Nicephorus the Monk

NICEPHORUS THE MONK

NOTICE

(Philocalia of the Sacred Neptic Fathers, Venice, 1782, fol., p. 869)

^A Our venerable Father Nicephorus, who completed the stadium of ascetic contests on the Holy Mountain of Athos, flourished a little before the year 1340. He instructed Gregory of Thessalonica in the highest teachings of ascetic philosophy, as he himself testifies in some place. He spent a tranquil life, free from anxieties, dwelling in solitude; he was united to Him; he was ineffably instructed by the highest and supernatural commandments, and received the beatific illumination of grace. Having become an exemplar of this divine holiness, he wished generously to share with us, through the present treatise, the heavenly gift of which he had first been deemed worthy, so that we might merit to become partakers of the same reward. In the Lives of the holy Fathers, he collected examples concerning sobriety, attention, prayer, and various aids; and from his own source he added a natural and truly scientific method, than which no one could devise a more beautiful one: On the operation of the Spirit in the heart and the invocation of the name of the Lord Jesus; he handed down a most exact rule concerning holy fasting and a ladder of pure and perfect prayer; finally, the good things follow which flow from this for those who desire to be saved. In these matters, he exercised himself like a new Bezalel, with the Holy Spirit leading and working.

^A Nicephorus, our most venerable Father, who completed the course of ascetic struggles on the holy mountain of Athos, and who flourished a little before the year 1340, became the guide and mystagogue of the high teachings of ascetic philosophy for Gregory of Thessalonica, as he himself testifies somewhere regarding this. ^B By means of an untroubled stillness, he lived for God alone, and, already united to Him through himself, he was united ineffably to the supracosmic and supreme object of desire; from this he received in his heart the light of grace in its fullness. Having been enriched thus from the source by this inimitable imitation of theosis and this deifying gift, the blessed one shares it with us, his children, through this present work of his, if we desire to be deemed worthy of the same rewards as he; he shares it fatherly and abundantly. For he gathered together the uses concerning watchfulness, attention, and prayer that are set forth everywhere in the biographies of the holy Fathers, and adding thereto from his own heart, he also added the—as no one would have thought possible—more beautiful, natural, and truly scientific method of the gathering of the mind into the heart by means of nasal inhalation, and of the invocation of the Lord Jesus according to it; he supported it with a most accurate standard of sacred watchfulness, and a ladder of pure and undistracted prayer, and the goods that spring from it, for those who wish to be saved, being the first himself, like a new Bezalel, to construct it with the architecture of the Spirit. ^C Ascend, therefore, ascend, you who have it in your desires that Christ should dwell within you, and who wish to be transformed into the image of the Holy Spirit from glory to glory, and consequently to be deified, and to be deemed worthy of the radiant inheritance of the saved. ^D

TREATISE OF NICEPHORUS THE MONK ON SOBRIETY AND CUSTODY OF THE HEART, OF NOT CONTEMPTIBLE UTILITY

^A You who ardently desire to attain the divine illumination of our magnificent Savior Jesus Christ; you who desire to receive the supercelestial fire within the feeling of your heart; you who hasten to attain, by experience and feeling, reconciliation with God; you who, to find and possess the treasure hidden in the field of your hearts, have renounced all the things of the world; you who desire to be brightly kindled by the spiritual lamps from the present moment, and have renounced all present things; you who, in knowledge and experience, wish to know and receive the kingdom of heaven, which is within you: come hither, and I shall recount to you the science—or rather the method—of eternal, or indeed celestial, life, which, without toil, leads to the haven of dispassion, and to the worker of this, brings him there without sweat. He will feel himself guided into it, free from any fear of wandering or falling through the agency of demons—fearing only when we are outside the life which I am now guiding you toward, and wandering astray through disobedience, just as Adam of old, having despised the commandment of God ^B and having made a friend of the serpent, and thinking him a faithful guide, and having been cloyingly filled with the fruit of deception by him, wretchedly cast himself, and all who came after him, into the pit of death, darkness, and corruption. Therefore return, or rather, to speak more truly, let us return to ourselves, brethren, utterly loathing the counsel of the serpent and the inclination toward things that are dragged upon the ground. Not...

that reconciliation ^A and intimacy with God can be attained by us in any other way, unless we first turn back to ourselves, as much as lies within us, or rather enter within; for the paradox is that, by separating ourselves from the circuit of the world and from vain anxiety, we hold fast to the kingdom of heaven which is within us, inexcusably. It is for this reason that the monastic life is called the art of arts and the science of sciences, since this holy discipline is not like other common human institutions and occupations, all of which are intent on deflecting our mind from better things and casting it down into low and earthly matters; ^B but rather, leading it elsewhere, it displays and promises us strange and ineffable goods, such as "Eye has not seen, nor ear heard, nor has it entered into the heart of man." Hence, neither is our struggle "against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age." If, therefore, the present age is darkness, let us flee from it, lest we perish with it. Let us flee with our body, let us flee with our speech, let us flee with our thought; let there be nothing in common between us and the enemy of God. For he who chooses to be a friend to him is established as an enemy of God; and to one who has become an enemy of God, who can offer help? Therefore, let us imitate our fathers, and, as they did, let us seek the treasure within our hearts; and having found it, let us hold it firmly, ^C working and watching over it at the same time; for we were created for this from the beginning.

But if some other contentious Nicodemus should appear in these matters, saying: "How can anyone enter into his heart, and work or dwell there," as that man argued against the Savior: "How can a man enter a second time into his mother's womb and be born when he is old?"—he too will hear: "The Spirit blows where It wills." And if we are so doubtful and unbelieving regarding the works of the practical life, how will the things of contemplation come to us? For the practical life is the stepping-stone to contemplation. Since, however, it is impossible for one who is so unbelieving to be convinced without written testimonies, come, let us insert into this discourse, for the benefit of many, the lives of the saints and the things written down by them, ^D so that by this means one may be convinced and put an end to all doubt. And beginning this account from our great Father himself, let us proceed in order, gathering together the words and deeds of those who followed him, as far as it is possible for me, and set them forth as proof.

From the Life of our holy Father Anthony.

Some brothers were once going to abba Anthony, and when their water ran out on the way, one of them died, and the other was about to die; as he was no longer able to walk, he lay upon the ground, expecting imminent death. But holy Anthony, sitting on the mountain, called two

monks—for it happened that they were there—and urged them, saying: “Take a vessel of water and run along the road that leads to Egypt; for of two men coming this way, one has just expired, and the other is about to expire if you do not make haste: for this has been revealed to me in my prayer.” The monks therefore went, and found the situation to be as the saint had said; they buried the dead man, and having refreshed the other with the water, they brought him to the elder; for the distance was a day’s journey. But if any one should ask why he did not speak before the other died, he asks this incorrectly, saying: for the judgment of death was not Anthony’s, but God’s, who also made a determination concerning that one, and revealed it concerning this one; but the miracle of Anthony alone was this, that sitting on the mountain, he kept his heart sober, and the Lord showed him things far away. Do you see that because of his sobriety of heart, Anthony became a seer of God and a foreknower? For God is manifest in the heart to the intellect, at first, as John of the Ladder says, as fire purifying the lover; then also as light brightening the intellect and making it godlike. But let the discourse proceed to the matters that follow.

From the Life of the holy Theodosius the Cenobiarch

Thus indeed the divine Theodosius ^A had been struck by the sweet dart of love, and was held fast by such bonds ^B that he fulfilled that sublime and divine commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” ^C by his own deeds. Which could not have happened in any other way than by the natural powers of the soul being directed to nothing else of present things, save only to the desire of the Creator. These intellectual energies of the soul, I say, he was thus exhorted and was himself a terror to many, and yet gentle and sweet to all. Who, while conversing with many, was so profitable? And who was so capable of collecting his senses and preparing them to turn inward? So that he lived in greater peace of mind amidst the tumults of the crowd than others in the most remote solitude; and was at once in the midst of a multitude and yet alone. Behold, this great Theodosius, by reason of his collecting his senses and bringing them inward, became wounded by the love of the Creator.

From the Life of the holy Arsenius

And this also was observed by the admirable Arsenius, that he would neither propose scriptural questions, nor indeed write letters; not as one who was unable—for how could that be, for whom speaking well was as easy as speaking simply—

but because his habit of silence and his aversion to any show of display were the causes of what has been mentioned. For this reason, even in the synaxes, he took great pains neither to see anyone, nor to be seen by others, but would stand behind a pillar or some other projection, hiding himself and remaining unseen to avoid interaction with others; since he desired to pay attention to himself, and to gather his mind within, and thus be more easily raised to God. Again, this divine man, this earthly angel, gathers his mind within, so that he may from there be easily raised to God. ^A

From the Life of Saint Paul of Latros

The divine Paul dwelt continually in mountains and wildernesses; using wild beasts, as it were, as neighbors and companions. Yet, when he descended to the laura, he did not refuse to take on the charge of the brothers. He urged and taught them to cast off pusillanimity, and not to be held back by fear or sloth from performing the laborious works of virtue, but to embrace and perseveringly exercise the evangelical manner of life with all attention and discernment, and to struggle bravely against the spirits of wickedness. Furthermore, he introduced to them a method by which they might be able to unlearn the passions and avoid the seeds of the passions. ^B Indeed, how this divine Father teaches his disciples the method—by which they may be able through it to avert the attacks of the passions! And this is nothing other than the custody of the mind; for this is the achievement of this, and of no other. But the discourse shall proceed further.

From the Life of Saint Sabbas

When the divine Sabbas saw that a person had renounced the world, and had accurately learned the rule of monastic conduct, and was already able to guard his own mind, and to fight against the opposing thoughts; and, moreover, had utterly banished the memory of worldly things from his mind, then he would provide him with a cell in the laura, if his body was weak and infirm. If, however, he was among those who were robust, he would allow him to build a cell. ^C See how the marvelous Sabbas demanded the custody of the mind from his disciples above all else, and only in this way granted them permission to dwell in cells. What shall we do, we who sit idly in our cells, and who do not even know if the custody of the mind exists? But this great Father, possessing this virtue in abundance..., ^D

^A with similar teaching, prescribed it to others so that it might be the peculiar and singular praise of monks. From this, if it is seen fit, let us turn to another [example].

From the Life of Abba Agathon

Of Abba Mark, to Nicholas

to stand firmly, and by guarding it diligently, every trace of forgetfulness, ignorance, and sloth is erased. Thus far Marcus.

You see, reader, how aptly and exactly the words of our best ancient Fathers agree with one another. You see how this one, along with those recited above, clearly teaches that the whole hope and success of the spiritual life is situated in the knowledge of prayer; you see how each of those praised walks in the footsteps of another, following one after the other in every step. Who among them does not, as if by agreement, teach us that we must penetrate into the depths of our own heart if we wish to be perfect, and who does not urge us to the same things already mentioned in this short work? Hear now others as well.

Saint John of the Ladder

^{A B} The true hesychast is he who strives to enclose the incorporeal in a corporeal house, which is a paradoxical thing. That hesychast is he who said: "I sleep, and my heart is awake." Close the door of your cell to the body, the door of your tongue to speech, and [the door of] the inner gate to the spirit. Sitting on high, watch, if you know how, and then [you will see] how and when, and whence, and how many, and what kind of thieves come to enter and steal the grapes. The sentinel, having grown weary, will rise and pray, and sitting down again, he will manfully resume the same work. ^C It is one thing to guard thoughts, and another to guard the mind; and as far as the east is distant from the west, by so much is the latter more sublime and more laborious than the former. Just as when we see royal weapons placed in some spot, thieves, not rashly, dare to attempt theft there: so do the spiritual thieves stand back from a soul so fortified and vigilant.

You have seen the explanation of this wonderful exercise; you have seen the most evident manifestation of what was previously commended. But we, as it appears, walking in darkness and going as if in a night battle over the soul-profiting oracles of the Spirit, and choosing to be deaf, we pass these things by. But look now also at the things which follow, which the Fathers record for us to guide us toward sobriety. ^D

Abba Isaiah

When someone separates himself from the left-hand path, and knows accurately all the sins which he has committed against God (since he does not see his sins unless he is separated from them by a separation of bitterness); those who have reached this measure, they found weeping and prayer, and being ashamed before God, remembering the evil friendship of the passions. Let us therefore struggle, brothers, according to our strength, and God will cooperate according to the multitude of His mercy. And if we have not guarded our heart as the Fathers—when someone has led himself away from the way that leads to ruin, to the left, and has known clearly and recounted all the sins which he has committed against God: yet he does not see them sufficiently, nor does he weigh how harmful they are, if he has not yet departed from them by that separation which is made through bitter repentance. They who have reached this stage, they themselves found lamentation, supplication, and to be confounded with shame...

^A in our fathers, even if we strive to act according to our power, to keep our bodies, as God seeks, free from sin, and we believe that in the time of famine which has overtaken us, He shows mercy to us, as He also did with His saints. This great Father comforts the very infirm here, saying: "And if we have not guarded our heart as our fathers did, yet let us keep our bodies free from sin, as God seeks, and He also shows mercy to us." Great is the compassion and condescension of such a Father.

Of Macarius the Great

The primary task of the athlete is this: that having entered into his own heart, he should wage war against Satan and hate him; and having wrestled against his thoughts, he should fight against him. But if anyone in outward appearance guards his body from corruption and fornication, yet inwardly commits adultery before God and commits fornication in his thoughts, he has gained nothing by keeping his body virgin. For it is written: "Everyone who looks at a woman to desire her, has already committed adultery with her in his heart." For there is fornication ^B performed through the body, and there is fornication of the soul holding communion with Satan. This great Father seems to be affirming things contrary to the words previously mentioned of the Father Abbot Isaiah; but it is not so, for he too, as God seeks, enjoins us to guard our bodies; but he seeks not only the purity of the bodies, but also of the spirits; and thus from the Evangelical precepts, he proposes the same things to us.

Of Diadochus

He who always dwells in his own heart departs entirely from the beautiful things of life; for walking in the Spirit, he cannot know the desires of the flesh. Since, then, such a one makes his dwelling in the fortress of the virtues, having the virtues themselves as gatekeepers, for this reason the machineries of the demons ^C then become ineffective against him. Well did the saint say that the machines of the enemies remain ineffective; clearly, when we dwell in the depth of our heart, and so much the more, the longer we linger there. But I know that time would fail me if I wished to arrange the sayings of all the Fathers in the present narrative. Therefore, having mentioned one or two, I shall turn the discourse to the end.

This holy man rightly says that the machineries of the enemies assailing us remain ineffective in their effect, when we, of course, dwell in the depth of our heart, attentive and vigilant in defending it; and this we accomplish the more perfectly and securely, the longer and more perseveringly we endure in such a station, with the acrimony of ^D resisting virtue which was mentioned. But time would fail me if I were to wish, in this narrative, to recount all the sayings of the holy Fathers which pertain to this, in order to substantiate my statement. Therefore, having mentioned only one or two yet further, I shall make an end of speaking.

^A Ἰσαὰκ τοῦ Σύρου. Σπούδασον εἰσελθεῖν εἰς τὸ ταμεῖον τὸ ἔνδοθέν σου, καὶ ὄψει τὸ ταμεῖον τὸ οὐράνιον. Ἓν γάρ ἐστι τοῦτο κἀκεῖνο· καὶ ἐν μιᾷ εἰσόδῳ θεωρεῖς ἀμφότερα. Ἡ κλίμαξ τῆς βασιλείας ἐκείνης ἔνδοθέν σου ἐστι κεκρυμμένη, ἤγουν ἐν τῇ ψυχῇ σου. Βάπτισον οὖν σεαυτὸν ἐκ τῆς ἁμαρτίας, καὶ εὑρίσκεις ἐκεῖ ἀναβάσεις ἐν οἷς ἀναβαίνειν δυνήσῃ.

Καρπαθίου. Πολλῶν ἀγώνων καὶ κόπου χρεία ἐν ταῖς προσευχαῖς, ὅπως εὕρωμεν τὴν ἀπαρενόχλητον τῆς διανοίας κατάστασιν, ἕτερόν τινα ἐγκάρδιον οὐρανόν, ἔνθα οἰκεῖ ὁ Χριστός· ὥς φησιν ὁ Ἀπόστολος, Εἰ οὐκ ἐπιγινώσκετε, ὅτι Χριστὸς οἰκεῖ ἐν ἡμῖν; εἰ μήτι ἄρα ἀδόκιμοί ἐστε.

Συμεὼν τοῦ θεολόγου. Ἄδειαν εὗρεν ὁ διάβολος μετὰ τῶν δαιμόνων, ἀφ' οὗ τοῦ παραδείσου καὶ τοῦ Θεοῦ ἐξόριστον διὰ τῆς παρακοῆς εἰργάσατο τὸν ἄνθρωπον, τὸ λογιστικὸν ^B παντὸς ἀνθρώπου σαλεύειν, καὶ ἐν νυκτὶ καὶ ἐν ἡμέρᾳ νοητῶς· τοῦ μὲν, ἐπὶ πολὺ, τοῦ δὲ, ἐπ' ὀλίγον, καὶ ἄλλου, ἐπὶ πλέον. Καὶ οὐκ ἄλλως δυνατὸν ὀχυρωθῆναι τοῦτο, ἢ μνήμῃ Θεοῦ διηνεκεῖ, ᾧ ἐὰν τῇ δυνάμει τοῦ σταυροῦ τυπωθεῖσα τῇ καρδίᾳ ἡ θεία μνήμη, πρὸς τὸ ἀπεῖστον στερεώσῃ τοῦτο. Εἰς τοῦτο γὰρ φέρει τὰ τοῦ νοητοῦ ἀγῶνος, ὃν ἕκαστος Χριστιανῶν ἀγωνίσασθαι, πρὸς τὸ στάδιον τῆς Χριστοῦ πίστεως ἀπεδύσατο· εἰ δὲ μή, μάτην ἀγωνιεῖται. Τοῦ τοιούτου ἀγῶνος ἕνεκεν ἡ πᾶσα καὶ ποικίλη παντὸς κακοπαθοῦντος διὰ τὸν Θεὸν ἄσκησις· ἵνα τις κάμψῃ τὰ σπλάγχνα τοῦ ἀγαθοῦ, καὶ δώσῃ πάλιν τὸ πρῶτον ἀξίωμα τοῦτο, καὶ σφραγισθῇ τῷ λογιστικῷ Χριστός, καθὼς λέγει ὁ Ἀπόστολος, Τεκνία μου, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν.

Κατεμάθετε, ἀδελφοί, ὡς ἔστι τέχνη πνευματική, ἤγουν μέθοδος, ταχέως τὸν ταύτης ἐργάτην εἰς ἀπάθειαν καὶ θεοπτίαν ἀνάγουσα· πεπληροφορήσθε, πῶς πᾶσα πρακτικὴ ὡς φύλλα ἐν δένδρῳ χωρὶς καρποῦ λελόγισται τῷ Θεῷ, καὶ ὅτι πᾶσα ψυχὴ μὴ ἔχουσα νοῦ τήρησιν, εἰς κενὸν ταῦτα αὐτῇ ἀποβήσεται; Οὐκοῦν σπεύσωμεν, ἵνα μὴ ἄκαρποι τελευτήσαντες, μεταμεληθῶμεν ἀνύνητα.

ON THE CUSTODY OF THE HEART

^A Question. That from the present treatise we know what the practice of those who have pleased the Lord was, and that there is a certain work which quickly delivers the soul from passions and binds it to the love of God, which is a duty for everyone who has enlisted in the service of Christ, we do not doubt, but are even highly convinced. But what is attention (*prosoche*), and how does one become worthy to find it? For we are entirely uninitiated in such a matter.

Answer. In the name of our Lord Jesus Christ, who said, “Without me you can do nothing,” invoking Him as helper and co-worker, I shall try, according to my ability, to point out what attention is, and how it might be accomplished, God willing.

Of the same Nicephorus. Some of the saints have termed attention the custody of the mind; others, the custody of the heart; others, sobriety (*nepsis*); others, mental stillness; and others call it by other names. Yet all of these signify one and the same thing; just as if one were to say "bread," and also say "a piece," and also say "a morsel," conceive of these in the same way. But learn accurately what attention is and what its properties are. Attention is the hallmark of true repentance and a return to God. Attention is the putting away of sin and the resumption of virtue. Attention is the unhesitating assurance of the forgiveness of sins. Attention is the beginning of contemplation, or rather, the foundation of contemplation. For through it, God, having looked down, reveals Himself to the mind. Attention is the stillness of the mind, or rather, its stability, granted to the soul through the mercy of God. Attention is the purging of thoughts, the remembrance of God, the sanctuary, and the storehouse of ^B patience for what comes upon us. Attention is the cause of faith, hope, and love. For unless one were to watch over oneself, one would not willingly endure the painful things that come from without, neither would one fall into apostasy. And unless one were to embrace painful things willingly, one would not say to the Lord: “You are my protector and my refuge” (Ps. CXVII, 20). And if one has not set the Most High as one’s refuge, one would not be embraced by His love. Therefore, the execution of this greatest of all great tasks ^C comes to most—or rather to all—above all by instruction. For rare are those who, without a guide, have obtained this from God through the intensity of their labor and the fervor of their faith, and this rarity is not a rule. For this reason, one must seek an unerring guide, so that through his guidance, the [inward] attacks arising from attention... ^D

arising from the evil one—which he himself suffered when he was tempted—may be made clear to us by him, and that he may lead us along this path, which is beyond doubt [to reach] the intelligible realm, and thus we may finish our journey easily. But if there is no guide, you must search for one diligently; and if he is not found, having invoked God with a contrite spirit and with tears, and having besought Him with detachment, do what I tell you. You know that the breath we inhale is this very air, and we exhale it for no other reason than for the sake of the heart. For this is the cause of life and of heat for the body. The heart, therefore, draws in the spirit ^B so that it may push the heat within it out through expiration, and provide itself with a temperate state. The cause of such an economy, or rather its minister, is the lung, which, having been created porous by the Creator, like a bellows, painlessly draws in and lets out the surrounding air. Thus, the heart, by drawing in the cold through the breath and pushing out the hot, preserves the order for which it was ordained for the constitution of the living creature, without fail. Sit down, then, and gathering your intellect, lead it—that is, the intellect—into the path of the nostrils, where the breath enters into the heart; and urge it, and force it to descend with the inhaled breath into the heart. ^C When it has entered there, the things that follow will no longer be joyless or unpleasant; but, just as a man who is away from his own house, when he returns, has no words for the joy he feels that he has been deemed worthy to meet his children and wife, so too does the intellect, when it is united with the soul, become filled with unspeakable joy and gladness. Therefore, brother, make your intellect wise, so that it does not quickly leave that place. For, in the beginning, it is very sluggish due to the confinement and narrowness of the inner [space]. But when it becomes accustomed to it, it no longer clings to outward wanderings. For the kingdom of heaven is within us; and he who looks thither ^D and seeks it through pure prayer, considers all outward things hateful and loathsome. If, therefore, from the first, as has been said, you enter through your intellect into the place of the heart which I have pointed out to you, thank God; and glorify Him, and exult, and hold to this practice always; and it will teach you things you do not know. You must also learn this: that while your intellect is there, you should not stand silent and idle; but you must have as your work and unceasing meditation: "Lord Jesus Christ, Son of God, have mercy on me," and this will never cease from this. For this, holding the intellect from distraction, shows it to be unconquered and untouched by the...

^A wiles of the enemy, and leads it daily into divine love and desire. ^B If, however, after much labor, O brother, you are unable to enter into the parts of the heart, as we have instructed you, do what I tell you; and God working with you, you shall find what you seek. You know that the rational part of every human being is within the breast. For within the breast, while our lips are silent, we speak; we deliberate; we arrange prayers, psalms, and other things. Therefore, having removed every thought from this rational part (for you can, if you will), give to it the "Lord Jesus Christ, Son of God, have mercy on me," and always compel it, instead of any other thought, to cry this within.

If you maintain this for a time, the entrance to the heart will be opened to you, for this is why the entry of the heart is also called by this name, as we say, beyond all doubt; as we ourselves have learned by experience. There will come to you, along with the most-wished-for and delightful attention, the whole choir of virtues: love, joy, peace, and the rest; by which you shall obtain all your requests in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, power, honor, and worship, now and ever, and unto the ages of ages. Amen. ^{C D}