153 CHAPTERS on PRAYER

Περι προσευχῆς.
[ΛΟΓΟΣ ΠΝΓ´ ΚΕΦΑΛΙΑ ΔΙΕΙΛΗΜΜΕΝΟΣ]

Prl. 1. I WAS feverish with the inflammation of the passions, when you revived me as you usually do with the [healing] touch of your godly letter, palliating my diseased nous (intellect) in its shameful deformity: and thus you blessedly imitated our great professor and teacher.

Πυρέττοντά με τῷ φλογμῷ τῶν παθῶν, συνήθως ἀνεκτήσω, τῇ τῶν θεοφιλῶν σου γραμμάτων ἐπαφῇ, τὸν κάμνοντά μου νοῦν ἐν τοῖς αἰσχίστοις παραμυθησάμενος, καὶ τὸν μέγαν μιμησάμενος καθηγητὴν, και διδάσκαλον μακαρίως·

  And this is no surprise: for your share was the marked ones like blessed Jacob: you served well for Rachel, received Leah; and now you seek the [real] object of your longing, having fulfilled ‘the week’ [of years] (Gen 29:15-30).

καὶ οὐ θαυμαστόν· σῆ γὰρ ἀεὶ μερὶς γέγονε τὰ ἐπίσημα, ὡς καί τοῦ εὐλογημένου  Ἰακώβ· καλῶς γὰρ δουλεύσας τῆς  ᾿Ραχὴλ χάριν, καὶ λαβὼν τὴν Λείαν, ζητεῖς καὶ τὴν ποθουμένην, ὡς καὶ ταύτης δήπου πληρώσας τὰ ἕβδομα.

  For I do not deny that I had toiled all night and caught nothing: but when at your word I let down my nets (Lk 5:5) I caught an abundance of fish: I do not think they are [very] large, but there are a hundred and fifty-three of them (Jn 21:11); and I am sending them to you in the basket of love (cf. Mt 15:37; Mk 8:8) in an equivalent number of chapters, thereby fulfilling your instructions.

̓Εγὼ δὲ οὐκ ἀρνηθείην, ὡς ὅλην τὴν νύκτα κοπιάσας, πεπίακα οὐδὲν, πλὴν αλλ' ἐπὶ τῷ σῷ λόγῶ χαλάσας τὸ δίκτυον ἤγρευσα ἰχθύων πληθὺν, οὐκ οἲμαι μὲν μεγάλων, ἑκατὸν δὲ ὅμως καὶ πεντήκοντα τριῶν, καὶ τούτους ἀπέσταιλα ἐν τῇ σπυρίδι τῆς ἀγάπης διὰ τῶν ἰσαρίθμων κεφαλαίων, τὴν πρόσταξίν σου πεπληρωκώς·

  I am amazed at you and very jealous of your excellent purpose.  For your do not simply yearn for these [texts] that came into existence through hands, ink, and paper; rather [you yearn] for chapters fixed in the nous (intellect) through love and forgetfulness of injury.

 θαυμάζω δέ σε, καὶ λίαν ζηλῶ τῆς ἀρίστης προθέσεως τῶν περὶ προσευχῆς ἐρῶντα κεφαλαίων. Οὐ γὰρ ἁπλῶς τούτων ἐρᾷς τῶν ὑπὸ χειρῶν, καὶ ἐν χάρτῃ διὰ μέλανος τὸ εἲναι ἐχόντων, ἀλλὰ τῶν ἐν νῷ ἰδρυμένων δι' ἀγάπης, καὶ ἀμνησικακίας.

Prl. 2. SINCE everything is twofold, each facing the other as the wise Jesus [Ben-Sirach] says (Sir. 42:24), receive these chapters 

   Ἀλλ' ἐπεὶ πάντα δισσὰ, ἓν κατ' ἔναντι τοῦ ἑνὸς, κατὰ τὸν σοφὸν 'Ιησοῦν, δέχοϋ

[2] both in letter;

[1] and in spirit. 

πρὸς τῷ γράμματι
καὶ τῷ πνεύματι·

 But understand that nous (intellect) takes complete precedence over the letter, since without [nous] there can be no letter.

καὶ σύνες, ὡς πάντως τοῦ γράμματος νοῦς προηγεῖται· οὐκ ὄντος γὰρ τούτου, οὐδὲ γράμμα ἔσται.

In the same way prayer also has a twofold mode: 

Οὐκοῦν καὶ προσευχῆς διττὸς ὁ τρόπος,̈

[1] one active;

[2] the other contemplative. 

ὁ μέν τις πρακτικὸς,
ὁ δὲ θεωρητικὸς,

And it is the same with numbers: 

οὕτω καὶ ἀριθμοῦ,

[1] on the surface there is quantity;

[2] while the inner significance is quality

τὸ μὲν πρόχειρός ἐστι προσότης,
τὸ δὲ σημαινόμενον ποιότης·

Prl. 3. THEREFORE, in dividing my saying[s] on prayer into one hundred and fifty-three I am catering for you a ‘fish-[dinner]’ from the gospels (cf. Jn 21:13), to delight you with a symbolic number in which you will find both a triangular and a hexagonal form. [These] signify both:

εἰς ἑκατὸν οὖν πεντήκοντα τριῶν τὸν περὶ προσευχῆς λόγον διειληφόντες, εὐαγγελικὸν ὀψώνιόν σοι πεπόμφαμεν, ἵνα εὕρῃς συμβολικοῦ ἀριθμοῦ τερπνότητα καὶ σχῆμα τρίγωνον, καὶ ἐξάγωνον,

[2] reverent knowledge of the Trinity;

[1] and the boundaries of the orderly arrangement of the universe.

ὁμοῦ μὲν εὐσεβῆ γνῶσιν Τριάδος,
ὁμοῦ δὲ καὶ τῆσδε τῆς διακοσμήσεως τὴν περιγραφὴν ὑποφαῖνον.

  So, while the number one hundred by itself is ‘square’, fifty-three is a combination  of ‘triangular’ and ‘spherical’; because twenty-eight is triangular, and twenty-five is spherical (five times five equals twenty-five). 

'Αλλ' ὁ ἑκατὸν ἀριθμὸς καθ' ἑαυτὸν τετράγωνός ἐστιν, ὁ δὲ πεντήκοντα τρὶς, τρίγωνος, καὶ σφαιρικὸς· ὁ γὰρ εἰκοστὸς ὄγδοος μὲν τρίγωνος. Σφαιρικὸς δὲ ὁ εἰκοστὸς πεμπτος· πεντάκις γὰρ πέντε κεφάλαια.̈  

  So you not only have a square number, on account of the tetrad of the virtues; but also the wise knowledge of this age that resembles the number twenty-five because of the spherical nature of time.  

Οὐκοῦν ἔχεις τὸ τετράγωνον σχῆμα, οὐ μόνον διὰ τῆς τετρακτύος τῶν ἀρετῶν, ἀλλὰ καὶ τοῦδε τοῦ αιῶνος τὴν ἔνσοφον γνῶσιν τῷ εἰκοστῷ πέμπτῳ ἐοικυῖαν, διὰ τὸ σφαιρικὸν τῶν χρόνων. 

For week after week, month after month, year after year, [time] rolls on from season to season, as we see in the movements of sun and moon, spring and summer, and the rest.

 Ἑβδομὰς γὰρ ἐπὶ ἑβδομάδα, καὶ μὴν ἐπὶ μῆνα κινεῖται, καὶ ἐξ ἐνιαυτοῦ εἰς ἐνιααυτὸν ὁ χρόνος κυλινδεῖται καὶ καιρὸς  ἐπὶ καιρὸν, ὡς ἐπὶ κινήσεως ἡλίου, καὶ σελήνης, ἔαρος, καὶ τῶν ἑξῆς ὁρῶμεν.̈

Prl. 4.THE triang[ular number] you may take as signifying the knowledge of the Holy Trinity.

Τὸ δὲ τρίγωνον σημαίνει ἄν σοι τὴν τῆς ἁγίας Τριάδος γνῶσιν. 

Or else, if you obtain a  hundred and fifty-three by adding up many numbers, since it is a triangular number, consider it to mean: 

  Ἄλλως· εὶ δὲ διὰ τῆς πληθύος τῶν ἀριθμῶν κομίζῃ τὸν ἑκατοστὸν τρίτον τρίγωνον ὄντα, νοεῖν προσήκεϊ̈

[1] praktiké [asceticism],
[2] physiké [natural science], and
[3] theologiké [theology]; or

πρακτικὴν,
φυσικὴν,
θεολογικὴν, ἢ καὶ

[1] faith
[2] hope, and
[3] love; or

πίστεως,
ἐλπίδος, καὶ
ἀγάπης,

[1] gold
[2] silver, and
[3] precious stones

χρυσὸν,
ἄργυρον,
λίθους τιμίους.

Prl. 5. ENOUGH, then, of these numbers. The chapters themselves are humble, but you will not be contemptuous, since you have known both plenty and want; and you have certainly not forgotten him who, far from rejecting the widow’s two coins, welcomed then more than the wealth of the many.

'Αλλ' ὁ μὲν ἀριθμὸς τοιοῦτος, τῶν δὲ κεφαλαίων τὸ ταπεινὸν οὐ περιυβρίσειας, ὡς εἰδὼς καὶ χορτάζεσθαι, καὶ ὑστερεῖσθαι, ναὶ μὴν καὶ ὡς μεμνημένος τοῦ τὰ δύο τῆς χήρας λεπτὰ μὴ ἀποβεβληκότος, ἀλλὰ καὶ ὑπὲρ πλοῦτον πολλῶν ετέρων ἀποδεξαμένου· ]

  You know how to preserve the fruit of goodwill and love of your genuine brethren; so pray for me in my illness that I may be healed, and then take up my bed and walk (Mk. 2:11) by the grace of Christ [our true God, to whom be the glory unto the ages of ages.] Amen.

οὐκοῦν εὐνοίας, καὶ ἀγάπης καρπὸν εἰδὼς, φυλάξεις σοῖς γνησίοις ἀδελφοῖς ἐπιτρέπων προσεύχεσθαι ὑπὲρ τοῦ ἀρ̀ῥωστοῦντος, ὅπως ὑγιαίνῃ, καὶ ἑαυτοῦ τὸν κράββατον ἄρας, λοιπὸν πατήσῃ, χάριτι Χριστοῦ [τοῦ ἀληθινοῦ Θεοῦ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων.]   Ἀμήν.

ON  PRAYER     § 1 - 153

  1. IF one wishes to prepare fragrant incense, he should combine clear frankincense, cassia, onycha and oil [of myrrh] in equal amounts, according to the Law (Exod. 30:34-5). This signifies the tetrad of the virtues For if these four are fully [present] and equally balanced, the nous (intellect) will not be betrayed.

  2. A SOUL purified by the fullness of the virtues establishes the nous in an unshakable position, rendering it receptive of the stable state it desires.

      Β´.  Καθαρθεῖσα ψυχὴ διὰ τῆς τῶν ἀρετῶν πληρότηος ἀκλόνητον τὴν τάξιν τοῦ νοῦ κατασκευάζει, δεκτικὸν αὐτὸν ποιοῦσα τῆς ζητουμένης καταστάσεως.

  3. PRAYER is [intimate] conversation of the nous with God.  So then, what stable state must the nous possess to be able to stretch out unalterably toward its own Master and converse with him without any intermediary?

      Γ´. Ἡ προσευχὴ, ὁμιλία ἐστι νοῦ πρὸς Θεόν· ποίας οὖν δεῖται καταστάσεως ὁ νοῦς, ἵνα ἰσχυσῃἀμεταστρόφως ἐκταθῆναιπρὸς τὸν οἰκεῖον Δεσπότην, καὶ συνομιλεῖν αὐτῷ μηδενὸς μεσιτεύοντος;

  4. IF Moses was hindered when he attempted to approach the bush burning on earth, until he had taken off the shoes from [his] feet (Exod. 3:2-5); do you not think that if you wish to [both] see the One who is above every concept and perception and to converse with him, you should cast away from yourself every impassioned mental concept (noema)?

5. FIRST of all pray that you may receive tears, so that by means of sorrow (penthos) you may be able to calm the wildness within your soul; and by confessing your iniquity to the Lord, obtain forgiveness from him.

6. MAKE use of tears to realize every petition, for it delights your Master to receive prayer [offered] with tears.

7. EVEN if you weep rivers of tears at your prayer, on no accout be inwardly haughty, as if you were superior to others. For your prayer has received this help so that you may be able to [more] easily confess your sins and propitiate the Lord by means of tears. So do not turn into passion the antidote to passions, lest you anger all the more the [One] who gave you this grace.

      Ζ´. Ἐὰν πηγὰς δακρύων ἐκχέῃς ἐν τῇ προσευχῇ σου, μηδαμῶς ἐπαίρου ἐν σεαυτῷ ὡς ὑπὲρ τοὺς πολλοὺς ὤν· βοήθειαν γὰρ προσείληφεν ἡ προσευχή σου, ἵνα δυνηθῇς προθύμως ἐξαγορεύειν σου τὰς ἁμαρτίας, καὶ ἐξευμενίσασθαι τὸν
Δεσπότην διὰ τῶν δακρύων. [Η´.]  Μὴ οὖν εἰς πάθος τρέψῃ τὸ τῶν παθῶν ἀλέξημα, ἵνα μὴ πλέον παροργίσῃς τὸν δεδωκότα τὴν χάριν·

  8. MANY who weep for their sins, have forgotten the purpose of their weeping, gone insane, and wandered away.

      Η´.  πολλοὶ δακρύοντες ὑπὲρ ἁμαρτιῶν, επιλαθόμενοι τοῦ τῶν δακρύων σκοποῦ, μανέντες ἐξεπλάγησαν.

  9. STAND patiently toiling,

and pray well-toned,

      Θ´.  Στῆθι ἐμπόνως,

καὶ προσεύχου εὐτόνως,

and put to flight the assaults of anxieties and [tempting-]thoughts: they disturb and trouble you in order to make you relax your tone.

  10. WHEN the demons see that you are eager to truly pray, they insinuate mental concepts (noemata) of certain affairs that seem to demand attention; and within a short [time] they arouse the memory of these things and move the nous to seek them out. And failing to find them, it becomes very sorrowful and disheartened. Then when [the nous] stands for prayer, the demons remind it of the [matters] it had sought and remembered, so as to make it halfheartedly [seek] knowledge of them and thus lose the fruitfulness of  prayer.

      Ι´. Ὅταν ἴδωσιν οἱ δαίμονες προθυμούμενόν σε ἀληθῶς προσεύξασθαι, τότε ὑποτίθενται νοήματά τινων πραγμάτων δῆθεν ἀναγκαίων, καὶ μετὰ βραχὺ ἐπαίρουσι τὴν περὶ αὐτῶν μνήμην, κινοῦντες τὸν νοῦν πρὸς ζήτησιν αὐτῶν, καὶ ὡς μὴ εὑρίσκων σφόδρα λυπεῖται, καὶ ἀθυμεῖ· ἡνίκα δὲ στῇ εἰς προσευχὴν, ὑπομιμνήσκουσιν αὐτὸν τῶν ζητηθέντων, καὶ μνημονευθέντων, ἵνα χαυνωθεὶς ὁ νοῦς πρὸς γνῶσιν αὐτῶν ἀπολέσῃ τὴν εὐκαρπον προσευχήν.

 11. EXERT your nous to stand at the time of prayer [as if] deaf and dumb, and [then] you will be able to pray.

      ΙΑ´. Ἀγωνίζου στῆσαι τὸν νοῦν σου, κατὰ τὸν καιρὸν τῆς προσευχῆς κωφὸν, καὶ ἄλαλον, καὶ δυνήσῃ προσεύξασθαι.

 12. WHENEVER you encounter temptation, contradiction, or yearning; or when indignation (thumos) moves you to take revenge on your opponent or to break out yelling: remember prayer and the judgment that attends on prayer, and immediately the unruly movement within you will be quieted.

      ΙΒ´. Ἡνίκα ἀπαντήσει σοι πειρασμὸς, ἢ ἀντιλογία, ἢ ἐρεθίσῃ, ἢ πρὸς τὴν δι' ἐναντίας ἄμυναν κινῆσαι θυμὸν, ἢ ῥῆξαι φωνήν τινα, μνήσθητι τῆς προσευχῆς καὶ τοῦ κατ' αὐτὴν κρίματος· καὶ εὐθέως ἡ ἔν σοι ἄτακτος κίνησις ἠρεμήσει.

 13. IF you take any [kind of] revenge on a brother who has wronged you, it will all become a stumbling block for you at the time of prayer.

      ΙΓ´. Ὅσα ἂν ποιήσῃς πρὸς ἄμυναν ἀδελφοῦ ἠδικηκότος σε, ἅπαντα εἰς σκάνδαλόν σοι γενήσεται ἐν καιρῷ προσευχῆς.

 14. PRAYER is an offshoot of gentleness and freedom from anger.

      ΙΔ´.  Προσευχή ἐστι πραότητος καὶ ἀοργησίας βλάστημα.

 15. PRAYER is the budding forth of joy and thankfulness.

 16. PRAYER is an antidote to sadness and despondency.

      Ιϟ´.  Προσευχή ἐστι λύπης καὶ ἀθυμίας ἀλέξημα.

      ΙΖ´. Ἀπελθὼν πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ λαβὼν τὸν σταυρὸν, ἀπάρνησαι ἑαυτὸν, ἵνα δυνηθῇς ἀπερισπάστως προσεύχεσθαι.

  18. IF you wish to pray laudably, deny yourself every hour (cf. Lk 9:23), and even if you [pass through] every kind of suffering, study it carefully because of prayer.

̈ΙΗ´.  Εἰ βούλει ἐπαινετῶς προσεύχεσθαι, ἄρνησαι ἑαυτὸν καθ' ὥραν, καὶ πάμπολα δεινὰ πάσχων ὑπὲρ προσευχῆς φιλοσόφει.

  19. WHATEVER difficulty you patiently endure while carefully studying [it], you will discover bearing fruit at the time of prayer.

ΙΘ´. Ὅπερ ἄν χαλεπὸν ὑπομένων φιλοσοφήσῃς, τούτου τὸν καρπὸν κατὰ τὸν καιρὸν τῆς προσευχῆς εὑρήσεις.

  20. IF you desire to pray as you ought, do not sadden any soul, otherwise you are running in vain (cf. Gal 2:2, Phil 2:16) 

Κ´. 'Επιθυμῶν προσεύξασθι ὡς δεῖ, μὴ λυπήσῃς ψυχὴν, ει δὲ μήγε, εἰς μάτην τρέχεις.

  21. LEAVE your gift,” it says, before the altar, and first go away and be reconciled to your brother; (Mt 5:24) and after that you will be able to pray without disturbance. For memory of injury blinds the mind (hegemonikon) of one who prays, and darkens his prayers.

21. [T6,1171]  Αφες σου τὸ δῶρον φησὶν ἐμπροσθεν τοῦ θυσιαστηρίου καὶ ἀπελθὼν πρότερον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε προσεύξῃ ἀτάράχως. Ἡ γὰρ μνησικακία ἀμαυροῖ τὸ ἡγεμονικὸν τοῦ προσευχομένου καὶ σκοτίζει τούτου τὰς προσευχάς.

  22. THOSE who heap up sorrow and memory of injury within themselves, and then expect to pray, are like people who draw water and pour it into a perforated wine-jar.

ΚΒ´.  Οἱ λύπας καὶ μνησικακίας ἑαυτοῖς σωρεύοντες, καὶ προσεύχεσθαι δοκοῦντες, ὅμοιοί εἰσι τοῖς ὕδωρ ἀντλοῦσι, καὶ εἰς τετρημένον πίθον βάλλουσιν.

23. IF you are able to endure patiently, you will always pray with joy.

ΚΓ´. Ἐὰν ὑπομονητικὸς ᾖς, ἀεὶ μετἀ χαρᾶς προσεύξῃ.

24. WHEN you pray suitably, you will come up against matters of the sort that make you to imagine it would be completely justifiable to use indignation [thumos]. But there is no such thing as justifiable indignation against your neighbor. If you investigate [this], you will discover that it is possible for the matter to be settled fairly without indignation . Employ every possible means to avoid exploding in indignation.

ΚΔ´.  Προσευχομένου σου δεόντως, τοιαῦτά σοι ἀπαντήσει πράγματα, ἵνα δόξῃς δίκαιον εἶναι πάντως τῷ θυμῷ χρήσασθαι· οὐκ ἔστι δὲ δίκαιος θυμὸς κατὰ τοῦ πέλας τὸ σύνολον· ἐὰν γὰρ ζητήσῃς, εὑρήσεις, ὅτι δυναντὸν, καὶ δίχα θυμοῦ καλῶς διατεθῆναι τὸ πρᾶγμα· πάσῃ οὖν μηχανῇ χρῆσαι πρὸς τὸ μὴ ῥῆξαι θυμόν.

25. SEE that you do not infect yourself while trying to heal another, and that you do not [thus] excise your own prayer.

ΚΕ´. Ὅρα μὴ δοκιῶν ἕτερον ἰᾶσθαι, αὐτὀς ἀνίατος ἔσῃ, καὶ δῷς ἐκκοπὴν τῇ προσευχῇ σου.

26. IF you become indignant [only] sparingly you will yourself be spared: and you will prove yourself prudent and be among those who pray.

Κϟ´.  Φειδόμενος θυμοῦ, φειδὼ εὑρήσεις, καὶ φρόνιμαν ἑαυτὸν ἀναδείξεις [πρὸς τὸ εἰς οἴησιν], καὶ ἐν τοῖς προσευχομένοις ἔσῃ.

27. IF you arm yourself against indignation [thumos], you will never tolerate desire [epithumia]; because desire provides the matter for indignation, thus disturbing the noetic eye [and] abusing the [stable] condition of prayer.

ΚΖ´.  Κατὰ θυμοῦ ὁπλιζόμενος, ἐπιθυμίας οὐκ ἀνέξῃ ποτέ· αὕτη γὰρ ὕλας δίδωσι τῷ θυμῷ, καὶ οὗτος [ΠΓ79.1173] ταράτει τὸν νοερὸν ὀφθαλμὸν, λυμαινόμενος τὴν κατάστασιν τῆς προσευχῆς.

 28. DO not pray solely with external postures, but instead direct your nous towards a sensitivity to spiritual prayer with profound awe.

ΚΗ´.  Μὴ ἐν μόνοις τοῖς ἐκτὸς σχήμασι προσεύχου, ἀλλὰ τρέπε τὸν νοῦν σου εἰς συναίσθησιν πνευματικῆς προσευχῆς μετὰ πολλοῦ φόβου.

 29. ON certain occasions when you stand for prayer you instantly pray well, while at other times, even after hard work you not achieve your purpose. This is so you will seek even more [vigorously], and upon receiving it keep your success secure.

ΚΘ´.  Ποτὲ μὲν ἀθρόως στὰς εἰς προσευχὴν εὖ προσεύξῃ, ποτὲ δὲ λίαν πονήσας, οὐκ ἐπιτεύξῃ τοῦ σκοποῦ, ἵνα ἔτι μᾶλλον ζητήσας, καὶ λαβὼν, ἕξεις ἄσυλον τὸ κατόρθωμα.

 30. WHEN on occasion an angel stands for us, then all who stand against us immediately vanish, and the nous is found greatly relieved, praying soundly. But at other times, when the usual battle is raging against us, the nous lashes out and is not permitted any concessions; for it has been prematurely aroused by the various passions. Nevertheless, if it goes on seeking, it will find, and if it knocks vigorously, [the door] will be opened (Mt 7:7).

Λ´. Ἐπιστάντος ἀγγέλου ἀθρόον ἅπαντες ἀφίστανται οἱ ἐνοχλοῦντες ἡμῖν, καὶ εὑρίσκεται ὁ νοῦς ἐν πολλῇ ἀνέσει, ὑγιῶς προσευχόμενος· ποτὲ δὲ τοῦ συνήθους πολέμου ἡμῖν ἐπικειμένου, πυκτεύει ὁ νοῦς, καὶ οὐ συγχωρεῖται ἀνανεῦσαι, προπεποίωται γὰρ τοῖς ποικίλοις πάθεσιν ὅμως ἐπὶ πλέον ζητῶν εὑρήσει, καὶ κρούοντι αὐτῷ εὐτόνως, ἀνοιγήσεται.

 31. DO not pray that what you will should be done, because your [will] is not in full harmony with the will of God. Pray instead  as you were taught, saying, Let your will be done in me (cf Mt 6:10, 24:2). And in all matters ask of him in this way that his will be done.  He wills [only] what is good and profitable for the soul; but that is not always what you seek.

̈ΛΑ´.  Μὴ προσεύχου τὰ σὰ θελήματα γενέσθαι· οὐδὲ γὰρ πάντως συμωνοῦσι τῷ θελήματι τοῦ θεοῦ, ἀλλὰ μᾶλλον καθὼς ἐδιδάχθης, προσεύχου λέγων· Γενηθήτω τὸ θέλημά σου ἐν ἐμοί· καὶ ἐπὶ παντὶ δὲ πράγματι οὕτως αὐτὸν αἴτει ἵνα τὸ αὐτοῦ γένηται θέλημα. θέλει γὰρ τὸ ἀγαθὸν, καὶ συμφέρον τῇ ψυχῇ, σὺ δὲ οὐ πάντως τοῦτο ζητεῖς.

 32. I HAVE often prayed, requesting that something I thought was good for me be done for me, insisting on my request, and irrationally [attempting to] force God’s will. And [thus] I did not leave it to him who knows what is profitable to arrange (cf 1Cor 10:23). And when I eventually received what I asked for, I was very sorry I had asked for my own choice; for the matter did not turn out as I had imagined.

̈ΛΒ´.  Πολλάκις προσευχόμενος ᾐτησάμην γεγέσθαι μοι ὃ ἔδοξα καλὸν εἶναί μοι, καὶ ἐπέμενον τῶ αἰτήματι, ἀλόγως βιαζόμενος τὀ θέλημα τοῦ Θεοῦ, καὶ μὴ ἀποσισοὺς αὐτῷ, ἵνα ὃ οἶδε συμφέρον αὐτὸς μᾶλλον οἰκονομήσῃ, καὶ μέντοι λαβὼν, ὔστερον ἠχθέσθην λίαν, διότι μᾶλλον τὸ βούλημα ἑαυτοῦ ᾐτησάμην γενέσθαι· οὐ γαρ τοιοῦτόν μοι ἀπηντησε τὸ πρᾶγμα, οἷον ἐνόμιζον.

 33. WHAT other good is there but God? (cf Mk 10:18)  So let us leave to Him everything that pertains to us, and [all] will be well with us. For He is wholly good and the giver of good gifts (cf Jas 1:17).

̈ΛΓ´.̈ Τί ἄλλο ἀγαθὸν ἀλλ' ἢ Θεός; Οὐκοῦν αὐτῷ ἀποδῶμεν πάντα τὰ καθ' ἡμᾶς, καὶ εὖ ἡμῖν ἔσται· ὁ γὰρ ἀγαθὸς πάντως, καὶ ἀγαθῶν ἐστι παροχεὺς δωρεῶν.

 34. DO not become distressed if you do not receive at once from God [your] request; he wishes to benefit you even more as you continue steadfastly in prayer (Rom 12:12).   For what is higher than [enjoying] conversation with God and being taken up [lit distracted] with [conversational] intercourse with him?

̈34.  Μὴ ὡς ἐν δυνάμει κομιζόμενος, εὐθέως παρὰ τοῦ θεοῦ τὸ αἴτημα αἴτει. Βούλεται γὰρ σε ἐπιπλέον εὐεργετῆσαι προσκαρτεροῦντα αὐτῷ ἐν τῇ προσευχῇ.  Τί γὰρ αὐτοῦ ἀνώτερον τοῦ τῷ θεῷ προσομιλεῖν καὶ τῇ πρὸς αὐτὸν συνουσίᾳ περισπᾶσθαι;

 35. UNDISTRACTED prayer is the highest noetic [activity] of the nous.

̈ΛΕ´. Ἀπερίσπαστος προσευχή ἐστιν, ἄκρα νόησις νοός.

 36. PRAYER is the ascent of the nous to God.

̈ΛΕ´.  Προσευχή ἐστιν ἀνάβασις νοῦ πρὸς Θεόν.

 37. IF you long to pray, renounce everything at once (cf. Lk 14:33) so that you may inherit all.

̈Λϟ´.  Ει προσεύξασθαι ποθεῖς, ἀπόταξαι τοῖς σύμπασιν, ἵνα τὸ πᾶν κληρονομήσῃς.

 38. PRAY:

[1] first, for purification from the passions;

[2] and second, for deliverance from ignorance [and forgetfulness];

[3] and third, [for deliverance] from all temptation and abandonment.

̈ΛΖ´.  Προσεύχου

πρότερον περὶ τοῦ καθαρθῆναι τῶν παθῶν,

καὶ δεύτερον περὶ τοῦ ῥυσθῆναι ἀπὸ τῆς ἀγνωσίας, [ ..?..]

καὶ τρίτον ἀπὸ παντὸς πειρασμοῦ καὶ ἐγκαταλείψεως.

 39. IN your prayer seek only righteousness and the kingdom, namely, virtue and knowledge; and all the rest will be added unto you (Mt 6:33).   

̈ΛΗ´.  Μόνην ζήτει ἐν τῇ προσευχῇ σου τὴν δικαιοσύνην, καὶ τὴν βασιλείαν, τουτέστι τὴν ἀρετὴν, καὶ τὴν γνῶσιν, καὶ τὰ λοιπὰ πάντα προστεθήσεταί σοι.

 40. IT is just to pray not only for your own purification, but also [to pray] for your own [kindred], so as to imitate the angelic way [lit: the angelic mode].

̈40. [T 9] Δίκαιον, μὴ μόνον περὶ οἰκείας καθάρσεως προσεύχεσθαι, ἀλλὰ καὶ ὑπὲρ παντὸς τοῦ ὁμοφύλου, ἵνα ἀγγελικὸν μιμήσῃ τρόπον.

 41. SEE whether you truly stand before God in your prayer; or whether you are a slave to human praise and eagerly hunt for it, using the appearance of prayer as a disguise (cf. Mt 23:5).

̈Μ´.  ̔́Ορα ἐὰν ὰληθῶς Θεῷ̈ παρέστηκας ἐν τῇ προσευχῇ σου, ἢ ἐπαίνῳ ἀνθρώπων ἡττᾶσαι, καὶ τούτων θηρᾷν ἐπείγῃ, ὥσπερ ἐπικαλύμματι κεκρημένος τῇ παρατάσει τῆς προσευχῃς.

 42. WHETHER you pray with [the] brothers or by yourself, struggle to pray not [only] in the customary way, but [also] with perception.

̈ΜΑ´.  Εἴτε μετὰ ἀδελφῶν προσεύχῃ, εἴτε κατὰ μόνας, ἀγώνισαι, μὴ ἔθει, ἀλλὰ αἰσθήσει προσεύχεσθαι.

 43. PERCEPTION in prayer is concentration (sunnoia), with reverence and compunction and distress of soul, as you confess your failures with silent groans.

̈ΜΒ´. Αἴσθησις ἐστὶ προσευχῆς σύννοια μετ' εὐλαβείας, καὶ κατανύξεως, καὶ ὀδύνης ψυχῆς ἐν εξαγορεύσει πταισμάτων μετὰ στεναγμῶν ἀφώνων.

 44. IF the nous is still staring around at the time of prayer, it does not yet know how to pray as a monk; it is still a secular, decorating the exterior tabernacle (cf. Mt 23:27).

̈ΜΓ´.  ̓Εὰν περιβλέπηται ὁ νοῦς σου ἀκμὴν ἐν τῷ καιρῷ τῆς προσευχῆς, οὐδέπω ὡς μοναχὸς προσεύχεται, ἀλλ' ἔτι κοσμικός ἐστι, τὴν ἔξωθεν σκηνὴν καλλωπίζων.

 45. WHEN you pray, keep powerful guard over your memory: in this way, instead of placing its own passions before you, it will, instead, move you to the knowledge that you stand [before God]. For the nous is easily,  naturally disarmed [and plundered] by the memory at the time of prayer.

̈ΜΔ´.  Προσευχόμενος, τὴν μνήμην σου δυνάμει φύλαττε, ἵνα μὴ τὰ οἰκεῖα πάθη  παράθηταί σοι, ἀλλὰ πρὸς τὴν γνῶσιν τῆς παραστάσεώς σε κινῇ· λίαν γὰρ πέφυκε συλᾶσθαι ὁ νοῦς ὑπ̀ο τῆς μνήμης κατ̀α τὸν καιρὸν τῆς προσευχῆς.

 46. WHEN you are praying the memory brings you fantasies of either:

[1] ancient issues;

[2] or new worries;

[3] or the face of one who has distressed you.

̈ΜΕ´.  ̓̀Η παλαιῶν πραγμάτων̈

ἄγει σοι φαντασίας ἡ μνήμη προσευχομένῳ,

ἢ νέας φροντίδας,

ἢ πρόσωπον λελυπηκότος.

 47. THE demon is very malignant towards [any] person who prays, and it employs every means to defeat his purpose. It does not cease [1] moving thoughts (noemata) of matters through the memory and [2] stirring up all the passions through the flesh, so as to be able to impede his excellent course and his departure to God.

Μϟ´.  Λίαν βασκαίνει ὁ δαίμων ἀνθρώπῳ προσευχομένῳ, καὶ πάσῃ χρᾶται μηχανῇ, λυμήνασθαι τὸν τούτου σκοπόν· οὐ παύεται οὖν τὰ νοήματα κινῶν τῶν πραγμάτων διὰ τῆς μνήμης, και ̀ ὅλα τὰ πάθη ἀαμοχλεύων διὰ τῆς σαρκὸς, ἵνα ἐμποδίσαι δυνηθῇ τῷ ἀρίστῳ αὐτοῦ δρόμῳ, καὶ τῇ πρὸς Θεὸν ἐκδημίᾳ.

 48. WHEN, despite all his efforts, the malevolent demon is unable to hinder the prayer of one who is earnest, it lets up for a time and then takes its revenge when he  finishes praying. It either:

[1] enflames him with anger, [thus] ruining the excellent state that, through prayer, has been welded together in him;

[2] or it entices him to some irrational pleasure and so commits an outrage on the nous.

̈ ΜΖ´.  ̔́Οταν πολλὰ ποιήσας ὁ πονηρότατος δαίμων, μὴ δυνηθῆ ἐμποδίσαι τὴν τοῦ σπουδαίου προσευχὴν, μικρὸν ὑποχαλᾷ, καὶ μετέπειτα ἀμύνεται αὐτὸν προσευξάμενον·

ἢ γὰρ εἰς ὀργὴν ἐξάψας ἀφανίζει τὴν ἐκ τῆς εὐχῆς συγκροτουμένην ἀρίστην κατάστασιν ἐν ἑαυτῷ,

ἢ πρὸς ἡδονήν τινα ἄλογον ἐρεθίσας ὑβρίζει τὸν νοῦν.

 49. HAVING prayed properly, expect what is improper; and stand courageously to keep guard over your harvest.  Indeed from the beginning you were assigned this: namely, to work and keep guard (Gen. 2:15).  So do not leave your work unguarded after your labor,  otherwise you do not receive any benefit from praying.

̈ΜΗ´.  Προσευξάμενος ὡς δεῖ, προσδόκα ἂ μὴ δεῖ, καὶ στῆθι ἀνδρείως φυλάττων τὸν καρπόν σου· εἰς τοῦτο γὰρ ἐξ ἀρχῆς ἐτάχθης, ἐργάζεσθαι, καὶ φυλάττειν· μὴ οὖν ἐργασάμενος ἐάσῃς ἀφύλακτον τὸ πονηθέν· εἰ δὲ μήγε, οὐδὲν ὠφέλησας προσευχόμενος.

 50. THE whole war between us and the unclean demons concerns nothing other than spiritual prayer, because it is very hostile and burdensome to them, while it is salvific and very soothing for us.

10. [t 10]  Πας ὁ συγκροτούμενος πόλεμος μεταξὺ ἡμῶν τε καὶ τῶν ἀκαθάρτων δαιμόνων οὐ περὶ ἑτέρου γίνεται, ἢ περὶ πνευματικῆς προσευχῆς· λίαν γὰρ πολέμιος αὐτοῖς ἐστι, καὶ ἐπαχθεστάτη, ἡμῖν δὲ σωτήριος, καὶ προσηνεστάτη.

 51. WHY do the demons wish to activate in us gluttony, sexual immorality, avarice, anger and memory of injury, and all the other passions? It is in order to coarsen the nous through them, so that it is incapable of praying as it ought.  When the passions reign through [our] irrational part, they do not allow [the nous] to move rationally and to seek the Word of God.

̈Ν´.  τί βούλεται τοῖς δαίμοσι ἐνεργεῖν ἐν ἡμῖν γαστριμαργίαν, πορνείαν, φιλαργυρίαν, ὀργήν τε καὶ μνησικακίαν, καὶ τὰ λοιπὰ πάθη; ἵνα παχυνθεὶς ὁ νοῦς ἐξ αὐτῶν, μὴ δυνηθῇ ὡς δεῖ προσεύξασθαι· τὰ γὰρ τοῦ ἀλόγου μέρους πάθη ἄρξαντα οὐκ ἐᾷ αὐτὸν λογικῶς κινεῖσθαι καὶ τὸν Θεοῦ Λόγον ἐπιζητεῖν.

 52. WE quest for the virtues because of the logoi (inner meanings) of created things, and for these because of the[ir] subsistent Lord; and he customarily appears in the state of prayer.

̈ΝΑ´.  τὰς ἀρετὰς μετερχόμεθα διὰ τοὺς λόγους τῶν γεγονότων, καὶ τούτους διὰ τὸν οὐσιώσαντα Κύριον, οὗτος δὲ ἐν τῇ καταστάσει τῆς προσευχῆς ἀναφαίνεσθαι εἴωθε.

 53. THE state of prayer is a habit[ual condition] free from passion (apatheis) that elevates to the highest rapture of loving (eros) the carefully-studious and spiritual nous.

ΝΒ´.  Κατάστασίς ἐστι προσευχῆς ἕξις ἀπαθὴς, ἔρωτι ἀκροτάτῳ εἰς ὕψος νοητὸν ἁρπάζουσα τὸν φιλόσοφον, καὶ πνευματικὸν νοῦν.

 54. IT is not only indignation (thumos) and desire, (epithumia) that must be ruled  in order to truly pray: one must also be free of every impassioned thought (noema).

ΝΓ´.  Οὐ μόνον θυμοῦ, καὶ ἐπιθυμίας δεῖ ἄρχειν τὸν ἀληθῶς προσεύξασθαι ἐπειγόμενον, ἄλλα καὶ ἐκτος ὲμπαθοῦς νοήματος γενέσθαι.

 55. ONE who loves God always converses with him as Father, turing away every impassioned thought (noema).

̈ΝΔ´.  ̔Ο ἀγαπῶν τὸν Θεὸν, τούτῳ ὡς Πατρὶ ἀεὶ συνομιλεῖ, ἀποστρεφόμενος πᾶν νόημα ἐμπαθές.

 56. THE attainment of freedom from passion (apatheia) does not [necessarily mean] one is already truly praying: it is possible to have simple thoughts (noemata), but be taken up with [lit distracted by] [investigating] their stories, and thus still be far from God.

ΝΕ´.  Οὐκ ὁ ἀπαθείας τετυχηκὼς, ἤδη καὶ προσεύχεται ἀληθῶς· δύναται γὰρ ἐν τοῖς ψιλοῖς νοήμασι εἶναι και ἐν ταῖς ἰστορίαις αὐτῶν περισπᾶσθαι, καὶ μακρὰν ἀπέχειν ἀπὸ Θεοῦ.

 57. EVEN though the nous is not spending time on simple thoughts (noemata) of issues, it has not thereby already reached the place of prayer. For it may be contemplating issues, involved in idly meditating on their logoi (inner meanings).  And even if these are simple words, since they are contemplations of issues they stamp [their] impression on the nous, and leading it far away from God.

̈Νϟ´.  Οὐκ ἂν ὅτε μὴ ἐγχρονίζῃ ὁ νους ἐν τοῖς ψιλοῖς νοήμασι τῶν πραγμάτων, ἤδη καὶ προσευχῆς κατείληφε τόπον· δύναται γὰρ ἐν τῇ θεωρίᾳ εἶναι τῶν πραγμάτων, καὶ ἐν τοῖς λόγοις αὐτῶν ἀδολεσχεῖν, ^[79.1180] ἅπερ, καὶ εἰ ψιλὰ ῥήματά εἰσιν, αλλ' ὡς πραγμάτων ὄντα θεωρήματα, τυποῦσι τὸν νοῦν, [..?..] καὶ μακρὰν ἀπάγουσιν ἀπὸ Θεοῦ.

 58. EVEN if the nous [rises] above the contemplation of corporeal natures, it has still not beheld the perfect place of God: for it may be involved in the knowledge of noetic (intelligible) beings [i.e angels] and thus multiform by [focusing] on the[ir multiplicity].

̈ΝΖ´.  Κἂν ὑπὲρ τὴν θεωρίαν τῆς σωματικῆς φύσεως ὁ νοῦς γένηται, οὕπω τέλεον τὸν τοῦ Θεου τόπον ἐθεάσατο· δύναται γὰρ ἐν τῇ τῶν νοητῶν εἶναι γνώσει, καὶ ποικίλλεσθαι πρὸς αὐτήν.

 59. IF you wish to pray, you need God who gives prayer to the one who prays (1Sam 2:9). Therefore call upon him saying, Hallowed be your name, your kingdom come (Matt. 6:9-10), that is to say, your Holy Spirit and your only-begotten Son.  For He taught you this by saying, the Father is worshipped in spirit and truth (Jn 4:23-4).

̈ΝΗ´.  Εἰ προσεύξασθαι βούλει, Θεοῦ χρεία τοῦ διδόντος εὐχὴν τῷ εὐχομένῳ· οὐκοῦν ἐπικαλοῦ αὐτὸν λέγων, <Αγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου,> τουτέστι τὸ ἅγιον Πνεῦμα, καὶ ὁ μονογενής σου Υἱός οὕτω γὰρ ἐδίδαξε, λέγων, ἐν Πνεύματι καὶ ἀληθείᾳ προσκυνεῖσθαι τὸν Θεὸν,

 60. THE one praying in spirit and truth (Jn 4:23-4) no longer honors the Creator because of [His] creatures, but instead praises Him for His own sake.

ΝΘ´.  Ο ἐν Πνεύματι καὶ ἀληθείᾳ προσευχόμενος οὐκέτι ἐκ τῶν κτισμάτων τὸν Δημιουργὸν γεραίρει, ἀλλ' ἐξ ἑαυτοῦ  αὐτὸν ἀνυμνεῖ.

 61. IF you are a theologian, you pray truly; and if you pray truly, you are a theologian.

̈Ξ´.  Εἰ θεολόγος εἶ, προσεύξῃ ἀληθῶς, καὶ εἰ άληθῶς προσεύξῃ, θεολόγος εἶ.

 62. WHEN your nous in great yearning for God gradually withdraws, so to speak, from the flesh; and when it deflects all thoughts (noemata) that come from sensation, or memory or temperament, having become full of reverence and joy, then you may believe it has drawn near the borders of prayer.

̈ΞΑ´.  Ὅταν ὁ νοῦς σου τῷ πολλῷ πρὸς τὸν Θεὸν πόθῳ κατὰ μικρὸν οἷον ὑπαναχωρεῖ τῆς σαρκὸς, καὶ πάντα τὰ ἐξ αἰσθήσεως ἢ μνήμης ἢ κράσεως νοήματα ἀποστρέφηται, εὐλαβείας ὁμοῦ, καὶ χαρᾶς ἐμπλεως γενόμενος, τότε νόμιζε ἠγγικέναι, ὁροις προσευχῆς.

 63. THE Holy Spirit, sympathizing with our weakness (Rom. 8:26), repeatedly visits us even when we are unclean; and, if he only finds the nous loving truth [and] praying to, he lights upon [and disposes] it, dispersing the whole battle-array of [tempting-] thoughts (logismoi) and concepts (noemata) circling around it, encouraging it on to the [rapturous] love (eros) of spiritual prayer.

63.  Τὸ ἅγιον Πνεῦμα συμπάσχον τῇ ἡμετέρᾳ ἀσθενίᾳ καὶ ἀκαθάρτοις οὖσιν ἐπιφοιτᾷ ἡμῖν, καὶ ἐὰν εὕροι τὸν νοῦν μόνον φιλαλήθως αὐτῷ προσευχόμενον ἐπιβαίνει αὐτῷ, καὶ ἅπασαν τὴν κυκλοῦσαν αὐτὸν τῷν λογισμῶν ἢ νοημάτων φάλαγγα, ἐξαφανίζει, προτρεπόμενον αὐτὸν εἰς ἔρωτα πνευματικῆς προσευχῆς.

 64. THE others implant thoughts (logismoi), ideas (noemata), or contemplations in the nous by affecting the body. God, however, does the opposite: he himself lights upon [and disposes] the nous and places within it knowledge as he wishes; and through the nous he soothes the body’s disharmony.

64. Οἱ μὲν λοιποὶ διὰ τῆς ἀλλοιώσεως τοῦ σώματος ἐμποιοῦσι τῷ νῷ λογισμοὺς ἢ νοήματα ἢ θεωρήματα.  ̔Ο δὲ γε θεὸς τοὺναντίον δρᾳ· αὐτῷ τῷ νῷ ἐπιβαίνων, ἐντίθησιν αὐτῷ γνῶσιν ὧν βούλεται, καὶ διὰ τοῦ νοῦ τὴν ἀκρασίαν τοῦ σώματος κατευνάζει.

 65. NO one yearning (erô) for true prayer who also becomes angry or remembers injuries can be anything but insane: it is  like wishing for good eyesight while tearing at your own eyes

̈ΞΔ´.  Οὐδεὶς ἐρῶν ἀληθοῦς προσευχῆς, καὶ ὀργιζόμενος, ἢ μνησικακῶν ἐκτός ἐστι μέμψεως· ὅμοιος γάρ ἐστι τῷ ὀξυπεῖν θέλοντι, καὶ τοὺς οἰκείους ὀφθαλμοὺς ἐκταράσσοντι.