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Vimaorthodoxias · Aug 11 View source View full article on hyper.nooz.ai

Η νοερά προσευχή και οι εν τω κόσμω πιστοί – Γέρων Ιωσήφ Βατοπαιδινός - Βήμα Ορθοδοξίας

🌐 Quote shown in the original Greek — English translation below

… πρέπει να ασχοληθούν με αυτή.

Την ονόμασαν οι Πατέρες νοεράν, διότι γίνεται με τον νουν, αλλά και νήψη την ονομάζουν, που σχεδόν σημαίνει πάλι το ίδιο.

Τον νουν οι Πατέρες μας τον προσδιορίζουν ως ένα ελεύθερο και περίεργο ον, που δεν ανέχεται περιορισμούς και ούτε για πολύ πείθεται σε κάτι που δεν μπορεί μόνος του να το συλλάβη.

Γι’ αυτό, πρώτον, εδιάλεξαν μόνο λίγες λέξεις σε μίαν απλουστάτη ευχή, «Κύριε Ιησού Χριστέ, Υιέ του Θεού, ελέησόν με», ώστε να μην χρειάζεται μεγάλη προσπάθεια του νου να συγκρατή παρατεταμένη ευχή, δεύτερον, εγύρισαν τον νου εσωτερικά, στο κέντρο του λογικού είναι μας, όπου παραμένοντας ακίνητος με το νόημα της θείας επικλήσεως, του γλυκυτάτου ονόματος του Κυρίου μας Ιησού, να αισθανθή το συντομώτερο δυνατόν την θείαν παρηγοριάν. – Η νοερά προσευχή

Αδύνατον, κατά τους Πατέρες, επικαλούμενος συνεχώς ο Πανάγαθος …

▲ For · Prayer
Sentiment: positive

The quote presents the Jesus Prayer as a simple and effective tool for mental concentration in spiritual practice.
🇬🇧 English translation

The Noetic Prayer and the Faithful in the World – Elder Joseph of Vatopedi – Step of Orthodoxy

The noetic prayer and the faithful in the world. In the beginning, it is necessary to say the prayer whispered or even louder, when encountering violence and internal resistance.

When this good habit has been achieved, so that the prayer is kept and said with ease, then we can turn inward with perfect external silence. In the booklet "The Adventures of a Pilgrim"...

The question is always raised: Can those who live in the world engage in noetic prayer?

To those asking, we answer affirmatively. Yes. To make our exhortation to those interested, and our suggestion to those who do not know, more comprehensible, we briefly explain this subject so that they are not troubled by perhaps a different interpretation and definition of "noetic prayer."

Generally, prayer is the only obligatory and necessary work and virtue for all rational nature, sensible and intellectual, human and angelic, and therefore we are commanded in its unceasing work.

Prayer is not dogmatically divided into types and methods, but, according to our Fathers, every type and method of prayer is beneficial, as long as it is not some diabolical delusion and influence.

The purpose of this most holy work is to turn and keep the human mind on God.

For this purpose, our Fathers devised easier ways and simplified prayer, so that the mind might more easily and steadily turn and remain on God.

Regarding other virtues, other members and senses of man intervene, whereas in the blessed prayer, the mind alone acts entirely; therefore, much effort is needed in the exhortation and restraint of it, so that the prayer may become fruitful and acceptable.

Our holy Fathers, who loved God entirely, had as their primary study to unite with and remain constantly with Him; consequently, they directed all their effort toward prayer, as the most effective means.

As for the other methods of prayer, which are known and almost common to all Christians, we will not speak of them now, but only regarding the so-called "noetic prayer" which we are constantly asked about.

It is a subject that occupies the pious fullness of the faithful today, because it is almost ignored and often misinterpreted and described rather fantastically.

As for the exact method of application, as well as the results of this theurgic virtue, from purification to that sanctification to which it leads, let us leave the Fathers to tell us.

We, the humble ones, will only mention as much as is sufficient to clarify and convince our brothers who live in the world that they should engage in it.

The Fathers called it "noetic," because it is done with the mind (nous), and they also call it "watchful" (nipsis), which almost means the same thing.

Our Fathers define the nous as a free and curious entity, which does not tolerate restrictions and is not easily persuaded by something it cannot grasp on its own.

Therefore, first, they chose only a few words in a very simple prayer, "Lord Jesus Christ, Son of God, have mercy on me," so that the mind would not need great effort to hold a prolonged prayer; second, they turned the mind internally, to the center of our rational being, where, remaining motionless with the meaning of the divine invocation, of the sweetest name of our Lord Jesus, one might feel the divine consolation as soon as possible. – The noetic prayer.

It is impossible, according to the Fathers, for the All-Good Lord, who constantly invokes us, not to hear, He who so desires the salvation of men.

Because, however, the virtue naturally sought to be achieved also requires contributing means, so this holy work also requires the necessary almost elements.

Some silence, indifference (carefreeness), the avoidance of knowledge and discussion of occurring events, the, according to the Fathers, "giving and receiving," temperance in general, and from these, general silence.

Furthermore, persistent continuity and habit, I do not think, are impossible for the pious interested in this most holy work.

A good habit at a certain time of the day, always approximately the same, will be a good beginning.

We certainly emphasized persistence as the most necessary element in prayer, which is rightly emphasized also by the divine Paul: "Continue in prayer."

Particularly among the other virtues, prayer requires effort throughout our entire life, and therefore I repeat to those striving, so as not to be burdened or to think the need for persistence is a failure in this watchful work.

In the beginning, it is necessary to say the prayer (the noetic prayer) whispered or even louder, when encountering violence and internal resistance.

When this good habit has been achieved, so that the prayer is kept and said with ease, then we can turn inward with perfect external silence.

In the booklet "The Adventures of a Pilgrim," in its first part, a good example is given for the introduction to prayer.

Good persistence and effort, always with the same words of the prayer, without often changing, will generate the good habit, and this will then bring the retention of the mind, and then the presence of Grace will be manifested.

As every virtue corresponds to a result, so prayer has as a result the purification of the mind and illumination, and reaches the ultimate and perfect good, the union with God, that is, theosis.

However, the Fathers also say this: it is up to man to seek and strive to enter the road that leads to the city, and if, by chance, he does not reach the end because he did not hasten for many reasons, God counts him among those who finished.

And to be clearer, especially on the subject of prayer, I say that all of us Christians must struggle in prayer, especially in this so-called monologic one, the noetic prayer, and wherever one reaches, there is much gain.

In the presence of prayer, man is not delivered to the tempting trial, because its presence is watchful and its essence is prayer; therefore, "he who watches and prays will not enter into temptation."

Furthermore, man is not delivered to darkness, so as not to go astray and err in his judgment and decision.

Next, he does not fall into sloth and negligence, which is the basis of many evils.

And again, he is not overcome by passions and weaknesses where it is impossible, and especially when the causes are found nearby. On the contrary, his zeal and piety increase. He becomes ready for good works. He becomes gentle and forgets wrongs. His faith and love toward Christ increase from day to day, and this stimulates him toward all virtues.

We have many examples of contemporary people, and especially young people, who through the good habit of prayer were saved from terrible dangers or falls into great evils or even from fatal symptoms.

Therefore, prayer (the noetic prayer) is the duty of every believer, of every age, gender, and state, regardless of place, time, and manner.

With prayer, divine Grace is activated and gives solutions to problems and temptations that occupy the faithful, so that, according to the Scripture, "whoever calls upon the name of the Lord shall be saved."

There is no danger of delusion, as some ignorant people spread, as long as the prayer is said in a simple and humble way. It is very necessary, when the prayer is said, not to present any image to the mind, neither of our Lord Christ in any form, nor of the Lady Theotokos, or any other person or representation.

The image is the way of the scattering of the mind.

Again, through the image, the entry of thoughts (logismoi) and delusion occurs. The mind should remain in the meaning of the words of the prayer and with much humility, the man should receive divine mercy.

Any possible fantasies, or lights, or movements and thuds and noises are unacceptable, as diabolical tricks for obstruction or deception. The way Grace appears in the introductory stages is spiritual joy or calm tears or joyful or calm fear from the memory of sins for the increase of repentance and weeping.

Progressively, Grace becomes a sense of the love of Christ, so the wandering of the mind disappears completely and the heart is warmed in the love of God so much that one thinks nothing else can endure.

At other times, one thinks and wants to remain forever exactly as one finds oneself and to seek nothing else to see or hear.

All these and various other forms of perception and consolation are introductory for those who strive to say and keep the prayer, as far as it depends on them and they are able.

Up to this point, which is so simple, I think that every soul that was baptized and lives Orthodox can apply it and find itself in this spiritual joy and happiness, having simultaneously the divine protection and help in all its acts and operations.

I repeat once again my exhortation to those who love God and their salvation not to delay in trying this good work and habit, and they will not find reasons not to thank God for the Grace and mercy He provides to those who toil a little in this work.

And I tell them this for courage, not to hesitate or feel small-minded due to the little resistance or fatigue they will encounter.

Modern Elders we have known had many disciples in the world, men and women, married and unmarried, who not only reached the introductory state, but even more ascended with the Grace and compassion of our Christ; "for it is foolish in the eyes of the Lord to enrich the poor."

I think there is no simpler, easier, and almost achievable spiritual undertaking in today's cycle of so much turmoil, denial, and unbelief, with so much manifold benefit and progress, than this small prayer.

Whether one is sitting, standing, moving, working, or, if necessary, even on a bed, and generally wherever and however one is found, one can say this small prayer which contains within it faith, confession, invocation, and hope; with so little toil and insignificant effort, one fulfills the command of the universal commandment: "pray without ceasing."

In whatever word of our Fathers one turns to, or even to their wonderful lives, one will encounter almost no other virtue so much praised and so zealously and persistently applied, so that this alone becomes the strongest means of success in Christ.

It is not our purpose to exhibit or describe this Queen of virtues, because whatever we say, we will likely diminish it.

Our purpose is to exhort and encourage every believer in its work, and each one will thereafter be taught from experience that we have said very little.

Run, you who are wandering, the desperate, the sorrowful, the ignorant, the weak in faith, and those tested in various ways, to the consolation and solution of your problems.

Our sweet Jesus Christ, our Life, announces to us that "without Him we can do nothing."

Behold then, by constantly invoking Him, we never remain alone, and therefore, "we are able and will be able through Him."

This is the correct meaning and application of the important verb of the Scripture: "Call upon me in the day of trouble, and I will deliver you and honor you."

We not only "in the day of trouble," but constantly call upon His all-holy name, so that our mind may be enlightened, so that we do not enter into temptations.

If someone wishes to walk even higher, where the all-holy Grace will draw him, he will pass through this introduction and "it will be spoken" in him and about Him when he reaches there.

As an epilogue to what is written, we repeat our exhortation or rather our encouragement to all the faithful, that they can and are commanded to engage in the prayer "Lord Jesus Christ, have mercy on me," called "noetic prayer," with certain faith that they will greatly benefit at whatever stage they reach.

The memory of death and humble thinking, with other helpful things, guarantee success by the grace of Christ, whose invocation will be the goal of the good occupation. Amen.

Agioritiki Martyria Magazine

Quarterly publication of the Holy Monastery of Xeropotamos

Issue 8-9, June-November 1990

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