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The head and beginning of all virtues is, as far as possible, unceasing prayer to our Lord Jesus Christ, or, as the expression adopted for brevity is called, the Jesus Prayer; of it the Apostle says: "Pray without ceasing" ( 1 Thessalonians 5:17 ). That is, we must always call upon the name of God, whether we talk, or sit, or walk, or work, or eat , or do anything else. For at all times and in every place it is fitting to call upon the name of God. For thus the temptations of the enemy are destroyed, writes Chrysostom. "Beat the warriors," says St. John Climacus, "with the name of Jesus, and you will not find a stronger weapon than this either in heaven or on earth." Prayer is the drive away of sorrow and despondency, the growth of meekness and freedom from anger, the offering of joy and thanksgiving; and countless blessings are acquired through prayer.
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Self-reproach must be practiced, that is, always blaming yourself in your mind, not others, reproaching yourself, not others, and, with strict self-distrust, rebuking yourself for the shortcomings we conceal with self-love, our inclinations to sin. To have self-reproach is to have peace, writes Abba Dorotheos , and never be troubled. Should such a person suffer illness, insult, oppression, or any other misfortune, he ascribes everything to his sins and gives thanks to God. Should the abbot punish or rebuke such a person , he accepts it all as a blessing and accepts every harsh rebuke without complaint or contradiction, as God's judgment.
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Knowledge self is necessary; it is self-knowledge, and especially the limitations of one's abilities, one's shortcomings, and one's ineptitude. This should lead us to consider ourselves unworthy of any office, and therefore not desire any special office, but accept those imposed upon us with fear and humility. He who knows himself does not pay attention to the sins of others, but looks at his own and always repents of them; he considers himself, condemns himself, and meddles in nothing but his own office. He who practices self-knowledge and has faith does not trust it, but continually tests it in order to acquire a greater and more perfect one, heeding the word of the Apostle: "Examine yourselves, if so be in the faith" (2 Cor. 13:5).
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Strive to acquire meekness. The Lord Himself teaches us about the heavenly virtues of meekness and humility, saying: For learn of Me , for I am meek and lowly in heart, and you will find rest for your souls ( Matthew 11:29 ). Not of angels, not of men, but of Me , He says, learn, that is, from the highest wisdom. Let outward meekness be evident in this: let your walk be meek, your sitting position meek, your looks meek, your speech meek. For the attire of a man, the laughter of his teeth, and the tread of his feet proclaim him. Meekness of spirit is, according to the inner man, restraint of anger, taming of rage, and when someone is grieved by someone, he who is able to take revenge does not take revenge, and, accepting vexation, does not vex in return. Meekness is not to vex anyone, neither in word, nor in deed, nor in command, but to please the heart of every person by one’s manners. The Lord says: “To whom will I look, but to the meek and quiet?” ( Is. 30:2 ). The prophetic word says: “The Lord will guide the meek in judgment (to prudence) and teach the meek his way” ( Psalm 25:9 ). For the Lord takes pleasure in His people and will exalt the meek in salvation. (Ps. XXXXX:4). The meek shall inherit the earth and delight themselves in the multitude of peace ( Ps. 37:11 ). And what kind of rest and peace a person receives from meekness, Chrysostom writes about, saying: There is nothing stronger than meekness, nothing more powerful; it preserves our soul in perpetual quiet, and strives to lead it as into a haven, and becomes the cause of every pleasure for us, but nothing places the soul in such peace and great tranquility as meekness and humility. This is more honorable than all crowns for the one who has acquired these virtues; it is more beneficial than any dignity and glory. The upright soul, says St. John Climacus, is a companion of humility, but the wicked is a slave to malice; the souls of the meek are filled with knowledge, but the angry mind is covered in the darkness of ignorance. The meek soul receives the words of wisdom: for many are lofty and glorious, but to the meek are mysteries revealed, writes Sirach (Sirach 3:19). He who hates those who grieve hates meekness. Flee from those who grieve, and flee from Christ's peace—the words of Abba Dorotheus. God rests in meek hearts; but a restless soul presents an open door to the devil . A meek soul is the throne of simplicity; but an angry mind is the slave of malice.
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Make every effort to acquire humility. Humility is the true knowledge of one's own nothingness and self-contempt, and when someone knows their own weakness, sinfulness, and worthlessness, they are not at all exalted in their minds, but consider themselves worse than all, more sinful and last of all, and under everyone's feet. And even if the humble person improves some virtue, they attribute it not to their own strength, but to God's help, in accordance with the words of Jesus Christ, who says: " Even though you do all that is commanded you, you say that we are unprofitable servants" ( Luke 17:10 ); and "without Me you can do nothing" ( John 15:5 ). Humility is to know yourself and that you are nothing. Meekness, with humility of spirit and constant vigilance of mind, can best serve to avoid temptations. Humility is a great height, according to St. Macarius, the noble dignity and honor of humility. There is no one more humble than he; and none more glorious than he who is worse in Christ. There is no more successful path leading to heaven and eternal life than humility, according to the testimony of truth. Where there is no light, all is shrouded in darkness, and where there is no humility, all our deeds are vile before God, says St. John of the Ladder. God dwells in the humble, but from the proud He withdraws. For where there is humility, there the glory of God will shine forth. Pride is hostile to Christ, but humility is pleasing to Him, says St. Demetrius of Rostov . Even though one has done countless good deeds and accomplished every virtue. and he who thinks highly of himself is the poorest and most wretched of all, - the words of Chrysostom.
The true well-being of man in this life, according to Saint Ambrose, consists in humility, and not in exaltation.
Nothing so creates a contrite heart and a humble soul as solitude in one's mind and silence from all. Humility is the foundation of Christianity.
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Strive to fulfill holy obedience with diligence and without complaint, and with the renunciation of your own will. Carry out your appointed duty with attention and discernment, as if imposed by the Lord Himself. For it is written: Have an abbot as God Himself, and brethren as the Angels of God; he who obeys the elder, said the abbot, imitates the Angels; but he who resists him opens his heart to the devil . Lord have mercy! This word which Saint Ephraim the Syrian writes is terrible . Christ the Savior showed us an example, by humbled Himself and became obedient even to death. ( Phil. 2:8 ) He who was reproached did not reproach again; when He suffered He did not cease. ( 1 Pet. 2:23 ) and to the contrary, the sword is double-edged, with one end it pricks itself, and with the other it pricks its neighbor.
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It is fitting to have a pure and sincere conscience, as the Apostle says: For this I strive, to have a conscience without blame, always before God and men ( Acts 24:16 ); for we trust that we have a good conscience, willing to live well in all things ( Hebrews 13:18 ). For as it is impossible for rain to pour down without a cloud, so it is impossible without a good conscience to please the Lord. Revealed is light, and not revealed darkness; therefore, not only what we speak, but also what we think, let us reveal to the Fathers. And we will someday be judged not by the book of knowledge and understanding, but by the book of conscience.
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Since silence is, according to the Venerable Arsenius, the root of sinlessness, it is extremely necessary for beginners to have it; let silence be before asking questions. Speak little, and that quietly; and do not speak unnecessarily. He who guards his mouth preserves his soul; but he who is bold with his lips dishonors himself. Silence gathers; talk scatters. The Apostle James teaches, saying: Be quick to hear, but slow to speak, and slow in anger. ( James 1:19 ) He who is silent is much in understanding.
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Strive not to fulfill your own will, and do not compose your own mind; thus you will be freed from murmuring. Put off your own will, like a dirty garment; for self-will is sometimes greater than evil deeds. All novices were saved, but the self-willed were corrupted, and some perished. A fall for the hesychast is abandoning prayer; and for the novice, composing his own mind. And I know of no other fall for a monk, says Abba Dorotheus , from composing his own mind. And Peter Damascene : our monastic work lets us know that we can be saved anywhere, if we abandon our desires.
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Whenever you sin in anything as a man, repent of it before God. If you are reproached by someone, then without any argument, with worship ask for forgiveness, saying: I ask forgiveness, I have sinned, I am guilty. For goodness is contrary to every word, teaches Abba Dorotheus , whom we hear saying: forgive. If anyone reproaches you, irritates you, or offends you in any way, then do not be angry with that brother, but, having departed, make a prayer for him to God thus: Lord, forgive him; and lament that offense to the invisible enemy, for we teach one another to offend. Never lie to anyone in any way, and do not harbor any evil in your heart. For he who hates those who grieve hates meekness; but he who flees from those who grieve flees from rest in Christ. He who rejects discipline hates himself; but he who keeps reproof loves his own soul. (Prov. Thess. 15:32).
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Besides these virtues, we must learn magnanimous patience, so that we may endure everything that befalls us without complaint. We will then have patience when we receive everything that befalls us, both joyful and sorrowful, as from the hand of God. In your patience shall you obtain your souls, Christ teaches us ( Luke 21:19 ). Be patient, O servant of the Lord, and you will find your soul, which you have lost through sins. Patience is the assembly of all the virtues by which our souls are saved, as Saint Ephraim says: He who has acquired patience touches every virtue; for it rejoices in sorrows, and is skillful in troubles, rejoices in adversity, is ready for obedience, is filled with love, glorifies in vexation, is humbled in reproaches, and is steadfast in troubles; He who has acquired patience has acquired hope, and is adorned with all good works. Regarding the many other virtues, such as faith, hope, and love, read the holy books and listen to their teachings. Through this, you will become wise and inherit eternal blessings in Christ Jesus our Lord, which may we all receive through His help and divine grace.
Where there is no love of God and fear of Him, every disorder and evil thing arises.