прославили Бога и святое житие странного инока, провозглашая совершившееся чудо. Благодать Божия низошла на старейшину разбойников: он принес покаяние, и из старейшины разбойников претворился в знаменоносного отца [156]. — В житии святого Феодора, епископа Едесского, читаем, что блудница, будучи принуждена отчаянною супругою Адера, принесла Богу молитву о умершем ее сыне, что младенец воскрес по молитве блудницы. Блудница, приведенная в ужас совершившимся над нею, немедленно оставила греховную жизнь, вступила в монастырь и подвижническою жизнию достигла святости [157]. Такие события — исключения. Созерцая их, мы поступим правильно, если будем удивляться смотрению и непостижимым судьбам Божиим, укрепляться в вере и надежде; поступим очень неправильно, если будем эти события принимать в образец подражания. В руководителя поведению нашему дан нам Самим Богом Закон Божий, то есть Священное Писание и писания Отеческие. Апостол Павел решительно говорит: Повелеваем же вам, братие, о имени Господа нашего Иисуса Христа, отлучатися вам от всякаго брата, безчинно ходяща, а не по преданию, еже прияша от нас [158]. Преданием здесь названо нравственное предание Церкви. Оно изложено в Священном Писании и в писаниях святых Отцов. Преподобный Пимен Великий повелел немедленно разлучаться со старцем, сожительство с которым оказывается душевредным [159], очевидно, по нарушению этим старцем нравственного предания Церкви. Иное дело, когда нет душевного вреда, а только смущают помыслы: смущающие помыслы, очевидно, бесовские; не надо им повиноваться, как действующим именно там, где мы получаем душевную пользу, которую они хотят похитить у нас. Иноческое послушание, в том виде и характере, как оно проходилось в среде древнего монашества, есть высокое духовное таинство. Постижение его и полное подражание ему соделались для нас невозможными: возможно одно благоговейное благоразумное рассматривание его, возможно усвоение духа его. Тогда мы вступим на путь правильного суждения и душеспасительного благоразумия, когда, читая опыты и правила делания древних Отцов — послушания их, равно дивного и в руководителях, и в руководимых, — увидим в современности общий упадок христианства, сознаемся, что мы не способны наследовать делание Отцов в полноте его и во всем обилии его. И то — великая милость Божия к нам, великое счастие для нас, что предоставлено нам питаться крупицами, падающими с духовной трапезы Отцов. Эти крупицы не составляют собою удовлетворительнейшей пищи, но могут, хотя не без ощущения нужды и голода, предохранить от душевной смерти.