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Translation by Luke Dysinger, O.S.B. (translation in public domain) Greek text based on: PG 79.1165-1200; Philokalia; and Tugwell.^[1]


66. IF you long to pray, do none of the things that oppose prayer, so that God will draw near and travel with you on [your] way (Lk 24:15).	̈ΞΕ´. ^[79.1181] Εἰ προσεύξασθαι ποθεῖς, μηδὲν τῶν ἐναντιουμένων τῇ προσευχῇ πρᾶττε, ἵνα ὁ Θεὸς ἐγγίσας συμπορεύσηταί σοι.

67. DO not give [any] shape to the Divine in yourself when you pray, nor should you permit any form to stamp an impression on your nous: instead, approach immaterially what is immaterial; and you will understand.	̈Ξ´. Μὴ σχημτίζῃς τὸ Θεῖον ἐν ἑαυτῷ προσευχόμενος, μηδὲ προς μορφήν τινα συγχωρήσῃς τυπωθῆναι σου τὸν νοῦν· αλλ' ἄϋλος τῷ ἀύ̈λῳ πρόσιθι καὶ συνή́σεις.

68. GUARD against the snares of the enemies. For sometimes while you are praying purely and undisturbed, suddenly there stands before you some strange and alien form to lead [you] astray into conceit, [by] rashly localizing the Deity in order to persuade you that the Deity is quantifiable: whereas the Deity is not quantifiable and is without shape.	̈68. ^{[T13; 1181]} Φυλάττου τὰς παγίδας τῶν ἐναντίων. Γίνεται γὰρ ἐν τῷ προσεύχεσθαί σε καθαρῶς καὶ ἀταράχως ἀθρόως ἐπιστῆναί σοι μορφὴν τινα ξένην καὶ ἀλλόφυλον, πρὸς τὸ εἰς οἴησιν ἀπαγαγεῖν, τοπάζοντα τὸ θεῖον εἰκῆ͂, ἵνα τὸ ἀθρόως ἐκκαλυφθέν σοι ποσὸν τὸ θεῖον εἶναι πείσῃ· ἄποσον δὲ τὸ θεῖον καὶ ἀσχημάτιστον.

69. WHEN the spiteful demon is unable to move the nous through the memory during prayer, he strikes out against the body’s temperament to create some strange fantasy in the nous, and [thus] shape it. And [the nous] will easily yield to its influence, because it is used to dealing in thoughts *(noemata)*; so when it was pressing on eagerly to immaterial and formless knowledge, it comes to be deceived into accepting smoke instead of light.	̈69. ̔́Οταν μὴ δυνηθῇ κινῆσαι τὸν νοῦν τῇ μνήμῃ ἐν τῇ προσευχῇ ὁ φθονερὸς δαίμων, τότε τὴν κρᾶσιν τοῦ σώματος ἐκβιάζεται εἰς τὸ ποιῆσαι ξένην τινὰ φαντασίαν τῷ νῷ καὶ μορφῶσαι αὐτον. ̔Ο δὲ ἔθος ἔχων ἐν νοήμασι συνεῖναι ῥᾳδίως κάμφεται, καὶ πρὸς ἄϋ̈λον, καὶ ἀνείδεον γνῶσιν ἐπειγόμενος ἀπατᾶται, καπνὸν ἀντὶ φωτὸς κατέχων.

70. STAND on your guard, protecting your nous from thoughts *(noemata)* at the time of prayer: and take your stand on your own [inner] quiet, so that He who suffers with the ignorant will manifest Himself to you too; then you will receive a most glorious gift of prayer.	̈ΞΘ´. Στῆθι ἐπὶ τῆς φυλακῆς σου φυλάττων τὸν νοῦν σου ἀπὸ νοημάτων κατὰ τὸν καιρὸν τῆς προσευχῆς, στῆναι ἐπὶ τῇ οἰκείᾳ ἠρεμίᾳ, ἵνα ὁ συμπάσχων τοῖς ἀγνοῦσι, καὶ σοὶ ἐπιφοιτήσῃ, καὶ τότε λήψῃ δῶρον προσευχῆς εὐκλεέστατον.

71. YOU are not able to pray purely if you are enmeshed in material affairs and shaken about by constant cares, because prayer is [the] putting aside of thoughts *(noemata)*.	̈Ο´. Οὐ δυνήσῃ προσεύξασθαι καθαρῶς, πράγμασι συμπλεκόμενος ὑλικοῖς, καὶ φροντίσι συνεχέσι δονούμενος· προσευχὴ γὰρ ὲστιν ἀπόθεσις νοημάτων.

72. IT is not possible one who is chained to run; nor is it possible for the nous to see the place of spiritual prayer while enslaved to passions, for it is carried to and fro by impassioned thought *(noemata)* and can have no firm standing place.	̈ΟΑ´. Οὐ δύναται δεδεμένος δραμεῖν, οὐδὲ νοῦς πάθεσι δουλεύων προσευχῆς πνευματικῆς τόπον ἰδεῖν· ἕλκεται γὰρ, καὶ περιφέρεται ἐκ τοῦ ἐμπαθοῦς νοήματος, καὶ οὐχ ἵσταται ἀκλόνητος.

73. ONCE the nous is praying purely unwaveringly, and truly, [completely] apart from the [passions], the demons no longer insinuate themselves from the left, but from the right. They set before it the glory of God and shape it in the form of things beloved by the senses, so that [the nous] will believe it has perfectly achieved its goal concerning prayer. An admirable and knowledge-filled *(gnostikos)* man explained that this is caused by the passion of vainglory and by the demon that attaches itself to [a particular] place in the brain and makes the veins pulsate.	̈ΟΒ´. ̓Επὰν καθαρῶς λοιπὸν ἀπλανῶς καὶ ἀληθῶς προσεύχηται ὁ νοῦς τὸ τηνικαῦτα, οὐκ ἔτι ἐκ τῶν ἀριστερῶν ὑπέρχονται οἱ δαίμονες, ἀλλ' ἐκ τῶν δεξιῶν· ὑποτίθενται γὰρ αὐτῷ δόξαν Θεοῦ, καὶ σχηματισμόν τινα τῶν τῇ αἰσθήσει φίλων, ὡς δοκεῖν τελείως τετεῦχθαι αὐτὸν τοῦ περὶ προσευχῆς σκοποῦ. Τοῦτο δὲ, ἔφρασε θαυμαστὸς καὶ γνωστικὸς ἀνὴρ, ὑπὸ τοῦ τῆς κενοδοξίας πάθους γίνεσθαι, καὶ ὑπὸ τοῦ δαίμονος τοῦ ἁπτομένου_[,_] τοῦ κατὰ τὸν ἐγκέφαλον τόπου_[,_] καὶ φλεψὶ πάλλοντος.

74. I BELIEVE the demon touches that place [thus] manipulating the light surrounding the nous however he wishes; and in this way the passion of vainglory produces a [tempting-]thought *(logismos)* that shapes the nous so that it will lighheartedly [try to] localize the divine, essential knowledge. This sort of person is not troubled by carnal and impure passions; rather he seems to stand purely before [God]. So he presumes there is no longer any opposing energy at work within him: and therefore he assumes he sees a divine apparition; one that [actually] comes from the demon who very cunningly manipulates by means of the brain the light conjoined [to the nous], thus shaping [the nous], as we have said.	ΟΓ´. Οἶμαι τὸν δαίμονα ἐφαπτόμενον τοῦ εἰρημένου τόπου τὸ περὶ τὸν νοῦν φῶς τρέπειν καθὼς βούλεται, καὶ οὕτω κινεῖσθαι τὸ τῆς κενοδοξίας πάθος, εὶς λογισμὸν μορφοῦντα τὸν νοῦν κοῦφον γνωμόνως πρὸς τὸν ἀναπλασμὸν τῆς θείας καὶ οὐσιώδους γνώσεως, μὴ ὀχλούμενος δὲ ὁ τοιοῦτος ὑπὸ σαρκικῶν, καὶ ἀκαθάρτων παθῶν, ἀλλὰ καθαρῶς δῆθεν παρεστηκὼς, δοκεῖ μηκέτι ἐνέργειάν τινα ἐναντίαν γίνεσθαι ἐν ἑαυτῷ, ὃθεν ὑποπτεύει θεῖαν εἷναι ἐπιθάνειαν τὴν γενομένην αὐτῷ ὑπὸ τοῦ δαίμονος,δεινότητι λίαν χρωμένου καὶ διὰ τοῦ ἐγκεφάλου τὸ συνεζευγμένον φῶς ἀλλοιοῦντος καὶ μορφοῦ͂ντος αὐτὸν, καθῶς προέφαμεν. ^[79.1183]

75. THE angel of God comes and with a single word makes all the opposing activity within us cease, and moves the light of the nous to undeviating activity.	̈ΟΔ´. ̔Ο τοῦ Θεοῦ ἄγγελος ἐπιστὰς λόγῳ μόνῳ ἅπασαν τὴν ἀντικειμένην ἐνέργειαν παύει ἐξ ἡμῶν, καὶ κινεῖ τὸ φῶς τοῦ νοῦ ἀπλανῶς ἐνεργεῖν.

76. THE saying in the Apocalypse that the angel takes incense to add to the prayers of the saints (Rev 8:3) refers, I believe, to the grace that is effected by the angel. He implants knowledge of true prayer, so that from then on the nous stands without any agitation from acedia or negligence.	ΟΕ´. Τὸ λέγεἶν ἐν τῃ ̓Αποκαλύψει κομίζεσθαι τὸν ἄγγελον θυμίαμα ἵνα δῷ τὰς προσευχὰς τῶν ἁγίων, οἰμαι τὴν χάριν εἶναι ταύτην διὰ τοῦ ἀγγέλου ἐνεργουμένην· γνῶσιν γὰρ ἐμποιεῖ τῆς ἀληθοῦς προσευχῆς, ὥστε ἑτάναι λοιπὸν ἐκτὸς παντὸς κλόνου, ἀκηδίας τε καὶ ὀλιγωρίας τὸν νοῦν.

77. THE bowls of incense are said to be the the prayers of the saints that the twenty-four elders offered (Rev 5:8) ‘Bowl’ *(phialên)* is understood to mean the friendship *(philian)* with God or that perfect and spiritual love in which prayer is effected in Spirit and Truth.	Ο´. Αἱ φιάλαι τῶν θυμιαμάτων αἱ προσευχαὶ εἶναι λέγονται τῶν ἁγίων, ἃς εἰκοσιτέσσαρες πρεσβύτεροι ἐπιφέρονται. [ΟΖ´.] Φιάλην δὲ ὑποληπτέον τὴν πρὸς Θεὸν φιλίαν, ἤτοι τὴν τελείαν καὶ πνευματικὴν ἀγάπην, ἐν ᾗ ἡ προσευχὴ ἐνεργεῖται ἐν Πνεύματι καὶ ἀληθείᾳ.

78. WHEN you imagine you no longer need tears for sins in your prayer on account of sin, examine how far you have moved from God, when you are bound to always be in him; and you will weep even more fervently.	ΟΗ´. ̔́Οταν δόξῃς μὴ δεῖσθαι δακρύων ἐν τῇ προσευχῇ σου δι' ἁμαρτίας, σκόπει πόσον ἀφεστηκας Θεοῦ, ὀφείλων εἶναι ἐν αὐτῷ διὰ παντὸς, καὶ θερμότερον δακρύσεις.

79. YES, when you recognize your measure, you will be take pleasure in mourning, calling yourself, like Isaiah, wretched, like an unclean person with unclean lips, living in the midst of a people similarly [unclean] (Is 6:5) So how in the face of this can you stand boldly before the Lord Sabbaoth?.	ΟΘ´. Ναὶ μὴν ἐπιγινώσκων τὰ μέτρα σου, ἥδιον πενθήσεις, ταλανίζων ἑαυτὸν κατὰ τὸν Ἡσαί̈αν, ὡς ἀκάθαρτος ὢν, καὶ ἀκαθαρτα χείλη ἔχων, καὶ ἐν μέσῳ λαοῦ τοιούτου ὑπάρχων, τουτέστιν ἐναντίων τολμᾷς Κυρίῳ Σαβαὼθ παρεστάναι.

80. IF you pray truly, you will find very great assurance and angels will accompany you as they did Daniel (Dan 7:6); and they will enlighten you concerning the logoi of what has come into being.	Π´. ̓Εὰν ἀληθῶς προσεύχῃ, πολλὴν πληροφορίαν εὑρήσεις, καὶ ἄγγελοι συνελεύσονταί σοι ὡς καὶ τῷ Δανιὴλ καὶ τοὺς λόγους τῶν γινομένων φωτιοῦσι.

81. KNOW that the holy angels urge us to pray and stand with us, rejoicing and praying for us.	ΠΑ´. Γίνωσκε, ὅτιπερ οἱ ἅγιοι ἄγγελοι προτρέπονται ἡμᾶς εἰς προσευχὴν, καὶ συμπαρίστανται ἡμῖν χαίροντες ἅμα, καὶ προσευχόμενοι ὑπὲρ ἡμῶν·
But if we are negligent and [willingly] receive opposing [tempting-] thoughts *(logismoi)*, we greatly provoke them: since although they struggle for us, we are not willing even to supplicate God on our behalf, treating our own worship with contempt and abandoning their Lord and God to consort with unclean demons	ἐὰν οὖν ἀμελήσωμεν, καὶ δεξώμεθα λογισμοὺς ἐναντίους λίαν παροξύνομεν αὐτοὺς, ὅτιπερ ὑπὲρ ἡμῶν ἀγωνίζονται τοσοῦτον, ἡμεῖς δε οὐδὲ ὑπὲρ ἑαυτῶν βουλόμεθα ἱκετεῦσαι τὸν Θεόν· ἀλλὰ καταφρονοῦντες τῆς αὐτῶν λειτουργίας, καὶ τὸν τούτων Θεὸν, καὶ Δεσπότην καταλιμπάνοντες δαίμοσιν ἀκαθάρτοις ἐντυγχάνομεν. ^[79.1185]

82. PRAY: [1] gently and [2] undisturbed, SING PSALMS: [1] with understanding and [2] good rhythm; then you will be like the young eagle borne aloft in the heights.	82. Προσεύχου ἐπιεικῶς καὶ ἀταράχως και ψάλλε συνετῶς καὶ εὐρύθμως, καὶ ἔσῃ ὡς νεοσσὸς ἀετοῦ ἐν ὕψει αἰρόμενος.

83. PSALMODY calms the passions and puts to rest the body’s disharmony; PRAYER arouses the nous to activate its own proper activity.	83. ̔Η μὲν ψαλμῳδία τὰ πάθη κατευνάζει καὶ τὴν ἀκρασίαν τοῦ σώματος ἠρεμεῖν ἀπεργάζεται· ἡ δὲ προσευχὴ ἐνεργεῖν παρασκευάζει τὸν νοῦν τὴν ἰδίαν ἐνέργειαν.

84. PRAYER is the power befitting the dignity of the nous; it is the nous’ highest and purest power and function.	[84. Προσευχὴ ἐστὶ πρέπουσα ἐνέργεια τῇ ἀξίᾳ τοῦ νου,͂ ἤτοι ἡ κρείττων καὶ εἰλικρινὴς ἐνέργεια αὐτου καὶ χρῆσις.]

85. PSALMODY pertains to multiform wisdom; PRAYER is the prelude to immaterial and uniform knowledge.	85.̔Η μὲν ψαλμῳδία τῆς ποικίλης σοφίας ἐστὶν, ἡ δὲ προσευχὴ προοίμιόν ἐστι τῆς ἀύ̈λου, καὶ ἀποικίλου γνώσεως.

86. KNOWLEDGE has great beauty: it is the co-worker of prayer, awakening the intellectual power of the intellect to contemplation of divine knowledge.	86. ̔^[79.1185]Η γνῶσις, καλλίστη ὑπάρχει· συνεργὸς γάρ ἐστι τῆς προσευχῆς, τὴν νοερὰν δύναμιν τοῦ νοῦ διυπνίζουσα πρὸς θεωρίαν τῆς θείας γνώσεως.]

87. IF you have not yet received the gift of PRAYER or PSALMODY, persevere and you will receive it.	87. ^{[T17, 79.1185]} Εἰ οὔπω ἔλαβες χάρισμα προσευχῆς ἢ ψαλμῳδίας, ἐφέδρευσον καὶ λήψῃ.

88. HE told them a parable so that they would pray always and not lose heart (Lk 18:1). So neither lose heart nor be discouraged in the meantime if you do not receive [i.e. the gift of prayer or psalmody]; you will receive it later. And in the parable he continued, Even if I do not fear God or respect man, still, since this woman is a nuisance, I will judge her case. So too will God similarly avenge those who cry out to him night and day, and he will do it soon (Lk 18:4-8). So be of good cheer and persevere eagerly in holy prayer.	ΠΗ´. ̓Ελεγε δὲ αὐτοῖς καὶ παραβολὴν πρὸς τὸ δεῖν αὐτοὺς πάντοτε προσεύχεσθαι, καὶ μὴ ἐκκακεῖν· οὐκοῦν μὴ ἐκκάκει τέως, μηδὲ ἀθύμει ὡς μὴ λαβών· λήψῃ γὰρ ὕστερον· καὶ ἐπήγαγε τῇ παραβολῇ, τό· < Εἰ γὰρ καὶ Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον οὐκ ἐντρέπομαι, ἀλλά γε διὰ τὸ κόπους παρέχειν μοι τὴν γυναῖκα, ποιήσω τὴν ἐκδίκησιν αὐτῆς·> οὕτως οὖν καὶ ὁ Θεὸς ποιήσει τὴν ἐκδίκησιν τῶν βοώντων προς αὐτὸν νυκτὸς καὶ ἡμέρας ἐν τάχει. Εὐθύμει τοιγαροῦν προσκαρτερῶν ἐμπόνως τῇ ἁγιᾳ προσευχῇ.

89. YOU should not wish for things that concern you to take place as seems good to you, but rather as is pleasing to God. Then you will be undisturbed and thankful in your prayer.	89. Μὴ θέλε ὥς σοι δοκεῖ ἀλλ' ὡς Θεῷ ἀρέσκει γενέσθαι τὰ κατὰ σὲ, καὶ ἔσῃ ἀτάραχος, καὶ εὐχάριστος ἐν προσευχῇ σου.

90. EVEN if you suppose yourself to be with God, guard against the demon of sexual immorality, for he is very deceitful and extremely vengeful; and he wants to be quicker than the movement and watchfulness of your nous, so that he can tear it away from God, while it stands beside Him in reverence and awe.	̈ϛ´. ^[79.1187] Κἂν μετὰ Θεοῦ δοκῇς εἶναι φυλάττου τῆς πορνείας δαίμονα, Λίαν γάρ ἐστιν ἀπατεὼν, καὶ φθονερώτατος, καὶ βούλεται ὀξύτερος εἶναι τῆς κινήσεως καὶ νήψεως του νοός σου, καὶ ἀπὸ Θεοῦ ἀποσπᾷν αὐτὸν παρεστῶτα αὐτῷ μετ' εύλαβείας, καὶ φόβου.

91. If you are cultivating prayer, get ready for attacks from the demons and endure their blows resolutely. They will assault you like wild beasts and damage. your whole body.	ϛΑ´. ̓Εὰν προσευχῆς ἐπιμελῇ, ἑτοιμάζου πρὸς ἐπαγωγὰς δαιμόνων, καὶ καρτερῶς τὰς παρ' αὐτῶν μάστιγας ὑπόμενε· ὡς γὰρ θῆρες ἄγριοι ἐπελεύσονταί σοι, καὶ πᾶν σου κακώσουσι τὸ σῶμα.

92. Prepare yourself like a skilled warrior not to be disturbed, even if you suddenly see some visage, and not to be upset, even if you see a sword drawn against you or a torch threatening to ravage your face, and not to lose your nerve, even if you see some hideous, gory shape Stand firm, making your good confession of faith (1 Tim. 6:12), and you will soon face your enemies more easily.	ϛΒ´. Παρασκευάζου ὡς ἔμπειρος ἀγωνιστὴς, κἂν ἀθρόως ἴδῃς φαντασίαν, μὴ κλονεῖσθαι, κἂν ῥομφαίαν κατὰ σοῦ ἐσπασμένην, ἢ λαμπάδα κατέχουσάν σου τὴν ὄψιν μή ταράττεσθαι, κἂν μορφήν τινα ἀηδῆ, καὶ αἱματώδη, μηδόλως καταπίπτειν σου τὴν ψυχὴν, ἀλλὰ στῆθι ὁμολογῶν τὴν καλήν σου ὁμολογίαν, καὶ ῥᾷον ἐποψῃ ἐπὶ τοὺς ἐχθρούς σου. [Φ 184-185]

93. If you endure the pains of life, you will also obtain the joys, and anyone who is patient with unpleasant things will not be without a share in what Is pleasant.	ϛΓ´. Ὁ τὰ λυπηρὰ ὑποφέρων, καὶ τῶν περιχαρῶν τεύξεται, καὶ ὁ ἐν τοῖς ἀηδέσι καρτερῶν, τῶν ἡδέων οὐκ ἀμοιρήσει.

94. SEE that the evil demons do not deceive you with some vision: be deeply thoughtful, turn to prayer, and call upon God to enlighten you himself as to whether the idea *(noema)* comes from him; or if not, to quickly expel the deception from you. And take courage: the dogs will not withstand you, if you are experienced in wielding the staff of supplication to God against them . For they will instantly be driven far away, invisibly and secretly flogged by the power of God.	̈ 94. Ὅρα μή σε ἀπατήσωσι διά τινος ὀπτασίας οἱ πονηροὶ δαίμονες· ἀλλὰ γίνου σύννους, τρεπόμενος εἰς προσεὐχὴν καὶ παρακάλει τὸν Θεόν, ἵνα εἰ μὲν ἐξ αὐτοῦ ἐστι τὸ νόημα, αὐτός σε φωτίσῃ, εἰ δὲ μήγε, τὸ τάχος τὸν πλάνον ἀπελάσῃ ἀπὸ σοῦ. Καὶ θάρσει, ὡς οὐ στήσονται οἱ κύνες, σοῦ ἐμπείρως τῇ βακτηρίᾳ τῆς πρὸς Θεὸν ἐντεύξεως κεχρημένου εὐθέως γάρ, ἀοράτως καὶ ἀφανῶς Θεοῦ δυνάμει μαστιζόμενοι, μακρὰν ἐλασθήσονται.

95. It is also right that you should not be ignorant of this trick: at times the demons divide themselves into two parties, and if you appear to be calling for help, the second party comes on disguised as angels and drives away the first party. This is to deceive you into believing that they are holy angels.	ϛΕ´. Δίκαιόν ἐστι μηδὲ τὸν δόλον τοῦτόν σε ἀγνοεῖν, ὅτι ἐν καιρῳ μερίζονται ἑαυτοὺς οἱ δαίμονες, καὶ εἰ δόξης βοήθειαν ἐπιζητεῖν, εἰσίσιν οἱ λοιποὶ ἐν σχήμασιν ἀγγελικοῖς τοὺς πρώτους ἐξελαύνοντες, πρὸς τὸ σε ἐξαπατᾶσθαι ὑπ' αὐτῶν, τῇ γνώμῃ, ὡς δῆθεν ἁγίων ὄντων ἀγγέλων.

96. Take care to acquire great humility and courage, and no demonic spite will accost your soul and ‘the scourge will not draw near your tent, for God will give his angels charge over you to guard you’ (Ps. 90:10-11), and unseen they will chase away from you the whole enemy - maneuver.	96. Ταπεινοφροσύνης πολλῆς ἐπιμέλησαι καὶ ἀνδρείας καὶ οὐ μή σου ἐπήρεια δαιμόνων καθάψηται τῆς ψυχῆς, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου, ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ ὁ θεὸς τοῦ διαφυλάξαι σε, καὶ ἀφανῶς ἄπασαν τὴν ἀντικειμένην ἐνέργειαν ἀποδιώξουσιν ἀπὸ σοῦ.

97. Noises, crashes, voices, and tortured [screams] will he hear - the person carefully attending to pure prayer: but he will not cave in or surrender his rationality, saying instead to God, ‘I will not fear evil things, for you are with me,’ (Ps. 22:4) and other similar [verses].	97. Ψόφους μὲν καὶ κτύπους καὶ φωνὰς καὶ αἰκισμοὺς ἐκ δαιμόνων ἀκούσεται ὁ καθαρᾶς ἐπιμελούμενος προσευχῆς, ἀλλ' οὐ συμπεσεῖται, οὐδὲ προδώσει τὸν λογισμὸν λέγων πρὸς τὸν Θεόν· Οὐ φοβηθήσομαι κακὰ, ὅτι σὺ μετ' ἐμοῦ εἶ· καὶ τὰ ὅμοια.

98. In the circumstance of these sorts of temptations, make use of a short, intense prayer.	98. ̓Εν καιρῷ τῶν τοιούτων πειρασμῶν, βραχείᾳ καὶ ἐπιτεταμένῃ προσευχῇ κέχρησο.

99. If demons threaten to appear suddenly to you out of the air to terrify you and snatch away your nous or to harm your flesh like wild beasts, do not let them fluster you, do not pay any attention at all to their threats. They are trying to frighten you, to test whether you are taking any notice of them or whether you ignore them totally.	99. ̓Εὰν ἀπειλήσωσί σοι οἱ δαίμονες ἀθρόως ἐκ τοῦ ἀέρος προφαίνεσθαι καὶ ἐκπλήττειν σε, καὶ διαρπάζειν τὸν νοῦν σου ἢ ὡς θῆρες ἀδικεῖν τὴν σάρκα σου, μὴ πτοηθῇς αὐτοὺς μηδὲ ὅλως φροντίσῃς τῆς τούτων ἀπειλῆς. ̓Εκφοβοῦσι γάρ σε πειράζοντες εἰ ἄρα προσέχεις αὐτοῖς εἰ τέλειον αὐτῶν κατεφρόνησας.

100. If it is God you are waiting on in prayer, God the Almighty, the creator of the universe, whose providence enfolds everything, why do you wait on him so irrationally as to bypass the unsurpassable fear of him and tremble at gnats and beetles? Did you not hear what was said, ‘You shall fear the Lord your God’ (Deut. 6:13) and again, ‘Whom all things fear and tremble at, before the Face of his power’ (Dan. 6:27 [Theodotion] + Joel 2:11?)?	Ρ´. Εἰ Θεῷ παντοκράτορι, καὶ δημιουργῷ, καὶ προνοητῇ τοῦ παντὸς παρίστασαι ἐν τῇ προσευχῇ, τί οὔτως ἀλόγως αὐτῷ παρέστηκας, ὡς παρελθόντα τὸν ἀνυπέρβλητον αὐτοῦ φόβον, καὶ κώνωπας, καὶ κανθάρους δεδίττεσθαι; ἢ οὐκ ἤκουσας τοῦ λέγοντος· <Κύριον τὸν Θεόν σου φοβηθήσῃ;> καὶ πάλιν· <ὃν φρίττει καὶ τρέμει πάντα ἀπὸ προσώπου τῆς δυνάμεως αὐτοῦ;> καὶ τὰ ἑξῆς.

101. Just as bread is nourishment for the body and virtue [is nourishment] for the soul, so spiritual prayer is the nourishment for the nous.	101.[Τ 19; 79.1189] ̔́Ωσπερ ἄρτος τροφή ἐστι τῷ σώματι καὶ ἡ ἀρετὴ τῇ ψυχῇ, οὕτως καὶ τῷ νῷ ἡ πνευματικὴ προσευχὴ τροφὴ ὑπαρχει.

102. Do not pray like the Pharisee, but like the publican, in the holy place of prayer, so that you too will be justified by God (Luke 18:10-14).	ΡΒ´. Μὴ φαρισαϊκῶς, ἀλλὰ τελωνικῶς προσεύχου ἐν τῷ ἱερῷ τόπῳ τῆς προσευχῆς, καὶ σὺ δικαιωθῇς ὑπὸ Κυρίου.

103. Strive not to pray against anyone in your prayer, so that you will not destroy what you build by making your prayer detestable.	ΡΓ´. ̓Αγωνίζου μὴ κατεύξασθαί τινος ἐν τῇ προσευχῇ σου, ἴνα μὴ ἃ οἰκοδομεῖς καταλύσῃς βδελυκτὴν ποιῶν τὴν προσευχήν σου. [Φ186]

104. You should learn the lesson from the man who owed ten thousand talents: if you do not forgive your debtor, you will not win forgiveness for yourself. It says, 'He handed him over to the torturers.	ΡΔ´. ̔Ο χρεωφειλέτης τῶν μυρίων ταλάντων παιδευέτω σε, ὡς, εἰ μὴ ἀφήσῃς τῷ ὀφειλέτῃ, οὐδὲ αὐτὸς τεύξῃ τῆς ἀφέσεως· παρέδωκε γὰρ, φησὶν, αὐτὸν τοῖς βασανισταῖς.

105. During your service of prayer, dismiss your bodily needs, in case the bite of a flea or a louse or a gnat or a fly makes you lose the immense benefit of your prayer.	ΡΕ´. Παραπέμπου τὰς ἀνάγκας τοῦ σώματος, ἐν τῇ παραστάσει τῆς προσευχῆς, ἵνα μὴ νυττόμενος ὑπὸ ψύλλης, ἢ φθειρὸς, ἢ κώνωπος, ἢ μυίας, ζημιωθῇς τὸ μέγιστον κέρδος τῆς προσευχῆς σου.

106. A report has reached us of how, when one of the saints was praying, the evil one was so determined to stop him that, as soon as the man raised his hands, he transformed himself into a lion and, lifting his front paws straight up, fixed his claws in the champion's thighs on both sides and would not let go until he lowered his hands. But the saint did not let them fall until he had finished his usual prayers.	Ρϟ´. ̓́Ηλθεν εἰς ἡμᾶς, ὥς τινι τῶν ἁγίων προσευχομένῳ, τοσοῦτον ἀνθίστατο ὁ πονηρὸς, ὡς ἅμα τῷ ἐκτεῖναι τὰς χεῖρας, ἐκεῖνον εἰς λέοντα μετασχηματίζεσθαι, καὶ ἀνεγείρειν εἰς ὀρθὸν τοὺς ἐμπροσθίους πόδας, καὶ τοὺς οἰκείους ὄνυχας ἑκατέρωθεν ταῖς δυσὶ ψύαις ἐμπείρειν τοῦ ἀγωνιστοῦ, καὶ μὴ ἀφίστασθαι πρὶν τὰς χεῖρας κατάξει. Τον δὲ μηδὲ πώποτε ὑποχαλάσαι ταύτας ἄχρις οῦ̔ τὰς συνήθεις εὐχὰς ἀπλήρωτε.

107. Another one we know to have been like this was the monk who lived in seclusion in a pit, John the Small, I mean, or rather John the supremely great. He remained without budging from his communing with God while the demon wrapped himself round him in the form of a snake and chewed his flesh, spitting it out in his face.	ΡΖ´. Τοιοῦτον ἔγνωμεν γεγονέναι, καὶ τὸν ἐν λάκκῳ ἡσυχάσαντα ̓Ιωάννην τὸν Μικρὸν, ἤτοι ὑπερμεγέθη μοναχὸν ὃς ἀκίνητος ἔμεινεν ἐκ τῆς τοῦ Θεοῦ συνουσίας, τοῦ δαίμονος ἐν εἴδει δράκοντος περιειλιχθέντος, καὶ μασσομένου αὐτοῦ τὰς σάρκας, καὶ τῷ προσώπῳ αὐτοῦ ἐπερευγομένου.

108. And surely you have read the lives of the monks of Tabennesi, where it is said that while Abba Theodore was speaking a word to the brethren, two vipers crawled towards his feet; but he, undisturbed, made them a kind of chamber [with his feet] and let them stay there until he had finished his word. Then he showed them to the brethren and told them what had happened.	108. [Τ20; ] ̓Ανέγνως πάντως καὶ τοὺς βίους τῶν ταβεννησιωτῶν μοναχῶν, καθά φησι ὅτι λαλοῦντος τοῦ ἀββᾶ Θεοδώρου λόγον τοῖς ἀδελφοῖς ἦλθον δύο ἔχιδναι πρὸς τοὺς πόδας αὐτοῦ· ὁ δὲ ἀταράχως ποιήσας αὐταῖς ὡσεὶ καμάραν, ὑπέλαβεν αὐτὰς ἔνδοθεν ἕως ἐπαύσατο λαλῶν τὸν λόγον, καὶ τότε αὐτὰς ὑπεδείκνυ τοῖς ἀδελφοῖς, ἐξηγούμενος τὸ πρᾶγμα.

109. And there is another spiritual brother too of whom we have read that while he was praying a snake came and fastened itself on to his foot. He did not lower his hands until he had finished his normal prayer, and he suffered no harm from loving God more than he loved himself.	ΡΘ´. Περὶ ἑτέρου πάλιν ἀνέγνωμεν πνευματικοῦ αδελφοῦ, ὅτι προσευχομένου αὐτοῦ, ἔχιδνα ἐλθοῦσα, καθήψατο τοῦ ποδὸς αὐτοῦ· ὁ δὲ οὐ πρότερον καθῆκε τὰς χεῖρας, ἄχρις οὗ τὴν συνήθη ἐξετέλεσεν εὐχὴν, καὶ οὐδὲν ἐβλάβη ὁ ἀγαπήσας τὸν Θεὸν ὑπὲρ ἑαυτόν.

110. Hold your eye from wandering while you pray; deny your flesh and your soul, and live the life of the nous.	ΡΙ´. ̓Αμετεώριστον ὄμμα ἔχε ἐν τῇ προσευχῇ σου καὶ ἀρνησάμενός σου τὴν σάρκα, καὶ τὴν ψυχὴν, κατὰ νοῦν ζῆθι.

111. Another holy solitary in the desert was attacked by demons while he concentrated on his prayer: for two weeks they played ball with him, tossing him up in the air and catching him in a mat. They were entirely unable to drag his nous down from its fiery prayer even for a moment.	ΡΙΑ´. ̔Ετέρῳ τινὶ εὐτόνως εὐχομένῳ ἁγίῳ ἐν ἐρήμῳ ἡσυχάζοντι, δαίμονες ἐπιστάντες ἐπὶ δύο ἑβδομάδας, τοῦτον εσφαίριζον, καὶ ἐτίνασσον εἰς τὀν ἀέρα, δεχόμενοι αὐτὸν ἐν τῳ ψιαθίῳ καὶ οὐδόλως ἴσχυσαν κατάγειν τὸν νοῦν αὐτοῦ ἐκ τῆς ἐμπύρου προσευχῆς.

112. Then there was another lover of God who was paying attention to his prayer while he walked in the desert; two angels came and walked with him, one on either side, but he paid no attention to them at all, to make sure he did not lose what was even better. He remembered the apostolic saying that neither angels nor principalities nor powers will be able to separate us from the love of God (Rom. 8:38-9).	ΡΙΒ´. ̓Αλλῳ πάλιν φιλοθέῳ καὶ προσευχῆς πρόνοιαν ποιουμένῳ, ἐν ἐρήμῳ βαδίζοντι, ἄγγελοι ἐπέστησαν δύο, καὶ ἐμέσαζον αὐτὸν συνοδοιποροῦντες αὐτῷ· ὁ δὲ οὐδόλως τούτοις προσεῖχεν, ἵνα μὴ τὸ κρεῖττον ζημιωθῇ. 'Εμνημόνευσε γὰρ τοῦ ἀποστολικοῦ ῥητοῦ τοῦ φάσκοντος· <Οὔτε ἄγγελοι, οὔτε ἀρχαὶ, οὔτε δυνάμεις δυνήσονται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ.>

113. A monk becomes the equal of the angels through true prayer, desiring to see the face of the Father who is in heaven (Matt. 18:10).	113. 'Ισαγγελος γίνεται μοναχὸς διὰ τῆς ἀληθοῦς προσευχῆς, 'επιποθῶν ἰδεῖν τὸ πρόσωπον τοῦ Πατρὸς τοῦ ἐν τοῖς οὐρανοῖς.

114. Do not in any way seek to receive any form or shape or colour in the time of prayer.	ΠΙΔ´. μὴ ζήτει παντελῶς μορφὴν, ἢ σχῆμα δέχεσθαι ἐν τῷ τῆς προσευχῆς καιρῷ·

115. Do not desire to see angels or powers or Christ visibly, in case you become completely mad, accepting a wolf instead of a shepherd and worshipping your enemies, the demons.	ΡΙΕ´. Μὴ πόθει ἀγγέλους ἰδεῖν, ἢ δυνάμεις, ἢ Χριστὸν αἰσθητῶς, ἵνα μὴ τέλεον φρενιτικὸς γένῃ, λύκον ἀντὶ ποιμένος δεχόμενος καὶ προσκυνῶν τοῖς ἐχθροῖς δαίμοσιν.

116. The beginning of deception in the nous is vainglory; it is this that stirs the nous to attempt to circumscribe the divine in some shape and form.	ΡΙϟ´. ̓Αρχὴ πλάνης νοῦ, κενοδοξία, ἐξ ἧς κινούμενος ὁ νοῦς, ἐν σχήματι καὶ μορφαῖς περιγράφειν πειρᾶται τὸ Θεῖον.

117. I shall say my piece - and I have already said it elsewhere: blessed is the nous that has attained perfect formlessness in the time of prayer.	ΡΙΖ´. ̓Εγὼ τὸ ἐμὸν τοῦτο ἐρῶ ὃ καὶ εν ἑτέροις εἴρηκα· Μακάριος ὁ νοῦς ὃς κατὰ τὸν καιρὸν τῆς προσευχῆς τελείαν ἀμορφίαν ἐκτήσατο.

118. Blessed is the nous that becomes immaterial and dispossessed of everything at the time of prayer.	ΡΙΗ´. Μακάριός ἐστιν ὁ νοῦς, ὃς ἀπερισπάστως εὐχόμενος πλείονα πόθον ἀεὶ πρὸς Θεὸν προσλαμβάνει.

119. Blessed is the nous that, praying without distraction, continually increases its desire.	ΡΙΘ´. Μακάριός ἐστιν ὁ νοῦς, ὁ κατὰ τὸν καιρὸν τῆς προσευχῆς ἄϋλος καὶ ἀκτήμων γίνεται.

120. Blessed is the nous that obtains perfect insensitivity at the time of prayer.	ΡΚ´. Μακάριός ἐστιν ὁ νοῦς, ὁ κατὰ τὸν καιρὸν τῆς προσευχῆς τελείαν ἀναισθησίαν κτησάμενος.

121. Blessed is the monk who regards himself as the offscouring of all (1 Cor. 4:13)..	ΡΚΑ´. Μακάριός ἐστι μοναχὸς, ὁ πάντων περίψημα ἑαυτὸν λογιζόμενος.
122. Blessed is the monk who regards every human being as God, after God.	ΡΚΓ´. Μακάριός ἐστι μοναχὸς, ὁ πάντας ἀνθρώπους ὡς Θεὸν μετὰ Θεὸν λογιζόμενος.
123. Blessed is the monk who sees the salvation and progress of all with perfect joy, as if it were his own.	ΡΚΒ´. Μακάριός ἐστι μοναχὸς, ὁ πάντων τὴν σωτηρίαν, καὶ προκοπὴν, ὡς οἰκείαν μετὰ πάσης χαρᾶς ὁρῶν.

124. A monk is one who is both separated from all and yet united with all.	ΡΚΔ´. Μοναχός ἐστιν, ὁ πάντων χωρισθεὶς, καὶ πᾶσι συνερμοσμένος.

125. A monk is one who thinks of himself as one with all, because he unceasingly thinks he sees himself in everyone.	ΡΚΕ´. Μοναχός ἐστιν, ὁ ἕνα ἑαυτὸν μετὰ πάντων ἡγούμενος διὰ τὸ ἐν ἑκάστῳ ἑαυτὸν ἀπαραλείπτως δοκεῖν ὁρᾷν.

126. It is the person who always offers every first stirring of thought (prwto/noia) to God who will accomplish prayer.	ΡΚΣ´. Οὗτος προσευχὴν ἐπιτελεῖ, ὁ ἀεὶ τὴν πρωτόνοιαν ἑαυτοῦ πᾶσαν καρποφορῶν τῷ Θεῷ.

127. Shun all falsehood and every oath, as a monk and as one who desires to pray. Otherwise you are fruitlessly adopting a posture that does not belong to you.	ΡΚΖ´. Πᾶν ψεῦδος, καὶ πάντα ὄρκον περιίστασο ὡς μοναχὸς= προσεύξασθαι ποθῶν, εἰ δὲ μήγε, εἰς μάτην σχηματίζεις τὸ ἀνοίκειον.

128. If you want to pray in sprit, do not hate anyone, then you will not have a cloud obstructing you in the time of prayer.	ΡΚΠ´. Εἰ πνεύματι προσεύχεσθαι βούλει, μηδὲν ἀνιμήσῃ ἀπὸ σαρκὸς καὶ οὐχ ἕξεις νέφος ἀντικοτοῦν σοι ἐν τῷ καιρῷ τῆς προσευχῆς.

129. Entrust your bodily needs to God and then it will be clear that you are also entrusting your spiritual needs to him.	ΡΚΘ´. 'Εμπίστευσον τῷ Θεῷ τὴν χρείαν τοῦ σώματος, καὶ δῆλος ἐ̓́σῃ καὶ τὴν τοῦ πνεύματος πιστεύων αὐτῳ.

130. If you obtain the promises, you will reign; so, if you keep your gaze on them, you will gladly endure this present poverty.	ΡΛ´. 'Εὰν ἐπιτεύξῃ τῶν ἐπαγγελιῶν, βασιλεύσεις, οὐκουν πρὸς ταῦτα ἀποβλέπων, ἡδέως οἴσεις τὴν παροῦσαν πενίαν.

131. Do not refuse poverty and tribulations, because they are the materials for weightless prayer.	ΡΛΑ´. Μὴ παραιτοῦ πενίαν καὶ θλῖψιν, τὰς ὕλας τῆς ἀβαροῦς προσευχῆς.

132. Bodily virtues should be a pledge for you of the virtues of the soul, and these in turn should be a pledge of spiritual virtues; and spiritual virtues should be a pledge of immaterial and substantive knowledge.	ΡΛΒ´. Ὁμηρευέτωσάν σοι αἱ σωματικαὶ ἀρεταὶ πρὸς τὰς ψυχικὰς, καὶ αἱ ψυχικαὶ πρὸς τὰς πνευματικάς. Καὶ αὗται πρὸς τὴν ἄϋλον καὶ οὐσιώδη γνῶσιν.

133. IF you are praying against thoughts (logismoi) and they abate easily, look for the reason for this, in case you fall into an ambush and are deceived into surrendering yourself.	ΡΛΓ´. Σκόπει κατευχόμενος λογισμῶν, εἰ ῥᾳδίως λωφῃσειεν, ὅθεν τοῦτο γέγονε, μὴ ἔγκρυμμα πάθῃς καὶ πλανηθεὶς ἀποδῷς σεαυτόν.

134. SOMETIMES the demons suggest thoughts (logismoi) to you while at the same time apparently encouraging you to pray against them and to answer them back. Then they withdraw of their own accord, so that you will be tricked into imagining that you have begun to defeat thoughts and to scare demons.	134. Ἔστιν ὅτε ὁι δαίμονες ὑποβαλλουσί σοι λογισμοὺς ἐρεθίζοντές σε δῆθεν προσεύξασθαι κατ' αὐτῶν καὶ ἀντιλέξαι αὐτοῖς, καὶ ἑκουσίως ὑποχωροῦσιν, ίνα ἀπατηθεὶς οἰηθῇς περὶ σεαυτοῦ, ὅτι ἤρξω νικᾶν τοὺς λογισμοὺς καὶ ἐκφοβεῖν τοὺς δαίμονας.

135. WHEN you pray against a passion or a demon that is greatly troubling you, remember the one who said, ‘I will closely pursue my enemies and overtake them and I will not turn back until they surrender; I will crush them and they will not be able to stand, they will fall down beneath my feet’ (Ps. 17:38-9). These things you are to say at the right time in your prayer, arming yourself with humility against your foes	135. Προσευχὴ κατὰ πάθους ἢ δαίμονος παρενοχλοῦντός σοι, μέμνησο τοῦ λέγοντος· Καταδιώξω τοὺς ἐχθρούς μου καὶ καταλήψομαι αὐτοὺς, καὶ οὐκ ἀποστραφήσομαι ἕως ἂν ἐκλείπωσιν, ἐχθλίψω αὐτοὺς, καὶ οὐ μὴ δύνωνται στῆναι, πεσοῦνται ὑπὸ τοὺς πόδας μου, καὶ τὰ ἑξῆς. Ταῦτα δὲ εὐκαίρως εὐχόμενος λέξεις ταπεινοφροσύνῃ σεαυτὸν ὁπλίζων κατὰ τῶν ἀντιπάλων.

136. DO not believe yourself to have acquired a virtue until you have been ready to shed your blood in the fight for it. It is necessary to resist sin aggressively and blamelessly, even to the point of losing your life, according to the divine apostle (Hebr. 12:4).	ΡΛ´. Μὴ νόμιζε κεκτῆσθαι ἀρετὴν, μὴ πρότερον ἕως αἵματος ὑπὲρ αὐτῆς παραταξάμενος, δεῖ γὰρ μέχρι θανάτου ἀντικαθίσασθαι πρὸς τὴν ἁμαρτίαν, ἀγωνιστικῶς, καὶ ἀνεγκλήτως κατὰ τὸν θεῖονἈπόστολον.

137. IF you help one man, you will be harmed by another; this is to make you say or do something inappropriate to your neighbours on the pretext of having been wronged. And you will dissipate in evil what you have accumulated in good. This is the aim of the malicious demons. That is why we have to keep our wits about us and be attentive.	ΡΛΖ´. Ἐὰν ὠφελήσῃς τινὰ, βλαβήσῃ ὑφ' ἑτέρου, ἵνα ὡς ἀδικούμενος εἴκῃς, ἢ δράσῃς τι ἄτοπον εἰς τὸν πλησίον, καὶ σκορπίσῃς κακῶς, ἃ καλῶς συνήγαγες. Σκοπὸς γὰρ τοῦτο τῶν πονηρῶν δαιμόνων· διὸ προσεκτέον νουνεχῶς.

138. YOU must always expect grievous demonic attacks, and consider how to avoid being enslaved by thee.	ΡΛΗ´. Ὁρμὰς δαιμόνων ἐπαχθεῖς ἀει ἐκδέχου φροντίζων πῶς ἀποστῆναιτῆς δουλείας αὐτῶν.

139. BY night the malicious demons claim the spiritual master for themselves to trouble, and by day they use other people to surround him with difficulties and slanders and dangers.	ΡΛΘ´. Νύκτωρ μὲν ταράττειν δι' ἑαυτῶν ἐξαιτοῦνται τὸν πνευματικὸν διδάσκαλον οἱ πονηροί δαίμονες. Καὶ μεθ' ἡμέραν δι' ἀνθρώπων περιστάσεσι, καὶ συκοφαντίαις, καὶ κινδύνοις τοῦτον περιβάλλουσι.

140. DO not refuse the fullers. Maybe they do thump you and trample you, stretch you out and comb you, but this is how your clothing becomes radiant.	ΡΜ´. Μὴ παραιτοῦ τοὺς κναφεῖς· εἰ γὰρ καὶ τύπτουσι πατοῦντες, καὶ τείνοντες ξαίνουσι, ἀλλά γε διὰ τούτων λαμπρὰ ἡ ἐσθή́ς σου γίνεται.

141. IN so far as you have not renounced the passions, so that your nous that is opposed to virtue and truth, you cannot find my fragrant incense in your breast.	ΡΜΑ´. Ἐφ' ὅσον οὐκ ἀπετάξω τοις πάθεσιν, αλλ' ὁ νοῦς σου ἐναντιοῦται τῇ ἀρετῇ, καὶ τῇ ἀληθείᾳ, οὐκ εὑρήσεις εὐῶδες θυμίαμα ἐν τῷ κόλπῳ σου.

142. THE one longing to pray has moved from what is here, to have citizenship in heaven always (Phil. 3:20), not merely through simple word[s] but through angelic practice and divine knowledge,	142 Προσεύξασθαι ποθεῖ ὁ μεταστὰς τῶν ἐνθένδε καὶ τὸ πολίτευμα, ἔχων ἐν οὐρανοῖς διὰ παντὸς, οὐ λόγῳ ἁπλῶς ψιλῳ ἀλλὰ πράξει ἀγγελικῇ καὶ γνώσει θειοτέρᾳ.

143. IF it is only when things go badly that you remember the Judge and how fearful and unbribable he is, you have not yet learned what it means to serve the Lord in fear and to exult in him with trembling (Ps. 2:11). You must appreciate that it is all the more necessary to serve him with respect and reverence in times of spiritual rest and prosperity.	ΡΜΓ´. Εἰ μόνον δυσπραγῶν τοῦ Κριτοῦ, ὡς φοβερὸς, καὶ ἀδέκαστος ὑπάρχει, οὐδέπω μεμάθηκας δουλεύειν Κυρίῳ ἐν φόβῳ, καὶ ἀγαλλιᾶσθαι αὐτῷ ἐν τρόμῳ. Ἴσθι γὰρ, ὅτι κἀν ταῖς πνευματικαῖς ἀνέσεσι, καὶ εὐωχίαις μᾶλλον μετ' εὐλαβείας καὶ αἰδοῦς δεῖ λατρεύειν αὐτῷ.

144. THE sensible an is the one who does not abandon the painful memory of his own sins and the just payment that is exacted for them in the everlasting fire, until he has reached perfect conversion.	ΡΜΔ´. Ἐπιγνώμων ἀνὴρ, ὁ μὴ πρὸ τῆς τελείας μετανοίας ἀπασχόμενος τῆς ἐλλύπου μνείας τῶν οἰκείων ἁμαρτημάτων, καὶ τῆς ἐν πυρὶ αἰωνίῳ δίκης, τῆς τούτων εἰσπάξεως.

145. ANYONE who is ensnared in sins and fits of temper and yet dares to aspire shamelessly to the knowledge of divine things or to embark on immaterial prayer, ought to take to himself the apostolic rebuke, as it is not without danger for his to pray with his head bare and uncovered. Such a soul, it says, ought to exercise control over its head because of the angels standing by (1 Cor. 11:10), clothing itself in a fitting sense of shame and humility.	ΡΜΕ´. Ὁ ἐν ἁμαρτίαις ἐνεχόμενος, καἰ παροργισμοῖς, καὶ τολμῶν ἀναιδῶς ἐκτείνεσθαι πρὸς γνῶσιν θειοτέραν πραγμάτων, ἢ καὶ ἀΰλου κατεπεμβαίνων προσευχῆς, οὗτος δεχέσθω τὸ ἀποστολικὸν ἐπιτίμιον, ὡς οὐκ ἔστιν ἀκίνδυνον αὐτῳ,͂ τὸ γυμνῃ, καὶ ἀκατακάλυπτῳ κεφαλῇ προσεύχεσθαι. <'Οφείλει γὰρ, φησὶν, ἡ τοιαύτη ψυχη κατὰ κεφαλῆς ἐξουσίαν ἔχειν, διὰ τοὺς ἐφεστῶτας ἀγγέλους,> αἰδὼ, καὶ ταπεινοφροσύνην προσήκουσαν περιβαλλομένη.

146. GAZING intently and directly at the sun at high noon, when it is blazing most brilliantly, will not do any good to someone suffering from eye-disease, and in the same way someone suffering from a passioned and impure nous that would gain nothing by imitating the awesome supernatural prayer that operates in Spirit and in Truth. Rather the reverse: it provokes the divine to be indignant with it.	ΡΜϟ´. Ωσπερ ὀφθαλμιῶντα οὐκ ὀνήσει ἡ σταθηρᾷ μεσημβριᾳ, καὶ σφοδροτάτῃ φρυκτωρίᾳ ἀκατακάλυπτος, καὶ ἐπιτεταμένη τοῦ ἡλίου θέα, οὕτως οὐδὲ τὸν ἐμπαθῆ, καὶ ἀκάθαρτον νοῦν, ἡ τῆς ἐν πνεύματι, καὶ ἀληθείᾳ φοβερᾶς, καὶ ὑπερφυοῦς προσευχῆς ἀνατύπωσις παντελῶς ὀνήσειεν, ἀλλὰ καὶ τουναντίον πρὸς ἀγανάκτησιν καθ' ἑαυτοῦ ἐγείρε τὸ Θεῖον.

147. IF God, who needs nothing and accepts no bribes, refused to receive the man who came to the altar with his gift, until he was reconciled with his neighbour who was upset at him (Matt. 5:24), consider what degree of watchfulness and discernment we need if we are to offer an acceptable incense to God at the intellectual altar.	ΡΜΖ´. Εἰ τὸν μετὰ δώρου προσελθόντα ἐπὶ τὸ θυσιαστήριον οὐκ ἐδέξατο, ὁ ἀνενεδεὴς, καὶ ἀδέκαστος ἕως τοῦ διαλλαλῆναι τῷ πλησίον λυπουμένῳ πρὸς αὐτὸν, σκόπει πόσης φυλακῆς καὶ διακρίσεως χρεία, ἵνα εὐπρόσδεκτον δῶμεν τῷ Θεῷ θυμίαμα ἐν τῷ νοητῷ θυσιαστηρίῳ.

148. DO not revel in glory or in words, otherwise it is not just on your back, but on your face, that sinners will practise their carpentry (Ps 128:3) You will simply be a figure of fun for them at the time of your prayer, as they drag you off and ensnare you with extraneous thoughts (logismoi)	ΡΜΗ´. Μὴ ἔσο λογοχαρὴς, μηδὲ δοξοχαρὴς, εἰ δὲ μήγε, οὐκ ἔτι ἐν τῷ νώτῳ σου, αλλ' ἐν τῷ προσώπῳ σου τεκταίνουσιν οἱ ἁμαρτωλοὶ, καὶ ἔσῃ ἐπίχαρμα αὐτοῖς κατὰ τὸν καιρὸν τῆς προσευχῆς, ἐξελκόμενος, καὶ δελεαζόμενος ὑπ' αὐτῶν ἐν λογισμοῖς ἀλλοκότοις

149. ATTENTIVENESS that seeks prayer will find prayer; for prayer follows on from attentiveness, if from anything. So we should always apply ourselves seriously to it	ΡΜΘ´. Προσοχὴ προσευχὴν ζητοῦσα, προσευχὴν εὑρήσει· προσευχὴ γὰρ προσοχῇ εἰ καὶ ἄλλο ἕπεται, εφ' ἣν σπουδαστέον.

150. AS sight excels all the other senses, so prayer is more exalted than all the other virtues	ΡΝ´. Ὥσπερ πασῶν τῶν αἰσθήσεων κρείττων ἡ ὅρασις, οὕτω καὶ πασῶν τῶν ἀρετῶν, προσευχὴ θειοτέρα.

151. IT is not simply quantity that makes prayer praiseworthy, it is rather quality. This can be seen from the two men who went up to the Temple (Luke 18:10-14), and from the saying, ‘When you pray, do not babble on’ (Matt. 6:7) and other such texts.	ΡΝΑ´. Προσευχῆς ἔπαινος, οὐχ ἁπλῶς ἡ ποσότης, ἀλλ' ἡ ποιότης, καὶ τῦτο δηλοῦσιν οἱ ἀναβάντες εἰς τὸ ἱερὸν, καὶ τὸ, <Ὑμεῖς προσευχόμενοι, μὴ βαττολογήσητε·> καὶ τὰ ἑξῆς.

152. AS long as you are paying attention to the appropriateness of your bodily stance, as long as your nous that is busying itself with looking after the attractiveness of the tabernacle, you have not yet seen the place of prayer; the blessed way of prayer is still far from you.	ΝΒ´.Ἐφ' ὅσον τῇ ἀναλογίᾳ προσέχεις τοῦ σώματος, καὶ ὁ νοῦς σου τὰ τῆς σκηνῆς περιέπει τερπνὰ, οὐδέπω τῆς προσευχῆς ἑώρακας τόπον· ἀλλὰ μακρὰν ἀπὸ σοῦ ἡ μακαρία ταύτης ὁδὸς τυγχάνει.
153. WHEN you find more enjoyment in performing your service of prayer than in anything else, then you have truly found prayer	ΡΝΓ´. ῞οταν παριστάμενος εἰς προσευχὴν ὑπὲρ πᾶσαν ἄλλην χαρὰν γένῃ, τότε ἀληθῶς εὕρηκας προσευχήν.

[1] The best translation of De Oratione currently available, based on the most reliable manuscripts, is that of Sinkewicz: Evagrius Ponticus, The Greek Ascetic Corpus, (Oxford, 2003), pp. 183-209.

The translation provided on these webpages makes liberal use of the melifluous version of Simon Tugwell, O.P: Evagrius Ponticus Praktikos and Chapters on Prayer, Faculty of Theology, Oxford, 1987.The Greek text used in this translation is based principally on PG 79,1165-1200 and Philokalia I (Athens, 1957), pp. 176-189. This Greek text incorporates textual emendations suggested by: [1] Hausherr, Le Traité de l’Oraison d’Evagre le Pontique in Rev.d’Asc.et Mys.v.15, 1934; pp. 34-93, 113-170; and [2] Tugwell, Evagrius Ponticus: De oratione (Oxford: Faculty of Theology, 1981), Greek text based on six MSS.

Additional (older) English translations of de Oratione may be found in: [1] Early Fathers from the Philokalia (Faber); [2] The Philocalia, vol. 1 (Faber); and [3] J. E. Bamberger, O.C.S.O, tr., Evagrius Ponticus, Praktikos and Chapters on Prayer (Cistercian).

This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1997....x.... ’ “”.